So “[w]ith this green light from the Holy Father, the Consilium set to work immediately.”. The genie had been let out of the bottle, and would simply not go back in. The texts, therefore, of ancient anaphoras, were readily available. (i.e. 13 The Consilium was not satisfied with the Pope’s response, but explained the reasons for the proposed changes and asked that “at least the new Eucharistic Prayers have the text that it had approved.” Permission was granted on October 12, 1967. When the Roman Rite had a single Eucharistic Prayer (between the Council of Trent and Vatican II), it was called the Canon of the Mass. I would like to argue that there is a connection between this dissatisfaction and 20th-century architectural functionalism. Eucharistic Prayer n. 3: it is a new composition that uses the Antiochene structure filled with Alexandrine and Roman themes. 18 “Au cours des derniers mois,” Notitiae 4 (1968) 148-155; DOL #244, pp.614-619. Two such initiatives were published in scholarly journals: that of Hans Küng4 in 1963 and Karl Amon5 in 1965.6 Many other newly-composed Eucharistic Prayers followed, some of them published, some of them not. 2. I am to tell you that, all things considered, it is perhaps better to leave the traditional text unchanged; this, however, does not mean that study of the subject is not to continue (Bugnini, p.152, n.30). But the pope did not elaborate on “specified times”. In order to prepare these texts, another study group was set up. When this Eucharistic Prayer is used in Masses for the Dead, the following may be said: † remember your servant N. whom you have called (today) from this … Nor did the 3 rd – 4 th century Apostolic Tradition , which provided the foundation for Eucharistic Prayer … The clear consensus of the group was that more Eucharistic Prayers should be allowed. This is one of Vagaggini’s arguments: For example, suppose the canon were said out loud in the vernacular today, in keeping with the spirit of the liturgy and as a means of giving full spiritual benefit to the people…. Hence the following modest proposal instead: Why not use the Roman canon more frequently, and come to love it by using it? It is interesting to single out the motives for the proposed change: 1) The Roman Canon would be burdensome if recited out loud, because it is always the same. [22] In addition, the "offering was our sacrifice of praise and thanksgiving, and ourselves," reflecting the theology of Thomas Cranmer and Methodism's Anglican patrimony in general.[22]. The Netherlands received permission on August 16, 1974 for a new Eucharistic Prayer on the occasion of a Pastoral Colloquium held November 1, 1974. Bugnini, pp. More Eucharistic Prayers are called for; the Holy See is neither to prepare these prayers nor provide models for them; instead Episcopal conferences should be able to compose new prayers on their own authority. When the Council optimistically opened the windows of the Church to the world, this was the wind that blew in. Of course, post hoc does not necessarily mean propter hoc. If the Roman canon were once again to have pride of place, then the other Eucharistic Prayers could be used as supplementary or auxiliary anaphoras, for the sake of variety, according to pastoral need. 5 Karl Amon, “Gratias Agere: Zur Reform des Messcanons“, Liturgisches Jahrbuch 15 (1965) 79-98. 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