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Views from the Choir Loft

What is epiclesis?

Andrew R. Motyka · July 10, 2013

o, last week, I was complaining about having a difficult time coming up with a topic. This week I’m going to tackle something about which a doctoral dissertation could be based. How ambitious. I attempt to give some bare-bones basics. A friend asked me this past week about epiclesis, and I remembered how many times I was in graduate school, learning something about the liturgy, when I asked myself “Why doesn’t everyone learn about this stuff?” My specific studies were so spiritually enriching that I wish everyone could experience them, however small they were.

Epiclesis is the invocation of the Holy Spirit upon the bread and wine, implicitly or explicitly, in the Eucharistic Prayer. In the Orthodox churches, the epiclesis completes the consecration. In Catholic theology, the Words of Institution (or anamnesis, for those of you starved for Greek terms) are consecratory. In our (Roman Catholic) Eucharistic Prayers, the epiclesis is “split,” occurring both before and after the consecration.

When I was in graduate school, a small group of us went out in the dead of night to grab some fast food to break up the studying. I drove. After going through the drive-through, I asked my friend in the back seat to pass me my drink. He said, “Preparing to pass the soda.” Pause. “Passing the soda.” I asked him what in the world that was. He was an Army major and explained that in military operations, you would frequently give a command of preparation immediately prior to the command of execution. It worked; I was ready to receive the drink instead of clumsily spilling it into my lap (which is more than likely what I would have done absent the warning).

Similar to this preparatory command is the epiclesis in the Eucharistic Prayers. In the Roman Canon (Eucharistic Prayer I), the first portion of the epiclesis is implicit with the words:

Be pleased, O God, we pray, to bless, acknowledge, and approve this offering in every respect; make it spiritual and acceptable, so that it may become for us the Body and Blood of your most beloved Son, our Lord Jesus Christ.

These words themselves are not consecratory; the Words of Institution that follow them are. The epiclesis is the “command of preparation” before the executing “command of execution.” It’s an imperfect analogy, but we’re talking about miracles, here. Work with me.

The epiclesis (epicleses? epicleses’s?) in Eucharistic Prayers II, III, and IV are much easier to identify; they explicitly invoke the Holy Spirit. For example, in EP II:

Make holy, therefore, these gifts, we pray by sending down your Spirit upon them like the dewfall, so that they may become for us the Body and Blood of our Lord Jesus Christ.

Very clear. There is also an epiclesis of sorts after the consecration. It is the prayer by which we ask the Holy Spirit to unify the faithful by their participation in this sacrament. Again, in the Roman Canon this is implicit:

In humble prayer we ask you, almighty God: command that these gifts be borne by the hands of your holy Angel to your altar on high in the sight of your divine majesty, so that all of us, who through this participation at the altar receive the most holy Body and Blood of your Son, may be filled with every grace and heavenly blessing. (Through Christ our Lord. Amen.)

While in the other Eucharistic Prayers this is explicit, for example in EP III:

Look, we pray, upon the oblation of your Church and, recognising the sacrificial Victim by whose death you willed to reconcile us to yourself, grant that we, who are nourished by the Body and Blood of your Son and filled with his Holy Spirit, may become one body, one spirit in Christ.

This “second epiclesis” is always oriented toward the unity of the Faithful. This culminates with the Doxology (Through Him, with Him, and in Him…in the unity of the Holy Spirit…), which in the Roman Canon is the only explicit mention of Holy Spirit.

We see that the epiclesis is the request for the Holy Spirit’s intercession in the Eucharistic Prayer, first to sanctify the gifts of bread and wine, and then to sanctify the gifts of the faithful. This makes special sense in that the sanctification of the faithful is one of the primary goals of the Eucharist.

This concludes this week’s session of Andy’s Ten Minute Liturgical Theology. I’m sure I have left something out or mis-phrased something that makes me look like a heretic, so do the web-thing and correct me in the comments. Thanks, and be sure to tune in next time!

Opinions by blog authors do not necessarily represent the views of Corpus Christi Watershed.

Filed Under: Articles Last Updated: January 1, 2020

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About Andrew R. Motyka

Andrew Motyka is the Archdiocesan Director of Liturgical Music and Cathedral Music for the Archdiocese of Indianapolis.—(Read full biography).

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Corpus Christi Watershed

President’s Corner

    Luis Martínez Must Go!
    Sevilla Cathedral (entry dated 13 December 1564): The chapter orders Luis Martínez, a cathedral chaplain, to stay away from the choirbook-stand when the rest of the singers gather around it to sing polyphony—the reason being that “he throws the others out of tune.” [Excerpt from “The Life of Father Francisco Guerrero.”]
    —Jeff Ostrowski
    Urgent! • We Desperately Need Funds!
    A few days ago, the president of Corpus Christi Watershed posted this urgent appeal for funds. Please help us make sure we’re never forced to place our content behind a paywall. We feel it’s crucial that 100% of our content remains free to everyone. We’re a tiny 501(c)3 public charity, entirely dependent upon the generosity of small donors. We have no endowment and no major donors. We run no advertisements and have no savings. We beg you to consider donating $4.00 per month. Thank you!
    —Jeff Ostrowski
    “Booklet of Eucharistic Hymns” (16 pages)
    I was asked to create a booklet for my parish to use during our CORPUS CHRISTI PROCESSION on 22 June 2025. Would you be willing to look over the DRAFT BOOKLET (16 pages) I came up with? I tried to include a variety of hymns: some have a refrain; some are in major, others in minor; some are metered, others are plainsong; some are in Spanish, some are in Latin, but most are in English. Normally, we’d use the Brébeuf Hymnal—but we can’t risk having our congregation carry those heavy books all over the city to various churches.
    —Jeff Ostrowski

Quick Thoughts

    Pope Pius XII Hymnal?
    Have you ever heard of the Pope Pius XII Hymnal? It’s a real book, published in the United States in 1959. Here’s a sample page so you can verify with your own eyes it existed.
    —Corpus Christi Watershed
    “Hybrid” Chant Notation?
    Over the years, many have tried to ‘simplify’ plainsong notation. The O’Fallon Propers attempted to simplify the notation—but ended up making matters worse. Dr. Karl Weinmann tried to do the same in the time of Pope Saint Pius X by replacing each porrectus. You can examine a specimen from his edition and see whether you agree he complicated matters. In particular, look at what he did with éxsules fílii Hévae.
    —Corpus Christi Watershed
    Antiphons Don’t Match?
    A reader wants to know why the Entrance and Communion antiphons in certain publications deviate from what’s prescribed by the GRADUALE ROMANUM published after Vatican II. Click here to read our answer. The short answer is: the Adalbert Propers were never intended to be sung. They were intended for private Masses only (or Masses without music). The “Graduale Parvum,” published by the John Henry Newman Institute of Liturgical Music in 2023, mostly uses the Adalbert Propers—but sometimes uses the GRADUALE text: e.g. Solemnity of Saints Peter and Paul (29 June).
    —Corpus Christi Watershed

Random Quote

Palestrina wrote two Masses in honor of the Blessed Virgin—one “a 6” before the Council of Trent, consequently with the tropes, and first published in 1570. In 1599 it was republished in Palestrina “Missarum Liber III” with the tropes removed, and in their place the liturgical words of the “Gloria” reiterated.

— Henry Coates

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