While in the Latin Church in fact there was only the Roman canon, the question of the relationship between organic preface and post-Sanctus did not arise because of the mysterious absence. But now that the new Eucharistic Prayers Roman the post-Sanctus was successfully restored, the organic relationship must be considered.
example is the drafting of the post-Sanctus in EP IV, which, while being configured according to the structure of the Roman Canon, it uses the theme of salvation history-the Old and New Testament that is classic West Syrian anaphora. The EP IV is an excellent example of the interaction between anaphora and thematic enrichment with different structure, which are precisely the Roman canon and West Syrian anaphora.
The editor of the Post-Sanctus of PE III , Preface to mobile, has put together a post-Sanctus generic, which fits more or less to any preface.
How very difficult it is instead the post-Sanctus of PE II due to a 'bordering on insignificance inconsistency. The editor who made sure to add the Sanctus the thematic progression of the anaphora of the Apostolic Tradition, which is inspired He forgot that in the Sanctus is always followed by a post-Sanctus . If the Latin version the post-Sanctus is at the limit of sufficiency in form ("Vere Sanctus es, Domine, fons omnis sanctitatis!"), The official Italian translation has literally disappeared. Indeed a lack of attention to the criteria of literary structure has meant that the original Latin declarative sentence to dissolve in Italian translation in apposition with a vocative, which is already part of the section epicletic (' truly holy Father, source of all holiness, ...»).
would not be perhaps appropriate to give to the Post-Sanctus of PE II that minimum body that allows us to recognize as such?
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