In the years since, well-regarded observers have posed different explanations for what happened at the Council.
Some have reported that it was the powerful Rhine alliance – with reluctant Italians in tow -- and more specifically, Father (later Archbishop) Bugnini that led the revolution. Father Wiltgen, who reported on the Council for the news media, described a struggle between the Italian and German contingents. Cardinal Ratzinger, in his 1988 book, 'Milestones' described ‘German arrogance’ as a key factor.
The Council Unfolds
The Second Vatican Council opened in October 1962, and closed three years later. In terms of liturgy, several changes set a precedent for further change early in the Council’s meetings. These included permanently omitting Judica me (prayers at the foot of the Altar), the Last Gospel, the Confiteor and the Absolution before Communion.
In December 1962 Pope John XXIII changed the Canon by adding St Joseph’s name immediately after the name of the Most Holy Virgin. This was the first change to the Canon of the Mass, an unexpected move which surprised many.
Also, early in the Council, missionary bishops assigned to Asia and Africa sought liturgical reform and practices, hoping that languages other than Latin would bring a richer and more vital liturgy to their faithful.
There were a few calls for changes such as shortening prayers at the foot of the altar, ending the Mass at Ite, missa est, making the priest facing the people, and developing an ecumenical Mass.
One can say things moved quickly in just three years.
A High-Jacked Reform
From whence came all of this unprecedented change? By the 1960s, opposition to the Vietnam War and Cold War balance of power politics prompted the US peace movement. In Germany and France, the ‘68er’ movement of student protest, activism and rebellion seemed to shadow America’s experience.
But did the turmoil in society necessarily have to affect the Church so much – and for so long?
In the decades since this tumultuous era, various observers and authors have offered their comments. Michael Davies famously opined that the liturgical movement was 'high-jacked' and contended that a 'pseudo liturgical renewal' developed afterwards.
How then did this all happen?
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