Ancient epiclesis didn’t emphasize the Holy Spirit?

[rosthesinner]

Dear readers,

Blessed All Saints Sunday! (I’m Melkite). Being that I am neither a historian or a theologian, but simply a layman, I have a question regarding something I read in the book ‘The Patriarchate of Antioch throughout History: An Introduction’ by His Grace Archbishop Joseph Tawil. (Memory Eternal).

In the chapter ‘Liturgical Institutions Of The East’, page 26, he states the following: “The liturgies of the Egyptian type, such as that of the Euchologion of Serapion (fourth century) and others present two particularities which are not found in the liturgies of the Syrian type. In the middle of the thanksgiving after the Hagios, the celebrant abruptly addresses a prayer to God on behalf of the Church. This prayer is taken from the Didache. Further, the epiclesis seeks the efficiency not from the Holy Spirit but from the Logos.” (The Son).

Now, I understand that the Father sends the Holy Spirit through the Son, Jesus Christ. Christ promised to send the Holy Spirit all throughout scripture after His Ascension in His Glory.

Where I am lost at is where His Grace states that “the epiclesis seeks the efficacy not from the Holy Spirit but from the Logos”. To my understanding, the Holy Spirit is the one that Consecrates the gifts. How can this be if the Son was emphasized instead?

Perhaps I’m misunderstanding something. Hopefully somebody with more knowledge than I can shed some light on it.

God Bless!

 

[Vico]

…

Catechism

689 The One whom the Father has sent into our hearts, the Spirit of his Son, is truly God.10 Consubstantial with the Father and the Son, the Spirit is inseparable from them, in both the inner life of the Trinity and his gift of love for the world. In adoring the Holy Trinity, life-giving, consubstantial, and indivisible, the Church’s faith also professes the distinction of persons. When the Father sends his Word, he always sends his Breath. In their joint mission, the Son and the Holy Spirit are distinct but inseparable. To be sure, it is Christ who is seen, the visible image of the invisible God, but it is the Spirit who reveals him.

 

[Dovekin]

“Let come to dwell, O God of truth, your holy Word upon this bread, so that the bread may become body of the word, and upon this cup, so that the cup may become blood of truth.“

This is a translation of the epiclesis found in an anonymous article on the web. The author examines various strains fo theology that contributed to the prayers of Serapion, but I do not think he addresses your question exactly.
It is an interesting way to look at this, connected more surely to the body of Christ than the Holy Spirit: the body of the word, the blood of truth.
Thanks for mentioning it!