Why do some people reject Vatican II?

  • Thread starter Thread starter hausofferni
  • Start date Start date
Status
Not open for further replies.
Can you point me to a Church document on Mass doctrine prior to Trent which makes your case?

Either the MIssal of 1962 was defective or it wasn’t. Or any other Missal or liturgy the Church has used since 1370 AD, for that matter. That it certainly seemed defective was the implication.
As of your post #68, you have twice used the term “defective” in relationship to the EF.

From Sacrosanctum Concilium, Section 50:

“The rite of the Mass is to be revised in such a way that the intrinsic nature and purpose of its several parts, as also the connection between them, may be more clearly manifested, and that devout and active participation by the faithful may be more easily achieved. For this purpose the rites are to be simplified, due care being taken to preserve their substance; elements which, with the passage of time, came to be duplicated, or were added with but little advantage, are now to be discarded; other elements which have suffered injury through accidents of history are now to be restored to the vigor which they had in the days of the holy Fathers, as may seem useful or necessary.”

It (SC) does not use the word “defective”, but it is clear that the bishops at the Council determined that changes should be made. That was well within the authority of the Church to determine that after 19+ centuries, the liturgy would benefit from some revisions; and the revisions are now what is ordinarily celebrated throughout the world. None of the changes invalidate the EF, nor do they make it in any way defective; nor, at Trent, did the decision to reduce the number of variations of the Mass within the Roman rite make the changes which were less than 200 years old, defective.
 
But sadly it seems that this is not a minority. Ranging from relatively minor deviations to some quite dreadful deviations, it does seem that more often than not the rubrics are not strictly adhered to in OF Masses. You more or less have to just accept it these day. Why is that? Is there something inherent in the form of the OF Mass that encourages this?
No, not at all.

newliturgicalmovement.org/2015/11/the-normativity-of-ad-orientem-worship.html

There was no Book of Deviations. It is obvious that some wanted to injure the Catholic in the pew and reject what they had been given by Holy Mother Church. No one had the authority to allow for slight to dreadful deviations. No one. To harm the Church by harming or rejecting what the Church told them to do is a major, if not the reason people stopped going to particular Churches. A clown Mass? Seriously?

It is crystal clear: no one at the Vatican approved the deformities. People did not reject Vatican II, they rejected the deformities. The abuse of the Liturgy that was meant to be sacred, not some profane thing. As a Traditional Catholic - the change to the vernacular was about obedience to the Church. What was wrong was singing “Let it Be” by the Beatles in Church. That was wrong. It was not spiritual. It was profane.

Ed
 
In saying that, it really sounds like you think that there’s something ‘magic’ about Mass like the Protestants think it is.
?
All I am saying is that the Mass (in whichever form) ought to be carried out according to the manner in which the Church has determined that it should. Pope John Paul II took this very seriously with the document Redemptionis Sacramentum in which he made it clear that no unauthorised deviations are acceptable. Was John Paul II guilty of Protestant thinking in this regard.

vatican.va/roman_curia/congregations/ccdds/documents/rc_con_ccdds_doc_20040423_redemptionis-sacramentum_en.html

The Liturgy is not the property of the priest (or the congregation) that they may adapt and make their own. Priests are servants of the Liturgy, it is not theirs to adapt or alter.

The Mass is far more than ‘magic’. The Mass is the Holy Sacrifice recreated in unbloody form, over and over again. It is a timeless incursion of this divine event into our physical world in order that we, who were not present at the original Calvary, can kneel at the foot of the cross and witness the once only sacrifice of Christ. The laws of space and time are cast aside during Mass. Mass is much, much more than magic.
 
But sadly it seems that this is not a minority. Ranging from relatively minor deviations to some quite dreadful deviations, it does seem that more often than not the rubrics are not strictly adhered to in OF Masses. You more or less have to just accept it these day. Why is that? Is there something inherent in the form of the OF Mass that encourages this?
What is there to suggest that the rubrics would be any more adhered to if the Tridentine Mass were the only Mass? Ours is a fundamentally disobedient and self-centred generation. The fact that every Sunday I can attend a Mass that strictly and reverently adheres to the intent of SC and the rubrics, including consistent and daily use of Gregorian chant, suggests to me that the OF Mass in itself has little to do with the liberties taken with the rubrics by some.

This Christmas, I traveled 2500 miles to the West Coast and attended a Mass that was the same, except that the vernacular parts were in English instead of French. Last November in Rome I also attended OF Masses in Latin/Italian and all Italian that were also faithful to the rubrics and reverent. What do these Masses all have in common? They are by a religious order that includes the word “obedience” in their solemn vow.

It strikes me a non sequitur to say that abuses in the OF are because it is the OF. It most certainly cannot be logically proved.

I also wonder why people complain yet do little about it. Start/join a schola. Get involved. Engage with your pastor (“father, wouldn’t it be nice if…”).
 
?
All I am saying is that the Mass (in whichever form) ought to be carried out according to the manner in which the Church has determined that it should.
No, you were questioning “Is there something inherent in the form of the OF Mass that encourages this?”

You were suggesting that the approved form signed off by the Pope seems to have something wrong with it… like an evil seed or something?
 
I also wonder why people complain yet do little about it. Start/join a schola. Get involved. Engage with your pastor (“father, wouldn’t it be nice if…”).
After a while one get’s weary of trying to engage, or of complaining. In the end, you just give up and move on. I honestly do believe that many priests who decide to deviate from the rubrics do so not out of carelessness, but because they have issues (often theological) with the rubrics and what the rubrics represent. Lex orandi, lex credendi.

And yes, I would agree with you regarding some religious orders. Benedictine priests and Oratorian priests seem to say wonderfully orthodox Masses. But this doesn’t necessarily apply to all religious orders.
 
No, you were questioning "Is there something inherent in the form of the OF Mass that encourages this?"

You were suggesting that the approved form signed off by the Pope seems to have something wrong with it… like an evil seed or something?
That is a bit strong. I wasn’t suggesting that at all.
 
That is a bit strong. I wasn’t suggesting that at all.
When it is suggested that something might be ‘inherently’ wrong with a thing… it makes people question its worth and the orthodoxy of the authors. There wasn’t anything inherently wrong with the Tridentine Mass. It was installed to serve to a community that understood the world in a certain way. People that had no formal theology or philosophy for the most part, apart from the clergy and even their relationship to scripture was mainly through the Mass readings and gospels rather than private scripture study.

The Church could already see the lay faithful wanting to be more involved in the liturgy and she could also see the heavy burden that Priests were having to carry in running modern parish life. Pope St JohnXXIII says he was inspired in prayer to have the new Council to bring about reform of the Church so to my mind, every Catholic then and now should accept that reform was Gods will and work together to keep it true to that Will rather than constantly trying to return to the past. That seems to reflect of flawed interpretation of Tradition.
 
Here’s why the people in the pews got confusion:

ncregister.com/daily-news/pope-media-spread-misinterpretations-of-vatican-ii/

ncregister.com/daily-news/benedict-and-the-second-vatican-council-calming-the-storm/

catholicherald.co.uk/news/2013/02/15/the-media-distorted-vatican-2-says-pope-benedict/

There was zero out of control implementation of Vatican II. What was out of control was someone decided the statues should go, the communion rails should go (or remain but not be used anymore), and those Churches that had an existing high altar were told not to install a small altar, but someone did it anyway. Vatican II in no way even suggested the changes attributed to it.

Pope Benedict, in a Letter to the Bishops makes this very clear:

“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.”
I do not understand your point at all. Either there was confusion in the implementation of Vatican II or there was not. I said in my original post that there was confusion. You disagreed. Now you provide a quotation in which Pope Benedict says he also lived through the period with all “its confusion”.

And then there is this gem:

“There was zero out of control implementation of Vatican II. What was out of control was someone decided the statues should go, the communion rails should go…”.

And this:

“Vatican II in no way even suggested the changes attributed to it.”

What changes? The out of control changes?
 
I know you mean well, but this is the slogan used by people who opposed the Catholic Faith.
No, we are not a pilgrim Church. We are pilgrim individual Christians, each of whom, individually, need conversion. The problem is not a settled, once and for all culture. The problem is settled, once and for all individuals, who look for any loophole to help them avoid conversion. The biggest loophole is to identify the “culture” - or rather they really mean the Church - as a problem, because it is “settled”, with fixed dogmas.

Too many sermons, too many religious publications, taught the supposed “sin” of war, the “sin” in inequality, the “sin” of evil social structures. They urge people to “repent” the evils done by politicians, or vague corporations - in other words, people “confess” and “repent” the sins of other persons, who are not sitting in church this morning. This gives them the false feeling of religion, without going to any sacrament of Confession, which has drastically declined.
Too few clergy or religious writers urge people to confess their own sins, which are the only ones worth repenting.

The real Church is a gathering place for sinners, who use mutual support and unchanging dogma to bring about loving change in themselves. The “Pilgrim Church” analogy really is helping people move beyond the Magisterium, which was helpful at an earlier part of our “journey” but not so much in the new “culture”. The Spirit of V2 subtly invites people to build our new church more adapted to the new culture. And hey, we’ll invite the bishops to be part of it, too. There’s at least one revolting hymn that was written then that says just that.

Fortunately the new generation of bishops, priests and sisters are much less caught up in that pilgrim model. But its influence lingers on.
From John Paul 2’s Redemptorist Mater , his meditation **On the Blessed Virgin Mary in the life of the Pilgrim Church **:

“34. Such a wealth of praise, built up by the different forms of the Church’s great tradition, could help us to hasten the day when the Church can begin once more to breathe fully with her “two lungs,” the East and the West. As I have often said, this is more than ever necessary today. It would be an effective aid in furthering the progress of the dialogue already taking place between the Catholic Church and the Churches and Ecclesial Communities of the West.86 It would also be the way for the pilgrim Church to sing and to live more perfectly her “Magnificat.””
 
There wasn’t anything inherently wrong with the Tridentine Mass. It was installed to serve to a community that understood the world in a certain way. People that had no formal theology or philosophy for the most part, apart from the clergy and even their relationship to scripture was mainly through the Mass readings and gospels rather than private scripture study.
That’s the thing. Trent didn’t “install” any Mass. It (or rather the Apostolic Constitution following it) codified all liturgies in existence since 1370 A.D. The Roman Catechism was developed after that and for English-speaking countries the Baltimore Catechism was studied by people of all ages. As for missals, I still have my white prayer book whose full-page pictures showing the position of the priest at various points of the Mass with an accompanying short prayer for each. The Mass was more visual than vocal and that’s probably part of the appeal of the Old Mass. You may disagree but I still think most thought that the Old Mass was deformed, therefore it had to be replaced. I have yet to see or read anything that explains the Mass better than my white prayerbook, which I must have had since I was 5 or so.
 
But sadly it seems that this is not a minority. Ranging from relatively minor deviations to some quite dreadful deviations, it does seem that more often than not the rubrics are not strictly adhered to in OF Masses. You more or less have to just accept it these day. Why is that? Is there something inherent in the form of the OF Mass that encourages this?
I have not been to Mass on the East Coast since 1969, when I was in AIT in Ft. Holabird, Maryland, so I can’t speak to those significantly on the other side of the Continental Divide - with the exception of North Dakota; and having gone to Mass in a number of parishes there in several cities, I can say that @ 15 years ago, there simply were not any priests “doing their own thing” with the Mass; all of the Masses were reverent.

And having gone to Mass in Washington, Oregon, Utah, and California, in numerous parishes and several abbeys, I do not find aberrations.

Were there aberrations 40 years ago? Yep.

Were there aberrations 30 years ago? Yes, but fewer.

20 years ago? Even fewer. The ship has been righting itself, as the “progressive” priests have retired, died, or left the priesthood.

Some people think something happened “a year or two ago”, until one starts to unwind that history, and finds it was a lot longer ago. That is not a particularly unusual lapse of historical perspective, and is more prone to being found among those with an axe to grind - but certainly not only among those.
 
When I used the word “Remembrance” I used the capital to signify Jesus gospel meaning.

Your error was to take away my capital R in quoting me so that you could make some case against my argument that is unrelated to it.
As far as I can see, I kept your capital R - if you’ll forgive one exception to the contrary.

I’m afraid that this reply to my post is really very disappointing. You still have to interpret what ‘‘Remembrance’’ is - just capitolizing the word does not mean the you are using the word in line with Jesus (Paul’s?) intention. Further, when you say that there is no type of Remembrance that is infallible, you are saying nothing in particular - since infallibility does not apply to actions - among which is the action of ‘‘Remembrance.’’

Of course, if by ‘‘infallible’’ you mean ‘‘necessary’’ then yes, there certainly are necessary elements of the Remembrance; chief among them is sacrifice. If ye have not sacrifice, ye have not the Remembrance, whether one were to capitolize the word or not.

In any case, since the form you gave it in post 70 (that there is ‘‘no particular type of remembrance that is infallible’’) is fundamentally senseless because of an incorrect use of the concept ‘‘infallible,’’ and since capitolizing the word remembrance does not automatically equate your idea of remembrance to Paul’s, I concluded that your arguments are limping somewhat, owing to equivocation on word meanings.
 
A group of someones took the ball and ran with it in the wrong direction. The only conclusion that matters is they knew what they were doing. They were out to create their own version of the Mass, not what was right and proper. Whoever they were, they abused the faithful and hurt them.
In the eyes of many traditional Catholics, Vatican II was the opening of Pandora’s box. What transpired at the local parish level is perceived as a direct extension of Vatican II.

To many traditionalists, however, their viewpoint would be that Vatican II and its architects were directly responsible, regardless of the content, intent, or final documents of Vatican II.

From their perspective, we either have leadership, or we do not. These aberrations from Vatican II were never suppressed, and many, unfortunately, are permanent fixtures in the Church to this very day.

The best example of this is what the traditionalists call “liturgical abuse”, where the liturgy has been degraded to “guitar Masses”, a man-centered liturgical style, etc.
The point is: none of the changes, except for the Mass in the vernacular, were even suggested by Vatican II. All the other abuses occurred due the organized activities of dissidents.
See above. The hierarchy must restore order when the dissidents rebel. This is true in any form of governance. Only leadership can take corrective action to address dissidents.

For many traditional Catholics, the cavalry to stop the rebels never arrived. From their perspective, they are still waiting. In the meantime, they make do with what they have, as best they can, even if that means taking refuge in orders that adhere to traditionalism and fall outside the domain of Rome.

If leadership has a document that states “X”, and dissidents misread and take action under the premises that the document is “Y”, the leaders must take corrective action.
 
Latin’s contact with Catholicism didn’t transform it into a *divine *language though. It served a purpose in that for a time it reflected a universality suited to the universality of Christ. That was before the spread of the English language. English has diverse origins and the Anglo Saxons were by nature a very progressive culture. That’s probably why Henry the 8th found it so easy to break away from the Pope. There were already theological differences arising. English has served the Church so well in the inevitably changing world since.
I am afraid that I can find nothing that I agree with in this paragraph. In the first place, many of the statements are dubious: "The Anglo Saxons were by nature a very progressive people’’ is perhaps arguable if one cites the existence of Parliament, but in the land of the very creative office of Whipping Boy so that the young prince’s tutor could punish his princely-pupil by proxy, owing to the tutor’s inability to punish his superior (violations punishable by exile), such a statement is immenently challangable. Even if we were to grant approval to such a statement, one has to wonder how the breaking away of England is attributable to the natural progressiveness of its people, while the same would, presumably, not be the cause of the breaking away (earlier, chronologically speaking) of the Scandinavian countries, or select states within the Holy Roman Empire, etc.; and just what the Dickens does it mean to be progressive ‘‘by nature’’ anyway? I would go on, but for your boredom.

That Latin is not a divine language is perfectly true - but also perfectly irrelevant. First of all, I wonder if you have an idea of what you mean by a ‘‘divine language.’’ I can tell you what I mean by a sacred language: A liturgical language that has been, through sacred use, sanctified in a way theologically equivalent to particular places of sanctity (Sacred Space), and particular times of sanctity (Sacred Time)." Since I have bound Sacred Language to the well-established theological concepts of Sacred Space and Sacred Time, I will tell you the two ways you can prove my argument false: you may
  1. Disprove the theology of Sacred Space and Sacred Time (very costly, even if successful)
  2. Show how Sacred Language is relevantly dissimilar to Sacred Space and Sacred Time.
In a world where travel and communication are global realities, cultures that turn themselves into cults to preserve their traditional isolation, end up being necessarily prejudice and at war with the outside world…
True pilgrims have a sense of their own transitory nature/mortality, and realise the pointlessness of being too attached to static structures that can easily be destroyed by inevitable advancement…
Ah, but that’s just the point. In order to conclude that the true pilgrims are those not attached to the cultural structure they have been grown in and perpetuate, you have to simply assume that the current popular model regarding ‘‘inevitable advancement’’ is the correct one. You have to dismiss attempts to preserve a culture as ‘‘isolation’’ or the activity of a ‘‘cult.’’ But who can deny that it is only you (and the culture that you live in which has bequeathed to you the idea that a mobile, fluid, and unstable culture is normative - and more than that, ethical) is the one who chooses to assign value to that idea? You demonize every idea that would be truly different than yours (i.e. any idea that would claim, contrary to your belief, that culture ought to be preserved in the face of challenges, rather than adapted); how, then, is it that you think that you think yourself open? I will be conservative and say that for a mere 1400 years after the Birth of Christ, culture was not conceived as fluid but as stable (in your rhetoric, ‘‘static’’); is it only now, oh 21st century denizen, that we know the truth about culture, and God’s intentions regarding it? We’ve had 19 or so centuries whose sole function was to spawn us, the true pilgrims - all others before (whether ‘‘progressive by nature’’ or not), being merely mistaken?

In short, when you write that, to you, it is not that complicated - that ought to be a red flag. It is not complicated to you because it seems self-evident: culture ought to change because… that’s how it is. But that idea seems self-evident precisely because it is an idea that you share with your current culture, and you find it difficult to imagine a different way of seeing it. Ye see, culture has affected you too - more than you know.

Ye see, culture is, as you say, not something that pops out of the ground. That, though, is a double-edged sword. If, by saying that, you mean that it is not a thing which exists in a vacuum, then you are correct. Unfortunately, it also means that culture is not a tabula rasa. Some cultures will be more compatible, and others less, with Christian revelation; to say otherwise would be to separate religion from culture absolutely. Very well, saith I; the current culture - including its notion of the inevitability of social change and the inherent goodness of that change - is less compatible with christian revelation then that which is modeled in the trentintine liturgy. That liturgy was formed in a culture that did not think that cultural change is necessary or necessarily good - how countercultural.
 
What is there to suggest that the rubrics would be any more adhered to if the Tridentine Mass were the only Mass?
I would say yes to that because not to follow the rubrics would confuse the servers and the congregation. The Mass is mostly silent and it’s more visual than verbal. The priest never sits, except perhaps to listen to the choir finish up the Gloria or Credo. Every bow, genuflection, sign of cross, bells rung, etc. sends information that can’t be gathered simply by listening. That’s not to say people can’t respond but even there it is very obvious when the priest invites a response by turning to face the congregation without actually looking directly at them. All these details, btw, are supposed to help in praying the Mass in a more contemplative and sincere manner, something that takes a while for newcomers to the EF. Why? Because this doesn’t seem to be taught anymore.
 
Can someone please explain? I know some info on the second Vatican council but people, especially traditionalists, talk about how much they despise Vatican II etc… Can someone explain?
One of the issues, which is rarely, if ever, brought up, is that most people are not trained in critical thinking. They are not trained to look at an issue from several perspectives; they are not trained to probe and ask questions; and all too often, they are not trained sufficiently in a matter in order to make objective distinctions.

Where am I going with this? For starters, many, if not most who have issues with the documents of Vatican 2 have not read them; and for those who have read them, many are not trained sufficiently in the varying areas of theology to be able to even understand what the issues are which individual documents address; they also lack seriously in historical perspective, including what was actually going on in that area prior to the convening of the Council.

Additionally, many, if not most of the complainers play an ad hoc, ergo propter hoc game with causation, choosing to blame Vatican 2 for changes that had nothing whatsoever to do with the documents themselves.

To which can be added that much of the basis of complaints is from an emotional standpoint: “I don’t like it, therefore it is bad” approach. They hear someone who says something that they take to be supportive of their emotional reaction, and use that as justification for their position, often parroting what was said, without any clue as to its truthfulness, relationship to the documents themselves, or how it varies from what the Church actually is or has been doing.

And many of the people who complain, or dissent, are doing the exact same thing they are blaming the people on the other end of the spectrum of doing - picking and choosing what they want the Church to be, rather than following what the Church is and does.

And finally, in many of the complaints which they have concerning the documents, they fail to recognize one critical element: the documents were not written for them, for their deification, or for that matter, necessarily for their understanding. The documents were written for the bishops of the world, who were then to go out and implement the changes which the documents identified. It was not, and still is not, up to the laity to implement the changes the documents called for.

And not to make too fine a point of it, it took about 100 years for the documents of Trent to be reasonably well implemented.

And none of the above should be in any way construed as ignoring the damage that any number of theologians did soon after the close of the Council; if you feel a need to find out who, take a look at the signers of the ads against Humanae Vitae and that should give a running start. And yes, there were many priests who got caught up in experimentation; but that had nothing to do with the form of the Mass so much as their buying in on what the theologian “experts” were espousing. And yes, there were many bishops in the US who failed miserably to lead; in part because for all too long, the office of bishop had drifted into a bureaucratic model, as opposed to a shepherding and evangelical model.

And some of the complaints, at least in part, get down to a matter of form of spirituality. Just as there is a Benedictine spirituality, and a Jesuit one, and a franciscan and Dominican and (fill in your favorite) spirituality, there is a spirituality that favors the EF, and one that favors the OF. Both are legitimate in the Church, but some fail to understand that while they favor one, the other is also legitimate. Much of that can be seen in comments in these threads, particularly where some posters seek to denigrate the form they do not like. Some people do not seem to remember what Thumper’s mother said.
 
The Church could already see the lay faithful wanting to be more involved in the liturgy and she could also see the heavy burden that Priests were having to carry in running modern parish life.
Vatican II was called to alleviate the burden of priests in running modern parish life? Where do you get that from? Could you please point me to a reference from any of the documents produced at Vatican II that specifies that?

As for one of the purposes of Vatican II to respond to a desire from certain parts of the laity to become ‘more involved’, the Church does not respond to the wishes of the laity by calling ecumenical councils or creating new forms of the Mass in order to satisfy those wishes. That would be an almost ‘consumerist’ approach.
 
Vatican II was called to alleviate the burden of priests in running modern parish life? Where do you get that from? Could you please point me to a reference from any of the documents produced at Vatican II that specifies that?
Do you really think that my post said that Vatican II was called “to alleviate the burden of priests in running modern parish life”, or have you said that with the dramatic flare of an actor with the back of his hand to his forehead?
As for one of the purposes of Vatican II to respond to a desire from certain parts of the laity to become ‘more involved’, the Church does not respond to the wishes of the laity by calling ecumenical councils or creating new forms of the Mass in order to satisfy those wishes. That would be an almost ‘consumerist’ approach.
A lot of my experience and understanding comes from having been raised in a Catholic environment with lots of Priests and religious sisters part of our normal family life. My uncle and cousin are Priests.

As for concern for Priests, that was addressed by one of the 16 Vatican documents PRESBYTERORUM ORDINIS.

The excellence of the order of priests in the Church has already been recalled to the minds of all by this sacred synod.(1) Since, however, in the renewal of Christ’s Church tasks of the greatest importance and of ever increasing difficulty are being given to this order, it was deemed most useful to treat of the subject of priests at greater length and with more depth. What is said here applies to all priests, especially those devoted to the care of souls, with suitable adaptations being made for priests who are religious. Priests by sacred ordination and mission which they receive from the bishops are promoted to the service of Christ the Teacher, Priest and King. They share in his ministry, a ministry whereby the Church here on earth is unceasingly built up into the People of God, the Body of Christ and the Temple of the Holy Spirit. Therefore, in order that their ministry be carried on more effectively and their lives be better provided for, in pastoral and human circumstances which very often change so profoundly, this sacred synod declares and decrees as follows.
 
Do you really think that my post said that Vatican II was called “to alleviate the burden of priests in running modern parish life”, or have you said that with the dramatic flare of an actor with the back of his hand to his forehead?
Then why have you raised this on a thread that is specifically about Vatican II?
A lot of my experience and understanding comes from having been raised in a Catholic environment with lots of Priests and religious sisters part of our normal family life. My uncle and cousin are Priests.
The issue of priest’s workload has nothing to do with Vatican II.
As for concern for Priests, that was addressed by one of the 16 Vatican documents PRESBYTERORUM ORDINIS.

The excellence of the order of priests in the Church has already been recalled to the minds of all by this sacred synod.(1) Since, however, in the renewal of Christ’s Church tasks of the greatest importance and of ever increasing difficulty are being given to this order, it was deemed most useful to treat of the subject of priests at greater length and with more depth. What is said here applies to all priests, especially those devoted to the care of souls, with suitable adaptations being made for priests who are religious. Priests by sacred ordination and mission which they receive from the bishops are promoted to the service of Christ the Teacher, Priest and King. They share in his ministry, a ministry whereby the Church here on earth is unceasingly built up into the People of God, the Body of Christ and the Temple of the Holy Spirit. Therefore, in order that their ministry be carried on more effectively and their lives be better provided for, in pastoral and human circumstances which very often change so profoundly, this sacred synod declares and decrees as follows.
It is a bit of a stretch to take that statement which does express care for priests, and extrapolate it to support a position that Vatican II was called (at least in part) from a concern about priest workload in modern parishes.

Your words were
The Church could already see the lay faithful wanting to be more involved in the liturgy and she could also see the heavy burden that Priests were having to carry in running modern parish life.
and you said this in the context of a discussion of Vatican II (and the introduction of the new Mass). The implication is that Vatican II was called (at least in part) as a result of desires of some of the laity to become more involved in the liturgy and a need to alleviate the workload experienced by priests in modern parishes.
 
Status
Not open for further replies.
Back
Top