The Third East-Syrian AnaphoraBefore studying the particular theology of this anaphora, what I hope to do later, let us first explain brieflywhat is this "third sanctification". The anaphora, following the title given in Catholic editions, waspreviously known under the name of "Anaphora of Mar Nestorius". The name Nestorius has had for manycenturies a pejorative sound. Therefore, when someone spoke of the "Anaphora of Nestorius", one thoughtautomatically on a liturgical text with doctrinal errors, or at least with ambiguous or dangerous passages.This is probably the reason why, in spite of being approved by Rome already in 1957, still today, in 2000, ithas not been introduced by the Syro-Malabar hierarchy.Recent StudiesAmong the East Syrian anaphorae, especially Addai and Mari (AM) has got a lot of interest because of itsantiquity and relativeness to the Jewish tradition. Very little studies have been made on the two other stillexisting anaphorae. On the anaphora of Nestorius (AN), if we leave aside the casual references to it, onlyRenaudot, Baumstark, Jones, and more recently, Spinks and Gelston have published articles on the anaphora.Naduthadam made a textual study on the anaphora1.ManuscriptsIn his thesis Naduthadam enumerates 29 manuscripts which were available to him and 23 which he couldn'tconsult due to different reasons2. The eldest manuscript is Mar Esa'ya, discovered by Macomber in thechurch of Mar Esaya in Mosul. It is the only ancient Hudra containing the three anaphorae. AN is inserted in1 E. Renaudot: Liturgiarum orientalium Collectio, t.2, Frankfurt am Meinn, 1847; A. Baumstark: DieChrysostomosliturgie und die syrische Liturgie des Nestorios, Khrysostomika, Rome, 1908; id.: Liturgie comparée,Louvain, 1952; id.: Zur Urgeschichte der Chrysostomosliturgie, Theologie und Glaube 5 (1913) 299-313; B.H.Jones: The History of the Nestorian Liturgies, ATR (= Anglican Theological Review) 46 (1964) 155-76; id.: TheSources of the Nestorian Liturgy, ATR 46 (1964) 4...