Holy Qurbana of Addai and Mari

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The Holy Qurbana of Addai and Mari belongs to the East Syrian liturgical family (see Syriac Christians) and is in regular use in the Church of the East, Syro-Malabar Catholic Church and the Chaldean Catholic Church. Saint Addai (disciple of Saint Thomas the Apostle) and Saint Mari (a disciple of Saint Addai) are credited with having written it. The Holy Qurbana of Addai and Mari is one of the oldest Eucharistic prayers in the Christian Church.

The Eucharistic Liturgy has three forms: the most solemn form known as the Raza, the solemn and the simple form.

One of the special features of the Eucharist Prayer is the presence of four long prayers known as the Gehantha, which are, according to many Eucharistic scholars, the closest forms of prayer to the Jewish Prayers over the meals.

1 Current Roman Catholic Position
- 1.1 Traditionalist Roman Catholic Reaction
2 See also
3 References
4 External links

[edit] Current Roman Catholic Position

In its pure form, the anaphora does not include the Words of Institution.^[1] This raised ecumenical concerns, since the Western tradition of the Roman Catholic Church considered the Words of Institution to be essential to the validity of the sacred mystery. Nevertheless, the Roman Congregation for the Doctrine of the Faith concluded on January 17, 2001 that the Anaphora of Addai and Mari can be considered valid. Three reasons were given for this. First, the Anaphora of Addai and Mari dates back to the early Church. Secondly, the Church of the East has otherwise preserved the orthodox faith in regard to the Eucharist and Holy Orders. And finally, though the Words of Institution do not appear in a coherent way, they are present in a dispersed way through prayers of praise, thanksgiving and intercession. What this last point would seem to mean is that the Divine Liturgy of Addai and Mari is a reenactment of Christ's Mystical Supper, even without the Words of Institution.

Though this decision by the Roman Catholic Church is not irreformable, its ecumenical importance should not be underestimated. Because of this decision, it is thought by some that there are some circumstances in which the Church can accept an Epiclesis in place of the Words of Institution. Others maintain, however, that this decision affirms that the Words of Institution are present in an implicit way, still regarding the Words of Institution as the essential form of the Sacrament.

Chaldean Catholics, who use this rite, traditionally have inserted the Words of Institution into the Anaphora; they are now beginning to cease adding the interpolation.

[edit] Traditionalist Roman Catholic Reaction

Some Traditionalist Catholic groups have denounced this decision as heretical. They would argue that the consequences of this determination are very weighty in that it completely overthrows the sacramental theology ratified by the Council of Trent. [1] According to this understanding, for a sacrament to be valid three elements are necessary: the matter; the form, being in this case the words of institution: "For this is my Body" recited over the bread and "For this is the cup of my Blood" over the wine; and the intention of the priest to do what the Church does. The counter-argument, which apparently lies behind Rome's decision, asserts that "the words of the institution of the Eucharist are in fact present in the anaphora of Addai and Mari, not in the form of a coherent narration and in a literal way but in a eucological and disseminated manner, that is to say they are integrated in the prayers of thanksgiving, praise and intercession which follow".^[2] The latter, however, is not accepted by traditionalist Roman Catholics.

[edit] See also

[edit] References

^ It does contain the declaration: "The body of Christ and his precious blood are on the holy altar." This has been compared to the Eastern Orthodox Church declaratory formula for absolution: "The servant of God N. is absolved", in contrast to the Western "I absolve thee". A similar contrast is found in the Eastern and Western formulas for baptism.
^ Pontifical Council for Promoting Christian Unity, Guidelines for Admission to the Eucharist Between the Chaldean Church and the Assyrian Church of the East, July 20, 2001. (See External link, below.)