The Ethiopian Liturgy is divided into two parts, the introductory part called Ordo Communis and the Eucharistic part called Anaphora. The Anaphora is the more solemn portion of the Liturgy, the central point of which is the great Oblation. It commences with the words “Sursum Corda”, or with their equivalents, which occur in all Liturgies, and includes the rest of the services to the end.
It is wrong to speak of various Liturgies of the Ethiopian Church. It is more precise to speak of various Anaphoras. It is the anaphora, the central part of the service corresponding to the Western Canon, which varies, while the common framework, the Ordo Communis, as it is generally called, remains invariable. The phrase “Qedasse of St. Dioscorus”, for example may mean either the variable part, the Anaphora, which bears the name of that Saint or the Ordo Communis together with the same Anaphoras.
The Anaphoras are officially fourteen, the basic one in normal use being that of the Twelve Apostles. In the some ancient monasteries about six other Anaphoras are used. The Ethiopic Liturgy was the first to be published of all the Oriental Liturgies. It was printed at Rome in 1548.
Official Anaphoras:
1) Of the Apostles
2) Of our Lord Jesus Christ
3) Of our Lady Mary
4) Of St. John Chrysostom
5) Of St. Dioscorus
6) Of St. John the Evangelist
7) Of St. Gregory the Armenian
8) Of the 318 Orthodox
9) Of St. Athanasius
10) Of St.Basil
11) Of St. Gregory Nazianzen
12) Of St.Epiphanius
13) Of St. Cyril
14) Of James Serug
In each of these Anaphoras the words of Institution differ. The words of Institution in the “Liturgy Of the Apostles” are” take, eat, this bread is my body, which is broken for you for the forgiveness of sins “ –” take, drink, this cup is my blood, which is shed for you and for many”. The consecration is called MELAWAT, i.e. “change”.
These are 14 Anaphoras ascribed to various saints, but only one is normally used, the alternate once being only for rare occasions. The normally one, that of the Twelve Apostles, is fundamentally identical with the Coptic Liturgy Of St. Cyril, although much more developed. The majority of these Anaphoras are comparatively late, apparently coming after the tenth century. The Anaphora of our Lord is used on the feasts of our Lord and on Mount Tabor; our Lady on the feasts of our Lady Mary, Gabriel and Dacesius; John the Son of Thunder on the feasts of St. John the Evangelist, St. Stephen, St. George, all Martyrs and Christmas; John Chrysostom on vigil of Passover, Day of Our Saviour, Feast of Cross, feast of John Chrysostom; Athanasius on Christian Sabbath; Epiphanius on Baptism day, the month of Rains; the 318 Nicean Fathers on feasts of Kana of Galilee, Gena, 24 Heavenly Priests; Gregory Nazianzen, Hosanna Feast and at Passion; Dioscorus on Ascension, Pentecost; Basil, feasts of all Patriarchs and Bishops; Cyril, on feast of Cyril the Patriarch and feasts of all the righteous and prophets; James Serug, on St. Michael and St. Gabriel, all Angels.
Liturgy is celebrated daily. In addition to the celebrant (main priest) and at least one other priest, the presence of three deacons is required. The Ethiopic Liturgy is an expansion of the version of St. Mark, the rite used by the Coptic Church in Egypt. It is divided into pre-anaphora and anaphora. Anaphora corresponds to CANON of the Mass in the Western Churches. While the Western Churches has one anaphora (canon), the canon of the Mass with its Preface, there are fourteen Anaphoras in the Ethiopian Liturgy. However, the anaphora of the Twelve Apostles in the standard form in the Ethiopian Church and the others are used on special days.
Synopsis of the Ethiopian Orthodox Liturgy of the Apostles
While the believers assemble in the church, the priest conducts the service of preparation.
The introit is chanted while the bread for consecration is brought from Bethlehem (Place where wine and bread for Mass are prepared). The bread is taken in procession thrice around the altar. Wine is poured into the chalice and offertory prayers are said.
The priest chants the Doxology which is followed by St. Basil’s prayer, the prayer of oblation and the prayer of the veil. While people prostrate themselves the Bishop or priest says the prayer of Absolution which is followed by the Deacon’s Litany. The blessing of the censer and offering of incense follows. An invocation of the mother of God and praise of the Holy Trinity are sung.
The censing of the whole church and the preparatory Prayer before the reading of the Epistle take place at the same time. The Epistle consists of three lections. Trisagion follows and the Gospel is taken around the altar. A litany is said by the assistant priest and the Gospel is by the Bishop or priest. The Gospel is taken around to be kissed by the congregation.
“Missa Fidelium” begins with the priest’s prayer for peace and is followed by the Deacon’s Litany for all the faithful. The Creed is recited by the deacon. Lavabo or priest’s washing of hands is followed by the “kiss of peace” in the form of the people bowing to each other.
The anaphora proper begins with “sursum corda” (Lift up your hearts): following the sursum corda and the thanksgiving for redemption (Preface), there are the commemoration of the saints and the Intercession for all the faithful. This is followed by the rest of the Eucharistic Prayer including the Sanctus (Holy, Holy, Holy) the words of Institution, Anamnesis and Epiklesis or invocation of the Holy Sprit for the consecration of the element.
Fraction follows and the Lord’s prayer (Pater Nostre) is said. The prayer of penitence is said by the priest and the prayer of Intercession follows. The priest declares, “Holy things to Holy”, elevates the host of communion follows. Prayers of thanksgiving are said and the priest blesses and dismisses the people.