WDTPRS: 6th Sunday of Easter (2002MR) – the use of memory

"We are risen, rising, and about to rise all at the same time."

Before you go to Sunday Mass do you look at the proper texts for the day?

With the newer, post-Conciliar calendar tomorrow is the 6th Sunday of Easter.

COLLECT: (2002MR):
Fac nos, omnipotens Deus, hos laetitiae dies,
quos in honorem Domini resurgentis exsequimur,
affectu sedulo celebrare,
ut quod recordatione percurrimus
semper in opere teneamus

Let’s do an autopsy.

This seems to be pasted together from prayers in the ancient Veronese and the Gelasian Sacramentary. It is as if the composer found some nice bits here and there and then glued them together to form one text.  Here are the passages which formed the basis of the prayer.

Veronese 229 (end of May): Uere dignum: post illos enim laetitiae dies, quos in honorem domini a mortuis resurgentis et in caelos ascendentis exigimus, postque perceptum sancti spiritus donum necessariae nobis haec ieiunia sancta prouisa sunt, ut pura conuersatione uiuentibus quae diuinitus aeclesiae sunt collata permaneant

Veronese 1282 (December – St. John Evangelist) : Miserator et misericors domine, quo nos continuis caelestium martyrum non deseris sacramentis: presta, quaesumus, ut quae sedulo celebramus affectu, grato tibi percipamus obsequio.

Gelasian 504 (De Pascha Annotina): Deus, per cuius prouidentiam nec praeteritorum momenta deficiunt nec ulla superest expectatio futurorum, tribue permanentem peractae quae reolimus solemnitatis effectum, ut quod recordatione percurrimus, semper in opere teneamus.

FYI the Pascha Annotina was a Mass celebrated in Rome for those who had been baptized at Easter of the previous year.

Notice that we refer here to the Dominus resurgens, the “rising Lord.” The prayer says resurgentis (genitive case of the present active participle) rather than resurrecti (perfect passive participle).   Also, I love the rhythm of that very first line when sung.  We see here also the choice to put dies (“day”) in the masculine rather than feminine.  Dies can have either gender.  In the famous sequence for the Requiem Mass we hear Dies irae, dies illa (which is feminine). 

Almighty God, cause us to celebrate these days of joy
which we have been accomplishing in honor of the rising Lord
with a zealous affection,
so that we may grasp in deed
what we are traversing in remembrance

The great Lewis & Short Dictionary discloses that exsequor means “to follow to the end, pursue, follow” and also “to perform, accomplish, fulfill.”  Affectus means “A state of body, and esp. of mind produced in one by some influence, a state or disposition of mind, affection, mood: Love, desire, fondness, good will, compassion, sympathy.” Sedulus, a, um, the adjective, means “busy, diligent, industrious, zealous, careful, unremitting, solicitous, assiduous, sedulous.”  Another possibility is that we have here an adverb: sedulo.  That would give us something like, “cause us zealously to celebrate with affection”.  From what I understand, it is now sometimes considered “okay” to split infinitives.  This must be in keeping with the shift in lexicographical theory in the last decades that now commands dictionaries to be descriptive rather than prescriptive.  At any rate, splitting an infinitive would be handy in a case like this: we are trying to get the impact of an adverb – “cause us to zealously celebrate with affection.”  That split infinitive thing makes me shiver a bit, but I digress ….  Percurro means “to run through, hasten through; to pass through, traverse, run over, pass over or along.”  It has two possible perfect forms: the reduplicated form percucurri and percurri.  Thus, here we have either the indicative in the present or the perfect.  Given that we still have some time to go before Ascension, I am giving this a present meaning.  Teneo has connotations of “to grasp” both in the physical and intellectual senses.  Recordatio is “a recalling to mind”.  It is related to the verb recordor, “to think over, call to mind, remember.”  Literally, it connotes bringing something back to the heart (cor). 
ICEL (1973 translation of the 1970MR):
Ever-living God,
help us to celebrate our joy
in the resurrection of the Lord
and to express in our lives
the love we celebrate

In the ICEL version just what we are “celebrating”  (which we do a lot – here we have that same word twice), is not entirely clear.  We are celebrating the “our joy” and then later “our love.”  The Latin says we are celebrating “days of joy in honor of the rising Lord.”  In Latin we celebrate with sedulus affectus (or at least affectus sedulo (adv.)).   Also, the aspect of “remembering” has been expunged.  While there is none of the poetry of the original in this rendition, it does however get at the dimension of expressing concretely what we are celebrating.  This is important.  Doing something because of what Christ did is clearly important in both versions of the prayer.  I regret that ICEL forgot the memory aspect: it is important in understanding what the prayer really says. 

The concept of memory could stand a bit of examination.  Allow me to get a bit theological.  Last week our collect explored the logical sequence of redemption and its resulting freedom culminating in our adoption as God’s own children and thus being admitted to an eternal inheritance (redemptio – libertas – adoptio – hereditas).  In this week’s collect, we seem to have a response on our part, as children, to the great God who freely did all that for us.  In a way, we might say we have a kind of narrative going on from week to week in the collects, each week’s Mass announcing certain aspects of what is central to this liturgical season.  In our collect we now call all these things, these gifts from God, to mind (heart – cor).  These gifts are so important that they must also summon forth from us a concrete response in the here and now.

I call to mind the lines of T.S. Eliot in “Little Gidding” from the Four Quartets:

                               This is the use of memory:
For liberation – not less of love but expanding
Of love beyond desire, and so liberation
From the future as well as the past.

St. Augustine explores memory (memoria) in different ways.  He makes a connection between memoria and recordatio in a letter to his childhood friend and fellow convert Nebridius (ep. 7).   In classical literature Cicero identified memory as something that set us apart from beasts (Tusc. disp.).  For Augustine, memory was a place of encounter between the self and God in what he calls beata vita, the “blessed life” (which can refer to the happiness that comes from unity with God in this world and in the next).  When looking for ways to explain and explore the Trinity and see its reflection mirrored in man himself, Augustine hypostasizes memory, intellect and will, making memory to correspond to God the Father.  For the great Doctor, memory was also the locus of the self as well as the faculty that connects the here and now with the past and future.  In this sense memory is a sort of “vanishing point”, constantly slipping away into the past.  But it also where the self and God and are found together.  In way, God is the only one who keeps us from vanishing into something even less than a memory.
When we are at Mass, we as a Church do at the command of Christ what Christ commanded us to do: do this in memory (commemoratio) of me.  Through Christ, who is Alpha and Omega, living and glorious yesterday, today and tomorrow (as the priest declares when preparing the Paschal candle at the Vigil and which burns in the sanctuary when this prayer is being sung), the Passion and Resurrection of the Lord are really and truly present sacramentally in the here and now even though they took place at a specific point in time many centuries ago.  At Mass the Lord is not only risen, but He is also (sacramentally) rising: we receive the Dominus resurgens.  Because Christ is the principle actor in the liturgical action, our liturgical commemoration is more than a simple “remembrance of things past.”  The rising of the Lord (which some say is symbolized by the reuniting of the Body and Blood when the priest drops the small particle broken from the Host back into the chalice) means that we also, while we journey toward Him in this earthly life, are rising in Him.  We are living in a state of “already but not yet.”  We are risen, rising, and about to rise all at the same time.  When we celebrate the Easter cycle of days commemorating these mysteries, in gratitude we seek to bring by the power of this Christ-informed faculty of “calling to mind” a new dimension to all that we do and say here and now.  Our good works, performed by the baptized in charity and willed, conscience unity with Christ, are simultaneously our acts and His acts.  Christian “commemoration” is enfleshed in many ways.  So, placing ourselves at Christ’s service in the service of others (hopefully doing the same but most often not), we find a kind of freedom from past, present, and even the future that is not otherwise humanly attainable.

Thus, we celebrate the mysteries of Easter sedulo affectu…with zealous, industrious affection… with busy love.     

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About Fr. John Zuhlsdorf

Fr. Z is the guy who runs this blog. o{]:¬)
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4 Responses to WDTPRS: 6th Sunday of Easter (2002MR) – the use of memory

  1. smcollinsus says:

    Pursuant to your comments on the gender of “day”, I wonder also at ICEL’s practice of leaving the day out of their consideration. We do this, we celebrate that, we remember this or that aspect of God and our Lord. But the day is ignored, as possibly the season.

    I find this also in adaptations of hymn texts, especially “Salve festa dies”, where we originally sang a poetic English translation:

    Hail thee, festival day!
    Blest day that art hallowed for ever.
    Day when . . .

    but now tend to sing:

    Hail this festival day!
    Blest day to be hallowed for ever
    When in _____
    we _____.

    Of course, this is just a hymn. But I think there’s a beautiful concept in considering a “day” as an important entity, rather than our actions that we should do on that day.

  2. Geometricus says:

    “Augustine hypostasizes memory, intellect and will, making memory to correspond to God the Father.”

    I have never heard the word “hypostasizes” used in this way. In fact I have only ever heard this word as “hypostatic” as in “hypostatic union,” the union of the two natures of Christ, his divine and human natures.

    According to Merriam-Webster online, the word means “to attribute real identity to (a concept). The word “hypostatic” means “the substance or essential nature of an individual.” I see the connection now.

    Whenever I take the time to read these I always learn something new. Thank you for these, Fr. Z. I have enjoyed your thoughts about these prayers ever since I used to ask you about them in the halls of St. Raphael.

  3. Blackfriar says:

    Regarding split infinitives: H W Fowler, in his “Modern English Usage” published in 1926 wrote, “The English-speaking world may be divided into (1) those who neither know nor care what a split infinitive is; (2) those who do not know, but care very much; (3) those who know and condemn; (4) those who know and approve; and (5) those who know and distinguish.” He goes on to allow a split infinitive when to avoid it would be inelegant or cause ambiguity. In other words, he places himself in category (5).

    Historically, the split infinitive appears in English prose (as a rarity) in the thirteenth century. Some think it was caused by the influence of French – an imitation of expressions like “Je décide de ne pas faire quelque chose.” – though “de” is not strictly part of the infinitive. Interestingly, Wycliffe in the 14th century was quite fond of them! (A grammatical as well as a doctrinal heretic!)

    Shakespeare, as far as I know, has just one split infinitive, for the sake of poetry, in Sonnet 142.

    In short, Fr Z., if the Bard can get away with it, you can feel free to split infinitives for a good reason, but don’t become too fond of the practice lest you be thought to fall under the spell of Wycliffe and his ilk!

  4. Augustine’s most sustained treatment of memory is the magnificent phenomenology he gives in Book X of the Confessions.

    There, the human experience of time as a ripple in eternity is the key: memory is the locus of the self because it is in memory that we have the presence of the past, the presence of the present and the presence of the future – though the presence of the present is constantly fleeting, yet we have it, and so as presence, though now in the past.

    More later.