{"id":21574,"date":"2013-09-30T08:45:59","date_gmt":"2013-09-30T14:45:59","guid":{"rendered":"https:\/\/praytellblog.com\/?p=21574"},"modified":"2013-09-30T21:38:15","modified_gmt":"2013-10-01T02:38:15","slug":"the-richness-of-our-eucharistic-prayers","status":"publish","type":"post","link":"https:\/\/praytellblog.com\/index.php\/2013\/09\/30\/the-richness-of-our-eucharistic-prayers\/","title":{"rendered":"The Richness of Our Eucharistic Prayers"},"content":{"rendered":"

Something that increasingly troubles me is our failure to fully utilize the treasury of Eucharistic prayers that are approved for usage in the Roman Rite.\u00a0 Nine times out of ten when I attend Mass the Eucharistic prayer chosen by the priest and prayed with the people is EP 2.\u00a0 This is ironic given the complaints leveled around the time of the Second Vatican Council concerning the poverty in Eucharistic praying.\u00a0 The poverty stemmed from the fact that the Roman Canon had been the sole Eucharistic prayer in the Roman Rite for over 1500 years.<\/p>\n

Despite the concerns around the Second Vatican Council about the reliance on only one Eucharistic prayer, today EP2 seems to have become the dominant\u2014if not in some areas the sole\u2014Eucharistic prayer since its promulgation.\u00a0 For this reason one can argue that the Eucharistic praying of the Church was and still is today impoverished.\u00a0 The travesty today is that we are the ones who are making a conscious decision to not fully utilize the options available in the Roman Rite.<\/p>\n

In thinking about this problem, I turned to Annibale Bugnini\u2019s reflection on the Second Vatican Council and the work of the Consilium in The Reform of the Liturgy 1948-1975<\/em>.\u00a0 While one can fault the historical scholarship of the time concerning early Eucharistic praying in the Roman Church (at the time they believed Apostolic Tradition<\/em> was Roman), the \u201crediscovery\u201d of euchological pluralism in the early church is undeniable.\u00a0 Bugnini writes:<\/p>\n

\u201cOnce euchological pluralism and rubrical flexibility had been rediscovered after centuries of fixism, it was unthinkable that a monolithic approach to the Eucharistic Prayer should long endure\u2026This was true first and foremost on historical <\/em>grounds:\u00a0 the exclusive place given to a single Eucharistic Prayer was not original\u201d (448).<\/p>\n

A quick survey of the Eastern and Western non-Roman rites makes this point obvious.\u00a0 Only the Roman Rite, it appears, had one Eucharistic prayer.\u00a0 Perhaps because of this, it utilized variable prefaces.\u00a0 Therefore in the mind of Bugnini and others, \u201cthe decision to add other Eucharistic prayers to the Roman liturgy was not an \u2018intolerable audacity\u2019 but a return to authentic tradition and a rejection of the deplorable impoverishment that had been a typical result of centuries of liturgical decadence\u201d (449).<\/p>\n

The historical argument for a multiplicity of Eucharistic prayers, which as I have said above has been critiqued in regards to the Roman Rite, is not the only argument that Bugnini and the Consilium employed.\u00a0 Nor in my opinion is it the most important.\u00a0 The critique of the exclusive usage of the Roman Canon was a pastoral one.\u00a0 Bugnini speaks of a \u201cprinciple of variety\u201d in which<\/p>\n

\u201cit seems proper that while respecting the laws that every anaphora must obey, the new anaphoras should also have their own spiritual, pastoral, and stylistic characteristics that would distinguish them both from one another and from the Roman Canon.\u00a0 This kind of variety seems needed if the Roman liturgy is to have the greater spiritual and pastoral riches that cannot find full expression in a single type of text\u201d (452).<\/p>\n

The reason for the introduction of new Eucharistic prayers into the Roman Rite was to provide new spiritual, pastoral, and stylistic perspectives.\u00a0 That they are meant to be complementary is attested to by the fact that \u201cas far as possible, therefore, concepts, words, and phrases from the Roman Canon have been avoided in the three new anaphoras, and things found in one of the three have not been repeated in the other two\u201d (452).\u00a0 The three new core Eucharistic prayers introduced into the Roman Rite by the Consilium were meant to provide the Roman Church with new ways of praying euchologically.\u00a0 They provided new perspectives, new emphases, and necessary correctives which were not in the Roman Canon and which could not be contained in a single newly composed Eucharistic prayer.<\/p>\n

If Bugnini is correct, and I think he is, the failure to regularly use all of the four main Eucharistic prayers of the Roman Rite leads to a deficiency in Eucharistic praying.\u00a0 The exclusive use of any one Eucharistic prayer is categorically denied by the vision of the Consilium.\u00a0 Similarly, the exclusion of any Eucharistic prayer is equally as intolerable.\u00a0 For this reason, the near exclusive usage of EP2 in some places is a rejection of a fundamental principle of the reform of the liturgy after the Council.\u00a0 So too is the almost absolute exclusion of the Roman Canon.\u00a0 This may come as a surprise to some people who envision themselves as supporters of the Council and subsequent liturgical reforms.<\/p>\n

While many liturgical problems today are hard to surmount because of bureaucratic barriers, the solution to correcting the deficiency in our Eucharistic praying today is quite simple and easily within the reach of the ordinary parish priest.\u00a0 Just as the Council stated that \u201cthe treasures of the Bible are to be opened up more lavishly, so that richer fare may be provided for the faithful at the table of God’s word\u201d (Sacrosanctum Concilium<\/em>, <\/em>\u00a751), the Consilium called for the more lavish usage of Eucharistic praying so that a richer fare may be provided for the faithful at the table of the Eucharist.\u00a0 The clergy and the faithful need to become more aware of the richness of the reformed rite.<\/p>\n

The practical question we are left with is:\u00a0 When should each Eucharistic prayer be used?\u00a0 Turning to the Eucharistic prayers for reconciliation, various needs, and those with children, the answers should be apparent.\u00a0 However, a more conscious attempt to use these Eucharistic prayers is needed.\u00a0 For the main Eucharistic prayers (RC, EP2, EP3, and EP4), the work of the Consilium can be our guide.<\/p>\n

When to use EP2?\u00a0 According to Bugnini, the aim behind the composition of EP2 \u201cwas to produce an anaphora that is short and very simple in its ideas\u201d (456).\u00a0 For this reason, EP2 seems to lend itself well to daily Mass, Masses which are under a time constraint, and Masses which warrant an ease of accessibility.\u00a0 While its usage to shorten the time of Mass appears to be a factor which weighed into its composition by the Consilium, the usage of EP2 to shorten Mass time should be thought through judiciously.\u00a0 Additionally, EP2 utilizes changeable embolisms for Masses for the dead, marriages, and so on.\u00a0 This makes it a suitable Eucharistic prayer for such occasions.<\/p>\n

When to use EP3?\u00a0 Again, Bugnini gives us a reason for its composition:<\/p>\n

\u201cThe intent here was to compose an anaphora of medium length that would be clear in its structure and in which the transitions from section to section would be immediately perceptible.\u00a0 In addition, as I said above, it could be used with any of the traditional Roman prefaces or any new preface and would be compatible with them in its overall style\u201d (456).<\/p>\n

EP3 seems to be suitable to both daily Mass and Sunday Mass.\u00a0 Its composition also makes it rather Roman in form.\u00a0 Similarly, it strongly and clearly affirms the sacrificial character of the offering.\u00a0 It is also more cosmic with references like \u201cfrom the rising of the sun to its setting\u201d and its opening up in the intercessions to \u201call [God\u2019s] children scattered throughout the world.\u201d\u00a0 To me this gives EP3 a more Lenten and eschatological feel.\u00a0 Like EP2, its changeable embolisms make it an option for special liturgies.<\/p>\n

When to use EP4?\u00a0 This anaphora is a poetic masterpiece in my opinion.\u00a0 Bugnini writes that<\/p>\n

\u201cthe aim here was to produce an anaphora that, while remaining in the Roman tradition, would have room to develop the total picture of the economy of salvation on a much broader scale than in the other anaphoras.\u00a0 Of the three new Eucharistic Prayers, it is the one that approaches most closely the Antiochene type\u201d (458)<\/p>\n

EP4 is most appropriate at Sunday Masses.\u00a0 Its beautiful articulation of salvation history is especially suited to Masses which celebrate a key event in that history.\u00a0 Because EP4 has an invariable preface, it may only be used when no other preface is called for \u2013 e.g. Ordinary Time.<\/p>\n

When to use the RC?\u00a0 The usage of the RC is most proper on any Sunday or feast day throughout the year.\u00a0 Due to its length, it would seem wise to refrain from using it on weekdays, at least in its longer form.\u00a0 Perhaps I resonate too much with Baumstark\u2019s principle that the most ancient usages are preserved at the most solemn times, and wish to make this principle a self-fulfilling prophecy, but I think the retention of the RC at the most solemn times of the liturgical year is in keeping with the tradition of the Roman Rite.<\/p>\n

However, a case can be made that its lack of pneumatology should in fact exclude it from usage at the most solemn times of the year.\u00a0 Despite this critique of the RC, I think our usage of EP2, EP3, and EP4 with their robust pneumatologies will re-contextualize the RC within an explicit tradition of pneumatological praying, thus in my opinion making the pneumatological concerns about the usage of the RC at the most solemn times of the year a non-issue.<\/p>\n

What is most important is that we utilize the diversity inherent in the Roman Rite as it stands today.\u00a0 Calls for greater diversity and inculturation of the Roman Rite make little sense when the current richness of the Roman Rite is not being fully utilized.\u00a0 If we want to take seriously the reforms of the liturgy after the Second Vatican Council, this should be apparent at the heart of our worship, i.e. the Eucharistic prayer.<\/p>\n

It is time that we open up the treasury of Eucharistic prayers and begin exploring them more deeply.\u00a0 This means making a concerted effort to use all of the Eucharistic prayers available to us.\u00a0 A failure to do so not only denies a key part of the reform, but really denies the whole spirit of the reform.\u00a0 Most importantly, however, the usage of a multiplicity of Eucharistic prayers allows even more ways for the Church at prayer to touch the hearts of the faithful.<\/p>\n","protected":false},"excerpt":{"rendered":"

What is most important is that we utilize the diversity inherent in the Roman Rite as it stands today. 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