The Twentieth Century Liturgical Movement

The articles in this list prioritize Black authors, Black experiences, and highlight ways in which racism is intertwined with liturgical practices and the historical development of liturgies in America. Made available for the public to use in parishes and classrooms.

Originally published on PrayTellblog.com.

Genezę uchwalonej na Soborze Watykańskim II Konstytucji o świętej liturgii należy opisywać w dwóch wymiarach. Pierwszym jest to, co można by nazwać "fizyką‖ tej genezy: ułożony w linii czasu zespół wydarzeń bezpośrednio kształtujących dokument. Daje nam to podstawowy obraz sytuacji, którą jest powstawanie konstytucji. Jednak już w tej warstwie natykamy się na elementy, których zrozumienie wymaga wyjścia poza ową "fizykę‖. W ten sposób przechodzimy do kontekstu co prawda nie tak szczegółowego i bezpośredniego, ale tak samo rzeczywistego i sprawczego, obejmującego przyczyny tyleż oddalone, co powszechniejsze w stosunku do warstwy bliższej -który nazwijmy "metafizyką‖ tej samej genezy. Zaproponowane przez nas odróżnienie pod pewnymi względami jest podobne do sformułowanego przez strukturalizm odróżnienia diachronii i synchronii, jednak pozostaniemy przy terminologii nawiązującej do klasycznej filozofii chrześcijańskiej.

Liturgie ist stets "im Prozess". Der Sammelband dokumentiert in 20 Beiträgen die interdisziplinären Ansätze der modernen Liturgiegeschichtsforschung an ausgewählten Beispielen: Der Reichtum mittelalterlicher Liturgie und Frömmigkeit äußert sich etwa in farbigen Paramenten, Prozessionen oder neuen Gedenktagen wie Allerseelen. Die Entwicklungen in der Barockzeit mit ihren Auswirkungen auf Liturgieverständnis und Seelsorge kommen ebenso zur Sprache wie Romano Guardini und der Mainzer Bischof Albert Stohr, zwei Protagonisten der Liturgischen Bewegung. Die Reformen des Messbuchs und der Firmliturgie zeigen exemplarisch und detailliert die liturgische Erneuerung nach dem II. Vatikanum. In seiner Bandbreite demonstriert der Band, dass die Liturgiegeschichtsforschung neben der genuin historischen Forschung vor dem Anspruch der Gegenwart steht.

Il 27 novembre 1969, tre giorni prima dellʼentrata in vigore del Novus Ordo Missae, il domenicano p. Calmel (1914-1975) manifestò il fermo suo rifiuto. Basta leggere questo testo per indovinare da quale sguardo di fede, da quale sicurezza teologica, da quale amore di Dio, da quale profondità proviene. Lo scrisse di getto senza neanche tenersene una copia prima di inviarlo allʼamico Jean Madiran per la pubblicazione sulla rivista Itinéraires (n° 139, gennaio 1970). Padre Calmel è forse stato il primo sacerdote-se si eccettuano i Cardd. Bacci e Ottaviani-ad aver manifestato in pubblico un netto rifiuto, non soltanto dottrinale, ma anche pratico della nuova messa. La sua storica reazione illuminò ed incoraggiò molti sacerdoti e fedeli suoi contemporanei. A quasi cinquantʼanni dalla sua pubblicazione, questo scritto lungimirante e di grande attualità possa confortare ancora tante anime sacerdotali e tanti fedeli cattolici.

Литургическое движение Германии 1913–1943 гг. — одно из самых интересных явлений в истории Католической Церкви ХХ века. Это сложный и неоднородный процесс, характер которого был обусловлен не только внутрицерковными причинами, но во многом зависел от культурной и общественно-политической ситуации, которая складывалась в Европе. Положение, в котором оказалась Католическая Церковь в начале ХХ века, потребовало выйти за пределы привычного, спокойного существования навстречу современному человеку, чтобы «заново» рассказать ему о Христе. Немецкие ученые и священнослужители оказались в первых рядах католиков, которые не только поставили перед Церковью новые задачи, но и трудились над их решением.

The significance of a table in Christian liturgy and on the appropriateness of the notion of an 'altar' as a place/space in Christian praxis, The paper introduces the question of how important is a recovery of an understanding of the table for an appreciation of eucharistic action

Published in The Pastoral Review 12/6(2016)7-11.

Catholics and Orthodox often desire and discuss modern and contemporary liturgical reform. There are many ways to go about such reform. The largest experiment to date occurred from 1964-1967, yet it is little known and little studied. Most scholarship concentrates on the "Novus Ordo Missae" (1969).
My doctoral dissertation attempted to undercover the rationale and methodology for the original reform of the Mass that failed to gain general acceptance at a 1967 Synod of Bishops in Rome. The ambiguous results stemming from episcopal votes on the text and celebration of the "Normative Mass" nonetheless allowed it to survive in a modified version as the skeleton upon which the current dominant order of the Latin liturgy (Novus Ordo Missae) is now enfleshed.
This investigation serves as a point of reflection to consider the adoption of consistent and a priori values of reform before engaging any practical reform process. Any particular or universal Church that does so will likely minimize mistakes and maximize its possibility of achieving its ends.
Finally, this study shows the absolute necessity of a good analogical application of metaphysics (genus, species, specific difference, essential properties) in order first to come to a knowledge of "what specifies a rite" so as to avoid the risk of expunging defining characteristics....the nature of which is often debated among many  liturgists and liturgiologists of the various rites of Christendom.
I have attached organizational charts for individuals who are interested in the actual function of the reforming groups and their interaction with other quasi-agencies of the reform process.

In this paper I look at Guardini's Gegensatzlehre at work in his concern for liturgy and for the Church. I also point to his equally prophetic search for the 'conscious unity of Christian existence', a cooperation of faith and the 'concrete actual world' and its echoes in Gaudium et Spes and subsequent magisterial and other Catholic writings on unity of life

Les souvenirs et réflexions de Jean-Thierry Maertens sont ici publiés sous la forme d’un entretien accordé en 1999 et resté inédit. Ce texte a une valeur documentaire intéressante pour la recherche liturgique, particulièrement pour la période immédiatement préconciliaire du mouvement liturgique et les débuts de la réforme liturgique. L’auteur fait aussi une relecture de ses recherches ultérieures en ritologie.

The Wedding Feast of the Lamb Has Begun: The Relationship Between Eschatology and Liturgy in the Logoscentric Theology of Joseph Ratzinger

Roland Millare, S.T.D.

Director: Matthew Levering, Ph. D


Numerous scholars have engaged Joseph Ratzinger’s theology of the liturgy and his eschatology. The unique contribution of this study is the focus on the inherent relationship between eschatology and the liturgy in light of Ratzinger’s insistence, under the influence of Romano Guardini, upon the primacy of the logos over ethos (“Der Primat des Logos über das Ethos”). Throughout our study, we will establish Ratzinger’s consistency in the underscoring the primacy of logos over ethos and the centrality of Christ in his theology, which enables him to maintain that the liturgy is inherently eschatological. The primacy of the logos is the central hermeneutical key to understanding the unique vision of Ratzinger’s Christocentric liturgical theology and eschatology. In light of Ratzinger’s consistent appreciation for the significance of the primary of the logos, he is able to show the significance of sacrifice in forming the Church and her worship, the Church as a communio and the hope rooted in her contradistinction with the world, rational worship (logiké latreía) and the Church’s mission of charity, and orientation of the Church’s worship (and all space and all time within it) towards the incarnate Logos within Ratzinger’s work.

When logos is subordinated to ethos, the human person becomes subjected to a materialist ontology that leads to an ethos that is concerned above all by utility and progress, which affects one’s approach to understanding the liturgy and eschatology. How a person celebrates the liturgy becomes subject to the individual whim of one person or a group of people. Eschatology can be reduced only to addressing the temporal needs of a society guided by a narrow conception of hope or political theology. If the human person wants to understand his authentic sacramental logos, then he must first turn to Christ the incarnate Logos, who reveals to him that he is created for a loving relationship with God and others. Ratzinger describes his work as having an “incomplete character,” yet this study has demonstrated that there is a unity within Ratzinger’s “fragmentary” writings that is defined by the primacy and centrality of the Logos incarnate.

Guardini's The Spirit of the Liturgy, which has had a tremendous impact upon liturgical theology and beyond despite its modest size. This was the first book published by Guardini and the first volume in the Ecclesia Orans series published by Abbot Ildefons Herwegen of the abbey of Maria Laach, which was an influential center for liturgical study and renewal. 1 The fundamental theme in Romano Guardini's work, which has had the greatest impact upon Joseph Ratzinger's theology of liturgy, is the primacy of logos over ethos (der Primat des Logos über das Ethos). 2 1 ), 31-33. Corkery maintains, "The priority of logos over ethos, of receiving over making, of being over doing lies at the heart and center of Joseph Ratzinger's theological synthesis"

It is always difficult to assess where we are today in relationship to our past. This is especially the case in matters of religion where our present is perceived as being in continuity with that past. Our liturgy claims explicitly to be an anamnesis: not only a recollection of our past, but engagement with events now whose origin lies within our history. Likewise, we encounter 'the word of the Lord' today but do so treasuring as words of life books whose origins lie in a distant past: one more foreign and obscure than, until relatively recently, was admitted by most Christians. As sacred texts, their very character lies in being 'twice-told tales' (Smith 2001). Consequently, if liturgy involves engagement with our past, then some orientation to the past must be attempted. We must take that relationship, i.e. where we are in relationship to where they were, into our consideration of what we are doing today when we celebrate as Christians and read the scriptures as part of our being who we are: the People of God who, individually, are the disciples of Jesus.

A late twentieth-century movement within Christianity, the Emerging (or Emergent) Church has been hard to pin down in terms of specific doctrines and teachings. This thesis is an attempt to analyse the Emerging Church Movement from the perspective of Orthodox Christianity, with the hope of identifying and responding to the various doctrines that form the core of the Emerging identity.

All’interno della vita ecclesiale del Novecento, il nome di Romano Guardini ha conosciuto una notorietà grazie al suo intenso impegno pastorale e intellettuale nel Movimento liturgico. Il contributo che in questa sede merita di essere preso in considerazione riguarda il rinnovamento liturgico. L’idea guardiniana di rinnovamento è giunta ad esercitare effetti non indifferenti ed ha trovato una complessiva accoglienza ecclesiale lasciando le impronte anche nel magistero conciliare.
Il primo versante di questa vicenda è quella pastorale. Sotto questo profilo, Guardini può essere interpretato in riferimento al suo tempo ed agli eventi che hanno segnato l’itinerario del Movimento liturgico. La sua attività, infatti, è segnata dall’arco che lega l’idea di rinnovamento liturgico ancora sotto l’influsso “romantico” (si pensi al 1918 Lo Spirito della liturgia) con la riforma liturgica che coincide con la fine della sua attività e la morte avvenuta nel 1968. Il secondo versante concerne il modello stesso del rinnovamento, emerso dalle varie istanze (culturale, antropologica, critica, teologica) lungo tutti i cinquant’anni (1918-1968) che rimane l’eredità di Guardini dopo la riforma conciliare.
A distanza di cento anni della pubblicazione dello Spirito della Liturgia e cinquant’anni dalla morte di Romano Guardini, il giudizio è ormai che il suo pensiero e l’influsso valgono anche oggi. Tuttavia, la spinta che proviene dall’idea di rinnovamento, non può limitarsi ad un consenso formale o apprezzamento laudativo. Il carattere paradossale della rilettura di Guardini spesso consiste nelle interpretazioni parziali o puramente storiografiche che non consentono di accogliere tutta la fecondità del pensiero guardiniano. Di fronte a questo, riteniamo conveniente esporre l’idea di rinnovamento liturgico in Guardini attraverso una lettura sincronica che colga meglio la sua formulazione propositiva.
In questo mio tentativo di lettura, sarò guidato innanzitutto dall’interesse di offrire uno sguardo sintetico sia al primo che al secondo versante. Tenendo conto dell’unità, l’obiettivo di questo mio intervento sarà quello di dare una presentazione sistematica senza perdere di vista le premesse storiche e un dinamismo interno dello sviluppo del pensiero.

was one of the leading figures of the liturgical movement in the United States. 1 When re searchers consider the work of the liturgical movement, their focus is usually limited to the movement's efforts related to the celebration of the liturgy. Oftentimes, what is overlooked is that one of the ma jor concerns of the liturgical movement is the relationship between the liturgy and social action. This relationship is also generally over looked by contemporary theology, which tends to focus either on liturgy or social action (more commonly known today as social jus tice). As a result of this separation, the social end of the liturgy is ne glected and at the same time, the liturgical roots of authentic social action are ignored. At the extreme end of the spectrum, the study of the liturgy alone is reduced to mere aestheticism or rubricism, while the exclusive focus on social justice can become influenced solely by ideology instead of authentic charity. The Church advocates an inclu sive and comprehensive understanding. Michel's thought offers a balanced view that represents the litur gical movement's concern for the unity between liturgy and social action. 2 This harmony is expressed by Michel's famous syllogism:

Lo spirito della Liturgia (1918) di Romano Guardini alla luce della fenomenologia della forma, della relayione e della manifestazione.

in J. Rego (a cura di), Incontri con Romano Guardini. A cento anni da Lo Spirito della Liturgia, (Biblioteca di Iniziazione alla Liturgia), Pontificia Universita' Santa Croce, Edizioni Santa Croce, Roma 2019, 155-182.

Pope Francis has issued a new rubric to take effect next Holy Thursday-women are to have their feet washed. This article looks at its significance. Thomas O'Loughlin is Professor of Historical Theology at the University of Nottingham. W ashing the feet of disciples as a way of representing the love and attitude of mutual service that Jesus wanted to animate his community has always been problematic: just look at the reaction of Peter in the gospel (Jn 13.8) and reflect on the fact that this is one of the few times Jesus gives a direct 'do this' (Jn 13.14) to the disciples, it had all but disappeared from Christian practice within decades. It was one thing to say one loved a fellow Christian (who happened to be one's slave), quite another to actually serve him or her by washing their feet! So strange is the practice that when Pope Francis went to a prison in Rome on 28 March 2013, Holy Thursday, and washed the feet of men and women it was a news

This article explores the nature of active participation , both interior and external, and the performance of the liturgy, which requires both bodily and spiritual dimensions. These concepts are then related to the notion of baptismal priesthood , with particular reliance upon the writings of Romano Guardini. Guardini's contributions are subsequently placed within the context of the wider liturgical movement and compared with the thought of Joseph Ratzinger. The shared vision of Guardini and Ratzinger sees active participation as the spiritual union of the faithful in the central action of the eucharistic liturgy. a deep understanding among the faithful of the baptismal priesthood and its spiritual exercise is characterized as the greatest as-yet-unrealized goal of the liturgical movement.

В условиях быстро меняющегося мира, где от Церкви требуется постоянный поиск универсального языка свидетельства о Христе, изучение опыта иных христианских конфессий, особенно Католической Церкви, представляется особенно актуальным. Если многое из того, что планировалось сделать на Поместном Соборе, в силу известных причин, не было доведено до конца, то литургическое движение (1909–1962 гг.), II Ватиканский собор (1962–1965 гг.) и последовавшие за ним богослужебные реформы представляют собой законченный и последовательный процесс возникновения, формирования и реализации программы литургических преобразований. Именно поэтому положительный и отрицательный опыт Католической Церкви прошлого столетия по обновлению литургической жизни должен быть учтен и подвергнут тщательному анализу.
Литургическое движение Германии 1913–1943 гг. — одно из самых интересных явлений в истории Католической Церкви ХХ века.

Práce představuje přehled církevních nařízení o posvátné hudbě v časovém období od papeže Pia X. (1903) až po II. vatikánský koncil (1962-1965). Především budou představeny tři důležité dokumenty týkající se posvátné hudby: motu proprio Tra le sollecitudini Pia X. z 22. listopadu 1903; apoštolská konstituce Divini cultus Pia XI. z 20. prosince 1928; a encyklika Musicae sacrae disciplina Pia XII. z 25. prosince 1955. Tato nařízení budou reflektována v kontextu českých zemí a chrámové hudební praxe té doby.

The church sacred music legislation and its reception in the Czech lands from Tra le sollecitudini up to the Second Vatican Council

The thesis presents an overview of church legislation of sacred music in the period from the pope Pius X (1903) up to the Second Vatican Council (1962-1965). Firstly three important documents on the subject of sacred music will be shown: the Motu proprio Tra le sollecitudini of Saint Pius X, Nov. 22, 1903; the Apostolic constitution Divini cultus of Pius XI, Dec. 20, 1928; and the encyclical Musicae sacrae disciplina of Pius XII, Dec. 25, 1955. These regulations will be reflected in the context of the Czech lands and church musical practice of that time.

This book focuses on the inherent relationship between eschatology and the liturgy in light of Ratzinger’s insistence upon the primacy of logos over ethos. The primacy of logos is the central hermeneutical key to understanding the unique vision of Ratzinger’s Christocentric liturgical theology and eschatology. This book addresses the fundamental foundation of Ratzinger’s liturgical eschatology by examining his emphasis upon the role of the logos in theology, Christology, and ecclesiology. This is coupled with a study of Ratzinger’s spiritual Christology with a focus on how it influences his theology of liturgy and eschatology through the notions of participation and communion in Christ’s sacrificial love. Finally, this book examines Ratzinger’s theology of hope, charity, and beauty, as well as his understanding active participation in relationship to the eschatological and cosmic characteristics of the sacred liturgy.

When logos is subordinated to ethos, the human person becomes subjected to a materialist ontology that leads to an ethos that is concerned above all by utility and progress, which affects one’s approach to understanding the liturgy and eschatology. How a person celebrates the liturgy becomes subject to the individual whim of one person or a group of people. Eschatology can be reduced only to addressing the temporal needs of a society guided by a narrow conception of hope or political theology. If the human person wants to understand his authentic sacramental logos, then he must first turn to Christ the incarnate Logos, who reveals to him that he is created for a loving relationship with God and others.

This edition of the historic collects is based in small part on the translations of the historic collects in the older liturgy books (Book of Common Prayer 1928, The Lutheran Hymnal, Service Book and Hymnal), but does not rely entirely on the old versions. The prayers were checked against the original prayers in their (mostly) Latin sources which are available in Luther Reed’s The Lutheran Liturgy. Reed’s comments on each prayer were also noted.

This work combines all the prayers from The Lutheran Liturgy/Service Book and Hymnal and The Lutheran Hymnal, along with a few from Evangelical Lutheran Hymnary (1996). The newer translations and versions in Lutheran Book of Worship and Christian Worship: A Lutheran Hymnal were also consulted, along with the work of Rev. Bosco Peters, who also has fresh translations of Latin based prayers in the Book of Common Prayer at his website, Liturgy: Spirituality that Works for People (http://liturgy.co.nz/).

The redundancies and other elements that were added in older English translations have been removed, along with a few of the redundancies inherent in the prayers. As with my previous projects, the goal is to focus on the meaning of the prayers and to make them useful and understandable to the modern reader.

Книга «О духе литургии» была изначально ориентирована на священников и мирян из круга аббата монастыря Мария Лаах Ильдефонса Хервегена. Автор книги, знаменитый немецкий богослов, педагог, философ и священник Романо Гвардини, поставил задачу рассказать о литургии не как о чинопоследовании, но как о совершенном, укорененном в христианской традиции законе духовной жизни и тем самым побудить ее читателей к сознательному участию в совместной молитве.

Source, Sign, Celebration, and Service: Fundamentals of the Church's Eucharist Mission "Dem Bones, Dem Bones…" Not only are "Dem dry bones gonna walk around, " as the old song says, but they're also going to live out the Church's mission which, Roland Millare says, always begins with the Eucharist .

An historiographical critique of the presuppositions of the mid 20th century Liturgical Movement's concerns of pre Constantinian Christian architecture, with a survey of textual counterevidence from ante-Nicene patristic sources, to suggest that the preference for residential scaled churches is an appeal to a false sense of archeologism.

The paper represents a further refinement of the research I have done on the impact of the twentieth-century liturgical and ecumenical movements on liturgical theory and practice in Presbyterian and Reformed churches in North America. A different version of this paper appears in a compilation of essays published under the title Reforming the Catholic Tradition: The Whole Word for the Whole Church (Leesburg, VA: Davenant Institute, 2019), 135-152.

The musical achievements of Sergei Glagolev, an American Orthodox Christian composer, director, and archpriest provide us with an opportunity to consider what is possible when hymns are composed based on their liturgical function and the relationship of music to the form of the liturgy in the life of the church.

Father Sergei’s labors have made him one of the key, if not the central, figures of the 20th century for the rediscovery of the vital role music can play in the liturgical life of the Orthodox Faith.

His musical works stand on their own as examples par excellence for the proper setting of and composing for liturgical texts in the English language.

The author traces the motivations, beginnings and gradual diffusion of spoken participation at Low Mass in the Latin rite until it became normative in 1965, and proposes reconsideration of the origins of the practice. Published "Rezar juntos la Misa. Una historia olvidad", Phase 55 (2015) 249-256.

'Because the Sacred Liturgy is truly the font from which all the Church's power flows...we must do everything we can to put the Sacred Liturgy back at the very heart of the relationship between God and man.' These words of Robert Cardinal Sarah, Prefect of the Congregation for Divine Worship underline the liturgy's fundamental role in every aspect of the life and mission of the Church. Liturgy in the Twenty-First Century makes available the different perspectives on this from leading figures such as Raymond Leo Cardinal Burke, Archbishop Salvatore Cordileone, Abbot Philip Anderson, Father Thomas Kocik, Dom Alcuin Reid, and Dr Lauren Pristas.

Considering questions of liturgical catechetics, music, preaching, how young people relate to the liturgy and matters of formation and reform, Liturgy in the Twenty-First Century is an essential resource for all clergy and religious laity involved in liturgical ministry and formation. Bringing forth 'new treasures as well as old' (Mt 13:52) its contributors identify and address contemporary challenges and issues facing the task of realising the vision of Cardinal Sarah, Cardinal Ratzinger/Benedict XVI and the Second Vatican Council.

Christianity is a religion of memory. We look to the future — indeed to beyond the future — and so we live today in such a way as to build that future, but we do so while recalling our past. Our past is significant because it identifies us, affirms that we are a community in a covenant with God, and provides us with a key to that is significant in that relationship. It is with this perspective we should approach Eucharistic praxis and theology

Rudolf Schwarz was a significant figure in the mid century German Liturgical Movement due to his close association with Fr. Romano Guardini. While he was virtually unknown in the United States until the end of his life, Fr. H.A. Reinhold championed both his architectural theory and style, and Schwarz did have a demonstrable impact on Catholic church architecture among liturgical progressives and Catholic church architects from the 1950s onward.

Dialogue Mass, a collective term referring to a variety of ways in
which the faithful attending recited celebrations of Mass took an active
vocal part in the liturgical texts but only by recitation, is studied here in
its origins at the end of the nineteenth century. Its gradual acceptance,
as a form of celebrating and as a tool in pastoral care, is traced through
controversial public debate to encouragement in documentation from
the Holy See. As an unrecognised novelty which touched the heart of
the liturgical celebration and influenced the liturgical renewal of the
Second Vatican Council, this article presents a first dossier which permits a fresh evaluation of spoken celebrations of the liturgy with active participation of the faithful.

The chapter offers a comparison of an Orthodox and a Roman Catholic approach to the foundations of sacramental theology. With each theologian the author analyses an underlying epistemology, a type of relational and symbolic understanding of God, and then asks how these influence preference either for the church or for the world as a starting point for sacramental theology. In her conclusion she suggests how both approaches could complement each other.