International Commission on English in the Liturgy, Documents on the Liturgy: 1963-1979 (Collegeville: The Liturgical Press, 1982), #241, pp.608-609. The History of the Eucharistic Prayer 20 Part Two: The Parts of the Eucharistic Prayer … V. The Lord be with you. In order to prepare these texts, another study group was set up. 2. (Note the pattern: unauthorized experimentation first, pressure for permission later). (1940). The Eucharistic Prayer is itself the highest point of the Mass because it is through the Eucharistic Prayer that the words of consecration are prayed over the bread and wine – it is here that Christ becomes truly and substantially present for us. In Egypt we have the Anaphora of Barcellona (and its related Louvain Coptic Papyrus), the Prayer into the Euchologion of Serapion, the Deir Balyzeh Papyrus, the Strasbourg papyrus and the ancient Anaphora of Saint Mark[11] in Greek, which developed in the Coptic Liturgy of Saint Cyril. Online Edition – Vol. Bugnini, p.465). In addition, the somewhat condescending note about a more educated congregation, if taken seriously, would limit its use even further). Meanwhile, at the official level, the Consilium (the group responsible for implementing the Council’s decree on the liturgy, Sacrosanctum Concilium) and “Study Group 10″ (concerned with revision of the Roman Missal) were also considering alternatives to the traditional Canon. 3) Is it enough that the Holy See should provide some models to be adapted by the episcopal conferences? 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 the Antiochene family of liturgies (West Syriac Rite and Byzantine Rite) [2]:6 which display an order and logic that finds no equal elsewhere. The Flemish-speaking bishops of Belgium did the same, but limited the selection to five (November 1, 1969). In more recent American editions of the Roman Missal, in addition to the four already mentioned, there are five others included in the appendix: two for Reconciliation and three for Masses with children. the Roman Canon, may always be used; its use is particularly suited to days assigned a proper Communicantes or a proper Hanc igitur; to feasts of the apostles and saints mentioned in this Prayer; also to Sundays, unless pastoral reasons call for a different eucharistic prayer. Not willing to wait for the word from Rome, however, many individuals and groups simply went ahead on their own. 20 For the complete text, see Bugnini, p.474. The first reason is quite straightforward. The first approved Eucharistic Prayers are four: In the years after the reform of Pope Paul VI other Eucharistic Prayers were authorized: A typical characteristic of the Latin rites different from the Roman Rite is the great variability of portions of the Roman Canon which change according to the liturgical year and the Mass. Although the documents of the Second Vatican Council did not mention new Eucharistic prayers, private initiatives to revise the Roman Canon and/or to compose new Eucharistic Prayers were being made as early as 1963 by theologian Hans Küng. The Anaphora is the most solemn part of the Divine Liturgy, or the Holy Sacrifice of the Mass, during which the offerings of bread and wine are consecrated as the body and blood of Christ. Over the last 15 years, the Monastery di San Benedetto has grown, attracting new vocations and pilgrims from around the world. The Apostolic See will not refuse to consider lawful needs within the Roman Rite and will accord every consideration to the petitions submitted by the conferences of bishops for the possible composition in special circumstances of a new eucharistic prayer and its introduction into the liturgy. If only a few priest so far are aware of these issues, it is because many have had their awareness blunted by routine and a more or less mechanical recitation (even if in a general spirit of devotion) of a text in a dead language. In January of 1967, those in authority agreed that some of the requests of the Dutch Conference had to be granted: among those requests, the translation of the Canon and the study and eventual approval of three new anaphoras. scholars think this is the way that the Sanctus entered the tradition of eucharistic prayers. While it is true that a certain amount of variety helps to retain the interest of the listener, too much variety can be destructive of one of the basic norms of any ritual action: its repeatability. that the Congregation for Divine Worship should prepare guidelines for the episcopal conferences to use in making their own judgments). Sacrosanctum Concilium (December 4, 1963), Article 37 of the Schema on the Liturgy (in the final document it would be numbered article 50), treats of the Ordo Missae. 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." The present Roman canon sins in a number of ways against those requirements of good liturgical composition and sound liturgical sense that were emphasized by the Second Vatican Council. [3]:121 This structure is still valid, with some significant variations typical of each rite, for the Catholic Church, Eastern Orthodox Churches and Oriental Orthodox Church, while it was modified, both in the pattern and in the underlying theology, during the Protestant Reformation. Vagaggini summarizes his argument in these words: The defects are undeniable and of no small importance. 2) Because of its distinctive features, Eucharistic Prayer II is better suited to weekdays or to special occasions. Cassian studied music before joining the monastic community of Saint Meinrad in 1974. The Eucharistic Prayer itself was not originally a concern of the Consilium, but rather the revision of the Ordo Missae. Signals were unclear, however, since the Congregation for Divine Worship gave permission for quite a number of Eucharistic Prayers for special groups and special occasions.19. Bugnini attributes the delay to the “usual interferences.” In addition, the Secretary of State insisted on January 28, 1968, that a suitable instruction be issued along with the new texts. Because matters still remained unsettled, and unauthorized Eucharistic Prayers continued to be used, the Secretariat of State on April 22, 1975, sent some directives and guidelines to the Congregation for Divine Worship in order to deal more effectively with these problems. [6] 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. On November 17, 1972, the Secretary of State sent the draft Instruction to the Congregation for the Doctrine of the Faith. c. July 10, 1967: In view of the forthcoming Synod of Bishops, Pope Paul VI wrote to the Consilium with these instructions: “You are authorized to prepare a booklet [containing the new anaphoras] that is to be given to the Fathers of the coming Synod; all things considered, however, it is advisable that the formula of consecration not be changed.”13. In the voting itself, a number of votes placet iuxta modum expressed the same reservations. What happened is long in the telling, because the period of liturgical history in question is involved and complex. The Secretary of State responded on January 31, 1973, saying: “The substance of the letter is fine, but it needs to be milder in form, and the doctrinal and pastoral reasons for the decision should also be given” (Bugnini, p.474). On June 22, 1971, a reply came from the Secretary of State: “Given the extent of the indiscriminate use of unapproved Eucharistic Prayers, the Holy Father wishes that a careful study be made of the problem in all its aspects, in order to find a solution that will remedy this serious situation of undisciplined liturgical practice” (Bugnini, p.467). With this green light from the Holy Father, the Consilium set to work immediately. The text cited is on p.617. 24 For information about the composition of these texts, cf. Between 1965 and 1966, before the vernacular was permitted for the canon, translations of the canon and texts of new Eucharistic Prayers were already circulating in Holland.7. Bugnini describes the situation for us: The Roman Canon was the most sensitive and complex problem of all. (This norm, in effect, reduces the use of the Roman canon to a few special occasions). Diverse forms of the Eucharistic prayer … 32 Bernard Botte reports a commonplace opinion in circulation in 1968 about the Roman canon: “On le comparait à un vieil édifice qui, au cours des âges, s’était surchargé d’ornement superflus qui en avaient détruit l’harmonie. Within the Church, the theological structure existing immediately prior to the Council, which in its general presentation had perhaps had been overly defensive and overly synthesized, collapsed very quickly, being replaced by a new wave of theological experimentation and progressivism. But how much longer can this state of affairs continue? the Preface), the Post-Sanctus and the Post-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. He founded his monastic community in Rome in 1998 and transferred it to Norcia in the year 2000. The main currently used anaphoras belonging to this family are the following, divided by rite: The Byzantine Rite uses three anaphoras, which are the core part of the Divine Liturgies which take the same name: The anaphora is introduced with the Opening Dialogue between priest and choir/congregation:[23]. 6. 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." Advent, Lent, Easter. (*Note: In Eucharistic Prayers I-III, one of dozens of different prefaces can be selected, as appropriate for the liturgical season or the feast being celebrated. How much more time does it add to the Mass: three or four minutes perhaps? From October 1971 to March 1972, this special Study Group met several times, producing a working document of some one hundred pages analyzing the problem and proposing solutions. Bugnini, pp. This important liturgical family includes many well studied historical anaphoras, as the Anaphora of the Apostolic Tradition, the Liturgy of the seventh book of the Apostolic Constitutions and the Liturgy of the eighth book of the Apostolic Constitutions. It can make this contribution: the clarification of this or that point, and it is also useful to strengthen courage for a true reform. Each eucharistic prayer has its own internal logic, its own way of unfolding the sacrifice and paschal mystery. The earlier liturgical texts related to the celebration of the Eucharist are the chapters 9 and 10 of the Didache, even though there is no consensus among scholars if these texts are meant to be a Eucharist or not. Private initiatives to revise the Roman Canon or compose new Eucharistic Prayers (1963-1968), Private initiatives, however, to revise the Roman canon were already being made. Vagaggini’s book — in spite of everything — is an important piece of work. The people remain standing. The Ambrosian 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. V. Let us give thanks to the Lord our God. The more ancient text of the Basilean family of anaphoras was found in 1960 in a Sahidic Coptic version,[8] possibly a text written by St. (1959): 222-226. Bugnini interprets the matter thus: “The intention was that the Congregation should adhere strictly to the juridical procedure of the Roman Curia. Special requests continued to come in from Belgium and the Netherlands in order to obtain official approval for the experimental anaphoras which had been in use since 1969 (cf. In western Christian traditions which have a comparable rite, the Anaphora is more often called the Eucharistic Prayer for the four modern anaphoras in the Latin liturgy, with the first anaphora having the additional name of the Roman Canon. 2 For a later historical survey which mentions this intervention, cf. 4. A sixth reason for the change from one Eucharistic Prayer to many is a very simple shift from old-rite formalism to new-rite formalism. Although it is provided with its own Preface, this Eucharistic Prayer may also be used with other Prefaces, especially those that present an overall view of the mystery of salvation, … Its prohibition must be accepted” (Bugnini, p.474). The congregation and choir respond: "Amen. 3. R. And with your spirit. This section, corresponding to the Preface in the Roman Rite, gives thanks to God for the mysteries of creation, redemption, and sanctification. Another important source is the anaphora described in the Mystagogical Cathecheses of Theodore of Mopsuestia.[10]. In a very schematic way, these are the steps which the texts of the new Eucharistic Prayers went through in order to receive final approval (cf. I really did not believe it. Decorative trim is added “just because”. In some languages, the Anaphora is not distinguished from the Eucharistic Prayer, namely: Eucharistic Prayer in Western Christianity, Anglican Communion and Western Rite Orthodoxy. This is the usual name for this part of the Liturgy in Greek-speaking Eastern Christianity. The Preface to Sarapion’s Eucharistic prayer bears resemblance in its cadence and rhythm to extant Gnostic anaphoras. messages and emissaries between the Netherlands and Rome in order to resolve the problem. Bugnini reports that the Secretary of State, Cardinal Cicognani, wrote to the president of the Consilium, Cardinal Lercaro, on October 25, 1965 and again on December 10, 1965, urging extreme caution (Bugnini, p.152, n.30). A year earlier, the Indonesian bishops had given approval to ten Eucharistic Prayers (October 24, 1968). Today, we focus on the center and high point of the Mass — the eucharistic prayer (GIRM, n. 78) in which the whole assembly joins with Christ in offering his sacrifice and in praising God. One could recommend that priests read and study in this area, but practically speaking, most priests have little time for extra study. So “[w]ith this green light from the Holy Father, the Consilium set to work immediately.”. The Eucharist as Presence 6. It leaves the impression of a series of discrete, merely juxtaposed prayers; it requires a degree of reflection for a grasp of their unity. For more information, cf. * The Roman Missal gives plenty of room for adaptation already.20. First, they are dialogues between God and the gathered assembly… Because of these differences, it is essential that eucharistic liturgy be studied from a historical perspective. Draft texts went back and forth between the Congregation for Divine Worship, the Congregation for the Doctrine of the Faith and the Secretariat of State (cf. Bugnini reports that “the group held its fourth and final meeting on September 25-26, in a somewhat “disheartened” atmosphere” (Bugnini, p.473). In Eucharistic Prayer I, or the Roman Canon, the prayer Te igitur (We come to you, Father) is said by the principal celebrant alone, with hands extended. 28 Anton Hänggi – Irmgard Pahl, Prex Eucharistica: Textus e Variis Liturgiis Antiquioribus Selecti, Fribourg: Éditions Universitaires, 21968. The Antiochene Maronite 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. The Eucharist as Meal 4. After having studied how we got from one Eucharistic Prayer to many, and after offering some reasons as to why things happened the way they did, it is now time to pose the question: how should we respond to the situation? For example, the guidelines issued on June 2, 1968 to assist catechesis on the anaphoras of the Mass say: In the existing Roman Canon its unity and the logical sequence of its ideas are not immediately or readily perceptible. Eucharistic Prayer III is also used quite often, especially on Sundays and feast days. … In any case, neither the Schema nor the final text of Sacrosanctum Concilium make any mention of new Eucharistic Prayers. Cf. The liturgical anarchy that ensued left traces which are still in evidence today. 1) Eucharistic Prayer I, i.e. The Roman Canon would be burdensome if recited aloud, because it is always the same; 2. [20][21] In both the Methodist Church of Great Britain and The United Methodist Church, the "post-Sanctus transitioned almost immediately to the Institution Narrative". 11 Il canone della messa e la riforma liturgica, Torino-Leumann: Elle di Ci, 1966. Bugnini personally, however, lobbied the Holy Father to make some sort of positive gesture even if the entire request could not be granted: namely, that Belgium be allowed one of the five anaphoras requested, and that the Netherlands be allowed continued use of the Eucharistic Prayer that had already been approved for the Dutch Pastoral Colloquium the year before. What became evident was that the right hand did not know what the left hand was doing. In the process of the work, the question of the … The Canon is unsatisfactory from a stylistic viewpoint.”, Despite pressure from advocates of alternative prayers, Pope Paul VI objected to changing the Canon. The Netherlands received permission on August 16, 1974 for a new Eucharistic Prayer on the occasion of a Pastoral Colloquium held November 1, 1974. The Congregation for Divine Worship was the first to take the initiative, and within a matter of days, asked the Pope on May 3, 1973, “for permission to prepare one or two formularies for Masses with children, and he granted it” (Bugnini, p.478). God the Father is invoked to send down the Holy Spirit in order to, according to the Divine 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." 4 Hans Küng, “Das Eucharistiegebet: Konzil und Erneuerung der römischen Liturgie“, Wort und Wahrheit 18 (1963) 102-107. Bugnini says why: In the meantime, others made their voices heard in opposition to approval of new Eucharistic Prayers: a group of theologians on the International Theological Commission (October 11), a French archbishop, and those consultors of the Congregation for Divine Worship who had cast a negative vote at the study sessions. Between the Council of Trent and the reform of the Catholic Mass (liturgy), undertaken in 1969 (see Mass of Paul VI), the only anaphora used in the Roman Rite was the Roman Canon (or Canon of the Mass). * The Holy See does not unqualifiedly exclude the possibility of approving a new anaphora, but its preparation and promulgation must be agreed on in advance with the Holy See. What Is the Eucharistic Prayer, and What Is So August, Stark, Sacred, Majestic, and Awesome about It Anyway? The Sanctus. In addition, the Congregation for Divine Worship was to send a letter to the presidents of the episcopal conferences indicating that each conference could choose one prayer from each category. Basil himself, and recent scholars believes that this text, united with the anaphora described in The Catechisms of St. Cyril of Jerusalem, has been the base for the Anaphora of St. James included in the Liturgy of St James. 4) Eucharistic Prayer IV has an unchangeable preface…. The Second Vatican Council happened to coincide with a period in western history marked by a profound and revolutionary upheaval in societal thought and mores. Especially if said aloud, the Roman Canon would become burdensome due to its very changelessness and to some elements that are too narrowly local, such as the lists of the saints…. There are at least seventy-two Maronite Anaphorae. The historical description of what happened in order to move from a monolithic and millennial tradition of a single Eucharistic Prayer to a new situation of many different prayers, is long and complex in its many stages. 26. e. The publication of the new Eucharistic Prayers was delayed, however. 449-450). [5] Also, the Ethiopian Orthodox Täwaḥədo Church unusually has an Anaphora of the Virgin Mary. The combination of secular and theological forces in the late sixties had no little effect on the liturgy. In spite of these objections to the Roman canon, however, the Consilium made the prudential judgment that it was too dangerous to tamper with the text, and that it was better therefore to provide a few alternatives in order to respond to the defects mentioned, and to provide some variety. R. We lift them up to the Lord. 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