Евхаристиялық дұға және оның түрлері

Part of Eucharistic liturgy

The Anaphora, Eucharistic Prayer, or Great Thanksgiving is a portion of the Christian liturgy of the Eucharist in which, through a prayer of thanksgiving, the elements of bread and wine are consecrated. The prevalent historical Roman Rite from is called the "Canon of the Mass." "Anaphora" is a Greek word (ἀναφορά) meaning a "carrying up", thus an "offering" (hence its use in reference to the offering of sacrifice to God). (This sense is distinct from the usage of "anaphora" in rhetoric and linguistics to mean a "carrying back".) In the sacrificial language of the Greek version of the Old Testament known as the Septuagint, προσφέρειν (prospherein) is used of the offerer's bringing the victim to the altar, and ἀναφέρειν (anapherein) is used of the priest's offering up the selected portion upon the altar (see, for instance, Leviticus 2:14 (HE), , , ).

When referring to the Western Christian uses, the term "Eucharistic Prayer" is more used than "anaphora", and sometime it refers only to the portion of the anaphora starting after the Sanctus because the Preface in the Latin rites is variable and follows the liturgical year.

Between the Council of Trent and the reform of the Catholic liturgy, undertaken in 1969 (see Mass of Paul VI), the only anaphora used in the Roman Rite was the Roman Canon (or Canon of the Mass). For the history of the "Roman Canon" see also the articles Canon of the Mass, Pre Tridentine Mass and Tridentine Mass. With introduction in 1969 of the Mass of Paul VI, multiple choices of Eucharistic Prayer were allowed, although the authorization of new Eucharistic Prayers is reserved to the Holy See. All the new Eucharistic Prayers follow the Antiochene structure with the noticeable difference that the Epiclesis is placed, in accordance with the Roman tradition, before the Words of Institution and not after. The first approved Eucharistic Prayers are four:
Eucharistic Prayer no. 1: This is the ancient Roman Canon with minimal variations. The ancient text is especially appropriate for Sundays, unless for pastoral reasons Eucharistic Prayer no. 3 is preferred. Eucharistic Prayer no. 2: This is based on the ancient anaphora of the apostolic tradition with some adaptations to bring it into line with the other prayers. It is quite short, so it is appropriate for weekday use. It has its own Preface, based on the Anaphora of the Apostolic Tradition, but the proper Preface of the Mass of the day can be substituted. Eucharistic Prayer no. 3: This is a new composition that uses the Antiochene structure filled with Alexandrine and Roman themes. have been allowed in France since 1978 and in Italy since 1980; the English version was approved in 1995. Two Eucharistic Prayers for Masses of Reconciliation were approved provisionally (ad experimentum) in 1975. Three Eucharistic Prayers for Masses with Children were also approved provisionally in 1975.

A typical characteristic of the Latin rites different from the Roman Rite is the great variability of portions of the Roman Canon which change according to the liturgical year and the Mass. The Mozarabic Rite has as variable texts the Illatio (i. e. the Preface), the Post Sanctus and the Post Pridie, that is the prayer said between the Institution narrative and the doxology in place of the Intercessions which are placed before the Sursum Corda. In the Gallican Rite the Preface is named Contestatio or Immolatio and the Institution narrative is named Secreta or Mysterium The "notion of a sacrifice of praise and thanksgiving", dating back to Irenaeus, is emphasized in the United Methodist Church's "anamnesis and offering: 'And so in remembrance of these your mighty acts in Jesus Christ, we offer ourselves as a holy and living sacrifice, in union with Christ's offering for us, as we proclaim the mystery of faith: Christ has died '" In both the Methodist Church of Great Britain and the United Methodist Church, the "post Sanctus transitioned almost immediately to the Institution Narrative".

This important liturgical family includes many well studied historical anaphoras, as the Anaphora of the Apostolic Tradition, the Liturgy of the seventh book of the Apostolic Constitutions and the Liturgy of the eighth book of the Apostolic Constitutions. The main currently used anaphoras belonging to this family are the following, divided by rite:

The Armenian Rite, used mainly by the Armenian Apostolic Church, uses currently the Anaphora of St. Athanasius.

The main currently used anaphora of the Alexandrian Rite is the Liturgy of Saint Cyril the Great, which is a revision of the first Alexandrian Liturgy composed by Saint Mark. The Ethiopian Orthodox Church makes use of no less than 14 official anaphoras. Some Ethiopian monasteries use additional Anaphoras as a local practice.