anaphoral

anaphoral

(əˈnæfərəl)
adj
relating to the prayer of oblation and consecration performed during Holy Communion
References in periodicals archive ?
Further, the speaker's emotional attachment to the community and its history is apparent in the anaphoral "O" he uses, seven times in total, to introduce new objects of recollection.
Taft, "Problems in Anaphoral Theology: 'Words of Consecration' versus 'Consecratory Epiclesis.'" Vol.
Lengthy citation and analysis of early anaphoral, homiletic, and catechetical texts, in conjunction with some treatment of socioecclesial contexts, leads by the end of chapter 4 to brief theological discussions of sacrifice, real presence, and communion.
Institutum Studiorum Orientalium, 1970); Van de Paverd, "Anaphoral Intercessions, Epiclesis and Communion-rites in John Chrysostom," Orientalia Christiana Periodica 49 (1983): 303-39.
50 Car la haine aux tyrans, la douce liberte, Le Saint amour du peuple avec l'Egalite, Race du grand serpent, doivent sur le Calvaire Expirer sous la croix, comme fit leur vieux pere.(22) ete 1834(23) For all their awkwardness and daring, with their iterative insistence on "douleur" resulting from tyranny, the final fourteen lines establish an anaphoral flow in the second half of the poem, which they render increasingly incantatory.
The position of the intercessions seems to be borrowed from the Syro-Byzantine anaphoral shape, but their context is that of the Alexandrine tradition.
Justification for including preface chants in the Beneventanum troporum corpus arises from the fact that the Sanctus, alone among the Ordinary chants of the Mass, must be introduced by an anaphoral chant in which the celebrant invites the singers to join "with angels and archangels" in a hymn (i.e., the Sanctus) praising the divine glory.
Taft ("Understanding the Byzantine Anaphoral Oblation"), and Regis Duffy ("The Medicus and Its Transformation from Its Patristic to Its Medieval and Tridentine Usages").
Similarly, while N.'s scholarship is impeccable and clearly demonstrates a command of the scholarly literature, I wish he had incorporated more of the work of Thomas Talley (e.g., the English version of his "From Berakah to Eucharistia" should have been listed in the bibliography), John Riggs (e.g., his earlier study of the meal prayers in the Didache is not included), and, especially, the more recent work of Enrico Mazza on the origins of the eucharistic prayer, for whom the meal prayers of Didache 9 and 10 figure so prominently in his attempt at interpreting early Christian anaphoral construction in general.
Johnson treats the anaphora at great length, and here he seems to take more literary and liturgical license than with any of the other prayers, and approaches the task with certain a priori views on anaphoral development.
Among the Beneventan Glorias are two of the most interesting international melodies: "Gloria A" (Bosse 39), which is nearly universal in early sources but finds no place in the Vatican Kyriale; and the simple Gloria XV (Bosse 43), evidently elaborating the same archaic modal area as the "anaphoral chants." The collections include both textless pieces and those with texts, so there is the complete melodic corpus, again with accurate handwritten reproductions of the neumed originals accompanying the transcriptions and with some local variants.
Something of its findings have already been available in the author's Grove Liturgical Study, Fourth Century Anaphoral Construction Techniques i986, and The Significance of Similarities in the Anaphoral Intercession Sequence in the Coptic Anaphoras of St Basil and other ancient liturgies', Studia Patristica 18/2 (1989).