[4] In most Eastern Christian traditions, the Epiclesis comes after the Anamnesis (remembrance of Jesus' words and deeds); in the Western Rite it usually precedes.
In the historic practice of the Western Christian Churches, the consecration is effected at the Words of Institution though during the rise of the Liturgical Movement, many denominations introduced an explicit epiclesis in their liturgies.
[1] In ancient Greek religion, the epiclesis was used as the surname that was associated with a deity during religious invocations, in contrast to the more general term 'epithet' (ἐπίθετον), which is used in poetic contexts.
In the 2nd century AD, the Greek geographer Pausanias used the term 'epiclesis' to designate the appellation under which a deity was honoured in specific places or occasions.
[3] In 2001, in the Pontifical Council for Promoting Christian Unity on admission to the Eucharist between Chaldean Catholic Church and Assyrian Church of the East issued a statement stating that the Words of Institution are dispersed euchologically in Liturgy of Addai and Mari, wherein the words are stated not in immediate sequence but throughout the Liturgy.
The formula is as follows:[This quote needs a citation] In the Catholic Church, the Words of Institution are considered to be the moment of Transubstantiation (when, according to religious tradition, the eucharistic elements would change from bread and wine into the actual Body and Blood of Christ).
The addition of an epiclesis was originally suggested by Joseph Overbeck,[22] the first person to make serious petitions for the restoration of an Orthodox western rite.
[citation needed] Many variances exist in the exact text of the epiclesis, due to translation inconsistency and different schools of thought on how the modified canon should be handled (e.g. should the elevation of the host and chalice remain?
Pre-consecration Post-consecration Lutheran and Anglican divines have argued that in earlier liturgies of theirs in which an Epiclesis and unity with the one sacrifice of Christ may not have seemed explicit (as with the 1662 Book of Common Prayer), it was stated as the point of the consecration in other parts of the rite, notably in required exhortations (the Words of Institution).
Nevertheless, ministers in these churches may make use of common liturgical prayers, including the epiclesis, that follow the same ecumenical shape as in other traditions.
The epiclesis found in the Book of Common Worship (PCUSA) reads:Gracious God, pour out your Holy Spirit upon us and upon these your gifts of bread and wine, that the bread we break and the cup we bless may be the communion of the body and blood of Christ.By your Spirit make us one with Christ, that we may be one with all who share this feast, united in ministry in every place.
Baptism in the Roman Rite includes an epiclesis as part of the blessing of the baptismal water: In the Roman Rite sacrament of Confirmation, the bishop invokes the Holy Spirit upon those being confirmed: Other epicleses include that in the Eastern Orthodox Great Blessing of Waters on the feast of the Theophany.