How many attended vatican ii

Bullivant recognizes that it is possible that the changes of Vatican II actually stemmed the tide against disaffiliation. It could be worse, one might argue. Did the Second Vatican Council fail?

Bullivant thinks otherwise. If Vatican II saw its responsibility as deeper engagement in ecclesial life, a more active participation, then the disaffiliation relative to Mass attendance in particular should be troubling.

People are not more engaged. The Second Vatican Council began with liturgical reform because they wanted a more robust church. Bullivant believes this robustness is present in the post-conciliar church, but it has come along with a slew of Catholics avoiding church altogether. Yes, a new generation of scholars may need to analyze Vatican II.

Undoubtedly, there were false assumptions about the capacity of liturgical reform to stem the tide of secularization, individualism and consumerism. Assessing some of the reforms of the Council will be the task of a generation of scholars who have some historical distance from the Council itself. But it is not quite clear that Vatican II failed because it did not stem the tide of disaffiliation. It is more likely that the Council fathers did not even perceive the scope of disaffiliation on the horizon, the social changes that were to sweep Europe and the United States.

And it is possible—although sociologically impossible to prove—that it is the post-conciliar church alone that will have the resources to respond to the real crisis, the one that the Council fathers could not have recognized.

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Update your profile. Most popular. But what about the Holy Spirit? Are racial justice movements straying from Catholic tradition — or are Catholic leaders out of touch?

Survey: Priests in the U. School President. Hidden Mercy. Home Health , Spiritual Resources. The Cold War intersected with a concurrent global development — decolonisation — as the United States and Soviet Union jockeyed for influence in emerging independent states primarily in Asia and Africa, the beneficiaries of the erosion of European imperialism after the Second World War. After the independence of India and Pakistan in and of Indonesia in , decolonisation gained momentum in the s and s.

A week after the third session of Vatican II came to an end, the thirty-eighth Eucharistic Congress opened in Bombay on 28 November Latin American states had already achieved independence in the nineteenth century.

In , the episcopal conferences of Latin America joined together to form an episcopal conference for the entire region, known by its acronym Celam. At Vatican II, the bishops of Celam demonstrated effective organisation and cohesion. Only a few bishops who received in an invitation from the Holy See to recommend topics for Vatican II to consider had received in a letter from Pope Pius XI canvassing opinions about the suitability of holding a church council in Although 90 per cent of the more than 1, respondents favoured a council, Pope Pius abandoned the idea in Ruffini had the support of an assessor at the Holy Office, Mgr Alfredo Ottaviani, who became a cardinal in Other members joined the committee in , when it became a central commission whose ultimate goal would have been to coordinate the work of several commissions in preparation for a council.

The commission developed a series of themes that a council should address. It proposed the condemnation of many modern errors, such as existentialism and ecumenism. Some themes anticipated important commitments embraced at Vatican II, such as a vernacular liturgy, the formation of priests, the lay apostolate and Catholic education. One of the committee members drafted his own ideas for conciliar business.

These experts played an invaluable role in shaping debates and the ensuing documents. A number of senior members of other Christian denominations were invited to the Council as observers and were not infrequently valuable in private discussions. They could not however join in Council debates or participate in the voting. Council Fathers 'Father' was the term used for members who were entitled to vote and to speak in the debates, or to make written contributions.

Advisors or Experts periti Each Council Father was entitled to bring a theologian, or other appropriate expert of his choice, who would usually require formal accreditation.