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edwest211
Guest
A little explanation of this comment please?
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edwest211
Guest
I was there before and after Vatican II. Many of the changes attributed to Vatican II were not suggested by Vatican II. There was a coordinated attack against society and Christians in general that started in the late 1960s. Radicals and Anarchists inside and outside the Church tried to break what mostly worked, start bad catechesis and introduce bad ideas. The same with society in general. “Don’t trust anyone over 30!” “We’ll burn this country down if we have to!” And suddenly, books about Eastern mysticism began to flood places where young people went to college. Marriage was replaced by cohabitation. It was “just a piece of paper.” I lived through it.
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edwest211
Guest
Too many abuses that were not authorized. Communion and altar rails were removed, statues were removed, even paintings. The tabernacle was moved. But, in recent years, all of these are being put back. The common reason: “Because of what happened in the 1960s.”
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edwest211
Guest
People who hated, and still hate, the Catholic Church use Vatican II as their scapegoat.
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deMontfort
Guest
Am now expecting complaints about the mass in the vernacular 
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Augustinian
Guest
That was not my impression. Or maybe its changed since the 1970’s.
A friend of mine in college was Greek and they prayed in Greek in church- but I thought it wasn’t current, modern Greek.
A friend of mine in college was Greek and they prayed in Greek in church- but I thought it wasn’t current, modern Greek.
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semper_catholicus
Guest
Yeah, some of them have different liturgical languages for use in the liturgy.
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edwest211
Guest
Pope Benedict:
"In the first place, there is the fear that the document detracts from the authority of the Second Vatican Council, one of whose essential decisions – the liturgical reform – is being called into question.
"This fear is unfounded. In this regard, it must first be said that the Missal published by Paul VI and then republished in two subsequent editions by John Paul II, obviously is and continues to be the normal Form – the Forma ordinaria – of the Eucharistic Liturgy. The last version of the Missale Romanum prior to the Council, which was published with the authority of Pope John XXIII in 1962 and used during the Council, will now be able to be used as a Forma extraordinaria of the liturgical celebration. It is not appropriate to speak of these two versions of the Roman Missal as if they were “two Rites”. Rather, it is a matter of a twofold use of one and the same rite.
“As for the use of the 1962 Missal as a Forma extraordinaria of the liturgy of the Mass, I would like to draw attention to the fact that this Missal was never juridically abrogated and, consequently, in principle, was always permitted. At the time of the introduction of the new Missal, it did not seem necessary to issue specific norms for the possible use of the earlier Missal. Probably it was thought that it would be a matter of a few individual cases which would be resolved, case by case, on the local level. Afterwards, however, it soon became apparent that a good number of people remained strongly attached to this usage of the Roman Rite, which had been familiar to them from childhood. This was especially the case in countries where the liturgical movement had provided many people with a notable liturgical formation and a deep, personal familiarity with the earlier Form of the liturgical celebration. We all know that, in the movement led by Archbishop Lefebvre, fidelity to the old Missal became an external mark of identity; the reasons for the break which arose over this, however, were at a deeper level. Many people who clearly accepted the binding character of the Second Vatican Council, and were faithful to the Pope and the Bishops, nonetheless also desired to recover the form of the sacred liturgy that was dear to them. This occurred above all because in many places celebrations were not faithful to the prescriptions of the new Missal, but the latter actually was understood as authorizing or even requiring creativity, which frequently led to deformations of the liturgy which were hard to bear. I am speaking from experience, since I too lived through that period with all its hopes and its confusion. And I have seen how arbitrary deformations of the liturgy caused deep pain to individuals totally rooted in the faith of the Church.”
"In the first place, there is the fear that the document detracts from the authority of the Second Vatican Council, one of whose essential decisions – the liturgical reform – is being called into question.
"This fear is unfounded. In this regard, it must first be said that the Missal published by Paul VI and then republished in two subsequent editions by John Paul II, obviously is and continues to be the normal Form – the Forma ordinaria – of the Eucharistic Liturgy. The last version of the Missale Romanum prior to the Council, which was published with the authority of Pope John XXIII in 1962 and used during the Council, will now be able to be used as a Forma extraordinaria of the liturgical celebration. It is not appropriate to speak of these two versions of the Roman Missal as if they were “two Rites”. Rather, it is a matter of a twofold use of one and the same rite.
“As for the use of the 1962 Missal as a Forma extraordinaria of the liturgy of the Mass, I would like to draw attention to the fact that this Missal was never juridically abrogated and, consequently, in principle, was always permitted. At the time of the introduction of the new Missal, it did not seem necessary to issue specific norms for the possible use of the earlier Missal. Probably it was thought that it would be a matter of a few individual cases which would be resolved, case by case, on the local level. Afterwards, however, it soon became apparent that a good number of people remained strongly attached to this usage of the Roman Rite, which had been familiar to them from childhood. This was especially the case in countries where the liturgical movement had provided many people with a notable liturgical formation and a deep, personal familiarity with the earlier Form of the liturgical celebration. We all know that, in the movement led by Archbishop Lefebvre, fidelity to the old Missal became an external mark of identity; the reasons for the break which arose over this, however, were at a deeper level. Many people who clearly accepted the binding character of the Second Vatican Council, and were faithful to the Pope and the Bishops, nonetheless also desired to recover the form of the sacred liturgy that was dear to them. This occurred above all because in many places celebrations were not faithful to the prescriptions of the new Missal, but the latter actually was understood as authorizing or even requiring creativity, which frequently led to deformations of the liturgy which were hard to bear. I am speaking from experience, since I too lived through that period with all its hopes and its confusion. And I have seen how arbitrary deformations of the liturgy caused deep pain to individuals totally rooted in the faith of the Church.”
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anon10271182
Guest
“Go to the EF Mass many times. 10 times. Then ask yourself how you feel about Vatican II, and the changes in the liturgy.”
I think it’s also vital, when assisting at the EF Mass, to do as Pope St. Plus X says:
“In hearing Holy Mass which is the best way to practise true devotion? A. In hearing Holy Mass the best way to practise true devotion is the following: (1) From the very beginning to unite our intention with that of the priest, offering the Holy Sacrifice to God for the ends for which it was instituted. (2) To accompany the priest in each prayer and action of the Sacrifice. (3) To meditate on the passion and death of Jesus Christ And to heartily detest our sins, which have been the cause of them. (4) To go to Communion, or at least to make a spiritual Communion while the priest communicates.”
Catechism of St. Pius X
I think it’s also vital, when assisting at the EF Mass, to do as Pope St. Plus X says:
“In hearing Holy Mass which is the best way to practise true devotion? A. In hearing Holy Mass the best way to practise true devotion is the following: (1) From the very beginning to unite our intention with that of the priest, offering the Holy Sacrifice to God for the ends for which it was instituted. (2) To accompany the priest in each prayer and action of the Sacrifice. (3) To meditate on the passion and death of Jesus Christ And to heartily detest our sins, which have been the cause of them. (4) To go to Communion, or at least to make a spiritual Communion while the priest communicates.”
Catechism of St. Pius X
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godisgood77
Guest
Because many people reject the Church’s authority
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