Yesterday, my girlfriend went to daily Mass at Blessed Sacrament in Arlington, and came away a bit confused by the Liturgy — she explained to me that it sounded like the Mass, was clearly not being improvised by the priest, and yet was different at almost every point from what she was used to. Turns out, it was the pretty obscure Eucharistic Prayer IV. Oh yeah, Eucharistic Prayer IV is also structured to allow the least adaptation and modification, which might be a good reason to encourage bringing it into fuller use.
Ah yes: on a completely personal note, I have completed the bar exam, will find out my results on or about September 15th, and will now prepare for my next major test: the MPRE, the ethics exam for new lawyers.
Thank you so much for all of your prayers — it was solely by the grace of God that things went as well as they did, whatever the outcome, and I have a real peace about everything. The latter prayer is an ancient Greek prayer, and is probably the oldest part of the Mass. I have been a Liturgy professor for some years. A careful glance at The Roman Canon will show the repetitions, especially with regard to those before and after the Institution and prayer of Oblation.
The simplicity of poetic flow was lost when a more literal translation from the Latin was done for the 3rd Edition of the Roman Missal of Paul VI. There are, however, norms guiding the choice of the Eucharistic Prayer found in number of the General Instruction of the Roman Missal. It is, strangely perhaps, the least used now. Blessed Paul VI lamented that his permission of its use had led to the abuse of using it because it is shorter than the others!
Eucharistic Prayer III is suitable especially for Sundays, and, I add, it conveniently has a place for the commemoration of the saint of the day or of the patron of the place or community.
Eucharistic Prayer IV may be used on any day that does not have a strictly proper preface: so Sundays in Ordinary Time, and any feasts or memorials or ferial days that have only a common preface. In practice this means the Masses of major solemnities which have prescribed prefaces, such as Christmas, Easter, and the Sacred Heart; or one of a specific range of prefaces, such as Sundays of Advent and Lent. It may also be used for daily Masses during the same period, and may even be used for daily Mass during periods such as Advent and Lent.
But it would probably be pastorally better to respect the seasonal preface unless there is a very good reason for using Eucharistic Prayer IV. Likewise, this Eucharistic Prayer may be used for any votive Mass, even if the rubrics indicate another preface.
Since the celebration of the votive Mass is itself an option, the Mass' variable elements are not strictly obligatory. Thus, for example, the preface of St. Joseph is obligatory on March 19 — and consequently Eucharistic Prayer IV may not be used on that day. If, however, one celebrates a votive Mass of St.
Joseph on any day that such Masses are permissible, one is free to use either the preface of St. Joseph, or another legitimate preface. And so the fourth canon is also usable on such occasions.
Some interesting questions arose apropos of our discussion regarding the use of Eucharistic Prayer IV see Nov. While II seems to be the Eucharistic Prayer of choice on weekdays, many Sundays, and other solemnities as well as feasts, but almost invariably without the Preface proper to Eucharistic Prayer II.
It is true that Eucharistic Prayer II has a proper preface. But the rubric expressly indicates that it may, and often must, be substituted by any of the other ordinary or seasonal prefaces. This prayer may thus be used in exactly the same way as Prayers I and III, which have no prefaces of their own. Because of its brevity it is especially recommended for weekday Masses.
While not forbidden on Sundays and solemnities, it is preferable not to use it then as it easily creates an imbalance between the duration of the longer Liturgy of the Word and the shorter Liturgy of the Eucharist. The reason why this prayer has its own preface lies in its origin.
This prayer is an adaptation of the anaphora of St. Hippolytus of Rome martyred A. This is the oldest extant text of a developed Eucharistic prayer, so old in fact that it predates the introduction of the Sanctus to the liturgy.
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