Deployment report
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In liturgical science , the institution report is that section of the Eucharistic Prayer in which Jesus' actions and speeches at the Last Supper are discussed. The words of Jesus' institution are quoted in a biblical or liturgically edited version.
Theological background
The first addressee of the text is God, who in some forms, such as the Canon Romanus , is explicitly addressed in thou form. So it is not actually a report, but a prayer . According to occidental tradition (which has been documented since Ambrose ), Christ himself brings about the sanctification ( consecration ) and transformation of the Eucharistic gifts ( bread and wine ) through his words of the Lord's Supper . These words are therefore also called consecration words or words of change , in short this and even the entire installation report imprecise change .
The common conviction of the Roman Catholic Church and the Eastern Churches is that the transformation of bread and wine is not the work of man, but that it takes place through the Holy Spirit . That is why these churches pray in prayer for the descent of the Holy Spirit on the gifts and on the believers who receive them in communion in order to be transformed into the mystical body of Christ themselves .
However, on closer inspection it becomes apparent that the words of institution are only (biblical) grounds for the change, that is, the consecration does not necessarily take place at this point. In fact, Orthodoxy assumes that the consecration takes place during the epiclesis (the calling down of the Holy Spirit). This is given special expression by the fact that the epiclesis, unlike in the Catholic and Alexandrian liturgies, only follows after the words of institution.
Modern Catholic theology assumes that the change takes place during prayer. The change is to be seen in the context of the entire liturgy and cannot be fixed arbitrarily by humans at a certain point in time.
In 2001, the Roman Catholic Church recognized the validity of the anaphora of the Apostles Addai and Mari of the Eastern Syrian liturgy , which does not contain an explicit institution report for the non-Uniate Assyrians, i.e. a consecration is possible even without words of institution.
Institutional Reports of Scripture
Words of institution for the Lord's Supper can be found in the three synoptic Gospels and in the first letter of the Apostle Paul to the church in Corinth . Despite deviations in detail, they show a great deal of agreement, which points to an existing tradition. One speaks therefore of the Lord's Supper paradosis (from the Greek paradosis "tradition").
| Matthew 26 : 26-28 EU | Mark 14 : 22-26 EU | Luke 22 : 19-20 EU | 1. Letter to the Corinthians 11 : 23-26 EU |
|---|---|---|---|
| 26 During the supper Jesus took bread and praised; then he broke the bread and handed it to the disciples and said: | 22 During the supper he took the bread and said praise; then he broke the bread, handed it to them and said: | And he said to them: I have longed very much to have this Passover meal with you before I suffered. 16 For I say to you: | The Lord Jesus took bread on the night he was delivered, 24 gave thanks, broke the bread and said: |
| I will not eat it again until the meal is fulfilled in the kingdom of God. 17 And he took the cup, gave thanks and said, 18 For I say to you, From now on I will not drink of the fruit of the vine until the kingdom of God comes. | |||
| 19 And he took bread, gave thanks, and broke the bread, and gave it to them, saying, | |||
| Take and eat; this is my body. | Take, this is my body. | This is my body that is given for you. Do this in memory of me! | This is my body for you. Do this in memory of me! |
| 27 Then he took the cup, gave thanks, and handed it to the disciples, saying: | 23 Then he took the cup, gave thanks, and gave it to the disciples, and they all drank from it. 24 And he said to them: | 20 In the same way after the meal he took the cup and said, | 25 In the same way, after the supper, he took the cup and said, |
| Everyone drinks from it; 28 this is my blood, the blood of the covenant, which is shed for many for the remission of sins. | This is my blood, the blood of the covenant, which is shed for many. | This cup is the new covenant in my blood that will be shed for you. | This cup is the new covenant in my blood. Do this as often as you drink from it, in memory of me! |
| 29 I tell you, from now on I will not drink of the fruit of the vine until the day when I drink of it with you again in the kingdom of my Father | Amen, I say to you, I will not drink any more of the fruit of the vine until the day I drink of it again in the kingdom of God. | see above verses 16-18 | 26 For as often as you eat this bread and drink this cup, you proclaim the Lord's death until he comes. 27 So whoever eats the bread and drinks the cup of the Lord unworthily is guilty of the body and blood of the Lord. 28 Everyone should examine himself; only then shall he eat of the bread and drink of the cup. 29 For whoever eats and drinks of it without considering that it is the body of the Lord draws himself judgment by eating and drinking. 30 That is why many of you are weak and sick, and not a few have already fallen asleep. 31 If we were to judge ourselves, we would not be judged. 32 But when we are judged by the Lord now, it is a correction so that we may not be condemned with the world. 33 So when you come together for dinner, my brothers, wait for one another. 34 Those who are hungry should eat at home; otherwise the meeting will be a judgment for you. I will make further arrangements when I come. |
Text from the epicsreading and installation report
Roman Catholic liturgy
That of Pope Paul VI. The published Missale Romanum ( Editio typica 1970, Editio typica tertia 2002) contains four prayers ( Prex Eucharistica I-IV ) to choose from. The first edition of the missal was published for the German-speaking area in 1975 (2nd edition 1988). The wording of the prayer in German can also be found in the Praise of God (1975) No. 360 and 367 to 369. The Latin and German version of the Second Prayer can be found in the new Praise of God (2013) No. 588. The last of Pope Johannes XXIII. Missale Romanum published in 1962 knew only one Canon Missae.
The current version of the appointment report reads:
|
Canon Missae (1962) |
Prex eucharistica I seu Canon Romanus (1970, 2002) |
First Prayer |
Second prayer |
Third prayer |
Fourth prayer |
|
Quam oblationem tu, Deus, in omnibus, quæsumus, benedíctam, adscriptam, ratam, rationabilem, acceptabilemque facere digneris: ut nobis Corpus et Sanguis fiat dilectissimi Filii tui, Domini nostri Jesu Christi. |
Quam oblatiónem tu, Deus, in ómnibus, quaesumus, benedíctam, adscríptam, ratam, rationábilem, acceptabilémque fácere dignéris: ut nobis Corpus et Sanguis fiat dilectíssimi Fílii tui, Dómini nostri Iesu Christi. |
O God, give abundant blessings to these gifts and accept them as your own. Make her a true sacrifice in the spirit that pleases you: the body and blood of your beloved Son, our Lord Jesus Christ. |
Send down your spirit on these gifts and sanctify them that they may become us the body + and blood of your Son, our Lord Jesus Christ. |
Sanctify our gifts through your Spirit that they may become to us the body + and blood of your Son, our Lord Jesus Christ, who asked us to celebrate this mystery. |
So we ask you, Father: the Spirit sanctify these gifts that they may become the body + and blood of our Lord Jesus Christ, who has commissioned us to celebrate this mystery as a sign of the eternal covenant. |
|
Qui pridie quam pateretur, accepit panem in sanctas ac venerabiles manus suas, et elevatis oculis in cælum ad te Deum, Patrem suum omnipotentem, tibi gratias agens, benedixit, fregit, deditque discipulis suis, dicens: |
Qui, prídie quam paterétur, accépit panem in sanctas ac venerábiles manus suas, et elevátis óculis in caelum ad te Deum Patrem suum omnipoténtem, tibi grátias agens benedíxit, fregit, dedítque discípulis suis, dicens: |
On the evening before his suffering he took the bread in his holy and venerable hands, raised his eyes to heaven, to you, his Father, Almighty God, gave you praise and thanks, broke the bread, handed it to his disciples and said: |
For on the evening when he was delivered and voluntarily submitted to the suffering, he took the bread and gave thanks, broke it, handed it to his disciples and said: |
For the night he was betrayed, he took the bread and gave thanks, broke it, handed it to his disciples, and said: |
Since he loved his own who were in the world, he loved them to the end. And when the hour came when you should glorify him, at supper he took bread and gave thanks, broke the bread, gave it to his disciples, and said: |
|
Accipite, et manducate ex hoc omnes. |
Accípite et manducáte ex hoc omnes:
hoc est enim Corpus meum, quod pro vobis tradetur. |
Take and eat all of them: |
Take and eat all of them: |
Take and eat all of them: |
Take and eat all of them: |
|
Simili modo postquam cœnatum est, accipiens et hunc præclarum calicem in sanctas ac venerabiles manus suas: item tibi gratias agens, benedixit, deditque discipulis suis, dicens: |
Símili modo, postquam cenátum est, accípiens et hunc praeclárum cálicem in sanctas ac venerábiles manus suas, item tibi grátias agens benedíxit, dedítque discípulis suis, dicens: |
In the same way, after the supper, he took this exalted cup into his holy and venerable hands, gave you praise and thanks, handed the cup to his disciples, and said: |
Likewise, after the meal he took the cup, thanked again, handed it to his disciples, and said: |
Likewise, after the meal he took the cup, thanked again, handed it to his disciples, and said: |
Likewise, he took the cup of wine, thanked him again, handed the cup to his disciples, and said: |
|
Accipite, et bibite ex eo omnes. |
Accípite et bíbite ex eo omnes:
hic est enim calix Sánguinis mei novi et aetérni testaménti, qui pro vobis et pro multis effundétur in remissionem peccatorum. Hoc fácite in meam commemorationem. |
Take and drink from it all: |
Take and drink from it all: |
Take and drink from it all: |
Take and drink from it all: |
Evangelical Lutheran liturgy
The following wording is usually used in the Protestant churches:
“Our Lord Jesus Christ, on the night that he was betrayed, he took bread, gave thanks and broke it, and gave it to his disciples, and said: Take and eat: This is + my body that is given for you. Do such in my memory. Likewise, he also took the cup after the Lord's Supper, gave thanks and gave it to them, saying, Take it and drink from it, all of you: This is + my blood of the New Testament, which is shed for you for the forgiveness of sins. Do this as often as you drink it in memory of me. "
In traditional Lutheran worship, the words of institution are sung in persona Christi in the gospel tone.
literature
- Jens Schröter : The Last Supper. Early Christian interpretations and impulses for the present ( Stuttgarter Bibelstudien 210). Catholic Biblical Works, Stuttgart 2006, ISBN 3-460-03104-2 .
- Hans-Joachim Schulz : "Change" in the Eastern Church liturgical understanding. An orientation in the dispute about transubstantiation and transignification . In: Catholica 40 (1986) 270-286.
Individual evidence
- ↑ Pontifical Council for Promoting Christian Unity: GUIDELINES FOR ADMISSION TO THE EUCHARIST BETWEEN THE CHALDAE CHURCH AND THE ASSYRIAN CHURCH OF THE ORIENT. June 20, 2001, accessed January 20, 2015 .
- ↑ a b c d As a translation, the Congregation for Divine Service and the Order of the Sacraments wishes in future in all translations: "for many" ( letter from Pope Benedict XVI., April 14, 2012 )
- ↑ Michael Meyer-Blanck: Gottesdienstlehre , Mohr Siebeck, 2011