Eucharistic Prayer III in the Catholic Mass - History and Structure

The Meaning and History of Eucharistic Prayer III

The Eucharistic Prayer, also known as the Canon of the Mass, is the most solemn part of the Mass. There are currently four Eucharistic Prayers approved for use in the modern Catholic Mass, known simply as Eucharistic Prayers I, II, III, and IV.

Eucharistic Prayer III has its origins in the ancient Anaphora of St. Basil the Great. This Eucharistic prayer follows the Antiochene structure and tradition, known for its brevity and simple style compared to the more elaborate Alexandrian-style prayers. It emphasizes the institution narrative of the Eucharist.

When Was Eucharistic Prayer III Written?

The text of Eucharistic Prayer III is based on the 4th century Anaphora of St. Basil the Great, one of the Three Holy Hierarchs of the Eastern Church along with St. Gregory Nazianzen and St. John Chrysostom. This prayer is still used extensively in the Byzantine Rite.

After the Second Vatican Council, the Consilium which implemented liturgical renewal decided that adding an optional Eucharistic Prayer based on the East Syrian tradition would complement the reformed Roman Canon (Eucharistic Prayer I).

The newly composed Eucharistic Prayer III was published in the 3rd edition of the Roman Missal in 2002 during the pontificate of Pope John Paul II.

Connections to St. Basil the Great

While Eucharistic Prayer III follows the Antiochene structure, its text does not completely match any one ancient source. It has similarities to the Anaphoras of St. Basil the Great, St. James, and others.

The link to St. Basil is clear from the Preface, which concludes: “And so, with the Angels and all the Saints, we declare your glory, as with one voice we acclaim:

Holy, Holy, Holy Lord God of hosts...”

This echoes the words of St. Basil’s Divine Liturgy almost verbatim.

The Structure and Content of Eucharistic Prayer III

Eucharistic Prayer III contains all the standard elements of an Eucharistic Prayer:

1. The Preface and Sanctus
2. The Epiclesis (calling down of the Holy Spirit)
3. The Institution Narrative and Consecration
4. Anamnesis (remembrance of Christ’s saving works)
5. Offering and Intercessions
6. Doxology and Amen

Preface Dialogue and Sanctus

Eucharistic Prayer III opens with the Preface dialogue between the priest and people, concluding with the Sanctus as in the other anaphoras:

“Holy, holy, holy Lord, God of power and might...”

First Epiclesis

This is followed by the first epiclesis, invoking the Holy Spirit over the bread and wine to transform them into Christ’s Body and Blood:

“Therefore, O Lord, we pray: may this same Holy Spirit graciously sanctify these offerings...”

Institution Narrative and Consecration

Next comes the consecration, where the priest recites Christ’s words at the Last Supper instituting the Eucharist:

“Take this, all of you, and eat of it: For this is my body which will be given up for you...Take this all of you and drink from it: This is the cup of my blood...”

Anamnesis and Offerings

The prayer continues with the anamnesis, recalling Christ’s death, resurrection, ascension, and hope for His coming again. The offerings of bread and wine are presented.

Second Epiclesis

This leads into the second epiclesis, asking that the offerings become the Body and Blood of Christ and that communicants be gathered into one Church:

“Humbly we pray that, partaking of the Body and Blood of Christ...we may be gathered into one by the Holy Spirit.”

Intercessions for the Living and Dead

Eucharistic Prayer III then makes intercessions for the living and dead:

“Remember your servant N. whom you have called...” and asks that all the faithful departed “be admitted to the company of the Saints.”

Doxology and Great Amen

Finally, Eucharistic Prayer III concludes with the doxology and Great Amen:

“Through him, with him, in him...all glory and honor is yours, Almighty Father, for ever and ever. Amen.”

The Usage and Reception of Eucharistic Prayer III

Eucharistic Prayer III is an approved and valued part of the current Roman Missal. It has gained wide acceptance particularly in English-speaking countries.

Its Antiochene structure provides a stylistic contrast to the long and ornate Roman Canon.

Some have criticized Eucharistic Prayer III for being too brief or missing a clear oblation offering prayer, while others appreciate its compact dignity and sacral language.

It remains a fitting embodiment of the diverse traditions that make up the rich heritage of the Catholic liturgy.

When Might Eucharistic Prayer III Be Used?

There are no official rules governing when certain Eucharistic Prayers should be used. It is up to the celebrant’s discretion.

Eucharistic Prayer III would be well suited to feasts of early Eastern saints and Doctors of the Church, like St. Basil, St. John Chrysostom, St. Gregory of Nazianzen and others.

It could also help add variety to Sundays during Ordinary Time or other occasions when the priest chooses.

Reception Among the Faithful

Responses to Eucharistic Prayer III are generally quite positive. Many Catholics appreciate hearing the words used in St. Basil’s ancient Divine Liturgy incorporated into the Mass.

Others enjoy the succinct nature of this Eucharistic Prayer in contrast to the extensive Roman Canon.

However, some traditionalist Catholics argue Eucharistic Prayer III lacks explicit sacrificial language, preferring prayers that more extensively develop sacrificial theology.

FAQs

What are the key characteristics of Eucharistic Prayer III?

Eucharistic Prayer III follows the structure of 4th century Antiochene anaphoras like the Liturgy of St. Basil. It has a simple style with an emphasis on the institution narrative and Consecration. It also features two epicleses invoking the Holy Spirit.

How is Eucharistic Prayer III related to St. Basil the Great?

The text echoes parts of St. Basil's ancient Divine Liturgy almost verbatim, especially in the Preface dialogue and Sanctus hymn, showing a clear link to his Anaphora.

When would Eucharistic Prayer III be an appropriate choice?

Eucharistic Prayer III fits well with celebrations of early Eastern saints like St. Basil, St John Chrysostom, and St. Gregory Nazianzen. It also adds stylistic variety to Sundays in Ordinary Time when the priest chooses.

What criticisms and praises has this prayer received?

Some criticize Eucharistic Prayer III for being too short or missing a strong oblation theology. Others appreciate its brevity and dignified style incorporating ancient Eastern liturgical language.