The Twentieth Century Liturgical Movement

This essay presents the evaluation of the rite of the funeral celebrated in a Catholic church in Dublin, Ireland on 8 th of December 2023 at the parish of Nenagh. Mass conducted by the college of clergy led by father Pat Gilbert. And animated by the Cúil Aodha choir, led by Peadar Ó Riada.1 The liturgical celebration on this day portrays the nature of the doctrine of the Catholic Church on the concept of funeral to christians and non-catholic presents online or physically during the ceremony. Which elevates our understanding of God's love of life and resurrection, which triumphs the mystery of death. Such love, which speaks directly through the human heart, keeps christian faith alive. The thrust of this essay is to assess the approaches used and how to honour the deceased Christian nowadays.

The third Sunday of Advent, the Gaudete-Sunday, developed the dimension of joy in several stages, as the article outlines: Under Pope Sergius I, the introit antiphon Gaudete was probably introduced for his election as pope in 687 (1). In the 12th century, a nocturnal double office for Gaudete Sunday has been handed down in Rome, in which the topic of joy was presented in a reading from Is 61, a responsory from Phil 4 and a patristic reading on Phil 4. In this context, the characteristic text from Philippians may have become the reading for the mass on the third Sunday of Advent (2). The reception of the Mass then began, particularly by the Franciscans, even beyond Rome (3). The liturgical color rose developed in the 16th century in the papal liturgy and was restricted to the pope and cardinals until it became widespread in the period of ultramontanism and the liturgical movement (4). The post-Vatican liturgical reform further strengthened the idea of joy on Gaudete Sunday (5). After a summary, some consequences for liturgical history research are drawn on the basis of Gaudete Sunday as an example (6).

While describing this system of symbols as a language with grammatical rules and a specific vocabulary, it is not necessary to commit oneself to a structuralist model. On the usefulness and limits of "linguistic" approaches to the liturgy, see

Dom Beauduin and the Liturgical Movement If Pope St. Pius X tilled the soil for the Liturgical Movement, Dom Lambert Beauduin, O.S.B. sowed many of the first seeds. A Belgian Benedictine monk, Dom Beauduin founded the Chevetogne Abbey in 1925, and became a trailblazer in the ecumenical movement with the Orthodox Churches and the Anglican communion. As the arguable founder of the Liturgical Movement, Dom Beauduin wrote relatively little on the Sacred Liturgy, being consumed by his duties as a teacher and then as the founder of Chevetogne. His most famous work and the subject of this present investigation is La Piété de l'Eglise (1914).

The aim of the paper is to analyze the study of the spread of the English language as global language, its place in communicative relations in various socio-economic spheres, sociolinguistic and pragmatic status of English. The article addresses the study of sociolinguistic and pragmatic features of internationalization of the English language. Various interpretations are expressed in the scientific schools of world linguistics about the social role of the English language, which managed to get the status of an international language, but in these interpretations they remain spiritualized, being reflected in the philosophical ideas and points of view of different authors. However, the distinctive aspects of the social status of a language on the territories of different countries and their linguistic indicators are overlooked. It becomes more difficult to comment on the factors that ensure the interrelation of the language, as a phenomenon developing in an objective way and under th...

Romano Guardini was a renowned Catholic theologian who made significant contributions to liturgical theology in the mid-20th century. His work on Symbolism in the Liturgy is part of his book The Spirit of the Liturgy published in 1918. The article has been highly influential and continues to shape the way we understand signs, symbols, rituals, and practices of worship. Guardini believed that symbols are essential in the liturgy because they encapsulate and communicate deep spiritual truths. As he said, "when a symbol has been created, if often enjoys widespread currency and becomes universally comprehensible and significant." 1 He maintained that symbols have the power to connect the physical and the spiritual realms, making the liturgy a transformative experience for believers. Moreover, he asserted that, "a symbol may be said to originate when that which is interior and spiritual finds expression in that what is exterior and material." 2 Symbols makes visible something that is spiritual. They relay to us a message of faith and salvation thus is what Guardini wants us to recognize, the signs and symbols' significant meaning to our faith. Taking words from St. Augustine, he said: "Take away the word, and the water is neither more nor less than water. The word is added to the element, and there results the Sacrament. 3 In the celebration of the liturgy of baptism what we see physically is water symbolically it means cleansing from sin and new life. Thus, that is how powerful signs and symbols are. They connect the visible reality to faith. The symbols in the sacraments help man in the experiencing of the presence of the divine. Water, oil, bread, and others are examples of this. Man is symbolic in nature, he learns through signs thus, as sign and symbols are shown they present something in faith that connects man to God.

The addition of 'one' before 'God' in the conclusion of the Collects "The addition of 'one' before 'God' in the conclusion of the Collects could be construed as mistaken and problematic. 'Deus' here refers to the earlier mention of 'the Son' and is a Christological, anti-Arian affirmation, and not directly Trinitarian in this context," the decree states. The explanatory note says the phrase was adopted in the fourth century "as a means to combat the Arian heresy," which held that Jesus Christ became God, rather than having been God eternally. The collect ends with an invocation to Christ, which includes mention of the Father and the Holy Spirit, and ends, in Latin, with "…Deus, per omnia saecula saeculorum." In English this has been translated as "one God, forever and ever." It could serve to undermine the statement of the unique dignity of the Son within the Trinity", or "could be interpreted as saying that Jesus is 'one God,'" the explanatory note stated. "Either or both of these interpretations is injurious to the faith of the Church." The most common formula, used when a collect is addressed to the Father, will read: "Through our Lord Jesus Christ your Son, who lives and reigns with you in the unity of the Holy Spirit, God, for ever and ever." Continuing, the note said that the insertion of "one" before God "risks suggesting that Jesus became a god independent of the Blessed Trinity and is one god among many ... what we pray needs to express what the Church believes, requiring that, in liturgical formulae, we uphold the doctrine of the Blessed Trinity." The Trinitarian doxology that concludes the collects "emphasizes the divinity of Our Lord Jesus Christ, the Second Person of the Blessed Trinity, who as the Incarnate Son, intercedes on our behalf to the Father ... thus, the Son's role of priestly mediation is made clear." The explanatory note says the phrase was adopted in the fourth century "as a means to combat the Arian heresy," which held that Jesus Christ became God, rather than having been God eternally.

The 2023 McManus lecture, delivered at The Catholic University of America, honors the prominent canonist and liturgist Msgr. Frederick R. McManus by highlighting his liturgical expertise and merits for the liturgical renewal. The article focusses on his cooperation with his German colleagues in Trier, Johannes Wagner as the head of the German Liturgical Institute and Balthasar Fischer, the first chairholder for liturgical studies in Germany. Based on their letters kept in the archive of the Liturgical Institute in Trier, the article demonstrates how these important figures of the liturgical renewal got acquainted at the international liturgical study meetings in 1956/60, cooperated as consultants for drafting Sacrosanctum Concilium, engaged in the liturgical reform of the Mass and the baptismal rites, and worked together in promoting liturgical studies.
The article situates the three protagonists in the larger context of the liturgical movement. The first part outlines the ties between Germany and the U.S. in the early liturgical movement showing how Virgil Michel and immigrants brought the ideas from Europe/Germany to the U.S. and adapted them. While the relationship first was one of influences and support, in the later liturgical movement it became one of cooperation.
Pope Francis has recalled our attention to the liturgical movement in Desiderio Desideravi so that the third part of the presentation offers reflections on liturgical formation based on the three protagonists and this recent apostolic letter.

In den liturgischen Feiern drückt sich der Glaube der Kirche aus. Im gefeierten Gedächtnis reichen die Heilstaten Gottes bis in die Gegenwart fort. Der vorliegende Sammelband reflektiert die Liturgie der Kirche in ihren geschichtlichen Entwicklungen, ihren theologischen Deutungen und mit Blick auf die heutigen pastoralen Kontexte. Die Autorinnen und Autoren spannen in 24 Beiträgen den Bogen von Feiern im Kirchenjahr über Geschichtliche Perspektiven, Theologische Reflexion und Wissenschaftstheorie, Tod und Begräbnis bis hin zum Diskurs mit Gesellschaft und Kultur. In jedem dieser Felder hat der Eichstätter Liturgiewissenschaftler Jürgen Bärsch, der mit dieser Festschrift geehrt wird, wichtige Beiträge für die Forschung geleistet, die hier gewürdigt und vertieft werden.

The faith of the Church is expressed in liturgical celebrations. In the celebrated memorial, God's saving deeds continue to the present day. This collection of essays reflects upon the liturgy of the Church in its historical developments, its theological interpretations and with a view to today's pastoral contexts. In 24 contributions, the authors cover the spectrum of celebrations in the liturgical year, historical perspectives, theological reflection and scientific theory, death and burial, and discourse with society and culture. In each of these fields, Jürgen Bärsch, professor for liturgical studies at the Catholic University of Eichstätt-Ingolstadt, who is honored with this Festschrift, has made important contributions to research, which are acknowledged and deepened in this publication.

Au cours d'une émission récente, la télévision française a consacré une brève séquence à certains phénomènes mal connus ou mal compris, tel le "parler en langues". Si bien des explications se trouvent dans la nature elle-même, la psychologie et les capacités humaines, bien des chrétiens y voient des manifestations divines ou même des miracles. C'était l'occasion de solliciter l'éclairage du cardinal Suenens qui, dans le Renouveau Pentecostal, s'est préoccupé notamment de la prière "en langues" 1. Fabien Deleclos. La "glossolalie" fait souvent l'objet de discussions animées. Quelle est votre impression sur le sujet ? Cardinal Suenens. Mon impression est invariablement la même quand on parle ou discute de la glossolalie comme s'il s'agissait d'un don miraculeux relevant directement du Saint Esprit : il y a maldonne. Il faut déblayer le terrain avant de se prononcer sur ce "parler en langues". F.D. Où est l'ambiguïté ? C.S. Il faut d'abord dire qu'il ne s'agit pas d'un "don" que telle personne reçoit et que telle autre n'a pas. Le mot "don" (ou, en grec, charisme) implique comme une gratuité spéciale de la part de Dieu, réservée à quelques choisis. En rigueur de termes, tout ce qui relève de la création est don de Dieu, et à ce titre n'est l'exclusivité de personne, et cela n'a rien de miraculeux. Le miracle se situe à un autre plan que le plan naturel.

Hoofd, hart en handen De liturgie is in de nu globaal geschetste manier van denken een moment van vieren, maar dus ook een moment van vorming. Vieren en vorming, aanbidding en verandering hebben alles met elkaar te maken. En dan gaat het niet alleen om de verandering van onze denkbeelden, onze 'worldview'. Ook gaat het dan niet alleen over de vorming van onze morele

The purpose of this article is to offer a retrieval of some major themes in the writings of Romano Guardini and Ivan Illich, two twentieth century Catholic priests who responded to secularization in ways that could be described as both pastoral and prophetic. Guardini tended towards a more pastoral emphasis, while Illich's stance was more prophetic. Guardini exemplified a Catholic way to bridge the gap often experienced between faith, life and culture. Illich demonstrated how a Catholic can address their culture in a way that is both challenging and fertile and does so in penetrating observations about contemporary secular professions and preoccupations. The article has three parts. In part one, I sketch a range of responses to Christianity that have emerged in an increasingly secular culture, as well as the types of response that Christians have made to such a culture. In parts two and three a representative sample of the writings of Guardini and Illich is drawn on and analysed, together with a range of secondary literature on Guardini and Illich, in order to explain the nature and the role of four key themes (in each case) within their overall outlook. For Guardini, in part two, these are Catholic worldview, liturgy, providence and cultural critique. For Illich, in part three, I examine his notion of the mission of the Church, his treatment of schooling, his understanding that modernity is a perversion of Christianity, and his advocacy of friendship as a healing and liberating mode of engaging the world.

Il testo è una riflessione sul rapporto tra la musica liturgica e la musica intesa come realtà comprensiva di una dimensione spirituale. Il lavoro è stato ispirato dal workshop internazionale Music and Spiritual Realities tenutosi presso l’Università di St Andrews dal 19 al 21 giugno 2023. Il suddetto rapporto oggi ha luogo in un contesto d tipo ecumenico e in un ambiente sempre più secolarizzato. Di conseguenza oggi la musica è intesa come un fenomeno psicologico e sociologico. Al riguardo sta emergendo una spiritualità sempre più ampia, che prende sempre più il posto della fede e della religione. In questo modo la musica spiritualmente sensibile può rivelarsi un prezioso alleato
per la comprensione del Mistero, a cui solo la fede può dare pieno accesso.

This monograph offers a comprehensive study of the proclamation of the scriptures in the medieval Latin eucharistic liturgy. Drawing on a wide range of methodologies, sources, and scholarship, Dyer examines the books, vestments, and architectural furnishings as well as the melodic formulas and ritual actions which helped solemnize the proclamation of scripture by lectors, subdeacons, and deacons.

The acclamation after the consecration of the bread and wine in the Roman Mass has its sources in the liturgical traditions of the East. The introduction of the acclamation beginning in 1968 occurred in an environment increasingly aware of Syrian and Alexandrian liturgical practices, encouraging active participation of the faithful and emphasising the paschal mystery rather than just the Lord’s passion. The reception of the acclamations, through translation, musical form and usage, has varied widely even on the continent of Europe. Imaginative reception in local churches offers some ideas for future development of the acclamation even in the typical edition of the Roman Missal.

Une nouvelle traduction francophone du Missel romain. Est-ce une chance pour la liturgie et pour le peuple de Dieu en général ? Telle est la question que le présent ouvrage, faisant à des journées d’études tenues le 10 et 11 mars 2023 à l’université de Fribourg, entend poser. Et si c’est bel et bien une chance, une opportunité, un kaïros, diraient encore certains, il nous faudrait encore préciser de quel ordre. Le premier temps de cette réflexion est consacré à la présentation de retours d’expériences. Dans un deuxième temps, alors, nous nous demanderons si une nouvelle traduction, et, si oui, en quelle mesure, véhicule aussi une nouvelle théologie de la messe. Une troisième étape s’intéressera, quant à elle, aux « langues » de la liturgie, dans une acception très large du terme. L’ensemble de ces contributions aborde encore d’autres thématiques, comme autant de chemins de traverse.

Ehrenfried Schulz gehörte zur Generation beeindruckender praktischer Theologen, die ganz Seelsorger waren und so Theologie als Bedenken pastoralen Tuns verstanden.1 Sein Selbstverständnis als Seelsorger und Theologe hat er im Titel seiner kleinen pastoralen Schrift „Im Auftrag des Menschenfischers“2 ausgedrückt: rastlos unterwegs sein als einer, der vom Herrn als Priester gesandt ist, Menschen – nicht zu fangen, sondern zu befreien für die Weite und Herrlichkeit des Reiches Gottes. Was jeder sah, der ihm begegnete, war seine überaus offene, herzliche und positive Art, die ansteckte und motivierte. Was nicht jeder sah, war, dass er selbst in vielerlei Hinsicht ein Grenzgänger war. Vielleicht erklärt dies auch die Rastlosigkeit, die ihn als Menschenfischer auszeichnete. Er begann als Seelsorger und blieb es auch, seitdem er 1971 mit dem katechetischen Weiterstudium ins wissenschaftliche Leben eintrat. Ehrenfried Schulz wurde am 13. November 1939 als Sohn der katholischen Eheleute schl...

The main problem of the article is the expansion of the problem field of church historical research by including analysis of the influence of external conditions generated by the secular environment (global systemic crisis) on the dynamics and quality of contemporary systemic processes within institutional churches.

The thinking of Romano Guardini (1885-1968) and Joseph Ratzinger (1927-2022) has been a source of inspiration for sacred architecture in different ways. We will attempt to synthesize the theology of both authors regarding the liturgical space, then present the architectonical proposals inspired by their considerations. Finally, we will compare the visions of the two thinkers, highlighting their respective connections and differences.

This article deals with the issue of the liturgy of the Mass in 1965. This form of celebration is a direct result of the Constitution on the Liturgy of the Second Vatican Council. Unfortunately, due to the pace of post-Council changes, the problem raised has not received much research. However, the liturgy of 1965 is important insofar as it represents the springtime of the Church’s liturgical renewal. This article presents the liturgical renewal of the Mass, showing the relationship between the changes and the decisions of the Constitution on the Holy Liturgy, which allows us to discern the hermeneutics of continuity between the Missal of John XXIII and the Missal of 1965.

CITÉ DU VATICAN — Comment les prêtres pourraient-ils réagir sur le plan pastoral s'ils sont confrontés à la possibilité de devoir bénir un couple engagé dans une relation homosexuelle, ou une autre « relation irrégulière », mais souhaitent soutenir la doctrine de l'Église sur l'éthique sexuelle ?
Tel est le dilemme auquel ils pourraient être régulièrement confrontés suite à la publication de Fiducia Supplicans  , la déclaration du 18 décembre [2023], publiée par le Dicastère pour la Doctrine de la Foi (DDF) du Vatican, autorisant les bénédictions non liturgiques « spontanées », à condition qu'elles ne soient pas administrées à des fidèles dont la tenue vestimentaire et d'autres attributs cérémoniels impliqueraient que le prêtre approuve l'union ou le mode de vie du couple.
Pour mieux comprendre ce nouveau défi pastoral, le Register a demandé l'avis de plusieurs membres du clergé, ainsi que celui du cardinal Gerhard Müller, préfet émérite du DDF.

Dans le culte protestant du 25 décembre 2021 transmis par télévision à partir de l'église protestante de Martigny (Suisse), à la fin, le commentateur italien a donné une explication inexacte disant que dans le culte protestant la Sainte Cène n'est pas au centre parce qu'au centre il y a la Parole. Deux observations D'abord, dans le culte protestant actuel, ce qu'est le centre n'est pas bien perceptible. Ni où se trouve le culte absolument. Beaucoup de mots, peut-être même trop. Une dévotion sans véritable dévotion et sans point central. Pardonnez cette critique, si elle vous semble exagérée. Mon deuxième point est constructif. Il est vrai que Luther met l'accent sur l'écoute de la Parole, du « verbum », auquel la foi s'unit pour être vraiment la foi. Cependant, cela ne rend pas secondaire une autre forme de participation, c'est-à-dire celle du sacrement de l'autel, comme il l'appelle souvent, ni, dans d'autres contextes, celle du baptême, thèmes bien traités par le réformateur lui-même, comme nous le savons. La Parole n'est pas un son, mais elle transmet la réalité du Verbe lui-même. Dans les sacrements (baptême et cène), le lien entre le Christ et les fidèles ne peut être que central. Quel sens aurait-elle la Cène si elle aussi n'était pas centrale dans le culte et précisément dans l'adoration ? Il est plausible de croire que Jésus-Christ dit à ses amis dans un moment d'adieu à peu près ceci : « Quand vous mangez du pain et buvez du vin, j'y suis là aussi. En fait, je suis présent. Je suis présent avec mon corps et mon sang. Et tu es vivant parce que par mon sang je t'ai racheté ». Réduit au minimum (qui est aussi son maximum), cela ne peut être que le sens de la participation des fidèles, qui est donc le moment central de la messe et du culte protestant. Il n'est pas nécessaire de « avaler » le Christ ou de « transformer » la substance du pain et du vin (c'est ce à quoi s'opposaient les protestants du XVIe siècle). Ces justes critiques mises à part, il y reste la substance du sacrement. Nous participons au geste de la distribution du pain et du vin et à sa signification pérenne de manière complète et centrale. Le moment de célébration, où l'acte et la parole ne font qu'un, se répercute dans toute l'existence chrétienne. Dans un sermon Jean Calvin dit ceci : <<Nous sçavons que le Fils unique de Dieu a vestu nostre chair et nostre nature, afin que nous ayons fraternité avec luy: et qui plus est, que par une saincte union et secrete, laquelle nous ne comprenons point selon nostre sens naturel, nous sommes participans de la substance, qu'il est nostre nourriture et que nous avons une vie commune avec luy>>. Sermon sur I Corinthiens, cap. 10, v. 8-9 (CO vol. 49 col. 624).

Już w XIX w. ruch liturgiczny najpierw na Zachodzie (Francja, Belgia, Niemcy), a następnie w innych krajach miał wielki wpływ na bardziej świadome i czynne uczestnictwo wiernych w liturgii Mszy św. Dużą rolę w tym procesie włączania wiernych w liturgię Mszy św. pełniły mszaliki zawierające tłumaczenie tekstów Ordo Missae. Następnie papieże-Pius X, Pius XI, a zwłaszcza Pius XII-w wydawanych dokumentach kierowanych do całego Kościoła podawali teologiczne uzasadnienie czynnego uczestnictwa w liturgii Mszy (kapłaństwo chrzcielne). Powinno to być najpierw uczestnictwo wewnętrzne (ofiarowanie siebie przez ręce kapłana), a następnie uczestnictwo zewnętrzne, głównie przez śpiew gregoriański, gesty i postawy ciała. Różne stopnie participatio actuosa w różnych formach celebracji Mszy określiła Kongregacja Obrzędów w instrukcji De musica sacra et liturgia. Dopiero jednak soborowa Konstytucja Sacrosanctum Concilium stwierdziła, że sama natura liturgii wymaga actuosa participatio w niej wiernych i Kościół bardzo pragnie takiego "pełnego, świadomego i czynnego udziału wiernych w obrzędach liturgicznych" (KL 14). Autor na podstawie analizy dokumentów Kościoła od Piusa X do Piusa XII przedstawia rozwój rozumienia czynnego udziału wiernych w liturgii Mszy św. oraz jego różne formy (stopnie).

Questo capitolo è la pubblicazione di una relazione durante il convegno “Architettura e teologia nella costruzione di chiese” presso la Facoltà di Teologia di Lugano (aprile 2022). Offre un panorama complessivo della situazione contemporanea. Dopo il 1920 l’architettura sacra in Francia e in Germania subì un profondo cambiamento estetico, causato dalla ricezione dell’architettura civile (funzionalismo formale, stile minimalista). Inoltre, il movimento liturgico in atto lavorava per una nuova disposizione liturgica delle chiese (centralità dell’altare). Il Concilio Vaticano II riprese queste innovazioni nei suoi insegnamenti sull’arte sacra (SC, 122−129) e mise in moto la riforma liturgica. La ricezione postconciliare di questa riforma, insieme alla preferenza per le nuove tecniche costruttive e l’uso di materiali e forme contemporanee (come il cemento a vista) per rinnovare l’architettura delle chiese, anche attraverso una riduzione della quantità di immagini per accentuare l’importanza dell’azione liturgica, dominarono la scena internazionale dell’architettura sacra sino alla fine degli anni ‘80. A partire dagli anni ‘90 assistiamo nuovamente ad un cambiamento estetico nella costruzione di chiese e, in particolare per quanto riguarda lo spazio liturgico, nella promozione artistica e mistagogica della liturgia. Quale sarà il futuro dell’architettura sacra? Questo capitolo mette in discussione alcune idee sulle tendenze attuali, tenendo presente il contesto storico, artistico e teologico.

L'un des rares constats qui fait l'unanimité sur les différentes réformes de la liturgie des années 50-60 est qu'elles ont largement profité à une catégorie professionnelle : les éditeurs. Nous en trouvons une illustration caractéristique dans la révision de la traduction sous Pie XII, dont le résultat fut l'édition d'un nouveau bréviaire que beaucoup de clercs ont acheté pour l'abandonner très vite et revenir à l'ancienne version pour cause d'impraticabilité. C'est la raison pour laquelle il est possible de trouver, aujourd'hui, dans tous les vide-grenier et les librairies de seconde main de splendides bréviaires en reliure plein cuir et à la dorure intacte, mais avec une version latine des psaumes qui fut éphémère 1 Les différentes versions du psautier On date généralement du IIème siècle les premières traductions latines des textes bibliques, sur base de la LXX et des textes grecs qui constitueront plus tard le Nouveau Testament. On appelle généralement ces versions la Vetus latina, ou Veteres, selon que l'on considère qu'il y a eu une ou plusieurs traductions. Nous ne nous attarderons pas sur ce sujet ici. La version « européenne », sur base de textes venus d'Afrique, daterait du IVème siècle. Ce latin biblique est une langue spécifique, éloignée du latin classique, par souci de littéralisme et de respect des termes d'origine grecque ou hébraïque.

The article analyzes six reasons why Guardini says yes to the phenomenon of cultural change in spite of his evident reluctance regarding the particular direction of contemporary changes. The analysis focuses on his attitude insofar as it contrasts with widespread mind-sets of his time: isolation, romanticism, conservatism, fundamentalism, formalism and idealism. In the first section, the article shows that Guardini's yes is moved by the will to engage in the culture rather than isolate from it. Second, this engagement necessarily regards the real culture such as it surrounds him without romantic projection. Third, Guardini maintains an open attitude regarding change instead of seeking to preserve culture at all costs. In the fourth section, the article shows how Guardini distinguishes between culture and religion, thus avoiding falling into fundamentalism. As a fifth characteristic of his attitude, the study elaborates on Guardini's acknowledgement of the diverse potential of cultures, which allowed him to steer clear of the formalism in radical humanism. Lastly, the sixth section, describes how Guardini bases his attitude more than anything on the conviction that the ultimate fulfilment of human existence (in stark contrast to an idealist vision of culture) is not to be found in culture, which is why the specific cultural form plays no more than a relative role in human happiness.

Mario Torcivia 1.2.4. Esperienza spirituale ed esperienza liturgica: verso una necessaria osmosi Sull'esperienza, abbiamo trovato contributi sia di teologi spiri tuali che di liturgisti. Colui che, in modo approfondito-e purtroppo "interrotto" a cau sa della prematura morte (1983)-ha parlato per primo del rappor to tra esperienza spirituale ed esperienza liturgica è stato Moioli. In un contributo del 19821, il teologo spirituale, dopo aver identificato esperienza cristiana di Dio con «"spiritualità" cristiana: "spiritualità" infatti indica primariamente l'esperienza di colui che vive "secondo lo Spirito" , e così diventa uomo di fede, speranza, carità»2, presenta due tipi di considerazioni sull'«esperienza cristiana di Dio come esperien za della comprcnsività e nella comprcnsività dell'agape [.,.]» 3. Vedia mo la prima. Per il teologo milanese: «L'esperienza "agapica" di Dio è, nel cristianesimo, indissociabile dal momento celebrativo»4, e questo per la storicità del'agape che culmina in Gesù Cristo, di cui facciamo "memoria". Ne consegue che l'esperienza cristiana di Dio coglie la celebrazione «com e momento fondativo, luogo genetico di esisten za-esperienza secondo l'agape, e perciò anche luogo assolutamente privilegiato di percezione "simbolica" della comprcnsività dell'agape stessa»5. La seconda si presenta strettamente legata alla prima, e chia ma in causa il rapporto "spiritualità" e "liturgia" : 42 M. A uge, Spiritualità liturgica, p. 74. 43 M. A uge, Spiritualità liturgica, p. 74-75. 44 M. A ugé, Spiritualità liturgica, p. 80. 45 M. A ugé, Spiritualità liturgica, p. 80-81. 46 Cf. G. Moiou, «Liturgia e vita spirituale», p. 325-336. 47 Cf. S. M arsili, «La liturgia primaria esperienza», p. 276.

This article offers keys of understanding and pedagogical orientations to promote the encounter with beauty in Catholic schools. First, the article presents 'Via Pulchritudinis [The way of beauty]: paths of evangelisation and dialogue,' published by the Pontifical Council for Culture (2006). Through three lines of argument concerning nature, art, and Christ as the model and prototype of Christian beauty, Via Pulchritudinis proposes that beauty is a crucial dimension of evangelization. Building on contemporary educational research, the article introduces different meanings of beauty that converge with Via Pulchritudinis and explore their pedagogical implications. Second, the article describes a school example that includes six figures, showing how Catholic schools can incorporate beauty within everyday tasks. Finally, the article offers pedagogical guidelines to motivate Catholic schools to follow the way of beauty: to develop dialogues around the understanding and experience of beauty, consider the school environment as an expression of holistic beauty, integrate the aesthetic dimension into the whole curriculum, and cultivate a beautiful liturgy.

Après la série des publications sur les saints de l'Afrique Noire à La Croix Africa, plusieurs lecteurs m'ont demandé de rassembler le tout pour en faire un livre. Ne me sentant pas en mesure de le faire, j'ai réuni ici toutes les publications en PDF et j'ai paginé l'ensemble pour en faciliter l'usage à ceux qui aimeraient citer. J'espère que ce brouillon servira jour...

W Kościele katolickim w Polsce po Soborze Watykańskim II priorytetem była realizacja postanowień zawartych w Konstytucji o Liturgii. Najważniejszym zadaniem była właściwa formacja duchowieństwa i wiernych. Optymalnym rozwiązaniem okazało się stopniowe wprowadzanie języka polskiego do liturgii. W rezultacie język narodowy przyczynił się do świadomego i owocnego uczestnictwa w liturgii. Realizacja postanowień Konstytucji o Liturgii uwzględniała specyficzny kontekst pobożności polskiej, opartej na tradycyjnej pobożności ludowej. Nie sposób zrozumieć wprowadzenia reform posoborowych w Polsce bez odniesienia do specyficznego kontekstu historycznego naszego kraju. Kościół dokonał posoborowej odnowy w systemie komunistycznym wrogim religii. Wiara w Polsce, zepchnięta na margines, była nastawiona na obronę i przetrwanie. Odnowa soborowa rozpoczęła się trafnie od pogłębienia liturgii. Dzięki prymasowi Wyszyńskiemu została przeprowadzona ostrożnie i spokojnie, co na dłuższą metę okazało się z...

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