Religious Renewal in the Context of Secularism

When public identity focuses on the convergence between Catholicism and the American way of life, markers of Catholic identity migrate to unique religious practices: popular devotions, sacramental attendance, obedience to disciplinary laws. Episcopal statements and the reflections of clerical and lay leaders note the growing split between religion and daily life. “Secularism” within the Church is identified in the analysis of John Courtney Murray, the Grail Movement, and in the pages of Catholic Action. In response to this “schizoid culture,” significant leaders network with affinity movements throughout the world. International congresses of the laity set the stage for the Council. Movements of Specialized Catholic Action join with the mainstreaming of scripture reading, catechetical reform, participative political processes, and the liturgical movement to foster a reconfiguration of clergy-lay relations. The bishops themselves begin to sponsor both liturgical change and Specialized Catholic Action even before the Council begins.

Receiving Aquinas’ Sacramental Theology Today

The chapter surveys trends in sacramental theology that aid or impede a recovery of Aquinas’ sacramental doctrine: the twentieth-century liturgical movement, patristic ressourcement, the emergence of highly specialized liturgical studies, the influence of Heidegger, and the renewal of biblical studies. Some preliminary steps for a sound interpretation of Aquinas’ sacramental theology are considered: attentiveness to writings other than the Summa theologiae, awareness of the link between Trinitarian doctrine and the theology of grace, and a proper integration of Aquinas’ Christology, especially his patristic approach to the mysteries of Christ. Aquinas’ thought includes a theology of worship linked with a holistic anthropology and a rich vision of the moral life (virtue ethics). The chapter concludes with a focus on some of the original elements of Thomas’s Eucharistic theology and shows how it can meet contemporary philosophical and pastoral concerns.

“Carlson’s Continuing Commentary”

Chapter 6 explores how, during her years at SMJC from the mid-1960s until 1984, Grace embraced a unique form of Catholic activism that drew from the liturgical movement and Catholic Action movement, the ideas espoused by Catholic Marxists in the English Slant movement, and, ultimately, the reforms of Vatican II. She remained devoted to fighting for civil rights and for peace, now including antinuclear campaigns. Through her insistence on striking at the heart of capitalist exploitation, Grace maintained much of her Marxist thinking. In her continued belief in the importance of an organized political movement to effect revolutionary social change, she proudly touted her Old Left loyalties in the face of what she condemned as the undisciplined approaches of New Left protests. And in her call for engagement with the pressing problems of the day as a gospel mandate for the lay apostolate, she functioned as a Catholic activist. In her roles as a teacher, administrator, mentor, and friend, Grace also continued her struggle for women’s equality, now working to overthrow capitalist patriarchy by educating the masses through a variety of personal and professional interactions, particularly as she advised—and at times financially supported—women students at SMJC.

The Art of Public Worship: Percy Dearmer, William Palmer Ladd, and the American Liturgical Movement

While Percy Dearmer’s influence on Anglican liturgy through The Parson’s Handbook and The English Hymnal are well known, his lectures on The Art of Public Worship, given in 1919 when he was visiting professor at Berkeley Divinity School in Connecticut, USA, introduce a different phase of his liturgical thought. A new emphasis on modernizing language, brevity of form, and alternative forms of worship would later have expression in England via his association with the Guildhouse in London, and in the hymnal Songs of Praise. Comparing The Art of Public Worship with the later Prayer Book Interleaves by Berkeley Divinity School’s Dean William Palmer Ladd leads to the suggestion that this ‘second Dearmer’ also had an afterlife in the American liturgical movement.

‘Wherever a few should gather’

Due to a process of secularization many parish communities need to redefine their church use, reducing the liturgical space and bringing in other functions. In this contribution, we elaborate on the process of adapting existing churches to this reality. We argue that the spatial concepts developed by the Liturgical Movement in the context of Vatican II can become sources of inspiration. First, we define the relevant characteristics of the reform, instigated by figures like theologian Romano Guardini and architect Rudolf Schwarz. Second, we show how these characteristics can be applied in the case study of the Magdalena church in Bruges (Belgium). Rather than restoring the 19th century Gothic Revival church, we tried to translate its typology and layered quality into a contemporary space for liturgy and community, while at the same time opening up the church to its environment.

A Liturgical Assessment of the Ministry of benzedeiras and benzedores in Brazil

In this article, I present a brief theological analysis of popular faith healing practices in Brazil widely known as benzeção, by analyzing how they evolved as a response to the absence of medical care in many remote areas of the country, but also as a consequence of a lack of necessary pastoral care for the sick and public liturgies of healing until the emergence of the Liturgical Movement. Finally, I propose some approaches through which such ministries can be incorporated as inculturated expressions of rites with the sick.

Liturgical Theology as a Research Program

This essay is centered around five questions: (i) What is the proper place of liturgical theology? (ii) What past evolutions have there been and what tendencies are there currently in the field of liturgical theology? (iii) What contents should liturgical theologians focus on? (iv) How can liturgical theologians engage in research? And (v): How can liturgical theology appropriately respond to events occurring in Church and society? Each question corresponds to one part. The rationale behind ordering the content this way is the following: starting from a reflection about the non-evident place of liturgical theology, an attempt is made to reposition it on the basis of its genealogy in the Liturgical Movement. It seems that this is a particularly fruitful way to give liturgical theology a proper profile and identity. Correspondingly, liturgical theology can be considered a fully-fledged research program that manifests its usefulness and fruitfulness. In particular, it is shown that liturgical theologians are called to engage in the study of the meaning of Christian worship, and thereby contribute to theology as a whole. They are to employ a variety of methods but should proceed in such a way that directs reflection, research and spirituality always towards the core of liturgy, as established by the history and economy of salvation and culminating in the paschal mystery. If, and inasmuch they do this, they will have a great deal to offer given the complex challenges the Church and theology are confronted with today. The fundamental principle of this entire essay is that liturgical theology does not simply deal with Christian rituals, festivals and sacraments, but with the core of faith itself—God, the world, the Christ event, tradition, Church, and redemption—to the extent that it is embodied and expressed in worship practices.

Doing what the early Church did?

The Liturgical Movement often supported its innovations by saying that they were a return to what the early Church did. Now that more recent research has shown at least some of these claims to be unfounded, what principles should guide future liturgical revision?