Last week we looked at the longest Eucharistic Prayer (The Roman Canon) and this week we will look at the shortest Eucharistic Prayer (Eucharistic Prayer II). As I have mentioned the past couple of sessions of our Catholic Massterclass, there is controversy over the reality of options for the Eucharistic Prayer. Nonetheless, we have a variety and each of them has unique characteristics and often rich imagery in the prayers. Here are some unique characteristics of Eucharistic Prayer II (EPII):

The first unique feature of Eucharistic Prayer II is that it includes its own proper Preface, though it may also be used with other Prefaces from the Roman Missal. It is Trinitarian in its emphasis and has strong connections with a very early version of the Eucharistic Prayer used during Mass in the early Church.

As I mentioned, EPII is the briefest of all of the Eucharistic Prayers and appears best suited for weekday Masses, although it can also be used on Sundays and Holy Days. One of the reasons for this is the mention of the dewfall during the epiclesis: “Make holy…these gifts…by sending down your Spirit upon them like the dewfall…” This is a strong reference to the miraculous bread from Heaven that came to the people in the desert by way of the morning dew bringing the manna on the ground each morning. Those who attend Mass during the week are coming to receive their daily miraculous Bread from Heaven.

One more unique characteristic of EPII that I will mention comes toward the end of the Prayer and sounds a little awkward: “Remember also our brothers and sisters who have fallen asleep in the hope of the resurrection, and all who have died in your mercy: welcome them into the light of your face.” Where does that line come from? What does that mean? There are several references in the Old Testament, especially in the Psalms, that refer to God shining the light of His face upon those He wishes to care for and save. When we pray that the dead be welcomed into ‘the light of God’s face,’ we are asking that they be brought into God’s saving presence—what Scripture describes as seeing God face to face, which is Heaven itself. Beautiful!

A very neat fact about Eucharistic Prayer II is that the entire prayer has connections with the worship of the early Church. St. Hippolytus lived during the 3rd century - 1800 years ago - and he wrote out the prayer used during the consecration of the Holy Eucharist when people gathered for worship, and it is remarkably similar to Eucharistic Prayer II. While scholars debate details of its exact authorship and use, the Church sees in it a trustworthy witness to very early Eucharistic prayer. You could search online for “Eucharistic Prayer from St. Hippolytus” to see what I mean. Though the prayer fell out of use over time, the Church has endorsed a return to it as we worship God and seek his daily miraculous Bread from Heaven.

We’ll spend the next four weeks looking at each of the primary Eucharistic Prayers provided by the Church in the Roman Missal. The first one - Eucharistic Prayer I or the Roman Canon - is the longest and most connected to history. Many of us are aware that the look and sound of Mass was changed in the 1960s, going from Latin to the vernacular language of any given place. In the Traditional Latin Mass (TLM), there was one Eucharistic Prayer that was prayed at each and every Mass. If you were to translate that one Eucharistic Prayer into English, you would end up with something very similar to Eucharistic Prayer I. It’s not an exact match, but it’s very close. Because of that, we can be confident in saying that the Roman Canon is a prayer that has been present at Mass for centuries and has provided the structure of the Eucharistic Sacrifice for countless saints, missionaries, martyrs, and faithful people of God.

There are some unique features of the Roman Canon that make it stand out compared to the other three.

There are two long lists of saints included in the Roman Canon, including all of the Apostles, a few of the earliest popes, and other men and women from the early Church. Here we are reminded of those who have laid a firm foundation of faith for us and who still cheer us on as we strive to enter through the narrow door. These members of the Church Triumphant become present to us, the Church Militant, in the Heavenly worship of Holy Mass.

There are several mentions of sacrificial images, including some from the Bible. The sacrifice of Abel, whose offering of his first fruits was pleasing to God, the sacrifice of Abraham, willing to offer his only son Isaac as a sacrifice (though, of course, we know the Lord prevented him from actually carrying out the sacrifice), and the offering of bread and wine by Melchizedek provide the perfect foreshadowing of the Sacrifice of Jesus on the Cross and in the Eucharist, the firstborn and only beloved Son of the Father offered for our salvation, made present here in the form of bread and wine. The words of the Roman Canon remind us that the Eucharistic Sacrifice—Christ’s one saving sacrifice made present—is the necessary and pleasing offering through which God applies the grace that saves us from eternal damnation. The Roman Canon is not concerned with explaining the Mass to us; it is concerned with offering the sacrifice to God.

Another unique feature comes in the wording leading up to the Words of Consecration. The priest says and enacts what Jesus did at the Last Supper. Jesus “raised his eyes to Heaven” and the priest is instructed to look upward. Jesus “took this precious chalice in his holy and venerable hands” and the priest is instructed to pick up the chalice. It’s interesting it says, “this precious chalice,” reminding us that there is a mystical reality at work that we can’t see, as though the chalice the priest is using is drawn into and participates in the mystery of the very chalice used by Christ at the Last Supper.

There are more unique features to mention, but the last one I’ll mention here are the two moments when the priest pauses his prayers to silently pray for the living and the dead, reminding us all that we are there to offer the Mass for those present, but also for those who are not present at the Sacrifice. We pray that, somehow, God may receive the Sacrifice of the Mass and supply grace for those who are not yet convicted by faith to be present and for those who have passed before us and need our prayers to assist them into Heaven. So, always come to Mass with some prayer intention(s) and hold them in mind during the Eucharistic Prayer.

The Roman Canon is a beautiful Eucharistic Prayer! Unfortunately, because of all of these unique features, it is much longer than the others and the length often deters priests from using it. Many people have expectations of a brief, efficient Mass. In the case of this parish cluster, our Mass schedule is pretty tight, so time is a prized commodity. What’s more, the current pastor can’t figure out how to preach shorter homilies. 🙂 Maybe we can switch out our expectations (and maybe the pastor can learn to preach shorter homilies), so we can fully embrace and even grow to love the longer Eucharistic Prayer.

Next week, we’ll look at Eucharistic Prayer II, the shortest of them all.

After the Holy, Holy, Holy (the Sanctus), the Mass enters its most sacred moment: the Eucharistic Prayer. Everything we have done so far has been leading to this prayer, and everything that follows flows from it. This is the prayer in which Christ’s sacrifice on the Cross is made present to us sacramentally. Although there are several Eucharistic Prayers, they all share the same essential structure. Understanding these common parts helps us recognize that we are participating in one great act of worship, not a series of separate prayers.

The Eucharistic Prayer is always directed to God the Father.

The priest does not pray to the congregation or about God, but on behalf of the Church, to the Father, through Jesus Christ, in the power of the Holy Spirit. This prayer reveals the deeply Trinitarian nature of the Mass.

The Eucharistic Prayer begins by continuing the spirit of the Preface and the Sanctus: giving thanks to God for His saving works.

The word Eucharist itself means thanksgiving. Before anything is offered, the Church first acknowledges who God is and what He has done.

In every Eucharistic Prayer, the priest invokes the Holy Spirit upon the bread and wine. This is called the epiclesis.

Just as the Spirit hovered over the waters at creation and overshadowed Mary at the Annunciation, the Spirit now descends to bring about God’s saving action. The transformation of the gifts is not magic—it is the work of God.

The priest then recounts the words and actions of Jesus at the Last Supper.

These are not merely remembered or reenacted. When the priest speaks Christ’s words, Christ Himself acts through the priest. The bread and wine truly become the Body and Blood of Jesus, making present the one sacrifice of Calvary.

After the consecration, the Church proclaims the Mystery of Faith.

In Scripture, “remembering” does not mean recalling something from the past. It means making it present. The Church now stands mystically at the Cross, the Tomb, and the Resurrection, united to Christ’s saving work.

The Church then offers to the Father: Christ Himself, the Sacrifice He has entrusted to the Church, and Herself, united to Him. We do not offer a new sacrifice, but participate in Christ’s one eternal offering. Our prayers, sufferings, and lives are drawn into His perfect gift to the Father.

The Eucharistic Prayer always includes prayers for the Church on earth, for the living and the dead, offered in union with the Saints in Heaven. This shows that the Mass is never private or individual. It is cosmic in scope, uniting heaven and earth, the living and the dead, into one act of worship.

We conclude with the Doxology: “Through Him and with Him and in Him…” All glory is given to the Father, through Christ, in the Holy Spirit.

The people respond with the Great Amen, affirming and embracing everything that has just taken place. This is not a routine response—it is the people’s solemn assent to the sacrifice offered in their name.