Academic literature on the topic 'Tridentine liturgical reform'

True to its catholicity, the Counter-Reformation was in spirit a universal movement. The new universalism of the post-Tridentine Church produced greater centralisation, enhancing the authority of the papacy, and was reflected in the attempted imposition throughout the Catholic world of institutional uniformity and liturgical, cultic and devotional standardisation. In practice, however, the Counter-Reformation must also be seen as a local phenomenon, not only in the obvious sense that it was within their immediate locality that early modern Catholics were exposed to the new impulses originating at Rome, but also in the sense that such impulses were filtered through a prism of localism. Throughout the Catholic world, individual communities sought to preserve their traditional, home-grown institutions and customs, often by imaginatively adapting the new norms to suit local requirements. The existence of a complex relationship between centre and periphery, resting on a process of often tense negotiation and cultural exchange (since it could be a dynamic and not simply a one-way affair) has provided recent historians of Catholic reform with a fresh conceptual polarity, that of local versus universal, to set alongside the more standard dichotomies of popular and elite, official and unofficial or learned and lay religion.

Queen Mary Tudor died on the night of 17 November 1558. A few hours later, across the river at Lambeth, her cousin, Reginald Pole, Cardinal Archbishop of Canterbury, followed her, victim of the ague which he had contracted in the summer. England again had a change of monarch, the third in less than twelve years. What was not clear at the time was whether there would be another change in religion. With hindsight, it is clear that the programme of reform which sought to reunite the English Church with the see of Rome and to revivify it with the Tridentine reforms with which Pole had been so closely involved, had died also on that November night. Parliament was in session when Mary died, and immediately Elizabeth was proclaimed queen by Nicholas Heath, Archbishop of York, in his capacity as Lord Chancellor; there was no dissent such as had accompanied the accession of the new Queen's half-sister. It soon became clear, however, that the daughter of Henry VIII and Anne Boleyn was unlikely to retain the settlement of religion in the precise form in which it had been left by the daughter of Katharine of Aragon. On Christmas Day, the Queen ordered that the elevation of the Blessed Sacrament was not to take place during the Mass to be celebrated in her chapel by the Bishop of Carlisle, Owen Oglethorpe. His refusal to obey this command led the Queen to leave the chapel after the gospel had been read. Two days later, a royal proclamation restored the first liturgical changes of Henry VIII, ordering that the epistle and gospel of the Mass were thenceforward to be read in English, along with the litany which usually preceded the service. The coronation of Elizabeth should have been conducted by the senior surviving churchman, Heath of York; he had resigned the Chancellorship before the end of 1558, and declined to conduct the service. It was Oglethorpe, as bishop of a suffragan see of the Northern Province, who crowned the new Queen, with no other diocesan bishops present. The coronation Mass was sung by one of the Reformers, Dr. George Carewe, who omitted the elevation, and another Reformer preached the sermon.

Historia Breviarium Romanum ukazuje zawsze interesujące kwestie zachodzące pomiędzy jedną a drugą reformą. Na przestrzeni wieków księga liturgiczna nabrała konotacji i wzbogacenia, które dobrze jest znać. Oficjalna modlitwa Kościoła, nazywana dziś „Liturgią Godzin - Liturgia Horarum”, w swoim czasie nosiła nazwę Breviarium. Dzieło zawierało wiele regulacji dotyczących min. rozróżnienia pomiędzy modlitwą celebrowaną przez kanoników w katedrach, a modlitwą mnichów w opactwach. W czasie Soboru Trydenckiego pojawiła się pilna potrzeba zreformowania tej modlitwy. W oparciu o warunki ustanowione przez same zgromadzenie soboru, w 1568 roku opublikowano editio princeps. Porównanie z ostatnią editio typica z 1961 r. w kontekście reformy liturgicznej umożliwia uchwycenie zasadniczej jednolitości z tekstem trydenckim.

The resolutions and edicts of the Council of Trent (1545-1563) made some requirements to acquire and implement into force the regional Churches. A reception of reforms of Trent was now carried out by legislative and pastoral activity of bishops - administrators of the dioceses. In the Diocese of Włocławek (these days called Kujawsko-Pomorska Diocese) the reception of Tridentinum at this very beginning time hoppened on ardour, wise and hearty advocate of Church’s revival, it’s structures and hierarchy - bishop Stanislaw Karnkowski. He realised so well, that revival priesthood and reforming the religion’s life must come from the point of clergy’s reforming, keeping the ecclesiastical and revival of sacramental life with instructing the truth of faith. He striven for this by legislative during diocese’s synods held in 1568 and 1579. He supported legislative and pro-reforming activy by issuing his legislative set and also „Reprimands” and „Admonitiones” - liturgical agenda, useful for iniform the liturgy, so helpful for priests. In 1569 he fouded theological seminary in Włocławek. Deep analysis of his legislative activity must lead into conclusion, that he laid the fundations of the new structures for religion’s, priesthood’s and church’s life established by the Council of Trent. Bishop Karnkowski - being the bishop of Włocławek and then the Metropoliotan of Gniezno - was characterised by great legislative activity. The acceptance of Trent’s resolutions in Kujowsko-Pomorska Diecese and also during province’s synod in Piotrkow held in 1589 presided by bishop Karnkowski, was a base for further reforming of religion’s life in the Polish Nation and conducted to the intensification and development of the synod’s activity in the dioeceses, also in the Diocese of Włocławek.

Parish clergy and religious change in Prague's diocese from Council of Trent till the end of the 17th century The religious change that happens in Bohemia in the 17th century has no equivalent in the Europe at this time: the whole country, where Catholics were in a very minority, comes back to the roman Church. This evolution is here seen from a very prosaic point of view: how lay people live this change, and so how acts the parish clergy in this matter. Conversion's strategy, at the end of the Council of Trent, was to permit the use of the chalice to the laity. The consequence of this permission was a very hazy situation in the parishes, but Holy See did nothing before the battle of White Mountain, and after the battle, he suppressed chalice, mainly for pastoral reasons. During the Thirty years War, the kingdom is the place of a general reform, which has its origins in the catholic missionary movement of the beginning of the century and in the political theories of this time. Bohemia is strongly marked by the war that acts as a catalyst; at the same time political and religious authorities were lacking. The inhabitants, usually just formal Catholics at the beginning, convert themselves more and more deeply during the 17th century. The eldest, who remembered the non-Catholics services, died during the...