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Anaphora

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{{liturgy}}
The central [[prayer]] of the [[Eucharist]] is the Eucharistic Prayer, often called the canon in the West but called the '''anaphora''' (the Greek ἀναφορά for "offering up") , although in the Byzantine traditionWest it is also called the "Eucharistic Prayer," the "Canon of the Mass" (or "eucharistic canon"), or the "Great Thanksgiving."
==Eucharistic prayer==There are three somewhat overlapping parts to the Eucharistic Prayer: the Thanksgiving, the Anamnesis, and the [[Epiclesis]]. But before the prayer can begin, there must be solemn expressions of [[love]] and of [[faith]]. Unity in love and in faith is needed for our self-offering and communion with [[God]]. We first hear: "Let us love one another that with one mind we may confess. Father, Son and Holy Spirit, the Trinity, one in essence and undivided." The "kiss Structure of peace" exchanged by the clergy, and the [[Symbol of Faith]] is chanted. Anaphora==
===Thanksgiving===Here is a portion Despite some variety in the structure of early anaphoras, the prayer from “Antiochene” or “West Syrian” pattern that is found in the [[Divine Liturgy]] liturgies of St. [[John Chrysostom]] where thanksgiving to God , St Basil, and St James, took shape by 400 CE. It contains the [[Father]] for all that he has done following eleven elements in [[Christ]] and the [[Holy Spirit|Spirit]]. We remember all things and are grateful to God. Our remembrance and our thanksgiving take us into order given, exemplified with the very presence corresponding text of the Kingdom to the Throne anaphora of the Father to sing the [[Trisagion|Thrice-Holy Hymn]] with the [[Angels|angelic]] choirsSt John Chrysostom. ([[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 come1. The '''For all these things we give thanks unto thee,opening dialogue''' between the presider and to thine Only-begotten Sonthe assembly, and thy Holy Spirit; for all things beginning “The grace of which we know, and of which we know not, and for all the benefits bestowed upon usour Lord Jesus Christ, both manifest and unseen.''
:2. The ''And 'preface''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, is invariable in the Cherubim and the Seraphim, six-winged, many eyed, who soar aloft, borne on their pinionsEastern liturgies, singing sets forth the triumphant hymn, shouting, proclaiming and saying:'' :'''''Holy! Holy! Holy! Lord of Sabaoth! Heaven and earth are full governing idea of Thy glory! Hosanna in the highest! Blessed anaphora – thanksgiving. “It is he that comes in the name of the Lord! Hosanna in the highest!''''' meet and right ….”
===Anamnesis===This narrative culminates in 3. The '''pre-Sanctus''' is the of transition from the Last Supper, and preface to the words of Christ: "This is my Body ... This is my Blood..Sanctus."
This section is called the anamnesis or oblation in that it references Jesus4. '''Sanctus''' command, at least implicitly, (Latin for “Holy”) refers to "do this in memory of me" and states that the gifts thrice-Holy hymn of bread and wine are offered to God in memory victory: “Holy! Holy! Holy! ….” ([[Book of Jesus' life, death, resurrection, and second coming. It culminates in the priest or deacon elevating the bread and wine while the priest exclaimsIsaiah|Isaiah]] 6: "Thine own of thine own we offer unto thee on behalf of all and for all."1-5)
===Epiclesis===[[Epiclesis]] is the Invocation or 5. The '''post-Sanctus''calling down' continues the thanksgiving of the Spirit preface, but with particular focus on the Holy GiftsIncarnation: “With these blessed powers….”
6. 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….” 7. The '''anamnesis''' is the recalling before God of the saving acts of Christ: “Remembering this saving commandment and all those things which have come to pass for us: the Cross, the Tomb, the Resurrection on the third day, the Ascension into heaven, the Sitting at the right hand, and the second and glorious Coming.” 8. The '''offering''' of the sacrifice to God: “Thine own of Thine own we offer unto Thee, on behalf of all and for all.”  9. The '''[[epiclesis]]''' is the calling down of the Holy Spirit on the Gifts to transform them into the Body and Blood of Christ.  10. 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.  11. The '''doxology''' is the concluding praise of the Father, the Son, and the Holy Spirit that precedes the Amen of the people.  ==SourceSources== *[httpR.C.D. Jasper and G.J. Cuming, ''Prayers of the Eucharist://ocaEarly and Reformed'', third ed.org/OCchapterLiturgical Press, 1987.asp?SID=2&ID=101 ISBN 0814660851*Casimir Kucharek, ''The Orthodox Faith]Byzantine-Slav Liturgy of St John Chrysostom: Its Origin and Evolution''. Alleluia Press, by the V. Rev1971. Thomas HopkoISBN 9780911726060
[[Category:Liturgics]]
 
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