Vorlage:1936 Sekundärbibliographie Liturgie

Aus Romano-Guardini-Handbuch

Zu: Liturgiewissenschaft/Liturgische Bewegung

  • [1936-009] [Englisch] John Buchanan: Liturgy and Sociology, in: Orate Fratres (Worship), 10, 1936, S. 357 ff. [neu aufgenommen] – [Artikel] - https://books.google.de/books?id=PH4TAAAAIAAJ;
    • S 358: „But both the emergence of communism and the resurgence within Catholicism of a realization as to ist communal character are echoings of the same mysterious about-face of the contemporary mind in the direction of what Guardini refers to as „the communal consciousness“ (Romano Guardini, The Church and the Catholic, New York, Sheed, 1935, p. 20)
    • S. 363: „1 Guardini, op. cit., p. 41.“
  • [1936-010] [Englisch] Bernard Capelle: Holy see and liturgy, in: Orate Fratres (Worship), 11, 1936, S. 1ff. und S. 50ff., zu Romano Guardini S. 55 [neu aufgenommen] - [Artikel] - https://books.google.de/books?id=qoATAAAAIAAJ
  • [1936-011] [Englisch] Stanley B. James: Liturgy and Letters, in: Orate Fratres (Worship), 11, 1936, S. 23ff., zu Romano Guardini S. 26 [neu aufgenommen] - [Artikel] - https://books.google.de/books?id=qoATAAAAIAAJ
  • [1936-012] Gallus Jud: Klassische Scholastik, in: Schweizerische Rundschau, 35, 1936, S. 596 und/oder S. 606??? (Zitat aus Guardini, Vom Geist der Liturgie) [neu aufgenommen] - [Artikel] - https://books.google.de/books?id=_gYYAQAAIAAJ
  • [1936-013] [Englisch] Joseph Kreuter: Liturgy and Ascetism, in: Orate Fratres (Worship), 10, 1936, S. 522-527 [neu aufgenommen] – [Artikel] - https://books.google.de/books?id=PH4TAAAAIAAJ;
    • S. 526: „As Romano Guardini expresses it: „The liturgy is primarily occupied in forming the fundamental Christian temper. By it man ist o be induced to determine correctly his essential relation to God , and to put himself right in regard to reverence for God, love and faith, atonement and the desire for sacrifice. As a result of this spiritual disposition, it follows that when action is required of him he will do what is right" (The Spirit of the Liturgy, p. 132). The liturgy then is the lex agendi, Christ Himself by it teaching the soul to act morally, yes, even acting through it. It is the lex credendi, the law of faith, containing the doctrines to be believed and forming a piety that is dogmatic, as all true piety must be. It is the lex orandi, the sublime form of public worship in which Christ prays in and with His entire mystical body and bestows the gift of prayer. It finally is the lex amandi, for it is by Him, with Him, and in Him that we learn to love God and become united to Him unto perfection.“
  • [1936-014] [Englisch] J. H.: Rezension zu: Father James, Wherefore this waste?, in: Liturgical Arts, 1936, S. 155 f. - https://books.google.de/books?id=XGwTwgHEhLgC
    • S. 156: „The author evidently feels that participation in the liturgy should normally be oriented towards the farther and higher reaches of spiritual life. Romano Guardini, on the other hand, holds that the liturgy seeks and finds the greatest common denominator of religious experience; and he defends its restraint and eschewal of heroic virtue, because a lack of these qualities would place beyond the capacities of the vast multitude of human spirits with their too frail flesh and feet of clay. Yet, more and more, Catholic writers are realizing that no insurmountable barriers separate the stages of perfection, and they are endeavoring to accustom themselves and their readers to the full perspective of Catholic theology. They feel that the distinction of theology into moral, ascetical, and mystical has ended in dissension and divorce. They elect to embrace Christianity in its totality; granted that most men are pedestrians on the road to heaven, while some, indeed, may content themselves with crawling, nevertheless they should have some notion of where they are going. It may speed them up and hasten as well the coming of that robust Christian civilization that we all look forward to. The different views noted here are not necessarily opposed; together they reveal the normal religious condition of men, the impossible demands for heroic virtue placed on it by the evil state of modern society, the acute social need for integral Christianity, and, consequently, the important part that the liturgical movement is today called upon to fill.“
  • [1936-015] Michael Pfliegler: Heilige Bildung. Gedanken über Wesen und Weg christlicher Vollendung, Salzburg 1935, zu Romano Guardini S. 175f. [Gerner 116] - [Artikel] - [noch nicht online]
  • [1936-016] [Englisch] A. N. Raybould: Romano Guardini and the Liturgical Movement, in: (New) Blackfriars, 17, 1936, 190 (Januar 1936), S. 24-29 [neu aufgenommen] - [Artikel] - https://books.google.de/books?id=0gMsAQAAIAAJ
  • [1936-017] Hans Schnieber: Die neueste Agende, in: Monatschrift für Gottesdienst und kirchliche Kunst, 41, 1936, S. 134ff. [neu aufgenommen] – [Artikel] - https://books.google.de/books?id=GMocAQAAMAAJ; zu Romano Guardini:
    • S. 137: „Man hat sich offenbar an der Wendung „durch denselben“ im Schluß solcher Gebete gestoßen, in deren Anfang der Sohn bereits genannt ist und darum nach dem Vorgang ästhetisch bestimmter Liturgiker (wie etwa Romano Guardini) an einigen Stellen gesagt „durch ihn“; allzumeist hat man sich aber mit der Streichung des Wortes „denselben“ begnügt, so daß nun eine unerträgliche logische Lücke und sprachliche Härte viele Kollekten belastet.“
  • [1936-018] Robert Stumpfl: Kultspiele der Germanen als Ursprung des mittelalterlichen Dramas, Berlin 1936 (Habilitationsschrift 1934/35 in Berlin) [neu aufgenommen] - [Monographie] - https://books.google.de/books?id=Ck9ZAAAAMAAJ; zu Romano Guardini:
    • S. 432: „Während also im mythischen Kult die heilige Handlung das Primäre ist, entsteht im christlichen Kult ein `Spiel´ nur sekundär, um die biblische Lehre allegorisch oder die biblische Geschichte mimisch zu veranschaulichen, um das Wort durch Bild und Handlung zu ergänzen. [Wenn R. Guardini (Vom Geist der Liturgie, Ecclesia Orans I, Freiburg i. Br. 1918, S. 69) die katholische Liturgie als ein „heiliges Spiel“ bezeichnet, „das die Seele vor Gott treibt“, so ist hier „Spiel“ überhaupt nicht im „theatralischen“, d.h. mimischen oder dramatischen Sinne gebraucht, sondern im Sinne von Kinderspiel.]" [Kommentar HZ: Guardini gebraucht den Begriff "Spiel vor Gott" hier sowohl in Analogie zur "Commedia divina" als auch zum Kinderspiel]
  • [1936-019] Lucia Tull: Einführung zu liturgischem Gebet, in: Katholische Frauenbildung im deutschen Volke, Paderborn, 49, 1936, 10, S. 655-662, zu Romano Guardini S. 657 und 661 [Gerner 117] - [Artikel] - [noch nicht online]
  • [1936-020] [Englisch] Evelyn Underhill: Worship, London 1936; Neuausgabe 2002 [neu aufgenommen] - [Monographie] - https://books.google.de/books?id=zb1KAwAAQBAJ&pg=PA110; zu Romano Guardini:
    • 2002, S. 110: "But on the other hand, there are great compensations. If his religious preferences and enthusiasms are checked, and subordinated to "liturgical good manners", his reserves are respected too. The Christian liturgy, as Guardini has said, is "a masterly instrument which has made it possible for us to express our inner life in all its fullness and depth, without divulging our secrets. .. we can pour out our hearts, and still feel that nothing has been dragged to light which should remain hidden.""

Zu: Christliche Musik/Kirchenmusik

  • [1936-021] [Niederländisch] J. A. Bank: Wat is de verhouding tussen de gregoriaanse zang, de klassieke polyphonie, en de moderne kerkmuziek, in: Roeping, 15, 1936, S. 415 ff. [neu aufgenommen] – [Artikel] - https://books.google.de/books?id=6tMvAAAAMAAJ; zu Romano Guardini:
    • S. 426: „Zelfs al is het heel goed denkbaar, dat in een toekomstig tijdvak een nieuwe, onvermoede kerkmuziek zou onstaan, opgebloeid uit een innig verbond van diep liturgisch leven en nieuwe dadenrijke scheppingsdrang, welke nog meer dan de Klassieke Polyphonie het wonder zou tot stand brengen van den stijl in engere zin waarover Romano Guardin [1) Dr. Romano Guardini, Vom Geist der Liturgie. 1922 pag. 33] zo schone woorden heeft geschreven, en dus dog meer aan de gestelde norm zou beantwoorden, dan nog zal deze muziek alleen toegelaten kunnen heten. De betekenis van dit woord is voor mij gelijk aan „niet evenwaardig van afkomst"; er kan er immers maar één zijn, die tegelijk met de Liturgie kon onstaan! ! Wij zijn thans gekomen aan enkele vragen, welke onmiddellijk aansluiten aan hetgeen boven gezegd is. Wat verstaan wij nu eigenlijk onder liturgische stijl? In welke mate moet men zeggen , dat de liturgische stijl algemeenheid omvat? Bestaat er geen tegenspraak tussen de algemeenheid van de liturgische stijl en het zeer concrete, het tijdeigene van een muzikale stijl, welke dan ook, vooral van het Gregoriaans? Gelijk Romano Guardini eens voortreffelijk heeft uiteengezet, spreken wij van stijl, als „een persoonlijkheid, een kunstschepping, een vorm van het gezelschapsleven […]“

Rezensionen zu: Vom Geist der Liturgie (1918)

  • [1936-022] [Englisch] V. M. (vermutlich Virgil Michel: Rezension zu: Guardini, The Church and the Catholic and The Spirit of the Liturgy, in: Orate Fratres (Worship), 10, 1935/36, 5 (März 1936), S. 236-238 [neu aufgenommen] – [Rezension] - https://books.google.de/books?id=PH4TAAAAIAAJ; zu Romano Guardini:
    • S. 236: „This book is not too easy reading. It is also more difficult to review than to read, but ist wealth of profound thought, so characteristic of its author, and its timeliness will well repay not only one reading but several. It consists really of two small books, of which the second is the English translation of the opening volume of the famous Eccclesia Orans series of Maria Laach Abbey in Germany. The very first words of the book illustrate the wide sweep of the author's vision: "A religious process of incalculable importance has begun - the Church is coming to life in the souls of men." Explanation follows at once: "This must be correctly understood. The Church has, of course, been continuously alive in herself, and at all times of decisive importance for her members. They have accepted her teaching, obeyed her commands; her invincible vitality has been their strong support and the ground of their trust. But, with the development of individualism since the end of the Middle Ages, the Church has been thought of as a means to true religious life — as it were a God - designed framework or vessel in which that life is contained — a viaduct of life but not as life itself. It has, in other words, been thought of as a thing exterior from which men might receive life, not a thing into which men must be incorporated that they may live with its life.“ The entire first treatise is devoted to a deeper development and understanding of this striking phenomenon of our day. The reawakening in men which helps to regain for the Church "that cosmic spaciousness which was hers in the early centuries and the Middle Ages“; the concept of the Church as the mystical body of Christ; the vitalizing of theology in our spiritual life; the liberation of many of the faithful from the effects of both subjectivism and rationalism; the life of the member and of the Church as something mutual, as a reciprocal between individual and fellowship; the true relation between individual and community over against the tension in the modern world on this point; the Church and the failing human elements in her membership; the freedom of the truth over against the enslavement to external environment or inner intellectualism; the supranational character of the Church; the new sense of community drawn out of the living liturgy; the solidarity of the communion of saints; the genuine Christian apologetic which consists in supporting proofs by a life that inspires confidence and that strengthens all argumentative proof "by a living proof of power" - such is the procession of inspiring ideas that carry through the entire treatise. There is no element that one can single out above the rest; it is all too precious in its entirety. The second part, entitled The Spirit of the Liturgy, has long been known to many apostles of the liturgical movement. It was one of the original sources of inspiration for many of the sponsors of the movement in this country long before ist appearance in English garb. ORATE FRATRES rejoices in particular at its publication in conjunction with the other treatise, since that eliminates the separate edition under a title that had long ago been used and copyrighted for a pamphlet of the Popular Liturgical Library. Successive chapters deal with the liturgy's prayer, fellowship, style, symbolism, play spirit, and seriousness, while a final one deals with "The Primacy of the Logos over the Ethos." Here, too, the development is philosophical, that is, it reflects a thinking mind, and is nowhere superficial. In contrasting it with the first treatise, the reviewer has the impression that the inspirational atmosphere is not so pronounced here. But he remembers the enthusiasm with which he pored over the original and reread it, so that the difference in impression, which may also reflect the mind of the author himself, is perhaps a difference due to the developments of time, due precisely to the intensification of Catholic life that is mentioned at the beginning of the entire book. It is possible in this light that one or the other statement is to be understood, such as the following: "We cannot directly translate into action that which the liturgy offers us." Perhaps the hitch dies in the word directly; for the entire first part, abstract though it be, is an eloquent example of how that which the liturgy offers should be translated into action. This double book is a valuable addition to English volumes on the liturgical mind of the Church. It deserves the widest sale as well as recurrent reading and study. The work of translation, which must have bristled with difficulties, is very well done.“

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Rezensionen zu: Von Heiligen Zeichen (1922/25)

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Zu: Zwei Reden zur Trauung (1931)

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