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than the reality itself. Of course the Slavic words in Romanian demand an explanation before we can securely label that tongue Romance. But Romance it is, just as surely as English is not. To deny the possibility of generalization, comparison, and extrapolation is to deny the possibility of writing history. And that is what Baumstark and his maladroitly named “laws of comparative liturgy,” some of which he first adumbrated in this book, still help liturgical historians to do. xxiv Robert F. Taft, SJ, FBA Pontificio Istituto Orientale Piazza S. Maria Maggiore 7 00185 Rome, ITALY
Introduction ORGANIC THOUGHT AND THE LITURGY Anton Baumstark (1872–1948) treats comparative liturgy, his liturgical methodology, in two books and few assorted articles. 1 The better-known book, Liturgie comparée, was translated into English as Comparative Liturgy; 2 the other, Vom geschichtlichen Werden der Liturgie, is here translated as On the Historical Development of the Liturgy. 3 While one finds overlaps, of course, these two works are essentially complementary. The latter lays out Baumstark’s organic model and the former his comparative method, the two components common to all the 1 Two passages and one article by Baumstark dealing with comparative liturgy, in passing or in extenso, are Anton Baumstark, “Besprechung: Die nestorianische Taufliturgie,” ed. Dietrich, OC 3 (1903): 220–21; Anton Baumstark, “Ein liturgiewissenschaftliches Unternehmen deutscher Benediktinerabteien,” Deutsche Literaturzeitung 40 (1919): cols 903–4; Anton Baumstark, “Das Gesetz der Erhaltung des Alten in liturgisch hochwertiger Zeit,” JLW 7 (1927): 1–23. 2 First delivered as lectures for the Benedictine Monks of Unity at the Priory of Amay–sur-Meuse, these were transcribed and then published by the priory, first in the pages of its journal Irénikon in 1934 and 1935 and later as Anton Baumstark, Liturgie comparée: conférences faites au Prieuré d’Amay (Chevetogne: Monastère d’Amay, 1939). They were reprinted as Liturgie comparée: principes et méthode pour l’étude historique des liturgies chrétiennes, 3rd rev. ed, ed. by Bernard Botte (Chevetogne: Éditions de Chevetogne, 1953); ET: Comparative Liturgy, ed. Bernard Botte, OSB, trans. F. L. Cross (Westminster, Maryland: The Newman Press, 1958). Hereafter this work will be cited by its English title. 3 This book was first published as Anton Baumstark, Vom geschichtlichen Werden der Liturgie, Ecclesia Orans 10 (Freiburg im Breisgau: Herder, 1923) and reprinted as Vom geschichtlichen Werden der Liturgie (Darmstadt: Wissenschaftliche Buchgesellschaft, 1971). It has been recently translated into Polish as Anton Joseph Maria Dominikus Baumstark, O historycznym rozwoju liturgii, trans. Marian Wolicki, Vetera et Nova, Bibliotheke przekladów klasyków liturgiki 6 (Kraków [Cracow]: “Unum,” 2001). Already out of print, I thank Father Wolicki for sending me a Xeroxed copy of this work. 1
Page 1: “Fritz West, himself a methodolog
Page 4 and 5: A Pueblo Book published by Liturgic
Page 6 and 7: Anton Baumstark (1872-1948)
Page 8 and 9: 17. The Limits of What We Can Know
Page 10 and 11: Baumstark, Baumstark, Anton. Nichte
Page 12 and 13: xii vols. Bonn: A. Marcus und E. We
Page 15 and 16: Foreword The inseparable associatio
Page 17 and 18: for the pre-Nicene period, but it w
Page 19 and 20: So what Baumstark called the “law
Page 21 and 22: data, the creation of hypothetical
Page 23: what Paul Bradshaw calls “observa
Page 27 and 28: ather may be a vital organism gover
Page 29 and 30: has received the approbation of Pop
Page 31 and 32: ANTON BAUMSTARK AND HIS METHODOLOGY
Page 33 and 34: esigned his position as editor of t
Page 35 and 36: is merely appearance and any liturg
Page 37 and 38: mental method and material reality.
Page 39 and 40: Baumstark trumpeted in a review,
Page 41 and 42: Chapter Number Chapter Title 2 Dome
Page 43 and 44: “composed” during this period o
Page 45 and 46: liturgical poetry (chapter 14) and
Page 47 and 48: For Baumstark, the Carolingian Empi
Page 49 and 50: to become a “Greater Germany.”
Page 51 and 52: the Roman Catholic liturgical movem
Page 53 and 54: different ways it might be celebrat
Page 55 and 56: God.” 105 The images of this pass
Page 57 and 58: prayers and graces in the liturgy,
Page 59 and 60: tetwerden and das Sichauswirken), u
Page 61 and 62: Many have read all or parts of this
Page 63 and 64: Preface The following pages meet an
Page 65: World War I, in France and Germany
Page 68 and 69: Temporally, he perceives himself to
Page 70 and 71: present form and in those forms evi
Page 72: on the liturgical traditions of ear

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