anaphora
(Greek: offering, sacrifice)
In the Greek Rite:
(1) part of the service which corresponds to Latin Canon of the Mass;
(2) offering of Eucharistic bread;
(3) aer (veil);
(4) procession in which offerings are brought to the altar .
Fuente: New Catholic Dictionary
Anaphora
(Gr., ànaphorá, offering, sacrifice).
A liturgical term in the Greek Rite. It is variously used in the liturgies of the Greek Orient to signify that part of the service which corresponds substantially to the Latin Canon of the Mass. It also signifies the offering of Eucharistic bread; the large veil (see AER) that covers the same, and the procession in which the offering is brought to the altar (Brightman).
1. In the Greek Rite the Anaphoras are numerous while in the Roman Rite the Canon of the Mass is from time immemorial quite invariable. The Greek Anaphora is substantially of apostolic origin, though in its present form it dates from the end of the fourth or the beginning of the fifth century when St. Basil the Great and St. John Chrysostom (respectively) shortened the liturgy that until then was very long and fatiguing. The term is of much importance, given its antiquity, for the demonstration of the sacrificial character of the Holy Mass (see Cabrol, 1911-13; Probst, 240, 325).
2. In the Eastern or Greek Church the Offertory is a more deliberate and impressive ceremony than in the Roman Rite. The priest accompanied by the deacon and the acolytes and censerbearers, goes to the prothesis (a small side altar where the proskomide is performed) and they solemnly bring the blessed bread and wine through the small diaconal door of the iconostasis and proceed to the centre of the church or at least directly in front of the royal doors, where, turning to the people and holding the sacred gifts in their hands they pray successively for the ecclesiastical and secular authorities. In the Greek Orthodox Church prayers are said for the emperor or king, the Holy Synod, and the various church dignitaries. In the Greek Catholic Church these prayers are said for the Pope, the Archbishop, Emperor, King, etc., using the same words. The priest and deacon then proceed solemnly to the altar bearing the Sacred Elements through the royal doors. This part of the Greek Mass is called the Great Entrance. After the paten and chalice have been placed on the altar the priest completes the Offertory with this prayer: “Receive also the prayer of us sinners and cause it to approach Thy Holy Altar, and strengthen us to present gifts and spiritual sacrifices unto Thee for our sins and the ignorances of the people, and count us worthy to find grace before Thee; that our sacrifice may be acceptable unto Thee; and that the spirit of Thy grace may rest upon us and upon these gifts presented, and upon all Thy people”.
(See CONSECRATION; MASS; PREFACE; GREEK RITE.)
———————————–
Many of the Oriental Anapohoras may be read in RENAUDOT, Liturgiarum Orientalium Collectio (Frankfort ed., 1847); GOAR, Euchologium, sive Rituale Græcarum (2d ed., Venice, 1730); J. A. ASSUMANI, Codex Liturgicus (Rome, 1754). Cf. also LEBRUN, Explication littérale, etc., de la Messe (Liege, 1781); NEALE, A History of the Holy Eastern Church (London, 1850), I, 461; BRIGHTMAN, Liturgies, Eastern adn Western (Oxford, 1906), passim; PROBST, Liturgie der drei ersten christl. Jahrhunderte (Tübingen, 1870); RENI, Gesch. des MessOpferbegriffs (Freising, 1901), I, 311-524; Dict. d’arch. chrét., I, 1898-1919; PARRINO, La Messa Greca, (Palermo, 1904), 35.
ANDREW J. SHIPMAN Transcribed by WGKofron With thanks to St. Mary’s Church, Akron, Ohio
The Catholic Encyclopedia, Volume ICopyright © 1907 by Robert Appleton CompanyOnline Edition Copyright © 2003 by K. KnightNihil Obstat, March 1, 1907. Remy Lafort, S.T.D., CensorImprimatur. +John Cardinal Farley, Archbishop of New York
Fuente: Catholic Encyclopedia
Anaphora
(, raising up), in the Greek Church Liturgy, is that part of the service which includes the consecration of the elements. The book containing the service is also called Anaphora. The term answers to the canon missce of the Roman Liturgy. Palmer, Orig. Liturg, 1, 20.
Anaphora
(, used in the Sept., Psa 50:21, meaning that which goeth up on the altar; comp. Heb 7:27; 1Pe 2:5).
1. In the sense of lifting up anaphora came to be applied to the celebration of the holy eucharist, whether from the lifting up, of the heart which is required in that service, or from the oblation which takes place in it probably the latter.
In the liturgical diction of the Copts, which has borrowed much from the Greeks, the word anaphora is used instead of liturgy to designate the whole of the eucharistic service and the book which contains it; but more commonly its use is restricted to that more solemn part of the eucharistic office which includes the consecration, oblation, communion, and thanksgiving. It begins with the Sursum corda, or rather with the benediction which precedes it, and extends to the end of the office, thus corresponding with the preface and canon of Western rituals.
The general structure of the anaphorae of Oriental liturgies is thus exhibited by Neale (Eastern Church, 1, 463):
The Great Eucharistic Prayer
1. The Preface. (Sursum eorda.)
2. The Piayer of the Triumphal Hymn. (Preface.)
3. The Triumphal Hymn. (Sanctus.)
4. Commemoration of our Lord’s Life.
5. Commemoration of Institution. The Consecration
6. Words of Institution of the Bread.
7. Words of Institution of the Wine.
8. Oblation of the Body and Blood.
9. Introductory Prayer for the Descent of the Holy Ghost.
10. Prayer for the Change of Elements.
The Great Intercessory Prayer
11. General Intercession for Quick and Dead.
12. Prayer before the Lord’s Prayer.
13. The Lord’s’ Prayer.
14. The Embolismus.
The Communion
15. The Prayer of Inclination.
16. Elevation of Host.
17. The Fraction.
18. The Confession.
19. The Communion.
20. The Antidoron, and Prayers of Thanksgiving.
Different parts are variously developed in different liturgies, and even the order is not always preserved. In the existing Nestorian liturgies the general intercession is placed before the invocation of the Holy Ghost, and other minor variations are found.
It is in the anaphorae that the characteristics are found which distinguish different liturgies of the same family. In the introductory or proanaphoral portion of the liturgies there is much less variety. Thus, when the liturgy of Gregory Theologus or of Cyril is used, the proanaphoral portion is taken from that of St. Basil. The Ethiopian Church has twelve liturgies, which have the introductory portion in common. The numerous Syro-Jacobite liturgies all take the introductory portion from that of St. James; the three Nestorian from that of the apostles. SEE CANON; SEE COMMUNION.
2. The word is sometimes used in liturgical writings as equivalent to the chalice-veil, and has found its way in this sense, corrupted in form (nuphir), into the Syrian liturgies (Renaudot, Lit. Orient. 2, 61).
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
ANAPHORA
ANAPHORA is the frequent repetition of the same word in beginnings.-It has great force in adorning unusually weighty arguments and in amplification; but it also most frequently, as I remember my departed parent observed, supplies us with a light in investigating the larger sections of a prophetical book, e.g. Isaiah, with a view to making such sections subservient to neat analysis. But it is not my purpose, nor is this the place, to illustrate this remark.-Examples occur; Mat 11:18-19, – -A remarkable Anaphera.-Act 20:22; Act 20:25, – .-1Co 3:9, , .-Php 3:2, , , .