| Part ofa series on the |
| Eucharist |
|---|
 |
Denominational teachings |
TheAnaphora (/əˈnæfərə/),[a]Eucharistic Prayer,[b] orGreat Thanksgiving,[1][c] is a portion of theChristian liturgy of theEucharist in which, through a prayer of thanksgiving, the elements of bread and wine areconsecrated. The prevalent historicalRoman Rite form is called the "Canon of the Mass".
"Anaphora" is aGreek word (ἀναφορά) meaning a "carrying up", thus an "offering"[2] (hence its use in reference to the offering ofsacrifice to God). (This sense is distinct from the usage of "anaphora" inrhetoric andlinguistics to mean a "carrying back".) In the sacrificial language of the Greek version of theHebrew Bible known as theSeptuagint,προσφέρειν (prospherein) is used of the offerer's bringing the victimto the altar, andἀναφέρειν (anapherein) is used of the priest's offeringup the selected portion upon the altar (see, for instance,Leviticus 2:14,2:16,3:1,3:5).
To describe the structure of the Anaphoras as it became standardized from the 4th century, we can look at the structure of the anaphoras in theAntiochene family of liturgies (West Syriac Rite andByzantine Rite)[3]: 6 which display an order and logic that finds no equal elsewhere.[4]: 121 This structure is still valid, with some significant variations typical of each rite, for theCatholic Church,Eastern Orthodox Churches andOriental Orthodox Church, while it was modified, both in the pattern and in the underlying theology, during theProtestant Reformation. Beginning with theOxford Movement of the 1840s and after the Liturgical Reform Movement of the 1950s, a systematic examination of historic anaphoras began and this in turn has caused the reform of many Eucharistic prayers within mainline Protestant denominations.[citation needed]
The structure of the standardized 4th century Antiochene anaphora, which is placed after theoffertory and theCreed and comes before theLord's Prayer, theElevation and theCommunion rites, can be summarized as follows:[3]: 6
This structure can have variations in liturgical families different from the Antiochene one: in theEast Syriac Rites the Epiclesis is just before the final doxology and in Addai and Mari the Institution narrative is missing;[6] the Intercessions can be found after the Preface in theAlexandrian Rite[3]: 6 and even before the Sursum Corda in theMozarabic Rite. An Epiclesis can be found before the Institution narrative in the Alexandrian Rite, and this place of the Epiclesis is the standard in theRoman Canon and in theLatin rites.
The anaphoras are addressed by the Church to theFather, even if in antiquity there were cases of Eucharistic prayers addressed toChrist, as theanaphora of Gregory Nazianzen or partially the Third Anaphora of St. Peter (Sharar).[7] Also, theEthiopian Orthodox Täwaḥədo Church unusually has an Anaphora of theVirgin Mary.[8] Most parts of the anaphora, as the Preface, the Institution narrative, the Epiclesis, are always reserved to the celebrant, a bishop or a priest, while the faithfuls usually sung the Sanctus and some acclamations, which can be more or less frequent and length according to the specific rite. Sometime, particularly in the past, in both East and West the main celebrant said a part of his prayers inaudibly or covered by the choir.
TheEastern Rites know many anaphoras, but each of them is almost completely invariable. On the contrary the Western Church had for centuries only one anaphora, the Roman Canon, but it has variable parts according to the liturgical year, mainly the Preface. In other Latin rites, as in the Mozarabic Rite or theGallican rite also the post-sanctus and the prayer after the Institution narrative till the doxology are completely variable.[3]: 147
Many ancient texts of anaphorae have survived, and even if no more in use, they are useful to trace the history of the anaphorae, and in general thehistory of the Eucharist during the centuries. Most of these texts became parts of anaphorae still in use.
The earlier liturgical texts related to the celebration of the Eucharist are the chapters 9 and 10 of theDidache, even though there is no consensus among scholars if these texts are meant to be a Eucharist or not.[9] We have next theAnaphora of the Apostolic Tradition, called also the anaphora of Hippolytus, the Liturgy of the seventh book of theApostolic Constitutions and theLiturgy of the eighth book of the Apostolic Constitutions that developed in the famous Byzantine Anaphora now part of theLiturgy of St. John Chrysostom, through the lost Greek version of the Anaphora of the Twelve Apostles (of which we have a later Syrian version).
The more ancient text of the Basilean family of anaphoras was found in 1960 in aSahidic Coptic version,[10] possibly a text written bySt. Basil himself, and recent scholars believes that this text, united with the anaphora described inThe Catechisms ofSt. Cyril of Jerusalem, has been the base for theAnaphora of St. James included in theLiturgy of St James.[11] The present Byzantine text of the Anaphora included in theLiturgy of Saint Basil is the final development of this anaphoric family.
In the East the more ancient text is probably the ancient form of theAnaphora of Addai and Mari, followed by theEast Syriac Rite Churches. The third Anaphora (Anaphora of Nestorius) is also in use. Another important source is the anaphora described in theMystagogical Cathecheses ofTheodore of Mopsuestia.[12]
InEgypt we have theAnaphora of Barcellona (and its related Louvain Coptic Papyrus), the Prayer into theEuchologion of Serapion, theDeir Balyzeh Papyrus, theStrasbourg papyrus and the ancientAnaphora of Saint Mark[13] in Greek, which developed in theCoptic Liturgy of Saint Cyril. The Egyptian Anaphoras (known as Alexandrian type Anaphoras) seem to have a distinctive structure in the post sanctus section, which is organized as such: Epiclesis I—Institution Narrative—Anamnesis—Epiclesis II.[14] This structure stands out for having two epicleses surrounding theinstitution narrative, which different from other traditions.[15] Some scholars have argued that the numerous epicleses in the Alexandrian type traditions favors an understanding of consecration as a process, rather than a single moment of consecration.[16]
Scholars find structural similarities in between the Roman and Egyptian anaphoral traditions:[4]: 141 for instance the Barcelona Papyrus, as well as Deir Balyzeh Papyrus, include anepiclesis before theWords of Institution as in theRoman Canon. The earliest text similar to the Roman Canon is the quoted inDe Sacramentis ofAmbrose which include prayers close to the Canon's prayers such asQuam Oblationem,Qui pridie,Unde et Memores,Supra quae - Suplices te.[4]: 140 TheRoman Canon's prayersCommunicantes,Hanc igitur, and the post-consecrationMemento etiam andNobis quoque were added in the 5th century,[17] and it achieved practically its present form when modified byGregory the Great (590-604)[18] (seeHistory of the Roman Canon).
When referring to theWestern Christian uses, the term"Eucharistic Prayer" is more used than"anaphora", and sometime it refers only to the portion of the anaphora starting after theSanctus because the Preface in the Latin rites is variable and follows the liturgical year.
 Part ofa series on |
| Roman RiteMass of theCatholic Church |
|---|
 |
| A.Introductory rites |
|
| B.Liturgy of the Word |
| C.Liturgy of the Eucharist |
|
| D.Concluding rites |
| Ite, missa est |
 Catholicism portal |
Between theCouncil of Trent and the reform of theCatholicliturgy, undertaken in 1969 (seeMass of Paul VI), the only anaphora used in theRoman Rite was theRoman Canon (orCanon of the Mass). For the history of the "Roman Canon" see also the articlesCanon of the Mass,Pre-Tridentine Mass andTridentine Mass.
With introduction in 1969 of theMass of Paul VI, multiple choices of Eucharistic Prayer were allowed, although the authorization of new Eucharistic Prayers is reserved to theHoly See.[19][20][21] All the new Eucharistic Prayers follow the Antiochene structure with the noticeable difference that the Epiclesis is placed, in accordance with the Roman tradition, before the Words of Institution and not after. The first approved Eucharistic Prayers are four:
In the years after the reform ofPope Paul VI other Eucharistic Prayers were authorized:
A typical characteristic of theLatin rites different from theRoman Rite is the great variability of portions of theRoman Canon which change according to the liturgical year and the Mass.TheMozarabic Rite has as variable texts theIllatio (i.e. the Preface), the Post-Sanctus and thePost-Pridie, that is the prayer said between the Institution narrative and the doxology in place of the Intercessions which are placed before the Sursum Corda. In theGallican Rite the Preface is namedContestatio orImmolatio and the Institution narrative is namedSecreta orMysterium[3]: 148
TheAmbrosian Rite during the centuries has lost its ancient variety, even if it maintains a richness of choices for the Preface and its first Eucharistic Prayer is slightly different form the Roman one mainly in the Words of Institution. Recently[when?] two typical additional ancient Eucharistic Prayers have been restored, to be used mainly onEaster andHoly Thursday.
TheFormula Missae of theLutheran Churches includes the following:
(i)Sursum Corda and preface, to 'through Christ our Lord'.
(ii) TheWords of Institution, intoned.
(iii) TheSanctus andBenedictus with theelevation of thebread and thecup.[27]
TheApology of the Augsburg Confession affirmed the Greek Canon, and the Pfalz-Neuburg Church Order (1543), modeled by the Lutheran divinePhilip Melanchthon includes the following Eucharistic Prayer prior to theWords of Institution:[28]
Lord Jesus Christ, thou only true Son of the living God, who hast given thy body unto bitter death for us all, and hast shed thy blood for the forgiveness of our sins, and hast bidden all thy disciples to eat that same thy body and to drink thy blood whereby to remember thy death ; we bring before thy divine Majesty these thy gifts of bread and wine and beseech thee to hallow and bless the same by thy divine grace, goodness and power and ordain [schaffen] that this bread and wine may be [sei] thy body and blood, even unto eternal life to all who eat and drink thereof.[28]
The Order of the Mass produced under the liturgical reforms of the Lutheran divineOlavus Petri, expanded the anaphora from theFormula Missae, which liturgical scholar Frank Senn states fostered "a church life that was both catholic and evangelical, embracing the whole population of the country and maintaining continuity with pre-Reformation traditions, but centered in the Bible's gospel."[28]
The 1662Book of Common Prayer "has 1 Eucharistic Prayer, 1 form of the Prayers of the People, 1 form of Confession, 6 Concluding Collects, 2 Prayers for the Monarch, 1 Decalogue, 1 Creed, 1 Lord’s Prayer, and 2 Post-Communions."[29]
TheUnited Methodist Church has twenty-two Eucharistic Prayers that are modeled on the pattern of the Antiochene pattern; these are contained in theBook of Worship.[30] The "notion of a sacrifice of praise and thanksgiving", dating back toIrenaeus, is emphasized in the United Methodist Church's "anamnesis and offering: 'And so in remembrance of these your mighty acts in Jesus Christ, we offer ourselves as a holy and living sacrifice, in union with Christ's offering for us, as we proclaim the mystery of faith: Christ has died...'"[30] The Methodist Rite, as with the Presbyterian liturgy, places theMemorial Acclamation "after the anamnesis and offering".[30][31] In both theMethodist Church of Great Britain and the United Methodist Church, the "post-Sanctus transitioned almost immediately to theInstitution Narrative".[32] In addition, the "offering was our sacrifice of praise and thanksgiving, and ourselves," reflecting the theology ofThomas Cranmer and Methodism'sAnglican heritage in general.[32]
This important liturgical family includes many well studied historical anaphoras, as theAnaphora of the Apostolic Tradition, the Liturgy of the seventh book of theApostolic Constitutions and theLiturgy of the eighth book of the Apostolic Constitutions. The main currently used anaphoras belonging to this family are the following, divided by rite:
TheByzantine Rite uses three anaphoras, which are the core part of theDivine Liturgies which take the same name:
The anaphora is introduced with the Opening Dialogue between priest and choir/congregation:[33]
While the above response is sung, the priest begins to pray the first part of the anaphora quietly, although in some places this is said aloud. This section, corresponding to the Preface in the Roman Rite, gives thanks to God for the mysteries of creation, redemption, and sanctification. It is followed by the choir and congregation singing the Sanctus.
After the Sanctus follows a recapitulation ofsalvation history, especially theIncarnation, and leads into the words of Jesus over the bread and wine at the Mystical Supper, as Eastern Christians often refer to theLast Supper: "Take, eat, this is my body, which is broken for you, for the forgiveness ofsins." and "Drink ye all of this; this is my blood of theNew Testament, which is shed for you and for many for the forgiveness of sins." The priest always says these words aloud, and the congregation and choir respond: "Amen."
The priest continues with the Anamnesis in that it references Jesus' command, at least implicitly, to "do this in memory of me" and states that the gifts of bread and wine are offered to God in memory of Jesus' life, death,resurrection, andsecond coming. It culminates with the Oblation in which the bread and wine is lifted up while the priest exclaims: "Thine own of thine own we offer unto thee on behalf of all and for all."
While the people sing a hymn of thanksgiving and supplication, the priest prays the epiclesis. God the Father is invoked to send down the Holy Spirit in order to, according to theDivine Liturgy of St.John Chrysostom, "...make this bread the precious Body of thy Christ... And that which is in this cup the precious Blood of thy Christ... Changing them by thy Holy Spirit." This is the most solemn point of the anaphora, as it is from that point on the bread and wine are considered to be the literal body and blood of Christ and not from theWords of Institution as in some other traditions.
The rest of the anaphora consists of a lengthy set of intercessions for the Church, its bishops and other clergy, the leaders of nations, the faithful departed, and the Church as a whole, as well as commemorations of the Saints, especially the Blessed Virgin Mary, John the Baptist, the saint being commemorated that day, and "Forefathers, Fathers, Patriarchs, Prophets, Apostles, Preachers, Evangelists, Martyrs, Confessors, Ascetics, and for every righteous spirit in faith made perfect." In the Byzantine Rite the anaphora, whether that of St. John Chrysostom or St. Basil, ends with the following doxology sung by the priest: "And grant us with one mouth and one heart to glorify and hymn thine all-honorable and magnificent name, of the Father, and of the Son, and of Holy Spirit, now and ever and unto ages of ages." The congregation and choir respond: "Amen."
The anaphoras currently used by theSyro-Antiochene Rite (orWest Syriac Rite) are numerous and the main are:[34]
The AntiocheneMaronite Church is one of the richest in the number of anaphorae contained in its Liturgy, most of them belong to the tradition of the Antiochene rites. There are at least seventy-two Maronite Anaphorae.
TheArmenian Rite, used mainly by theArmenian Apostolic Church, uses currently the Anaphora of St.Athanasius.
The only anaphora still in use within theAlexandrian Rite is the Liturgy of SaintCyril the Great, which is a revision of the first Alexandrian Liturgy composed bySaint Mark. TheEthiopian Orthodox Church makes use of no less than 14 official anaphoras. Some Ethiopianmonasteries use additional Anaphoras as a local practice. TheCoptic Church has since started to use West Syriac Anaphoras such as the Egyptian Liturgy of St. Basil (most often used) and the Anaphora of St. Gregory the Theologian.
The most important and currently used anaphorae (Qudashe) of theEdessan Rite (Babylonian Rite or East Syriac Rite) are the following:[35]
The virtue of the way in which the United Methodist prayers are formulated is that the cue phrases which lead into the Sanctus and the Sanctus and the acclamation are standard in all the prayers, so that it is not necessary for congregations to have the full printed text of the prayers to know when to respond. The memorial acclamation is also placed, as in the Presbyterian prayers, after the anamnesis.The United Methodist Hymnal also provides a rite in traditional language; here the eucharistic prayer is a slight adaptation of the Scottish rite of 1637 (which places the epiclesis before the institution narrative).
Finally, two Methodist Eucharistic Prayers may be mentioned. The British Methodist Church published a new eucharistic liturgy in 1975. It contained only a single Eucharistic Prayer, without Proper Prefaces. The post-Sanctus transitioned almost immediately to the Institution Narrative. The offering was our sacrifice of praise and thanksgiving, and ourselves (very Cranmerian), and the petition for the Spirit was indirect: 'Grant that by the power of the Holy Spirit we who receive your gifts of bread and wine may share in the body and blood of Christ.' The United Methodist Church, USA, publishedWe Gather Together (I980). The Eucharistic Prayer in the alternative rite, like its British counterpart, swiftly transitioned to the Institution Narrative.
| International | |
|---|---|
| National | |
| Other | |
