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This article examines the impact of the war in Ukraine on Orthodox Christian liturgy in the country. It explores whether liturgy should respond to war or provide a respite from violence. The article discusses the different denominations within Ukrainian Orthodoxy and their competing notions of history, identity, and victimhood, and how these differences affect liturgical practices such as language and the veneration of saints. It emphasizes that the divisions within Ukraine are not solely caused by external forces but have existed within Ukrainian Orthodoxy itself. The article also discusses the liturgical practices and commemoration of national traumas in the Ukrainian Orthodox Church (UOC) and the Orthodox Church of Ukraine (OCU), highlighting the OCU's focus on Ukrainian distinctiveness and secular memory culture. The war has caused upheaval in both churches' liturgical practices, with the OCU making changes to emphasize Ukrainian identity and distance from Russia, while the UOC has been more resistant to change. The article also mentions the role of monasticism in shaping liturgical practices and the potential impact of political developments on religious freedom in Ukraine. It explores the conflict in Ukraine as a reflection of a fault line in World Orthodoxy and discusses various sources and concepts related to Ukrainian liturgical narratives, victimhood nationalism, and the distinctiveness of Christianity in Ukraine. The text also touches on the division within the Ukrainian Orthodox Church and the impact of the conflict on religious communities. [Extracted from the article]

This essay examines the decolonization of the Puerto Rican Christian-Presbyterian liturgy, focusing on the historical relationship between Puerto Rico and the United States and its impact on Christian worship. It explores the early history of Presbyterianism in Puerto Rico, including the merging of local movements with Presbyterian ideas. The essay highlights signs of liturgical resistance, such as the incorporation of Puerto Rican rhythms and instruments in hymnody. While acknowledging the colonial nature of the Presbyterian liturgical legacy, the article calls for a decolonization of Christian worship in Puerto Rico, promoting the inclusion of indigenous and African religious wisdom and advocating for shared power and representation in future liturgies. [Extracted from the article]

The journal Liturgy provides practical help and reflection for studying, preparing, and celebrating Christian worship. It has a history connected to the Liturgical Conference and has expanded its focus beyond Roman Catholic contexts to include Lutherans and Reformed churches. The article discusses the lack of representation from the rest of the world in the journal and suggests that it could benefit from engaging with wider perspectives and promoting difference through citation. The journal has explored themes related to American identity and nationalism, including the September 11 attacks, and celebrates the inclusion of diverse voices, including African American theologians. While the journal has primarily focused on North American and US-based perspectives, there is a growing recognition of the need for a more polycentric approach and inclusion of voices from around the world. [Extracted from the article]

Conclusion The main contributions of the Liturgical Renewal Movement over the last fifty years which I have named Laity, Lectionary, and Laughter have helped to identify further concerns for the future renewal of worship. Rather, that power must be taken up by the congregation.[6] The lectionary enables laity to access the Bible.[7] While we should not idolize the lectionary as if that were the only option to use in worship, it has enhanced the quality of worship when all worshiping members read scripture together intergenerationally and internationally. Keywords: Laity; lament; land; laugher; lectionary; leadership; liturgical renewal movement; liturgical language EN Laity lament land laugher lectionary leadership liturgical renewal movement liturgical language 33 39 7 02/07/23 20230101 NES 230101 Introduction My liturgical homeland includes Korean Roman Catholicism and Presbyterianism as well as Canadian Methodist and Reformed traditions.[1] I teach at a Canadian theological school that was founded by the ancestors of the United Church of Canada, who had a vision for church unity between Methodist, Presbyterian, and Congregationalist congregations in 1925. Contributions of the Liturgical Renewal Movement The Second Vatican Council awakened worshiping assemblies with the three adjectives "full, conscious, and active participation."[2] These adjectives clearly point to the lack of participation in worship. [Extracted from the article]

In his first address (October 9) following the death of his mother, Queen Elizabeth II, King Charles III acknowledged "the sovereign's particular relationship and responsibility toward the Church of England - the Church in which my own faith is so deeply rooted." The real breakthrough in all of this was the claim that things in the world are neither true nor false; it is only statements that describe these things that may be true or not. Keywords: ethics; Jewish liturgy; Christian liturgy; interreligious; liturgical theology; ritual; religious practice EN ethics Jewish liturgy Christian liturgy interreligious liturgical theology ritual religious practice 74 79 6 02/07/23 20230101 NES 230101 We should take enormous pride in the liturgical revolution that has characterized the last half century. But every Reformation has its Counter-Reformation, and of late, a second Counter Reformation has been our lot. [Extracted from the article]

Converts to the Orthodox church describe the liturgy as apostolic, an anchor, or a safe haven from the troubles of the world.[1] The Liturgy is quite quotable - the Cherubikon invites faithful to "lay aside all earthly cares", a verse that confirms the otherworldly quality of Orthodox Liturgy. Keywords: Orthodox; divine liturgy; Byzantine; anaphora; holy communion; John Chrysostom; deacons; Eucharist EN Orthodox divine liturgy Byzantine anaphora holy communion John Chrysostom deacons Eucharist 5 10 6 02/07/23 20230101 NES 230101 What is special about Orthodox Liturgy? Having spent the better part of my career by gently hinting at possible changes to Orthodox Liturgy, I can say with confidence that Orthodox liturgy needs to be updated. [Extracted from the article]

What Paul VI later said to the churches of Africa, "You, may, and you must, have an African Christianity,"[7] was taken to heart by the I oikumene i of the Christian church in the western world. Albert Raboteau speaks about how African American Christians across North America began raising questions during the 1970s and 1980s in an attempt to reforge the relationship between religious and racial identities and allow expression of "black genius" in the life of the church. [9] African American churches were already at work shaping practices, attempting to infuse liturgy and worship with more spiritual dynamism. Keywords: liturgy; race; colonialism; inculturation; genius; Latinization; African American; Black; whiteness; Sacrosanctum Concilium; authenticity EN liturgy race colonialism inculturation genius Latinization African American Black whiteness Sacrosanctum Concilium authenticity 22 27 6 11/28/22 20221001 NES 221001 The experience of Africans with Christianity predates the trans-Atlantic slave trade, yet many neglect this. [Extracted from the article]

The eclectic collection of Christian traditions and communities that may be considered Free Church, and the decentralized structures of these Christian communities, result in Free Church worship practices that are difficult to predict. I then explore two movements that have shaped worship in Free Church traditions in recent decades, and consider four scholarly approaches to Free Church worship. When considering liturgical renewal in retrospect in Free Church traditions, it is crucial to recognize that significant work remains to be done in decolonizing Free Church worship in ways that empower all individuals in congregations to draw deeply on local culture in shaping local practice that can challenge oppressive structures. The overlapping traits that characterize the Free Church family of Christian traditions contribute to the unpredictable nature of Free Church worship, and the multiplicity of free-spirited ways that liturgical renewal can emerge and develop. [Extracted from the article]

Assessing Liturgical Reform in the Eastern Churches in the Wake of Vatican II Liturgy, liturgical reform, Eastern Christian, Orthodox, Byzantine Rite, Greco-Catholic, Schmemann, aggiornamento, ressourcement, Coptic Although the preponderance of work in Oriental liturgiology has in fact concerned the Byzantine Rite, this hardly implies that Eastern Orthodox communities have proven any more than the Oriental Orthodox amenable to alter the structure and contents of their received rites. [Extracted from the article]

Keywords: Second Vatican Council; Catholic Liturgical Reform; Alexander Schmemann; Louis-Marie Chauvet; eucharistic prayer; inculturation; International Commission on English in the Liturgy EN Second Vatican Council Catholic Liturgical Reform Alexander Schmemann Louis-Marie Chauvet eucharistic prayer inculturation International Commission on English in the Liturgy 10 15 6 11/28/22 20221001 NES 221001 A remarkable corpus of Roman Catholic liturgical scholarship has been produced over the past fifty years. Once again the contributors are mainly Roman Catholics, and many of them represent a more "conservative" approach to liturgy and sacraments.[29] Conclusion By now, it should be fairly obvious that this overview has been rather schematic and has omitted any number of worthy Catholic scholars and publications (like I Liturgical Ministry, Ecclesia Orans, Questions Liturgiques, Ephemerides Liturgicae, i and I Worship i ). I am omitting the recent battle over Pope Benedict XVI's I Summorum Pontificum i (2007), broadly granting permission to use the Latin texts of the traditional Roman liturgy, and Pope Francis' I Traditionis Custodes i (2021) tightening the restrictions on the use of the so-called Extraordinary Form. Major Surveys A survey of the type and length of this present one can only hope to give a glimpse of the important work Roman Catholics have contributed to the study of the liturgy in the past fifty years. [Extracted from the article]

They have provided new perspectives on the phenomena of contemporary praise and worship music, especially in the context of evangelical Protestant worshiping communities, the ways in which such music has come to be equated with worship, and what such music-making practices mean for the formation of congregations.[22] Perhaps the most pressing challenge to the work of liturgical reform today is what to make of the sudden shift, prompted by the Covid pandemic, to offering worship services via digital media. Keywords: ecumenism; inclusive language; liturgical reform; liturgical theology; Methodist; Protestant; transcultural EN ecumenism inclusive language liturgical reform liturgical theology Methodist Protestant transcultural 4 9 6 11/28/22 20221001 NES 221001 I have been invited to offer I a i mainline Protestant perspective on liturgical renewal and liturgical scholarship over the past fifty years. That literature has received relatively little attention from liturgical scholars, while it, perhaps more than any official denominational liturgical revision, reshaped conversations in churches about "effective" worship and either contributed to or exacerbated the "worship wars" of that period. [Extracted from the article]

Keywords: Agency; Moravian; identity; litanies; liturgies; Caribbean hymnody EN Agency Moravian identity litanies liturgies Caribbean hymnody 64 72 9 04/29/22 20220101 NES 220101 I Agency i , according to Kath Woodward, is one of the five key components central to understanding how identity is formed. Kath Woodward (London: The Open University, 2000), 6-7. 2 Moravian Church, Eastern West Indies Province, I Caribbean Moravian Praise Liturgy Book: The Official Liturgy Book for the Moravian Churches in the Caribbean i (Antigua and Barbuda: Moravian Church, Eastern West Indies Province, 2017). 7 Moravian Church, British Province, I The Moravian Hymn Book: Hymns authorized for use in The Moravian Church (Unitas Fratrum) in Great Britain and Ireland i (London: Moravian Book Room, 1960). This liturgy book drew upon the rich worship tradition which Moravians in the Caribbean inherited from past generations while at the same time providing new litanies to fit the local Caribbean Moravian context. [Extracted from the article]

Sitting Arrangement for Church Leaders The keepers of Christian tradition within Reformed churches are the elders, deacons, and pastors who are members of the church consistory. With local Christians taking the reins of church leadership, churches in Indonesia reconstructed their identities and redefined their relationships with the European churches and mission boards. Keywords: postcolonial liturgy; worship; Indonesia; contextualization EN postcolonial liturgy worship Indonesia contextualization 55 63 9 04/29/22 20220101 NES 220101 Hybridity is a distinctive feature in the Sunday worship of Indonesian churches. [Extracted from the article]

Characteristics of the Liturgy of Jerusalem The Liturgy of Jerusalem can be characterized as including holy places, stations, cathedrals, and processions. The I Typikon i of St. Sabbas, which dictated most of the liturgical customs of the Orthodox churches, represents the Liturgy of Jerusalem during the Byzantine period.[13] A Processional Liturgy As a consequence of the first two characteristics just mentioned, the processional liturgy became very important to the cult of Jerusalem. Keywords: Jerusalem Church; liturgy; Egeria; St. James; Holy Places EN Jerusalem Church liturgy Egeria St. James Holy Places 6 14 9 04/29/22 20220101 NES 220101 This essay will present the Jerusalem liturgy in the fourth and fifth centuries, a period of the formation of the liturgies throughout the Christian world. Epiphanius designates him under this name in English the hermeneutic ( I hermeneutes i ).[40] The I Staurophylaxis i , guards the precious Cross because of the presence of the relic of the Holy Wood of the Cross.[41] The Liturgical Year of Jerusalem Egeria has repeatedly said that the Liturgy of Jerusalem was most remarkable because everything was "appropriate to time and place.". [Extracted from the article]

Also, one objection to this proposed framework of the protestor as martyr may be that protestors are actively resisting, whereas the martyr is one who passively suffers in the face of persecution. The martyr points to life "ordered to something greater and more worthy", Boff explains, and "signposts (and so is in himself a sacrament) the direction in which language which speaks of the absolute can be meaningful."[46] The martyr stands as an "efficacious sign of grace", revealing and inviting others into the grace of Christ. I remembered though, cause it stood out to me when I saw it, cause, ya know, in Greek, witness means martyr, or, I guess, rather, martyr means witness..." i I We proceeded to talk about that night and how I was doing for a few more minutes, before I assured her that I was ok and that she could go back to sleep. i What Is a Martyr? [19] Or, as Augustine put it, "anyone who preaches wherever he can is, indeed, a martyr."[20] Fruchtman returns to the roots of the word martyr and proposes a revised definition: the martyr as sacrificial witness. [Extracted from the article]

Keywords: symbol; role-playing; games; RPGS; ritual; ethics; liturgy; participation; play EN symbol role-playing games RPGS ritual ethics liturgy participation play 52 59 8 01/07/22 20211001 NES 211001 Introduction In recent years, tabletop role-playing games have surged in popularity.[1] The reasons for this may vary, but a central feature of what tends to make tabletop role-playing games compelling for many players is the ability the games afford to connect with a character, party, or storyline in a way that moves significantly beyond participation as an observer or consumer of content.[2] Creative agency is involved - sometimes significantly so - on the part of the players, the narrator/game facilitator, and the group as a whole. Tabletop role-playing games have particular communal and ritual characteristics that may not hold in the same way for role-playing video games, even when the "tabletop" of the game is online, facilitated by game conferencing platforms like Roll20, roll20.net, or Fantasy Grounds, fantasygrounds.com. The rupture from the everyday is very much part of the point of the players' endeavor and can be facilitated by everything from particular game artifacts to specific localized player practices and even to the garb (vestments?) players wear. I do not mean exactly what kinds and flavors of symbols appear (indeed, each role-playing game tends to craft its own system of symbols); I mean, instead, How do symbols function when role-playing games take place?. [Extracted from the article]

Harvey elucidates a theology of sport as the "liturgical celebration of our contingency."[7] Harvey bases this account of sport as liturgy within a rigorous theological anthropology. Keywords: Sport; contingency; Lincoln Harvey; Jonathan Z. Smith; ritualization; sacramentality EN Sport contingency Lincoln Harvey Jonathan Z. Smith ritualization sacramentality 14 21 8 01/07/22 20211001 NES 211001 In what follows, I want to treat two thinkers who will help us think through two distinct ways in which sport - either participating in sport as a player or following sport as a fan - might be construed as "liturgy." In sport, "God instead steps back, evacuating the space created by the liturgical action, enabling the creature to be somehow at a distance in its own integrity."[12] For sport to be a liturgical celebration of our contingency the outcomes must be I genuinely contingent i since "sport is the miraculous liturgy of momentary distance in which [God] steps back, uninvolved, refusing to influence the outcome of a game in any way whatsoever." Sport as Liturgy: A Brief Amendation Yet, can it be that sport and I only i sport is the sole venue worthy of God's stepping-back and allowing full contingency within the whole of the human milieu?. [Extracted from the article]

They raised the questions of liturgy in the vernacular, lectionary-based liturgical preaching, awareness of the liturgical year, the tri-fold, triune structure of eucharistic anaphoras, and the education and formation of the assembly for participation in worship. We did so through I Homily Service, i a lectionary-based preaching resource which we published through 2010; and through periodic publications about aspects of the liturgical year or liturgical presiding. Keywords: COVID-19; pandemic; ritualization; virtual worship; Liturgical Renewal Movement; Contemporary Praise and Worship Movement EN COVID-19 pandemic ritualization virtual worship Liturgical Renewal Movement Contemporary Praise and Worship Movement 1 4 4 11/01/21 20210701 NES 210701 Welcome to this issue of I Liturgy i , featuring articles by board members of the Liturgical Conference. [Extracted from the article]

17 Webber, I Evangelism i , 179-80. 18 Webber, I Worship i , 90-91. 19 Webber, I Faith i , 52. 20 Webber, I Worship i , 85. 21 Webber, I Faith i , 109. Keywords: Robert Webber; Ancient-Future; Mercersburg; Oxford Movement; Cambridge Movement; Chicago Call; evangelical worship; U2charist; techno-cosmic mass EN Robert Webber Ancient-Future Mercersburg Oxford Movement Cambridge Movement Chicago Call evangelical worship U2charist techno-cosmic mass 20 29 10 11/01/21 20210701 NES 210701 Yes, my guard stood hard when abstract threats too noble to neglect Deceived me into thinking I had something to protect Good and bad, I define these terms quite clear, no doubt, somehow Ah, but I was so much older then I'm younger than that now -Bob Dylan, "My Back Pages" Introduction I had just begun my orientation as new faculty member at Loyola University in Chicago - an evangelical hired to teach liturgy and sacraments - when a venerable and a bit grizzled Jesuit approached me before the start of an orientation session on "The Values of a Jesuit Education." So, Webber immediately questions the relevance (read: success) of evangelical theology and ministry in postmodernity.[11] Arguing from the evangelical value of pragmatism, Webber calls into question evangelical worship practices. Robert (Bob) Webber was born in 1933 into a missionary family living then in Belgian Congo (later Zaire). [Extracted from the article]

Climate change, climate displacement, liturgy, preaching, migration, God on the move, God the primordial migrant, pacific, journey, Pacific churches, Oceania Here "God's migration is out of what is divine into what is not divine, the "other" of God, a movement that bears all the marks of human migration."[47] In the creative act, God experiences for the first time the precarious, marginalized, threatened, and endangered condition of the migrant. Keywords: Climate change; climate displacement; liturgy; preaching; migration; God on the move; God the primordial migrant; pacific; journey; Pacific churches; Oceania EN Climate change climate displacement liturgy preaching migration God on the move God the primordial migrant pacific journey Pacific churches Oceania 26 35 10 05/04/21 20210401 NES 210401 The Pacific, "the liquid continent", is among a number of countries in the world on the forefront of climate change. Phan argues that the Christian God can be understood as a I Deus Migrator i in God's trifold act of creation (God the Father), incarnation/redemption (God the Son), and consummation (God the Holy Spirit). [Extracted from the article]

Keywords: Great Resignation; pastoral transitions; liturgy of release; parish mergers EN Great Resignation pastoral transitions liturgy of release parish mergers 4 6 3 07/05/22 20220401 NES 220401 The Liturgical Conference appreciates all of you, the readers of I Liturgy i . We can proclaim that since Christ is resurrected, his church cannot die, even as individual parishes and their members may be incorporated into the Body of Christ via other congregations and ministries in the future. The entry of clergy into a new congregation is facilitated by the healthy leave-taking of the prior clergy. [Extracted from the article]

A consideration of liturgy and hope is both pastorally and academically important, because liturgy both expresses and invites hope in myriad ways. Hope, assembly, disappointment, Liturgy, optimism Keywords: Liturgy; hope; assembly; optimism; disappointment EN Liturgy hope assembly optimism disappointment 1 3 3 07/05/22 20220401 NES 220401 Lord Jesus Christ, stay with us, for evening is at hand and the day is past; be our companion on the way, kindle our hearts, and awaken hope, that we may know you as you are revealed in Scripture and the breaking of bread. [Extracted from the article]

Keywords: Religious affections; emotion; feelings; prayer; liturgy; exuberance; restraint; practices; virtues EN Religious affections emotion feelings prayer liturgy exuberance restraint practices virtues 4 10 7 02/24/21 20210101 NES 210101 There is nothing more obvious yet more contested than the role of emotion and feeling in Christian prayer and worship. Among those who worship God it is often said that the language of worship and prayer is the "language of the heart." He connects restraint in worship (in his case liturgical "rites") with discipline and formation in the mystery of faith and salvation I over time. i Churches, even seemingly culturally homogeneous ones, are made up of many kinds of people with diverse patterns of sensibility (how we respond to suffering, social conflict, goodness, and our own mortality). For the Christian and Jewish communities of worship, the biblical psalms provide the affective basis of prayer and liturgy. [Extracted from the article]

In a dusty clearing straddling Sunland Park, New Mexico, and Ciudad Juárez, Mexico, an ecumenical group of clergy members, faith leaders, and immigration organizers read Bible verses about migration and welcoming foreigners. Based on Williams' argument, a womanist ethic values collective well-being rather than mere parochial or sectarian advantage, and also actively seeks the "welfare of the city", the communities, institutions, and nations in which we worship, work, and build our lives. Liturgy composed of crafted, curated, and transformed elements is a key part of nontraditional, spirit-rooted, activist spaces whether participants are Christian, of many faiths (multi-faith), post-faith, or unaffiliated. Just as memory and recollection as a holy obligation drives Passover customs, memory and recollection as potential sources of collective healing drives LGBTQ community customs like the AIDS quilt and the Trans Day of Remembrance (TDOR). [Extracted from the article]

Hannah comes before God to enact a prayer that contains multitudes of sound registers. Hannah, wailing, proclamation, immigrant women, lament, language, memory, scream, suffering, border, prayer Keywords: Hannah; wailing; proclamation; immigrant women; lament; language; memory; scream; suffering; border; prayer EN Hannah wailing proclamation immigrant women lament language memory scream suffering border prayer 51 53 3 05/04/21 20210401 NES 210401 cuando mami ora, mami llora. [Extracted from the article]

An essay is presented on the restoration of the proper dynamic between thanksgiving and petition making it possible for people to have courage to present themselves to God and to belong to the church. Topics mentioned include liturgical dialogue on petition and thanksgiving, the growing crisis of belonging in the church worldwide, and author's native Orthodox tradition.

An essay is presented which explores the liturgical implications of the commitment of Christians to interreligious discussion and the Eucharist hospitality. It explores the concept of exclusivist theology and universal salvation. She stresses that the Eucharist has been an identity of Christians that excludes people from other faiths which contradicts to how Jesus Christ use food to create a sense of community and solidarity. She cites three theological arguments of Eucharistic hospitality.

The author calls on Catholics to disregard eschatology to ensure that all congregants enjoy the world that God has envisioned for humankind in liturgy. She explores the advantages and disadvantages of eschatology. She provides an overview on disability aesthetics and the pleasure Catholics get in liturgy. She discusses the interconnection between time and pleasure, and disability and underemployment.

The article discusses the liturgical lens on the initiation rites of Christians, the Roman Liturgy's texts such as the blessing of water and the readings of the Easter Vigil, and the impact of liturgical symbols of the fruits of the earth and water. Topics include the writings of poet Ali al-Khawas and St. John of the Cross on the mystical meaning of the Sacraments and liturgy, the statement of Pope Francis on Incarnation, and the perception on the Holy Communion.

The article discusses the authors perception on music, liturgy and revelation. Accordingly, liturgical music includes and classify all forms of Christian music acting as a possible carrier of revelation and provides intellectual and moral dimensions to life. The author states his personal experience of the power of music expressing his emotional response during real revelation and states that music is the bonus presented by the creator to the universe.

The article discusses the differences between the new tradition of worship and the old apostasy citing reference to liturgical scholar James F. White's article entitled "Our Apostasy in Worship." Topics discussed include role of the Roman Catholic Church in reclaiming the importance of scripture in worship than any Protestant church; efforts of White and others at liturgical reform within the teh U.S. United Methodist Church; and methodist services operated with an overt sermoncentricity.

An essay is presented on correlation between liturgy, revelation and time. It offers multidimensional time of liturgical celebration simultaneously experiencing the past, present and future, and also discusses the biblical meaning of anamnesis to open up both past and future for God's revealing activity. The author states that liturgy is constituted as much by the aim and objective of God's mercy as it is by the past and present.

An essay is presented on liturgical worship as a secret way to communicate with God. It offers a diverse history of liturgical worship that is important to manifest Divine Revelation and also highlight topics on how Christian's understanding of public worship is influenced. The author hopes to provide the readers an opportunity to become aware that God's word is both heard and written through bodies, simultaneously helping to develop a dialogical relationship with the almighty.

An essay is presented on the ecumenical consensus that emerged in the Christian understanding of liturgy. It mentions the perceived fruit of the Second Vatican Council called the "Constitution of the Sacred Liturgy," which is a study of the lectionary brought by the Revised Common Lectionary (RCL) used in many Churches. It cites the 1982 consensus text of the World Council of Churches with its concrete proposal for the celebration of the Sacrament of Baptism.

An essay is presented which discusses the theological foundations of liturgical reforms and the continued need for the said reform. The essay argues that the Roman Catholic Church exists on the theological tension that Jesus Christ opens the world to the Kingdom of God. It discusses liturgical reform as the change and emergence within the Christian experience of the pastoral life of the church.

An essay is presented which discusses a cases of liturgical plurality in the context of Roman Catholic perspective. The author argues that liturgical uniformity has never been demanded by the Roman Catholic Church. He discusses the acceptance of the Anglican liturgical tradition within the Roman Catholic Church as an evidence that Catholics can experience liturgical varieties.