Contents Instructions 1 EucharisticPrayerI 3 EucharisticPrayerII 15 EucharisticPrayerIII 21 EucharisticPrayerIV 27 EucharisticPrayerforReconciliationI 33 On May 27, 1971, Divine Worship explained the problem to Pope Paul VI, suggesting that the issue needed to be more carefully studied: “We hear that the Liturgical Institute of Paris has collected and studied over two hundred Eucharistic Prayers… If the Holy Father agrees, the Congregation would like to undertake a systematic collection of all the existing material and study it…so that it may have a clear grasp of the dimensions of the problem and be able to tackle it with greater clarity and on a solid basis” (Bugnini, p.467). The text cited is on p.617. The Secretary of State was obliged to intervene, to diplomatically rebuke the Congregation for Divine Worship, and to do some damage control. 8 Cf. By formalism I mean the desire to observe the prescribed rituals, but to get them done as quickly as possible so as to move on to more important things. The priest always says these words aloud, and the congregation and choir respond: "Amen. Although they were disappointed that their suggestions had not been well received, they persisted in their recommendation that episcopal conferences be given permission, under certain conditions, to compose new Eucharistic Prayers. Copyright © 2020 Adoremus. 10 Bernard Botte, “Où en est la réforme du Canon de la Messe?“, Les Questions Liturgiques et Paroissiales 49 (1968) 138-141. Eucharistic Prayer III is also used quite often, especially on Sundays and feast days. Church teaching places the origin of the Eucharist in the Last Supper of Jesus with his disciples, at which he is believed to have taken bread and given it to his disciples, telling them to eat of it, because it was … 6 Both texts are conveniently cited in Cipriano Vagaggini, The Canon of the Mass and Liturgical Reform (Staten Island, NY: Alba House, 1967), pp.76-83. Bugnini, pp. Part I of this three part essay, which appeared in the September issue, began the history of the multiplication of alternatives to the Roman Canon (now known as Eucharistic Prayer I). When this Eucharistic Prayer is used in Masses for the Dead, the following may be said: † remember your servant N. whom you have called (today) from this … 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. 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. 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) :6 which display an order and logic that finds no equal elsewhere. On the contrary, it is judged that the wiser course is to counsel a more complete catechesis on the real nature of the eucharistic prayer…”22. Vagaggini’s proposals were then examined by the entire study group, various periti, and the Fathers of the Consilium. The argument about variety is not foolproof, however. What became evident was that the right hand did not know what the left hand was doing. In any case, the response of the Synod was largely favorable. These directives were rather restrictive, insisting that proper procedure be followed, and stressing that “only the four anaphoras contained in the Missal are to be regarded as official and definitive” (Bugnini, p.483). 12 For a measured critique of Vagaggini’s proposals, cf. 449-450). DOL #248, pp.623-629. So “[w]ith this green light from the Holy Father, the Consilium set to work immediately.”. 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. 20 For the complete text, see Bugnini, p.474. The most important and currently used anaphorae (Qudashe) of the East Syriac Rite (Babylonian Rite) are the following:. The Dutch bishops chose eleven Eucharistic Prayers out of the many in circulation and published them for official use (November 11, 1969). The point is that, even in terms of the Eucharistic Prayers, priests (and people) tend to choose sameness over variety. This is one of Vagaggini’s arguments: For example, suppose the canon were said out loud in the vernacular today, in keeping with the spirit of the liturgy and as a means of giving full spiritual benefit to the people…. 25 (At the end of 1977 the permission was extended to 1980 and then indefinitely). Since I rely heavily on Bugnini’s account of this period and quote him frequently, all citations of his work will henceforth appear in the body of the text. He had an audience with Pope Paul on December 21, 1972, in which he explained the position of Divine Worship: the Church was faced “with a widespread phenomenon which, it seems, cannot be handled by simply prohibiting it or by ignoring it, but only by channeling it so that the Holy See can still be in control.” The Pope then stated his decision: “No to any further experiments. that the Congregation for Divine Worship should prepare guidelines for the episcopal conferences to use in making their own judgments). The lists of saints are too local; 3. The Eucharist … b. Later, those changes would be introduced into the Roman canon as well. The Eastern Rites know many anaphoras, but each of them is almost completely invariable. 3. In the East the more ancient text is probably the ancient form of the Anaphora of Addai and Mari, followed by the East Syriac Rite 4) Eucharistic Prayer IV has an unchangeable preface…. The complete disregard of authority is one of the salient characteristics of the Zeitgeist of the late 1960s. 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. How much more time does it add to the Mass: three or four minutes perhaps? 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. After laying out the situation concerning privately composed Eucharistic prayers and their abusive nature, the circular letter says: “After all the factors have been fully weighed, the decision is that at this time it is not advisable to grant to the conferences of bishops a general permission to compose or approve new eucharistic prayers. What we have here, says Jungmann, is the personal theology of the author (emphasis added), not the universal theology of the Church.31 In addition, it must be noted that while Vagaggini’s pneumatological preoccupation is in itself praiseworthy, it is anachronistic to blame an ancient text for lack of clarity in this area, especially when the Roman canon was composed quite outside of the ambit of fourth-century doctrinal controversies over the nature and role of the Holy Spirit. Official documents published by the Consilium in order to justify the change, repeat this same line of argument. 5) Are the guidelines set down in Chapter VI for preparing and evaluating Eucharistic Prayers acceptable? If taken at face value, this decision would leave the Roman canon primacy of place, while adding several other Eucharistic prayers to the repertoire in a subsidiary role. 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. that the Congregation for Divine Worship should prepare models of its own), 4) Is the solution proposed in n. 29b acceptable? Of course, post hoc does not necessarily mean propter hoc. The Eucharistic Prayer is the heart of the Liturgy of the Eucharist. 15 Prece eucharistica: Notitiae 4 (1968) 156. 6. ", The anaphoras currently used by the Syro-Antiochene Rite (or West Syriac Rite) are numerous and the main are:. The History of the Eucharistic Prayer 20 Part Two: The Parts of the Eucharistic Prayer … A personal anecdote can illustrate the point nicely. The accout of what happened to the Roman Canon continues in Part II following. e. The publication of the new Eucharistic Prayers was delayed, however. The most notable example of this advancement in liturgical studies is the edition by Anton Hänggi and Irmgard Pahl of Prex Eucharistica, an anthology of anaphoras and anaphora-type prayers from the Jewish liturgy, the New Testament, ancient texts of the early patristic period, oriental anaphoras of the various eastern liturgical families and western anaphoras of both the Roman and non-Roman western rites. 7 I am following the story as given by Annibale Bugnini, The Reform of the Liturgy: 1948-1975 (Collegeville: The Liturgical Press, 1990), pp.105-107. 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. One could recommend that priests read and study in this area, but practically speaking, most priests have little time for extra study. For the official texts, cf. For the English translation, cf. note 6. 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