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Formed in Christ

Friday, March 20, 2026Faith

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This prayer follows the pattern of Eucharistic Prayer II. It has some characteristics of the Roman Canon, especially in allowing for variable prefaces.

Father Robert M.
O'Grady

The addition of Eucharistic Prayers to the Roman Missal continued as we saw with the composition of what is now Eucharistic Prayer III.
This prayer follows the pattern of Eucharistic Prayer II. It has some characteristics of the Roman Canon, especially in allowing for variable prefaces. As with the Roman Canon and Eucharistic Prayer II, this prayer allows for inserts -- the fancy word is "interpellations" -- for various occasions, e.g., marriage, initiation sacraments, etc.
After the "Sanctus" acclamation, the prayer begins with an introductory paragraph that transitions to the prayer itself.
It contains a nice summary of what we are doing at this, and every, Mass.
Addressed to the Father, it speaks of creation, and the praise that creation offers to the Father through the Son. Lest we think we are the source or cause of this praise, the prayer speaks of the Holy Spirit's being the power that gives life to all things and makes the chosen people holy. It is a brief reminder of what we professed in the Creed about the Holy Spirit -- "Lord and giver of life."
It also speaks of the universality of this prayer and of the Church, which comes to be by the indwelling of the Holy Spirit. Using biblical language, it speaks of the praise existing "from the rising of the sun to its setting."

The Father is invoked to send this same Holy Spirit on these gifts of bread and wine so that through the Spirit's power and the sacred ministry of the bishop or priest, they may become the Body and Blood of Christ.
The narrative of the Institution, as in all the present prayers, then follows, and the assembly, apart from the principal celebrant, affirms its faith in this mystery with one of the three acclamations.
Following the acclamation, the prayer continues with more about the history of salvation, picking up from the Last Supper and moving through the passion, death, resurrection, and ascension of the Lord and "looking forward to his coming again in glory."
There is an emphasis on the Eucharist as a sacrifice, confessing this faith we have from the Roman Canon, we pray that both our reception of the Body and Blood of Christ and the power of the Holy Spirit will make us "one body, one Spirit in Christ," that is, make this assembly here present and celebrating ever more evidently the Church.
The three commemorations follow.
The first is the commemoration and invocation of the saints, the prayer calls them the "elect." The Blessed Virgin, since she is the first of the saints, is mentioned, and at her name in the Eucharistic Prayer, the priest bows his head. St. Joseph is then mentioned, and then an option to name additional saints is provided.
The names of the saints here mentioned may be the saint of the day (the priest bows his head while mentioning this name), or the patron of the place. Other saints may be added, but a litany, even a short one, is not appropriate.
Recently, I heard a priest name the patron saint of the parish, followed by a list of his favorite saints, then all the canonized American saints, and the American blesseds. This is not what is expected, nor is it proper. This priest had to snag a letter-sized piece of paper, not so deftly or magically, from under the corporal to "proclaim the litany."
Next, we pray for the Church.
Asking the Father to confirm the "pilgrim Church" in faith and charity, we hear the name of the present Bishop of Rome, simply "Leo, our pope." The bishop of the diocese where the Mass is celebrated is named, again simply, e.g., "John, our bishop." As in other prayers, if there is a coadjutor bishop or other auxiliary bishops, there is a formula provided in the General Instruction of the Roman Missal #149.
Some have felt the need to make additions here, including the pastor of the parish, the deacons, religious, etc. This is an addition that is not foreseen in this, or other, Eucharistic Prayers. This is simply because "all clergy" are mentioned as a group, and so also "the entire people you have gained for your own." And this is further expanded in the next paragraph about we who are "summoned here" and all God's scattered throughout the earth.
Lastly, we pray for the dead in a general way, or if it is a Mass for the Dead, then a specific name may be inserted in that expanded commemoration.
The prayer concludes with the doxology ("through him, and with him and in him..."), which we make our own by responding, preferably in song, with the Great Amen.
This newest and most flexible of the Eucharistic Prayers is probably the most frequently prayed after its cousin, Eucharistic Prayer II.