Liturgy: Eucharistic Prayer II

You're probably familiar with Eucharistic Prayer II (and its preface). It's short (which means it's popular). It is based on a rather ancient anaphora from the Apostolic Tradition of Hippolytus. Let's compare the two side-by-side, and then I'll share a bit of the context of the ancient anaphora.

Anaphora of Hippolytus (4:4-13)

Eucharistic Prayer II

We give thanks to you God, through your beloved son Jesus Christ, whom you sent to us in former times as Savior, Redeemer, and Messenger of your Will, who is your inseparable Word, through whom you made all, (see above) and in whom you were well-pleased, whom you sent from heaven into the womb of a virgin, who, being conceived within her, was made flesh, and appeared as your Son, born of the Holy Spirit and the virgin. (see below) (see below) It is he who, fulfilling your will and acquiring for you a holy people, extended his hands in suffering, in order to liberate from sufferings those who believe in you. (see below) Who, when he was delivered to voluntary suffering, in order to dissolve death, and break the chains of the devil, and tread down hell, and bring the just to the light, and set the limit, and manifest the resurrection, taking the bread, and giving thanks to you, said, "Take, eat, for this is my body which is broken for you." Likewise the chalice, saying, "This is my blood which is shed for you. Whenever you do this, do this (in) memory of me." Therefore, remembering his death and resurrection, we offer to you the bread and the chalice, giving thanks to you, who has made us worthy to stand before you and to serve as your priests. And we pray that you would send your Holy Spirit to the oblation of your Holy Church. In their gathering together, give to all those who partake of your holy mysteries the fullness of the Holy Spirit, toward the strengthening of the faith in truth, that we may praise you and glorify you, through your son Jesus Christ, through whom to you be glory and honor, Father and Son, with the Holy Spirit, in your Holy Church, now and throughout the ages of the ages. Amen.

Father, it our duty and our salvation, always and everywhere to give you thanks through your beloved Son, Jesus Christ. (see below) He is the Word through whom you made the universe, the Savior you sent to redeem us. By the power of the Holy Spirit he took flesh and was born of the Virgin Mary. For our sake he opened his arms on the cross; he put an end to death and revealed the resurrection. In this he fulfilled your will and won for you a holy people. (see above) And so we join the angels and saints in proclaiming your glory: [SANCTUS] Lord, you are holy indeed, the fountain of all holiness. Let your Spirit come upon these gifts to make them holy, so that they may become for us the body and blood of our Lord, Jesus Christ. Before he was given up to death, a death he freely accepted, (see above) (see above) he took bread and gave you thanks, He broke the bread, gave it to his disciples, and said: "Take this, all of you, and eat it; this is my body which will be given up for you." When the supper was ended, he took the cup. Again he gave you thanks and praise, gave the cup to his disciples, and said: "Take this, all of you, and drink from it; this is the cup of my blood, the blood of the new and everlasting covenant. It will be shed for you and for all so that sins may be forgiven. Do this in memory of me." Let us proclaim the mystery of faith. [Memorial Acclamation] In memory of his death and resurrection, we offer you, Father, this life-giving bread, this saving cup. We thank you for counting us worthy to stand in your presence and serve you. (see above) May all of us who share in the body and blood of Christ be brought together in unity by the Holy Spirit. Lord, remember your Church throughout the world; make us grow in love, together with N. our Pope, N., our bishop, and all the clergy. Remember our brothers and sisters who have gone to their rest in the hope of rising again; bring them and all the departed into the light of your presence. Have mercy on us all; make us worthy to share eternal life with Mary, the virgin Mother of God, with the apostles, and with all the saints who have done your will throughout the ages. May we praise you in union with them, and give you glory through your Son, Jesus Christ. Through him, with him, and in him, in the unity of the Holy Spirit, all glory and honor is yours, almighty Father, for ever and ever. Amen.

So we can see that EP II is very much based on this ancient anaphora. It's not the same prayer, but it's close, and it has some praiseworthy additions. For perspective, the Roman Canon -- Eucharistic Prayer I -- remained essentially unchanged for over 1300 years! The most recent change was in AD 1962 when Pope Bl. John XXIII added St. Joseph's name. The previous change was during the 7th century, most likely towards the end of the pontificate of St. Gregory the Great (AD 590-604). That's some 1300 years between modifications!

Now, you might say, "Yes, well, the anaphora of Hippolytus lasted even longer without being changed." That's true, but it also hasn't been in use in the Roman Rite since the Roman Canon became the Eucharistic Prayer (which seems to have been around AD 400); and that's assuming this particular anaphora was ever used: Hippolytus offered this as a model prayer, not as something to be spoken exactly. Having more than one Eucharistic Prayer is a novelty for the Roman Rite.

The biggest point I wanted to make is that the reference in the anaphora to standing and serving the Lord (cf. 4:11) is, to me, a clear reference to the priests and bishops. The use of this prayer was for a bishop who was just ordained (cf. 4:1-2) -- this wasn't the everyday Eucharistic Prayer of the early Church, although for many of us, it's the one we hear most weekdays, and many Sundays and holy days. That sentence of the prayer uses a plural pronoun ("we" or "us") because there were multiple bishops and priests present at the altar: it was a concelebration of sorts.

In EP II, the reference to "priests" has been excised, but the plural pronoun retained: this appears to cast it as speaking of the royal priesthood of the baptized, rather than the ministerial priesthood. Maybe that's why some priests say the people should be standing during the Eucharistic Prayer... or why they use the verb "be" instead of "stand".

(Much of the historical information on the Canon comes to me from the Catholic Encyclopedia.)