Academic Reading
1/22/26
Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 9: The Egyptian Anaphora of St. Basil." (pp. 67-73). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
The anaphora of St. Basil, available in ancient manuscripts in Greek and Coptic, is in our time the most commonly used of the three options in the Coptic Church (Jasper & Cuming 1990, p. 67). Scholarship since 1932 has concluded this is an earlier version of a Byzantine anaphora, rather than being a later abbreviation of it. The Coptic anaphora is adapted as the third prayer in the 1969 Roman rite and the fourth of Rite II in the 1979 American Book of Common Prayer.
Jasper and Cuming take the anaphora to date from the fourth century, though our earliest manuscript is seventh century (Jasper & Cuming 1990, p. 67). The institution narrative is present, with 1 Corinthians 11:26 added. The resurrection is not present (Jasper & Cuming 1990, p. 68). The prayer asks for the Holy Spirit to bless the elements but not for a change into body and blood. The Sanctus and intercessions are both present, counter to Apostolic Traditions.
After a brief bibliography (Jasper & Cuming 1990, p. 69), Jasper and Cuming provide a translation of the anaphora.
1/22/26
Jasper, R.C.D. & Cuming, G.J. (1990). "Chapter 9: The Egyptian Anaphora of St. Basil." (pp. 67-73). In Prayers of the Eucharist: Early and Reformed. 3rd Edition, Revised and Enlarged. Collegeville, MN: The Liturgical Press. (Personal Library)
The anaphora of St. Basil, available in ancient manuscripts in Greek and Coptic, is in our time the most commonly used of the three options in the Coptic Church (Jasper & Cuming 1990, p. 67). Scholarship since 1932 has concluded this is an earlier version of a Byzantine anaphora, rather than being a later abbreviation of it. The Coptic anaphora is adapted as the third prayer in the 1969 Roman rite and the fourth of Rite II in the 1979 American Book of Common Prayer.
Jasper and Cuming take the anaphora to date from the fourth century, though our earliest manuscript is seventh century (Jasper & Cuming 1990, p. 67). The institution narrative is present, with 1 Corinthians 11:26 added. The resurrection is not present (Jasper & Cuming 1990, p. 68). The prayer asks for the Holy Spirit to bless the elements but not for a change into body and blood. The Sanctus and intercessions are both present, counter to Apostolic Traditions.
After a brief bibliography (Jasper & Cuming 1990, p. 69), Jasper and Cuming provide a translation of the anaphora.
RSS Feed