Almost all existing ancient Christian churches explicitly include the Words of Institution in their eucharistic celebrations and consider them necessary for the validity of the sacrament.
However, groups authorized by the Catholic Church to review the Qurbana recognized the validity of this eucharistic celebration in its original form, without explicit mention of the Words of Institution, saying that "the words of Eucharistic Institution are indeed present in the Anaphora of Addai and Mari, not in a coherent narrative way and ad litteram, but rather in a dispersed euchological way, that is, integrated in successive prayers of thanksgiving, praise and intercession.
[7] From a Catholic dogmatic viewpoint, Ott's thesis is supported, while Taft's conclusion seemingly contradicts the Council of Trent, which declared the Words of Institution necessary for the confection of the Sacrament.
From the time of Peter Lombard on, the prevailing theology of the Catholic Church considered the eight words in bold above to be on their own the necessary and sufficient "sacramental form" of the Eucharist.
On 17 January 2001 the Congregation for the Doctrine of the Faith declared that the Holy Qurbana of Addai and Mari, a probably second-century anaphora in which the Words of Institution are not spoken, "can be considered valid.
These prayers in fact speak of "the commemoration of the Body and Blood of your Christ, which we offer to you on the pure and holy altar, as you have taught us in his life-giving Gospel.
"[12] While thus accepting as valid the Anaphora of Addai and Mari even when the Words of Institution are not explicitly spoken, the document of the Pontifical Council for Promoting Christian Unity "warmly invites" an Assyrian priest celebrating the Eucharist when Chaldean Christians are participating to insert the Words of Institution in that circumstance, as permitted by the Assyrian Church itself.
Orthodox Christians do not interpret the Words of Institution to be the moment the "Gifts" (sacramental bread and wine) are changed into the Body and Blood of Christ.
The Liturgy of the Presanctified Gifts does not contain the Words of Institution, since it is actually a Vespers service at which the faithful receive from the Reserved Mysteries (Sacrament) which were consecrated the Sunday before (hence the name: "Pre-sanctified").
Although, the Words of Institution were considered consecratory by some Coptic Patriarchs in the past,[14] the general historic view (especially in Egypt) sees that the consecration spans the entirety of the liturgy, culminating in the Epiclesis.
[15] Protestant denominations generally, with the exception of the Anglican Communion and Lutheranism, rely exclusively on the words of Paul as recorded in 1 Corinthians 11:23-26.
Protestantism has typically utilized the words of institution as a central part of its Communion service, though precise traditions vary by denomination.
Luther's Small Catechism shows this,[17] Our Lord Jesus Christ, on the night when he was betrayed, took the bread, and when he had given thanks, he broke it and gave it to his disciples and said: Take; eat; this is my body which is given for you.
The following version of the Words of Institution is found in the Book of Common Worship and is used among those in the Presbyterian Church USA: Breaking of the Bread