The Anaphora of Mar Theodore

In this article, Fr. Francis Pittappillil critically analyses the structure, content and theology of the Qudasha (Anaphora) of Mar Theodore. According to the East Syrian tradition, the Second Qudasha is celebrated from the first Sunday of the period of Annunciation to the Palm Sunday. Although the theological thoughts of Mar Theodore were viewed with suspicion in the past, the opinion of modern theologians is that they are orthodox in theology and doctrine. The Second Order Qudasha is notable for its Semitic character, biblical usages, and developed theological ideas. Since this Qudasha contains typical East Syrian theological and liturgical elements, we can conclude that Qudasha of Mar Theodore is an East Syrian in origin and content. The special characteristic of this Qudasha is its developed theological reflection and structural organization. The Christological, ecclesiological, pneumatological and Eucharistic ideas in the Qudasha of Mar Theodore are very faithful to the teachings of the Sacred Scripture. Fr. Francis Pittappillil affirms that the Second Qudasha, being a theologically well developed Eucharistic prayer, is very helpful for the proclamation of the faith.

Relational Priesthood in the Body of Christ: A Scriptural, Liturgical, and Trinitarian Approach

A liturgical phenomenology of Roman Catholic priesthood based on the experience of images of priests and people in scripture and liturgy lends itself to a renewed appropriation of Vatican II and post-conciliar approaches to priesthood. The authors interpret the relational dynamics of Christ’s own priesthood using the pericope of Christ’s anointing at Bethany (Mark 14:1–9), followed by a phenomenological examination of the dialogical introduction to the Eucharistic Prayer or anaphora in the Roman and Byzantine Eucharistic rites. The way ordained ministry is exercised in dialogical and symbolic fashions then provides the impetus for a new look at the significance of prostration in the context of Good Friday and of the Roman Catholic ordination rite. The trinitarian implications of the unified but differentiated priesthood of the Church are the theme of the final section.

Liturgi dan Keutuhan Ciptaan

The essay deals with the relationship between liturgy und integrity of creation. It aims at providing a liturgical and theological explanation to the question: whether the Christian liturgy can contribute to the global movement regarding the integrity of creation. This study analyses theologically some selected eucharistic prayer texts in which the praise of God the Creator and of his works of creation occur. This study shows us that the theme of creation was an integral part of ancient Christian eucharistic prayers, and it remains the important element of the eucharistic prayers in the new time. The introduction of the theme of creation into the new eucharistic prayers in Roman Missal 1970 was one of the visible fruits of the eucharistic prayer reform after the second Vatican council. On the one hand, it expresses the new awareness of the richness of ancient liturgical tradition. On the other hand, the motif of creation has a close relevance to the hope and concern of our times. It should offer us a theological and liturgical inspiration in developing an ethical awareness and human responsibility toward the integration of creation.

Menghayati Kehadiran Riil Kristus, Tubuh dan Darah-Nya, dalam Perayaan Ekaristi

The essay deals with the theological discussion about the real presence of Christ in the eucharist celebration. According the Roman Catholic understanding, as the presiding priest pronounces the verba Domini (the word of the Lord) during the eucharistic prayer, the bread and wine are consecrated and changed substantially into the Body and Blood of Christ. Christ is present in reality with all His deity and humanity in consecrated bread and wine. In the Catholic dogmatic it is called a transubstantiation. The Church’s faith in the real presence of Jesus is celebrated in Eucharist. This celebration of faith based on the institution of Jesus Christ himself at the Last Supper. In the Eucharist, bread and wine are changed into the Body and Blood of Christ, trough the words of Christ (consecration) and the prayer to the Holy Spirit (epiclesis). Awareness and understanding of the real presence of Christ, God, in the Eucharist build a liturgical sense of the faithful to express the proper liturgical attitude.

The Ceremonial Procession and Meaning of Makan Patita in Negeri Oma - Maluku

Makan Patita is a tradition of communal feasting or eating together among Maluku communities that practiced in festivity the Panas Pela, Panas Gandong, King coronation, building Baileo house, the celebration of city`s anniversary day, and other events in Ambon city. However, for the people of Negeri Oma in Haruku Island, the tradition of Makan Patita differs from others. The differences are attracted to be discussed about the ceremonial procession and its meaning of the tradition of Makan Patita in Negeri Oma. This research aims to describe the ceremonial process and its meaning of the Makan Patita Soa practiced in Negeri Oma, Haruku Island District, Central Maluku Regency, Maluku Province, Indonesia. This is a qualitative research where the data source obtained purposively and the data collection techniques by using observation, interview, and documentation. The results showed that: 1) Makan Patita in Negeri Oma is divided into two types; first, the uncle feeds his nephew/child (Mara/Marei), and also the nephew/child feeds his uncle (ana kas makang om). There are three stages in the practice of Makan Patita tradition; the initial stage, a time-set meeting, and preparation of various things, both food and a long white table and the prayers of struggle in Baileo Kotayasa by the Bapa Lima-Lima. In the second stage, the Makan Patita begins with Cakelele dances and the ceremonial procession takes children to the Patita dining table, then the uncles feed their nephews. In the final stage, each remaining food must be brought back and eaten by all children at home, then covered with a Eucharistic prayer for the Soa and Maradansa. 2) The meaning of Makan Patita tradition for the people in Negeri Oma is kinship ties, respect, and appreciation for elders (uncles) and it contains the symbolic meaning of hope to the children in the Soa will become a good generation and remain in the fellowship of siblings.

The Offertory as Anamnesis toward Ethical Action: Common Worship as a Case Study

Liturgical scholarship identifies the memorial section of the Eucharistic Prayer as the anamnesis. However, Eucharistic liturgies can contain multiple anamneses. For example, Alexander Schmemann speaks of the anamnetic quality of the Great Entrance in the Byzantine Rite in his book The Eucharist. In Anglican worship, the offertory rite is juxtaposed (à la Gordon Lathrop) with the prayers of penitence, prayers of intercession, and the peace. These juxtapositions produce the type of transformative opportunities Bruce Morrill discusses in his book Anamnesis as Dangerous Memory. In this paper, I examine the offertory rite as found in the Church of England’s Common Worship as an example of this juxtaposition. Using Schmemann, Lathrop and Morrill’s liturgical theology as foundational, I argue that the offertory rite in Anglican worship is anamnetic and can lead to a transformative encounter with Christ, leading to ethical action.

Consecration and Sacrifice in Ambrose and the Roman Canon

Ambrose’s interpretation of his eucharistic prayer played a foundational role in the developing theology of consecration in the West. Medieval commentators conflated Ambrose’s prayer and ritual context with the later Roman Canon and the mass. By reconsidering the relationship between the eucharistic portions of De sacramentiis and De mysteriis and the structural differences between Ambrose’s prayer and the earliest sacramentary versions of the Roman Canon, one can base a Western theology of the “sacrifice of praise and thanksgiving” on the Western eucharistic prayer family’s chiastic references to offering and acceptance. Ambrose’s witness overcomes ecumenical impasses on sacrifice, because the indigenous Western European theology of the Eucharistic Prayer includes the local community’s participation in Christ’s cosmic and ecclesial thanksgiving to God the Father; by this participation they bind themselves to do God’s work; what is sacrificed is the greed by which they formerly sought their own interests. To constrain Roman Catholic theologies of the Roman Canon with this theology is also to respect Luther’s testamentary theology of eucharistic liturgy and show a way for ecumenical convergence.