Liturgical Renewal

Τα πρόσφατα περιστατικά στο κέντρο της Αθήνας —όπως η εισβολή σε εβραϊκό εστιατόριο και η εκφοβιστική παρουσία οργανωμένων ομάδων έξω από αυτό— καθώς και η παρεμπόδιση αποβίβασης Ισραηλινών τουριστών στο λιμάνι της Σύρου, συγκροτούν μια εικόνα ηθικά ανησυχητική και νομικά ευθέως προβληματική. Δεν πρόκειται για μορφές θεμιτής πολιτικής διαμαρτυρίας, αλλά για εκδηλώσεις διακρίσεων με αποκλειστικό κριτήριο την εθνική, θρησκευτική ή πολιτισμική ταυτότητα των στοχοποιουμένων. Τέτοιες ενέργειες δεν μπορούν να ενταχθούν στο πεδίο προστασίας της ελευθερίας της έκφρασης· αντιθέτως, αντιστρατεύονται τον πυρήνα του κράτους δικαίου, προσβάλλουν θεμελιώδη δικαιώματα και υπονομεύουν την ουσία της ανθρώπινης αξιοπρέπειας.

Όπως καταδεικνύεται και από τον τίτλο, η εργασία αφορά στην συνοπτική παρουσίαση των ευχών της γονυκλισίας, υπέρ λαού και της χειροθεσίας λαϊκών σε μία από τις αρχαιότερες λειτουργικές συλλογές, το Ευχολόγιο του Σεραπίωνος, επισκόπου Θμούεως.

Il contributo analizza la situazione italiana post conciliare (Concilio Vaticano II, 1963) e alcuni significativi esempi di adeguamento liturgico degli ultimi decenni che spaziano tra interventi di restauro, conservazione o progettazione ex-novo, tutti impostati su un linguaggio architettonico diversificato che trova fondamento nella ricerca, nella conoscenza, nella sinergia tra storia, architettura, arte e liturgia. La Costituzione apostolica Sacrosanctum Concilium, uno dei quattro documenti conciliari, ha rappresentato un riferimento significativo per gli interventi di trasformazione presbiteriale e architettonica degli edifici di culto cattolici; la Chiesa e l’architettura sacra hanno sempre saputo rispondere, nel tempo, alle diverse temperie culturali e alle mutate necessità rituali in un continuo processo di attualizzazione dello spazio sacro che ha portato, nel corso dei secoli, a espressioni architettoniche articolate in cui le idee dottrinali si sono fatte architettura attraverso la composizione spaziale e architettonica. Il Concilio degli anni Sessanta del secolo scorso ha, infatti, rappresentato un momento nuovo, di grande riflessione e d’importanti cambiamenti, riportando alla memoria esperienze di un lontano passato, quali tappe miliari all’interno della storia dell’architettura e dell’evoluzione liturgica dell’edificio sacro.
The paper analyses the post-conciliar Italian situation (Second Vatican Council, 1963) and some significant examples of liturgical adaptation in recent decades, ranging from restoration, conservation, or ex-novo design, all based on a diversified architectural language that finds its foundation in research, knowledge, and synergy between history, architecture, art, and liturgy. The Apostolic Constitution Sacrosanctum Concilium, one of the four conciliar documents, represented a significant reference for presbyteral and architectural renovation of Catholic buildings; the Church and sacred architecture have always been able to respond, over time, to different cultural influences and changing ritual
needs in a continuous process of actualization of sacred space which has led, over the centuries, to complex architectural expressions in which doctrinal ideas have become architecture through spatial and architectural composition. The Council of the 1960s was, as a matter of fact, a moment of great reflection and important changes, bringing back to memory experiences from the past, such as milestones in the history of architecture and the liturgical evolution of sacred buildings.

The epiclesis, or invocation of the Holy Spirit, has been the subject of much study, particularly in relation to the Eucharist and baptism. Epicletic material can also be found in the marriage rites, both the nuptial blessing and other domestic rites.  However, the Ordo celebrandi matrimonium 1991 contains the first explicit epiclesis over the couple in Western liturgical history. After providing a brief history of the nuptial blessing and other related rites in Western liturgical history, this essay compares the nuptial blessings from the  Ordo celebrandi matrimonium 1969 and 1991.  Then, it discusses the implications of the explicit epiclesis in the 1991 Ordo celebrandi matrimonium for ecumenical relations.
Sommario
L’epiclesi, o invocazione dello Spirito Santo, è stata oggetto di numerosi studi, in particolare in relazione all’eucaristia e al battesimo. Materiale epicletico si trova anche nei riti del matrimonio, sia nella benedizione nuziale che in altri riti domestici. Tuttavia, l’Ordo celebrandi matrimonium del 1991 contiene la prima epiclesi esplicita sulla coppia nella storia liturgica occidentale. Dopo una breve storia della benedizione nuziale e di altri riti correlati nella storia liturgica occidentale, questo saggio confronta le benedizioni nuziali dell’Ordo celebrandi matrimonium del 1969 e del 1991. Successivamente, discute le implicazioni dell’epiclesi esplicita nell’Ordo celebrandi matrimonium del 1991 per le relazioni ecumeniche.

Informed by classical Latin rhetoric and composed with a tightly regulated vocabulary, the orations «super oblata» of the ancient Roman Mass are often treated as a subgenre of the Collect. From a selective survey of the super oblata in the early sacramentaries (ca. 500-800 C.E.), this study argues for a revision of such a consensus. Ritually, this oration emerges as an embolism in the Mass, both concluding the offertory and anticipating the anaphora; Roman liturgists crafted the super oblata to articulate a specific petition for the day’s Mass. Theologically, these orations disclose a local Church which affirmed the primacy of God’s action in her liturgy. They unveil the eschatological and epicletic sensibility of the Roman Eucharist.
Sommario
Ispirate dalla retorica latina classica e composte con un vocabolario rigorosamente regolato, le orazioni «super oblata» dell’antica messa romana sono spesso trattate come un sottogenere della colletta. Da un esame selettivo delle super oblata nei primi sacramentari (ca. 500-800 d.C.), questo studio propone una revisione di tale consenso. Ritualmente, questa orazione emerge come un embolismo nella Messa, concludendo l’offertorio e anticipando l’anafora; i liturgisti romani hanno creato le super oblata per formulare una petizione specifica per la Messa del giorno. Teologicamente, queste orazioni rivelano una Chiesa locale che affermava la primazia dell’azione di Dio nella sua liturgia. Esse svelano la sensibilità escatologica ed epicletica dell’eucaristia romana.

On the 61 st anniversary of the promulgation of the Liturgical Constitution Sacrosanctum Concilium, on Wednesday, December 4, 2024, during the 41 st year of Ecclesia orans, the second study day proposed by our journal was held titled "The Penitential Act". The event was organized in collaboration with the Pontifical Liturgical Institute and with the patronage of the Associazione Professori e Cultori di Liturgia, the Centro di Azione Liturgica, the Centro Liturgico Vincenziano, the German Liturgical Institute, the Pie Discepole del Divin Maestro, and the Editrice Domenicana Italiana publisher. A number of 198 people participated in the conference, of whom 118 were present in person and 78 connected online. At the opening, with his institutional greeting, the new dean of the Pontifical Liturgical Institute, Prof. Dr. Stefan Geiger, O.S.B., praised the good tradition of celebrating the anniversary of Sacrosanctum Concilium with a study day, which also has the merit of emphasizing the communal dimension of study, enhancing the fruits of the Institute's research and promoting academic discussion. Prof. Dr. Markus Tymister, editor of Ecclesia orans, presented the volume of proceedings from the 2023 study day, "L'orazione dei fedeli / The prayer of the faithful", and introduced the conference proceedings during which eight speakers from various parts of the world and from six universities in five different nations participated. The first presentation, entrusted to Prof. Dr. Ubaldo Cortoni, O.S.B.cam of the Pontifical Atheneum Sant'Anselmo, was titled "The Penitential Act from the Fribourg Conference to the Relatio Coetus a studiis 'De ordine Missae' in the papers of Cipriano Vagaggini (1964-1967)". During the presentation, the speaker exposed the fundamental points of discussion in Coetus X, with references to Paul VI's interventions, presenting previously unpublished documents. This was followed by the presentation of Prof. Dr. Radek Tichý from the Charles University (Prague, Czech Republic), which aimed to answer the question "What is the purpose of the Penitential Act?", identifying this rite as one of the introductory elements of the Eucharistic celebration in relation to all others, since it is not possible to condense all the richness of the celebrated mystery into a single rite. Thus, the penitential act is a preparatory rite that helps dispose the faithful to the Eucharistic offering. The third presentation on "The challenge of translating fratres in the Penitential Rite for the Eucharist celebration in a single-gender community. Does psycho-spiritual tension give an added dimension to the penitential act or become a rubrical debate?", offered by Richard Oduor SL.L. of the Pontifical Liturgical Institute, presented the issues connected to understanding and translating the inclusive value of the term fratres in modern languages, against the horizon of the necessary relationship between reality and rite, assembly composition and ritual language.

Approaching 50 years since the first publication of the Eucharistic Prayers for Masses with Children, it is time to take another look. Like all baptized Christians, children are called to take «full, conscious and active part in liturgical celebrations». This article treats the context, text, and reception of the EPC and evaluates the level of success achieved by these prayers. Ultimately, though the EPC have some problematic features, they can effectively facilitate the liturgical participation of children when used in their proper contexts.
Sommario: A 50 anni dalla prima pubblicazione del testo Eucharistic Prayers for Masses with Children, è tempo di riconsiderare l’argomento. Come tutti i cristiani battezzati, i bambini sono chiamati a prendere «parte piena, consapevole e attiva alle celebrazioni liturgiche». Questo articolo tratta il contesto, il testo e la ricezione delle EPC e valuta il livello di successo raggiunto da queste preghiere. In definitiva, sebbene le EPC presentino alcuni aspetti problematici, possono facilitare efficacemente la partecipazione liturgica dei bambini quando vengono utilizzate nel loro contesto appropriato.

The Traditional Latin Mass has existed for ages, giving it the nickname, "The Mass of the Ages." The exact date of its origin is unknown. According to tradition, our Lord taught Saint Peter how to say the Latin Mass in its earliest stages. Of course, Peter didn't say it according to the rubrics we have now. It has developed over time and according to local custom. In fact, there wasn't a universal way to say the Latin Mass until the Council of Trent. Before then, it was different in every diocese.

La restituzione del disegno della complessità urbana, come azione preliminare al progetto, consente di riunire alcune ricerche sul tema della vivacità dello spazio pubblico, con riferimento alle osservazioni e ai progetti nella città esistente di Jane Jacobs (1961) e Jan Gehl (1971). La nozione di intensità urbana, indagata nelle sue dimensioni sociali ed esperienziali attraverso un articolato quadro teorico, emerge come elemento chiave per ricomporre il tessuto urbano frammentato. Un comune interesse per l’idea di esperienza accomuna le ricerche sul tema della percezione fenomenologica di Mirko Zardini (2005), Juhani Pallasmaa (2005) e delle opere di Steven Holl. Questo testo costituisce la sintesi del lavoro svolto nell’ambito del Workshop di Progettazione Architettonica che si è svolto a Madrid e a Palermo. Il tema dell’intervento nel centro storico della cittadina spagnola di Alcalà de Henares si sviluppa attorno a due principali questioni: cosa dobbiamo intendere per qualità urbana, quando pensiamo al futuro della città europea? Il rinnovamento della città storica può strutturarsi per frammenti, concentrando in alcuni luoghi nuove intensità urbane? Il nuovo approccio al progetto segna un cambiamento di visione circa il ruolo delle esperienze prodotte in un ambiente urbano o architettonico che, secondo Peter Zumthor (2007), spostano l’attenzione dall’oggetto architettonico al processo, ai comportamenti e alle azioni delle persone e produce spazi con differenti programmi, attività e temporalità.

The post-Vatican II liturgical reform is a complex historical process, deeply influenced by the 1950s Liturgical Movement and its lasting impact on contemporary liturgy. This study explores the theological developments and ritual transformations from 'Mediator Dei' (1947) to the 'Consilium'’s instruction 'Inter Oecumenici' (1964), with particular attention to the role of the Second Vatican Council. Employing a methodological approach centered on the ambo as the 'table of the Word of God,' the study examines its evolution as a case study. The renewed emphasis on Sacred Scripture, along with the restoration of the lectionary and the Liturgy of the Word in the 1950s, played a crucial role in shaping discussions among the Council Fathers and 'Consilium' consultants. Despite initial hesitations, 'Inter Oecumenici' highlighted the need for a dedicated, visible space for the Liturgy of the Word within church buildings, marking a pivotal moment in reaffirming the ambo’s liturgical significance.

Καθώς η απόσταση ανάμεσα στη γλώσσα της Καινής Διαθήκης και στην ελληνική καθομιλουμένη αυξανόταν, η κατανόηση του ιερού κειμένου γινόταν ολοένα δυσκολότερη για τον μέσο πιστό.
Το πρόβλημα αυτό, ήδη αισθητό από τους πρώτους μεταχριστιανικούς αιώνες, ανέδειξε την ανάγκη για γλωσσική προσέγγιση του κειμένου μέσα από μεταφράσεις που να ανταποκρίνονται στην εξέλιξη της γλώσσας και των αναγνωστών της.

The referred topic has not been examined in educational, popular, or scientific literature yet. St Clement of Rome (who was most likely the third in line of succession to St Peter the Apostle) and themes related to him were also discussed in the official documents of the 19th-century Popes, namely in one brief (In Suprimo, 1839) of Pope Gregory XVI (1831 – 1846) and four encyclicals (Grande Munus, 1880; In Plurimus, 1888; Providentissimus Deus, 1893; Satis Cognitum, 1896) of Pope Leo XIII (1878 – 1903). The personality and work of the referred 1st century AD saint have usually been associated with Sts Constantine-Cyril and Methodius who transferred his relics to Rome in 867/868. However, the aforementioned papal documents bring other aspects of St Clement of Rome into the discussion too.

In the history of Creation God willed the equality of all men. This paper therefore attempts to present the role of women in the Catholic Church, given that women play a great role in building the society and the Church of God. Could it therefore be a synodal approach or only a search of equality among men and women?
The importance or role of women in the Church is the aim of this write up since many question the implication of women in Church activities in this modern era.

As the Society of the Sisters of Social Service, an international religious community established in Hungary, celebrates the centenary of its foundation, evoking the early stages of its mission provides an opportunity for reexamining the charism of the society. The success of the Sisters of Social Service, their ability to deal effectively with the challenges of their time, in particular those emerging in the interwar period and during the second world war, was largely due to their modern and openminded vision. This paper discusses the charism of the society, shaped by Benedictine spirituality and devotion to the Holy Spirit, focusing on two aspects of their activity, their social sensitivity and commitment to social work, and their contribution to the dissemination of the ideas of the liturgical movement. These initiatives also highlight the contribution of women to the mission of the Church before their explicit acknowledgement in contemporary synodal documents.

ПОЕТИЧКИ ПРОГРАМ МИОДРАГА ПАВЛОВИЋА:
ПЕСНИЧКИ ЛОГОС, СМРТ И ДИСЦИПЛИНА ЛИРСКЕ СТРУКТУРЕ

У раду анализирамо есеј Миодрага Павловића „О структури песме” (1955) који заузима посебно место у књизи програмских есеја Рокови поезије (1958), јер пружа аутопоетичке, књижевнотеоријске и књижевноисторијске увиде у поетичко-естетички оквир поезије. Издвајамо теоријска одређења: песника, појаве, премета, мисли, читаоца – имагинарног саговорника, поетског језика, симбола, логоса и смрти. Закључујемо рад компаративном спрегом два паралелна аналитичка пасажа Павловићевог есеја – први, који проговара о песничкој структури као флуидној и хетерогеној и други, усмерен на песничку текстуалност на нивоу песник–песма–читалац. Из спреге два есејистичка тока произилази фокус песникове модернистичке тежње да оствари властито стваралачко усмерење у духу елиотовске традиције певања заступљене у послератном модернизму и неосимболизму. Ослањамо се на увиде књижевних историчара, теоретичара и филозофа: Томаса Стерна Елиота, Ернста Касирера, Гастона Башлара, Новице Петковића, Освалда Шпенглера и др. 

Кључне речи: песма, структура песме, песничка текстуалност, песнички логос, смрт, симбол, послератни модернизам, неосимболизам, Миодраг Павловић

The rule of fasting before receiving the Eucharist in the Divine Liturgy is a long-standing tradition rooted in Holy Scripture, the teachings of the Church Fathers, and ecclesiastical canons. However, the question arises whether drinking water, particularly for singers and chanters who require hydration to maintain vocal health, is permissible within this fasting discipline. This discussion paper explores patristic writings, biblical foundations, and Orthodox liturgical tradition concerning fasting before Holy Communion while addressing the necessity of water for those leading in sacred chant. Drawing upon sources from the early Church, theological reflections, and contemporary pastoral applications, this study examines whether limited water consumption aligns with the spirit of the fast or constitutes a violation of canonical practice. The discussion considers both ascetical rigor and practical allowances for those engaged in prolonged liturgical singing.

This edition of "The Catholic Voyage" (TCV-Africa)  reflect on a theme “around the jubilee of Consecrated life. The Jubilee Year calls on Consecrated  persons as faith-filled pilgrims to undertake the journey of hope, promote holiness of life and, therefore, encourage peace through
reconciliation, solidarity, works of charity, mercy and justice, joy
and celebration. The general theme of this volume is "Pilgrims of
hope on the way to peace: Consecrated Life as a journey of
reconciliation, mission and celebration".

                                                                CONTENTS
Editorial
- Oseni Ogunu, OMV
1. Hope Founded on Justice: A Critical Reflection on “Spes Non
      Confundit”, Bull of Indiction of the Ordinary Jubilee of The Year 2025.
- Sr. Dr. Rosemary Olisaemeka, DDL
2. The Jubilee: its Spiritual, Ecclesial and Social Significance in the Life
      of the Church.
- Sr. Dr. Margaret Fagbamigbe, SsMA.

3. Transcending Despair and Embracing Hope
- Rev. Sr. Eugenia Ijeoma Ejiogu, HHCJ
                  Handmaids of the Holy Child Jesus

4. Consecrated Persons and The Jubilee: Embracing Hope, Conversion and Reconciliation
- Ikechukwu Anthony Kanu, PhD

5. The Teaching of Consecrated Life in Major Seminaries in the African Context: Its Needs, Challenges, and Prospects.
- JudeMary Amgbeye, CMF

6. Priestly and Religious Vocations in the Light of Genesis (2:5-9): Insights and Actions for The Jubilee Year.
- Ikechukwu Anthony Kanu, PhD & Michael Paul Pilani, PhD

7. The Practice of the works of Mercy as a sign of Hope and gratitude.
- Fr. Daniel Chukwuemeka Ugwu, MDM 
8. Serving the Common Good of Society: Reflections for the Socio-
      Political Transformation of Nigeria.
- Efeturi A. Ojakaminor, OMV

Тема овог рада јесте тумачење, односно рецепција Светог Писма Старог и Новог Завета у Великом канону Светог Андреја Критског. Рад полази од прет-поставке да Велики канон треба посматрати не само као химнографско, већ као специ-фично егзегетско дело. Циљ рада јесте да се утврди на који начин овај свештени химно-граф употребљава и како разуме библијске приповести и личности. У уводу рада разјаш-њене су околности живота Светог Андреја и настанка Канона, као и традирања, одно-сно преношења текста и његових измена. Увод садржи и анализуканона као жанра литургијске поезије и његових органских веза са Светим Писмом путем библијских песа-ма, као и назнаке некадашње и савремене богослужбене употребе. Следећи део рада бави се тумачењем Светог Писма у литургијским текстовима, конкретно анализом тумаче-ња Светог Писма Старог Завета кроз стихове најчешће спомињаних личности у Канону (Адам и Ева, Каин, Мојсије, Давид). Овај део рада обратиће пажњу и на нејасноће у постојећим  српским  преводима.  Последњи  део  рада  бави  се  анализом  личности  и догађаја из Новог Завета који су нашли место у овом литургијском тексту, а нарочито 9. песмом која обилује новозаветним мотивима. Овај део рада бави се и христолошким титулама које су проткане кроз Канон, а посебну пажњу посвећује Богочовеку Исусу Христу као средишњој личности 9. песме. Основни приступи којима се обрађују помену-те теме крећу се у оквирима историјско-критичке методе (пре свега текстуалне критике) и историје рецепције

Artykuł porusza problematykę nadzwyczajnych funkcji wiernych świeckich w liturgii mszalnej. Tekst publikacji został podzielony na dwie części tematyczne. Pierwsza z nich dotyczy teologii posługiwania świeckich w liturgii. W niej zawarto wzmianki na temat teologicznych podstaw służby świeckich, wyrażanej poprzez wykonywanie poszczególnych czynności liturgicznych. Wskazano w nim również na istotę czynnego udziału w liturgii. Druga natomiast przedstawia nadzwyczajne funkcje świeckich we Mszy św. Pozwala ona dostrzec ramy, w których Kościół dopuszcza – na zasadzie wyjątku lub tymczasowo – poszczególnych wiernych do wykonywania niektórych istotniejszych czynności liturgicznych. Dzięki temu daje się dostrzec nie tylko dlaczego, ale również w jaki sposób świeccy mogą być angażowani w sprawowanie Najświętszej Ofiary.

Prezentowany  artykuł  podejmuje  problematykę  rozumienia  po-sług stałych lektora i akolity, wskazując na konieczność dostrzegania „świec-kości” tych urzędów, gdyż są one z natury rzeczy przeznaczone dla wiernych świeckich. W tym celu dokonano analizy omawianego zagadnienia pod kątem historycznym, prawnym i pastoralnym. Temu też zostały poświęcone trzy roz-działy publikacji. Pierwszy z nich zwraca uwagę na kwestię nomenklatury, wy-jaśniając poszczególne pojęcia, odnoszone do lektoratu i akolitatu (m.in. „po-sługa”, „urząd” czy „funkcja”). Drugi rozdział na kanwie historycznej ukazuje realizowanie postulatu powrotu do źródeł podczas reformy święceń. Ostatnia część artykułu odnosi się do wymiaru pastoralnego obecności lektora i akolity w przestrzeni parafialnej. Publikacja posługuje się tutaj metodą syntezy, próbu-jąca uchwycić przyczynę i skutek pewnych działań bez rozszerzania pobocznych wątków, które zostały już opisane w innych badaniach. Dzięki temu możliwe jest dostrzeżenie, że problem rozumienia posług stałych, mimo dużego wkładu od-nowy liturgicznej na zmianę tej perspektywy, wynika ze współczesnej mental-ności świeckich i duchownych.


The presented article addresses the issue of understanding the per-manent ministries of lector and acolyte, pointing out the need to recognize the “secularity” of these offices, since they are by their very nature intended for the lay faithful. To this end, the issue at hand was analyzed from historical, legal and pastoral perspectives. Three chapters of the publication are devoted to this. The first draws attention to the issue of nomenclature, explaining the various terms referred to the lectorate and acolyte (including „ministry,” „office” and „func-tion”). The second section on the historical background shows the realization of the postulate to return to the sources during the reform of ordination. The last part of the article addresses the pastoral dimension of the presence of lector and acolyte in the parish space. Here the publication uses the method of synthesis, attempting to grasp the cause and effect of certain activities without expanding side threads that have already been described in other studies. In this way, it is possible to see that the problem of understanding the permanent ministries, despite the great contribution of the liturgical renewal to changing this perspec-tive, stems from the contemporary mentality of the laity and clergy.

Ὀρθόδοξος Τύπος, 20/12/2024, ἀρ. φύλλου 2523, σσ. 1, 5.
Δημοσιεύτηκε στόν Ὀ.Τ. μέ τίτλο: “Προτεσταντικὴ ἡ «θεολογία» τοῦ Μητρ. Περιστερίου”
* Πρωτότυπος τίτλος. Ἐστάλη γιὰ δημοσίευση στίς 9/12/2024.

Ἡ Προτεσταντική «θεολογία» καί ἡ «θεολογία» τοῦ Μητρ. Περιστερίου Γρηγορίου γιά τόν Ἐσταυρωμένο *

s article shows the 1965 Ordo Missae, so-called “interim Mass rite,” as the first expression of the liturgical renewal made in accordance with the recommenda-tions of the Constitution on the Sacred Liturgy. The “interim Mass” organically flowing from  the  old  missal,  had  its  own  new  rites  resulting  from  the  first  implementation  of the conciliar liturgical renewal. The aim of this article is to introduce and explain the  changes  in  the  order  of  the  celebration  of  the  Mass  at  that  time.  This  approach  to the conciliar liturgical renewal makes it possible to understand why the liturgical reform was introduced gradually and, at the same time, helps to see what the Church’s renewed liturgy was originally intended to be. In the introduction to the article the problem of the 1965 Mass is outlined, the rites of which are described in four sections. The first section shows the introductory rites; the second, the liturgy of the word; the third,  the  Eucharistic  liturgy  and  the  fourth  deals  with  the  concluding  rites  of  the  Mass. In conclusions, it is emphasised that the conciliar liturgical renewal preserved the hermeneutics of continuity with the old rites, while introducing changes resulting from the objectives of the Constitution on the Sacred Liturgy.

H πατερική θεολογία της Αιγύπτου αναφέρεται στην ανάπτυξη της χριστιανικής σκέψης και της θεολογίας κατά την πρώιμη περίοδο της Εκκλησίας στην Αίγυπτο, κυρίως μέσα από το έργο των Πατέρων της Εκκλησίας, όπως ο Κλήμης ο Αλεξανδρεύς, ο Ωριγένης, και οι Καππαδόκες Πατέρες. Αυτή η θεολογία χαρακτηρίζεται από έναν συνδυασμό ελληνορωμαϊκής φιλοσοφίας και χριστιανικής διδασκαλίας, με έμφαση στην αλληγορική ερμηνεία της Αγίας Γραφής και την πνευματική ζωή.

Το έργο «Περί Αρχών» (ή «Περί αρχών της κατ’ οντολογίαν διδασκαλίας») είναι ένα από τα σημαντικότερα έργα του Ωριγένη, ενός από τους πιο επιδραστικούς Πατέρες της Εκκλησίας και θεολόγου του 3ου αιώνα. Το έργο αυτό ασχολείται με τη θεολογία, τη μεταφυσική, και την ερμηνεία των γραφών, και είναι μια από τις πρώτες συστηματικές προσπάθειες να ενοποιηθεί η χριστιανική διδασκαλία με τις φιλοσοφικές αντιλήψεις της εποχής.

The focus of this essay is the ecclesial analysis of the phenomenon of the Bogomoljci movement in the Serbian Orthodox Church. This movement appeared at the end of the 19th and the beginning of the 20th centuries in the context of Serbian Orthodoxy in close contact with some Protestant groups, as a type of a missional ministry of the laity. The essay is an attempt to present the true origins, development, and the outcomes of the Bogomoljci movement, looking at both the good and the bad sides, to understand the place and the role of such lay movements in the missional work of the Church today. The essay goes a step back in order to present the foundations and the background of the phenomenon, which is traced to the occasional lethargy in the inward mission of the Church as well as the significant impact of the so-called Nazarene movement of Protestant pietism on Serbian folk Orthodoxy. The essay also compares the original Bogomoljci movement which operated between the two World Wars with the modern reinstatement which appeared in the early 1990s. Lastly, the essay points to the necessity of an objective revaluation of the consequences of this movement and possible lessons for the near and far future of the Church. In the time of an expanding growth of the Church in the Diaspora and a common romanticising of the past, the need to reaffirm some basic ecclesiological principles in Orthodox theology might be of the highest importance for a development of a healthy missional outlook.

The addition of 'one' before 'God' in the conclusion of the Collects "The addition of 'one' before 'God' in the conclusion of the Collects could be construed as mistaken and problematic. 'Deus' here refers to the earlier mention of 'the Son' and is a Christological, anti-Arian affirmation, and not directly Trinitarian in this context," the decree states. The explanatory note says the phrase was adopted in the fourth century "as a means to combat the Arian heresy," which held that Jesus Christ became God, rather than having been God eternally. The collect ends with an invocation to Christ, which includes mention of the Father and the Holy Spirit, and ends, in Latin, with "…Deus, per omnia saecula saeculorum." In English this has been translated as "one God, forever and ever." It could serve to undermine the statement of the unique dignity of the Son within the Trinity", or "could be interpreted as saying that Jesus is 'one God,'" the explanatory note stated. "Either or both of these interpretations is injurious to the faith of the Church." The most common formula, used when a collect is addressed to the Father, will read: "Through our Lord Jesus Christ your Son, who lives and reigns with you in the unity of the Holy Spirit, God, for ever and ever." Continuing, the note said that the insertion of "one" before God "risks suggesting that Jesus became a god independent of the Blessed Trinity and is one god among many ... what we pray needs to express what the Church believes, requiring that, in liturgical formulae, we uphold the doctrine of the Blessed Trinity." The Trinitarian doxology that concludes the collects "emphasizes the divinity of Our Lord Jesus Christ, the Second Person of the Blessed Trinity, who as the Incarnate Son, intercedes on our behalf to the Father ... thus, the Son's role of priestly mediation is made clear." The explanatory note says the phrase was adopted in the fourth century "as a means to combat the Arian heresy," which held that Jesus Christ became God, rather than having been God eternally.

various communities to attract new members. I entrust the work of your respective conventions to the protection of Mary, Mother of the Church, living Temple of the Holy Spirit, and to the intercession of Sts Francis and Clare of Assisi, examples of holiness and spiritual renewal, while I affectionately impart to you and to all your communities a special Apostolic Blessing.

Interreligious dialogue and the uniqueness of Jesus Christ by Matteo Calisi In recent decades, our society in Italy, as in other European nations, has been experiencing a difficult historical situation with regard to refugees, who have escaped war and hunger. Apulia is considered a border region in the Mediterranean. The Church, very supportive and courageous, is welcoming these unfortunate people, through various initiatives and humanitarian corridors, who arrived on our shores making a great contribution to the Italian State. In reality, it is one of the many signs that our Italian society must prepare to be increasingly a multi-racial, multi-cultural and therefore multi-religious society. The Italian secular state is also consolidating its agreements with the variegated religious world, as it presents itself in the current situation of the country, especially with the Muslim and Buddhist religions. Interreligious dialogue represents a great challenge in the new evangelization. 1 The temptation, however, of many Catholics is to be superficial, naïve and irenic, and not to maintain a clear Christian identity in interreligious dialogue, compromising evangelical witness and falling into a fearful religious syncretism, masked by a pseudo-ecumenism, which undermines the meaning and task of the evangelization of the Church. Some initiatives in ecclesial life have generated confusion and error: Conferences are held between exponents of different religions in which the pluralism of faith is affirmed, in which the magical and the superstitious are exchanged for the "wind of the Spirit". It is not uncommon to find even religious and ecclesiastics involved in "meditations" and forms of

Στο σύντομο αυτό κείμενο σκιαγραφείται διαχρονικά η πορεία της σκέψης του Αρχιεπισκόπου Αλβανίας Αναστασίου από το 1963 και εξής για το χρέος των πιστών που λαμβάνουν τον ζώντα Χριστό με τη θεία Κοινωνία να μεταδίδουν δυναμικά αυτήν την εμπειρία με τη μαρτυρία και το έργο τους, με τη δική τους λειτουργία μέσα στην κοινωνία. Αυτό το άνοιγμα προς τον κόσμο  κωδικοποιήθηκε από τον τότε Επίσκοπο Ανδρούσης  Αναστάσιο Καθηγητή του Πανεπιστημίου Αθηνών το έτος 1976 με τη γνωστή πλέον προτροπή «Η λειτουργία μετά τη Λειτουργία».  Έκτοτε η φράση αυτή χρησιμοποιήθηκε από ειδικούς που ασχολούνται θεωρητικά κυρίως με την ιεραποστολική και στις ημέρες μας έχει ευρύτερα διαδοθεί, χωρίς πάντοτε να αποδίδεται καθηκόντως η πατρότητά της ή ακόμη χωρίς να είναι γνωστή η προέλευσή της.

Апстракт: Рад настоји да утврди темеље за потоњу духовноповесну и филолошку анализу јенског романтизма као једне од средишњих појава у историји европске културе. Есеј се превасходно усредсређује на сарадњу Шлајермахера, Новалиса и Фридриха Шлегела током последњих година 18. века. Оса око које се романтичари и идеалисти групишу јесте часопис Атенеум (1898–1800), који излази у Берлину, но чији сарадници махом (изузетак је Шлајермахер) дејствују из Јене као епицентра окупљања који генерише дух романтичне уметности у Немачкој. Ова се, у оквиру књижевне културе Гетеовог доба, издваја тежњом за религијским употпуњењем људског бића, мисаоно се формира кроз Шлајермахерове Говоре о религији, поетички се учвршћује кроз Шлегелово промишљање идеалне романтичне књижевности као оне која ће бити заснована на новој митологији, а поетски се остварује кроз еротско-религијску синтезу тоталне хуманости у Новалисовом делу. 

Кључне речи: Јена, романтизам, идеализам, Атенеум, Шлајермахер, Новалис, Ф. Шлегел, религија, нова митологија.

MYTHOPOETIK DER ZUKUNFT BEI DEN JENAER ROMANTIKER
Zusammenfassung: Im vorliegenden Text wird versucht, die Voraussetzungen für eine nachträgliche Analyse der Jenaer Romantik als einer der zentralen Erscheinungen in der europäischen Kulturgeschichte zu bestimmen. Der Schwerpunkt dieses Essays ist Mitarbeit, Mitwirkung und gemeinsame Tätigkeit Schleiermachers, Novalis’ und F. Schlegels während der letzten Jahre des 18. Jahrhunderts. Die Achse dieser intellektuellen Versammlung und Gemeinschaft ist die Zeitschrift Athenäum (1898–1800), die zwar in Berlin gedruckt wird, aber deren Beiträger größtenteils (mit Ausnahme Schleiermachers) aus Jena als wichtigstem Treffpunkt, aus welchem der Geist der romantischen Kunst entwickelt wird, wirken. Innerhalb der Goethezeitskultur sondert sich die romantische Kunst durch das Bestreben nach religiöser Vollendung des Menschen ab. Jenaer Romantik ist durch Schleiermachers Reden über die Religion geistig gebildet, durch Schlegels Überlegung einer idealen romantischen Literatur, die auf neuer Mythologie begründet ist, befestigt und durch totale humanistische Synthese des Erotischen mit dem Religiösen im Novalis’ Werk poetisch erfüllt.
Schlüsselwörter: Jena, Romantik, Idealismus, Athenäum, Schleiermacher, Novalis, F. Schlegel, Religion, die neue Mythologie.

In the present study, the profound impacts of virtual communication on the truth of existence are explored, focusing on the theology of Metropolitan John Zizioulas of Pergamon. Within the context of the Orthodox Tradition, the research delves into the challenges posed by the dematerialization of reality in the digital age. Drawing inspiration from Zizioulas’s theological positions, the work critically examines the complex relationship between virtual communication and the fundamental truths of existence.

In questo studio, l'autore analizza le fasi principali della formazione della Settimana Santa nella tradizione bizantina, utilizzando il principio di ad fontes. Inoltre, viene dimostrata l'influenza del culto delle reliquie e della pietà popolare sulla formazione della Settimana Santa. Dopo aver analizzato le fonti principali, l'autore analizza alcuni problemi nella celebrazione della Settimana Santa nelle Chiese della tradizione bizantina, proponendo il fenomeno della riforma liturgica come chiave per la loro soluzione. In risposta, l'autore presenta l'esempio del monastero di New Skete, che rappresenta uno dei casi più importanti di riforma liturgica del rito bizantino. L'autore analizza l'esempio del monastero e offre una valutazione critica.
Questo studio sarà interessante per coloro che sono impegnati nello studio delle fonti, per chi è interessato al tema della Settimana Santa nella tradizione bizantina e per chi studia il fenomeno della riforma liturgica.


In this work, the author analyzes the principal stages of the formation of the Holy Week in the Byzantine tradition, employing the principle of ad fontes. Additionally, the influence of the cult of relics and popular piety on the formation of the Holy Week is demonstrated. After analyzing the principal sources, the author analyzes selected problems in the celebration of Holy Week in the churches of the Byzantine tradition, proposing the phenomenon of liturgical reform as the key to their solution. In response, the author presents the example of the New Skete Monastery, which represents one of the most prominent instances of liturgical reform of the Byzantine rite. The author analyzes the monastery's example and offers a critical assessment.
This study will be of interest to those engaged in source studies, those interested in the topic of Holy Week in the Byzantine tradition, and those studying the phenomenon of liturgical reform.

Једну од најинтригантнијих, али и најслабије истражених епоха српске језичке историје представља такозвана славеносрпска епоха. Oва епоха и њени аутори доскора су били традиционално занемарени у историјској србистици. Поред знаменитог Захарије Орфелина или Доситеја Обрадовића, у славеносрпске ствараоце убраја се још велики број значајних културних делатника – а један од њих је и Јован Мушкатировић, први српски дипломирани правник и сакупљач народних пословица и умотворина. Овај рад обрадиће једно његово дело, од велике вредности за српску историју и културу, Краткое размишљеније о праздници (1786), у коме је Мушкатировић дотакао својевремено актуелно и веома спорно питање о претераном празновању међу Србима у Хабзбуршкој монархији. Приказаће се историјски контекст у коме је наведено дело настало, најважније тезе које се у њему заступају, као и вредност овог дела за целокупно просветитељско наслеђе.

The article addresses a short polemical work written by the Serbian enlightener Jovan Muškatirović – Kratkoe razmišljenije o prazdnici from the year of 1786. The work itself is considered from several aspects. First, it is briefly presented in a broader cultural context of the given time, that is, the Enlightenment and the so-called Slavonic-Serbian era. After that, the work is included in the oeuvre of Jovan Muškatirović as an Enlightenment writer (and as the first Serbian lawyer with a university degree and a representative of Serbian national interests in the Habsburg Monarchy). In the end, the work is presented both in context of its time and political circumstances, and then simply in terms of its content. The four basic ideas presented by Muškatirović in his work are singled out and interpreted, along with the most indicative quotes and arguments he used in his fight against excessive celebration of religious holidays among the Serbs. At the end, there is an assessment of the importance of this writer for the era of Serbian Enlightenment as a whole, as well as for the Serbian cultural history in general.

This book provides easy access to the Latin source texts for every single «oratio super oblata» (prayer over the offerings) in the Roman Missal as reformed after the Second Vatican Council.

It makes it possible to compare any given «super oblata» in the 1970/2008 Roman Missal with its source text(s), so any differences between them can be easily seen. Citations to the «Corpus orationum» and «Corpus praefationum» series of volumes (Brepols) have also been provided where possible, to aid further research. Supplementary material includes a bibliography, various indices, and extracts from Church documents relating to the revision of the Missal and its prayers, including English translations from some of the unpublished schemata of the «Consilium ad exsequendam Constitutionem de Sacra Liturgia».

Like its companion volume "The Post-Communion Prayers in the Ordinary Form of the Roman Rite: Texts and Sources" (2020), this book intends to contribute both to further, detailed study of the post-Vatican II Missal, and to the ongoing critical assessment of the liturgical reforms enacted following the Council.

W 2023 roku mija 60 lat od ogłoszenia soborowej Konstytucji o liturgii świętej Sacrosanctum concilium. Jednym z głównych postulatów tego dokumentu była odnowa liturgii w taki sposób, aby wierni świeccy mogli w niej bardziej świadomie i pełniej uczestniczyć. W tekście szukamy odpowiedzi na pytania: Co znaczy pełniejszy udział świeckich w liturgii Kościoła? W jaki sposób i jakimi narzędziami powinna dokonywać się formacja osób świeckich do pełniejszego udziału w liturgii Kościoła?

Προσπαθούμε να αναδείξουμε τις δυνατότητες που υπάρχουν στο σήμερα ώστε το αίτημα της έμφυλης ισότητας να βρει θετικές αποκρίσεις στις χριστιανικές εκκλησίες και συνεπώς να μεταρρυθμιστεί συνολικά η Εκκλησία στην κατεύθυνση της έμφυλης ισότητας, ως πλευρά της κοινωνικής απελευθέρωσης. Παίρνοντας ως αφορμή κάποια στιγμιότυπα που αναδεικνύουν τις διαφορετικές κατευθύνσεις που μπορεί να πάρει η σχέση μεταξύ των αγώνων για έμφυλη ισότητα και των οργανωμένων εκκλησιών, παρουσιάσαμε δύο διακριτές αιτίες οι οποίες δημιουργούν τάσεις προοδευτικής μεταρρύθμισης των εκκλησιών και, συνεπώς, δυνατότητες οι χριστιανικές εκκλησίες, ως κοινότητες αδελφοσύνης, ισότητας και ελευθερίας, να είναι συνοδοιπόροι στον δρόμο για την κοινωνική απελευθέρωση. Η πρώτη αιτία μεταρρύθμισης είναι η αναγέννηση του θεολογικού λόγου μέσα από την συμβολή της φεμινιστικής θεολογίας.
Η δεύτερη διαδικασία που ενισχύει τις χειραφετητικές τάσεις στο εσωτερικό των εκκλησιών είναι οι κοινότητες όσων αντιλαμβάνονται ακόμα την Εκκλησία ως κοινωνία, δηλαδή οι άνθρωποι της εκκλησίας – κληρικοί και λαϊκοί- που κινητοποιούνται από την ουσία του ευαγγελικού μηνύματος και που επικαιροποιούν την χριστιανική διδασκαλία με κριτήριο τις σύγχρονες κοινωνικές αναζητήσεις και ανάγκες και τις σύγχρονες κοινωνικές ταυτότητες και με οδηγό την συμπερίληψη ως αναπόσπαστο κομμάτι της αδελφοσύνης.

The acclamation after the consecration of the bread and wine in the Roman Mass has its sources in the liturgical traditions of the East. The introduction of the acclamation beginning in 1968 occurred in an environment increasingly aware of Syrian and Alexandrian liturgical practices, encouraging active participation of the faithful and emphasising the paschal mystery rather than just the Lord’s passion. The reception of the acclamations, through translation, musical form and usage, has varied widely even on the continent of Europe. Imaginative reception in local churches offers some ideas for future development of the acclamation even in the typical edition of the Roman Missal.

The editio tertia emendata of the Paul VI Missal was made available to the Church in 2008. Particularly noteworthy among the many emendationes of this edition is the one that refers to the situation when the bishop celebrates the Holy Mass outside his own diocese. In the Missal published in 2002, it was suggested that this mention should be as follows: et me indigno famulo tuo, et fratre meo N., Episcopo huius Ecclesiae N. In the revised edition it is proposed that the “guest” bishop should mention his brother first (et fratre meo N.), who for him is the bishop of the diocese where he celebrates Mass, and only later mention himself (et me indigno famulo tuo). In doing so, he should also not additionally define the local Church as “N.,” i.e., for example, Varsovian or Washingtonian, which, as such, do not exist, but he should pray for the bishop of “this Church” (huius Ecclesiae), within which he celebrates the liturgy in communion with the universal Church, emphasized by fraternal u...