A Contradiction in Church Teaching? Need Some Help With This One

[Brendan]

That’s the anaphora of Addai and Mari that’s been mentioned here.

Interestingly enough, the Catholic Encyclopedia (from the beginning of last century) says that the use of the anaphora at that time had retained the speaking of the words of institution!

FYI, the Anaphora used by the Chaldean Church does have the Institutional Narrative.

The version of the Anaphora of Addai and Mari used by the Assyrian Church of the East is the one that version that does not have the Institutional Narrative ( but it permissiable for a priest to include it)

 

[Marsha_Adams]

Catholic answers (radio program), a long time ago, talked about something similar.

The one point I remember is that the consecration of the bread and wine do happen seperately. We can tell this because the priest genuflects after the bread/body is raised, but not the cup yet. And then again after the cup.

They were talking about, I believe, a particular eastern church outside of Rome, where they believe the change happens at the epiclesis.

The separate consecration of the bread and wine, constitute the UNBLOODY sacrifice because the body and blood are separated. No blood is spilt, (if I separated your body from your blood, you would be pretty sacrificed I think) but the unbloody sacrifice is performed. I remember Fr. Walsh quoting one of the Early Fathers on this point - sorry, again I have no reference for you.

 

[Digitonomy]

Interestingly enough, the Catholic Encyclopedia (from the beginning of last century) says that the use of the anaphora at that time had retained the speaking of the words of institution!

In present usage the words of institution are here inserted, although they seem to have little connection with the context.

That is interesting. I wonder if perhaps they were simply using sources of “Chaldean Uniat” origin.

At the present time this liturgy is used chiefly by the Nestorians, who reside for the most part in Kurdistan. It is also used by the Chaldean Uniats of the same region, but their liturgy has, of course, been purged of all traces of Nestorian tenets. Finally, it is in use among the Chaldean Uniats of Malabar, but it was very much altered by the Synod of Diamper held in 1599.