Cardinal Schuster’s Masterpiece Back in Print for the First Time in Nearly a Century

I am pleased to share with readers of NLM the excellent news that Arouca Press, a Catholic publisher based in Ontario, has just released an affordable reprint of Cardinal Ildephonse Schuster’s classic commentary on the Roman rite, The Sacramentary, in both paperback and hardcover editions, with discount rates for buying the entire 5-volume set directly from Arouca (US $100 for the complete paperback set, $140 for the hardcover set). As far I have been able to ascertain, Schuster’s work has been out of print since the late 1920s and the early 1930s when it was first published in English translation, and used copies fetch outrageous sums on the used book market. The Arouca edition is a high-quality and crisply legible reproduction of the original, with a new Foreword by NLM’s own Gregory DiPippo, discussing Schuster’s life, career, and publications.

It would be hard to exaggerate the importance and continuing relevance of Schuster’s work. He brings a formidable scholarship, an insightful mind, and a Thomistic clarity to bear on the history and meaning of the elaborate network of signs and symbols that make up the classical Roman rite in its millennial development. One would be hard-pressed to find a work comparable to The Sacramentary in richness of detail. Like all the members of the Liturgical Movement to one degree or another, Schuster sometimes let his theories get the better of him (see here, here, and here for examples), and later wrecking-ball reformers invoked such theories as their warrant. It is all the more important then to bring both the positive contributions and the occasional lapses of this giant figure back into the conversation as we continue to sift through the legacy of the original Liturgical Movement. It deserves to be emphasized that Schuster is, above all, a man of deep prayer and immense love for the liturgy; this radiates from every page, and places him in the company of Dom Guéranger as one from whom tradition-loving Catholics have much to learn today.

A brief synopsis of the contents:

The Sacramentary [Liber Sacramentorum]: Historical and Liturgical Notes on the Roman Missal

Volume I
Part I. Songs of Zion Beside the Waters of Redemption: General Conceptions of Sacred Liturgy
Part II. The Inauguration of the Kingdom of the Messiah
- Introduction
- The Sacred Liturgy from Advent to Septuagesima

Volume II
Part III. The New Testament in the Blood of the Redeemer
- Introduction
- The Sacred Liturgy from Septuagesima to Easter
Part IV. Baptism by the Spirit and by Fire
- Introduction
- The Sacred Liturgy During the Easter Cycle
- Euchological Appendix

Volume III
Part V. The Eternal Nuptials of the Lamb
- Introduction
- The Sacred Liturgy from Trinity Sunday to Advent
- Euchological Appendix
Part VI. The Church Triumphant
- Introduction
- The Feasts of the Saints during the Christmas Cycle

Volume IV
Part VII. The Saints in the Mystery of the Redemption
- Introduction
- The Feasts of the Saints in the Paschal Cycle (March to August)
- Euchological Appendix

Volume V
Part VIII. The Saints in the Mystery of the Redemption
- Introduction
- The Feasts of the Saints from August 14 to November 28
- Euchological Appendix

The paperback and hardcover sets may be ordered here; see here for a listing of individual volumes. The books may also be purchased at Amazon and affiliates.

Continue Reading this Article. . .

Book Review: T&T Clark Companion to Liturgy

T&T Clark Companion to Liturgy. Ed. Alcuin Reid. London/New York: Bloomsbury T&T Clark, 2016. 561 + xix. $166.84 (at Amazon; see here for the publisher’s page).

I was having a conversation with a colleague the other day, a Scripture scholar, about the phenomenon of “fashion” in scholarly circles. Scholars are, by definition, supposed to be studious, objective, fair-minded, but the painful reality is that scholars are just as likely to succumb to selective evaluation, private agendas, and emotionalism as anyone else. One can see certain fashionable theories or opinions conquering whole fields and holding them captive for years, decades, even centuries, in spite of the fact that the evidence is wanting or equivocal or problematic.

If Scriptural exegesis provides copious examples of theories treated as quasi-dogmas, liturgical studies afford many examples, too: the fashion for inserting epicleses in all anaphoras (and seeing their absence as a defect); the championing of ancient “anaphoras” that have turned out to be non-liturgical after all; the fashion for reconstructing early Christian liturgy so that it would, by a surprising twist, look like mid-20th-century liberal Protestant worship, with “people’s altars” and versus populum; the denial of a practical and conceptual distinction between the sacred and the profane, or the attributing of such a distinction to paganism; and on and on the list goes.

Fortunately, fashions have their brief day in the great arc of history, and when the sun sets on their empire, they give way to new ideas, new theories, and new attempts at analysis or synthesis. We have seen this happen abundantly in the arena of Scripture, where sophisticated literary analysis has put the Humpty-Dumpty of textual fragments and sources back together again in an intentional unity, and where it is no longer laughable to suggest that a certain stance towards the text, namely that of religious faith, is required for understanding it. The same is happening in the arena of liturgical studies, as a new generation of scholars sheds the psychedelic costumes of the 1960s and 1970s and takes a wider and deeper view.

Naturally, such a paradigm shift — which, for convenience, we might call a hermeneutic of continuity — will never be greeted with enthusiasm or even a fair hearing by those who are still institutionally committed to the paradigm of rupture and discontinuity. (One may predict already what the review in Worship will sound like; it could nearly be auto-generated.) There will, moreover, always be those post-modern relativists who maintain that every generation is imprisoned by its fashions, and that we are merely witnessing the inevitable upheaval and revisionism of the young Turks, before they settle into their hardened prejudices, ready for defeat at the hands of scholars yet to come. But this view seems entirely too pessimistic to me. In the generational currents of scholarship, it does happen, in some fortunate instances, that authors produce judicious, insightful, well-founded treatments of their subjects, in such a way that we may dare to say a classic text is born, a “must-read.”

While I am nervous about bestowing the label of “classic” on any brand-new book, the T&T Clark Companion to Liturgy is eligible for it. As with any multi-author work, the chapters vary in style and methodology, but the majority of the contributions are definitive summary treatments of their topics, bringing the reader to a refreshing perspective that goes well beyond the hackneyed progressivism of the conciliar and post-conciliar periods. The authors writing for this volume are, for the most part, people who suffered through or lived after the dismantling and reconstruction of the Western Catholic liturgical tradition, and who, equipped with the irrefutable evidence of widespread collapse as well as the surprising (at least to intellectuals) revival of traditional practices, are in a position to offer a truly balanced assessment of, if I may borrow the title of a popular book on liturgy, “what we have done and what we have failed to do.” Those who are looking for substantial theological thinking on the liturgy together with probing critiques of the recent past — two features often missing from the standard fare — will find this book a goldmine.

Now to more specific comments on the content. In the interests of space, I will highlight chapters that seem especially strong in achieving their purpose.

David Fagerberg provides a workmanlike opening chapter, “Liturgical Theology,” that ably rehearses the themes of his teacher Kavanaugh, enriched with insights from Beauduin and Schmemann. One is particularly struck by Fagerberg’s ability to state concisely how liturgy must be defined “thickly” rather than superficially, how theology itself must be firmly placed in a liturgical context if it is to make any sense as an activity of members of the Body of Christ in union with their Head, and how liturgy without asceticism is an illusion.

Chapter 2, “The Jewish Roots of Christian Liturgy,” by Robert Hayward, helpfully assembles what we know about the Jewish worship and ritual practice on the eve of Christ’s coming, so that we can see the backdrop against which Jesus himself and his disciples introduced a sacramental economy with an eschatological finality.

Chapter 3, “The Study of Early Christian Worship” by Daniel Van Slyke, is one of the most brilliant, with its dissection of the seductions of archeologism or antiquarianism (seen above all in the misplaced veneration for the so-called Canon of Hippolytus, the model for Eucharistic Prayer II). Van Slyke describes the current theories that seem to undermine any appeal to ancient Christianity, and suggests that we do better to learn from the ancients certain principles that are truly trans-temporal, such as the centrality of doxology, the power of ritual to deliver us from the devil, and conservatism with regard to received rites.

In Chapter 6, “The Roman Missal of the Council of Trent,” Anthony Chadwick furnishes a masterful synopsis of the complex history of the codification and revision of the Missale Romanum in the centuries just before the Council of Trent and up to Quo Primum of 1570. The summary of the problems and abuses identified in the Tridentine period and the careful analysis of the 1570 missal and its sources are superb. Chadwick concludes that the commission’s work must be described as a work of conservative “restoration, not compilation or fabrication,” such that “the continuity of tradition is assured”: “very little was changed in the ordinary of the Mass compared with the missal of 1474” (119). What was unprecedented about the missal of 1570 was not its content but the codification and enforcement of the rite “from above.”

Alcuin Reid contributes several chapters to this volume, and, as one would expect from the author of The Organic Development of the Liturgy and other works, his contributions are among the finest:

• Chapter 7, “In Pursuit of Participation — Liturgy and Liturgists in Early Modern and Post-Enlightenment Catholicism” is a fine overview of the ways in which, from the late medieval period down to the end of the 19th century, lay participation in liturgy was understood, practiced, and advocated, together with some of the bright and not-so-bright ideas proposed to intensify the people’s engagement with the sacred mysteries. 
• Chapter 8, “The Twentieth-Century Liturgical Movement” continues the historical investigation by looking at the rise of efforts to immerse the Christian faithful in the riches of the inherited liturgy, some of the opposition they met with, and the later radicalization of the movement as its self-styled representatives shifted from the study and love of the Church’s tradition to a desire for changing or jettisoning even age-old liturgical rites and fabricating new ones in the name of pastoral effectiveness and adaptation to modern man. 
• Chapter 14, “After Sacrosanctum Concilium — Continuity or Rupture?,” tackles the thorny question of whether the liturgical reform that took place in the name of the Council merits to be considered a faithful implementation of the limited demands of the conciliar fathers. There is no doubt that it is asserted to be so, but gratis asseritur gratis negatur. Reid deftly works through the many viewpoints on this question, drawing heavily on historical documentation and noting how much a partisan version of the history has impeded accurate scholarship (one is reminded of another adage, “to the victors go the spoils”).
• Chapter 16, “Pastoral Liturgy Revisited,” shows that the term “pastoral,” like “authority,” can be a wax nose of almost infinite malleability. In reviewing how the term was used and abused in the decades surrounding the Second Vatican Council, Reid orients us with respect to a correct definition that does not oppose pastoral to sacred, solemn, traditional, symbolic, hieratic, or beautiful, but rather sees proper initiation into the spirit and power of the liturgy as the key towards overcoming the gap between the unprepared faithful and the Christian who is drinking deeply from the mysteries of Christ.
• Chapter 21, “The Usus Antiquior — Its History and Importance in the Church after the Second Vatican Council,” fills a lacuna in liturgical scholarship by taking seriously the question of what the revival of the older form of the Mass (and the sacraments and sacramentals) means for the life of the Church today. Reid offers a history of the fate of the classical rite in the period after the Council (including the role of such figures as Heenan, Lefebvre, and de Castro Mayer), discussing the way in which the climate changed under John Paul II and, of course, the content and implications of Summorum Pontificum. Although Reid’s purpose is irenical, the examples he cites of the bitter hatred of progressives for the liturgical tradition of the Church are enough to singe one’s eyebrows.

One of the most valuable chapters is Chapter 10, “The Divine Office in History,” a draft of which had been finished at the time of its author László Dobszay’s death. It is a comprehensive overview of the Divine Office, addressing it origins in the early Church, the influence of St. Benedict, the art of chanting the psalms, the various distributions of the psalter (with excellent comparative tables), the development and spread of the Roman Office, further developments in the Middle Ages and the Renaissance, and the lights and shadows of the reforms undertaken in the 20th century. On the basis of his painstaking scholarship, Dobszay is able to conclude: “If one considers the post-conciliar Liturgy of the Hours from the Constitution’s requirement of organic development in continuity (cf. n. 23), one may say that this breviary is a radically new product which makes use of a few components of the Roman heritage” (234).

The progressive perspective is also present in this volume, which was a deliberate choice of the editor. (Reid mentions in his introduction that he had invited Piero Marini, John Baldovin, Keith Pecklers, Massimo Faggioli, and John O’Malley to contribute to the book, but implies that all of them refused.) Anscar Chupungco in Chapters 12 and 13, and James Leachman in Chapter 9, come strongly to the defense of the liturgical reform, and offer the reader abundant material for reflection. It is fascinating to see how supporters of the liturgical revolution justify its aims, methods, and results, even down to the present day when the entire project is looking dated and dull, like civil and ecclesiastical architecture of the same period, and when its philosophical and theological assumptions have been exploded by a variety of critiques, whether traditionalist, sociological, or post-modern. Making the weaker argument the stronger is never an easy task; those who continue to prop up the establishment are surely notable for their determination.

Chapter 15, “A Reform of the Reform?” by Fr. Thomas Kocik is the single best summary of this at times nebulous phrase and pluralistic effort, which is perhaps more of a longing for authentic Roman liturgy or a hope for institutional change than a coherent platform. Certainly, Kocik pulls no punches when it comes to describing the extent of rupture and discontinuity in the reformed liturgical books, as a way of explaining why there has been widespread discontent and a growing desire for pruning novelties and restoring lost or maimed elements. Unfortunately, in spite of grassroots support for both the recovery of the preconciliar liturgy and the “re-enchantment” of the postconciliar liturgy, it seems that senior ecclesiastical officialdom has, for now, turned its back on the Reform of the Reform, as can be seen in the insulting responses to Cardinal Sarah.

For Chapter 17, “The Liturgy and Sacred Language,” no better author could have been chosen than Fr. Uwe Michael Lang. Those who are seeking a pithy statement of the properties of sacral or liturgical language and how the Roman liturgy has exhibited and embodied these properties will find this dense paper admirably suited to the purpose.

Something similar can be said for Chapter 19, “Liturgical Music,” in which Timothy McDonnell discusses music in the liturgy after the conciliar reforms, the principal documents in the reform of liturgical music, the eclipse of the Graduale Romanum, the challenge of setting vernacular texts to chant, and the alarming manner in which the prescribed role of genuine liturgical music has been utterly obscured by layer after layer of gratuitous musical construction of shoddy workmanship.

Chapter 20, “Discernment, Decorum, Auctoritas: Keys to Reanimating Catholic Architecture,” by esteemed classical architect Thomas Gordin Smith, is a veritable treatise on the principles of ecclesiastical architecture, beginning with fundamental expectations, moving into “paradigmatic architectural methods,” and illustrating with copious visual examples the common symbolic vocabulary of churches across the ages, with particular attention to the basilican plan, which Smith sees as a worthy and practical model for new churches.

The book concludes with a feature I was not expecting: “A-Z of the Study of Catholic Liturgy,” a 50-page glossary of hundreds of terms — historical, liturgical, architectural, theological, biographical — that a student of liturgy will encounter in his or her studies. As with Samuel Johnson’s famous dictionary, the definitions are not perfunctory but thoughtful and even, at times, argumentative. Recommended further reading is listed in many of the entries.

If I have any substantive complaint about the book, it would simply be the onerous price. The publisher evidently conceives the book as a reference work for libraries, but, as one who is in charge of accessions at a small liberal arts college, I suspect the price would discourage even librarians working under pinched budgets. Nevertheless, if you have any say in library acquisitions, you should strongly recommend this book. Moreover, if you are a serious student of the liturgy, you should save your pennies until you can afford a copy, for this book is uniquely weighty and important.

In sum, the T&T Clark Companion to Liturgy is an invaluable resource on a host of subjects that have, until now, tended to receive either superficial or biased treatment, while providing a number of outstanding scholarly summaries of different areas of study. Readers who take a more traditional stance on matters liturgical will find in its pages incisive critiques of modern trends and an abundant apologia for tradition; readers who are of a more progressive bent will no doubt find grist for their mills and, just possibly, a challenge to their own triumphalistic paradigm. All readers will find thought-provoking engagement of some of the most controversial issues that arise in this field. Congratulations to Dom Alcuin Reid and Bloomsbury T&T Clark for publishing such a ground-breaking volume.

T&T Clark Interviews Dom Alcuin Reid

We recently noted the publication of The T&T Clark Companion to Liturgy, edited by Dom Alcuin Reid a collection of 22 essays, with supplementary material, covering a wide variety of topics in the field of liturgical studies. T&T has just published on their blog an interview with Dom Alcuin explaining a bit more about scope of the volume; we are grateful for his and their permission to reproduce it here. I would call our readers’ attention particularly to his remarks under the third question about the current status of liturgical studies in the academy, in which he explains some of the hot-button issues in the field of liturgical studies which the volume tackles. (For information about purchasing the book in either print or electronic format, please see this link; it is being offered at a 35% discount during the month of February.)

Dom Alcuin, your T&T Clark Companion to Liturgy has just been published. Can you tell us something about its origins please?

The Companion was the idea of Tom Kraft, a T&T Clark editor some years ago, who wanted a volume in the series which would present something of the status quaestionis of liturgical studies in the Western Catholic Church at the beginning of the twenty first century. Undoubtedly Tom’s approach came in the light of the impetus given to these questions by the election of Pope Benedict XVI in 2005. As Cardinal Ratzinger he had taught for many years that “the true celebration of the Sacred Liturgy is the centre of any renewal of the Church whatever.” Western Catholics have endured a number of decades of liturgical turmoil since the middle of the twentieth century, and what is “the true celebration of the Sacred Liturgy” was then—and still is—very much a live issue.

Tom asked—well really, he insisted—that I compile and edit the volume. That commenced (too many) years of work with many generous contributors and others who gave of their talents eventually to produce what we hope will provide students and those generally interested in Western Catholic liturgy with a resource that contains some of the best theological, historical and pastoral liturgical scholarship available today, which does not ignore the liturgical issues of recent decades, and which will serve as a guide towards further study in these areas.

So what is “liturgy”?

The best answer to that question is found in the first chapter, “Liturgical Theology,” by Professor David Fagerberg of Notre Dame University, USA. Shorter answers are found in the A-Z section of the book. Liturgy is, of course, the public ritual worship of the Church in and through which, in Catholic theology, we hold that Christ acts in a singularly privileged way in our world today. Our optimal participation in the liturgy, our connectivity with this divine action, facilitates our own sanctification and empowers us for Christian life and mission. That’s why Cardinal Ratzinger emphasised that it is the “centre of any renewal of the Church whatever.” If we get the liturgy wrong our connectivity to Christ is impeded. And without optimal connectivity to Christ we, and those so in need of the mission of the Church today in the various and complex situations that the 21st century presents, will lack something essential, we will suffer.

Academically, where does the Companion stand in the field of liturgical studies?

Firstly I must emphasise that this is a companion to liturgical studies in “the Western Catholic tradition.” Some commentators have already noted that this subtitle is unfortunately missing from much of the Companion’s promotional material. The book neither sets out to ignore the Churches of the East nor to minimise their venerable and rich liturgical traditions. Really, another Companion should be commissioned for the great Eastern liturgical tradition.

In the light of what some have termed the “liturgy-wars” of recent decades, contemporary studies in Western liturgy have tended to be fairly ‘safe,’ avoiding critical analysis of the “troubles” following the Second Vatican Council. If you can regurgitate your professor’s take on the liturgical reform following the Council you will pass your seminary course. If you do higher studies in liturgy and do a purely historical analysis of rites or aspects of them, or “engage” with “liturgical sources” (demonstrate a knowledge of ancient liturgical texts), you will receive your degree without difficulty. But should you use history, theology or pastoral practice critically to question the status quo of liturgical thought or practice in your diocese or academic institution, you will often encounter an intolerance that verges on totalitarianism: “Don’t mention the war!” The situation is improving, certainly, but this problem persists amongst a certain generation and school of liturgists.

The Companion moves beyond this academic impasse. Many if not most of its contributors are indeed prepared to “mention the war,” and even to admit that it has occasioned severe casualties. The motivation for this is a positive one—academically and pastorally. The academic questions to which the situation of Western liturgy since the Council has given rise must be studied. The conclusions of such studies must be taken into account in decisions in respect of future liturgical life and reform. So too the associated pastoral issues must be addressed. Yes, a sound knowledge of liturgical history is very important. The ability thoroughly to engage in liturgical sources is certainly a skill and informs the historical study of liturgy. More important today, however, is the ability critically to engage with the liturgical and theological principles operative in history in making a critical assessment of the strengths and weaknesses of our current ritual and pastoral practice. If the Companion helps to form a generation of liturgical scholars who are open to such an approach it will have made a significant contribution.

What do you think is the Companion’s unique contribution?

I think that is, really, the shift from “safe” liturgical study to “critical” liturgical study that I was just talking about. Part III of the Companion, “The Liturgy of the Second Vatican Council,” contains two chapters by Dom Anscar Chupungco OSB (†2013). They take a very different stance to my own chapter and to that of Fr Thomas Kocik in the same section. Students should read them all, attentively and critically. Identifying our different approaches, sources and assumptions will be instructive, indeed I hope it will be formative in acquiring not only a broad appreciation of differing scholars’ stances, but more importantly in developing a critical ability to engage with the sources, underlying principles and realities. This will indeed help to form better scholarship and pastoral practice.

Is there anything else you would like to highlight about the Companion?

The Companion is a large reference book. As such it has many uses—from studying particular chapters according to given interests and needs, to quickly referring to terms and concepts in the A-Z section, as well as making use of its extensive bibliographies for further research. But it also provides something of a course for studies in liturgical theology, history and contemporary issues. Certainly, it does not and could not contain all that one could study— and that is not its purpose. Its purpose is to accompany, to be a companion for, the student of Sacred Liturgy so that he or she will be well equipped to pursue further studies in the field. I hope and pray that we have, at least in part, achieved that aim.

Book Announcement: T&T Clark Companion to Liturgy, Edited by Dom Alcuin Reid

Ever since my copy arrived, it has been my devout intention to prepare a worthy review of this momentous and authoritative new book, the T&T Clark Companion to Liturgy, edited by Dom Alcuin Reid. But since the review may take a while to finish given my teaching schedule and the density of the book, I thought it best to offer at least a teaser of this magnificent volume -- particularly in light of the announcement from the publisher, Bloomsbury, that during the month of February exclusively, people may purchase this book at a 35% discount, using the code LITURGY35.

If you are in charge of a library, or if you can make recommendations of books to libraries, or most of all, if you are a serious scholar of the liturgy, you should make a point of getting and studying this book, whose table of contents reads like a "who's who" of the most thoughtful and penetrating writers on the liturgy. Obviously a volume of 581 pages (xx + 561) cannot include every name, but its breadth and ambition can be seen from the list of authors who contributed chapters: +László Dobszay, +Anscar Chupungco, Uwe Michael Lang, Thomas Kocik, Paul Gunter, Bruce Harbert, Daniel Van Slyke, David Fagerberg, James Monti, Susan Treacy, Timothy McDonnell, Thomas Gordon Smith, Robert Hayward, Yitzhak Hen, Anthony Chadwick, Benjamin Gordon-Taylor, and, of course, Alcuin Reid himself (who is represented by five fine chapters: on participation, on the Liturgical Movement, on the implementation of Sacrosanctum Concilium, on the concept of "pastoral liturgy," and on the usus antiquior's restoration). Indeed, Reid's contributions, taken together, constitute a mini-treatise on some of the most important liturgical topics of our time.

Although the book does present a variety of perspectives, not all of them sympathetic to the hermeneutic of continuity or the recovery of tradition, most of the authors represent the new wave of liturgical scholarship that is highly respectful of and dedicated to the Catholic tradition and, accordingly, skeptical about the rapid and ideologically-motivated changes that befell the Roman Catholic liturgy before and particularly after the Second Vatican Council. In this way, the book exemplifies a noble seriousness of purpose, a depth of intellectual engagement, and a pastoral concern with the health of the Western liturgy that makes it an essential reference work for consultation on the host of topics taken up in its pages.

I would like to draw special attention to an unusual and very helpful feature of this book, one that I had not been expecting: Part V, "A-Z of the Study of Catholic Liturgy," pp. 499-551. Here we have a detailed glossary of liturgical terms, be they rites, ceremonies, books, documents, persons, or concepts, from which any reader can learn a great deal, whether a beginner to the study of liturgy, or one who has been at it a long time.

Here is the table of contents:

Introduction - Alcuin Reid

Abbreviations

PART I: WHAT IS THE LITURGY?

1 Liturgical Theology - David W. Fagerberg

PART II: THE LITURGY IN HISTORY

2 The Jewish Roots of Christian Liturgy - Robert Hayward, Durham University, UK

3 The Study of Early Christian Worship - Daniel Van Slyke, Holy Apostles College, USA

4 Key Themes in the Study of Early Medieval Liturgy - Yitzhak Hen, Ben-Gurion University of the Negev, Israel

5 Late Medieval Liturgy: A Celebration of Emmanuel, “God with us” - James Monti, Liturgical Scholar and Writer, USA

6 The Roman Missal of the Council of Trent - Anthony Chadwick, Priest of the Traditional Anglican Communion, France

7 In Pursuit of Participation: Liturgy and Liturgists in Early Modern and Post Enlightenment Catholicism - Alcuin Reid, Monastère Saint-Benoît, France

Appendix: Two Nineteenth Century Liturgists - Paul Gunter OSB, Pontifical Liturgical Institute of Saint Anselmo, Italy

8 The Twentieth Century Liturgical Movement - Alcuin Reid, Monastère Saint-Benoît, France

9 The Liturgy of the Sacraments - James Leachman OSB, St Benedict's Abbey, UK 

10. The Divine Office in History - †Lázló Dobszay, (1935-2011)

11 Gregorian Chant - Susan Treacy, Ave Maria University, USA

PART III: THE LITURGY OF THE SECOND VATICAN COUNCIL 

12 The Vision of the Constitution on the Liturgy - †Anscar Chupungco OSB (1939-2013)

13 The Implementation of Sacrosanctum Concilium - †Anscar Chupungco OSB (1939-2013) 

14 After Sacrosanctum Concilium: Continuity or Rupture? - Alcuin Reid, Monastère Saint-Benoît, France

15 A Reform of the Reform? - Thomas Kocik, St Anne's Parish, USA

PART IV: THEMES IN CONTEMPORARY LITURGICAL STUDIES

16 Pastoral Liturgy Revisited - Alcuin Reid, Monastère Saint-Benoît, France

17 The Liturgy and Sacred Language - Uwe Michael Lang, Heythrop College, UK

18 Englishing the Mass - Bruce Harbert, Archdiocese of Birmingham, UK

19 Liturgical Music - Timothy McDonnell, Ave Maria University, USA

20 Liturgical Architecture - Thomas Gordon Smith, University of Notre Dame, USA

21 The Usus Antiquior: Its History and Importance after the Second Vatican Council - Alcuin Reid, Monastère Saint-Benoît, France

22 An Anglican Perspective - Ben Gordon-Taylor, College of the Resurrection, UK

PART V: A-Z OF THE STUDY OF CATHOLIC LITURGY 

Contributors

Notes

Index

Once again, for the month of February, the book is available at 35% off of the list price ($172), which brings the price down to $111.80.