The Consecration in Eastern Catholic churches

[Monica4316]

In Divine Liturgy, does the Consecration happen when the priest says “this is My Body… this is My Blood”, or when he prays to the Holy Spirit later on?

what happens if a priest only says the first part? (in Divine Liturgy specifically, not the Mass in Roman Catholic churches).

Just wondering

 

[ByzCathCantor]

In Divine Liturgy, does the Consecration happen when the priest says “this is My Body… this is My Blood”, or when he prays to the Holy Spirit later on?

In Eastern Christianity, the notion of the “words of institution” really doesn’t exist, at least not with the same emphasis and meaning as ascribed in the Latin Rite. In the East, it is believed that the Gifts become the Most Pure Body and Precious Blood at some point during the Anaphora, and before the end of the Epiklesis (the invocation of the Holy Spirit at the end of the Anaphora).

In Eastern usage, the word Anaphora means the entire section of the Divine Liturgy related to the Offering and Blessing of the Gifts, as well as the Eucharistic Prayers of the Anaphora. The Anaphora is roughly equivalent to the Liturgy of the Eucharist, as marked in the new Roman Missal [consisting of the Offertory and Eucharistic Prayers (inclusive of the Consecration / Words of Institution)].

The Anaphora actually begins with a short litany immediately after the recitation of the Nicene Creed, as the Deacon or Priest chants: “Let us stand aright; let us stand in awe; let us be attentive to offer the holy Anaphora in peace.” After the litany, “Holy, Holy, Holy” (the equivalent of the Sanctus) is chanted by the people, followed by the recitation of the Prayers of the Anaphora by the priest / chief celebrant. The Consecration takes place somewhere in the middle, and the Prayers of the Anaphora are concluded with the Epiklesis.

what happens if a priest only says the first part? (in Divine Liturgy specifically, not the Mass in Roman Catholic churches).

I really don’t understand, but that is perhaps because I know from experience and catechesis that an Eastern Catholic or Eastern Orthodox priest would never omit any part of the Anaphora. There are a few parts of the DL that may be optionally omitted, but never at the Anaphora.

 

[ConstantineTG]

I really don’t understand, but that is perhaps because I know from experience and catechesis that an Eastern Catholic or Eastern Orthodox priest would never omit any part of the Anaphora. There are a few parts of the DL that may be optionally omitted, but never at the Anaphora.

Note though that the Epiklesis often is said silently (not audible to the laity). Maybe that is what Monica is asking about?

 

[ByzCathCantor]

Note though that the Epiklesis often is said silently (not audible to the laity). Maybe that is what Monica is asking about?

Perhaps, but as I am sure you would agree, it would not be at all appropriate to omit anything from the Anaphora.

Of course, you are correct in that both the Anaphoral Prayer before the Consecration and the Epiklesis have been taken silently in practice to varying degrees based on custom. The recent response of the Byzantine-Ruthenian Church has been to require its priests to recite these prayers aloud (in entirety, of course) so that the people could hear and appreciate the full Anaphora.

 

[Vico]

In Divine Liturgy, does the Consecration happen when the priest says “this is My Body… this is My Blood”, or when he prays to the Holy Spirit later on?

what happens if a priest only says the first part? (in Divine Liturgy specifically, not the Mass in Roman Catholic churches).

Just wondering

It would be a violation of the Catholic faith to deny that transubstantiation occurs at the words of institution, (I suppose that first occurs at “this is my body”) however, the words of institution do not have to be present at all. There may be a general narrative instead as in the Chaldrean Divine Liturgy.

My priest (Byzantine) told me that in the Divine Liturgies the Anaphora must be completed. There are profound bows at the words of institution, and in the revised liturgy of 2006, also at the conclusion of the Anaphora (from the Divine Liturgy of St. John Chrysostom).
*
"* Because each particular Church celebrates the sacraments according to its own traditions, principles and norms, it would be liturgically improper to transfer particular elements of one liturgical tradition into another liturgical tradition. Liturgical traditions, indeed, are like languages, having their particular vocabulary and grammar; essential elements from one liturgical tradition cannot be transferred into another without taking from the particularity of the first and harming the coherence of the second. "* *
*
Regarding the validity of the Eucharist in the Assyrian Church of the East, without the words of institution:
**
3. The Anaphora of Addai and Mari**The principal issue for the Catholic Church in agreeing to this request, related to the question of the validity of the Eucharist celebrated with the Anaphora of Addai and Mari, one of the three Anaphoras traditionally used by the Assyrian Church of the East. The Anaphora of Addai and Mari is notable because, from time immemorial, it has been used without a recitation of the Institution Narrative. As the Catholic Church considers the words of the Eucharistic Institution a constitutive and therefore indispensable part of the Anaphora or Eucharistic Prayer, a long and careful study was undertaken of the Anaphora of Addai and Mari, from a historical, liturgical and theological perspective, at the end of which the Congregation for the Doctrine of Faith on January 17th, 2001 concluded that this Anaphora can be considered valid. H.H. Pope John Paul II has approved this decision. This conclusion rests on three major arguments.
In the first place, the Anaphora of Addai and Mari is one of the most ancient Anaphoras, dating back to the time of the very early Church; it was composed and used with the clear intention of celebrating the Eucharist in full continuity with the Last Supper and according to the intention of the Church; its validity was never officially contested, neither in the Christian East nor in the Christian West.
Secondly, the Catholic Church recognises the Assyrian Church of the East as a true particular Church, built upon orthodox faith and apostolic succession. The Assyrian Church of the East has also preserved full Eucharistic faith in the presence of our Lord under the species of bread and wine and in the sacrificial character of the Eucharist. In the Assyrian Church of the East, though not in full communion with the Catholic Church, are thus to be found “true sacraments, and above all, by apostolic succession, the priesthood and the Eucharist” (U.R., n. 15). Secondly, the Catholic Church recognises the Assyrian Church of the East as a true particular Church, built upon orthodox faith and apostolic succession. The Assyrian Church of the East has also preserved full Eucharistic faith in the presence of our Lord under the species of bread and wine and in the sacrificial character of the Eucharist. In the Assyrian Church of the East, though not in full communion with the Catholic Church, are thus to be found “true sacraments, and above all, by apostolic succession, the priesthood and the Eucharist” (U.R., n. 15).
Finally, the words of Eucharistic Institution are indeed present in the Anaphora of Addai and Mari, not in a coherent narrative way and ad litteram, but rather in a dispersed euchological way, that is, integrated in successive prayers of thanksgiving, praise and intercession.

• Reference:

vatican.va/roman_curia/pontifical_councils/chrstuni/documents/rc_pc_chrstuni_doc_20011025_chiesa-caldea-assira_en.html

 

[ByzCathCantor]

Moment of Consecration: When does transubstantiation take place in the Divine Liturgy?

Concerning the moment of “transubstantiation,” Eastern Catholic theology does not narrow in exclusively on the words of institution as being the moment of consecration. The Eastern Church Fathers taught that the Eucharist mysteriously becomes the body and blood of Christ sometime during the anaphora (Eucharistic prayer). Eastern Catholics have traditionally placed a great emphasis on the epiclesis, which is the moment in which the Holy Spirit is called down upon the gifts to transform them into the Body and Blood of Christ. In the great Eatern Liturgies, which we still use, the epiclesis comes after the words of institution.

This difference in no way ruptures our communion with the Latin Church. Rather, it highlights what is distinctive about Eastern Christian theology: a heavy emphasis on mystery. We choose to believe that Christ manifests himself in the Eucharist at some (unspecified) time during the Eucharistic prayer. Narrowing in on an exact moment of consecration is not the Eastern style. Rather, we see the coming of Christ in the Eucharist as being a great mystery which we are unable to comprehend.

source: East2West,org (Dr. Anthony Dragani’s website).

 

[ConstantineTG]

Perhaps, but as I am sure you would agree, it would not be at all appropriate to omit anything from the Anaphora.

Of course, you are correct in that both the Anaphoral Prayer before the Consecration and the Epiklesis have been taken silently in practice to varying degrees based on custom. The recent response of the Byzantine-Ruthenian Church has been to require its priests to recite these prayers aloud (in entirety, of course) so that the people could hear and appreciate the full Anaphora.

Well, from the laity point of view, it may seem it was omitted but in fact the priest does it while everyone proceeds to sing, “we sing of you, we bless you…”

 

[dochawk]

Actually one of my favorite examples showing the difference between East and West:

In Divine Liturgy, does the Consecration happen when the priest says “this is My Body… this is My Blood”, or when he prays to the Holy Spirit later on?

Yes.

hawk

 

[ConstantineTG]

Yes.

hawk

She asked if it was A or B and you replied “yes”

 

[5Loaves]

Actually one of my favorite examples showing the difference between East and West:

 

[The_Idiot]

Because the exact moment is not known ?

We just know that it does happen

 

[ConstantineTG]

Because the exact moment is not known ?

We just know that it does happen

True.

Well the RC Church says it happens at the words of institution. The East of course is less precise. We admittedly don’t know except that at the end of the Epiklesis we have the Body and Blood of Christ.

 

[Monica4316]

Thanks for the replies! I’m used to how it’s done in the Mass, so I’m still learning about the Eastern understanding.

I went to Divine Liturgy at a Ukrainian Catholic church, and the priest said the words of institution for everyone to hear, but I didn’t hear the Epiklesis - maybe he said it silently or quietly though, I don’t know. I looked in the missal and the Epiklesis was in small letters (compared to the rest of the font) - is it usually written this way in missals? I noticed that some other parts written in small letters were omitted by the priest, or maybe said silently, - I don’t remember cause I’m still trying to get used to the liturgy.

Note though that the Epiklesis often is said silently (not audible to the laity). Maybe that is what Monica is asking about?

Maybe! that is the part that I meant. I don’t know if the priest said it silently or if it was omitted.

I was just wondering in a hypothetical scenario, if a priest did omit the Epiklesis, if the Consecration would still occur. I’m not saying this priest omitted it, since I don’t know (and I’m going to assume the best, I’m sure the priest knows what he is doing), but I meant IF someone does, then what happens

 

[5Loaves]

I went to Divine Liturgy at a Ukrainian Catholic church, and the priest said the words of institution for everyone to hear, but I didn’t hear the Epiklesis - maybe he said it silently or quietly though, I don’t know. I looked in the missal and the Epiklesis was in small letters (compared to the rest of the font) - is it usually written this way in missals? I noticed that some other parts written in small letters were omitted by the priest, or maybe said silently, - I don’t remember cause I’m still trying to get used to the liturgy.

We don’t have service books AKA missals in my parish.

In the service books the clergy use in my parish, which are the DL translation of the OCA, the “red” says “Exclamation” before the words spoken by our Lord “Take eat…” And then says “The priest quietly prays” for the elements of the Epiclesis.

Maybe! that is the part that I meant. I don’t know if the priest said it silently or if it was omitted.

I was just wondering in a hypothetical scenario, if a priest did omit the Epiklesis, if the Consecration would still occur. I’m not saying this priest omitted it, since I don’t know (and I’m going to assume the best, I’m sure the priest knows what he is doing), but I meant IF someone does, then what happens

You might consider speaking with your priest who has been counseling your on other things, about how you can direct you mind in other ways when these concerns trouble you during Liturgy. We should feel confident that the priest/s and deacons are doing their part, and we can focus on doing our part.

 

[Zekariya]

The whole Divine Liturgy is essential but, we know that the gifts are the Body and Blood of Christ after the epiclesis. Western-minded people sometimes take this to mean that the epiclesis consecrates the gifts. This is not true. We don’t have a specific moment when the gifts change. We pray the whole Divine Liturgy and know that, after the epiclesis, the gifts are certainly changed into the Body and Blood of Christ. You can see the Roman Anaphoras (i.e. Eucharistic Prayers) compared side by side here:catholic-resources.org/ChurchDocs/EP.htm For those interested in seeing the Anaphora of St John Chrysostom broken down into the different “parts”, I have it attached below:

**The Anaphora of St John Chrysostom (as used by the Melkite Eparchy of Newton) I converted the Words of Institution into all caps.
**
**Sursum Corda:
**Deacon: Let us stand well, let us stand in awe, let us be attentive to offer the holy oblation in peace.
People: A mercy of peace, a sacrifice of praise.
Priest: The grace of our Lord Jesus Christ, and the love of God the Father and the communion of the Holy Spiritbe with you all.
People: And with your spirit.
Priest: Let us lift up our hearts.
People: We lift them up to the Lord.
Priest: Let us give thanks to the Lord.
People: It is fitting and right.

**Preface:
**Priest: It is fitting and right to sing to You, to bless You, to praise You, to give thanks to You, to worship You in every place of Your dominion; for You are God, beyond description, beyond understanding, invisible, incomprehensible, always existing, always the same, You and Your Only‐Begotten Son and Your Holy Spirit. Out of nothing, You brought us into being, and when we had fallen, raised us up again; and You have left nothing undone until You brought us to Heaven and graciously gave us Your future Kingdom. For all these things, we thank You and Your Only‐Begotten Son and Your Holy Spirit: for all these blessings, known and unknown, manifest and hidden, that were lavished upon us. We thank You also for this Liturgy which You are pleased to accept from our hands, though there stand before You thousands of archangels and myriads of angels, Cherubim and Seraphim, six‐winged, many‐eyed, soaring on their pinions, Singing, proclaiming, shouting the hymn of victory and saying:

**Sanctus:
**All: Holy, Holy, Holy, Lord of Sabaoth,
Heaven and earth are filled with Your glory.
Hosanna in the highest.
Blessed is He who comes in the name of the Lord.
Hosanna in the highest.

**Post-Sanctus:
**Priest: With these blessed powers, O Master who love mankind, we too cry out and say: Holy are You and all‐holy, You and Your Only‐Begotten Son and Your Holy Spirit. Holy are You and all‐holy and magnificent is Your glory: who so loved Your world as to give Your Only‐ Begotten Son, that every one who believes in Him shall not perish but may have eternal life.

**Institution Narrative:
**Priest: When He had come and fulfilled all that was appointed Him to do for our sake, on the night on which He was delivered up, or rather delivered Himself up for the life of the world, taking bread in His holy, spotless and blameless hands, giving thanks and blessing, sanctifying and breaking it, gave it to His holy Disciples and Apostles and said:

Priest: TAKE, EAT, THIS IS MY BODY, WHICH IS BROKEN FOR YOU FOR THE REMISSION OF SINS.
All: Amen.

Priest: Likewise the Chalice after He had supped saying:

Priest: DRINK THIS ALL OF YOU, FOR THIS IS MY BLOOD OF THE NEW COVENANT, WHICH IS SHED FOR YOU AND FOR MANY FOR THE REMISSION OF SINS.
All: Amen.

**Anamnesis:
**Priest: Remembering, therefore, this precept of salvation and everything that was done for our sake, the cross, the tomb, the resurrection on the third day, the ascension into Heaven, the enthronement at the right hand, the second and glorious coming again:

**Oblation:
**We offer You Your own, from what is Your own, in all and for the sake of all.
All: We praise You, we bless You, we give thanks to You, O Lord, and we pray to You, O our God.

**Epiclesis:
**Priest: Moreover, we offer You this spiritual and unbloody worship, and we ask and pray and entreat: send down Your Holy Spirit upon us and upon these gifts here offered.

Deacon: Bless the holy bread, Master.
Priest: And make this bread + the precious Body of Your Christ.
Deacon and People: Amen.

Deacon: Bless the holy Chalice, Master.
Priest: And that which is in this Chalice + the precious Blood of Your Christ.
Deacon and People: Amen.

Deacon: Bless both, Master.
Priest: Changing them + by Your Holy Spirit.
Deacon and People: Amen. Amen. Amen.

Priest: So that, to those who partake of them, they may be for the cleansing of the soul, for the remission of sins, for the communion of Your Holy Spirit, for the fullness of the Kingdom of Heaven, for intimate confidence in You, and not for judgment or condemnation.

Intercessions:
[Cut out due to lack of space]

Doxology:
Priest: And grant that with one mouth and one heart we may glorify and extol Your most noble and magnificent name, Father, Son and Holy Spirit, now and always and forever and ever.
People: Amen

Priest: And may the mercies + of our great God and Savior Jesus Christ be with you all.
People: And with your spirit.

 

[ConstantineTG]

Thanks for the replies! I’m used to how it’s done in the Mass, so I’m still learning about the Eastern understanding.

I went to Divine Liturgy at a Ukrainian Catholic church, and the priest said the words of institution for everyone to hear, but I didn’t hear the Epiklesis - maybe he said it silently or quietly though, I don’t know. I looked in the missal and the Epiklesis was in small letters (compared to the rest of the font) - is it usually written this way in missals? I noticed that some other parts written in small letters were omitted by the priest, or maybe said silently, - I don’t remember cause I’m still trying to get used to the liturgy.

Maybe! that is the part that I meant. I don’t know if the priest said it silently or if it was omitted.

I was just wondering in a hypothetical scenario, if a priest did omit the Epiklesis, if the Consecration would still occur. I’m not saying this priest omitted it, since I don’t know (and I’m going to assume the best, I’m sure the priest knows what he is doing), but I meant IF someone does, then what happens

It is said silently while the people are singing, “We sing of you, we bless you, we thank you O Lord and we pray to you our God.”

If the priest is doing the Divine Liturgy of St. Basil the Great, then the Epiklesis is said aloud.

No, there would be no hypothetical scenario where the priest omits it.

 

[Vico]

Also see The Canon of Hippolytus (Rome, AD 215):Who, when he was betrayed to his willing death, that he might bring to naught death, and break the bonds of the devil, and tread hell under foot, and give light unto the righteous, and set up a boundary post, and manifest his resurrection, taking bread and giving thanks to thee, said:

Take, eat, this is my body which is broken for you;

and likewise also the cup, saying,

This is my blood which is shed for you. As often as ye perform this, ye perform my memorial.

Having in remembrance, therefore, his death and resurrection, we offer to thee the bread and the cup, rendering unto thee thanks, because thou hast counted us worthy to stand before thee and to minister to thee; And we pray thee that thou wouldest send thy Holy Spirit upon the offerings of thy holy Church; that thou, gathering them into one, wouldest grant to all thy saints who partake, to be filled with thy Holy Spirit, that their faith may be confirmed in truth, that we may praise and glorify thee, through thy Servant Jesus Christ, through whom be to thee glory and honour with the Holy Spirit in thy holy Church, both now and ever, world without end. Amen.
And the Divine Liturgy of Saint Basil:For when He was about to go forth to His voluntary, ever memorable, and life-giving death, on the night on which He was delivered up for the life of the world, He took bread in His holy and pure hands, and presenting it to You, God and Father, and offering thanks, blessing, sanctifying, and breaking it:
Priest: He gave it to His holy disciples and apostles saying: Take, eat, this is my body which is broken for you and for the forgiveness of sins.
People: Amen. [profound bow]
Priest: Likewise, He took the cup of the fruit of vine, and having mingled it, offering thanks, blessing, and sanctifying it.
Priest: He gave it to His holy disciples and apostles saying: Drink of this all of you. This is my blood of the new Covenant, shed for you and for many, for the forgiveness of sins.
People: Amen. [profound bow]

Priest: Do this in remembrance of me. For as often as you eat this Bread and drink this Cup, you proclaim my death, and you confess my resurrection. Therefore, Master, we also, remembering His saving passion and life giving cross, His three; day burial and resurrection from the dead, His ascension into heaven, and enthronement at Your right hand, God and Father, and His glorious and awesome second coming.
Priest: We offer to You these gifts from Your own gifts in all and for all.
People: We praise You, we bless You, we give thanks to You, and we pray to You, Lord our God.
Priest: Therefore, most holy Master, we also, Your sinful and unworthy servants, whom You have made worthy to serve at Your holy altar, not because of our own righteousness (for we have not done anything good upon the earth), but because of Your mercy and compassion, which You have so richly poured upon us, we dare to approach Your holy altar, and bring forth the symbols of the holy Body and Blood of Your Christ. We pray to You and call upon You, O Holy of Holies, that by the favor of Your goodness, Your Holy Spirit may come upon us and upon the gifts here presented, to bless, sanctify, and make this bread to be the precious Body of our Lord and God and Savior Jesus Christ.
(He blesses the holy Bread.)
Deacon: Amen.
Priest: And this cup to be the precious Blood of our Lord and God and Savior Jesus Christ.
(He blesses the holy Cup.)
Deacon: Amen.
(He blesses them both.)
Priest: Shed for the life and salvation of the world.
Deacon: Amen. Amen. Amen.
Priest: And unite us all to one another who become partakers of the one Bread and the Cup in the communion of the one Holy Spirit. Grant that none of us may partake of the holy Body and Blood of Your Christ to judgment or condemnation; [profound bow] but, that we may find mercy and grace with all the saints who through the ages have pleased You: forefathers, fathers, patriarchs, prophets, apostles, preachers, evangelists, martyrs, confessors, teachers, and every righteous spirit made perfect in faith.

 

[andrewstx]

Perhaps it is confusing to new people. The Divine Liturgy is a cooppeartive effort. The priest in the altar does his part, the deacon his, and the choir it’s own.

And sometimes the Preist and choirs parts overlap audibly. The priest always says the epiclesis but it can’t be heard above the choir. So sometimes we hear only amen, amen, and then amen amen amen.

My church is somewhat unusual in that we are using a Pres. church with no iconostas until our own temple is completed and everything is audible.

 

[Zekariya]

It is said silently while the people are singing, “We sing of you, we bless you, we thank you O Lord and we pray to you our God.”

If the priest is doing the Divine Liturgy of St. Basil the Great, then the Epiklesis is said aloud.

No, there would be no hypothetical scenario where the priest omits it.

In the Antiochian Orthodox Church in the USA, the priests say the epiclesis out loud everytime. At my local OCA parish the priest sometimes says the epiclesis out loud (whenever the above mentioned hymn ends before he gets to the epiclesis).

 

[Zekariya]

The Anaphora of the Reformed Chaldean Mass

** Sursum Corda:**
Deacon=D: Peace be with us.
Priest=P: May the grace of our Lord Jesus Christ, the love of God the Father, and the communion of the Holy Spirit be with us all, now, at all times, and forever and ever.
Response=R: Amen.
P: Lift up your minds.
R: Toward you, O God of Abraham, Isaac and Jacob, O Glorious King!
Priest: The Oblation is being offered to God the Lord of all.
R: It is fit and right.

Preface:
P: Glory to you, O adorable and glorious Name of the majestic Trinity: Father, Son and Holy Spirit, who created the world in his grace and its inhabitants in his compassion, who redeemed mankind in his mercy and effected great grace toward mortals. O Lord, thousands upon thousands of exalted beings and tens of thousands of holy angels adore and worship your Greatness. Legions of spiritual beings, ministers of fire and spirit, glorify your Name and, with the holy cherubim and spiritual seraphim, bestow adoration to your Lordship. Make us also worthy to participate with these heavenly hosts as they cry out and glorify unceasingly, proclaiming one to another, saying:

Sanctus…

**Thanksgiving:
**P: We give thanks to you, O Lord, we your deficient, feeble and miserable servants, because you have done us a great favor that cannot be repaid, in that you put on our humanity in order to quicken us by your Divinity, you lifted up our lowliness, righted our fall, raised up our mortality, forgave our debts, made righteous our sinfulness, enlightened our understanding, defeated our enemies, and made our deficient nature triumphant through the overflowing mercies of your grace. And for all your benefits and graces toward us, we lift up glory, honor, thanksgiving and adoration to you now, at all times, and forever and ever.
People: Amen.

**Commemoration:
**D: Pray in your minds; peace be with us.
P: Lord God Almighty, accept this Offering for the sake of the whole universal Church, and for the sake of all your graces toward the perpetual virgin Mary, the Blessed Mother and her betrothed, the just man Saint Joseph, for the sake of all the just and righteous patriarchs who were pleasing before you, of all the apostles and prophets, all the martyrs and confessors, and on behalf of all our holy fathers, Mar N. the Pope of Rome, Mar N. the Catholicos-Patriarch, Mar N. the Bishop (Metropolitan), all bishops, priests, deacons, and the rest of the groups of the children of the Church, on behalf of all mourners and all the weary, all the needy and afflicted, all the sick and oppressed, all the faithful deceased who have departed and gone away from us, on behalf of this people which looks for and awaits your mercies, and on behalf of my frailty, my wretchedness, and my humbleness.

D: Stand and pray in silence and awe.
P: Through the Memorial of your Christ, O Lord, make, in your indescribable mercies, a gracious remembrance for all the upright and just fathers who have pleased you, the apostles, prophets and teachers, the martyrs and confessors, the bishops, priests and deacons, and all the children of the holy catholic Church: those who have been signed with the living sign of holy baptism. Indeed, our Lord and God, grant us your tranquility and peace all the days of the age, that all the dwellers of the earth may know that you alone are God, the true Father, that you have sent your Son and Beloved, our Lord Jesus Christ, and that he, our Lord and God, taught us all purity and holiness in his life-giving Gospel.

**Institution Narrative:
**P: And we also, O Lord, your deficient, feeble and miserable servants who are assembled in the Name of your Son, and who stand before you at this moment, having received by tradition the example that comes from him, while rejoicing and glorifying, praising and magnifying, commemorate and perform this great, awesome, holy, life-giving and divine Mystery of the passion, death, burial and resurrection of our Lord and Savior Jesus Christ, as he taught us:

P: For when the time came when he would suffer and approach death, on that night on which he was betrayed, he took bread into his holy hands and, raising his eyes to you, his almighty Father, gave thanks and blessed. He broke and gave it to his disciples, saying: TAKE, ALL OF YOU, AND EAT OF IT: THIS IS MY BODY, WHICH IS BROKEN FOR YOU, FOR THE FORGIVENESS OF SINS.
R: Amen.

P: Likewise, after they had eaten, he took the pure cup into his holy hands, gave thanks to you and blessed; he gave it to his disciples, saying: TAKE, ALL OF YOU, AND DRINK FROM IT: THIS IS MY BLOOD OF THE NEW AND EVERLASTING COVENANT, WHICH IS SHED FOR YOU AND FOR MANY, FOR THE FORGIVENESS OF SINS.
R: Amen.

P: Whenever you do this, do it in remembrance of me.
R: We believe and confess.

**Epiclesis:
**P: Now, thus, as we are performing his Memorial as we have been commanded, and are offering his Body and Blood upon the holy and pure altar may your Holy Spirit come, O Lord, and rest upon this Oblation of your servants, bless it and sanctify it, that it may be for us, O Lord, for the pardon of debts and the forgiveness of sins, for the great hope of resurrection from the dead and for new life in the kingdom of heaven with all of those who have pleased you.

P: And for this whole great and marvelous plan for us, we give you thanks and praise you unceasingly in your Church redeemed by the precious Blood of your Christ, with expressive mouths and unveiled faces, as we lift up praise, honor, thanksgivingand adoration to your living, holy and life-giving Name now, at all times, and forever and ever.
R: Amen.
D: He offers an Oblation to God, and all the power of heaven stands above him.
R: When the priest enters before the holy altar, he extends his hands to heaven in purity. He invites the Spirit, who descends from above and sanctifies the Body and Blood of Christ.

The Breaking and Signing Rite…