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Scholarly Reflections
Senn, Frank C. "Chapter Seventeen: The Modern Liturgical Movement." Christian Liturgy: Catholic and Evangelical. Minneapolis: Fortress Press, 1997, 609-636.
Senn notes that after World War I there was a development of Modernity concurrent with the survival of Romanticism in various realms of thought and culture (Senn 1997, 609). The modernist deconstruction efforts may be seen in the theological moves of historical-critical study and the demythologizing work of many scholars (Senn 1997, 610). Neo-orthodox theologians pursued their own efforts at deconstruction as they attempted to reach a form of orthodoxy which may have existed prior to Romanticism. Senn observes that the work of Gregory Dix to recover the significance of ritual actions argued for a meaningful sequence of activities which could be used to recover apostolic practice and hence its meaning (Senn 1997, 610).
Senn considers the liturgical renewal work of monastic schools to be of importance in the development of a conception "of the corporate character of the liturgy as 'the work of the people'" (Senn 1997, 612). Mucho f this work occurred among Benedictine monasteries, numerous of which are considered in turn by Senn. The liturgical considerations took on a theme of discussion of "mystery" (Senn 1997, 614) which I observe is based on the Greek word μυστήριον, frequently appearing as the Latin sacramentum.
Senn finds in the modern liturgical renewal a focus on the eucharist and the element of mystery which serves to tie all the aspects together (Senn 1997, 615). He describes in brief the application of mystery to thanksgiving, to fellowship, to commemoration, and to sacrifice. It has historically been through a confession of the mystery of the real presence of Christ in the Eucharist that people have recognized its power (Senn 1997, 616). The mystery is also intimately related with symbolic actions and pieces of artwork. The things present or done in worship point to a greater reality (Senn 1997, 617). Much doctrinal study focused on the concept of re-prasentatio - what "representation" actually implies (Senn 1997, 618).
The 20th century liturgical renewal was disseminated through conferences and publications which reached to parishes through clergy (Senn 1997, 620). Senn notes that the movement was more successful "in Belgium, Germany, Austria, and France" (Senn 1997, 620). In Britain he identifies a resistance to what is perceived as Roman Catholic. Studies in America were primarily developed within Roman Catholic piety, though the programs have been available to Protestants as well (Senn 1997, 621-622). The movement has seen some success among Lutherans, especially of German extraction (Senn 1997, 623), not only in Germany, but spreading to Scandinavia and to several Lutheran church bodies in the United States (Senn 1997, 624).
Senn notes that the North American Common Service, in use in numerous Lutheran church bodies, was revised with the intent of developing a common liturgy. The effort did not gain the participation of the Missouri Synod, but did have broad support, resulting in the Service Book and Hymnal of 1958 (Senn 1997, 626). Senn describes the revisions in some detail.
The Vatican II discussions, lasting from 1962-1965, represent a substantial liturgical evolution of the 20th century, particularly as they involved many representatives from Protestant Christianity as well as Roman representatives (Senn 1997, 629). Revisions to the liturgy were the first and possibly most obvious decisions. Senn describes the principles in some detail. The intention of the revisions was to involve the entire congregation in the liturgy while avoiding any departures from historic forms and patterns within the liturgy (Senn 1997, 630). Senn considers a weakness to be the relative lack of concentration on sacred art and music, which could have elevated the outcomes in the opinion of the participants in liturgy.
The 20th century saw a strong movement of ecumenical involvement in social service projects, especially after Vatican II (Senn 1997, 632). These activities normally included elements of anti-discrimination politics and of rediscovery of one's own ethnic and cultural heritage (Senn 1997, 633). Senn observes this interfered with moves to publish worship materials which would be accepted by divergent people groups. Hymnody was studied, resulting in collations of most widely accepted hymns. A three-year lectionary was also developed and adopted by a broad spectrum of users (Senn 1997, 634).
Scholarly Reflections
Senn, Frank C. "Chapter Seventeen: The Modern Liturgical Movement." Christian Liturgy: Catholic and Evangelical. Minneapolis: Fortress Press, 1997, 609-636.
Senn notes that after World War I there was a development of Modernity concurrent with the survival of Romanticism in various realms of thought and culture (Senn 1997, 609). The modernist deconstruction efforts may be seen in the theological moves of historical-critical study and the demythologizing work of many scholars (Senn 1997, 610). Neo-orthodox theologians pursued their own efforts at deconstruction as they attempted to reach a form of orthodoxy which may have existed prior to Romanticism. Senn observes that the work of Gregory Dix to recover the significance of ritual actions argued for a meaningful sequence of activities which could be used to recover apostolic practice and hence its meaning (Senn 1997, 610).
Senn considers the liturgical renewal work of monastic schools to be of importance in the development of a conception "of the corporate character of the liturgy as 'the work of the people'" (Senn 1997, 612). Mucho f this work occurred among Benedictine monasteries, numerous of which are considered in turn by Senn. The liturgical considerations took on a theme of discussion of "mystery" (Senn 1997, 614) which I observe is based on the Greek word μυστήριον, frequently appearing as the Latin sacramentum.
Senn finds in the modern liturgical renewal a focus on the eucharist and the element of mystery which serves to tie all the aspects together (Senn 1997, 615). He describes in brief the application of mystery to thanksgiving, to fellowship, to commemoration, and to sacrifice. It has historically been through a confession of the mystery of the real presence of Christ in the Eucharist that people have recognized its power (Senn 1997, 616). The mystery is also intimately related with symbolic actions and pieces of artwork. The things present or done in worship point to a greater reality (Senn 1997, 617). Much doctrinal study focused on the concept of re-prasentatio - what "representation" actually implies (Senn 1997, 618).
The 20th century liturgical renewal was disseminated through conferences and publications which reached to parishes through clergy (Senn 1997, 620). Senn notes that the movement was more successful "in Belgium, Germany, Austria, and France" (Senn 1997, 620). In Britain he identifies a resistance to what is perceived as Roman Catholic. Studies in America were primarily developed within Roman Catholic piety, though the programs have been available to Protestants as well (Senn 1997, 621-622). The movement has seen some success among Lutherans, especially of German extraction (Senn 1997, 623), not only in Germany, but spreading to Scandinavia and to several Lutheran church bodies in the United States (Senn 1997, 624).
Senn notes that the North American Common Service, in use in numerous Lutheran church bodies, was revised with the intent of developing a common liturgy. The effort did not gain the participation of the Missouri Synod, but did have broad support, resulting in the Service Book and Hymnal of 1958 (Senn 1997, 626). Senn describes the revisions in some detail.
The Vatican II discussions, lasting from 1962-1965, represent a substantial liturgical evolution of the 20th century, particularly as they involved many representatives from Protestant Christianity as well as Roman representatives (Senn 1997, 629). Revisions to the liturgy were the first and possibly most obvious decisions. Senn describes the principles in some detail. The intention of the revisions was to involve the entire congregation in the liturgy while avoiding any departures from historic forms and patterns within the liturgy (Senn 1997, 630). Senn considers a weakness to be the relative lack of concentration on sacred art and music, which could have elevated the outcomes in the opinion of the participants in liturgy.
The 20th century saw a strong movement of ecumenical involvement in social service projects, especially after Vatican II (Senn 1997, 632). These activities normally included elements of anti-discrimination politics and of rediscovery of one's own ethnic and cultural heritage (Senn 1997, 633). Senn observes this interfered with moves to publish worship materials which would be accepted by divergent people groups. Hymnody was studied, resulting in collations of most widely accepted hymns. A three-year lectionary was also developed and adopted by a broad spectrum of users (Senn 1997, 634).
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