Eastern Churches Words of Consecration

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Do any of you know if there are words of consecration for the wine in the eastern churches that do not contain the words “for many”? I seem to recall that there is one that only contains the words “for you”.

Anyway, any information on this would be much appreciated.

God Bless,
Mikee.
 
Keep in mind there are several Eastern liturgies, and the Words of Institution actually vary from rite to rite. They even differ in the Liturgies of St. John Chrysostom and St. Basil.

Their form is LITURGICAL rather than Biblical.
 
bpbasilphx said:
Keep in mind there are several Eastern liturgies, and the Words of Institution actually vary from rite to rite. They even differ in the Liturgies of St. John Chrysostom and St. Basil.

Their form is LITURGICAL rather than Biblical.
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Say what again? It may be 3:23 am where I am at and I am not sure what you mean.
There are varying translations of the Liturgies of St. John and St. Basil simply because in the not too distant past they were translated into English from Slavonic or Greek for instance.
Still please explain what you mean as I am interested in seeing what your thought was.
 
mikee said:
Do any of you know if there are words of consecration for the wine in the eastern churches that do not contain the words “for many”? I seem to recall that there is one that only contains the words “for you”.

Anyway, any information on this would be much appreciated.

God Bless,
Mikee.
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The Byzantine form is:

“Drink of this, all of you: this is My Blood of the New Testament, which is shed for you and for many, for the remission of sins.”
 
Among the Syrian Orthodox (Jacobites, we used to say), there are several anaphoras. The words of consecration are:

“Take, drink of it, all of you. This is My Blood which for you and for many is shed and given for the remission of sins and for eternal life.”
 
The Anaphoras, and especially the words of institution are a liturgical expression of a Biblical truth.
 
<<Say what again? It may be 3:23 am where I am at and I am not sure what you mean.>>

This is what I said and meant: The Words of Institution vary slightly in wording (though not as to meaning) in the Divine Liturgies of St. John Chrysostom and St. Basil, and for that matter, in other Eastern Liturgies. They are NOT identical.

In St. John Chrysostom:
Take! Eat! This is My Body which is broken for you, for the remission of sins.
Drink of it, all of you! This is My Blood of the New Testament, which is shed for you and for many, for the remission of sins.

In St. Basil:
He gave it to His Holy disciples and apostles, saying: Take! Eat! This is My Body which is broken for you, for the remission of sins.
He gave it to His Holy disciples and apostles, saying:Drink of it, all of you! This is My Blood of the New Testament, which is shed for you and for many, for the remission of sins.

Note that these words are customarily said aloud by rubric, though it is becoming common useage to say all of the Anaphorae aloud.

Byzantine St. James differs even more:

Take, eat. This is my body which is broken and distributed for you for the forgiveness of sins.
Drink from this all of you. This is my blood of the new covenant, which is poured out and distributed for you and for many for the forgiveness of sins.

There is a site that gives the Anaphorai of the Syriac Orthodox Church; the Words of Institution vary among them. In one, as I recall, they are said in the third person (“saying that this was His Body…”).
 
The key thing I can see in all these Eastern Rite consecrations are the words “For Many” which has been re worded in the Novus Ordo consecration where it says “For All”
 
In the Byzantine Rite there is no definition of transubstantiation. So techinally there isn’t a define phrase or word that we connect to the immediate change. The change is a mystery.
BPbasil, thank you for expaning above, I wasn’t being crass, rather stimulating the thread. thank you for the examples.
 
mgy100 said:
In the Byzantine Rite there is no definition of transubstantiation. So techinally there isn’t a define phrase or word that we connect to the immediate change. The change is a mystery.
BPbasil, thank you for expaning above, I wasn’t being crass, rather stimulating the thread. thank you for the examples.
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Mgy, Correct me if I’m wrong, isn’t it true that Byzantine and Eastern theologians weren’t preoccupied with the idea of p(name removed by moderator)ointing the exact moment of transubstantiation (as in the West) so the focus wasn’t always specifically on the exact words used but always on the prayers from preparation of the gifts, through the epiclesis and what we call the words of consecration?

Also as a general note it’s thought that the Liturgy of Addai and Mari used by the Chaldean and Malabar rites don’t carry the institution narrative. Although according to Mike Aquilina scholars are divided on the question of whether the institution narrative was omitted in deference to its sacredness or those words were never included. I do believe the Vatican ruled on this particular formulary and said that consecration of the gifts was clearly intended according to their theology and rubrics and that the exact words or something similar to what Western and Eastern Catholics are familiar with wasn’t required (mainly since this liturgy originated in the ancient church).

ChadS
 
this qout is from Mar Nestorious Anaphora in the ACOE:

“For to you, O God, the Father of truth, and to your Only-begotten Son, our Lord Jesus Christ, and to your living, holy, and life-giving Spirit we will lift up glory, honor, confession, and worship, now, always, and for ever and ever. And he signs over himself, and they respond: Amen. And the priest says: Peace be with you. And the people respond: And with you and with your spirit. And the deacon says: Give the peace to one another in the love of Christ. And they give the peace to one another and say: For all catholicoi, bishops, presbyters, and deacons, and every member of a religious profession who has departed from the assembly of the church, and for the life and tranquillity of the world, and for the crown of the year, that it may be blessed and fulfilled in your grace, and for every child of the church who is worthy of the reception of this oblation before you, and for all your servants and handmaidens who stand before you at this hour, for all of them and for all of us may this oblation be accepted for ever. Amen. And two deacons read the diptychs, that is, the roll of the living and the dead”.
cired.org/liturgy/nestorius.html
 
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