Scholarly Reflections
Daniélou, Jean, S.J. "Chapter Eight: The Eucharistic Rites." The Bible and the Liturgy." Notre Dame, IN: University of Notre Dame Press, 1956, pp. 127-141.
Daniélou considers the eucharist apart from the events normally preceding it, primarily because the catechetical materials we have discuss it in the context of a first eucharist for those who have just been baptized (Daniélou 1956, 127). In practice, on a weekly basis, the fore-Mass would come first.
The eucharist can be divided into three parts: the offertory, the consecration, and the distribution (Daniélou 1956, 127). Within the Sacrament, Daniélou finds "that two chief themes constantly recur in explaining the primary significance of the sacrament: the Mass is a sacramental representation of the sacrifice of the Cross, the Mass is a sacramental participation in the heavenly liturgy" (Daniélou 1956, 128). As the newly baptized enter into the sancruary, they are being ushered in to the presence of the divine work. Psalms 42 and 22 were traditionally sung during this procession (Daniélou 1956, 129).
The preparation of the altar received explanation, particularly by Pseudo-Dionysius (488A), who saw the altar as taking the place of Jesus himself, thus being prepared with proper reverence and arrangement (Daniélou 1956, 130). The deacons who assist at the altar are then taken as symbols of angels who surround Christ's throne (Daniélou 1956, 131). Offrings which have been prepared are presented at the altar. Theodore of Mopsuestia, the only author to provide a clear interpretation of this rite, understands it to represent the items brought to Christ in his burial. For this reason, he says (15:25), the deacons cannot be symbolic of the Jews, who were guilty in Jesus' execution, but must represent angelic messengers (Daniélou 1956, 132). Interestingly enough, Theodore's description indicates that the deacons lay the cloths on the altar at the time of the rite itself, as burial cloths for Jesus. They then stand by, as the angels attending Jesus' body. There follows a ceremonial washing of the hands and the kiss of peace, sometimes in reversed order (Daniélou 1956, 133).
The eucharist itself begins with the great anaphora, in which the faithful lay their lives down and lift their hearts before the Lord (Daniélou 1956, 134), The Trisagion is chanted, proclaiming God's holy nature. This all directs the hearts and minds of the faithful to the presence of the heavenly, possibly considering themselves "in some way transferred to heaven" (Daniélou 1956, 135).
In the consecration, Daniélou asserts the catechists all agree the bread and wine becomes the body and blood of Christ (Daniélou 1956, 136). These are uniformly considered to be the real body and blood of Christ, the sacrifice offered by Christ, once for all, and the same sacrifice presented again and again through the anamnesis (Daniélou 1956, 137). The one heavenly sacrifice thus becomes visible and available for the faithful to partake. Finally, the bread and wine are shown to the congregation and the bread is broken.
The broken bread and the wine poured out are distributed as a participation in an eschatological feast which nourishes for eternal life (Daniélou 1956, 140). It is most clearly a participation in Christ's death, but also a realization that the resurrected Jesus is alive in heaven.
(Daniélou 1956,