God
56-910: Schools Relations with: The Alexandrian rites are a collection of ritual families and uses of Christian liturgy employed by three Oriental Orthodox churches (the Coptic Orthodox Church of Alexandria , the Eritrean Orthodox Tewahedo Church , and the Ethiopian Orthodox Tewahedo Church ), and by three Eastern Catholic Churches (the Coptic Catholic Church , the Eritrean Catholic Church , and Ethiopian Catholic Church ). The Alexandrian rite's Divine Liturgy contains elements from
112-578: A 14th-century Eastern Orthodox writer, held that the Roman Canon did not solely consecrate via the Words of Institution–which was typically identified as the consecratory element by contemporaneous Latin theologians–but instead retained an implicit epiclesis in the Supplices te rogamus that was the consecratory element. Responding to Latin criticisms of Greek emphasis on the epiclesis, Cabasilas asserted
168-578: A cross (the ispadikon ) crying: " The holy things for the holy ones ". The priest makes a second consignation and puts gently the ispakidon in the chalice (the commixture), then he recites aloud a Confession of faith. The partaking of the Eucharist follows, first the Body of Christ given to the celebrants, to the deacons and to the faithful who approach the sanctuary without shoes and then the Blood of Christ in
224-525: A place, denomination, or group. Rites often interact with one another, such as in liturgical Latinization , and contain subsets known as uses . There are two broad categories which ritual families fall into: Latin or Western rites associated with Western Christianity and Eastern rites associated with Eastern Christianity . The most common rite is the Roman Rite , itself a Latin liturgical rite and further subdivided into several uses. The word rite
280-547: Is Christ’s body for us, send us out to be the body of Christ in the world. In the Christian Reformed Church : Lord, our God, send your Holy Spirit upon us, that all who eat and drink at this table may be one body and one holy people, a living sacrifice to the glory of Jesus Christ, in whose name we pray. Amen. A similar invocation of the Holy Spirit by the priest in some other sacraments
336-595: Is also called an epiclesis. The Eastern Orthodox Church holds that such an epiclesis is necessary for the validity of the Holy Mystery (sacrament) of marriage; the Roman Catholic Church holds that it is not, since for them the bride and groom are the ministers of that sacrament. An epiclesis also appears in the Orthodox rite of Baptism . Baptism in the Roman Rite includes an epiclesis as part of
392-521: Is cleaned with a napkin and blessed with the priest's thumb wet of wine. Afterwards the priest takes the Lamb in procession around the altar and the deacon follows with the wine and a candle. At the altar, the priest, with appropriate prayers, blesses the Lamb and the wine, places the Lamb on the Paten and pours wine and a few drops of water in the chalice (the chalice is stowed into a wooden box named ark on
448-531: Is evidenced in several Methodist hymns written by Charles Wesley , the brother of John Wesley. The epiclesis used in The United Methodist Church is as follows: The traditional rite of Holy Communion used before the publication of the 1989 hymnal did not include an explicit epiclesis. The traditional text, with slight revisions, is Word and Table IV, and it contains a 16 word, two line epiclesis, as follows: Another epiclesis used in
504-809: Is followed by a reading from the Catholic epistles , and by one from the Acts of the Apostles . Another offering of incense is conducted (the Praxis Incense ), similar to the Pauline incense except that only the first row of the faithful is incensed. A reading from the Coptic Synaxarium can follow. After these readings, the Trisagion is sung three times, each time with a different reference to
560-541: Is inserted into the Roman Canon, immediately before the Supplices . The addition of an epiclesis was originally suggested by Joseph Overbeck , the first person to make serious petitions for the restoration of an Orthodox western rite. This opinion on the need of an epiclesis was shared by the Synod of the Russian Orthodox Church , who added an epiclesis to the modified book of common prayer, later known as
616-544: Is named among the saints. After the anaphora takes place the consignation, i.e. the moistening of the Lamb with some drops of the consecrated Wine, which is show to the worship of the faithful. The Fraction of the consecrated Lamb ensues, during which the priest says a prayer which varies according to the Coptic calendar . All of the congregation stands and prays with open hands the Lord's Prayer . To be prepared for partaking of
SECTION 10
#1732772469574672-685: Is native to Egypt and traditionally uses the Coptic language with a few phrases in Greek. It is used in the Coptic Orthodox Church and the Coptic Catholic Church . Arabic and a number of other modern languages (including English) are also used. The Ge'ez Rite is native to Ethiopia and Eritrea and uses the Ge'ez language . It is used in the Ethiopian Orthodox Tewahedo and Eritrean Orthodox Tewahedo churches, and
728-511: Is not considered to begin at this moment, but begins with the Liturgy of Preparation —it is merely completed at the Epiclesis. In the 20th century, when Western Rite Orthodox parishes began to be established, liturgies were derived from Catholic Latin liturgical rites and Anglican Book of Common Prayer . These liturgies saw a "stronger" Epiclesis inserted, as to better align them with
784-531: Is often used to describe particular Christian rituals . Rite has also come to refer to the full pattern of worship associated with a particular Christian denomination or tradition, typically comprising the liturgies for the Eucharistic celebration, canonical hours , and sacramental rites . Rites typically result from local variations and traditions, sometimes becoming further distinguished as uses of ritual families. Some ritual families originated with
840-621: Is the intercession in which the priest begs the Father to send the Holy Spirit, the Sanctifier, so that the offerings may become the body and blood of Christ and that the faithful by receiving them, may themselves become a living offering to God." Still later it asserts, "At the heart of the Eucharistic celebration are the bread and wine that, by the words of Christ and the invocation of the Holy Spirit, become Christ's Body and Blood." In
896-546: The Council of Florence , Cabasilas's necessity of the epiclesis was challenged and ultimately rejected by Latin theologians; modern Catholic teaching is generally more receptive of Cabasilas. As a result, Cabasilas's work remains a frequent point of discussion in ecumenical dialogues." In Western Rite Orthodox parishes, an epiclesis, modified from that of the Byzantine Rite Liturgy of St. John Chrysostom,
952-703: The Dominican Rite and Carmelite Rite . The liturgical rites of the Eastern Catholic Churches are often distinct from the same rites as practiced by non-Catholic denominations, sometimes as the result of Liturgical Latinization . Within Eastern Orthodoxy , the Byzantine Rite –including the Liturgy of Saint John Chrysostom and Byzantine adaption of the Liturgy of Saint Mark –is predominant, with some limited usage of
1008-620: The Ethiopian and Eritrean Catholic Churches. The main Eucharistic liturgy used by the Coptic Churches is known as the Liturgy of Saint Basil . The term Liturgies of Saint Basil in a Coptic context means not only the sole anaphora with or without the related prayers, but also the general order of the Divine Liturgy in this rite. The term Liturgy of Saint Basil may refer also to the whole Eucharistic Liturgy which in
1064-704: The Incarnation , Passion , Resurrection , thus addressing the Trisagion to Christ only. After the Trisagion follows a litany , the recital of a Psalm and the singing of the Alleluia , and finally the proclamation of the Gospel from the doors of the sanctuary. The sermon may follow. The Liturgy of the Faithful is the core of the Divine Liturgy, where are placed the proper Eucharistic rites. It begins with
1120-759: The Methodist Church in Great Britain is as follows: Reformed churches generally hold a spiritual presence (pneumatic presence) view of communion. The Continental Reformed , Presbyterian , and Congregationalist traditions of Reformed Christianity resisted the imposition of particular prayers like those found in the Book of Common Prayer, producing alternative guidelines like the Directory for Public Worship . Nevertheless, ministers in these churches may make use of common liturgical prayers, including
1176-543: The Roman Breviary . Some Christian denominations encompass multiple ritual families. The Catholic Church utilizes the various Latin liturgical rites of the Latin Church alongside the rites that compose Eastern Catholic liturgy . The use of those liturgical rites are determined by the particular church of the celebrating clergy; other Catholic rites are associated with Catholic religious orders , such as
SECTION 20
#17327724695741232-544: The Western Rite . Epiclesis The epiclesis (also spelled epiklesis ; from Ancient Greek : ἐπίκλησις , lit. ' surname ' or ' invocation ' ) refers to the invocation of one or several gods. In ancient Greek religion , the epiclesis was the epithet used as the surname given to a deity in religious contexts. The term was borrowed into the Christian tradition, where it designates
1288-680: The "words of institution as the main consecratory act". The Wesleys "introduced the epiclesis in their eucharistic hymns"; as such, early Methodists sung a hymnic epiclesis from Hymns of the Lord's Supper ( HLS ) after the Words of Institution . According to a 2003 report of the British Methodist Church, His Presence Makes The Feast: Holy Communion in the Methodist Church : "The one Spirit by whom we are all baptised into
1344-459: The 1962 Roman Missal , the prayer Quam oblationem of the Roman Canon has been interpreted as an "implicit" epiclesis. Josef Jungmann supported this view that the Quam oblationem "is a plea for the final hallowing of the earthly gift." In the 1962 Canon, the priest begins the Quam oblation with hands folded, opens them placing his left hand on his chest and then makes three are large signs of
1400-572: The Anglican tradition, such as the 1549 Prayer Book , and the liturgical renewal movement of the 20th century that focused upon liturgies of the ancient church, such as the early rite of Hippolytus . From these traditions, John Wesley , the founder of Methodism, inherited the notion that the Holy Spirit was to be invoked to make real and true all that God had promised to bestow on the faithful through Holy Communion . This theology of epiclesis
1456-575: The Bohairic text: the manuscript, incomplete in its first part, begins with the Post Sanctus , and is followed by a terse Institution narrative , by a pithy Anamnesis which simply lists the themes and ends with the oblation . The next Epiclesis consists only of the prayer to the Holy Spirit to come and manifest the gifts, without any explicit request to change the gifts in the Body and Blood of Christ. The intercessions are shorter and only Mary
1512-560: The Byzantine liturgy. Liturgy of St. Cyril (also known as Egyptian Liturgy of St. Mark) typically after the post-sanctus prayer, the structure is usually as follows: Epiclesis I—Institution Narrative—Anamnesis—Epiclesis II. Since these group of liturgies contain the earliest full anaphoras available to us, they have become incredibly important in understanding the development of liturgical prayers. The epicleses of these anaphora are seen as consecratory; however, recent papers have shown that
1568-463: The Coptic Churches has the following structure: Offertory (or Prothesis ) is the part of the liturgy in which the Sacramental bread ( قربان qurbān ) and wine ( أبركه abarkah ) are chosen and placed on the altar. All these rites are medieval developments. It begins with the dressing of the priest with vestments and the preparation of the altar, along with prayers of worthiness for
1624-613: The Divine Liturgy of St. Tikhon. When the Gregorian Liturgy was approved for use in 1961, the Overbeck missal was approved for use, including the epicleses. This epiclesis shares most of its text with that of the Liturgy of St. John, but with certain omissions, streamlining it better into the canon. Many variances exist in the exact text of the epiclesis, due to translation inconsistency and different schools of thought on how
1680-477: The Eucharist between Chaldean Catholic Church and Assyrian Church of the East issued a statement stating that the Words of Institution are dispersed euchologically in Liturgy of Addai and Mari , wherein the words are stated not in immediate sequence but throughout the Liturgy. The Eastern Orthodox Churches hold the Epiclesis to be the moment at which this change is completed. However, the actual process of change
1736-453: The Eucharist, the faithful bow while the celebrant says in low voice the prayer of submission, then the priest and the participants offer each other a wish of peace and the priest inaudibly prays the Father for the forgiveness of sins ( The Absolution to the Father ). The Elevation is similar to that in the Byzantine Rite , with the celebrant who raises the portion of the Lamb engraved with
Alexandrian liturgical rites - Misplaced Pages Continue
1792-488: The Roman Rite in the 1969 revision have both a pre-consecration and a post-consecration epiclesis. Pre-consecration Post-consecration Lutheran and Anglican divines have argued that in earlier liturgies of theirs in which an Epiclesis and unity with the one sacrifice of Christ may not have seemed explicit (as with the 1662 Book of Common Prayer ), it was stated as the point of the consecration in other parts of
1848-405: The altar). The last part of the offertory resembles an anaphora : after a dialogue, the priest blesses the congregation and proclaims a prayer of thanksgiving, giving thanks to God for his support to humanity, and asking him for a worthy participation to the liturgy. Then comes the prayer of covering, said inaudibly by the priest, which has the form of an epiclesis , asking God to show his face on
1904-520: The celebrant, or the bishop if present, recites a prayer of absolution ( The Absolution to the Ministers ). The reading from the Pauline epistles is preceded by the offering of incense at the four sides of the altar, at the iconostasis , at the book of the Gospel and at the faithful in the nave ; in the meantime the faithful sing a hymn to Mary and a hymn of intercession. The Pauline epistle
1960-707: The celebrant. At this point is chanted the appropriate hour of the Canonical hours , followed by the washing of the hands with its prayer of worthiness, and by the proclamation of the Nicene Creed . Then takes place the elaborate rite of the choosing of the Lamb: while the congregation sing 41 times the Kyrie eleison , the priest checks the wine and chooses among the bread one loaf which will be consecrated (the Lamb ). The Lamb
2016-483: The consecration is effected at the Words of Institution though during the rise of the Liturgical Movement , many denominations introduced an explicit epiclesis in their liturgies. The Ancient Greek term epíklēsis (ἐπίκλησις; literally 'calling upon') can be translated as 'surname, additional name', or as 'invocation, appeal'. In ancient Greek religion , the epiclesis was used as the surname that
2072-499: The cross with his extended right hand over both bread and wine as indicated by "+" in between the words benedictam (blessed), adscriptam (approved), ratam (ratified), below. The fourth sign of the cross is made over the bread and the fifth over the wine at the words Corpus and Sanguis, respectively. The prayer is immediately followed by the Institution Narrative with the words of Jesus Christ . Nicholas Cabasilas ,
2128-588: The early focal points of Christianity, such as Rome ( Roman Rite ), Alexandria ( Alexandrian liturgical rites ), and Antioch ( East and West Syriac Rites ). The Roman Rite is further subdivided between the liturgies from the post- Second Vatican Council period, such as the Mass of Paul VI and Liturgy of the Hours , and the pre-conciliar liturgies, such as the Tridentine Mass and Divine Office according to
2184-474: The epiclesis as a necessary component of Eucharistic consecration. However, Cabasilas clarified that the epiclesis and Words of Institution are interdependent in order to create an effectual anaphora. Ultimately, Cabasilas assessed that while some Latin liturgical practices appeared errant, the Latin doctrine of the Eucharist was identical to that Eastern Orthodox and that there was a mostly shared ritual practice. At
2240-790: The epiclesis in Eucharistic Prayer B in the American Book of Common Prayer (which is found in the Canadian Book of Alternative Service and several other Anglican liturgies) reads: After the Words of Institution in the Lutheran Book of Worship , for example, the epiclesis in Eucharistic Prayer III reads: The Sunday Service of the Methodists , the first Methodistic liturgical text, saw
2296-504: The epiclesis, that follow the same ecumenical shape as in other traditions. The epiclesis found in the Book of Common Worship (PCUSA) reads: Gracious God, pour out your Holy Spirit upon us and upon these your gifts of bread and wine, that the bread we break and the cup we bless may be the communion of the body and blood of Christ. By your Spirit make us one with Christ, that we may be one with all who share this feast, united in ministry in every place. As this bread
Alexandrian liturgical rites - Misplaced Pages Continue
2352-578: The gifts, and to change them in order that the bread and wine may became the Body and Blood of Christ . This text might come from an ancient anaphora or simply be a later High Middle Ages creation. The paten and the ark with inside the chalice are here covered with a veil. In the Liturgy of the Catechumens the readings from the New Testament are proclaimed. This portion of the Divine Liturgy
2408-486: The latter and has its own peculiarities: its text is more brief, with less Scriptural and allusive enhancements, and it lacks well defined Trinitarian references, which are typical of other versions and reflect the theology of the First Council of Constantinople of 381. The structure of the Bohairic Coptic version used today in the Coptic Churches can be summarized as follow: The 7th-century Sahidic Coptic version found in 1960 shows an earlier and more sober form of
2464-467: The liturgical actions described above for the Liturgy of Saint John Chrysostom are the same. The formula is as follows: In the Catholic Church , the Words of Institution are considered to be the moment of Transubstantiation (when, according to religious tradition, the eucharistic elements would change from bread and wine into the actual Body and Blood of Christ ). The Catechism of the Catholic Church teaches that "The Epiclesis ("invocation upon")
2520-416: The liturgical thought of Egypt was less focused on a specific moment of consecration, being more process-focused in terms of Eucharistic Consecration. In its pure form, the ancient anaphora of the Liturgy of Addai and Mari used in the Church of the East ( East Syriac Rite ) does include an epiclesis. It does not use the Words of Institution , although they appear directly and indirectly in other parts of
2576-420: The liturgies of Saints Mark the Evangelist (who is traditionally regarded as the first bishop of Alexandria ), Basil the Great , Cyril of Alexandria , and Gregory Nazianzus . The Liturgy of St Cyril in the Coptic language is the Liturgy of Saint Mark that has been translated from Koine Greek . The Alexandrian rites are sub-grouped into two rites: the Coptic Rite and the Ge'ez Rite . The Coptic Rite
2632-466: The liturgy. Next is the Kiss of peace during which the faithful sing the Aspasmos Adam hymn, according to the season of the liturgical calendar. The Anaphora is conducted. The Coptic anaphora of Saint Basil, even if related and using the same Antiochene (or "West Syrian" ) structure, represents a different group from the Byzantine , West Syrian and Armenian grouping of anaphoras of Saint Basil. The Coptic version does not derive directly from
2688-415: The modified canon should be handled (e.g. should the elevation of the host and chalice remain?) Still another possible implicit epiclesis of the Roman Liturgy is the Veni, Sanctificator which, however, is one of the 1962 Missal's offertory prayers and is not part of the Roman Canon: Moreover, this prayer is not included in the 1970 Roman Missal. The additional Eucharistic Prayers (EP) introduced into
2744-437: The one body ( 1 Corinthians 12:13 ) is the same Spirit who unites us in and with the body of Christ in Holy Communion. The Holy Spirit at work in the Church of the Acts of the Apostles brings into effect a witnessing and preaching community in which there is apostolic teaching, fellowship, prayer and the breaking of the bread ( Acts 2:42 )." The epiclesis of the present-day liturgy in many Methodist connexions draws from both
2800-423: The part of the Anaphora (Eucharistic Prayer) by which the priest invokes the Holy Spirit (or the power of God's blessing) upon the Eucharistic bread and wine in some Christian churches . In most Eastern Christian traditions, the Epiclesis comes after the Anamnesis (remembrance of Jesus' words and deeds); in the Western Rite it usually precedes. In the historic practice of the Western Christian Churches ,
2856-402: The prayer of the Veil, in which the priest offers the liturgical sacrifice to God. The Long Litanies follows, where all pray for the peace, for the ecclesiastic hierarchy and for the congregation. The Nicean Creed is proclaimed, the priest washes his hands three times and sprinkles water on the congregation reciting the Prayer of Reconciliation which is a prayer of worthiness for all who attend
SECTION 50
#17327724695742912-404: The rite (and is therefore considered to be implicit). In the Liturgy of Saint James , according to the form in which it is celebrated on the island of Zakynthos , Greece , the anaphora is as follows: In the Divine Liturgy of Saint John Chrysostom an epiclesis is present (explicit); the priest says: In the Liturgy of Saint Basil the Great according to the Greek recension of the prayers,
2968-402: The rite, notably in required exhortations (the Words of Institution ). In present-day practice, Anglicans in the USA and American Lutheran Eucharistic prayers and newer Old Catholic anaphoras, tend to follow the Eastern practice of treating the Words of Institution as a warrant for the action, with the Epiclesis following the anamnesis/oblation. For example, after the Words of Institution,
3024-437: The same order. Psalm 150 is sung in the meantime. The distribution of the Eucharist ends with a blessing with the Paten . The dismissal rites include The Prayer of Laying the Hands and the final blessing. Ritual family Rites ( Latin : ritus ), liturgical rites , and ritual families within Christian liturgy refer to the families of liturgies, rituals , prayers, and other practices historically connected to
3080-413: Was associated with a deity during religious invocations , in contrast to the more general term 'epithet' (ἐπίθετον), which is used in poetic contexts. In the 2nd century AD, the Greek geographer Pausanias used the term 'epiclesis' to designate the appellation under which a deity was honoured in specific places or occasions. In 2001, in the Pontifical Council for Promoting Christian Unity on admission to
3136-410: Was in the ancient times the beginning of the liturgy , and the only part which could be attended by the catechumens . This part is roughly equivalent to the Liturgy of the Word in the Western Rites. It begins with a Penitential Rite in which first the priest prays inaudibly Christ for the forgiveness of sins ( The Absolution to the Son ) and then all the participants kneel in front of the altar and
#573426