The Ongoing Liturgical Movement

third phase [of the liturgical movement] begins, broadly, in 1988 and extends up to today and into the future. Its precise nature is not yet entirely clear, but it promises a return of attention to the dimension of “initiation into the liturgy,” withat all that this entails. this might appear at first glance to contradict in some way the reform of the rites, almost a repudiation or a turning back, a problematic “reform of the reform.” In this phrase, “reform of the reform,” one sees above all a clear narrowing of perspective in how the liturgical question is understood and in a possible response in terms of the liturgical renewal. If everything that is not reform is perceived as a negation of the reform, we risk falling into having to make a fictional choice: either reform or a return to the past. On the contrary, the “other issue of the reform” – foreseen by [Romano] Guardini while the Council was still in session – is that because of the reform, and in a way that does not contradict its rites and texts, the more fundamental and structural question of the “liturgical form,” of “liturgy as fons,” be addressed, and this suggests for the church a fundamental need for education, formation, and initiation into the act of worship.

Andrea Grillo, Beyond Pius V: Conflicting Interpretations of the Liturgical Reform, trans. Barry Hudock, Rev. Ed. (Collegeville, MN: Liturgical Press, 2013), pp. 58-59. ISBN: 978-0-8146-6327-1.

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