1CHAPTER 5. THE DOCTRINE OF THE ANAPHORAA. ANALYSIS OF THE COMPONENT PARTSAfter our analysis of the text and biblical and patristic background of the anaphora; the study of its originand transmission, considering especially the influence on its composition from already existing anaphorasand other traditions; and a research on its structure, we can now come to the aim of our study: a theologicalcontemplation of the anaphora. We will try to analyse the specific theology contained in the anaphora. Forthat, we will proceed in two steps: in a first part (A), we will look to each part in particular. If any theologicaltheme is proper to a particular prayer, we will treat it in this place. As can be expected, however, somethemes occurr all over the anaphora. Therefore, in a second part (B), we will study these. The numerationfollowed is that one of the order of prayers given in the critical text.2-5. Formal Entrance (Karozutha, First Gighla, Oremus, Kusapa)Iso Yahb I regulated certain things in the eucharistic celebration in his synod of 585:And after he has approached and genuflected, he stands near and kisses the altar. Then he salutes the people andblesses them saying: "Peace be with you", which word commands all hearts to be purified of all evil and to stand inthe temple of Christ as in heaven. He receives from the people also a response of peace while they profess thatbetween themselves and him there is nothing alien to mutual union.1Up to this point all the ceremonies were performed at the bema. The offertory, today done by thecelebrant, was originally performed by the archdeacon privately. We see a remnant of that in the closing ofthe veil during this ceremony. Up to now the celebrant had not approached the altar at all. Now, after hismaterial (washing of hands) and spiritual (prostration, silent prayer and creed) preparation, he is ready for thegreat sacrifice. The synod of Seleucia-Ctesiphon shows the practice that the bishop or archdeacon designatedone of the prie...