XVII

Continuing on the Eucharistic prayer:

Structure of the Eucharistic prayers:

Although the Eucharistic prayers are different in emphasis and each includes unique elements, their topics are the same. Each begins with praise to the Father, to whom the whole prayer is addressed. The length varies from two lines to most of a page.

In the Eucharistic prayer Thanksgiving is done for all the wonderful things God has done to all the people. We trace the whole history of his relationship to the human race through creation, through Israel, through Jesus and the Holy Spirit, through the church.

All except the first prayer invoke the Holy Spirit’s blessing on the gifts; all the prayers request that the gifts become “the body and blood” of Jesus Christ.

One of the most striking notes in the comparison of the Eucharistic prayers is that the first three mention Jesus’ betrayal, suffering and death. The fourth speaks only of Jesus’ glorification- exactly as does the fourth gospel. In John, the passion and the glorification were just two views of one single act in which Jesus was shown to be the redeemer, the Son of God, the Lord we love.

It is at Consecration we believe that transubstantiation takes place, the changing of the substance of the bread and wine into the body and blood of Jesus. At consecration Jesus said take this is my blood which is poured out for you and for many. We may wonder why “many” rather than “all” as Jesus died for all, not just a few. The reason is that the word ‘all’ in Semitic language is the same as many.  (Mk.10:45)

As with all the Sacraments, Jesus is the primary act-er of the Eucharist. They are His hands (through the ordained minister) which grasp the bread and the chalice filled with wine.  They are His words spoken in the first person through the priest.  He is both the priest and the victim.  The sacrifice of the Eucharist is the sacrifice of the Cross — it culminates in God being glorified and humanity being sanctified. 

The priest invites us to “proclaim the mystery of faith” the acclamation that responds to the consecration.

The mystery of the faith,” or “the deep truths of the faith”  in the New Testament is something that had at one time been hidden but is now revealed to God’s people.

The consecration has made a tremendous change in the celebration. We stop soon after the consecration to speak to Jesus. Because He is now present on the altar. We pause to greet him by means of the acclamation. It actually emphasizes the importance of the consecration. The presence of the Lord on the altar provokes a response.

That is why it is natural that the acclamation that was perhaps the most popular in use has been eliminated in the new translation: “Christ has died, Christ is risen, Christ will come again. The three phrases are declarations, not prayers. They are in the third person, not the second. Therefore they were discarded.

The new translations are as follows:

“We proclaim your Death, O Lord, and profess your Resurrection, until you come again.”

“When we eat this Bread and Drink this Cup, we proclaim your Death, O Lord, until you come again.”

“Save us, Savior of the world, for by your Cross and Resurrection you have set us free.”

These can be unpacked theologically and merit our meditation. Each one is spoken to Jesus and recapitulates the deep mystery of our redemption by means of our Savior’s cross and resurrection.

We will continue from here next Sunday.