Auswahl der wissenschaftlichen Literatur zum Thema „Episcopal Church. Standing Liturgical Commission“

AbstractThis article compares key aspects of the ecclesiologies of The Episcopal Church and the Church of England. First, it examines and contrasts the underlying logic of their structures and the relationships between their constituent parts (General Synod/General Convention, diocese, parish/congregation). Against this background, it then looks at the place of bishops in the ecclesiologies of the two churches (in relation to clergy and parishes, in relation to diocesan synods/conventions and standing committees, and nationally). The American Presiding Bishop's role is contrasted with the traditional roles of primate and metropolitan. Throughout, attention is given to origins and historical development. Reference is also made to the relevant constitutional, canonical and liturgical provisions. Rapprochement between the two ecclesiologies is noted, especially with respect to the role of the laity, but the article argues that this is far from complete. Each church's ecclesiology continues to be determined by its origins; important modifications have been made within that framework, rather than overturning it. It is hoped that the analysis will illuminate the current disputes within The Episcopal Church and the crisis within the Anglican Communion that they have prompted.

O presente artigo analisa o uso dos aparatos técnicos nas celebrações litúrgicas da Igreja. A análise parte da recente declaração da Comissão Episcopal Pastoral para a Liturgia, da CNBB, intitulada “O uso do Projetor Multimídia na Liturgia” (3 de janeiro de 2011). Refletindo, de um lado, a sacramentalidade da liturgia em, de outro, a natureza dos aparatos técnicos e seu lugar substitutivo na relação entre a comunidade e o mistério que se celebra, o presente texto pretende contribuir para alertar sobre as introduções desses meios e aprofundar os efeitos que causam na liturgia da Igreja. Indica, a modo de conclusão, pistas pastorais que encorajam o aprofundamento dos recursos e da natureza da própria celebração, demonstrando a não necessidade de se recorrer aos artifícios dos aparatos técnicos, em muito prejudiciais para a participação dos fiéis na Liturgia.Abstract: The present article analyses the use of technical equipment in the liturgical celebrations in the Church. The analysis is a consequence of the recent declaration of the CNBB’s Bishops’ Pastoral Commission for the Liturgy entitled “The use of the Multimedia Projector in the Liturgy” (3rd January 2011). Reflecting, on the one hand, on the sacramental character of the liturgy and, on the other, on the nature of the technical equipments and their role as a substitute for the relation between the community and the mystery that is celebrated, the present text intends to contribute with a warning about the introduction of these media and to examine with greater depth the effects they produce in the Church’s liturgy. In the guise of a conclusion, it points to pastoral suggestions that encourage a further development of the resources and of the nature of the celebration itself, thus showing how resorting to the contrivances of this type of technical equipment is both unnecessary and very detrimental to the faithful’s participation in the Liturgy.

The discussion emphasizes the peculiarity and individuality of both the shape and style of Dalmatian hexaconchs. Together with the rotunda of Holy Trinity at Zadar, they surely represent the most original architectural creation of early medieval Dalmatia and its specific cultural milieu which grew from a twofold tradition in a true symbiosis of the European East and West in the Adriatic area. Their mutual interdependence in Dalmatia was articulated through the individual shapes of religious architecture. These hexaconchs are a form specific to only the innermost part of Dalmatia, centred on the area between Zadar and Split, and deep into the hinterland of these towns, which corresponded to the Croatian principality.Certainly, buildings as special as this had their own original matrix - an individual spatial composition and a specific structure which formed their body. Without this, the hexaconchs would not have possessed the originality which has been observed by all the scholars who have written about them. Indeed, they have their own shape and style. By analyzing and interpreting the legacy of Dalmatian religious architecture, it seems plausible to assume that the early Christian baptistery of Zadar Cathedral may have served as a model not only for their hexaconchal shape and spatial structure but also for their dimensions and proportions. In the regional architecture prior to the period when the hexaconchs were built, no other building, aside from the Zadar baptistery, had such a shape and such a compositional compatibility with the hexaconchs; the very structure and measurements of their interior space. However, the architectural style of the hexaconchs, which display pilaster strips on their exteriors, and their vocabulary of pre-Romanesque language find their parallels on the monumental rotunda of Holy Trinity - a chapel adjacent to the baptistery itself, located nearby in the same episcopal complex - more than on any other late Antique or early medieval building both in the immediate region and in the whole Adriatic basin. For this reason, the search for the origin of the shape and style of Dalmatian hexaconchs leads us to Zadar and it is no wonder that almost every scholar who has studied this group of buildings has pointed to this fact. Their geographical distribution also witnesses this influence in its own way: two hexaconchs can be found at Zadar, while four or even five more are located in the wider Zadar area, adding up to seven out of the ten Dalmatian hexaconchs in total.This number implies that this group of rotundas, being characteristic for a specific period in Dalmatia, was created in a relatively short period of time. Moreover, it points to the building and carving workshops which, drawing upon the same source model, constructed the hexaconchs and provided them with stone liturgical furnnishings. In particular, further indications can be found in the production of the socalled Benedictine carving workshop, probably located at Zadar, a workshop from the time of Prince Trpimir which produced the furnishings for the hexaconchs at Pridraga and Kašić, and the carving workshop from Trogir which was responsible for the carvings at Trogir and Brnaze. All of these, with regard to the hexaconchs, testify to predominantly early ninth-century production, and represent the main argument for the dating of these interesting Dalmatian rotundas to the same time. Apart from their original pre-Romanesque shape, the majority of the free-standing hexaconchal rotundas were provided with early Romanesque additions during the course of time, and these additions turned these hexaconchs into small complexes of sorts. Vestibules created in this period suggest two possiblities: according to one, the vestibules added in this manner were actually a kind of exterior crypt, spaces where sarcophagi could be housed, and according to the other, some of these vestibules were also provided with bell-towers built on top of them. The latter possibility is implied by the dispositions of the suggested bell-towers and the strength of the supporting substructions (e.g. the Stomorica church at Zadar or the hexaconch at Kašić), but also by the stylistic elements which point to the early Romanesque, and architectural details, the function of which indicates a bell-tower (e.g. impost capitals of the Stomorica church or St Chrysogonus at Zadar, and an octogonal colonette from Kašić).

The eightieth General Convention passed Resolution 2022-A059, the first reading of a complete revision to Article X of the Constitution, the section which establishes the Book of Common Prayer. The impetus for this proposed revision springs from the realization of the Standing Committee on Liturgy and Music that the church had been “working without a canonical net” with respect to certain widely used liturgical texts. In the first half of this article, I give a detailed history of the authorization of liturgical texts in the Episcopal Church, which discloses the many ways the General Convention has acted beyond the parameters of the Constitution and Canons. In the second half, I explain the revision to Article X at the 2022 Convention, the wholesale revision of Article X that also was proposed in 2022, and the deep flaws in both. I conclude with an alternative proposal to revise Article X.

This paper is an exploration of the elements for developing a program of liturgical formation according to the principles and themes indicated in Pope John Paul II’s Dilecti Amici. It is in line with the celebration of the 2019 Year of the Youth, as it endeavors to get to know the youth better in view of ministering to them more effectively. Indicated in the paper is a general overview of the current situation of the youth, highlighting such features as those pertinent to their interests and capacity for liturgical participation. By learning the proper exercise of their ministry and being imbued with the true spirit of the liturgy, they will be able to bring themselves and the people whom they serve to a more devout and fruitful participation in liturgical celebrations. The paper offered an exposition of Pope John Paul II’s Apostolic Letter Dilecti Amici to bring to clearer light his vision for young people in and for the Church and cues that are pertinent and relevant for the liturgical formation of the youth today. Moreover, the paper articulates some considerations and indications for forming young people in and for the liturgy to help them grow spiritually in their formative years and thus equip them with the needed skills and values to make a positive impact on the Church and on the society both now and in their future. References Bacani, T., A Spirituality for Ministry, Manila 2006. Bauerschmidt, F.- Buckley, J., Catholic Theology: An Introduction, Oxford 2017. Catholic Bishops' Conference of the Philippines-Episcopal Commission on Youth (CBCP-ECY) and the Catholic Educational of Association of the Philippines (CEAP), "The National Filipino Catholic Youth Study", Manila 2015. 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