Liturgically Speaking: The Eucharistic Prayer, Part II

In our last article, we saw the at main elements of the Eucharistic Prayers include the epiclesis, the institution narrative and consecration, the anamnesis, the oblation, intercessions, and the concluding doxology.  We will follow Eucharistic Prayer III as a model as we look at these different elements.  The words of Eucharist Prayer III will be in bold, while some brief commentary will appear in italics.

You are indeed Holy, O Lord, (Recall that the Eucharistic Prayer follows the Sanctus, in which we acclaim God as “Holy, Holy, Holy.”  The Eucharistic Prayer begins on the same thought of God’s holiness.  Notice also that the Eucharistic Prayer is not addressed to the assembly; the priest is not speaking to us.  It is a prayer addressed to God the Father.)

and all you have created rightly gives you praise, for through your Son our Lord Jesus Christ, by the power and working of the Holy Spirit,

you give life to all things and make them holy, and you never cease to gather a people to yourself, so that from the rising of the sun to its setting

a pure sacrifice may be offered to your name. (This is an allusion to Malachi 1:11, which says, “From the rising of the sun to its setting, my name is great among the nations; Incense offerings are made to my name everywhere, and a pure offering; For my name is great among the nations, says the LORD of hosts.”  This is a prophesy that among the nations, or gentiles, there would one day be a pure sacrifice in all places and at all times.  Early Christians saw in the words of Malachi a prophesy of the Eucharist, which is the sacrifice among the nations that would supersede those sacrifices offered in the Temple in Jerusalem which could never take away sin.)

Therefore, O Lord, we humbly implore you:

by the same Spirit graciously make holy

these gifts we have brought to you for consecration,

that they may become the Body and Blood

of your Son our Lord Jesus Christ,

at whose command we celebrate these mysteries. (This is the epiclesis.  The priest calls upon the Holy Spirit to effect the transformation of our gifts of bread and wine into the body and blood of Christ.)

For on the night he was betrayed

he himself took bread,

and, giving you thanks, he said the blessing,

broke the bread and gave it to his disciples, saying:

TAKE THIS, ALL OF YOU, AND EAT OF IT,

FOR THIS IS MY BODY,

WHICH WILL BE GIVEN UP FOR YOU.

In a similar way, when supper was ended,

he took the chalice,

and, giving you thanks, he said the blessing,

and gave the chalice to his disciples, saying:

TAKE THIS, ALL OF YOU, AND DRINK FROM IT,

FOR THIS IS THE CHALICE OF MY BLOOD,

THE BLOOD OF THE NEW AND ETERNAL COVENANT,

WHICH WILL BE POURED OUT FOR YOU AND FOR MANY

FOR THE FORGIVENESS OF SINS.

DO THIS IN MEMORY OF ME. (This whole section is the Institution Narrative, that is, it recalls the events of the Last Supper at which Christ instituted the Most Holy Eucharist and commanded that it be done perpetually in memory of Him. Christ’s words, “This is my body; this is my blood,” which are presented in all caps above, are traditionally seen in the Western Church as the essential words of consecration through which, by the power of the Holy Spirit, mere bread and wine are transubstantiated into the body and blood of Christ.)

           

The memorial acclamation follows.  The expression mysterium fidei is exclaimed at this point: “The Mystery of Faith!”  Through our response, we bear witness to an encounter with the Risen Lord:  “Save us, Savior of the world, for by your Cross and Resurrection you have set us free.”