WDTPRS: Collect – 13th Sunday of Ordinary Time

Let’s have a look at this week’s…

COLLECT – (2002MR):
Deus, qui, per adoptionem gratiae,
lucis nos esse filios voluisti,
praesta, quaesumus, ut errorum non involvamur tenebris,
sed in splendore veritatis semper maneamus conspicui

According to the L&S the verb involvo involves “to roll to or upon anything.”  By extension it also means, “wrap up, envelope” and “cover, overwhelm, surround.”  Conspicuus, as opposed to occultus, is an adjective for something that is in view or comes into view.  Thus, it is means “that attracts the attention to itself, striking, conspicuous, distinguished, illustrious, remarkable”.  The noun splendor is, “sheen, brightness, brilliance, luster, splendor” and moreover, “dignity, excellence.”

At work in the prayer, which has its roots in the 9th c. Sacramentarium Bergomense (Bergamo, Italy), are themes of divine adoption and the splendor of truth. 

Before the saving mission of Christ we were separated the Father.  Without baptism we are separated from His family.  Before Christ, mankind walked in darkness.   Our prayer connects separation from the Father with being wrapped up in error.  It joins divine adoption with coming into view in the light of Truth.   Christ’s Sacrifice and our baptism takes us out of the darkness and brings us once more into view and into God family.

No one hearing this prayer can miss the phrase: in splendore veritatis

Some Fathers of the Church and many Medieval writers used the phrase splendor veritatis in different contexts.  For the Fathers, the splendor  – associated with light and with the divine presence – variously describes the pillar of cloud and fire which lead the People out of bondage and into the light of freedom, the cloud that settled on the mountain or tent when God wished to speak with Moses, after which his face would be resplendent with light, or the shining light of the transfigured Lord on Mount Tabor.  

St Augustine of Hippo (+430) twice connected “splendor of truth” with “fervor of charity” (fervor caritatis) a connection which centuries later the “Seraphic” Doctor of the Church, cardinal and Saint Bonaventure of Bagnoregio (+1274) would take up and expand.   For Augustine and Bonaventure, living in the light of the truth, which is love of God also meant also love of neighbor.  With what kind of love must we treat our neighbor?   With fervor, “a boiling or raging heat, a violent heat, a raging…”  This is no lukewarm love which Jesus will spew away.  This is fervid feverish burning raging love after His lacerated Sacred Heart, that “burning furnace of love”.  We cannot love God and not love neighbor.  In our words and deeds, in “a raging heat of charity”, we must reflect this two-fold love or we are not true Christians.   Being one in Christ means concrete actions.

In our own time, the late Pope John Paul II in his 1993 encyclical Veritatis splendor began to correct erroneous and dangerous tendencies in some contemporary moral theologians.  The Pope wrote:

The splendor of the truth shines forth in all the works of the Creator and, in a special way, in man, created in the image and likeness of God (cf. Gen 1:26). Truth enlightens man’s intelligence and shapes his freedom, leading him to know and love the Lord. Hence the Psalmist prays: “Let the light of your face shine on us, O Lord” (Ps 4:6). … Called to salvation through faith in Jesus Christ “the true light that enlightens everyone” (Jn 1:9), people become “light in the Lord” and “children of light” (Eph 5:8), and are made holy by “obedience to the truth” (1 Pet 1:22).

Truth brings us into the light and sets us free.  Error binds us up, prevents us from acting like free persons.  In the light of day we can walk freely and know where we are going without getting hurt or lost.  In darkness we grope, stumble, and run against unseen obstacles. 

And do not forget to review what Benedict XVI wrote in Deus caritas est, about works being authentically works of mercy when performed in charity.

In today’s Collect “shadows of errors” are presented like a horrible smothering envelopment hiding God from our sight and us from His sight as if we were caught in a dark forgotten tomb: buried alive.  

The wounds of original sin make it difficult to know what is good and right and true.  Our intellects are clouded.  When through either the working of our minds or the help of human or divine authority we discern the good, then we still need to choose it with our wounded will.  We often convince ourselves that actions which are in reality bad, wrong and false are actually good, right and true.  Thus we come to believe we are “free” and acting rightly when doing things that are quite wicked.  If this is habitual, after a while we numb ourselves both to the truth and also to error and sin. 

Once we are enveloped in the darkness of errors, which began in self-deception, ever after we lurch through life like horror movie zombies, grotesque mockeries of what God intended for His holy images.  

However, God makes it possible to put off the darkness and put on the light (Rom 13:12-14).  By the merits of Christ’s Sacrifice and through His sacraments and teaching through the Church we can be the free and beautiful images God wants us to be in this life and later in life everlasting.  This is what every restless human heart truly desires.  As Augustine wrote:

“Late have I loved You, O Beauty so ancient, and so new. You were within me, but I was outside, and it was there that I searched for you. In my unloveliness I rushed headlong upon these lovely things which you have made. You were with me but I was not with you. Created things kept me far from You, those things which could not exist but in You. You called, you shouted, and you broke through my deafness. You flashed, you shone and you dispelled my blindness. You breathed you fragrance on me; I drew in breath and now I pant for you. I have tasted you, now I hunger and thirst for more. You touched me, and I burn for your peace” (Confessions 10,27).

Another theme of this Collect is our identity as children of God through adoptio gratiae, adoption of grace.   During Mass keep your ears pricked up, ready to pick up Biblical references in the prayers.  St. Paul writes often about spiritual adoption (e.g., Gal 4:5 and Eph 1:15, et al.).  Writing to the Romans he tells us something about the moral implications of spiritual sonship:

There is therefore now no condemnation for those who are in Christ Jesus.   For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death.  For God has done what the law, weakened by the flesh, could not do: sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the just requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit.  To set the mind on the flesh is death, but to set the mind on the Spirit is life and peace.  For the mind that is set on the flesh is hostile to God; it does not submit to God’s law, indeed it cannot;  and those who are in the flesh cannot please God.  But you are not in the flesh, you are in the Spirit, if in fact the Spirit of God dwells in you. Any one who does not have the Spirit of Christ does not belong to him.  But if Christ is in you, although your bodies are dead because of sin, your spirits are alive because of righteousness.  If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will give life to your mortal bodies also through his Spirit which dwells in you.  So then, brethren, we are debtors, not to the flesh, to live according to the flesh  ?? for if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body you will live.  For all who are led by the Spirit of God are sons of God.  For you did not receive the spirit of slavery to fall back into fear, but you have received the spirit of sonship (adoptio filiorum). When we cry, “Abba! Father!”  (Romans 8:1-15 RSV) 

O God, who wanted us to be children of the light
through the adoption of grace,
grant, we beg, that we not be bound up in the shadows of errors,
but rather that we remain always striking in the splendor of the truth

There is serious depth to this Collect.  I have barely scratched the surface of what I could write about its content, but I wanted to give you at least something of what it really says.  We have been deprived, nay rather cheated of our inheritance for over three decades of ghastly translations.  We are sons and daughters of Holy Mother Church, coheirs with Christ in the spiritual adoption of grace.  We sons and daughters have rights and we have needs. 

We want the new translation soon!

Think about that on Sunday when you will have to listen to this: 

ICEL (1973 translation of the 1970MR):
you call your children
to walk in the light of Christ.
Free us from darkness
and keep us in the radiance of your truth

You decide.

About Fr. John Zuhlsdorf

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17 Responses to WDTPRS: Collect – 13th Sunday of Ordinary Time

  1. pewpew says:

    Father, I’ve been reading your entries on collects for a while now, comparing the latin to the english, but, to be honest, I haven’t got a clue when the “collect” is supposed to be. Forgive me for the stupid question, but I’d really like to now, and see if my parish here in Holland does this aswell.

  2. Tom in NY says:

    Mihi traductores ad tenebras ambulare apparet. Sensum orationis gratiam omittendam abdiderunt.

    English translations of the Bible appear to use “splendor” at 1 Cor 15:41. Vg. there has claritas , original has δοξα. The latter often comes through the Vg. as gloria or English “glory”, as in beginning of John’s gospel.

    The eternal war between light and darkness is always a theme in OT and NT. The NT difference is grace. The ICEL rendering dropped the latter connection.

    Salutationes omnibus.

  3. Andrew says:


    You can consult the MRIG for the introductory rites of the Mass, which are:

    The Entrance
    Greeting of the Altar and of the People Gathered Together
    The Act of Penitence
    The Kyrie Eleison
    The Gloria
    The Collect

    The collect is a short prayer based on the liturgical cycle said by the priest to which the people respond “amen”.

  4. Supertradmum says:

    Father Z,

    This is one of the most profound and beautiful meditations you have given to date on the Scriptures, using the Church Fathers. Thank you so much. I am going to print this out and give it to some who I think would benefit from the prose and spirituality.

    Before I read the selection, I thought you may have put the wrong picture on the blog. Great advertising!

  5. Jakub says:

    Slightly related, in the current Liturgy of the Hours only 1 antiphon (evening prayer II)is from the Gospel reading, though the verse quoted is not in the NAB text…how can that be ?

  6. Jakub says:

    Slightly related, in the current Liturgy of the Hours only 1 antiphon (Canticle of Mary, evening prayer II)is from the Gospel reading, though the verse quoted is not in the NAB text…how can that be ?

    “corrected comment”

  7. Gail F says:

    pewpew: In the “Magnificat,” and probably other books that list the prayers for the mass, it’s just called “opening prayer.” It’s the little prayer after the Gloria and before the first reading. I went to mass for years without ever noticing that this prayer changed every week. The “Magnifcat” always lists an “alternate opening prayer” also, so even if you have the correct Collect in front of you, you might hear a different prayer.

    Fr. Z: I really enjoy reading these. I understand the idea of “dynamic equivalence,” I really do. But these ICEL translations aren’t equivalent, and they’re frequently not dynamic, either. They normally seem stilted and simplified.

  8. Supertradmum says:

    I really dislike the ICEL translations and cringe at the lack of poetry as well as meat…

  9. Geoffrey says:

    “Slightly related, in the current Liturgy of the Hours only 1 antiphon (Canticle of Mary, evening prayer II) is from the Gospel reading, though the verse quoted is not in the NAB text… how can that be?”

    I believe most, if not all, antiphons are translated from the original Latin by ICEL. Only full readings are taken from a translation of scripture.

    Subsequently, the new African edition of the Liturgy of the Hours actually has the 3 Gospel Canticle antiphons for years A, B, and C. They had do translate these “new” antiphons themselves and seem to have stuck with The African Bible (New American Bible) text.

  10. dans0622 says:

    So much of the current translations, when I see a literal translation, leave me with the thought “Ok, that translation might be a good start” in terms of understanding the original. But, it’s just a start. These “old” translations are like baby food. I’m ready for some meat and potatoes.

  11. Jakub says:

    That’s a bit weird, the canticle antiphons (Sunday) used in my Lauds, Vespers and Compline and A Short Breviary pretty well match the gospel text…

  12. Mitchell NY says:

    With the side by sides you can really see what we have all lost in the translation “wars”. Are the new translations from the upcoming new Roman Missal available to compare as well? I love to see not only what was (1973), but what we will be saying next year. Would also help us all getting to know a little bit what is going to be our future Prayer. Or maybe they can not be printed in this context yet?

  13. Geoffrey says:

    “Or maybe they can not be printed in this context yet?”

    Nope. ICEL is currently preparing the texts for distribution to publishers.

  14. Henry Edwards says:

    The lingo used in English — probably similar in Holland — for the three variable prayers of the Mass is this:

    Collect = Opening Prayer
    Secret = Prayer over the Gifts
    Postcommunion = Prayer after Communion

    Before each of these the Priest says “The Lord be with you” and the people respond “And with you.” If a prayer in the new Mass is preceded by this dialogue, and ends with the people saying “Amen”, then it’s one of the three listed above.

    In particular, the “collect” is the prayer that immediately follows the Gloria.

  15. Magpie says:

    Thanks Father, this is excellent.

  16. cblanch says:

    I got a lot out of this as well. Thanks, Father!

  17. jmvbxx says:

    What is ‘L&S’?