For those interested in the question of the principles or history of liturgical reform, in the 20th century there are two matters which are often looked at, outside of the matter of the post-conciliar reform itself. The first of these are the breviary reforms of St. Pius X in the early 20th century and the second are the Holy Week reforms of Pope Pius XII in 1955, just a few years before the Second Vatican Council.
As we move closer to Holy Week, references to (and interest in) the latter invariably increases. For some, this topic is one of simple factual and historical curiosity, while for others, it is a matter of some deeper consideration in contemplating questions of liturgical reform within the 20th century -- which is a conversation which can hopefully be approached in a more dispassionate light in our times.
Regardless of the perspective which one brings to the matter, one of the most common questions asked is simply the question of what precisely was reformed and how. For many, the matter remains somewhat obscure and they only know that some kind of reforms were instituted.
The question is not easy to answer in brief as there is a great deal to consider. This has made it difficult to speak upon, except in general terms. Accordingly, the NLM is pleased to present the following series which may help in this regard. The piece presented here today is the first of 5-6 parts. It was independently researched and written by Gregory DiPippo as a matter of his personal liturgical interest. In it, he sets out to give a detailed consideration of precisely what was revised, both textually and ceremonially, offering some comparison between the pre and post-Pius XII Holy Week rites.
As we move closer to Holy Week, references to (and interest in) the latter invariably increases. For some, this topic is one of simple factual and historical curiosity, while for others, it is a matter of some deeper consideration in contemplating questions of liturgical reform within the 20th century -- which is a conversation which can hopefully be approached in a more dispassionate light in our times.
Regardless of the perspective which one brings to the matter, one of the most common questions asked is simply the question of what precisely was reformed and how. For many, the matter remains somewhat obscure and they only know that some kind of reforms were instituted.
The question is not easy to answer in brief as there is a great deal to consider. This has made it difficult to speak upon, except in general terms. Accordingly, the NLM is pleased to present the following series which may help in this regard. The piece presented here today is the first of 5-6 parts. It was independently researched and written by Gregory DiPippo as a matter of his personal liturgical interest. In it, he sets out to give a detailed consideration of precisely what was revised, both textually and ceremonially, offering some comparison between the pre and post-Pius XII Holy Week rites.
