Anaphora - Revision history

Sdoelman at 18:20, August 2, 2025

2025-08-02T18:20:51Z

Fr Lev at 20:11, September 30, 2014

2014-09-30T20:11:39Z

Fr Lev at 20:10, September 30, 2014

2014-09-30T20:10:49Z

Kamasarye: interwiki mk

2011-03-26T16:24:03Z

interwiki mk

Fr Lev: changed heading

2008-08-13T18:40:26Z

changed heading

Fr Lev at 16:10, August 13, 2008

2008-08-13T16:10:52Z

Fr Lev at 01:59, August 13, 2008

2008-08-13T01:59:59Z

Fr Lev at 01:59, August 13, 2008

2008-08-13T01:59:31Z

Andrew: /* Thanksgiving */ fix link

2008-01-02T21:34:28Z

‎Thanksgiving: fix link

Inistea at 17:59, July 19, 2007

2007-07-19T17:59:54Z

@@ Line 4: / Line 4: @@
 ==The Structure of the Anaphora==
-Despite some variety in the structure of early anaphoras, the “Antiochene” or “West Syrian” pattern that is found in the liturgies of St John Chrysostom, St Basil, and St James, took shape by 400 CE. It contains the following eleven elements in the order given, exemplified with the corresponding text of the anaphora of St John Chrysostom.
+Despite some variety in the structure of early anaphoras, the “Antiochene” or “West Syrian” pattern that is found in the liturgies of St John Chrysostom, St Basil, and St James, took shape by 400 AD. It contains the following eleven elements in the order given, exemplified with the corresponding text of the anaphora of St John Chrysostom.
 . The '''opening dialogue''' between the presider and the assembly, beginning “The grace of our Lord Jesus Christ, ….”
@@ Line 26: / Line 26: @@
 . The '''intercessions''' begin with the commemoration of the saints, including the singing of the Megalynarion, followed by intercessions for the living and those who have fallen asleep in the Lord.
 . The '''doxology''' is the concluding praise of the Father, the Son, and the Holy Spirit that precedes the Amen of the people.
 ==Sources==

@@ Line 1: / Line 1: @@
 {{liturgy}}
-The central [[prayer]] of the [[Eucharist]] is the '''anaphora''' (Greek ἀναφορά for "offering up"), although in the West it is also called the "Eucharistic Prayer,", the "Canon of the Mass" (or "eucharistic canon"), or the "Great Thanksgiving."
+The central [[prayer]] of the [[Eucharist]] is the '''anaphora''' (Greek ἀναφορά for "offering up"), although in the West it is also called the "Eucharistic Prayer," the "Canon of the Mass" (or "eucharistic canon"), or the "Great Thanksgiving."
 ==The Structure of the Anaphora==

@@ Line 1: / Line 1: @@
 {{liturgy}}
-The central [[prayer]] of the [[Eucharist]] is the '''anaphora''' (Greek for "offering up"), although in the West it is also called the "Eucharistic Prayer", the "Canon of the Mass" or "eucharistic canon", or the "Great Thanksgiving".
+The central [[prayer]] of the [[Eucharist]] is the '''anaphora''' (Greek ἀναφορά for "offering up"), although in the West it is also called the "Eucharistic Prayer,", the "Canon of the Mass" (or "eucharistic canon"), or the "Great Thanksgiving."
 ==The Structure of the Anaphora==

← Older revision		Revision as of 16:24, March 26, 2011
Line 35:		Line 35:
	[[Category:Liturgics]]		[[Category:Liturgics]]

		+	[[mk:Анафора]]
	[[ro:Anaforaua]]		[[ro:Anaforaua]]

@@ Line 2: / Line 2: @@
 The central [[prayer]] of the [[Eucharist]] is the '''anaphora''' (Greek for "offering up"), although in the West it is also called the "Eucharistic Prayer", the "Canon of the Mass" or "eucharistic canon", or the "Great Thanksgiving".
-==Eucharistic prayer==
+==The Structure of the Anaphora==
 Despite some variety in the structure of early anaphoras, the “Antiochene” or “West Syrian” pattern that is found in the liturgies of St John Chrysostom, St Basil, and St James, took shape by 400 CE. It contains the following eleven elements in the order given, exemplified with the corresponding text of the anaphora of St John Chrysostom.

@@ Line 3: / Line 3: @@
 ==Eucharistic prayer==
-===Thanksgiving===
+Despite some variety in the structure of early anaphoras, the “Antiochene” or “West Syrian” pattern that is found in the liturgies of St John Chrysostom, St Basil, and St James, took shape by 400 CE. It contains the following eleven elements in the order given, exemplified with the corresponding text of the anaphora of St John Chrysostom.
-:''...It is meet and right to sing to thee, to bless thee, to praise thee, to give thanks unto thee, and to worship thee in every place of thy dominion: for thou art God ineffable, inconceivable, invisible, incomprehensible, ever existing and eternally the same, thou and thine Only-begotten Son and thy Holy Spirit. Thou it was who didst bring us from non-existence into being, and when we had fallen away didst raise us up again, and didst not cease to do all things until thou hadst brought us back to heaven, and hadst endowed us with thy kingdom which is to come. '''For all these things we give thanks unto thee,''' and to thine Only-begotten Son, and thy Holy Spirit; for all things of which we know, and of which we know not, and for all the benefits bestowed upon us, both manifest and unseen.''
+. The '''opening dialogue''' between the presider and the assembly, beginning “The grace of our Lord Jesus Christ, ….”
-:''And '''we thank Thee for''' this liturgy which Thou hast found worthy to accept at our hands, though there stand by Thee thousands of archangels and hosts of angels, the Cherubim and the Seraphim, six-winged, many eyed, who soar aloft, borne on their pinions, singing the triumphant hymn, shouting, proclaiming and saying:''
+. The '''preface''', which is invariable in the Eastern liturgies, sets forth the governing idea of the anaphora – thanksgiving. “It is meet and right ….”
-===Anamnesis===
+. The '''pre-Sanctus''' is the transition from the preface to the Sanctus.
-This section is called the anamnesis or oblation in that it references Jesus' command, at least implicitly, to "do this in memory of me" and states that the gifts of bread and wine are offered to God in memory of Jesus' life, death, resurrection, and second coming. It culminates in the priest or deacon elevating the bread and wine while the priest exclaims: "Thine own of thine own we offer unto thee on behalf of all and for all."
+. '''Sanctus''' (Latin for “Holy”) refers to the thrice-Holy hymn of victory: “Holy! Holy! Holy! ….” ([[Book of Isaiah|Isaiah]] 6: 1-5)
-===Epiclesis===
+. The '''post-Sanctus''' continues the thanksgiving of the preface, but with particular focus on the Incarnation: “With these blessed powers….”
-==Source==
+. The '''institution narrative''' recounts Christ’s institution of the Eucharist at the Last Supper: “… who, when he had come and fulfilled all the dispensation for us, in the night in which he was given up….” The narrative includes his words over he bread and wine – “This is my body…” and “This is my blood….”
-*[http://oca.org/OCchapter.asp?SID=2&ID=101 The Orthodox Faith], by the V. Rev. Thomas Hopko
 [[Category:Liturgics]]
 [[ro:Anaforaua]]

@@ Line 6: / Line 6: @@
 ===Thanksgiving===
-Here is a portion of the prayer from the [[Divine Liturgy]] of St. [[John Chrysostom]] where thanksgiving to God the [[Father]] for all that he has done in [[Christ]] and the [[Holy Spirit|Spirit]]. We remember all things and are grateful to God. Our remembrance and our thanksgiving take us into the very presence of the Kingdom to the Throne of the Father to sing the  [[Trisagion|Thrice-Holy Hymn]]  with the [[Angels|angelic]] choirs. ([[Book of Isaiah|Isaiah]] 6: 1-5)
+Here is a portion of the prayer from the [[Divine Liturgy]] of St. [[John Chrysostom]] where thanksgiving to [[God the Father]] for all that he has done in [[Christ]] and the [[Holy Spirit|Spirit]]. We remember all things and are grateful to God. Our remembrance and our thanksgiving take us into the very presence of the Kingdom to the Throne of the Father to sing the  [[Trisagion|Thrice-Holy Hymn]]  with the [[Angels|angelic]] choirs. ([[Book of Isaiah|Isaiah]] 6: 1-5)
 :''...It is meet and right to sing to thee, to bless thee, to praise thee, to give thanks unto thee, and to worship thee in every place of thy dominion: for thou art God ineffable, inconceivable, invisible, incomprehensible, ever existing and eternally the same, thou and thine Only-begotten Son and thy Holy Spirit. Thou it was who didst bring us from non-existence into being, and when we had fallen away didst raise us up again, and didst not cease to do all things until thou hadst brought us back to heaven, and hadst endowed us with thy kingdom which is to come. '''For all these things we give thanks unto thee,''' and to thine Only-begotten Son, and thy Holy Spirit; for all things of which we know, and of which we know not, and for all the benefits bestowed upon us, both manifest and unseen.''
@@ Line 12: / Line 12: @@
 :''And '''we thank Thee for''' this liturgy which Thou hast found worthy to accept at our hands, though there stand by Thee thousands of archangels and hosts of angels, the Cherubim and the Seraphim, six-winged, many eyed, who soar aloft, borne on their pinions, singing the triumphant hymn, shouting, proclaiming and saying:''
 :'''''Holy! Holy! Holy! Lord of Sabaoth! Heaven and earth are full of Thy glory! Hosanna in the highest! Blessed is he that comes in the name of the Lord! Hosanna in the highest!'''''
 ===Anamnesis===

← Older revision		Revision as of 17:59, July 19, 2007
Line 26:		Line 26:

	[[Category:Liturgics]]		[[Category:Liturgics]]
−	[[ro:~~Anafură~~]]	+
		+	[[ro:Anaforaua]]