Report on Religion in America

Supporters of change and of reaction clashed much during the sessions at which about 2,700 roman Catholics and a substantial fleck of Protestant, Orthodox, and early(a) religious groups were observers. Implicit in the deliberations was the realization that because pontiff John XXIII asserted that the forms of liturgical worship link to doctrine were open to change, the possibility of doctrinal change itself existed (Cairns, 1981).

i of the major changes that emerged from Vatican II was the decision that the mass or sacrament of the Eucharist could now be said in the vernacular. In separate words, the mass which was in one case heard across the world in Liturgical Church Latin has been said since Vatican II in any language desired.

Other important changes identified by Robert Sungenis (2001) include a literal transformation of the traditional cumulus of the Faithful and mess of the Catechumens into a simplified, streamlined, liturgical service commission little relation to the traditional Tridentine Mass. An increased reliance on the participation of lay members of the congregation in the liturgy has similarly occurred, with one particularly significant difference being the propose involvement of women in the liturgy. Prior to Vatican II, women served on the altar solely in the role of custodial caretakers responsible for cleaning, decorating, and creating altar cloths and other hangings. Women did not serve as altar assistants, were not prescribed as deacons, did not distri only ife

The role of the pope in the modern world has changed dramatically. No longer are the pronouncements of Pope John Paul II accepted as infallible by all Roman Catholics. This Slavic pope, despite his enormous successes, remains in many a(prenominal) important ways an anachronism in light of the changes that nominate taken place in the Church. Interestingly, the renewal of traditional Catholic dogma and doctrine is occurring not in the West, but in the East, where decades of oppression made simple worship a governmental crime.

Martin (1987) insists that many of the pronouncements of Vatican II underpin and authenticate much of confine of liberation theology.

It is his belief that Vatican II so introduced modernism and the concept of archiepiscopal autonomy into the Church that what has resulted is a church government activity that is in shambles, a rebellious and decadent clergy, an ignorant and nettlesome body of bishops, and a confused and divided assembly of believers. What was once a Church able to present itself as "the whiz Holy Catholic and Apostolic Church, appears now as a pluralistic, permissive, ecumenical, and evolutionary ecclesiastical group" (Martin, 1987, p. 329).

Rapids, MI: Zondervan Publishing House.

www.catholicintl.com/My_Visit_to_St_Joseph's_Church_in_NJ.

Council." operable at www.mcauley.acu.edu.au/~yuri/

The new "openness" of the Mass to the people is reflected in the new placement of the altar. The altar no longer faces the arpex of the church, but has been turned to face the congregation. In most churches, the tabernacle has been withdraw from the altar. Frits Albers (2001) contends that these physical changes in the form or ritual of the Mass are evidence of deeper ideological and theological cleavages resulting from Vatican II. Albers (2001 1) sees the ultimate match of Vatican II as having created (particularly in the U.S.) a modernistic counter-church go-cart little relationship to the pre-Vatican II church.

Martin (1990) contends th
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