3/24/23
Scholarly Reflections
Mazza, Enrico. "Chapter Seventeen: The Parts of the Eucharistic Prayer." The Celebration of the Eucharist: The Origin of the Rite and the Development of Its Interpretation. Collegeville, MN: The Liturgical Press/Pueblo, 1999, 281-295.
Mazza uses this penultimate chapter of his book to describe the different elements of the eucharistic prayer in some detail. Initially, the preface was centered on thanksgiving to God (Mazza 1999, 281). The preface, then, is related to Jesus' initial action in the Last Supper, that of giving thanks. The thanksgivings in the earliest anaphoras are short, but developed over time to include more elaborate descriptions of salvation and the nature of the Christian faith (Mazza 1999, 282). Because of the great number of different prefaces, Mazza does not deal with individual forms oin detail. He does, however, note that the thanksgiving always speaks of God's gifts which we receive (Mazza 1999, 283).
The prayer moves on to the Sanctus, introduced into the eucharistic prayer in the fifth century (Mazza 1999, 285). The text itself is of a very early date, but the use in the eucharistic prayer is more recent. The recognition of holiness makes the participant an imitator of the angels who cry out to God regarding his holiness (Mazza 1999, 286).
The third part of the eucharistic prayer is the institution account (Mazza 1999, 287). The consecration has been taken to be at the same point in the prayers, though the formal language of consecration in this account of institution was not present until the 1972 Missal (Mazza 1999, 288). Mazza observes that an account of institution is theologically distinct from an act of consecration, though the actual words and actions may be the same.
After the account of institution comes an Anamnesis and an offering. The anamnesis recalls Jesus' command to "do this in memory of me" (Mazza 1999, 290). The congregation receives communion while actively remembering what the Lord has done. In the Roman Canon this is followed by an act of offering the consecrated elements to God (Mazza 1999, 292). Mazza sees this as a sacrifice of prayer, in which God receives what is committed to him.
Fifth comes an epiclesis, in which the prayer is made that the eucharist would be fruitful (Mazza 1999, 292). The congregation is to receive the eucharist faithfully and become one in Christ. Ths is confessed to be a work of the Holy Spirit (Mazza 1999, 293).
At the end of the eucharistic prayer come intercessions (Mazza 1999, 294). These particularly pray for Christian leaders and then for all God's saints. The prayer closes with a doxology making praise to God as the end of all our prayers (Mazza 1999, 294-295).
Scholarly Reflections
Mazza, Enrico. "Chapter Seventeen: The Parts of the Eucharistic Prayer." The Celebration of the Eucharist: The Origin of the Rite and the Development of Its Interpretation. Collegeville, MN: The Liturgical Press/Pueblo, 1999, 281-295.
Mazza uses this penultimate chapter of his book to describe the different elements of the eucharistic prayer in some detail. Initially, the preface was centered on thanksgiving to God (Mazza 1999, 281). The preface, then, is related to Jesus' initial action in the Last Supper, that of giving thanks. The thanksgivings in the earliest anaphoras are short, but developed over time to include more elaborate descriptions of salvation and the nature of the Christian faith (Mazza 1999, 282). Because of the great number of different prefaces, Mazza does not deal with individual forms oin detail. He does, however, note that the thanksgiving always speaks of God's gifts which we receive (Mazza 1999, 283).
The prayer moves on to the Sanctus, introduced into the eucharistic prayer in the fifth century (Mazza 1999, 285). The text itself is of a very early date, but the use in the eucharistic prayer is more recent. The recognition of holiness makes the participant an imitator of the angels who cry out to God regarding his holiness (Mazza 1999, 286).
The third part of the eucharistic prayer is the institution account (Mazza 1999, 287). The consecration has been taken to be at the same point in the prayers, though the formal language of consecration in this account of institution was not present until the 1972 Missal (Mazza 1999, 288). Mazza observes that an account of institution is theologically distinct from an act of consecration, though the actual words and actions may be the same.
After the account of institution comes an Anamnesis and an offering. The anamnesis recalls Jesus' command to "do this in memory of me" (Mazza 1999, 290). The congregation receives communion while actively remembering what the Lord has done. In the Roman Canon this is followed by an act of offering the consecrated elements to God (Mazza 1999, 292). Mazza sees this as a sacrifice of prayer, in which God receives what is committed to him.
Fifth comes an epiclesis, in which the prayer is made that the eucharist would be fruitful (Mazza 1999, 292). The congregation is to receive the eucharist faithfully and become one in Christ. Ths is confessed to be a work of the Holy Spirit (Mazza 1999, 293).
At the end of the eucharistic prayer come intercessions (Mazza 1999, 294). These particularly pray for Christian leaders and then for all God's saints. The prayer closes with a doxology making praise to God as the end of all our prayers (Mazza 1999, 294-295).
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