About the Mass series Vol 2.
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Eucharistic Prayers
Similar to other parts of the Mass
mentioned previously, the Eucharistic prayers too have their roots in the
Jewish traditions particularly the benediction called ‘Yotser’. It began
with the blessing of God the creator, continued with a Sanctus and ended with
prayers of intercession. The Christian prayer closest to the Eucharistic
Prayer was called the ‘Didache’.
Since Vatican 11, there are
four main Eucharistic prayers as well as special ones for different occasions,
such as, children liturgies and for Reconciliation. Nevertheless,
the Eucharistic Prayer is prayed in the plural ‘we come to you…’ or ‘we bring
you…’ because it is the prayer of the whole assembly, even though it is the
priest who prays the words aloud.
All of them have a similar structure
namely:
1. Call upon the Spirit,
2. Words of Institution-
Consecration,
3. Acclamation of Faith,
4. Memorial Prayer and
Offering,
5. Second Invocation of the Spirit
and
6. Doxology.
Eucharistic Prayer 1 was based on the
old Roman Canon, which was written by Saint Ambrose around 4th Century
and was used from 7th century until 1969. Until then, it was
the only Eucharistic Prayer used. The new translation keeps the acknowledgement
of the saints to remind us of their powerful intercession for us.
After Vatican 11, other
Eucharistic Prayers were used, of which Eucharistic Prayer 11 is an adaptation
of the oldest Eucharistic Prayer by Hippolytus of Rome. It is the
shortest of the Eucharistic Prayers. Eucharistic Prayer 111 is a
recasting of a draft of a Eucharistic Prayer, which was to be an alternative
prayer of the Canon. Eucharistic Prayer IV is said to draw its
inspiration from Saint Basil around the 4th Century.
More recently, other Eucharistic
prayers apart from those mentioned above are said, but they all have the
similar structure previously mentioned.
In the newer translation, the
sentences are longer and at times seem wordy. This has been a criticism
levelled at the new translation of the Mass (2010). The other
criticism is that the language is not common place but
loftier. However, these criticisms can be easily overcome if we, as
participants do our homework. By this I mean that we get our prayer books and
read and pray through the texts ourselves in our own prayer
time. Where there are words or phrases that you do not understand,
research them or ask the Holy Spirit to enlighten you as to their true
meaning. When we become familiar with the texts and understand the
true meaning of the words especially words that we might not use in ordinary
speech, then we can appreciate the true meaning and depth even more.
You will also notice that the words
of Consecration have 2 extra words 'of and for' compared to the previous
translation. This is to emphasise that we all share 'of ' the same bread so as
to become one body in Christ. The scriptural reference is I Corinthians 10:17).
The 'for' also draws out the reason we share the one bread, namely it is the
Body of Christ given up for us.
The changes in the words of
consecration of the chalice are important as it emphasises the
interdependence of the invitation, the contents and the purpose
of what Jesus said to His disciples on that night of the Last Supper. This has
been combined into one sentence to connect each of these parts. Using the
word chalice instead of cup highlights the vessel on the altar as well as
matching the frequent use of the word chalice in the Bible.
Do you have a favourite Eucharistic
Prayer that you like to pray at Mass? All of them have a richness to
offer. Why not read each one of them as part of your own personal prayer
life and come to understand the depth the changes of text has to offer?
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