The Eucharistic Prayer: Structure and Elements

Undoubtedly all will agree that the Eucharistic Prayer is the section in the Eucharist that gets least attention. Generally, the celebrant rushes through this 'long' prayer in an effort to catch up with time lost by the prolonged or 'rambling' homily. By merely listening to the prayer as recited at Eucharist, one could hardly discern the various elements that go to make up this most important and central prayer of the Eucharist. So, to most Christians, the Eucharistic Prayer is truly a mystery, or an unknown - something to be merely gone through and borne with in order to get to the more 'grace-giving' part: Communion.

However, if the different elements that constitute this prayer are explained to the people, and if they can be shown its basic structure, even in a homily (perhaps with the use of an overhead projector or some such device), there is every reason to believe that even the simple among the participants would derive a lot of profit from it.

Components

We can never stress sufficiently that when all is said and done, the Eucharistic Prayer is the prayer of the Church, though it is the Presider only who articulates it as the representative of the community. To remind them, as it were, that it is principally their prayer, at three important points of the prayer the community joins in with a whole-hearted acclamation: the Holy, holy uniting our praise with that of the heavenly liturgy. This part should normally be sung by the entire congregation, not only as endorsing all that was said in the Preface, but also as doing what is 'right and just - that we give praise and thanks to God always and everywhere.' The second is the Memorial Acclamation that comes more or less at the center of the Eucharistic Prayer (whichever of the four is used - it should always be sung) emphasizing the triumphant victory of Christ's resurrection. And the third acclamation that comes as the conclusion of the Eucharistic Prayer is the 'Amen.' This too should always be sung as a triumphant outburst of our determination to ensure that all honour and glory are given to the Father, through, with and in Christ and in the unity of the Spirit. Thus, the assembly's contribution highlights the point that the prayer is the prayer of the whole Church.

The petitions, which are brief and somewhat formal in style, could and should be expanded by the praying community silently in their hearts, focusing on one or other in a given celebration. There will not be enough time in a normal celebration to expand each intention mentioned in the prayer, though when the Eucharist is celebrated in smaller groups and with proper instruction, this could be done by way of an exception or learning experience. In Eucharistic Prayer I, the petitions are preceded by a remembrance of the Saints, most of whom originally were connected with the celebrating community and stood out in their minds as models or examples of Christ-like self-giving. Strengthened by the memory and example of the saints, as it were, the Church then proceeds to make its petitions for people in all walks of life, and also for the faithful departed. This approach brings out the fact that Christ's redemptive death is meant to be applied for the benefit of all mankind and that the Church's concern today is that it reach all, especially those in need. It is precisely those who are in need that are often most open to receiving God's gift of salvation. We recall here Jesus' parable of the Prodigal Son - after the wayward boy had exhausted all the resources he relied on, he had nowhere to turn except to his father.

Right at the heart of the Eucharistic Prayer, of course, comes the Institution Narrative, sandwiched as it is between two prayers in which we invoke the Father to send the Holy Spirit to sanctify the gifts and the community. It is worth noting here that the prayer asks that God 'sanctify' the gifts/community, and not so much 'consecrate' them. The term consecrate connotes that the consecrated object/person is holy and is set aside totally for God. When we use the term sanctify, we point rather to the fact that our gifts are now filled with God's power and Spirit and are transformed into Christ before we offer them to the Father. The gifts that are sanctified in turn sanctify the community, and they are then sent out into the world, to sanctify (fill with the Spirit of God) the entire world.

Role of the Spirit

When we look at the way Luke presents the earthly life of Jesus, we see what a prominent place he gives to the Holy Spirit: "The Holy Spirit will come upon you," the angel assured Mary at the Annunciation, "and the power of the Most High will cover you with its shadow…" (1:35). At the Baptism, we are informed that 'while Jesus after his own baptism was at prayer, the heavens opened and the Holy Spirit descended on him in bodily shape, like a dove' (3:21-22). As Jesus begins his public ministry, Luke tells us: 'Filled with the Holy Spirit, Jesus left the Jordan and was led by the Spirit through the wilderness, being tempted there by the devil for forty days' (4:1-2), and again in 4:14 - 'Then Jesus, with the power of the Spirit in him, returned to Galilee … he taught in their synagogues and everyone praised him. Jesus too, quoting Isaiah characterizes his mission in terms of the Spirit: 'The Spirit of the Lord is upon me; he sent me to preach the good news to the poor …' (4:16-22).

Similarly, Luke portrays the growth and spread of the early Church as being parallel to the life of Christ, and it is shown as taking place as a result of the action of the Holy Spirit. In fact, the Acts of the Apostles is often called, 'The Gospel of the Holy Spirit.' So we could say that if the Holy Spirit was instrumental in making Jesus present in the world in human form through Mary, if the Spirit was instrumental in extending Christ's presence in the early Church as it spread to the four corners of the known world, then the Spirit must also be powerfully involved in the making of Christ present in the Eucharistic memorial.

Structure and Build-up

Next comes the first series of intercessions: a prayer for the Church, the Pope, the Bishop and for the living followed by the first list of saints. Immediately after this comes the first formula of offering and the first (consecratory) pseudo-epiclesis or calling down of the Spirit on the gifts. This is succeeded by the heart of the Eucharistic Prayer which is the Institution Narrative with the Memorial Acclamation.

From here on, we have the same elements, but in reverse order: the second formula of offering and the second pseudo epiclesis (now over the people), followed by the second set of intercessions - for the deceased and the participants, backed up by a second list of saints. This is climaxed by the concluding blessing and the final burst of praise which is the doxology.

While this arrangement is found in EP I, roughly the same framework is seen, though not as clearly, in the other EPs. While all the elements mentioned above are contained in these EPs, the division is not so clearly and symmetrically marked out. The challenge for the Presider is to pray the prayer in such a way that this outline becomes clear even to the assembly as they listen and follow prayerfully.

E-mail this article to a friend