How old are the Eucharistic Prayers

[NotWorthy]

I seem to recall that some of the Eucharistic Prayers were basically written back in the 3rd and 4th centuries, but I can’t be sure. If that’s true… WOW!!!

I’d just like to get my facts straight before I talk about it at CCD. Any experts on the subject?

 

[NotWorthy]

While you’re pondering that, I’d like to show you something I read the other day. The author is commenting on the Gospel of Matthew, specifically, the Last Supper:

He blessed the bread. Probably He used a common Jewish blessing, such as: “May you be blessed, Our Lord God, king of the world, you cause the land to produce the bread.” Over the chalice He may well have used a common Jewish blessing: “Blessed are you, O Lord Our God, King of the Universe, Creator of the fruit of the vine.”

Anybody hear the echoes of these words in Mass when the priest is blessing the Offeratory Gifts? At least during those Masses when the priest still says this out loud? I love the Offeratory Hymns, but I wish they would end it and then the priest could bless the gifts out loud. The words are so beautiful and full of such rich symbolism.

I especially used to love the words “By the mingling of this water and wine, may we come to share in His divinity, as He humbled Himself to share in our humanity”. I know of one priest in our diocese that still says these words out loud, and I love it when he does that.

 

[Lorik]

The earliest Eucharistic prayers and instructions were written by St. John the apostle. It’s titled the “Didache” and was written sometime between 90-100 AD. The prayers are very simaliar to what we use today.
You might be interested in a book called “The Eucharist Through the Centuries” you can find it at circlepress.org

 

[AJV]

I seem to recall that some of the Eucharistic Prayers were basically written back in the 3rd and 4th centuries, but I can’t be sure. If that’s true… WOW!!!

I’d just like to get my facts straight before I talk about it at CCD. Any experts on the subject?

EP I can be substantially traced by to the 4th century-by examination of the texts even earlier.One of the beauties of this, despite its disjointed nature is that, because of the conservative nature of changes then, it shows changes and also earlier elements.
EP II is ostensibly based on the Anaphora of Hippolytus, a 3rd century text but has some edits to conform doctrinally and a substantial portion of the original may be ommitted since it partly occurs in the preface, which can be replaced by a seasonal preface.
EP III and IV are composed. EP IV is based on the structure of the Coptic Anaphora of St. Basil which was not accepted for doctrinal reasons.