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No, you will enjoy unlimited free shipping when you have the total amount for the added fulfilled by Souq items to your cart is above or equal EGP. Thomas Kocik A fascinating fictional debate! Disturbed by the direction in which the post Vatican II liturgical reforms have moved, two fictitious representatives of mutually antagonistic movements debate the remedy for "correct" liturgical reform.


This unique work presents a debate between a. This unique work presents a debate between a "traditionalist" who argues for a return to the pre-Vatican II liturgy, and a "reformist" no liberal himself who advocates a new liturgical reform more in keeping with what the Council fathers had in mind. They bring to the debate the insights of renowned authorities on the liturgy, including Cardinal Ratzinger, Msgr. Klaus Gamber, Michael Davies, Fr. Brian Harrison and Fr.

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Aidan Nichols. Kocik presents an enlightening and fair debate between traditionalists and reformers on how to resolve the current liturgical crisis in the Catholic Church. Kenneth Baker, S. We will send you an SMS containing a verification code. Please double check your mobile number and click on "Send Verification Code". Enter the code below and hit Verify. Free Shipping All orders of Cash on Delivery Pay for your order in cash at the moment the shipment is delivered to your doorstep. Log In. Don't have an account?

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The great Carolingian monastic churches developed around the idea that each church, with its principal altar and many side altars, was a miniature copy of urban Rome with its many churches. While full privatization of the mass would come later, the Carolingian age provided the necessary tools: many priests and many altars. Some scholars have suggested that the side altars grew when pilgrimages to the Holy Land were no longer possible under Muslim rule. The side altars became substitutes, each altar representing a particular pilgrimage shrine. Others have identified the proliferation of side altars with the rise of private solitary masses and the notion of the mass as an opus bonum good work that each priest was obligated to perform.

In the pre-Carolingian period, penance was a multi-stage and public experience, including admission to the Order of Penitents, and eventual public reconciliation cf. Old Gelasian Sacramentary. It was non-repeatable, and was used only for those considered to be in grave sin. Frankish liturgists added elements including vesting in a penitential garment and imposing ashes cf. Ordo Romanus In time, penitents were expelled from the congregation. These developments roughly coincided with the advent of private penance, introduced to the Frankish church by Irish and Anglo-Saxon monks though resisted by the Frankish bishops.

In this new system now administered by priests, there was no order of penitents, no communal prayer, no liturgy of penance, and no need for bishops. A tariff system developed along with private penance, wherein certain offences had prescribed penalties, including monetary fines.

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The Carolingians imported what they thought was the Roman liturgy into the chaotic liturgical world of 8th century Gaul. Finding it insufficient to their needs they added to it, forming a hybrid European often known as the Romano-Frankish or Romano-Germanic liturgy.

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They also turned their considerable creativity to adapting other remnants of Roman culture: language, music, script, architecture, painting and sculpture. By focusing on educating an increasingly monasticized clergy, they created a highly developed clerical culture that became more insular. This clerical and sacral class became the liturgical representatives of the observing laity. After Charlemagne's death, Carolingian culture declined quickly in the West, but was well preserved in the monasteries of the Eastern "German" part of the Empire.

It was from here that the Ottonian emperors were able to impose the hybrid European liturgy on Rome in the middle of the 10th century. The Roman curia. After the Ottonian period, there were great changes in the administration of the church. During the Investiture Controversy, Pope gregory vii pope from to vastly increased his authority in relationship to the Emperors.

The administrative workings of the church were systematized and, with important developments in canon law , the church became a governmental system with the pope at its head. Rome had long laid claim to the imagination of Western Christians; now it was also the seat of a powerful monarch. In the late 11th century, the papal court curia Romanum developed to assist in the governmental affairs of the church.

Within the Lateran complex, the pope had his own chapel, and the celebration of the liturgy with pope and people of Rome in stational churches gave way to pope and court in the curial chapel. Special books were needed, and it was the European liturgy brought to Rome by the Ottonians that was adapted for this purpose. A number of factors accompanied the growth of the missal, including an increasing number of churches and ordained priests. Additionally, new legislation obliged priests to recite to themselves all the parts of the Mass, even when performed by other ministers e.

A practical book, the missal was a combination of sacramentary, lectionary, gradual and ordo.

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An important exemplar was the missal created for the curial chapel by Honorius III pope from to In the Missale plenum full missal , a later adaptation, texts were combined into mass formularies for each celebration. The Missale plenum would evolve into the Missale Romanum of For a further discussion, see missal, roman. Pontifical and Ritual. The pontifical continued to evolve, heavily reliant on the RGP.

The two principal pontificals of the 13th century were that of the Roman curia under the influence of innocent iii, and that of William Durandus c. With additional editing the latter became the Pontificale Romanum of Unlike the pontifical, the ritual was more adaptable to local circumstances, and there was considerable crosspollination with the pontifical for services not reserved to bishops.

Sometimes bound with sacramentaries, rituals became discrete books in the 11th century, and were made mandatory for priests from about the 12th century. For more information, see pontifical and ritual, roman.

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Analogous to the missal, the breviary began to appear in the 11th century, a practical compilation from many sources Psalter, Collectar, Lectionary , and Antiphonary. Legislation of the Fourth Lateran Council bound the entire clergy to recite the Office. Innocent III pope from to compiled the Ordinale , a prototype of the breviary, for curial use. Up until this time the Office had been marked by great creativity, and much material was omitted to form the breviary. The mendicant Orders of the 13th century, especially the Franciscans were instrumental in popularizing the breviary.

The Church's Worship: Daily Prayer. Official Prayer. From the 8th to the 12th centuries, monastic communities were the principal elaborators and transmitters of the divine office. The new mendicant orders such as those founded by Dominic — and Francis — found the complex monastic liturgical style unsuited to their itinerant lifestyle and pastoral work in urban areas. The liturgical books available at the cathedral of Assisi were those of the papal court and were used as models for a new style of liturgical books carried across Europe by the Franciscans.

Still more revisions were made by Favo of Haversham d. In the same era, time demands upon priests attached to the new universities increased the pressure for private recitation. By the 15th century private recitation had become the norm for non-canonical priests. Although no synod before Trent obliged private recitation, the trend toward privatization begun in the Carolingian period had continued to escalate, with the result that the official prayer of the church was seen as an individual obligation of the ordained representative of the faithful.

Popular Prayer and the Saints. In the face of the increasing clericalization of official prayer, popular piety found ever-new modes of expression.