The apostles of the Father, etc. Upon the holy altar, etc. They who have slept, etc. Matthew Mark, Luke, etc. The Creed. The Priest draws near to celebrate, and thrice bows before the altar, the middle of which he kisses, then the right and the left horn of the altar; and bows to the Gospel side, and says: Bless, O Lord, etc.

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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 of what consecrates. This, for many, gives the impression that it is the Last Supper story is what consecrates. Here is a translation of the Anaphora of Adai and Mari. The Opening Dialogue is followed by The Preface or first Gehanta : 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 and give great grace unto mortals.

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 taught 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.

The Anamnesis: And we also, o my Lord, thy weak and frail and miserable servants who are gathered together in thy name, both stand before thee at this time and have received the example which is from thee delivered unto us, rejoicing and praising 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.

The Epiclesis: 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 the 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. The Doxology: 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.


Consecration in the Anaphora of Addai & Mari

Use[ edit ] The Liturgy of Addai and Mari has been in continuous use in the Church of the East since at least the 7th century. Authors from Theodore of Mopsuestia c. May the Holy Spirit come In the Syro-Malabar Catholic Church this liturgy has three forms: a simplified form, a standard form for Sundays use, and a highly solemn form, known as the "Raza", used only on solemnities.


Talk:Liturgy of Addai and Mari

This document is most noted for its surprising affrimation of the sacramental validity of the Assyrian anaphora of Addai and Mari, a Eucharistic Prayer that does not literally recount the words of Christ at the Last Supper. First of all, the Council does not say that the anaphora lacks an Institution Narrative, only that it lacks a "coherent Institution Narrative". The Council acknowledges that scholars are uncertain whether the Anaphora of Addai and Mari originally contained a more coherent Institution Narrative. We will examine this question ourselves later, but the Council does not presume to decide this intractable historical question. A priest speaking in the person of Christ effects this sacrament.


Anaphora of Adai and Mari

POV[ edit ] This article claims that the decision of the Catholic Church that the Liturgy of Addai and Mari is valid even though it lacks an explicit statement of the words of institution "completely overthrows the sacramental theology ratified by the Council of Trent. I have modified it. I propose placing a POV tag on this section. This material is interesting, but not essential. What would be more important is a historic critical appraisal that sets the East-Syrian rite in comparison with the West-Syrian Antioch liturgy that have coined the Jerusalem and Byzantine rite. I propose to put the whole modern Roman appraisal into a subsection.

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