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Re: [liturgy-l] The Gospel of John

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  • Nathan Nettleton
    ... The less narrative structure and style of John makes it less suitable to being treated the same way as the other three. This doesn t mean that John is
    Message 1 of 30 , Aug 31, 2001
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      Krister Ulmanis wrote:
      >
      > Dear friends,
      > A parishioner sent me the following question. I don't have the answer. Do you?
      > >I am reading John. Why does the church focus on the first three
      > >Gospels and not have a four-year cycle that includes an equal focus on John? I
      > >guess I don't like to see anyone's writing given what appears to be lesser
      > >importance.

      The less narrative structure and style of John makes it less suitable to
      being treated the same way as the other three. This doesn't mean that
      John is treated with less importance though. If anything it's the
      opposite. We read substantial sections from John every year, whereas the
      others are pretty much confined to their years. A quick glance at the
      index of the RCL would suggest that the spread of lections across the
      four gospels is roughly proportional to their lengths.

      Peace and hope,

      Nathan

      _____________________________________
      Nathan Nettleton
      Pastor, South Yarra Community Baptist Church
      Melbourne, Australia
      mailto:nathan@...
      _____________________________________
    • Simon Kershaw
      ... As an aside, the Joint Liturgical Group (on which the major denominations in the British Isles are represented) came up with a four-year scheme about 10
      Message 2 of 30 , Sep 1, 2001
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        Krister Ulmanis wrote:

        > >I am reading John. Why does the church focus on the first three
        > >Gospels and not have a four-year cycle that includes an equal focus on John? I
        > >guess I don't like to see anyone's writing given what appears to be lesser
        > >importance.

        As an aside, the Joint Liturgical Group (on which the 'major'
        denominations in the British Isles are represented) came up with a
        four-year scheme about 10 years ago, or thereabouts. But this did not
        catch on, and most of the churches which had followed the JLG's
        early-1970s-ish 2-year scheme (which did not follow any particular
        gospel) have mostly abandoned it for the RCL. The four-year scheme was I
        believe, largely the work of the then United Reformed Church minister in
        this town, Donald McIlhagga, thoroughly revised by his fellow members of
        the JLG.

        --
        Simon Kershaw
        simon@...
        Cambridge, England
      • Theodore R. Lorah, Jr.
        The first three, the Synoptic Gospels, share Mark s structure with Luke and Matthew adding common material (Q) and their own material. Because Matthew and
        Message 3 of 30 , Sep 1, 2001
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          The first three, the Synoptic Gospels, share Mark's structure with Luke and
          Matthew adding common material (Q) and their own material. Because Matthew and
          Luke share Mark's basic chronology, it is easy for them to fill in the same
          cycle. John is not ignored, however, in any year. John's Gospel is used for
          numbers of Sundays, especially during Lent. Everyone recognizes that John is
          unique, taking a different view structurally and in terms of literary usages, e.g.
          strongly symbolic language, misunderstanding as an indication of lack of faith,
          cf. ch. 3 "You are a teacher in Israel and yet do not understand?" This is the
          tack I would take.

          Ted Lorah

          Krister Ulmanis wrote:

          > Dear friends,
          > A parishioner sent me the following question. I don't have the answer. Do you?
          >
          > >I am reading John. Why does the church focus on the first three
          > >Gospels and not have a four-year cycle that includes an equal focus on John? I
          > >guess I don't like to see anyone's writing given what appears to be lesser
          > >importance.
          >
          > --
          > Krister Ulmanis
          > Zion Evangelical Lutheran Church
          > Sault Ste. Marie, ON
          >
          > To unsubscribe from this group, send an email to:
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        • fcsenn@aol.com
          In a message dated 8/31/2001 5:24:53 PM Central Daylight Time, ... John gets its time in all three years at Christmas and Easter, during Lent of Year A, and
          Message 4 of 30 , Sep 1, 2001
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            In a message dated 8/31/2001 5:24:53 PM Central Daylight Time,
            suskas@... writes:


            >
            > >I am reading John. Why does the church focus on the first three
            > >Gospels and not have a four-year cycle that includes an equal focus on
            > John? I
            > >guess I don't like to see anyone's writing given what appears to be lesser
            > >importance.
            >

            John gets its time in all three years at Christmas and Easter, during Lent of
            Year A, and actually shares Year B with Mark. Five Sundays in "ordinary
            time" during Year B are devoted to the Bread of Life discourse in John 6.

            FCSenn


            [Non-text portions of this message have been removed]
          • fcsenn@aol.com
            In a message dated 9/1/2001 12:15:34 AM Central Daylight Time, ... Actually, the narrative features of the pericopes from John in Lent Year A are so dramatic
            Message 5 of 30 , Sep 1, 2001
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              In a message dated 9/1/2001 12:15:34 AM Central Daylight Time,
              nathan@... writes:


              >
              > The less narrative structure and style of John makes it less suitable to
              > being treated the same way as the other three.

              Actually, the narrative features of the pericopes from John in Lent Year A
              are so dramatic that these Gospel pericopes can actually be read using
              dramatic dialogue. Think about them: Jesus and Nicodemus, the Woman at the
              Well, the healing ofthe man forn blind, the raising of Lazarus. Great stuff.

              FCSenn



              [Non-text portions of this message have been removed]
            • Kenneth Doll
              ... James, Do you have any source for your claim above that the three year lectionary is an ancient use? Every ancient lectionary that I have seen is a one
              Message 6 of 30 , Sep 5, 2001
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                --- In liturgy-l@y..., "James O'Regan" <oregan@j...> wrote:
                > 3. three year cycle per se were an ancient use too, leaving the
                > fourth gospel the odd man out (sic).
                >
                > James O'Regan
                > http://www.jamesoregan.com
                > tel 613-824-4706

                James,
                Do you have any source for your claim above that the three year
                lectionary is an ancient use? Every ancient lectionary that I
                have seen is a one year lectionary.

                Kenneth Doll
              • Douglas Cowling
                ... Josef Jungmann gives a brief overview of ancient lectionaries in The Mass an Historical, Theological and Pastoral Survey (Collegeville: The Litrugical
                Message 7 of 30 , Sep 5, 2001
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                  on 9/5/01 3:34 PM, Kenneth Doll at kenneth.doll@... wrote:

                  > Do you have any source for your claim above that the three year
                  > lectionary is an ancient use? Every ancient lectionary that I
                  > have seen is a one year lectionary.
                  >
                  > Kenneth Doll

                  Josef Jungmann gives a brief overview of ancient lectionaries in "The Mass"
                  an Historical, Theological and Pastoral Survey" (Collegeville: The
                  Litrugical Press). The book is a good commentary on the Novus Ordo.


                  Doug Cowling
                  ____________________________________________________________
                  Director of Music & Liturgical Arts
                  Church of the Messiah
                  Toronto
                • James O'Regan
                  ... The church in Milan 4th century; Spain and Gaul late 4th century; Rome until fifth century; Byzantine Church until 7th century; also ancient Palestinian
                  Message 8 of 30 , Sep 5, 2001
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                    Kenneth Doll asked:

                    > Do you have any source for your claim above that the three year
                    > lectionary is an ancient use?

                    The church in Milan 4th century; Spain and Gaul late 4th century;
                    Rome until fifth century; Byzantine Church until 7th century; also
                    ancient Palestinian lectionary cycle of Torah.

                    See Norm Bonneau's "The Sunday Lectionary - Ritual Word, Paschal
                    Shape", The Liturical Press, Colleggeville, 1998, ISBN:0-8146-2457-X,
                    p. 36

                    If Norm is correct, one can presume that Mozarabic use had a sharp
                    turnaround in 12th century and Gaul before that. I had a very quick
                    look through Vogel and didn't see anything pertinent, although he
                    does give examples of lectio continua in a Mozarabic book.




                    James O'Regan
                    http://www.jamesoregan.com
                    tel 613-824-4706
                  • D
                    Please can you give us a quick summary of Jungmann s comments? Not all of us can run to a convenient theological library to look up a reference (unless 3.5
                    Message 9 of 30 , Sep 5, 2001
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                      Please can you give us a quick summary of Jungmann's comments?
                      Not all of us can run to a convenient theological library to look
                      up a reference (unless 3.5 hours one way is convenient <GRIN>).
                      Are his conclusions similar to Norm Bonneau in "The Sunday
                      Lectionary - Ritual Word, Paschal Shape" as referenced by James?

                      Thanks.

                      Doug

                      *********** REPLY SEPARATOR ***********

                      On 9/5/2001 at 4:21 PM Douglas Cowling wrote:

                      >on 9/5/01 3:34 PM, Kenneth Doll at kenneth.doll@... wrote:
                      >
                      >> Do you have any source for your claim above that the three
                      year
                      >> lectionary is an ancient use? Every ancient lectionary that I
                      >> have seen is a one year lectionary.
                      >>
                      >> Kenneth Doll
                      >
                      >Josef Jungmann gives a brief overview of ancient lectionaries in
                      "The Mass"
                      >an Historical, Theological and Pastoral Survey" (Collegeville:
                      The
                      >Litrugical Press). The book is a good commentary on the Novus
                      Ordo.
                      >
                      >
                      >Doug Cowling
                      >____________________________________________________________
                      >Director of Music & Liturgical Arts
                      >Church of the Messiah
                      >Toronto
                      >
                      >
                      >To unsubscribe from this group, send an email to:
                      >liturgy-l-unsubscribe@egroups.com
                      >
                      >To write to the owners/moderators, please send an email to:
                      >liturgy-l-owner@yahoogroups.com
                      >
                      >
                      >Your use of Yahoo! Groups is subject to
                      http://docs.yahoo.com/info/terms/
                    • Douglas Cowling
                      ... James Reagan s posting encapsulates the history. The key element is that there is great diversity in various traditions with 4 or 5 readings in some
                      Message 10 of 30 , Sep 5, 2001
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                        on 9/5/01 6:26 PM, D at thurifer@... wrote:

                        > Please can you give us a quick summary of Jungmann's comments?
                        > Not all of us can run to a convenient theological library to look
                        > up a reference (unless 3.5 hours one way is convenient <GRIN>).
                        > Are his conclusions similar to Norm Bonneau in "The Sunday
                        > Lectionary - Ritual Word, Paschal Shape" as referenced by James?
                        >
                        > Thanks.
                        >
                        > Doug

                        James Reagan's posting encapsulates the history. The key element is that
                        there is great diversity in various traditions with 4 or 5 readings in some
                        churches, and even non-scriptural readings at the eucharist (saint's Passios
                        in Milan). Uniformity has never been traditional.

                        A good background book for the pluralism of "churches" in the Apostolic
                        period is Raymond Brown's "The Churches the Apostles Left Behind". I
                        ground-breaking book which is very readable by a general audience. I've
                        seen it work extremely well in adult education courses. Brown's scholarship
                        is always impeccable, and his faith is quite compelling.

                        Doug Cowling
                        ____________________________________________________________
                        Director of Music & Liturgical Arts
                        Church of the Messiah
                        Toronto
                      • M. Thannisch
                        ... some ... Passios ... The Coptic church using (I think) the Liturgy of St. James still uses five readings. Shalom in Yeshua ha Moshiach Michael Joe
                        Message 11 of 30 , Sep 5, 2001
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                          >
                          > James Reagan's posting encapsulates the history. The key element is that
                          > there is great diversity in various traditions with 4 or 5 readings in
                          some
                          > churches, and even non-scriptural readings at the eucharist (saint's
                          Passios
                          > in Milan). Uniformity has never been traditional.
                          >
                          The Coptic church using (I think) the Liturgy of St. James still uses five
                          readings.

                          Shalom in Yeshua ha Moshiach

                          Michael Joe Thannisch
                          mjthan@...
                        • Kenneth Doll
                          ... ISBN:0-8146-2457-X, ... James, Thank you for this information. Could you elaborate on what you mean by a sharp turnaround ? And also, does a lectio
                          Message 12 of 30 , Sep 6, 2001
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                            --- In liturgy-l@y..., "James O'Regan" <oregan@j...> wrote:
                            >
                            > The church in Milan 4th century; Spain and Gaul late 4th century;
                            > Rome until fifth century; Byzantine Church until 7th century; also
                            > ancient Palestinian lectionary cycle of Torah.
                            >
                            > See Norm Bonneau's "The Sunday Lectionary - Ritual Word, Paschal
                            > Shape", The Liturical Press, Colleggeville, 1998,
                            ISBN:0-8146-2457-X,
                            > p. 36
                            >
                            > If Norm is correct, one can presume that Mozarabic use had a sharp
                            > turnaround in 12th century and Gaul before that. I had a very quick
                            > look through Vogel and didn't see anything pertinent, although he
                            > does give examples of lectio continua in a Mozarabic book.

                            James,
                            Thank you for this information. Could you elaborate on what you
                            mean by a "sharp turnaround"? And also, does a "lectio continua"
                            necessarily imply a three year lectionary? The 1549 and later
                            English BCP use something very close to a lectio continua for the
                            offices but it is only a one year cycle.

                            Also, for the others that responded and mentioned a variety of
                            practices where 3, 4, 5, or more lessons were read, I certainly
                            have seen this, but this is really a separate issue to the three
                            year lectionary, isn't it?

                            Thanks,
                            Kenneth Doll
                          • James O'Regan
                            ... Then sharp turnaround would have been when Rome pounced on Spain forbidding Mozarabic use except in Toledo and, I think, one other church, sometime in the
                            Message 13 of 30 , Sep 6, 2001
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                              Kenneth Doll wrote and I snipped:

                              > Could you elaborate on what you
                              > mean by a "sharp turnaround"?

                              Then sharp turnaround would have been when Rome pounced on Spain
                              forbidding Mozarabic use except in Toledo and, I think, one other
                              church, sometime in the late 1100's, if I recall correctly..

                              And also, does a "lectio continua"
                              > necessarily imply a three year lectionary?

                              Nothing necessarily implies a three year lectionary and neither was
                              I. A lectio continua may be sufficient for such an implication.
                              Nevertheless, given the number of non festive Sundays, if one has a
                              substantial lectio continua without a three year cycle then one has a
                              one year cycle based on one "synoptic" gospel only. Rather paucitic
                              and them Mozarabes were hardly that. They had buckets of flourish so
                              if one sees a lectio continua in a Mozarabic context, it's a good
                              place to start looking for the other two (or more) years. There is
                              sufficient implication for a search.



                              James O'Regan
                              http://www.jamesoregan.com
                              tel 613-824-4706
                            • Kenneth Doll
                              ... a ... Would a lectio continua be restricted to Sundays? If used even on Saturdays as well, this would double the readings, and if other days, this would
                              Message 14 of 30 , Sep 6, 2001
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                                --- In liturgy-l@y..., "James O'Regan" <oregan@j...> wrote:

                                > Nothing necessarily implies a three year lectionary and neither was
                                > I. A lectio continua may be sufficient for such an implication.
                                > Nevertheless, given the number of non festive Sundays, if one has a
                                > substantial lectio continua without a three year cycle then one has
                                a
                                > one year cycle based on one "synoptic" gospel only. Rather paucitic
                                > and them Mozarabes were hardly that. They had buckets of flourish so
                                > if one sees a lectio continua in a Mozarabic context, it's a good
                                > place to start looking for the other two (or more) years. There is
                                > sufficient implication for a search.

                                Would a lectio continua be restricted to Sundays? If used even on
                                Saturdays as well, this would double the readings, and if other days,
                                this would add up. (the Jerusalem typikon that the Orthodox use
                                has an almost lectio continua for the weekdays that exhausts all the
                                gospel and apostolic reading in one year)

                                It is kind of ironic, though, that perhaps the Romans eliminated a
                                multi-year cycle from the Mozarabic (sp?) rite, only to initiate
                                the three year cycle themselves centuries later.

                                Kenneth Doll
                              • Jan J.H.Hofland
                                Hi all, A lectio continua , a continuous reading was advocated by John Calvin (of all people!) for Protestant churches as a good method of reading an
                                Message 15 of 30 , Sep 6, 2001
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                                  Hi all,

                                  A 'lectio continua', a 'continuous reading' was advocated by John Calvin
                                  (of all people!) for Protestant churches as a good method of reading an
                                  entire Bible book, for instance, a chapter per Sunday. His reason was that
                                  illiterate people (and there were a lot of those in the 17th century) would
                                  eventually hear the entire Bible being read in church.

                                  This practice did not last long in the Calvinistic branch of protestantism.
                                  Interestingly enough, the 'Ecumenical Lectionary' now used by all mainstream
                                  churches in The Netherlands, re-introduced this principle. This time not
                                  because many people are illiterate but (I suppose) because many people are
                                  not exactly avid readers of the Bible ;-). This month we're reading from
                                  Colosians. As ministers, we're not expected to preach on this reading or
                                  even expected to link this reading to the other readings.

                                  My question is, what are the real historical roots for this reading?

                                  Jan J.H.Hofland
                                  jjh.hofland@...
                                • fcsenn@aol.com
                                  In a message dated 9/6/2001 4:30:45 PM Central Daylight Time, ... No. The daily lectionary in the LBW and the BCP follows the lectio continua principle.
                                  Message 16 of 30 , Sep 6, 2001
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                                    In a message dated 9/6/2001 4:30:45 PM Central Daylight Time,
                                    kenneth.doll@... writes:


                                    > Would a lectio continua be restricted to Sundays?

                                    No. The daily lectionary in the LBW and the BCP follows the lectio continua
                                    principle.

                                    FCSenn


                                    [Non-text portions of this message have been removed]
                                  • fcsenn@aol.com
                                    In a message dated 9/6/2001 4:58:38 PM Central Daylight Time, ... You express surprise that John Calvin would advocate a lectio continua. The principle was
                                    Message 17 of 30 , Sep 6, 2001
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                                      In a message dated 9/6/2001 4:58:38 PM Central Daylight Time,
                                      jjh.hofland@... writes:


                                      >
                                      > A 'lectio continua', a 'continuous reading' was advocated by John Calvin
                                      > (of all people!) for Protestant churches as a good method of reading an
                                      > entire Bible book, for instance, a chapter per Sunday. His reason was that
                                      > illiterate people (and there were a lot of those in the 17th century) would
                                      > eventually hear the entire Bible being read in church.
                                      >

                                      You express surprise that John Calvin would advocate a lectio continua. The
                                      principle was already established in Reformed Churches before Calvin. The
                                      reformers preferred lectio continua. The Lutherans held out for the historic
                                      pericope system, but only at the Sunday Eucharist.

                                      FCSenn


                                      [Non-text portions of this message have been removed]
                                    • Maureen Lahiff
                                      please add to your list of daily lectio continua the 2 year RC weekday cycle. Ok, so it s pretty complete for the gospel and not for the 1st reading, but the
                                      Message 18 of 30 , Sep 6, 2001
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                                        please add to your list of daily lectio continua the 2 year RC weekday cycle.

                                        Ok, so it's pretty complete for the gospel and not for the 1st reading,
                                        but the 1st readings attempt to cover the major non-gospel books, albeit
                                        with skips.

                                        also, I can't remember if anyone has pointed out that the 4th gospel is the
                                        last 3 weeks of Lent and the Sundays and weeksdays of the Easter Season in
                                        the RC lectionary.
                                      • Jan J.H.Hofland
                                        ... Calvinist churches traditionally did not use a lectionary, that is to say a pericope system. They followed the line set out by Zwingli, Bullinger, Bucer
                                        Message 19 of 30 , Sep 7, 2001
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                                          Frank Senn wrote:

                                          > You express surprise that John Calvin would advocate a lectio continua.

                                          Calvinist churches traditionally did not use a lectionary, that is to say a
                                          pericope system. They followed the line set out by Zwingli, Bullinger, Bucer
                                          and Calvin, who chose for a lectio continua beside a free-choice reading by
                                          the preacher. According to Calvin, the pericope system(s) known to him did
                                          not reflect expert biblical knowledge, tended to make preachers lazy and
                                          fattened the purses of the writers of printed pericope sermons.

                                          My surprise is that the above mentioned chose for a system at all, be it a
                                          lectio continua. Before long, this was replaced by the use of the
                                          Heidelberg Catechism as the basis for a teaching service in the afternoon or
                                          evening.

                                          Jan J.H.Hofland
                                          jjh.hofland@...
                                        • TAPoelker@aol.com
                                          In a message dated 9/5/2001 3:46:37 PM Central Daylight Time, ... I thought Jungman died long before the Novus Ordo was published. Tom Poelker St. Louis MO
                                          Message 20 of 30 , Sep 12, 2001
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                                            In a message dated 9/5/2001 3:46:37 PM Central Daylight Time,
                                            dcowling@... writes:


                                            > Josef Jungmann gives a brief overview of ancient lectionaries in "The Mass"
                                            > an Historical, Theological and Pastoral Survey" (Collegeville: The
                                            > Litrugical Press). The book is a good commentary on the Novus Ordo

                                            I thought Jungman died long before the Novus Ordo was published.

                                            Tom Poelker
                                            St. Louis MO USA



                                            [Non-text portions of this message have been removed]
                                          • Douglas Cowling
                                            ... Jungmann died in 1975 after a scholarly career which influenced the liturgical reforms of Vatican II. Life and bibliography below. Doug Cowling
                                            Message 21 of 30 , Sep 12, 2001
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                                              on 9/12/01 4:30 AM, TAPoelker@... at TAPoelker@... wrote:

                                              > I thought Jungman died long before the Novus Ordo was published.
                                              >
                                              > Tom Poelker

                                              Jungmann died in 1975 after a scholarly career which influenced the
                                              liturgical reforms of Vatican II. Life and bibliography below.

                                              Doug Cowling
                                              ____________________________________________________________
                                              Director of Music & Liturgical Arts
                                              Church of the Messiah
                                              Toronto


                                              ****************************************************
                                              JUNGMANN, Josef Andreas, katholischer Liturgiewissenschaftler und
                                              Katechiker, * 16.11. 1889 in Taufers (Südtirol), + 26.1. 1975 in Innsbruck.
                                              - J. studierte in Brixen, in Innsbruck, München und Wien; 1913
                                              Priesterweihe; 1917 Eintritt in die Gesellschaft Jesu. J. dozierte seit 1925
                                              in Innsbruck Pädagogik, Katechetik und Liturgik (1930 a. o.; 1934 o.
                                              Professor; 1956 Versetzung in den Ruhestand, danach nur noch
                                              liturgiewissenschaftliche Vorlesungen); 1926-1963 (mit Unterbrechungen)
                                              Schriftleiter der ZKTh; seit 1940 in der Deutschen, seit 1945 in der
                                              sterreichischen Liturgischen Kommission; Mitglied der
                                              Vorbereitungskommission und Peritus der Liturgischen Kommission des
                                              Vaticanum II. Seine christozentrisch orientierten Arbeiten förderten,
                                              wenngleich sein »Die Frohbotschaft und unsere Glaubensverkündigung« 1936 vom
                                              Buchmarkt zurückgezogen werden mußte, die Theorie der Katechetik,
                                              insbesondere die material-kerygmatische Reformbewegung. Sich immer stärker
                                              liturgischen Fragen zuwendend, faßte er mit seiner genetischen Erklärung der
                                              Meßfeier »Missarum Sollemnia« die vorhandenen Forschungen zusammen und
                                              rechtfertigte glänzend die Sicht der Kirche als Gemeinschaft der Gläubigen
                                              in Christus und entsprechend auch die aktive Teilnahme des Volkes. Zusammen
                                              mit anderen die Liturgik aus rubrizistischer Verengung herausführend, ist J.
                                              einer der großen unmittelbaren Wegbereiter der Liturgiekonstitution des
                                              Vaticanum II.

                                              Werke: Die Stellung Christi im liturg. Gebet, 1925, 19622; Die lat. Bußriten
                                              in ihrer geschichtl. Entwicklung, 1932; Die Frohbotschaft und unsere
                                              Glaubensverkündigung, 1936; Christus als Mittelpunkt religiöser Erziehung,
                                              1939; Die liturg. Feier. Grundsätzliches und Geschichtliches über
                                              Formgesetze der Liturgie, 1939, 19613; Gewordene Liturgie. Studien und
                                              Durchblicke, 1941; Die Eucharistie, 1947; Missarum Sollemnia. Eine
                                              genetische Erklärung der röm. Messe, 2 Bde., 1948, 19625; Katechetik.
                                              Aufgabe und Methode der religiösen Unterweisung, 1953, 19653; Das
                                              Eucharistische Hochgebet. Grundgedanken des Canon Missae, 1954; Vom Sinn der
                                              Messe als Opfer der Gemeinschaft, 1954; Der Gottesdienst der Kirche auf dem
                                              Hintergrund seiner Geschichte kurz erl., 1955, 19623; The Early Liturgy to
                                              the Time of Gregory the Great, 1959, dt.: Liturgie der christl. Frühzeit bis
                                              auf Gregor den Großen, 1967; Sonntag und Sonntagsmesse. Sinn der
                                              Sonntagsfeier, 1959, 19663; Symbolik der kath. Kirche (mit Anhang v. Ekkart
                                              Sauser), 1960; Liturg. Erbe und pastorale Ggw. Studien und Vorträge, 1960;
                                              Liturg. Erneuerung. Rückblick und Ausblick, 1962; Glaubensverkündigung im
                                              Lichte der Frohbotschaft, 1963; Wortgottesdienst im Lichte von Theol. und
                                              Gesch., 1965; Einleitung und Kommentar zur Konstitution über die heilige
                                              Liturgie, in: LThKVat I, 10-109; Christl. Beten im Wandel und Bestand, 1969;
                                              Erneuerte Meßliturgie. Gedanken und Hinweise zum Verständnis der
                                              Liturgiereform, 1969; Messe im Gottesvolk. Ein nachkonziliarer Durchblick
                                              durch Missarum Sollemnia, 1970. - J. A. J.-Bibliogr., in: Balthasar Fischer
                                              - Hans Bernhard Meyer (Hrsg.), J. A. J. Ein Leben für Liturgie und Kerygma,
                                              1975, 156-207.
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