The reform of Holy Week, 1951--1969: Process, problems, and possibilities.

다국어 초록 (Multilingual Abstract)

The liturgical reforms of Holy Week officially began in the 1950's, before the Second Vatican Council. The unique experimentation and official pre-conciliar reforms of Holy Week prompted a double question: why were specific changes to Holy Week made in the 1950's and what prompted further changes in the 1960's?.
A thorough investigation was conducted of the writings of the leaders of the liturgical movement, including calls for specific reforms; official church documents dealing with liturgical reform of Holy Week; and minutes of Coetus 17, the post-conciliar study group devoted to “Particular Rites of the Liturgical Year,” whose work resulted in the Holy Week portion of the 1969 <italic>Missal</italic>.
Along with these writings, a comparative study was conducted of the three stages of reform: before the reform (prior to 1950), the first reforms (Easter Vigil, 1951; Palm Sunday, Holy Thursday, and Good Friday, 1955), and the 1969 final reform. These comparisons provided concrete data as to whether the results at any stage reflected the primary wishes of the reformers, based on their own historical and theological studies.
Conclusions pointed to a general loyalty to the primary foci of the liturgical movement, and some deviations from the early work of reform due to compromises made at committee levels. The foci permeated all Holy Week liturgies: active participation of the faithful, simplification of the rites, and return to emphases found in the early church. The historical research necessary provided not only specifics regarding liturgical rituals, it returned the theological focus of Holy Week to the paschal mystery.
These paschal mystery days of Holy Week are at the heart of the liturgical expression of the Church. They should be given consideration, scrutiny, and evaluation so that the liturgical expressions and experiences of these days can be as faithful and honest as possible to the Church's early expressions and experiences. The integrity of the liturgy is best expressed by a community that is honestly and faithfully participating, but that is also led by the liturgical experience to a deeper and fuller understanding of the paschal mystery.