In the fifth century, Pope Leo the Great observed in a sermon about Christ’s Ascension (and later famously cited by the Benedictine monk Dom Odo Casel): “What is visible in our Redeemer has now passed over into the mysteries.” In a sense, the Liturgical Movement, which began in the 19th-century, is like one of those cultural phenomena which go on around us, but unless we are of a certain generation, or have a particular interest in the subject, we do not know it is even happening, in the course of time, we become enveloped by it. This is particular true for us of the Anglican/Episcopal liturgical tradition, for we encounter the spirit of the Liturgical Movement when we celebrate the eucharist, using any of the various Rite II prayers from the 1979 Book of Common Prayer. But how did it get that way? The Liturgical Movement had (and still has) several objectives: to rediscover the worship norms of the Early Church (and to some degree the Medieval Church) and incorporate them into the liturgies of our time: to study and analyze the history of worship; broaden the examination of worship as a human activity; and, perhaps most importantly, revitalize the