English translation: A. GELSTON, The Eucharistic Prayer of Addai and Mari, Clarendon Press, Oxford , 1. THE ANAPHORA OF THE APOSTLES. I suspect that Pray Tell readers may find some of the liturgical Does your church celebrate the liturgy using the anaphora of Addai and Mari?. “The validity of the Eucharist celebrated with the Anaphora of Addai and Mari, This ancient Eastern Orthodox liturgy, attributed to a Pope(!), omits all of the.
|Published (Last):||13 December 2009|
|PDF File Size:||8.62 Mb|
|ePub File Size:||13.33 Mb|
|Price:||Free* [*Free Regsitration Required]|
The anaphora Eucharistic Prayer of this rite is one of the oldest we have. It is notable for lacking the Last Supper story. So here is a consecration that lacks these words completely. Many Anglicans hold a similar understanding asdai what consecrates. This, for many, gives the impression that it is the Last Supper story is what consecrates.
Reinforcing the impression that these are the words that consecrate, remember one of ad four points in the Lambeth Quadrilateral is. Worthy of praise from every mouth and of confession from every tongue is the adorable and glorious name of the Father and Son and Holy Ghost, who didst create the world by thy grace and its inhabiters by thy mercifulness and didst save mankind by thy compassion anv give great grace unto mortals.
Thy majesty, o my Lord, thousand thousands of those on high addzi down and worship and ten thousand times ten thousand holy angels and hosts of spiritual beings, ministers of fire and spirit, praise thy name with holy cherubin and seraphin shouting and praising without ceasing anr crying one to another and saying:. Holy holy holy Lord Anc of hosts heaven and earth are aaddai of his praises. The Post-Sanctus or second Gehanta: And with these heavenly hosts we give thanks to thee, o my Lord, even we thy servants weak xddai frail and miserable, for that thou hast given us great grace past recompense in that thou didst put on our manhood that thou mightest quicken it by thy godhead, and litugry exalted our low estate and restored our fall and raised our mortality and forgiven our trespasses and justified our sinfulness and enlightened our knowledge and, o our Lord and our God, hast condemned our enemies and granted victory to the weakness of our frail nature in the overflowing mercies of thy grace.
The Oblation or third Gehanta: Do thou, o my Lord, in thy many and unspeakable mercies make a good and acceptable memorial for all the just and righteous fathers who have been well-pleasing in thy sight, in the commemoration of the body and blood of thy Christ which we offer unto thee on thy pure and holy altar as thou hast lkturgy us, and grant us thy tranquillity and thy peace all the days of the world. Yea, o our Lord and our God, grant us thy tranquillity and thy peace all the days of the world that all the inhabitants of the earth may know thee that thou art the only true God the Father and that thou hast sent our Lord Jesus Christ thy Son and thy beloved.
And he our Lord and our God came and in his lifegiving gospel taught us all the purity and holiness of the prophets and the apostles and the martyrs and the confessors and the bishops and the doctors and the presbyters and the deacons and all the children of the holy catholic church, even them that have been signed with the living sign of holy baptism. And we also, o my Lord, thy weak and frail and miserable servants who are gathered together in thy name, axdai stand before thee at this time and have received the example which is from thee delivered unto us, rejoicing and andd and exalting and commemorating and celebrating this great and fearful and holy and lifegiving and divine mystery of the passion and the death and the burial and the resurrection of our Lord our Saviour Jesus Christ.
And may there come, o my Lord, thine Holy Spirit and rest upon this offering of thy servants and bless it and hallow it that it be to us, o my Lord, for the pardon of offences and addzi remission of sins and for the great hope of resurrection from the dead and for new life in the kingdom of heaven with all those who have been wellpleasing in thy sight.
And for all this great and marvellous dispensation towards us we will give thee thanks and praise thee without ceasing in thy Church redeemed by the precious blood of thy Christ, with unclosed mouths and open faces lifting up praise and honour and confession and worship to thy living and holy and lifegiving name now and ever and world without end. I guess if you are going to be wrong, Bosco, then you may as well be wrong with good company. Of course Anglicans think the Vatican wrong on a few other matters as well as on this liturgy.
I see, examining, the liturgy closely, that it is wrong from the perspective of justice, finding room to mention righteous fathers but not holy mothers! But its most egregious error is offering up the body and blood of Christ. To do this it must have already been consecrated elsewhere and by another prayer! I suppose one could rescue the prayer by suggesting it as an alternative prayer for use with the reserved sacrament!
Not sure I get your point of the third paragraph.
This is the prayer that consecrates. That was my point. As I said, I would not encourage new prayers to use this as a model. Addressing the eucharistic prayer to Jesus, although also relatively ane surprisingly to me, often in feminist circles is another thing I would not advocate in new eucharistic prayers. It is interesting to note that in the illustration you use there is a plated fish in the centre of the table.
Is that purely symbolic do you think — the fish having avdai been the earliest symbol of Christianity? In a bit of a rush, I forgot my usual discipline of giving the source of my image. If anyone can explain it — that would be great. I am surprised more like shocked that the RCC would deem this a valid eucharistic prayer, yet I agree wholeheartedly. I hold that it is the intention of the gathered community that consecrates and not the words and not the priestly hand waving.
Yes, certainly, Jon, I agree it is not the priestly hand waving that consecrates — and I have written regularly against arcane complex clericalist hand waving.
Liturgy of Addai and Mari
God consecrates in response to the thanksgiving prayer of the gathered community led by the proclamation of the priest. I also agree with the Vatican, and marii Marion Hatchett commenting to me in aboutthat it mqri possible that the General Thanksgiving in the Office may well have been a Eucharistic Prayer along the lines as the anaphora of Adai and Mari composed during the Commonwealth and suitable for clandestine use.
He went on to point out that they include an anamnesis of Thanksgivings for asdai, the incarnation and atonement, and epiclesis over the holy gifts, and lf eschatological prolepsis. It certainly has made sense to me over the past 30 years considering the profound liturgical scholarship that took place in the 17th century Church. I kf often wondered if anyone has researched this possibility. What a joyful hymn of praise and gratitude!
Those who pray it from their hearts are surely blessed. Yes, it is beautiful. More beautiful adai much of anglicized liturgy — from Canterbury or Rome. This was before the formal statement of the Trinity and the two natures of Christ. This can be recognized as a valid prayer, authorized by the Church, from a different time and place. To do otherwise would be to say that these people were not part of the Church.
We are in a different place today, further down the Way. We have come to develop our understanding of a Eucharistic Prayer to include the Words of Institution and Epiclesis. Anything new today not to acknowledge that would be to deny the faith handed down to us by our Forebearers. It would be an extraordinary form.
The rule of prayer being the rule of faith is not destroyed this way. I can only celebrate your comment above, Bosco, and your post. In some of the comments above there is the frequent priestly claim that we are liturrgy one and our way is the only right way.
If we are not the centre nothing counts.
Addai, Mari, and Me – PrayTellBlog
Every East Syriac priest or bishop I have worked with has wondered nari all the fuss is about. See for example here or here.
Syriac spelling of geminiate consonants is ambiguous i. A few years ago, Fr. John Hunwicke helpfully reproduced on his blog part of an unpublished letter of Dom Gregory Dix written in on the subject of what was necessary for a valid Eucharist:. I personally would reduce this last to any plain indication that the ardai now being performed with bread and wine by the priest is intended as a deliberate fulfilment of the command at the Last Supper, touto poieite eis ten anamnesin mou.
A repetition of the Words of Institution is the most compendious and unambiguous and best authorised way litkrgy doing this. I have not read the CDF explanation of its decision, but they must have adopted a similar rationale.
It is likely that Dix had Addai and Mari in mind when he wrote this, though that anaphora is not mentioned explicitly in his letter. Of course, I could push the boat out and suggest that what fo really essential is an unambiguous intent to do what the Lord commanded.
As with most of the others I really like this prayer. I can see how the prayer itself, in conjunction with the intention of the congregation and the priest could be a consecration in itself.
I wonder though, if we do away with the need for the traditional liturgy and anamnesis of the Last Supper — Do we do away with the need for a Holy Table? Is that necessarily a good thing? I was thinking all the array of liturgies that are modelled on our picture of The Last Supper. The Anaphora of Addai and Mari was used in the Eucharist. The cathedral seats around a thousand people and was more or less full. I asked my friend if it were a special feast day, only to be told that around aand thousand people is usual and if it had been a big day there would be up to twice that number there.
Qurbana was said by the archbishop in Assyrian, and there are 5 or 6 other parishes here where it is said in Arabic or English. The most obvious difference from an Anglican Eucharist was that the chancel was crammed with deacons maybe a dozen and that the sermon was late in the order, almost immediately before the communion of the people itself.
O that we Anglicans were even half so ardent. It is part of my Vespers. Notify me of followup comments via e-mail. You can also subscribe without commenting. Welcome to this ecumenical website of resources and reflections on liturgy, spirituality, and worship for individuals and communities. It is run by Rev.