We deny to claim "any Superiority to ourself
to defyne, decyde, or determyn any Article or Poynt
of the Christian Fayth and Relligion,
or to chang any Ancient Ceremony of the Church
from the Forme before received and observed
by the Catholick and Apostolick Church."

Norman Simplicity

Norman Simplicity
Click image for original | © Vitrearum (Allan Barton)

Sunday, April 6, 2014


An excellent "take," merely excerpted below (read the whole thing):

As I reflected on this, I found it disconcerting to realize that this was an action that was so typical of the radical 1960’s – a time that I don’t exactly consider to be the zenith of western culture. Further study revealed that while this action was carried out by proponents of the Liturgical Movement, it actually betrayed the movement’s own original principles.

In his excellent book The Organic Development of the Liturgy, Alcuin Reid makes a very convincing argument that the liturgical changes produced by Vatican II did not reflect the founding goals of the Liturgical Movement. Surveying the evidence he writes:

This is but another example of the emergence, by the end of the nineteenth century, of a principle of liturgical reform that we may call the principle of liturgical piety. It seeks to reform not the liturgical rites and prayers, but the spiritual dispositions and practices of the Catholic faithful. A correct understanding of this principle, and of its origins, is essential for any evaluation of twentieth-century liturgical reform

The Liturgical Movement was not originally focused on changing the liturgy. It was “a movement that sought to return liturgical piety to its rightful place in the life of the Church. Only later, and secondarily, would questions of appropriate reform arise” ...

Meanwhile, the rise of (1) "pastoralism"; (2) historico-criticism; and (3) the 'antiquity' criterion.

I found all of this to be troubling for two reasons. First, I realized that the radical break with past liturgical tradition does not reflect what the Lutheran Confessions say about this subject. The dominant attitude of the confessors is that wherever possible they seek to retain the liturgical traditions they have inherited. They do this for two reasons: 1) For the sake of good order, harmony and avoiding offense; and 2) Because the traditions teach the faith ...

I would argue that the one year lectionary in [the] Lutheran Service Book provides a good example of organic development of the liturgy. It has retained the one year lectionary that has been present during the entire history of Lutheranism, and which has a firm continuity with catholic practice. The addition of Old Testament lessons is new, but as we have seen, it is actually a return to older practice and is necessary for any church that does not want functionally to be Marcionite.

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