Sentences with phrase «liturgical reform»

Ratzinger himself challenged a certain false - traditional mindset, critical of liturgical reform, as a form of von Harnackian rationalism.

To illustrate this let me quote the case of a journalist and his wife who were bitterly opposed to the liturgical reform, which he attacked weekly in a periodical now defunct.

This mystery of Mercy, which is the key to the interpretation of the Council, found its ultimate expression in the liturgical reform and the promulgation of a renewed rite of the Roman Mass by Paul VI in 1969.

But whether one prefers the Old or the New Mass, Father Langlois, as a church historian, made it a point to underscore that «liturgical reform — including major liturgical reform — has always been part of Catholic tradition.

In some branches of Protestantism, liturgical reform reflected a preference for simplicity per se.

He has strong criticism of «the botched preparation for the liturgical reform» which followed the Council, and its «devastating effects on the Catholic population» (p. 84).

There has been considerable progress made in the reform of the liturgical reform, not least by the restoration of sacral language to the Missal.

The desire for liturgical reform, above all Mass in the vernacular, was widespread among the clergy, and to some extent among the laity as well, in the decades before Vatican II.

The «new» trend in the celebration of the Sacred Liturgy is unmistakably towards what is becoming more clearly one of the hallmarks of Pope Benedict's pontificate: the authentic implementation of the liturgical reform according to the mind of the Second Vatican Council.

It has drawn the interest of a growing number of students and young families and is another sign of thefruitfulness of the ongoing reform of the Conciliar liturgical reform here in the States.

In recent decades, both among Roman Catholics and Protestants, there has been much talk about liturgical reform and a great amount of activity resulting from this talk.

He acknowledges that this was «at a very early stage of the liturgical reform».

Without wanting to oversimplify the development of liturgical theology over the last half century, it is important to stress that below any superficial differences there lies a much more profound continuity between the Council's project of liturgical reform and the implementation of the new translation of the Roman Missal.

Yet this rejection implies as well an avoidance of all single emphases, whether the emphasis be that of spiritual healing, women's liberation, liturgical reform, or the rights of lettuce pickers.

It is a painful irony that this has been accomplished in the name of liturgical reform.

For example, the Italian Nuovo Dizionario di Liturgia, published in 1988, speaking of the post-Vatican II liturgical reform, states that: «the Paschal mystery has become the foundation of, and the key to, the meaning of the entire Christian liturgy».

John Jefferson Davis» book contributes to evangelical liturgical reform at two levels, confronting the shocking «God - vacuum» in popular evangelical worship and examining the foundational realities of worship.

This inconspicuousness contrasts with the highly publicized liturgical reforms within Roman Catholicism since Vatican II.

It is greatly to be hoped that the liturgical reforms initiated by our present Holy Father will find some way of expressing this sanctification of the whole year in the calendar.

Many Catholics come from countries little affected by Vatican II liturgical reforms.

This is a cause for hope and we welcome the liturgical reforms.

In the light of this wider purpose it becomes apparent that the liturgical reforms envisioned by Sacrosanctum Concilium, however well or badly they may have been implemented, were motivated by a desire to make the prayer life of the Church more accessible.

He saw to it that a stunning musical accompaniment would attend the Gregorian liturgical reforms.

After the liturgical reforms, and the statements on ecumenism and the Church, it was possible for Roman Catholics and Protestants to worship together under limited conditions, to engage in disciplined and continual theological discussion, and to seek cooperation in a wide variety of areas.

But it liked to keep its independence at all times, whether in pioneering liturgical reforms in the 1520s, or in declining now to join in a possibly dangerous alliance against the Emperor.

The liturgical reforms in Catholicism have, for the most part, been good and necessary; but wherever they have gone astray, the distortion is subtle yet dangerous.

The liturgical reforms have taught us to participate, but the reality we are to celebrate together no longer vibrates within us.

Thus his liturgical reforms created an evangelical church order.

Not exact matches

The «liturgical circle» begins by observing and listening to what the church does and says when it gathers for worship as the primary witness to what Christians believe, moves on to theological reflection on the meaning of these data, and then proceeds to reform worship so as to express these meanings more effectively.

This is not a necessary outcome, he argues, and many good things did and still can come out of liturgical and architectural reforms.

But it is still true that when the chief act of worship on a Sunday is in Anglican circles Mattins or Morning Prayer and in «reformed» churches a much more sermon - centered type of worship, there is also a liturgical or quasi-liturgical setting for the proclamation of the gospel.

Once bumped out of the groove in which we have been stuck for decades, it will be easier for parish priests to take up some of the reforms which have been encouraged gently by Pope Benedict, to be frightened no longer by traditional vestments and vessels for Mass, by the possibility of at least some celebrations of Mass being ad orientem, or by gently moving away fromanti - liturgical informality.

In the process they found themselves in contact with people who not only had musical tastes that were more to the liturgical side, but who — even when seeking worship «reform» — looked to the developing body of folk masses and new hymnody rather than to the Fanny Crosby — Ira Sankey — Francis Havergal — Homer Rodeheaver canon or the world of Gospel music.

The point of these corrections is neither liturgical prissiness nor aesthetic nostalgia; there is no «reform of the reform» to be found in lace surplices, narrow fiddleback chasubles, and massive candles.

Thus, all roads lead to the hermeneutic of continuity and reform: the repeatedly reformed «Tridentine rite», in its final redaction, inspires the Council, which in turn inspires the Rite of 1970: the two rites are not opposed but organically related: as the Pope now says, they are simply different forms of the same liturgical reality.

Without Vatican II, the movement for the reform of Catholic worship might have ended in schism, or, short of that, in an ongoing liturgical chaos within the Church that would dwarf anything Vatican II brought in its wake.

Such were the expectations of liturgical liberals of the late «50s and early «60s, progressive Catholic intellectuals who encouraged reform and were involved in liturgical experimentation.

To these three reasons I might now add that a fourth — that a reorientation of priest and people during of the Liturgy of the Eucharist would bring Latin - rite Catholic practice into harmony with the practice of the Eastern Catholic Churches and the Orthodox Churches — and a fifth: that this re-orientation would place the reformed liturgy of Vatican II in continuity with an ancient liturgical tradition of the Church.