Liturgical movement

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Efforts both in the Reformation churches and in the Roman Catholic Church since the middle of the 19th century, which aimed to renew and deepen the understanding of the church liturgy among the faithful, are referred to as the liturgical movement . The movement is expressed both in theological science and in worship practice and can be understood as part of the ecumenical movement in the sense that the visible differences in worship between denominations are usually reduced by the movement.

Roman Catholic Church

19th and 20th centuries

The liturgical movement in the Roman Catholic Church began in the mid-19th century in the Benedictine abbeys of Solesmes (France) and Beuron (Germany). Through their work, the Gregorian chant achieved a new bloom, folk mess books - such as the " Schott " - were published. Through the Motu Proprio Tra le sollecitudini Pope Pius X. of November 22, 1903, the knowledge gained was confirmed by the magisterium . The Pope recognized church music as an independent essential part of the liturgy with a spiritual, religious significance. This document also spoke for the first time of the “actuosa communicatio” or Participatio actuosa , the active participation of the faithful in the liturgical life of the Church. This term found its way into the Constitution Sacrosanctum Concilium of Vatican II . The Belgian Benedictine abbeys of Mont César and Maredsous were also of importance for the liturgical development .

The Belgian Benedictine monk Lambert Beauduin (1873-1960) made the movement known in Belgium and Holland through his speech at the Belgian Catholic Day on September 23, 1909 in Mechelen . The movement also gained some approval in France and Italy ( Aimé-Georges Martimort , Cyprian Vagaggini , Giulio Bevilacqua ); however, it gained strength especially in German-speaking countries.

The election of Ildefon Herwege as Abbot of Maria Laach in 1913 marked a turning point in the history of the liturgical movement in Germany . Romano Guardini , Odo Casel and Johannes Pinsk developed their thoughts in his environment . Guardini created a programmatic summary of the movement with his work Vom Geist der Liturgie , published in 1918 . His main concern was the “turning to the world from the midst of faith” and he saw “the real dignity of man in the practice of the liturgy”. Active participation in the liturgy was still in the foreground. An important instrument was the use of the vernacular for parish elements in addition to the Latin of the priestly liturgy, for example in the praying mass . The celebration of Easter Vigil and the use of the popular altar were also important elements.

Rothenfels Castle Chapel

Through the Catholic youth movement and the cooperation with the Catholic youth associations, above all Quickborn , Bund Neudeutschland , the Normannstein and Catholic Young Men Association with their centers Burg Rothenfels , Burg Normannstein and Haus Altenberg , the ideas quickly found widespread dissemination in the German clergy. The Augustinian canon Pius Parsch realized the ideas in Klosterneuburg Abbey from 1922 and made them known through popular writings. In Innsbruck , the liturgical scholar Josef Andreas Jungmann SJ campaigned for a liturgical renewal and reform ( liturgical reform ).

The self- published magazines Liturgische Zeitschrift (1928–1933) and Liturgisches Leben (1934–1939), edited by Johannes Pinsk , were influential for the liturgical movement. Lay missals such as the “Volks-Schott” of the Benedictine Abbey of Beuron and the “Volksmessbuch” of Maria Laacher Benedictine Urbanus Bomm also played a major role. The issue of Church Prayer for Community Service , published for the first time in 1928 by Ludwig Wolker , the General Praeses of the Catholic Young Men’s Association in Germany, had a broad impact and achieved a circulation of 9,242,000 copies and spread the form of the community mass beyond the youth associations. The 1930 edition offered for the first time the standard text of the Mass Ordinarium , developed in 1928 in a private initiative in Cologne , as it was then adopted in all missals and diocesan prayer books.

But soon there was criticism. On the one hand, it was not right for many that liturgical provisions were disregarded, on the other hand, criticism of the content was also raised. In 1939, Max Kassiepe's work, Irrwege und Umwege im Pietyen Leben , appeared , which attacked the goals of the movement. The Oblate Missionary Kassiepe was of the opinion that a renewal of the religious life could not be achieved by directing one's main attention to liturgical details; thereby one loses sight of the essentials. A certain balance in the clashes reached by the Bishops' Conference used liturgical Commission and the encyclical Mystici Corporis of 29 June 1943rd

The encyclical Mediator Dei of November 20, 1947 was the Magisterium's response to the liturgical movement. In the process - in a conciliatory tone - some abuses were put a stop to, on the other hand some contents and forms were confirmed. It would take another two decades before the formal demands of the movement were implemented with the Constitution Sacrosanctum Concilium of Vatican II and the subsequent liturgical reform of 1969. Since the 1960s "overtaken" by previously unimaginable new practices, the liturgical movement ceased to exist, while adherents of the liturgical tradition increasingly turned to conservative groups.

"New liturgical movement"

In traditionalist groups in the Roman Catholic Church since the 2000s, efforts to correct undesirable developments that would have occurred during the liturgical reform following the Second Vatican Council are referred to as the “new liturgical movement” . The name is traced back to Joseph Ratzinger, later Pope Benedict XVI. : “Because the church does not exist in itself, but rather it only ever arises as a unity through faith from the Lord, the breakdown into parties of all kinds [...] is irrevocable under these conditions. That is why we need a new liturgical movement that brings the real legacy of the Second Vatican Council to life. ”“ Such a new liturgical movement [which undoes undesirable developments] cannot be 'made' in the same way that one cannot 'make' anything living at all , but one can serve the ascent by striving to reappropriate the spirit of the liturgy oneself and also publicly advocating what has been received in this way. "

Reformed churches

Older liturgical movement

As early as the middle of the 19th century, English theologians founded the Oxford Movement as part of a general enthusiasm for the ideas of Romanticism . This also increased interest in church history and relationships with the Roman church.

At the end of the 19th century in Germany it was above all circles from the so-called liberal theology who paid more attention to the design of the worship service in order to adapt it to the demands of social change. They rediscovered many liturgical forms for Protestantism, so that at times the impression arose that a re-Catholicization of Protestant worship was taking place here. Even if the closeness of many protagonists of the liturgical movement to the Roman Catholic Church cannot be denied, remnants of Romanticism seemed to meet the high cultural demands of the cultural Protestant classes.

The most important organ of the so-called older liturgical movement was the monthly for worship and ecclesiastical art , which was published by the two main figures of the movement, Julius Smend and Friedrich Spitta . In addition, the private agendas , which appeared in large numbers and in large variations, and in some cases even pushed the official regional church agendas into the background, were of great influence .

By the twentieth century, the Church of England had also seen far-reaching ceremonial and ritual changes, most of them based on the Roman Catholic tradition. The followers of the Oxford Movement , called Tractarians because they published their views in tracts, were originally interested in the relationship of the Church of England to the universal Church, with an emphasis on the liturgy and especially the Eucharist.

Younger liturgical movement

With the end of the First World War and the resulting crisis of the German bourgeoisie, a new approach to liturgical action began. Different groups and circles emerged independently of one another, which today are grouped together to form the younger liturgical movement .

Through Rudolf Otto , the experience of the sacred and with it a strongly mystical trait against the pedagogically instrumentalized forms gained influence on the design of church services. The high church movement became the focus of the movement. The first organizations were founded in 1918 in the context of the youth movement ("Hochkirchliche Vereinigung"). From the beginning, value was placed on the ecumenical nature of the service (which is why it is usually called “mass” here) and Anglican , Roman Catholic , Old Catholic and Eastern Church liturgical forms were processed.

Characteristic are u. a. the resumption of Gregorian chant , the weekly celebration of the sacrament, and the search for more authentic forms of spiritual life. Regular meetings at Gut Berneuchen resulted in the Berneuchen Movement in 1923 , whose groups are still influential in the liturgical development of the Protestant churches. These include a. the Evangelical Michael Brotherhood (in which only men can become members), the Berneuchen service and the St. Michael Community. The theologians Karl Bernhard Ritter and Wilhelm Stählin were outstanding here . The Evangelical Book of Times published by the Michael Brotherhood was formative for the spiritual life of entire generations of Evangelical Christians .

The Lutheran Liturgical Conference of Germany, founded in 1941, is markedly Lutheran.

The church work in Alpirsbach , whose members meet for regular singing weeks, has taken on the promotion of Gregorian chant .

literature

  • Josef Andreas Jungmann SJ: Liturgical Renewal. Review and outlook . Butzon and Bercker, Kevelaer 1962, (= decision vol. 29)
  • Walter Birnbaum: The German Catholic liturgical movement . Katzmann, Tübingen 1966
  • Didier Bonneterre: The liturgical movement. From Dom Guéranger to Annibale Bugnini or the Trojan horse in the city of God . Mediatrix, Vienna 1981, ISBN 3-85406-024-6
  • Marc Breuer: Religious change as a consequence of secularization. Discourses of differentiation and individualization in Catholicism. (Publications of the Sociology of Religion Section of the German Sociological Society). Springer VS, Wiesbaden 2012, ISBN 978-3-531-18652-8 (therein Chapter 7: "Ritual Inclusion: the 'Liturgical Movement'", pp. 349-436)
  • Max Kassiepe: wrong ways and detours in the pious life of the present . 2nd edition, Echter, Würzburg 1940
  • Johannes Wagner: Liturgical Movement . In: Josef Höfer , Karl Rahner (Ed.): Lexicon for Theology and Church . 2nd Edition. tape 6 . Herder, Freiburg im Breisgau 1961.
  • Theodor Mass-Ewerd: Liturgical Movement . In: Walter Kasper (Ed.): Lexicon for Theology and Church . 3. Edition. tape 6 . Herder, Freiburg im Breisgau 1997.
  • Rudolf Pacik : Liturgical Movement. In: Oesterreichisches Musiklexikon . Online edition, Vienna 2002 ff., ISBN 3-7001-3077-5 ; Print edition: Volume 3, Verlag der Österreichischen Akademie der Wissenschaften, Vienna 2004, ISBN 3-7001-3045-7 .
  • Burkhard Neunheuser: The classical liturgical movement (1909–1963) and the post-conciliar liturgical reform . Comparison and attempt at appreciation. In: Mélanges liturgiques. Offers from RP Dom Bernard Botte OSB Louvain 1972, pp. 401-416.
  • Julius Smend : The Protestant German masses up to Luther's German mass.
  • Julius Smend : Church book for Protestant communities.
  • Evangelical Michaelsbruderschaft: Evangelical daily book.

Web links

Individual evidence

  1. ^ Albert Gerhards , Benedikt Kranemann : Introduction to liturgical science. Scientific Book Society, 2nd edition, Darmstadt 2008, p. 102f.
  2. ↑ Thomas Labonté: The collection "Hymn" (1938). Origin, corpus analysis, reception. Francke Verlag, Tübingen 2008, ISBN 978-3-7720-8251-1 , p. 7.
  3. ↑ www.kath.net.news , December 28, 2010.
  4. ↑ Joseph Ratzinger: From my life. Memories. Stuttgart 2000, p. 174.
  5. ^ Joseph Ratzinger: Collected writings. Volume 11. Theology of the Liturgy. Freiburg, Basel, Vienna 2008, p. 634.
  6. ↑ Contemporary commentators such as Benjamin Jowett saw the changes as indicative of romantic and aesthetic influences (and "repulsive to the pious spirit"), but the guidelines came from the Roman liturgy. Judith Pinnington: Rubric and Spirit: a diagnostic reading of Tractarian Worship in Essays Catholic and Radical , eds. Kenneth Leech and Rowan Williams (Bowerdean 1983) pp. 98f; see also Valerie Pitt: The Oxford Movement: a case of Cultural Distortion? ; (ibid). P. 205ff