WDTPRS – 18th Ordinary Sunday: cold reality, warming confidence

When the priest, alter Christus, says our prayers during Holy Mass, Christ, Head of the Body, speaks.

His words have power to form us.

Formed according to the mind of the Church, we Catholics then go out from Mass to shape our world around us.

It is the work of Christ’s Body to bring the content of these prayers (Christ Himself!) to every corner and nook we influence.

Holy Church shapes us and we shape the world around us. We then bring gifts – the very best we can conceive – back to Holy Church who makes them her own.  This is dynamic exchange is called inculturation.  However, in this simultaneous two-way exchange, what God offers to the world through Holy Church must always have logical priority over what the world offers back.  This is authentic inculturation!

The Collect for the 18th Ordinary Sunday was not in any previous edition of the Missale Romanum.  The ancient Veronese Sacramentary has a close cousin used by our ancestorsOur modern version simplified the grammar.  I found similar vocabulary in the works of Cicero (+ BC 43 – Ep. ad fam. 2.6.4), in the writings of St Ambrose of Milan (+397 – Hexameron, Day 1.2.7), and in the sermons of St Augustine (+430 – s. 293d, 5).   The Church and culture have been deeply interwoven through the centuries.

Here’s the Collect:

Adesto, Domine, famulis tuis, et perpetuam benignitatem largire poscentibus, ut his, qui te auctorem et gubernatorem gloriantur habere, et grata restaures, et restaurata conserves.

Adesto is the “future” imperative of the verb adsum, “to be present”, in both the physical and the moral sense.  By logical extension, adsum means, “to be present with one’s aid.”  It can also mean, “to be present in mind, with attention” and “to be fearless.”  “Adsum!” is the famous word in the rite of ordination to Holy Orders.  Men are officially “called” by name to Holy Orders (vocatio).  One by one they respond, “Adsum! …  I am present!”  Men may have inklings or personal convictions that they are called by God to the priesthood, but this “calling” during ordination is the Church’s affirmation of the vocation.

At this time of year some of our Collects use similar vocabulary, including slightly unusual words which spark our attention.  Last week we saw dux (“leader, guide, commander”) and rector (“ruler, leader, governor; helmsman”).  This week we have the similar term gubernator, “a steersman, pilot” or “a ruler, governor”.   During Ordinary Time there are groupings of Collects linked by vocabulary, theme, or images, (e.g., military, agricultural, judicial).

The Collects in the Novus Ordo are usually either derived from prayers in ancient sacramentaries or directly from orations in previous editions of the Missale Romanum.   Though they were taken from different times of the year in those sources, they are now grouped together.  This must have been a conscious choice.


Be present to Your servants, O Lord, and grant Your unending kindness to those seeking it, so that You may restore favors to those who glory in having You as author and guide, and You may preserve them once restored.


Draw near to your servants, O Lord, and answer their prayers with unceasing kindness, that, for those who glory in you as their Creator and guide, you may restore what you have created and keep safe what you have restored.

Take note of the unequal statuses of those to whom the Latin prayer refers.

On the one hand, God is our creator.  He directs our paths.  He is eternal and kind.  He gives gifts.  He can be present to us.

On the other hand, we are servants and needy seekers.  We need God’s favors. We must be grateful, for they are unattainable apart from His kindness.  We do not deserve anything apart from Him. Some of us, moreover, have lost God’s favors.  We are incomplete until He restores them to us. He will not restore them unless we beg Him in His kindness to do so.

Because we are weak, God must preserve His gifts in us once He has given them back.

Our status as lowly servants is the key to everything we receive or regain.

The clear, cold reality of our neediness is today masterfully juxtaposed with the warming, reassuring confidence we find in God’s presence.

About Fr. John Zuhlsdorf

Fr. Z is the guy who runs this blog. o{]:¬)
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  1. TonyO says:

    When the priest, alter Christus, says our prayers during Holy Mass, Christ, Head of the Body, speaks.

    Fr. Z, can you confirm or correct me on my understanding of this priesthood, please: It is my understanding that in the Catholic Church there is only one priesthood, i.e. one in NUMBER – that of Jesus Christ. To clarify: we humans are all human in that we all share human nature, i.e. we are one in kind, but we are each distinct in number, each of us distinct instantiations of that human nature, distinguished in virtue of that human nature being in different matter. Your human nature is yours, distinct from mine by reason of being made differentiated in different bodies.

    With the Catholic priesthood, however, it is different (I think): each man ordained a priest is a priest only by “putting on” the priesthood of Jesus Christ, not as by putting on the SAME KIND of priesthood, same in kind but different in number, but by putting on numerically the very same individual priesthood of Jesus Christ himself. Each priest, Fr. Z or Fr. P, is participating in Christ’s OWN priesthood, and is not a priest in his own right with his own individuated priesthood. This is why a priest can only sanctify “in persona Christi”.

  2. TonyO:

    We have the same “human nature”, because we are humans. Our souls, however, inform matter differently, so we are individuals who have the same human nature. Christ assumed our human nature so that all humans could be saved. What was not assumed was not saved. So, we have one human nature which is shared, though differently individuated. He didn’t assume multiple human natures.

    There is now one priesthood: Christ’s. By baptism and by ordination we participate in that priesthood in different modes. However, while there is “put on the new man” imagery in Scripture, baptism and orders are “impressed” like marks, characters, into the soul effecting an ontological change. When the priest says, “This is MY body…”, yes.. that’s his body too. The priest says “I absolve you…” not “Christ absolves you”. It is a mystery that Christ so intimately shares His priesthood with the priest that the priest says, “I” and “my” and that is true while all the time it is Christ who is working in and through the priest. It’s mediation in a person, not in a puppet.

    Augustine in his preaching tells the baptized that they are now “Christus ipse“, Christ Himself. Christ is Head and we are members and, so, together, we are Christ complete. This is also so for the priest, but in another way, and additional way, by Holy Orders. The priest is always alter Christus and, in a preeminent way, he acts in the person of Christ at the altar and in absolving, etc.

  3. jaykay says:

    There’s a nice consonance in both the “auctorem”/”gubernatorem” and “grata”/”restaurata”, which must make it so pleasant to chant. A lovely Collect, so concise.

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