A typical case of synonymous parallelism, through accumulation of synonyms is the hendiadys gratias agens-benedixit that the ancient tradition of the Roman canon adopted in the formulation of the institutional story. To understand the value of the two verbs must start from the consideration of theology, and the resulting legislation rubrical that the post-biblical Judaism developed around the concept of blessing (b and raka ). In context the word convivial benedixit , used at all, refers to the short giaculatoriale blessing that the father turns to God before enjoying two noble foods in nature. Before eating the bread, say "Blessed art Thou, O Lord our God, king of the world, that you release the bread from the earth and likewise, before drinking the wine, say "Blessed art Thou, O Lord our God, king of the world, creator of the fruit of the vine" .
Comparing literature data with the Talmudic account of the institution of the Eucharist we note that, while in the Talmudic texts speak only of blessing, in the New Testament stories involved either the verb blessed and the verb gratias agere- . While the traditional matte-use marciana eulogêsas ( benedixit / benedicens ) for bread (Mt 26.26, Mk 14.22) and eucharistêsas ( gratias-Egito / gratias agens-) for the glass (Mt 26.27, Mk 14.23), but the tradition-Pauline Luke's uses a eucharistêsas ( gratias-Egito / gratias agens-) only, which Is the bread (Luke 22:19; 1 Cor 11:24), and using the phrase "the same way" implies for the cup (Luke 22:20, 1 Cor 11:25). Because these alternatives? Answer perhaps the two verbs in different connotations?
As we have discussed several times elsewhere in this particular issue (cf The literary structure of the Eucharistic Prayer , 260-269; Eucharist for the Church, 192 -200), we are going to reaffirm their absolute equivalence. Therefore, if we wonder what words Jesus "gave thanks", respectively, over the bread and cup, we respond without hesitation, saying: "Blessed art Thou, O Lord our God, etc..." The absolute primacy of the verb blessed in prayer is due to the phenomenon of Jewish rabbinic standardization, dating from a time that corresponds roughly with the New Testament events. The rabbis established fact that all prayer begins with the formula "Blessed art Thou, O Lord our God, king of the world." Through the use of alternative eulogêsas [having-given-the-blessing] and eucharistêsas [having-given-l'azione-of-thanks], the stage of New Testament literature is a time of unstable equilibrium, which now sees the emergence of one or another verb Board. The fact could be explained by assuming, or at the time of drafting of the New Testament the Jewish standardization was still relatively fluid, or that the sacred writers have aimed to move away from standardization in eulogein and thus start a new standardization Christian eucharistein (cf In unum corpus , 158-164).
particularly significant and decisive is the observation of the Syriac Bible and the Liturgy. First, the root Syrian yada ' , present in scritti neotestamentari come retroversione semitica di eucharistein , ci permette di collegare con assoluta certezza il neotestamentario eucharistein all’ebraico yadah [confessare, rendere grazie] (cf In unum corpus , 292-294). Inoltre nei testi siriaci è evidente l’equivalenza e l’intercambiabilità tra il gruppo semantico barak / eulogein [benedire] e il gruppo semantico yadah / eucharistein [confessare, rendere-grazie] . Infatti chi ha la pazienza di confrontare i testi biblici nota assai spesso che là dove l’ebraico greek or have barak / eulogein , Syriac translates yada ' (= Hebrew yadah ), conversely, where the Hebrew or greek people yadah / eucharistein , Syriac translates sometimes barak verbs or other similar celebrations. In the ancient Syriac version, for example, 1 Cor 10:16 reads: "The cup of thanksgiving which we bless."
In the stories institutional anaphoric meet cases of extreme simplicity, such as the total absence of both in the anaphora of Serapion, or the presence of a single- gratias agens in the anaphora of the Apostolic Tradition. The two verbs appear instead as a couple in a large number of anaphora, almost always with gratias-Egito (or gratias agens-) before and after benedixit . Sometimes later in several anaphora, beginning with those of James, Basil and Mark, the couple grows in a celebratory sequence of three members: eucharistêsas , eulogêsas , hagiasas , absolute and therefore used in referring to God, even if the rubrics that are subsequently benedixit that sanctificavit were designed on the basis of consecration, with implicit and sometimes explicit reference to the bread and wine. Again, the accumulation of synonyms, while providing further confirmation of the equivalence and interchangeability between different verbs celebration, is explained by the concern not to drop anything scriptural data concerning the institutional story, and at the same time with the tendency to provide the Government a constantly growing base of literature .
In any case, we must recognize that the Italian translation "Thanks be to and praise " adopted by the 1965 Roman Missal-Italian and maintained in the first two editions usually a very happy solution.
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