profound liturgical revival in our time, unless they were aware of 
the essentially oral character of the electric “field.” Today there 
is a “High Church” movement within Presbyterianism as well as 
in many other sects. The merely individual and visual aspects of 
worship no longer satisfy. But here our concern is to 
understand how before typography there was already a 
powerful drive towards the visual organization of the non-
visual. There grew up in the Catholic world a segmenting and 
also sentimental approach in which, writes Bouyer (p. 16), “it 
was taken for granted that the Mass was meant to reproduce 
the Passion by a kind of mimetic reproduction, each action of 
the mass representing some action of the Passion itself:—for 
example, the priest’s moving from the Epistle side of the altar 
to the Gospel side being a representation of Jesus’ journey 
from Pilate to Herod. . .”