The antiphonary contained all of the things to be sung for either the office or the Eucharistic liturgy. The Roman antiphonary and members of the schola cantorum brought from Rome by Pippin were vital to the Frankish liturgical reform as cantors also served as masters of ceremony and liturgical experts. The book of music for the Eucharist was sometimes called the gradual.
The period from the Reformation to the beginning of the Second Vatican Council consisted of times of comparative peace and tranquility interspersed with political and religious upheaval, and industrial and economic turmoil. For the Catholic Church, reform took place in the liturgy at the beginning of the period and was followed by several centuries in which little changed. Toward the end of the period it was clear that growing dissatisfaction indicated the need for a rethink and for reforms in the ways that the Church's prayer was celebrated. This entry breaks the period into four reasonably distinct historical sections: the 16th century; the 17th to 19th centuries; and the 19th and 20th centuries, and also considers developments in the Reform Churches.
Bugnini Reform Of The Liturgy Pdf Downloadl
The reforms of the Missal and the Breviary were successful and effective, and these were soon followed by revision of the other books of worship: the Ritual, the Martyrology, the Ceremonial, the Pontifical. This process of reform and development seems to have come to a standstill, and the effectiveness of the reform lasted only about 50 years. As the decades went by, the original aim of simplification of rites and especially of liturgical music, as encountered in the compositions of Palestrina and Victoria for example, was ignored in some places as cathedrals vied with one another for the splendor of their ritual and music. Along with the leap in artistic and musical sophistication, we also see a rise in the number of liturgical feasts. It is during this period (about 1580 to 1903) that we find the introduction of major religious feasts such as Sacred Heart and Corpus Christi, the enhancement of the role of Mary with the construction of new rites for the celebration of the Immaculate Heart of Mary and the Immaculate Conception, and the addition of over 100 other feast days. As the rites continued to grow and proliferate, it was clear that further reform was required, but in fact it was only in France that anything significant was achieved. During the 18th century as many as 50 dioceses adopted the reformed Parisian liturgy for Mass and the Divine Office of c. 1736. these too, however, came under attack from several influential church figures, including Prosper guÉranger, and the attack was ultimately successful.
Synod of Pistoia (1786). A significant attempt at liturgical reform in the 18th century came with the initiative made by Scipione de' ricci (d.1810), bishop of pistoia. In that Jansenist-influenced synod, the call was made for a return to the pristine liturgy of the early church, encouraging active liturgical participation by the laity and in the vernacular, gathered around only one common altar in every church. There was emphasis on only one principal Sunday Mass where the priest proclaimed the presidential prayers in loud, clear voice. Communion given to the faithful should be consecrated at that Mass and not given from the tabernacle. Baptismal preparation for parents and godparents was insisted upon, and it was preferable that baptisms took place during the Easter Vigil. Marriage preparation was also decreed. The synod was ahead of its time and lacked the movements and years of preparation that preceded Vatican II. De' Ricci was deposed as bishop in 1790 and the synod was condemned four years later by Pope pius vi in the bull auctorem fidei.
Vehicles of Reform. To carry out this reform, Paul VI established, Jan. 25, 1965, a commission known as the Consilium for the Implementation of the Constitution on the Liturgy, under the direction of Cardinal Giacomo Lercaro. This body of highly-qualified experts retained its quasi-autonomous identity until late in 1969, when it was reconstituted as the Special Commission for the Completion of the Liturgical Reform within the newly created Congregation for Divine Worship, with Cardinal Benno Gut as first prefect. From July 11, 1975, competency for liturgical reform passed to the newly constituted Congregation of Sacraments and Divine Worship, which Pope John Paul II renamed as the Congregation for Divine Worship and the Discipline of the Sacraments in 1982. Whereas the overall revision of the Roman liturgy was centralized under the direction of the Holy See, legitimate adaptation was to be channelled through the competent regional and national episcopal conferences. In the United States the liturgical reform has been under the guidance of the Bishops' Committee on the Liturgy, which, since 1970, has been in consultation with the Federation of Diocesan Liturgical Commissions. The English translations of the Latin editio typica of the various reformed liturgies have been provided by a separate entity under the English-speaking episcopate, the International Commission on English in the Liturgy.
(1) The Liturgy, Locus of Encounter. Fundamental throughout the entire liturgical reform has been the conviction that the Church celebrates in her liturgy, through ritual transposition, the Trinitarian economy of salvation, celebrating, that is, the mysteries "in which are set forth the victory and triumph of Christ's death, and also giving thanks to God for his inexpressible gift in Christ Jesus, in praise of his glory through the power of the Holy Spirit" (ibid. 6). The dialogic perception of the liturgy as being the locus par excellence where God speaks to his people through Christ and where they, in return, respond to the Father by actualizing the priestly mission of the same Christ is expressed not only in the Constitution (ibid. 7), but also in the theological statements introducing the reformed rites. In this regard, the General Instruction on the Roman Missal, the General Instruction of the Liturgy of the Hours, the General Norms for the Liturgical Year and the Calendar, for example, marked an extraordinary advance over the juridical, rubrical directives of the analogous sections of the unreformed books. This theological understanding of the liturgy as being "the very exercise of the priestly office of Jesus Christ" and therefore "preeminently a sacred action, the efficacy of which no other act of the Church can equal on the same basis and to the same degree" (ibid. 7) became the raison d'être of the Church's repeated emphasis on liturgical reform.
(2) Other Theological Aspects. The ressourcement (return to sources) of the reform also brought with it a rediscovery or restoration of certain theological aspects of the Christian tradition which through the centuries had fallen into the background: the totality of the paschal mystery in every liturgical celebration; the multimodal presence of Christ in all of the liturgy and not only in the Eucharistic elements; the Trinitarian economy of prayer to the Father, through the Son, in the power of the Spirit; the role of the Holy Spirit in the formation and sanctification of the Church as People of God set apart to sing praises to God within their liturgical assembly; the eschatological hope of the pilgrim Church awaiting the day of the Lord; liturgical remembrance of the deeds of the Lord of history and their recovery in the Kingdom; the relationship of faith, repentance, conversion, reconciliation and their sacramental realization; the incarnational and worldly dimension of Christian life; and many more areas which have hardly begun to be explored. In no small measure is this theological recovery due to the Constitution's stipulation (ibid. 92) that the Scriptures be made readily accessible in greater fullness, and that patristic and other ecclesiastical writers be represented more authentically.
2ff7e9595c
Comments