What major changes went on with Pre-Vatican II?

Question

I can't find a comprehensive list of them anywhere online! I'd like to know what makes the separation between Pre-Vatican II and modern Catholics so significant. About 10 major points, please.

Answer 1

I'm sorry, but I cannot help myself. I am going to state that the teaching of the Trinity doctrine is so wrong that a whole religion has doomed not only itself as an organisation, but millions of people who cjhoose to believe what it teaches.
The concept that it is a ' mystery', that cannot be explained goes against the facts that Almighty God GAVE US THE BIBLE. If God
wants it all left a mystery, WHY Oh WHY would He have had the Bible written.
He is the ultimate teacher, even sending his son to help us,
And what teacher DOES NOT WANT his students to learn?
And as to the word 'Trinity'.
Jesus never mentioned it.
He only ever mentioned his Father and directed ALL worship to Him. And accepted NONE for himself.

Answer 2

Not exactly what you are asking...........BUT this does speak about what is going on in the church/society TODAY:

Excerpted from Archbishop Daniel M. Buechlein’s Oral Report
to the General Assembly of Bishops
June 1997


Section Five, [pages 14-16], describes a pattern of doctrinal deficiencies which the Committee has found rather common among the catechetical series we have reviewed. I want to emphasize that these deficiencies have been found in only those series which have been submitted to us and should not be generalized to all catechetical materials. While these series often treat certain doctrinal themes quite well, we have noted a relatively consistent trend of doctrinal incompleteness and imprecision:
There is insufficient attention to the Trinity and the Trinitarian structure of Catholic beliefs and teachings
Catechetical texts fail at times to present the Trinity as the central mystery of the Christian faith. The language used in referring to the Persons of the Trinity contributes at times to a lack of clarity. This is most evident in the reluctance to use "Father" for the first person of the Trinity and, at times, to substitute "Parent God" for God the Father. Particularly, the relationship between Jesus and the Father is often weak. There are times where the word "God" is placed in a sentence where one would expect to find "Father" or "God the Father" since the reference is precisely to the relationship between the first and second persons of the Trinity.
There is an obscured presentation of the centrality of Christ in salvation history and an insufficient emphasis on the divinity of Christ
Texts fall short, at times, in presenting Jesus as the culmination of the Old Testament and the fulfillment of God's plan for our salvation. The indispensable place of the Incarnation in the plan of salvation is not always sufficiently presented. Jesus the Savior is often overshadowed by Jesus the teacher, model, friend and brother. It is a question of imbalance.
Some texts do not present the mystery of the Incarnation in its fullness. Often there appears to be an imbalance in the instruction on the divinity and humanity of Jesus Christ. At times, we detect a negative undertone in speaking of the divine nature of Christ, as if divinity is equated with being "distant and unreal."
Another trend is an indistinct treatment of the ecclesial context of Catholic beliefs and magisterial teachings
Catechetical materials do not always clearly present the Church as established by Christ to continue both his presence and his mission in the world. The teaching function of the Church and its apostolic nature, as well as the role of the hierarchy and the concept of the leadership of bishops and priests in teaching the Word of God are often under-treated. The mark of unity in the Church is at times eclipsed by an emphasis on the Church's catholicity and diversity.
There is an inadequate sense of a distinctively Christian anthropology
By and large the catechetical texts do not seem to integrate the fundamental notions that human persons are by nature religious, that the desire for God is written in the human heart and that the human person is inherently spiritual and not reducible to the merely material. Neither are the texts generally clear that it is precisely in Christ that we have been created in the image and likeness of God. Nor do they emphasize that Christ has restored to us the divine image of God, an image disfigured by sin. Rather, too often the impression is left that the human person is the first principle and final end of his/her own existence.
There is a trend that gives insufficient emphasis on God 's initiative in the world with a corresponding overemphasis on human action
Texts do not adequately emphasize that human action is intended to follow upon God's action and initiative in the world. When the methodological starting point is predominately human experience, the texts leave the impression that our human initiative is the prerequisite for divine action. God's initiative at times appears subordinate to human experience and human action.
We have detected an insufficient recognition of the transforming effects of grace
The catechetical texts tend to present an inadequate understanding of grace. Rather often it is described as God's love, then not much more is said about it. That the preparation of the human person for the reception of grace is already a work of grace is not clearly presented. Grace is not generally treated as God's initiative which introduces humanity into the intimacy of Trinitarian life and makes us his adopted children and participants in his life. The texts are generally weak in treating the particular efficacy of the grace proper to the respective sacraments.
We have found a pattern of inadequate presentation of the sacraments
Catechetical texts often do not treat the sacraments within the Paschal Mystery, that is, the sacraments are not explicitly presented as the means by which we share in the new life of Christ through the outpouring of the Holy Spirit. Sacraments are often presented as important events in human life of which God becomes a part, rather than as effective signs of divine life in which humans participate. Consequently this leads to a deficient understanding of the divine action and the graced transformation that is at the heart of each of the sacraments. Particularly, the sacraments of the Eucharist and Holy Orders evidence deficiency because the texts usually do not present the character and role of the ordained minister in the life of the ecclesial community.
We have seen a pattern of deficiency in the teaching on original sin and sin in general
In general, the texts do not clearly teach that original sin is the loss of original holiness and justice, transmitted by our first parents, and that it wounds human nature in all people. Too often the texts do not address how the doctrine of original sin informs other doctrines, for example, grace, baptism, sin, and redemption.
We have found a meager exposition of Christian moral life
At times an over-emphasis on personal identity and self-respect gives the impression that these are the primary "sources" of morality. Too often the source of morality found in God's revealed law, as taught by the Church and grounded in natural law, are not adequately treated. Where texts could present the binding force of the Church's moral teaching in certain areas, often they do not. In addition, instruction on what is necessary for the formation of a correct conscience is either inadequately or even mistakenly presented.
Finally, we have found an inadequate presentation of eschatology
The eschatological aspect of Catholic doctrine is often underemphasized. The transcendent, trans-temporal and trans-historical nature of the Kingdom is not always present. The general judgment, the concept of hell and the eschatological dimensions of the Beatitudes as well as the moral and sacramental orders are not always adequately taught.
In summary, in each of these areas of concern the Committee has presented concrete suggestions to the publishers that have made the texts more complete and more faithful to the Catechism in their treatment of the content of the faith. The publishers have been very cooperative in accepting the recommended and required changes and incorporating them into their texts. For this we bishops should be grateful.