The revision effort that produced the failed 1928 proposed prayer book was based on medieval models, owing little to the researches or practices of continental scholars. In the United States, William Palmer Ladd, who had visited a number of the European centers of Catholic scholarship and reform, introduced many of the ideas of the movement at the Berkeley Divinity School in New Haven. Ladd wrote a series of magazine columns (published as a book after his death titled Prayer Book Interleaves) that introduced much of the newer agenda to the Episcopal Church. While this American version of the movement had broad church roots, in England it was a new generation of scholars and pastors associated with the Catholic revival who led the next phase of discussion. With the publication in 1935 of Gabriel Hebert's Liturgy and Society, a debate in England began about the relationship between worship and the world as well as about the importance of eucharistic celebration and participation. Hebert, a Kelham Father, interpreted the liturgy on wider social principles, rejecting, for example the idea of the eucharistic fast as being impractical. Its members wished for more frequent communion, not merely attendance at Mass; they wanted to relate the eucharist to the world of ordinary life. Through its influence, the offertory was restored, though not without protracted controversy.
I am happy to announce that though the labors of Fr Sebastian White, O.P., I can make available the text of the Saint Dominic Missal: Latin--English (New York, 1959). This hand missal contains all the changes and reforms from the 1950s and so represents the Dominican Rite as of 1962, which is the form in which it is to be used today. I regret that Dominican Liturgy Publications cannot reprint this book as it is over the 800 page limit for our books-on-demand printer (Lulu.com).The missal PDF can also be downloaded from the left sidebar of Dominican Liturgy under "Dominican Rite Texts--Downloadable." You might want to take a look at other publications at Dominican Liturgy Publications.
As readers know, one of my goals is to make the chant books of the Dominican Order accessible to the public in PDF format for download. Through the work of Fr. Gregory Schnakenberg, O.P., a contributor to Dominican Liturgy, we can now make available the last, 1965, edition of the Officium Hebdomadae Sanctae iuxta Ritum Ordinis Praedicatorum, that issued by order of the Master of the Order Aniceto Fernandez. It is now found linked for download on the left side bar of Dominican Liturgy under Dominican Chant Books. We already had made available the 1965 Regulae Chantus, and hope eventually to have available the 1965 edition of the Completorium.This edition is of considerable historical interest. It integrated the selection of chants published in 1959 to bring the Dominican liturgy of Holy Week into conformity with the Roman Rite. In addition, this version of Holy Week abandoned the traditional Dominican notation and imposed on our music the Solesmes method of execution and its system of interpretive marks. Those interested in how this revision affected the music may the chants in this book with those in the older versions, as exemplified by the 1927 edition also available on the side bar at Dominican Liturgy.
The ongoing mystery of the 1962 MissalIt is worth mentioning that the promulgation of the 1962 Missal must be understood according to the intent of Pope John XXIII as supreme legislator. Why did he promulgate the 1962 Missal so suddenly and so shortly before the Council, while a reform was ongoing and the final Preparatory Document on Liturgy was proposing even more far-going reforms? From the facts underlying this sudden promulgation, it may be reasonably concluded that Pope John XXIII intended to protect the Sacred Liturgy against the counter proposals contained in the falsified final Council Preparatory Document on Liturgy and the associated manipulations by Bugnini. Therefore, the promulgation of the 1962 Missal affects also the 1969 Reform and cannot be revoked unless this 1969 Missal is free from the consequences of the forged final Preparatory Document on the liturgy and the manipulations by Bugnini (Chapter 1.2.11 & 13 - page 31-32 & 36-39).
There can never be an effective reform of the reform. What is needed is a return to traditional Catholic teaching and of course the traditional liturgy. The crisis in the Church is without doubt, a crisis of the liturgy. Regarding the novel teachings emanating from the Second Vatican Council, I am reminded by the movements that have sought, in one way or another, to either undermine the Church through hateful subversion or by naïve movements that seek to change the Church to fit a modern worldly outlook. As you know, one demonstration of modernist thinking in the Church was recognized by Pope Pius X, most particularly, in the French Sillon movement of Marc Saigner. On the surface the aspirations of this movement appeared to be a reasonable defence for a Catholic democracy and a modernising protection for the Church against her enemies. The movement was supported by many French working class people, and was initially praised by bishops and priests. Pope Pius X indeed praised many worthy aspects of this movement and its adherents. However, Pope Pius X saw the dangers to the faith inherent in their ideas and so condemned the errors. Tragically, many of those errors were resurrected at the Vatican Council II and have gained a momentum that has greatly contributed to this present crisis. The present occupier of the seat of Peter condemns those who are loyal to the traditional teaching of the Church. It is a shame that he does not realizes that his brand of Catholicism has been wholly condemned by a very saintly and wise pope.
Essay questions related to study area 1:A2.1.1 Identify the key principles informing contemporary liturgical reform.A2.1.2 Discuss the impact of pastoral theology on the reform of the contemporary liturgy. 2b1af7f3a8