Lesson 6

THE PREPARATION OF GIFTS AND ANAPHORA

  •                                        As demanded by the Jewishleaders, Pontius Pilate, the Governor ofRome, sentenced Jesus to death bycrucifixion. After a series of tortures, he wasled to Golgotha. He was crucified atKapalam (Golgotha) after a prolonged trekof agony. After drinking the vinegar offered,he said:“Every thing is completed.”He cried aloud and said:“Father into your hands Icommend my spirit.”Having said this, hebreathed his last (Lk 23:44-46, Jn. 19:28-30). Joseph of Arimatheaand Jesus'relatives buried his body in a nearby tomb;and on the third day, in all glory heresurrected (Lk. 24:1-12, Jn. 20:1-10).The holy Qurbana is acelebration of the mystery ofredemption consummated inJesus. Anaphora, the consecratoryrite, makes us participate in thecentral events of themessianicmystery, namely, His passion,death and resurrection the preparatory service prior to anaphora helps usparticipate in the mysteries of the death andresurrection of Jesus.

     

    Activity

    Make a chart of allthe liturgical rites,h i g h l i g h t i n g t h e i rsymbolic meanings, from
    the Karozutha prayer tothe entry of the celebrantinto the sanctuary

     

    PREPARATORY SERVICE

                                   This service is a preparation for anaphora, acelebration of the mysteries of the death and resurrection of Jesus. There are two types of preparation: material and spiritual The preparation ofthe offerings for sacrifice, their deposition and coveringthem with the sosappa are the different elements of thematerial preparation. Dismissal of the unworthy,paying obeisance, washing of hands, the creed, theentry of the celebrant into the sanctuary are that of
    spiritual preparation.
     

    Preparation of the Offerings

                           The celebrant, afterincensing and purifying thechalice and the paten that willhold the body and blood ofJesus, takes bread and wine in them. We rememberChrist's passion here; Theprayer during the ritual ofadding water into wine reminds this: “…One of the soldiers pierced his side with a spear and at once blood and water came out”(Jn. 19:34). While the celebrant prepares bread and wine in the paten and the chalice, the community dedicate themselves, spiritually

    The Worthiness of those Who Participate in Anaphora

                                   The deacon invites us to participate in anaphora with awe and reverence:“Let allwho have been baptised and sealed with the sign of life, participate in these holy mysteries affectively and devoutly.”

    Sending off the Unworthy

                            In the olden days, there was a practice of sending off those who had not receivedbaptism and the seal of life and others who were not receiving the holy communion, after theliturgy of the Word. This practice exhorts us of the necessity of the inner purity of those whoparticipate in the holy Qurbana. Those who don't live a life befitting to the baptismal principle will be deprived of heavenly bliss once and for all.

    Prostration

                                  This rite observed in Raza, is purely a practice in the liturgy of the Syro-MalabarChurch. The celebrant kisses the four corners of the sosappa spread on the bema three timeseach, while the celebrant, deacon and the choir in exchange sing: “the crown of justice adornedby your priests…” This hymn reveals the office of the priest; also we are reminded that thebread and wine are transformed, into the body and blood of Jesus with the intervention of the Holy Spirit.

    Washing of Hands

                                  Prior to the carrying of the sacred offerings tothe altar, the celebrant washes his hands. Thissymbolizes the spiritual purification of the worshippingcommunity in the ocean of God's grace.

    The Offering of the Gifts and the

    Hymn of the Mysteries

    The celebrant brings bread and wine kept onthe bethgazza to the altar. The hymn sung at this timeis the hymn of the mysteries The procession conducted by the celebrantcarrying the already set chalice and the paten remindsus of the journey of Jesus to Calvary. The raising up ofthe eucharistic mysteries in the form of a cross hints athis death on the cross. Thereafter, the celebrant coversthe chalice and the paten with the sosappa, thissignifies the burial of the sacred body of Jesus.

                          The hymn starting with the line “thathanumathupol…”is the second part of the hymn of themysteries. Through this hymn, we commemorate St.Mary, the apostles, especially St. Thomas, thepatriarchs, the martyrs and the dead. Following their examples, we can become sanctified and please the Holy Trinity by fasting, prayer and repentance.

    The Creed

                          The holy Qurbana is the celebration and observance of the faith of the Church. Before we stepinto Anaphora, the central part of the holy Qurbana, thecommunity proclaims their experience of faith. Wepronounce here, one faith in the Holy Trinity, the Church and the heavenly life.

    The Entry into the Sanctuary

                             The celebrant approaches the altar after genuflecting thrice with extreme devotion.The celebrant, at this juncture, is thanking God and praying for having made him worthy to enter the most holy place and offer Qurbana of the Body and Blood of Jesus.He celebratesthe divine mysteries for the remission of the people's debts, the forgiveness of their sins,the salvation of their souls, the reconciliation of the whole world and for peace andtranquility of all the Churches. Then he kisses the altar, the throne of God, thrice, reeling the presence of the Holy Trinity.

    ANAPHORA ( CONSECRATION )

                         Anaphora is the central part of the holy Qurbana. It is a Greek word meaning 'lifting, dedicating.' In the Syro-Malabar liturgy, there are three anaphoras : the anaphora of theapostles (of the venerable Teachers of the East, Mar Addai and Mar Mari), the anaphora of Mar Theodore, and the anaphora of Mar Nestorius. We follow the anaphora of the apostles.

                          There are four prayer cycles in the anaphora; each prayer cycle consists of four subdivisions, and they are the prayer request, private prayer, G'hantha prayer and prayer of praise the center of them being the G'hantha prayer. 'Bowing' is the meaning of the Syriac word 'G'hantha'. This prayer is called G'hantha prayer because the celebrant bowshimself and prays. This is also called thanksgiving prayer because paying thanks is the aimof this prayer.

    The First G'hantha Cycle

                            In the first G'hantha round, consisting of prayer of request, private prayer, the first G'hantha prayer and prayer of praise, wethank God for showering blessings upon us profusely. The G'hantha prayer endswith the canona “we offer praise,reverence, thanks and adoration.” Now,the celebrant raises his hand above hishead and makes a sign of the cross on himself.

    Prayer Request

                        The priest, who approaches the altar enriched with the presence of God, becomesconscious of his unworthiness and implores the community to pray for him. It is the duty of the people of God to pray and empower the celebrant who intercedes to God for them

    Wishing Peace

                   The celebrant turning towards the people wishes them peace; and the deacon, inreturn, accepts it from the hands of the celebrant and gives it to the people. “Jesus is our peace.” (Eph. 2:14). When we mutually exchange this peace, we proclaim that we are worthy to offer the sacrifice in reconciliation with all the people across the world.

    Memorial Prayer (Diptychs)

                    Here we remember both the living and thedead, calling their names. We can mention ourpersonal intentions too. The following prayer, “Let us…with repentance and holiness…” by the deaconclarifies how the community should participate in theQurbana. The private prayer that follows explains thatthe holy Qurbana is offered for the good of the congregation and for the praise of the Holy Trinity.

    Incensing

          The celebrant, while blessing the censor, offersthe incensing in honour of the Holy Trinity and for the good of the community.

    A Prayer of Dialogue

                      The ensuing prayer in the form of a dialogue persuades the people of God toparticipate in the holy Qurbana with devotion. The prayer of St. Paul starting with the line“the grace of our Lord Jesus…” makes us experience the blessings and presence of theHoly Trinity. The celebrant, then, exhorts us to lift up our thoughts and minds heavenward.The response by the community “God of Abraham…” confesses that God is not of the dead, but of the living. The prayer of dialogue ends with the proclamation that the holy Qurbana is being offered to God, the Lord of all and it is right and just indeed.

    The Second G'hantha Cycle

                    With the private prayer, “Lord, free our minds from every impurity…” the second G'hantha round starts. Here, the prayer is for granting self-confidence to celebrate the Qurbana with hope and a mind-set free from all evils. Through this second G'hantha theGod, who created the whole world, and everything in it is thanked. Creation and redemption of mankind are parts of the salvific scheme of God.

    The Hymn 'Holy'

                        In the following hymn, we join the heavenly hosts, and praise God. This hymn is a fusion of the song of praise by the seraphs in the vision of Isaiah (Isa. 6:3), the vision ofheaven in St. John's Revelation (Rev. 4:8) and 'the Hosana' sung by the people at Jesus' triumphal entry into Jerusalem (Mt. 21:9)

     

    The Third G'hantha Cycle

                   With the private prayer 'God thou art holy' bythe celebrant during the hymn 'Holy', the third G'hanthaprayer starts. This prayer leads us to the experientialawareness of sins the prophet Isaiah had, consequentto his vision of heaven.

                We recall the redemptive work of God andthank Him in the third G'hantha prayer following therequest for prayer by the celebrant. This prayer is divided into two; and the description of the institution ofthe Holy Eucharist is placed in between. In the first partwe thank God in memory of Jesus' mystery ofincarnation; and in the second part, following theinstitution narrative, Mother Church praises God for all the graces, showered by Him, which are beyond expression of thanks Thus ends the third G'hantha

    The Institution Narrative

                        We commemorate in the description of the institution how Jesus during the LastSupper, blessed bread and wine saying, “This is my body, this is my blood” and gave hissacred body as well as blood to the disciples We commemorate in every holy Qurbana the divine moments when Jesus instituted the sacred mystery of the Holy Eucharist (1 Cor. 11:25)

    The Fourth G'hantha Cycle

                            The fourth G'hantha round starts with theintercessory prayer by the celebrant. Extending hishands, he intercedes for the Church and civilauthorities and for all the living and the dead. In thisfourth G'hantha, following the prayer of request by thecelebrant, thanks is being rendered for the sanctifyingprocess in the Church by God. St. Mary and all thefathers of the Church are remembered; and pray forpeace and harmony. The mysteries of the passion,death and resurrection of Jesus, our Lord and redeemer, are recalled and observed.

    Invocation to the Holy Spirit

                     We celebrate, here, the mystery of theresurrection of Jesus. The sacrifice on the altar is consummated with the descent of the Holy Spirit whowas instrumental in the resurrection of Jesus We praythat the Holy Spirit may descend and dwell upon theQurbana and bless it so that those who receive thesemysteries will be granted remission of debts,forgiveness of sins, great hope in the resurrection of the dead and new life in t he heavenly kingdom.the fourth G'hatha as well as anaphora ends with the prayer of the celebrant, “We offer gloryand honour…

                           ”In anaphora, qualified as the consecratory part of the holy Qurbana, wecommemorate and celebrate the death and resurrection of Jesus and the descent of theHoly Spirit. When we participate in anaphora actively, we receive a salvific experience.

    LET US

    READ AND MEDITATE THE WORD OF GOD

    (Heb. 10 : 1 - 15)

    A Verse to Remember

    “….it is by God's will that we have been sanctified
    through the offering of the body of Jesus Christ once and for all” (Heb. 10:10)

    Let us Pray

    Jesus, the divine lamb, who is broken for us on the altar,
    we praise you, singing 'Holy, Holy, Holy,
    in the company of the angels.

    My Resolution

    I will offer my life as a sacrifice together with the sacrifice by Jesus.

    Teachings of the Fathers of the Church

    When water is mixed with wine in the chalice, the worshipping community
    unites with Christ; thus the group of the faithful unites with the one on whom
    they placed their trust. (St. Cyprian)

     

    Find out Answers

    1.When we participate in Anaphora, what are we sharing in?

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    2.What do we commemorate during the preparation of gifts?

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    3.What are the rituals performed during the hymn of the mysteries? Also give their symbolic meanings.

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    4.How many Anaphoras are there in East Syrian liturgy? Name them.

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    5.What are the actions of the Holy Spirit mentioned in the invocation to the Holy Spirit in our Qurbana?

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    Let us Discuss

    Activity

    Let us Enlighten our Hearts

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