Anamnesis

The anamnesis recalls only briefly certain major events of the life of Christ which concern every one of us. The words of institution are associated with the anamnesis: “This is My Blood…which is shed for you and for all for the forgiveness of sins. Remembering, therefore, this salutary command: Do this in remembrance of Me, and all that was done in our behalf: the cross… the resurrection… the second coming.”

Remembering (Gr. anamnein) what? The salutary command – first, the words of institution and second, “all that was done in our behalf”, beginning with the cross and ending with the second coming of Christ (anamnesis). This was done in our behalf and we must remember this, bear it in mind. Our faith must be focused on this and put into practice what Jesus has already done in our behalf. Here it would be appropriate, in accordance with the Scripture, to add the word “together” (at least in your mind): crucified together, buried together, raised together… (Gal 2:20; Col 2:12). To be able to put it into practice either in the liturgy or in our life, we need the Holy Spirit to descend not only on the gifts but on us too!

The Eastern epiclesis contains not only the words of institution but also “all that was done in our behalf”. So the Holy Spirit not only calls to mind the words spoken by Jesus but He also leads us into the depth of what Jesus did in our behalf, and into personal experience of the mystery of the word together (with Christ). Otherwise, this all is empty for us though it is the essential part of the life with Christ by faith. The power of the Holy Spirit should descend not only on the offerings and transform them into the Body and Blood of Christ but He should also descend on us, the Mystical Body of Christ, and transform us from carnal into spiritual, from natural into supernatural, from human into divine. How will it happen? The answer is: “The Holy Spirit will do it” (cf. Lk 1:35). There was one person actively participating in the conception by the Holy Spirit, when Christ was conceived, as well as in the second conception at Pentecost, when the Church – the people of God – was conceived: this person was the Mother of both the firstborn and the secondborn. Both of these children of hers were conceived by the Holy Spirit. Mary is the Mother of the faith, the Mother of the Church, the Mother of the people of God! When after the words of institution, the anamnesis in the first place recalls the cross, it includes all that is related to it, even the last will of the dying Saviour, when He said to the disciple: “Behold, your Mother”, as well as the fact that the disciple received her into his own (Gr. eis ta idia, which means into one’s own). This is not something private, intended for John alone. This is a model for every disciple who stands by the cross of Christ (who desires to live the liturgy in earnest).

So it is only natural that the Mother of God is remembered in relation to the cross, in the prayers following the epiclesis.

Epiclesis

P (silently, but it would be good to pray aloud): Again we offer to You this spiritual and unbloody sacrifice, and we implore and pray, and entreat You, send down Your Holy Spirit upon us and upon these gifts here present.

Note: The epiclesis can be divided into 3 parts. In the first part we implore the Holy Spirit to descend on us and on the gifts present. This is time when everyone present can experience Pentecost.

Meanwhile, the choir sings the antiphon: “We praise You” or the troparion (a short hymn) of the Holy Spirit.

There is a tradition somewhere that the priest makes the sign of the cross and three bows or prostrates himself three times. Another tradition has it that the priest stands and lifts up his hands, imploring the Holy Spirit to come and transform the believers present as well as the gifts present. It is appropriate that the believers are mindful of this moment and unite with the priest in his deep prayer of faith, imploring the Holy Spirit to descend just like at Pentecost.

Some liturgical texts contain the troparion of the Holy Spirit in this part. It is sung by the faithful: “Lord, You sent down Your Most Holy Spirit upon Your Apostles at the third (ninth) hour; take Him not from us, O Good One, but renew Him in us who pray to You. Create in me a clean heart, O God, and put a new and right spirit within me. (Psa 51:12) Lord, You sent down Your Most Holy Spirit upon Your Apostles at the third (ninth) hour; take Him not from us, O Good One, but renew Him in us who pray to You. Cast me not away from Your presence, and take not Your Holy Spirit from me. (Psa 51:13) Lord, You sent down Your Most Holy Spirit upon Your Apostles at the third (ninth) hour; take Him not from us, O Good One, but renew Him in us who pray to You.”

Pentecost repeats itself. The Apostles with the Mother of Jesus were united in prayer for nine days, thus doing the will of God. Let us also pray for the outpouring of the same Spirit in unity with the Jerusalem community, the Mother of Jesus and the Apostles. “Here we can renew our experience of the baptism with the Holy Spirit. We need time to stop and quieten our heart during which we can be silent or sing repeatedly the antiphon as background music disposing us to a living and active faith. The Holy Spirit responds to this faith which allows Him to work in every one individually as well as in the whole community. The Holy Spirit can work now and here. He can also work in those for whom we pray and with whom we are one in Christ. We can repeat with faith: “Send down Your Holy Spirit upon us…” and realize that God sees us, that we are in His will. Now I pray for myself, for my brothers and sisters, for the Church… “upon us!”…send down Your Holy Spirit…

Download: Anamnesis, Epiclesis