re-emphasising clerical distinctions. This has included revisiting pre-Liturgical Movement architecture in new construction and the renovation of modernist churches along traditionalist lines. The traditional cruciform plan—which was largely absent from liturgical designs since Vatican II because of its fracturing effect on the assembly—has been incorporated into recent church buildings. Churches of the Lutheran tradition The Evangelical Lutheran Church in America, the largest Lutheran body in the United States, has also revived a greater appreciation of the liturgy and its ancient origins. Its clergy and congregations have adopted many traditional liturgical symbols, such as the sign of the cross, incense, and the full chasuble, which have become more common than in years past. While some freedom in style is exercised by individual congregations, the overall style of the aspects of liturgical worship – including vestments, altar adornments, and a general return of many formal practices – has become closer to the styles of the Roman Catholic and Anglican traditions. Anglican Communion By the 20th century, the Church of England had made quite radical ceremonial and ritual changes, most of them incorporating revival of medieval Christian practice. The English Missal, published first in 1912, was a conflation of the Eucharistic rite in the 1662 prayer book and the Latin prayers of the Roman Missal, including the rubrics indicating the posture and manual acts. It was a recognition of practices which had been widespread for many years. The changes were the subject of controversy, opposition, hostility, and legal action. The revision effort that produced the failed 1928 proposed prayer book was based on medieval models, owing little to the researches or practices of continental scholars. In the United States, William Palmer Ladd, who had visited a number of the European centers of Catholic scholarship and reform, introduced many of the ideas of the movement at the Berkeley Divinity School in New Haven. Ladd wrote a series of magazine columns (published as a book after his death titled Prayer Book Interleaves) that introduced much of the newer agenda to the Episcopal Church. While this American version of the movement had broad church roots, in England it was a new generation of scholars and pastors associated with the Catholic revival who led the next phase of discussion. With the publication in 1935 of Gabriel Hebert's Liturgy and Society, a debate in England began about the relationship between worship and the world as well as about