After the ambon prayer, the presbyter pronounces the prayer before consuming the Holy Gifts:
The Mystery of Your Providence has been fulfilled and completed as far as it is within our power, Christ our God. For we have had the remembrance of Your death, seen the figure of Your resurrection, been filled with Your endless life, enjoyed Your inexhaustible delight, which in the future age as well, make us worthy by the grace of Your eternal Father and Your Holy and Good and Life-creating Spirit, now and always, and unto the ages of ages (emphasized – V.A.).
Faithful: Amen. (Someone among the faithful consumes the remaining Holy Gifts after the communion of the church (so that nothing is wasted!), as the presbyter blesses).
The presbyter blesses the faithful: The blessing of the Lord be upon you, by His grace and love for mankind, always, now, and ever, and unto the ages of ages.
Faithful: Amen.
And the dismissal occurs.
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In the “Apostolic Tradition” – an ancient monument associated with the name of St. Hippolytus of Rome – the text of the earliest known anaphora (the central part of the Eucharistic service of the faithful) is preserved. The Eucharistic prayer of the “Apostolic Tradition” speaks about Christ’s annihilation of hell and the grant of resurrection: “We thank You, God, through Your beloved Child Jesus Christ. He, voluntarily having suffered, to crush death and break the chains of the devil, to annul hell and reveal light to the righteous, to seal the decree and announce resurrection, took bread and having given thanks, said: ‘Take, eat…’” [St. Hippolytus of Rome. Apostolic Tradition. Men of the Apostles].
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The testimony of the first Christian communities (according to Matthew, Mark, Luke, and John)19.
Jesus Christ did not defer the coming of the Kingdom of God to the future. He directly announced its presence in the present: “the Kingdom of God has come upon you” (Lk. 11: 20), about its secret residence on earth: “He told them: ‘The mystery of the Kingdom of God has been given to you, but to those on the outside everything is said in parables so that, ‘they may be ever seeing but never perceiving, and ever hearing but never understanding’” (Mk. 4: 11–12; 26–29). “When will the Kingdom of God come? – He answered them: ‘The coming of the Kingdom of God is not something that can be observed, nor will people say, ‘Here it is,’ or ‘There it is,’ because the Kingdom of God is in your midst’” (Lk. 17: 20–21). “Repent! Believe in the Gospel – the Kingdom of God has come” (cf. Mk. 1: 14-15). “Truly I tell you, some who are standing here will not taste death before they see the Kingdom of God come with power” (Mk. 9: 1, Mt. 16: 28, Lk. 9: 27).
Transfiguration (Mk. 9:1-13, Mt. 16:28-17:1-
13, Lk. 9:27-35) – the manifestation of the resurrection before the resurrection20 (not that Christ was transformed, but the apostles saw Him in the glory of the Kingdom, as much as they could bear; not that the world changed, but the apostles under the light of the Holy Spirit saw the reality, which resides at the right hand of the Father in the hypostasis of the Son – deified, transformed, resurrected! We hinted earlier that there is solid food: Jesus Christ resurrected, deified the world at the Annunciation, in the Incarnation (Lk. 1:26-38), manifested the Kingdom of God, which came with power through His life in the 2nd phase (merciful, cross-bearing, sacrificial, kenotic love and signs (miracles), as consequences of active mercy and compassion), and a special manifestation of the Kingdom – the Transfiguration on the mountain (the period from the incarnation (resurrection) to Pentecost – this is preparation, proclaiming the disciples before the Mystery of baptism into the Church (into the resurrection) by the Holy Spirit); granted, made partakers of the resurrection at Pentecost, when He poured out the Holy Spirit upon all flesh…).
In the light of John’s thought, such concepts and phenomena, traditionally associated with Eschatology (the givenness of the future), like eternal life: “Truly, truly, I tell you, whoever believes in Me has eternal life.” (Jn. 6: 47), water flowing into eternal life: “But whoever drinks the water I give them will never thirst. Indeed, the water I give them will become in them a spring of water welling up to eternal life” (Jn. 4: 14), bread from heaven: “Do not work for food that spoils, but for food that endures to eternal life, which the Son of Man will give you. For on him God the Father has placed his seal of approval. … This is the work of God, that you believe in the one he has sent. … My Father gives you the true bread from heaven. For the bread of God is the bread that comes down from heaven and gives life to the world. Jesus said to them, ‘I am the bread of life; whoever comes to me will never go hungry, and whoever believes in me will never be thirsty’” (Jn. 6: 25–35), children of God: “Yet to all who did receive him, to those who believed in his name, he gave the right to become children of God” (Jn. 1: 12) and even resurrection: “Very truly I tell you, a time is coming and has now come when the dead will hear the voice of the Son of God and those who hear will live” (Jn. 5: 25), can all be directly experienced now. He indicates that everything the Church hoped for in anticipation of Christ’s second coming is already given in its present experience in Christ through the Holy Spirit. Now, look into the verbal icons of Jesus Christ (the Gospels) and recognize indications of realized eschatology (do not be lazy to carefully and impartially read all the parables of the Lord Jesus Christ about the Kingdom of God: ‘The Kingdom of God is like…’ and you will see that all of them (by letter, by verbal form) are about realized eschatology!).