DOCSLIB.ORG

Introduction Lee Palmer Wandel in 1939, As Nazi Forces First Abolished the Theological Faculty of the Univer

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Introduction Lee Palmer Wandel in 1939, As Nazi Forces First Abolished the Theological Faculty of the Univer INTRODUCTION Lee Palmer Wandel The first Holy Mass was said on “the same night in which he was betrayed” (1 Corinthians 11:23) Josef Andreas Jungmann, S.J., Missarum Sollemnia1 In 1939, as Nazi forces first abolished the theological faculty of the Univer- sity of Innsbruck, then seized the Canisianum and closed the Collegium Maximum, the Jesuit Josef Jungmann (1889–1975), finding, as he wrote, his time freed, decided to write what he would call a “genetic” clarification of the Roman Mass, what would be translated into English as The Mass of the Roman Rite: Its Origins and Development.2 Like Fernand Braudel, severed from libraries but seeking to record in the face of so many annihilations, Jungmann took up a topic in some ways not unlike the Mediterranean— connecting lives and things across time and distance, vibrant, vital, and at center, in different ways, in so many lives.3 1 Josef Andreas Jungmann S.J., The Mass of the Roman Rite: It Origins and Development, trans. Francis A. Brunner (Allen, TX, 1986), p. 7; idem, “Die Feier der heiligen Messe hat ihren Anfang genommen ‘in der Nacht, in der Er verraten wurde,’” Missarum Sollemnia: Eine Genetische Erklärung der Römischen Messe, 2 vols. (Freiburg, 1962; Bonn, 2003), 1:9. Jungmann published the first edition of Missarum Sollemnis in 1948; during his lifetime, it underwent five editions. 2 Jungmann, The Mass of the Roman Rite, p. v. Jungmann’s notion of “organic develop- ment” has proven especially important for modern thinking on the liturgy. See, for exam- ple, Alcuin Reid, O.S.B., The Organic Development of the Liturgy: The Principles of Liturgical Reform and Their Relation to the Twentieth-Century Liturgical Movement Prior to the Second Vatican Council (San Francisco, 2005). 3 Jungmann was not the first to write a history of the Mass. In The Mass: A Study of the Roman Liturgy (London, 1914), Adrian Fortescue offered a brief “History of the Mass.” Fortescue posited a Mass immediately universal and far more constant over time. In his article, “Liturgy of the Mass,” in the Catholic Encyclopedia (first published in 1910), he defines the Mass: “the complex of prayers and ceremonies that make up the service of the Eucharist in Latin rites . From the time of the first preaching of the Christian Faith in the West, as everywhere, the Holy Eucharist was celebrated as Christ had instituted it in the Last Supper, according to His command, in memory of him.” See Adrian Fortescue, “Liturgy of the Mass,” in Catholic Encyclopedia, vol. 9 (New York: Robert Appleton, 1910), accessed July 21, 2012, http://www.newadvent.org/cathen/09790b.htm. In 1926, Hans Lietzmann had published a very different narrative, Messe und Herrenmahl: Eine Studie zur Geschichte der Liturgie (Berlin, 1926), “the most comprehensive and exhaustive inquiry into eucharistic origins,” in the words of Robert Douglas Richardson, who wrote the introduction and 2 lee palmer wandel A deceptively simple word, typically written as a singular noun, “the Mass” names what Karl Young treated as a drama—a sequence of acts, gestures, and words sometimes spoken, sometimes chanted that, again and again, carry those attending through a movement: from preparation, through thanksgiving, to communion with God, and then a return to the world outside.4 “The Mass,” as Jungmann noted, was not the oldest name. The earliest Christians called their shared act and words “the breaking of bread.” And from the turn of the first century, it became known as “Eucharistia,” a Greek word for thanksgiving which in that first century became associated with a meal. Other words—oblatio, sacrum, leiturgia, officium—were also used, intimating the growing density of meanings Christian communities were articulating as their collective worship acquired more parts and voices, discrete gestures, prayers, and texts. “The Mass [Missa],” as Jungmann argued, comes from “ite missa est,” the final words the priest speaks to dismiss the congregation—three words that themselves emerged over time as what was “done in remembrance” grew in significance and complexity.5 “Ite missa est” marked the establishment of a priestly office, a space designated for the purpose of communal wor- ship, and a “rite,” another word central to Jungmann’s analysis, which, in having a discrete ending, was a segment of time set apart, possessing its own temporal sequence, repeated again and again. Jungmann divided his history into what he called “the Mass ceremonies in detail;” parts he then further divided into discrete acts and texts.6 The division of two volumes roughly follows the separation of what he called provided roughly a second volume of “Further Inquiry” to the English translation of Lietz- mann’s work, Mass and Lord’s Supper: A Study in the History of the Liturgy, trans. Dorothea H.G. Reeve (Leiden, 1979), p. ix. More recently, Edward J. Kilmartin, S.J. wrote a history combined with a consideration of the western Latin theology of eucharistic sacrifice, The Eucharist in the West: History and Theology, ed. Robert J. Daly, S.J. (Collegeville, 2004 [1998]). 4 Karl Young, The Drama of the Medieval Church, 2 vols. (Oxford, 1933). Dom Gregory Dix divided the liturgy into four “actions”: Offertory, Consecration, Fraction, Communion. See Gregory, The Shape of the Liturgy (London, 1945). 5 Jungmann, Missarum Sollemnia, 1:225–233. Fortescue analyzes the word, “Mass,” at greater length, but also argues this origin, in “Liturgy of the Mass.” 6 In the first volume, Jungmann divided the Fore-Mass into two: the Opening or Entrance Rite and the Service of Readings. The Opening encompassed the Præparatio ad Missam, putting on liturgical vestments, the prayers at the foot of the altar, the Confiteor, Greetings and kissing the altar, incensing the altar, the Introit chant, the Kyrie Eleison, the Gloria, the Collect, which he treated in two parts. The Service of Readings encompassed the Epistle, chants, the Gospel, the homily, the Credo, the dismissals, and the general prayer of the Church. The Sacrifice of the Mass encompassed four parts—the Offertory, the Canon Actionis, the Communion Cycle, and the Close of the Mass—each of which .
Load more

Recommended publications
  • Karl Rahner's Work on the Assumption of Mary Into Heaven
    Karl Rahner’s Work on the Assumption of Mary into Heaven By Mark F. Fischer, St. John’s Seminary, Camarillo [Mark F. Fischer is Professor of Theology at St. John’s Seminary, the seminary of the Archdiocese of Los Angeles. He wrote his doctoral dissertation on Hans-Georg Gadamer and the Catholic Theology of Tradition (Berkeley: Graduate Theological Union, 1985). In 2005 he published The Foundations of Karl Rahner, a paraphrase of Rahner’s Foundations of Catholic Faith.] Abstract Karl Rahner completed his Assumptio Beatae Mariae Virginis in 1951 but did not receive permission to publish it from his Jesuit superiors. The work was only published in 2004, twenty years after Rahner’s death. This essay examines his treatise on the Assumption of Mary and the objections of the censors. The relation between the treatise and Rahner’s publication of 1947, “On the Theology of Death,” receives special attention. The shorter work was appended to the Marian treatise as an “excursus” but laid the foundation for the later work. Rahner reinterpreted the dogma of the Assumption in light of the resurrection of the dead, which the assumption of Mary’s body and soul into heaven anticipates. Among Rahner’s many speculative comments, this essay focuses on three. First, at the final resurrection, the soul (separated at death from the body) re-creates a new and glorified body as its fulfillment and perfection. Second, the glorified body expresses a metaphysical holiness that matures between the moment of death and the final judgment. And third, the resurrection of the body completes the transformation of the world as a new heaven and a new earth that began with the Incarnation.
    [Show full text]
  • The Sacraments of Initiation in the Work of Pius Parsch with an Outlook Towards the Second Vatican Council’S Constitution on the Sacred Liturgy
    THE SACRAMENTS OF INITIATION IN THE WORK OF PIUS PARSCH WITH AN OUTLOOK TOWARDS THE SECOND VATICAN COUNCIL’S CONSTITUTION ON THE SACRED LITURGY A Dissertation Submitted to the Catholic Theological Faculty of Paris Lodron University, Salzburg in Partial Fulfilment of the Requirements for the Degree Doctor of Theology by Saji George Under the Guidance of Uni.-Prof. Dr. Rudolf Pacik Department of Practical Theology Salzburg, November 2013 ACKNOWLEDGEMENTS I owe a debt of gratitude to those who have helped me in the course of writing this dissertation. First of all, with the Blessed Virgin Mary, I thank the Triune God for all His graces and blessings: “My soul magnifies the Lord and my spirit rejoices in God my Saviour, […] for the Mighty One has done great things for me and holy is his name” (Lk. 1: 46-50). I express my heartfelt gratitude to Prof. Dr. Rudolf Pacik, guide and supervisor of this research, for his worthwhile directions, valuable suggestions, necessary corrections, tremendous patience, availability and encouragement. If at all this effort of mine come to an accomplishment, it is due to his help and guidance. I also thank Prof. Dr. Hans-Joachim Sander for his advice and suggestions. My thanks are indebted to Mag. Gertraude Vymetal for the tedious job of proof-reading, patience, suggestions and corrections. I remember with gratitude Fr. Abraham Mullenkuzhy MSFS, the former Provincial of the Missionaries of St. Francis De Sales, North East India Province, who sent me to Salzburg for pursuing my studies. I appreciate his trust and confidence in me. My thanks are due to Fr.
    [Show full text]
  • Good and Bad Prayers, Before Albertus Pictor: Prolegomena to the History of a Late Medieval Image
    Achim Timmermann GOOD AND BAD PRAYERS, BEFORE ALBERTUS PICTOR: PROLEGOMENA TO THE HISTORY OF A LATE MEDIEVAL IMAGE “Lay not up to yourselves treasures on earth: where the rust, and moth consume, and where thieves break through and steal. But lay up to yourselves treasures in heaven: where neither the rust nor moth doth consume, and where thieves do not break through, nor steal. For where thy treasure is, there is thy heart also… No man can serve two masters. For either he will hate the one, and love the other: or he will sustain the one, and despise the other. You cannot serve God and mammon.” Matthew 6:19–21, 241 The visual allegory of the Good and the Bad Prayer is one of the rarest – and one of the most intriguing – pictorial creations of the later Middle Ages. In most of the forty or so known examples, a pious, poor man and a distracted, rich man, both in attitudes of prayer, face one another on either side of the suffering Christ, shown either crucified or as the Man of Sorrows. A key feature of the image are the bundles of thought- or prayer-lines that indicate and link both men to the respective objects of their innermost ruminations – the wounds of Christ in the case of the pi- ous individual, and an inventory of worldly possessions, often displayed DOI: http://dx.doi.org/10.12697/BJAH.2013.5.07 1 Douay-Rheims translation of the Vulgate passage: Nolite thesaurizare vobis thesauros in terra: ubi aerugo, et tinea demolitur: et ubi fures effodiunt, et furantur.
    [Show full text]
  • A Comparative Study of the Hermeneutics of Henri De Lubac and Hans-Georg Gadamer Concerning Tradition, Community and Faith in Th
    THE CATHOLIC UNIVERSITY OF AMERICA A Comparative Study of the Hermeneutics of Henri de Lubac and Hans-Georg Gadamer Concerning Tradition, Community and Faith in the Interpretation of Scripture A DISSERTATION Submitted to the Faculty of the School of Theology and Religious Studies Of The Catholic University of America In Partial Fulfillment of the Requirements For the Degree of Doctor of Philosophy © Copyright All Rights Reserved By Eric Joseph Jenislawski Washington, DC 2016 A Comparative Study of the Hermeneutics of Henri de Lubac and Hans-Georg Gadamer Concerning Tradition, Community and Faith in the Interpretation of Scripture Eric Joseph Jenislawski Director: John T. Ford, CSC, S.T.D. ABSTRACT This dissertation investigates and compares the hermeneutics of the French Jesuit theologian, Henri de Lubac (1896-1991), and the German philosopher, Hans-Georg Gadamer (1900-2001). The writings of both Gadamer and de Lubac continue to generate scholarly investigation, including proposals to apply their insights to contemporary biblical interpretation. Although de Lubac and Gadamer were contemporaries, they never directly engaged each other’s writings; this dissertation brings their thought into dialogue. Chapter One provides a biographical overview of the lives of both scholars by situating the texts that will be examined within the broader context of each work. Since de Lubac approached the subject of biblical interpretation chiefly as an historian of exegesis, the first step in this comparative investigation is a formulation of de Lubac’s hermeneutical principles. Chapter Two, which constitutes the major portion of this dissertation, analyzes de Lubac’s works Catholicisme, Histoire et Esprit, Exégèse médiévale, and La Postérité spirituelle de Joachim de Flore in view of understanding his hermeneutics.
    [Show full text]
  • Book Reviews
    BOOK REVIEWS THE PROPHETS. By Abraham J. Heschel. New York: Harper & Row, 1962. Pp. xx + 518. $6.00. Prof. Heschel brings together here some brief interpretative essays on the prophets, some studies of particular prophetic themes, and a lengthy analysis of prophetic inspiration. The analysis of inspiration receives most space, and the other essays are introductory to this problem. Not all the prophetic books are touched. The interpretative essays deal with Amos, Hosea, First and Second Isaiah, Micah, Jeremiah, and Habakkuk. Why these are selected and others omitted is not entirely clear. The interpretative essays are slightly disappointing. They are too short for penetration in depth, and do not advance beyond what one can find in any number of standard handbooks on the prophets. Quotation of the text is, of course, a recommended procedure; but quotation at such length that the page is often nearly filled to the point where there is more quotation than H. in the chapter perhaps passes the point of tolerance. There is a temptation known to all who write on the prophets to fall into a homiletic tone and to attempt to write like a prophet instead of writing about them. H. does not resist this temptation. Some readers may like such exposition, but I have not met many who do. The themes selected by H. for treatment are history, chastisement, and justice. Here likewise the reason for the selection of these themes is not clear. They are not too closely related to the exposition which follows. Nor do they add any notably original contribution to existing essays on the theology of the prophets.
    [Show full text]
  • Liturgy and Devotions
    11 Liturgy and devotions Lawrence S. Cunningham T COULD BE ARGUED THAT FOR MANY ORDINARY Catholics of a certain age, popular devotions were one of the shaping experiences of their identities as Catholics. From the many popular devotions, characteristic of Catholic life after Trent, derived ways of looking at and thinking about our relationship to God, how we understood the person and work of Christ, how we shaped our prayers. One proof of that fact is to make a visit to any older Catholic church (built, say, before 1960) where one still finds elaborate tableau-style stations of the cross, racks for devotional candles, shrines to various saints, pamphlets for various devotions, an altar dedicated to the Blessed Mother, and so on. Many of the devotional practices reflected in those religious artefacts fell into disuse in the decades after Vatican II. When my undergraduate students read Joyce's Portrait of the artist as a young man, with its rich pages redolent of old Catholic practices (fasting before communion, 'First Fridays', novenas, etc.), they feel that his allusions are alien as the various forms of Hindu puja. This essay will argue that such a sea change may have been inevitable, but will also ask if there has been any discernible trend today that makes up for the lack of such a rich devotional life, since it could be argued that such devotions did shape Catholics spiritually, pedagogically and morally. Early in the Constitution on the Sacred Liturgy (Sacrosanctum concilium) the fathers of the Second Vatican Council expressly stipulate the importance of devotions in relationship to the liturgy: Popular devotions (pia exercitia) of the Christian people are warmly commended, provided they accord with the laws and norms of the church.
    [Show full text]
  • Toward a Trinitarian Theology of Liturgical Participation
    TOWARD A TRINITARIAN THEOLOGY OF LITURGICAL PARTICIPATION R. Gabriel Pivarnik, OP Foreword by Rev. Msgr. Kevin W. Irwin Toward a Trinitarian Theology of Liturgical Participation A PUEBLO BOOK Liturgical Press Collegeville, Minnesota www.litpress.org A Pueblo Book published by Liturgical Press Cover design by David Manahan, OSB. Cover photo: Thinkstock Photos. Cover Illustration: Frank Kacmarcik, OblSB, used with permission. Excerpts from documents of the Second Vatican Council are from Vatican Council II. Volume 1, The Conciliar and Post Conciliar Documents, ed. Austin Flannery, OP, © 1996 (Costello Publishing Company, Inc.). Used with permission. © 2012 by Order of Saint Benedict, Collegeville, Minnesota. All rights re- served. No part of this book may be reproduced in any form, by print, micro- film, microfiche, mechanical recording, photocopying, translation, or by any other means, known or yet unknown, for any purpose except brief quotations in reviews, without the previous written permission of Liturgical Press, Saint John’s Abbey, PO Box 7500, Collegeville, Minnesota 56321-7500. Printed in the United States of America. 1 2 3 4 5 6 7 8 Library of Congress Control Number: 2012950684 ISBN 978-0-8146-6285-4 For my parents, William and Barbara Contents Foreword ix Kevin W. Irwin List of Abbreviations xiii Acknowledgments xv Introduction: The Search for Meaning within Liturgical Participation xvii Chapter 1: The Unfolding of a Trinitarian Narrative in the Concept of Liturgical Participation 1 Chapter 2: Attempts at Creating a Trinitarian
    [Show full text]
  • The Hungarian Historical Review Saints Abroad Contents
    The Hungarian Historical Review New Series of Acta Historica Academiae Scientiarum Hungaricae Volume 5 No. 3 2016 Saints Abroad Veronika Novák, Marianne Sághy, and Gábor Klaniczay Special Editors of the Thematic Issue Contents Articles MARIANNE SÁGHY Strangers to Patrons: Bishop Damasus and the Foreign Martyrs of Rome 465 LEVENTE SELÁF Saint Martin of Tours, the Honorary Hungarian 487 LINDA BURKE A Sister in the World: Saint Elizabeth of Hungary in the Golden Legend 509 ATTILA GYÖRKÖS The Saint and His Finger: Dominican Legends and Exempla from Thirteenth-Century Hungary 536 DOROTTYA UHRIN The Cult of Saint Katherine of Alexandria in Medieval Upper Hungarian Towns 557 Dragoş gh. Năstăsoiu A New sancta et fidelis societas for Saint Sigismund of Burgundy: His Cult and Iconography in Hungary during the Reign of Sigismund of Luxemburg 587 iNes ivić Jerome Comes Home: The Cult of Saint Jerome in Late Medieval Dalmatia 618 ESZTER KONRÁD Blessed Lancelao of Hungary: A Franciscan Observant in Fifteenth-Century Italy 645 http://www.hunghist.org tartalomjegyzek.indd 1 2016.11.23. 9:29:56 Contents Book Reviews The Feast and the Pulpit: Preachers, Sermons and the Cult of St. Elizabeth of Hungary, 1235–ca.1500. By Ottó Gecser. Reviewed by Dorottya Uhrin 675 Vitae Sanctorum Aetatis Conversionis Europae Centralis (Saec. X–XI): Saints of the Christianization Age of Central Europe (Tenth-Eleventh Centuries). (Central European Medieval Texts, 6.) Edited by Gábor Klaniczay. Reviewed by Nora Berend 678 Cuius Patrocinio Tota Gaudet Regio: Saints’ Cults and the Dynamics of Regional Cohesion. (Bibliotheca Hagiotheca: Series Colloquia, 3.) Edited by Stanislava Kuzmová, Ana Marinković, and Trpimir Vedriš.
    [Show full text]
  • AUC Theologica 2/18 7 2.Indd 51 08.02.19 8:52 Marie Zimmermannová
    AUC THEOLOGICA 2018 – roč. 8, č. 2 Pag. 51–64 A KERYGMATIC LITURGICAL MODEL OF CATECHESIS IN THE WORK OF SOFIA CAVALLETTI MARIE ZIMMERMANNOVÁ ABSTRACT This paper presents a kerygmatic liturgical model of catechesis as a tool, which has its place especially in the Christian initiation of the children and adults. In the first part of this article we consider the purpose and meaning of the models of catechesis. It especially focuses on the results of the work of Josef Andreas Jungmann, who is the author of the concept of kerygmatic teach- ing in catechesis. In the second part we present the application of Jungmanns’s approach to the Catechesis of the Good Shepherd program by Sofia Cavalletti and we point out the potential of this program for the renewal of catechesis of chil- dren in the Czech Republic. Key words Catechesis; Kerygmatic liturgical model; the Catechesis of the Good Shepherd; Christian initiation; Josef Andreas Jungmann; Sofia Cavalletti DOI: 10.14712/23363398.2018.50 A kerygmatic liturgical model of catechesis is a tool which has its place especially in the Christian initiation of the children and adults and which reflects on the current need by Pope Francis to return to kerygmatic and mystagogical catechesis. The purpose of this paper is to introduce the starting points of this kerygmatic liturgical model of catechesis according to Josef Adreas Jungmann, and to study its appli- cation in the theological concept of Sofia Cavalletti’s work called the Catechesis of the Good Shepherd. © 2018 The Author. This is an open-access article distributed under the terms of the Creative Commons Attribution License (http://creativecommons.org/licenses/by/4.0), 51 which permits unrestricted use, distribution, and reproduction in any medium, provided the original author and source are credited.
    [Show full text]
  • American Initiative in the Modern Catechetical
    ABSTRACT Title of Thesis: AMERICAN INITIATIVE IN THE MODERN CATECHETICAL MOVEMENT: FROM THE RELEASE OF THE BALTIMORE CATECHISM IN 1885 TO THE PUBLICATION OF THE GENERAL CATECHETICAL DIRECTORY IN 1971. Matthew D. Ingold, Master of Arts, 2006 Thesis directed by: Professor James Gilbert Department of History The twentieth century has been a dynamic era for Catholic catechesis in the United States. Since the Protestant Reformation, catechesis had revolved around the Catechism as the primary text and memorization as the fundamental method for imparting Christian doctrine. In the late nineteenth century, progressive American catechists, both lay and religious, endeavored to introduce modern pedagogical standards to the realm of Catholic religious education. Traditional historiography credits this transition to European initiatives. Assessing the evolution of American catechesis through modern catechetical programs and textbooks developed between 1885 and 1971, however, demonstrates that American initiative in modernizing catechesis was ongoing during the twentieth century in the United States. Pedagogical advances in religious education were taking place mainly at the classroom level by the ingenuity of progressive catechists. This thesis endeavors to illustrate the American contribution to the modernization of Catholic religious education in the United States. AMERICAN INITIATIVE IN THE MODERN CATECHETICAL MOVEMENT: FROM THE RELEASE OF THE BALTIMORE CATECHISM IN 1885 TO THE PUBLICATION OF THE GENERAL CATECHETICAL DIRECTORY IN 1971. By Matthew
    [Show full text]
  • Introduction to the New Edition by John F. Baldovin, S.J
    INTRODUCTION TO THE NEW EDITION BY JOHN F. BALDOVIN, S.J. he fiftieth anniversary of Vatican II’s Constitution on the Sacred Liturgy (Dec. 4, 2013), as well as the encouragement of the preconciliar Eucharist by Pope Benedict XVI (2007) Tand the introduction of a new English translation of the Roman Missal (2011), have all sparked debate about the liturgical reforms of the past half century. The republication of Joseph Jungmann’s Pastoral Liturgy, which has been out of print for many years, pro- vides a welcome opportunity to refresh our understanding of the motives for that reform. Pastoral Liturgy was published in English in 1962 as the Coun- cil was getting its start. The book is made up of a collection of essays on historical and pastoral subjects, which Jungmann wrote in the 1940s and ’50s. Clearly the most famous and influential of these is “The Defeat of Teutonic Arianism and the Revolution in Religious Culture in the Early Middle Ages.” Originally published in the Zeitschrift für katholische Theologie in 1947 (and updated for the collection in the late 1950s), this essay is uncannily prophetic of the outcome of the Constitution on the Sacred Liturgy (Sacro- sanctum Concilium). In fact, as Kathleen Hughes has argued, the essay demonstrates the significant influence that Jungmann had on the creation of the document.1 Jungmann was born in 1889 in the small village of Taufers, tucked away in the Pustertal in the Austrian South Tyrol.2 He studied for the diocesan priesthood and was ordained in 1913. Four years later he entered the Austrian Province of the Society of Jesus.
    [Show full text]
  • Fritz West, Himself a Methodological Master Of
    “Fritz West, himself a methodological master of comparative liturgical study, has provided all of us with a great service in the publication of his excellent translation of Anton Baumstark’s work. Together with Baumstark’s classic Comparative Liturgy, which set the methodological agenda for most of con- temporary historical-liturgical study, English scholars and students now have another significant Baumstark work on method at their disposal. Not to be overlooked are the fine contextual introduction by West and the preface by the great Eastern liturgiologist in the Baumstark school, Fr. Robert Taft, SJ. This book demonstrates beyond a shadow of a doubt that Baumstark’s founda- tional methods of , also known as ‘comparative liturgy,’ have a bright future indeed if we are to say anything at all about the history of liturgy. Thank you for doing this, Fritz.” —Maxwell E. Johnson University of Notre Dame Notre Dame, Indiana On the Historical Development of the Liturgy Anton Baumstark Introduction, Translation, and Annotation by Fritz West Foreword by Robert F. Taft A PUEBLO BOOK Liturgical Press Collegeville, Minnesota www.litpress.org A Pueblo Book published by Liturgical Press Cover design by David Manahan, OSB. Illustration provided by Arca Artium/ Vivarium of Saint John’s University. Etching and engraving, 1816, La messe de St. Martin, after a painting in the Louvre Museum. Scripture texts in this work are taken from the New Revised Standard Version Bible © 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved. © 2011 by Order of Saint Benedict, Collegeville, Minnesota.
    [Show full text]