![]() The missal combined all of these texts (and sometimes music) in a single book for the bishop or priest. The cantor might have had at his disposal a cantatorium, which contained only the music required to fulfill his role: intonations and solo verses of Graduals, Alleluias, and Offertories, as well as all the music for the Tracts, which latter were solo chants. The gradual (also antiphonarium missae) was a comprehensive book of music for the Mass (initially devoid of notation). The gospel was chanted by the deacon, either directly from a book of the Gospels or from an evangeliary with the appointed readings for Sundays, feasts, and some weekdays (especially during Lent). The epistle (or Old Testament reading) was chanted by the subdeacon, either from a biblical codex or from an epistolary with the prescribed passages copied out in liturgical order. The celebrant (bishop or priest) read the variable prayers of the Mass and the invariable Canon from a sacramentary, which might also contain blessings and prayers for sundry occasions. At Mass each of the main participants (bishop or priest, deacon, subdeacon, cantor, choir) had a specific role and a specialized book corresponding to that role. Understanding the medieval liturgy involves moire than the consideration of books with music. It also attempts to convey some idea of the richness and diversity of the manuscript sources of the Latin liturgy of the Middle Ages. This chapter provides an introduction to the two principal liturgical observances of the medieval church: Mass and Office. Other people may share different kinds of experimental liturgies the ones which are shown here have followed, as I have said, an ecumenical approach. However, long before the call, many congregations have already had experiments of their own. The General Convention calls for experimentation at the basis level, under the supervision of the bishops. Most of them have been tried in practice. ![]() The proposed changes are not merely theoretical. My strategy is to take the 1979 BCP, analyse thematically its parts, describe its ecumenical flaws and strengths – how did this change distance the Episcopal Church from other Churches ? how did that change help the Christian unity ? how does that element manifest the one faith of the Church catholic ? – and prospect a better way of correcting the errors in the future, and of preserving what is good. Therefore, my objective is to offer to the public an informed opinion about additional guidelines to follow for the BCP revision, bearing in mind the unity of the Christians. As for the ecumenism, Christian unity has been under inner attack almost since the Pentecost, but notwithstanding the “ecumenical winter” which we see now, there is reason to believe that opportunities such as the BCP revision may be open doors to an ecumenical spring. In spite of this, I believe that the love of God goes hand in hand with the love for the neighbour, and our Lord Jesus Christ seems to have accepted one-year salary’s worth of perfume on his body from a friend, although others argued that it could have been put to better use. For these groups, as opposite as they seem to be, ecumenism and liturgy are first-world problems. some others do not understand why the Episcopalians would still compromise with misogynist, homophobic, and other lesser enlightened Christians. I know from experience that for many people inside or outside the Episcopal Church, ecumenism is irrelevant for some, the Episcopal Church has crossed too many lines : women’s ordination, same-gender marriage, a few controversial clergy-persons etc. Unlike other propositions of BCP revision, my prospect is thoroughly ecumenical. The General Convention has given green light to a project that had been simmering over all on the basis level of the Church. The last General Convention of the Episcopal Church of the United States of America, of July 2018, has approved the measure A068 Plan for the Revision of the Book of Common Prayer.
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