Jan 8 Thu
Why is there a variety of Eucharistic Prayers?
The variety of Eucharistic Prayers in the Roman Missal reflects a deliberate development in the Church's liturgical tradition, aimed at enriching the celebration of the Mass, fostering deeper participation by the faithful, and highlighting diverse aspects of the mystery of salvation. Historically rooted in the ancient Roman rite's single Canon, this multiplicity was introduced following the Second Vatican Council to address pastoral needs, avoid monotony, and align more closely with the richness found in Eastern liturgies, all while preserving the essential unity and validity of the Eucharistic Sacrifice.
In the Roman rite, the first part of the Eucharistic Prayer, known as the Preface, has acquired many different texts through the centuries. There were twenty Prefaces in the missal at the time of Pope John XXIII.
The second part of the Eucharistic Prayer, known as the Canon, assumed an unchanging form. By contrast, the oriental liturgies have admitted a certain variety in their Anaphoras. After the Second Vatican Council, Pope Paul VI added three more Eucharistic Prayers, keeping the very venerable Roman Canon.
The First Eucharistic Prayer (or Roman Canon) is called Roman because it originated in Rome at the end of the fourth century. It developed its present form during the pontificate of Gregory the Great in the seventh century and has had no significant changes since then.
It consists of fifteen prayers often described as “tiles in a mosaic.” We may look at all fifteen and see their total effect, or we may go line by line and enjoy each prayer.
This Eucharistic Prayer may be used on any day. It is particularly fitting on days when there are special texts for the prayers Communicantes…[In union with the whole Church...] and the prayer Hanc igitur… [Father, accept this offering...].
The Second Eucharistic Prayer is the most ancient Anaphora. It follows closely the Anaphora of Saint Hippolytus, written about the year 215. It is vigorous and clear, and has a solid biblical and theological background. Its features make it particularly suitable for weekdays. Although it has its Preface, it may also be used with other Prefaces.
The Third Eucharistic Prayer is rich with overtones of ancient Alexandrian, Byzantine, and Maronite Anaphoras. It expresses the doctrine of the Eucharist as the sacrifice of Christ in an especially clear way. It gives prominence to the Holy Spirit, naming him four times. Its use is particularly suited to Sundays and holidays. It may be said with any Preface.
The Fourth Eucharistic Prayer provides a fuller summary of the history of salvation. It borrows some elements from the Eastern liturgies, and even from the liturgy of the synagogue. It is a profoundly biblical prayer that recounts the main events in the history of salvation and links this history to its center: Christ. This Eucharistic Prayer has a fixed Preface; therefore, it cannot be used when a Mass has its own proper Preface.
There are other Eucharistic Prayers for special occasions: three Eucharistic Prayers for Masses of children, two for Masses of reconciliation, and the so-called Eucharistic Prayer of the Swiss Synod for Masses of ecclesial gatherings.