In the Extraordinary Form, Sunday’s Collect is from the ancient Veronese Sacramentary and the Gelasian and the so-called Gregorian. It survived the liturgical tailors with their scissors and thread to live on in the post-Conciliar Missale Romanum on Thursday of the 1st week of Lent. However, there is a minor adjustment in the Novus Ordo version which we can look at in a moment. Let’s drill into what our prayer really says.
Largire nobis, quaesumus, Domine, semper spiritum cogitandi quae recta sunt, propitius et agendi: ut, qui sine te esse non possumus, secundum te vivere valeamus.
In the Novus Ordo version propitius (“propitiously”) is replaced by promptius (“more readily/openly”). In the critical edition of the ancient Veronese Sacramentary, you find promptius. The reformers preferred the version that pre-dated the “Tridentine” editio princeps of 1570. What happened? Probably some ancient copyist made a mistake in reading an old manuscript’s ink squiggles in – mpt – and – pit -. Easy to do.
One meaning of secundum in the prestigious Lewis & Short Dictionary is “agreeably to, in accordance with, according to”. Remember that largire is an imperative of a deponent verb, not an infinitive. The famous verb cogito is more than simply “to think”. It reflects deeper reflection, true pursuit in the mind: “to consider thoroughly, to ponder, to weigh, reflect upon, think”.
We beg you, O Lord, bestow upon us propitiously the spirit of thinking always things which are correct, and of carrying them out, so that we who are not able to exist without You may be able to live according to Your will.
In my peregrinations though the writings of St. Augustine of Hippo (+430) I found a text which harks to at least part of the content of this prayer (In io. eu. tr. 51, 3):
“For Christ, who humbled Himself, made obedient unto death, even the death of the Cross, is the teacher of humility. When He teaches us humility He doesn’t thus let go of His divinity: for in it (His divinity) He is the equal of the Father, while in this (His humility) He is like unto us; and in that He is the Father’s equal He created us in order that we might exist; and in that He is like to us, He redeemed us so that we would not perish.”
In Acts 17:28, we read about our God, “in whom we live and move and have our being”, a concept perhaps influenced by the legendary Epimenides of Knossos (6th c?).
We are made to act as God acts: to know, will and love.
When we cleave to God, seeking what is good and true and beautiful through the tangle of our wounded intellect, we are really seeking God.
Once we know what is good, true and beautiful, either because we reasoned to it or perhaps an authority helped us, then we must act in accordance with the good, truth and beauty we found.
Today we pray to God in our Collect to give us the actual graces we need in order to live properly according to His image within us.
We are even more ourselves, even freer when, eschewing our own errant wills, we embrace the One who is Goodness, Truth and Beauty.
Yet there are times when we purposely (and thereafter habitually) choose to go against what reason and authority point to as the Good, True and Beautiful. We make the choice to stray and to sin. In doing so we diminish ourselves. After all, we have our very existence from the One whom we choose to defy. We must return to the correct path, as Dante did in his Divine Comedy. His fictional self strayed into the dark woods after leaving the path of the right reason.
We could so often avoid sin if we would just act readily on those impulses of our minds and consciences toward what is good and true and beautiful. In a way, the phrase of the Nike commercial (níke means “victory” in ancient Greek) sums it up: Just Do It.
We have many helps in discerning the good, especially in the authoritative teachings of the Church. Over time we build up good habits of acting at the right time and in the right measure, so that we build the habits that are virtues.
A problem rises when circumstances and our passions confuse us and we must ponder to discern the correct path. Most of the time we get ourselves into trouble by hesitating about doing what we know is right. We mull, dawdle, pick and get ourselves into a hornet nest of predicaments.
Strive, in accord with a conscience formed by the Church’s teachings and according to common sense, after the good, true and beautiful, which are ultimately reflections of God.