Liturgical Reform Research Articles

Magnificat: an exploration of sacred music in the United States

The landscape of sacred music in the United States is broad and wide and cannot be neatly defined into a collective approach or style. The boundaries of Roman Catholic sacred music in America have been expanding further and further since the establishment of the liturgical reforms outlined by the Second Vatican Council’s Constitution on the Sacred Liturgy (Sacrosanctum Concilium), and it was through this new sense of “freedom” that alternative styles of liturgical music emerged during the past 60 years. Interestingly, the state of Minnesota was at the center of this liturgical music revolution as composers associated with the University of St. Thomas, St. John’s University, and St. Catherine’s University composed a large portion of ‘new’ liturgical music. This article explores the musical trends of the past 60 years in the United States, and offers suggestions regarding the practice and education of sacred music in America and beyond.

From decay analysis to conservation plan of post-Vatican II religious architecture: Research on the Church of the Holy Family by Paolo Portoghesi in Italy

After the Second Vatican Council (1962–1965) religious architecture represented a pivotal era of transformation within the Catholic Church. This liturgical reform aimed to deepen the engagement of worshippers in the liturgy, fostering a more direct connection between the congregation and the celebrant. Architects responded by radically reimagining the design and aesthetics of sacred spaces and embracing innovative materials and construction techniques such as reinforced concrete. This shift enabled the creation of bold, symbolic structures characterized by simple geometric forms, fluid spaces, and enhanced transparency, utilizing natural light to evoke sacred atmospheres. An outstanding example of this architectural paradigm is the Church of the Holy Family in Salerno, Italy, designed by Paolo Portoghesi and Vittorio Gigliotti, starting in 1968. Built entirely in reinforced concrete, this church embodies the fusion of technical innovation with spiritual exploration, typifying ecclesiastical postmodernism. Despite their architectural significance, many postconciliar churches face challenges today, including insufficient conservation efforts and inadequate community recognition. This research focuses on the Church of the Holy Family in Salerno, investigating its evolution, technological advancements, and conservation needs. A comprehensive Conservation Plan is proposed to safeguard this architectural heritage, integrating analyses of degradation and restoration interventions. By addressing these aspects, this study aims to ensure the preservation of this postconciliar religious architecture within contemporary urban and social contexts.

Malé sošky z porculánu: Očista liturgického prostoru a počátky realizace liturgické reformy v královéhradecké diecézi na přelomu let 1966 a 1967

Malé sošky z porculánu: Očista liturgického prostoru a počátky realizace liturgické reformy v královéhradecké diecézi na přelomu let 1966 a 1967

Attorno all’altare. La chiesetta alpina di Ettore Sottsass senior sul Monte Bondone

Ettore Sottsass Sr., an architect from Trentino who survived the First World War, left an enduring mark on the mountainous landscape of Monte Bondone. In the aftermath of the war, he undertook various architectural projects, including an alpine chapel in Vanéze in 1929. Funded by a spontaneous committee, the church stands as a testament to the communal sharing and gratitude among those who endured the war, and enjoyed a unique freedom in its construction as it was not commissioned by any diocese or parish. The octagonal structure, characterised by shingle roofing and pristine white walls, pays homage to Christian traditions while providing a serene haven amidst the mountains. The chapel’s interior design, including the arrangement of the altar and other spaces, demonstrates the architect’s modern vision that surprisingly anticipates the liturgical reforms of the Second Vatican Council. Surrounded by breathtaking mountain vistas, the construction remains a symbol of consecration and contemplation, even though the planned bell tower conceived by Sottsass in 1952 as a final act of re-consecration for the beloved mountain was never realized. The story of Sottsass and his chapel reflects the delicacy of “architectures drawn slowly, with attention and wisdom” which are necessary to avoid bringing harm to the mountains.

Naindayawan-A-Rambak-Ti-Gimong: An Inculturation of the Eucharist in Ilocano

This study aims to elevate the discourse on the imperative of Liturgical Inculturation and propose general suggestions on how to shape a more relevant and meaningful Ilocano celebration of the Eucharist. It emphasizes Vatican II’s liturgical reform while maintaining fidelity to the nature of the culture – the Ilocano culture. The study was conducted with the parishioners of Our Lady of Fatima (OLF) in Villaverde, Nueva Vizcaya, shedding light on the inquiry: “Is the liturgical rite prescribed by the Catholic Church still meaningful and relevant among Ilocanos at present, particularly the parishioners of OLF?” The results of the study revealed that the Eucharist holds an ambivalent significance for many Ilocanos, particularly the parishioners of OLF. Undoubtedly, Ilocanos regard the Eucharist as the center – the source and summit – of their Christian life. However, the Ilocano Catholics of OLF lack a proper understanding of how the Eucharist operates or functions in their lives. Furthermore, many Ilocanos display ignorance or a lack of proper understanding about the Eucharist. Additionally, many Ilocano Catholics tend to separate the Eucharist from their daily lives. Given these alarming situations, liturgical inculturation becomes relevant at this juncture. The full, conscious, active, and fruitful participation of Ilocanos in the Eucharist can be achieved through a mutual integration of the rite prescribed by the Church and their native culture. This approach respects the process of integration, allowing both the Eucharist and Ilocano culture to evolve through mutual insertion and absorption while preserving their identities. Thus, the Eucharist, ritually expressed in a Roman form, is assimilated and reformulated in a language and form that Ilocanos can understand and actively participate in. It is here that genuine integration takes place. Keywords: inculturation, contextualization, dynamic equivalence, worship, liturgy, Ilocanos, Catholic liturgy

The Fraying of the “Ecumenical Consensus” or a New Stage of Liturgical Renewal: A Case Study

Feminist, LGBTQIA+, and postcolonial critiques over the past decades have questioned the so-called “ecumenical consensus” in liturgical matters ranging from language about God to lectionaries to liturgical time. These developments have affected liturgical development across churches, with some (most recently, the Presbyterian Church, USA) revising their resources to address these critiques. Others are pursuing a different approach: This article will provide a case study of ongoing liturgical development in The Episcopal Church, which has chosen not to redraft its 1979 Book of Common Prayer but, instead, encourage the development of supplemental resources housed at an official church website governed by its triennial General Convention and church law. The use of such resources will be regulated primarily by local bishops and pastors; already some bishops have authorized the use of different lectionary patterns and, anecdotally, variances in the baptismal formula. This article seeks to uncover the opportunities and the risks of such an approach to liturgical reform in one church, with a view to the effect it may have on that treasured “ecumenical consensus” among the churches.

Natura liturgii i jej znaczenie dla życia Kościoła w świetle Konstytucji Sacrosanctum Concilium

The Second Vatican Council contributed much to the development of the theology of the liturgy, liturgical theology, but also introduced some practical and legal changes in the celebration and organization of liturgical life. The way to liturgical reform was reopened primarily by involving the laity. Liturgy, as the source and summit of Christian life, gives meaning to the Church and strengthens it on the way of salvation.

Pembacaan kembali Traditionis Custodes Paus Fransiskus terhadap penggunaan Missale Romanum 1962. Sebuah tinjauan Liturgis-Eklesiologis dalam terang reformasi Konsili Vatikan II

<p>Traditionis Custodes is an Apostolic letter issued by Pope Francis in the form of a Motu Proprio, i.e. on his own initiative. The content of this letter is about the use of the Roman Liturgy prior to the Reform of 1970. The main object of focus is the celebration of Mass with the Missale Romanum 1962. The Motu Proprio of the two previous Popes, John Paul II and Benedict XVI, permitted the use of the Missale Romanun 1962. The aim was to make room for those who were still attached to earlier forms of liturgical celebration. The implication is that the Missale Romanum 1962 is permitted as an extraordinary form of liturgical celebration, while the Missale Romanum 1970 is the ordinary or normal form. Pope Francis, through Traditionis Custodes, abrogated all the norms, instructions, consensus and customs of the previous Motu Proprio. He established the Missale Romanum 1970 as the only lex orandi (prayer order of the Church) of the Roman rite. This decision caused turmoil in the Church,<br />especially strong criticism from users of the Missale Romanum 1962. This Motu Proprio was seen as a regression of the Church and a personal desire to abolish Church Tradition. Is this really the case? Why did Pope Francis<br />abrogate the norms of the previous Motu Proprio? What is different about the 1962 and 1970 Missale Romanum? This article attempts to answer these questions with a liturgical-ecclesiological overview of the reforms of the Second Vatican Council.</p><p><br />Key words: Ecclesial communion; liturgical reform; Traditionis Custodes; Summorum Pontificum; Missale<br />Romanum 1962.</p>

From Choir to Chamber: Negotiating Vocal Music in the Zurich Reformation

Abstract This article discusses the role of music, singing and voice in the development of the Zurich Reformation. It argues that the silencing of musical elements in the course of the Zwinglian liturgical reform was due to a new understanding of devotion, prayer and both individual and communal agency in church services. Zwingli and the Zurich reformers took issue with Gregorian chant in particular and applied a decidedly Erasmian understanding of religious communication as inward, silent devotion. Musical religiosity was transferred from the sacred space of the choir (kor) to the private homes of believers (kämerlin). Moreover, by simultaneously extending the notion of devotion and prayer to practices of everyday urban life, the liturgical reforms contributed to a sacralization and Christianization of the city as an urban space.

Synodality in the Reception of the Second Vatican Council and Development of the Pastoral Orientations of the Chilean Bishops’ Conference, 1965–1985

After the Second Vatican Council, the Chilean bishops met in a plenary assembly during May 1968. As a result, the Episcopal Conference of Chile developed its first Pastoral Orientations (POs). Between 1968 and 1985, the Chilean Bishops produced eight different iterations of the POs. The ongoing development of the POs during this period reflected an emerging consensus across the various dioceses of the county. Five aspects of the POs in particular helped develop a synodal culture: (1) to reform the Church, (2) to establish the Church as an evangelizer and servant of humanity, (3) to opt for the base ecclesial communities as the local realization of the People of God, (4), to carry out the liturgical reform and diocesan synods, and (5) to develop intermediate forms of collegiality among the bishops.

Russian Christians without Clergy: Who are the Bespopovtsy?

The bespopovtsy are Orthodox Christians without clergy. They hold the belief that the reign of the Antichrist on earth invalidates the priesthood and sacraments (except baptism) of any Christian Church. This belief emerged in response to the liturgical reforms undertaken by the Orthodox Church in Muscovy, which they deem to have introduced unacceptable alterations to traditional rites. Consequently, the bespopovtsy contend that following the death of the last clergymen ordained according to the rite preceding the reform, genuine priests no longer exist in the world, leaving Jesus Christ as the sole guiding priest for believers. Bespopovtsy communities are organized into communes overseen by regulators, and their places of worship are termed molenna. Due to the absence of a clerical hierarchy, various distinct communities rapidly evolved within the bespopovtsy group.

Russian Mass Suicides Reconsidered

Abstract Mass suicides in late seventeenth-century Russia have typically been seen as desperate responses to Patriarch Nikon’s liturgical reforms. Convinced of the imminent end of times ordinary men and women took their own lives rather than to succumb to the world of Antichrist. Michels argues that mass suicides can only be understood by probing into the specific religious, social, and administrative environments in which they occurred. He offers a comparative microhistory of self-immolations on both sides of the Russo-Swedish border with very different populations, one Finnish-Lutheran, the other Russian-Orthodox. Both scenarios had several features in common: apocalyptical preachers demonizing official church and religion; flight from village communities and isolation in remote locations; the preponderance of women and children; almost complete illiteracy; and a remarkable heterogeneity of motivations (ranging from enthusiastic embrace to passive obedience). The suicides occurred exclusively in peasant milieux traumatized by radical changes: the horror of the Swedish-Russian War (1656–1658); the fortification of the border (conscription, forced labor, and exorbitant taxes); church-led campaigns against paganism and traditional religious autonomies; and sudden integration into new administrative structures. Few of those who perished in the fires knew anything about Patriarch Nikon’s liturgical reforms; as in the mass suicide of American cult members in Jonestown, Guyana (1978) many of the victims died involuntarily.

Theological Issues in the Case of the Reform of the Offertory in the Roman Catholic Rite of Mass

Abstract This article examines a section of the Roman Catholic rite of the Mass, the offertory, investigating the relationship between theological ideas and the latest reform of liturgical practice (1969). How did the dogmatic theology, developed from the Middle Ages until the age of the Protestant Reformation, influence the liturgical reform under Paul VI? This is taken as a case to thematise the interplay between theological datum (lex credendi) and practical datum (lex orandi).

An Old Believer before the Schism: A New 17th-Century Document on Elder Kapiton

In the 1960s–1970s, researchers focused on the figure of elder Kapiton when V. S. Shulgin and S. A. Zenkovsky simultaneously became interested in him. As a result, the image of an ascetic and charismatic leader formed, uniting small communities of followers around him. Of particular interest was the fact that Kapiton seemed to show some skepticism about some church practices before Patriarch Nikon’s liturgical reform. Thus, he appeared to be an “Old Believer” before the Raskol. While most of the documents about Kapiton’s activities rely on the testimonies of his opponents, the petition found in the State Archive of Vologda Region provides an exceptional opportunity to understand how his supporters perceived the elder. The petition shows that the monastery founded by Kapiton was divided into two opposing camps, the reconciliation between which was impossible. The sources created in these conditions deserve a particularly critical approach, so it is difficult to restore the ideas and practices characteristic of Kapiton on their basis.

The Early Manuscripts of San Salvatore de Lingua in Messina (Mid-12th Century): Surveying the Chief Decorator

The monastery of Holy Savior has been the subject of much scholarship, but the liturgical reform requested by King Roger II of Sicily and carried out by the first archimandrite, Luke of Rossano, and the latter’s struggle to establish seemly equipment, has been largely neglected. Given its potential relevance for the material setting of the monastery’s early manuscript collection through the middle of the twelfth century, this seems an oversight. Art historians have repeatedly claimed that the monastery’s lofty status could have enabled the spread of Byzantine models to Norman Sicily, especially in relation to figurative arts and manuscript decoration. This paper discusses the same assumption from the opposite perspective. It explores the main tendencies of manuscript decoration at San Salvatore based on the extant evidence from the monastery’s early collection. Building on the paleographical and codicological observations provided in the past decades (mostly by philologists), I examine the manuscripts in terms of decorative practice and artistic culture.

Służba kobiet w liturgii – Tradycja Kościoła a współczesna praktyka pastoralna. Stan badań na rok 2020 przed ogłoszeniem motu proprio „Spiritus Domini”

Liturgical ministry, which has its roots in the times before Jesus Christ’s birth, has been exercised by boys and young men for thousands years. The 20th century liturgical reforms have also opened doors to girls’ and women’s liturgical ministry. The aim of the article is to present the changes in celebration throughout history and to clarify the range of possibilities and general competences of women and girls during the celebration. The article presents state of the research in 2020 and does not include the issues raised in the motu proprio Spiritus Domini. The article is divided into four chronological parts. The first one deals with the archetypes of minsters from the Old Testament. The second one characterizes the evangelical context of the liturgical ministry. The third part describes the development of the altar boys’ service over the centuries. The fourth part concerns on the times after the Second Vatican Council, therefore on the actual liturgical renewal in the Church all over the world and in Poland. The text itself is based on the Holy Bible, the Church’s Magisterium’s documents and source literature. The thesis analyzes the above texts and is of analytical and theoretical nature. The result shows specific possibilities of women’s involvement in liturgical ministry structures. It also names the roles they undertake in liturgical groups during celebrations. Based on the available sources and historical circumstances it should be enabled for women and girls to engage in ministry that includes reading and singing, whereas the traditional liturgical ministry, apart from bringing the altar gifts by the laity, should be reserved for men and boys unless the diocesan bishop decides otherwise.

Liturgical Renewal in Contemporary Orthodox Thought in Romania: A Preliminary Assessment

Abstract The Romanian Orthodox Patriarchate’s liturgical renewal movement has a spontaneous character, but without a well-defined agenda. This paper examines some of the reflections from renowned Romanian theologians about the liturgical renewal in the Orthodox Church and explores how they define the notion of liturgical reform, how they perceive the idea of change in worship, and what a liturgical renewal might look like. Moreover, it examines some concrete reforms that have already been put into practice, but without specific authorization from the Romanian Church hierarchy. The purpose of this approach is to find a starting point for an official synodal and academic debate on the possibility to implement a systematic liturgical reform at an institutional level.**

The Hesychast Movement And The Liturgy

"This article shows the influence of the Hesychast movement on the liturgy, which led to a major liturgical reform in the Byzantine world. The ideal of “praying without ceasing” as a fruit of baptism led the hesychasts to consider it as the aim of the life of all Christians, monks and lay people, and to consider the neo-Sabaite Typikon as the most adapted ordo to serve as a school of prayer and to foster vigil and fasting, regarded in the patristic tradition as the main weapons against sin and passions. Conscious that “life in Christ” was anchored in the sacramental life of the Church, the hesychasts encouraged frequent communion and regarded the sacraments not as acts of individual piety but rather underlined their ecclesial and eschatological dimensions. Keywords: hesychasm, liturgy, reform, neo-Sabaite Typikon, prayer, sacraments, vigil, fasting, Communion, Gregory of Sinai, Gregory Palamas, Philotheos Kokkinos, Kallistos and Ignatios Xanthopoulos, Nicholas Kabasilas, Symeon of Thessaloniki "

Transnational Religious Practices as a UNESCO Intangible Cultural Heritage: The Complex Case of the Traditional Latin Mass

The 2003 UNESCO Convention definition of intangible cultural heritage (ICH) covers religious practices and rites, as can be seen from normative descriptions and dozens of actual examples, many of which are Catholic religious traditions. The Traditional Latin Mass (TLM), practiced in one form or another for over 1500 years by an ever-increasing number of peoples and nations and in possession of a common stable set of rules, meets the UNESCO criteria for listing as ICH; in fact, it is arguably the best possible example. It is also a complicated one. After the Catholic Church’s liturgical reform in the 1960s and 1970s, new rites were introduced and the old rites were officially abandoned; nevertheless, a minority of clergy and laity continued to celebrate the TLM, and, over time, the legitimacy of their attachment to it was recognised by several popes, who also spoke regularly of the great value of the Church’s cultural and artistic patrimony and recommended that it remained joined with its religious origins. In contrast, the current pope, Francis, has recently become opposed to the continuation of the old rites. Be this as it may, it is quite possible that such a threatened but deeply appreciated international ICH as the TLM could be proposed for listing by several states that (unlike the Holy See) have signed the Convention for the Safeguarding of the Intangible Cultural Heritage, to give it a recognition appropriate to its immense historical and present-day cultural value.

Truth and Liturgy: A Foundational Key for Liturgical Renewal

ABSTRACT: Many debates about liturgical renewal are mainly based on personal experience. Can we speak of a truth that transcends those experiences? The divorce between truth–dogma and liturgical practice can be perceived both in the pastoral and academic levels and is, according to Joseph Ratzinger, "the central problem of the liturgical reform." Therefore, the reflection on the place of truth in the liturgical debates of our time is an important key for authentic liturgical renewal, allowing us to discern what is essential and how to put into practice those truths in different contexts.