The Anaphora of Addai and Mari

The Liturgy of Addai and Mari has been in continuous use in the Church of the East since at least the 7th century. Parts of it may be from as early as the fifth century. It is part of the Persian Rite, with roots in Nestorian Christianity. The version presented below includes the Words of Institution (Verba), but originally it did not, and so for many years it was questioned as a valid rite for use in the church. Parts of the eucharistic prayer are the basis of the Prayer of Thanksgiving in The Service: Setting Two in Christian Worship: Hymnal (2021).

The grace of our Lord Jesus Christ and the love of God the Father and the fellowship of the Holy Spirit be with us all, now and forever.

Lift up your hearts.
To you, O God of Abraham, Isaac and Israel, O glorious King!

We bring this offering to God, the Lord of all.[1]
It is good and right.

Peace be with us.

Silent prayer by the priest.

O Lord,
give us sincerity before you
that with your boldness
we may accomplish this living and holy service
with our consciences cleansed from all evil and bitterness,
and plant within us love and peace
and concord toward one another
and toward all people.

The priest then rises and prays aloud, stretching out his hands:

Worthy of praise from every mouth,
worthy of confession from every tongue,
worthy of worship and exaltation from every creature
is your adorable and glorious name,
O glorious Trinity,
Father, Son and Holy Spirit.
You created the world and all who live in it by your mercy,
and you saved humanity by your compassion,
and you give great grace to mortals.

Your majesty, O Lord,
thousands upon thousands on high bow down and worship,
and ten thousand times ten thousand holy angels and hosts of heaven,
servants of fire and spirit,
praise your name
with holy cherubim and spiritual seraphim
offering worship to your majesty,
shouting and praising without ceasing,
crying out to one another and saying:

Holy, holy, holy Lord, God of hosts.
Heaven and earth are full of his praises,

and the nature of his being,
and the excellency of his glorious splendor.
Hosanna in the highest.
Hosanna to the Son of David.
Blessed is he who comes in the name of the Lord.
Hosanna in the highest.

Silent prayer by the priest.

Holy, holy, holy Lord, God of hosts.
Heaven and earth are full of his praises,
and the nature of his being,
and the excellency of his glorious splendor,
even as I fill heaven and earth, says the Lord.
Holy are you, God the Father of truth,
from whom all fatherhood in heaven and earth is named.
Holy are you, eternal Son,
by whom all things were made.
Holy are you, Holy Spirit,
by whom all things are sanctified.
I am doomed! I am ruined,
because I am a man with unclean lips,
and I dwell among a people with unclean lips,
and because my eyes have seen the King,
the Lord of hosts!
How awe-inspiring is this place,
for this day I have seen the Lord
face to face.
This is nothing other than the house of God,
and this is the gate to heaven.
And now, O Lord, let your grace be on us
and purge our uncleanness
and sanctify our lips
and blend our weak voices
with the hallowing of the seraphim
and the halleluiahs of the angels.
Praise be to your mercies
for you have made creatures of dust
partakers with spiritual beings!

The priest rises and says aloud:

Bless, O my Lord. Bless, O my Lord. Bless, O my Lord. My brothers, pray for me.

The priest continues:

With these heavenly hosts we give you thanks, O my Lord,
even though we your servants are weak and frail and miserable,
for you have given us great grace by taking on our human flesh
that you might enliven it by your divinity,
and have exalted our low estate,
restored our fall,
raised our mortality,
forgiven our trespasses,
justified our sinfulness,
and enlightened our knowledge.
Lord our God,
you have condemned our enemies
and have granted victory to the weakness of our frail nature
in the overflowing mercies of your grace.

[Our Lord Jesus Christ, on the night when he was betrayed, took bread, and when he had given thanks, he broke it and said, “Take, eat. This is my + body, which is broken for you. Do this in remembrance of me.”

In the same way, after the meal, he also took the cup, saying, “This cup is the new testament in my + blood. Do this, as often as you drink it, in remembrance of me.”]

For all your help and grace toward us, let us give you praise and honor and confession and worship, now and forever.

Pray in your minds. Peace be with us.


Source: Liturgies Eastern and Western edited by F. E. Brightman, Oxford, Clearendon Press, 1896. The Persian Rite, and The Liturgy of the Nestorians, p. 283-286.

This version, prepared for, was freely modified for contemporary language, and to highlight the poetic nature of the content.

See also:



  1. In the early church, it was the custom for members of the church to present bread and wine as gifts to be used for the celebration of the Lord’s Supper, which is the “offering” or “setting before” (offerimus) mentioned here. Later (especially in the Council of Trent), the Lord’s Supper was wrongly viewed as a re-sacrificing of Christ’s body and blood. (See Hebrews 7:27 and 9:26).

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Lutheran pastor and musician serving St. Stephen's in Beaver Dam, Wisconsin.

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