Collects

Pontifical Liturgy Institute

The Latin Expression and Theological Meaning
of Selected Collects

of the Lent and Easter seasons
from the Missale Romanum 2008

Taught byDaniel McCarthy

Course offered in English: 94208 (3 ECTS)
This page has been revised for the Spring semester 2019.

Go to the questions for the literary analyais of a prayer.

Brief description

This course comprises a detailed study of selected collects of the Lent and Easter seasons from the Missale Romanum using the methodology of the Pontifical Liturgical Institute. The Latin expression, structure and dynamic of the collects will be made clear and four pairs of interpretative keys will be used to appreciate the meaning of the collects in their liturgical-ritual context. Students will grow in their ability and confidence to understand the Latin texts of these prayers and render them into standard English, and to discuss their theological meaning.

Aims

By the end of the course the student will be able:

  1. to follow a method presented in understanding and interpreting a different collect during each session,
  2. to apply the given method to one named Latin collect, accounting for its Latin expression, and rendering it into standard English,
  3. to explain the principles behind the four pairs of interpretative keys:

    anamnesis (narration – ritual programme);
    epiclesis (presentation – invocation);
    eschatology – (fulfillment – moral life and personal maturation).
    theosis (a personal way of living in freedom and love).

  4. to interpret the named Latin collect in its liturgical-ritual context according to these four pairs of interpretative keys

Structure of the course

During each session we shall follow a determined method in examining together a collect. New elements of this method will be presented each session according to two major areas:

First, the Latin expression of the collect will be considered to understand the function of each word in the sentence and the literary structure of the collect, its timeline of events, the interpretative categories of its clauses and its presentation of the divine human exchange.

Second, the interpretation of the collect begins with an understanding of its liturgical-ritual context and continues with an application of the four pairs of interpretative keys to distern their expression in the collect

Learning activities

  1. The instructor will present the elements of the method gradually each session, beginning first with an analysis of the Latin text and literary structure of the prayer, and then continuing with the interpretation of the prayer’s liturgical-ritual context and the four pairs of interpretative keys.
  2. A student will be asked to assist in the presentation of each collect guided by the instructor, and all students will participate in applying gradually more elements of this method to a different collect each session.
  3. At the beginning of the course each student will select an agreed upon collect from the Missale Romanum. As each element of the method is presented, the student will apply it to the named collect during private study

Schedule

The course is scheduled for Tuesday afternoons of the Spring semester 2018. Sessions begin at 15:30 on each of the following days:

February 12, 19, 26, 2018
March 5, 12, 19

Hours: 15:30-18:50

First session: 15:30-16:15

Break: 16:15-16:20

Second session: 16:20-17:05

Break: 17:05-17:15

Third session: 17:15-18:00

Break: 18:00-18:05

Fourth session: 18:05-18:50

Office Hours

Please do not phone the instructor. Rather email him at danielmccarthyosb AT mac DOT com.

He is available outside of class time by appointment.

Bibliography

♦ Latin-English dictionary such as D.P. SIMPSON, Cassell’s English Dictionary, New York-Oxford 1968; or C.T. LEWIS – C. SHORT, A Latin Dictionary, Oxford UP, Oxford – New York 1879 (or later reprint).

♦ Appreciating the CollectAn Irenic Methodology, ed. J.G. Leachman – D.P. McCarthy (Documenta rerum ecclesiasticarum instaurata, Liturgiam aestimare: Appreciating the Liturgy 1), St. Michael’s Abbey Press, Farnborough 2008.

♦ MCCARTHY, D.P. – J.G. LEACHMAN, Listen to the WordCommentaries on Selected Opening Prayers of Sundays and Feasts, The Tablet, London 2009.

♦ FOSTER, R. – D.P. MCCARTHY, Ossa Latinitatis Sola ad mentem Reginaldi rationemqueThe mere bones of Latin according to the thought and system of Reginald (Latinitatis Corpus 1), Catholic University of America Press, Washington DC

also recommended:

♦ Transition in the Easter VigilBecoming Christians. Paschali in vigilia Christiani nominis fieri, ed. D.P. McCarthy – J.G. Leachman (Documenta rerum ecclesiasticarum instaurata, Liturgiam aestimare: Appreciating the Liturgy 2), St. Michael’s Abbey Press, Farnborough 2011.

♦ MCCARTHY, D., “Seeing a Reflection, Considering Appearances: The History, Theology and Literary Composition of the Missale Romanum at a Time of Vernacular Reflection”, Questions Liturgiques / Studies in Liturgy 94 (2013) 109-143.

♦ LEACHMAN, J.G., – D.P. MCCARTHY, “A Liturgical Study of the proper prayers for St Charles of St Andrew Houben, C.P., (1) The Opening Prayer,” Questions Liturgiques: Studies in Liturgy 92 (2011) 28-44 (second edition of “J.G. Leachman, “Studium liturgiczne kolekty o św. Karolu od św. Andrzeja Houbenie CP”, Słowo Krzyża Crucis Verbum 4 [2010], 230-243).

♦ RUSSELL, N., The Doctrine of Deification in the Greek Patristic Tradition (Oxford Early Christian Studies), Oxford UP, Oxford 2006.

♦ REGAN, P., “The Collect in Context”, in Appreciating the Collect, ed. Leachman, St. Michael’s Abbey Press, Farnborough 2008.

Enter an inflected form of your word in the field under the heading “Dictionary Entry Lookup”, located in the column on the right.
Parsing tool with Lewis and Short Dictionary♦ LEWIS and SHORT dictionary available here: Enter the dictionary entry for your word in the field under the heading “Dictionary Entry Lookup”, located in the column on the right.

Logeion
image of the search page for LogeionEven more Latin dictionaries are available on Logeion, including Lewis and Short. Enter the dictionary entry for your word in the field at the top of this page. If the search produces entries from several different dictionaries, they are listed first and you can choose which one you wish to consult.

Examination

Preparation: At the beginning of the course the student select one of the prayers that we shall consider during this course. As we progress through each step of analysis and interpretation, the student applies each to the chosen prayer. For the exam the student is to have a thorough knowledge of the Latin expression of the prayer and be able to explain the function of each word in the prayer if needed. Such knowledge, however, is foundational to the discussion during the oral exam. The student is to prepare an interpretation of the chosen prayer according to all four interpretative keys.

Explanation: During the oral exam the instructor chooses one of the four interpretative keys. The student both demonstrates an understanding of the theory involved in the chosen interpretative key and then applies the interpretative key to the selected collect in its liturgical-ritual context. Only if there is doubt, will the instructor ask the student about the function of any Latin word of the collect and its literary composition.

Criteria for evaluation: Both the regular participation of the student in class discussions and a final oral exam are assessed based on the following criteria:

  1. a clear understanding of the function of each word and the literary structure of the Latin collect,
  2. a clearly developed presentation of the selected interpretative key,
  3. a well considered application of the selected interpretative key to the text of the collect in its liturgical-ritual context.

This is an open book exam, so students may bring their notes and printed resources. The exam is timed, so the student is advised to prepare the material well and then to focus on the essential elements for presentation. The instructor may ask questions to help the student provide a fuller response.

Academic program

The program of studies, course descriptions and calendar for the academic year 2018-2019 is available for download here.

Place

This course is offered in English at the Pontifical Institute of Liturgy housed at:

Sant’Anselmo
Piazza Cavalieri di Malta, 5
00153 Roma, Italia

See map below.

Collect Prayers of Sundays in Lent and of Easter

Note well: Students are encouraged to download and print this document which contains the collects of the Sundays and Feasts of Lent and Easter, which we shall coinsider from the Missale Romanum 2008. Please bring this document to each class encounter so that you may use it to take notes on the prayers as they are presented. If the order of prayers is changed without notification, you will  have the text already in hand and will not have to take class time to write out the text in longhand.

Students are also requested to print this web-page which contains the course description and the class schedule and bring this print-out to each session so that the student will have all of the resources necessary for our discussions.

Each student is encouraged to access the instructor’s English translations of numerous mass formularies of Sundays and feasts published in The Tablet of London from 28 November 2009 – 20 November 2010, available on the reserve shelf in the library.

A listing of these commentaries arranged according to their liturgical day is found at this link. In the entry for each liturgical day, following the heading “Collecta”, you will find bibliographical entry for my article on the collect of that liturgical day. However, my published translations of most of these very same collects is found in the article given after the heading “Study translation of the four prayers”. In this way you will be able to use and reference my published translation of the prayer you have already chosen. You may then take this bibliographical entry to the library and find the relavant issue of The Tablet on the reserve shelf for this course.

Schedule in detail

revised for academic year
2018-2019

Session 1: 12 February 2019
We shall examine the collect for the Third Sunday in Lent

We shall meet one another.
The instructor will introduce the course, and explain the method of exam.
We shall consider the following prayer:

DOMINICA III IN QUADRAGESIMA

Deus, ómnium misericordiárum et totíus bonitátis auctor,
qui peccatórum remédia in ieiúniis,
oratiónibus et eleemósynis demonstrásti,
hanc humilitátis nostrae confessiónem propítius intuére,
ut, qui inclinámur consciéntia nostra,
tua semper misericórdia sublevémur.
Per Dóminum.

O God, source of all mercies and of all goodness,
who have pointed out the remedies of sins in fasts, prayers and almsgiving,
kind one look upon this acknowledgement of our humility,
so that we, who are bent down by our conscience,
may always be raised up by your mercy.

Translation and commentary: D.P. McCarthy, “Alive in us”, Listen to the Word, The Tablet (6 March 2010) 17; idem, “May we be raised up”, Listen to the Word, The Tablet (18 March 2006) 18.

We shall warm up with a simple exercise of giving the English meanings in all the verbal times in the indicative of the two following verbs from the collect for the third Sunday in Lent:

demonstrásti, from the verb demonstro, are, avi, atum, “to point out, designate, show”,

intuére, from the deponent verb intúeor, intuéri, intúitus, “to look upon” See: “Encounter 7”, Ossa Latinitatis Sola.

We shall also begin our method of understanding of the Latin composition of a collect using the following.

Questions for the literary analysis of a prayer:

  1. Write out the prayer.
    1. Write out the prayer as it appears in the liturgical books.
    2. This means that the prayer is broken up into sense lines so that the words on each line of text belong together – it does no good to write the prayer as one sentence of prose text.
    3. Leave double spacing or more between each line of text so that there is room to make notes.
    4. If your computer automatically corrects the Latin text or capitalises the first word of each line, please correct these – these are your responsibility. You might turn off “auto-correct” on your computer.
    5. You may include the accent marks to help people read the prayer aloud.
    6. Above the prayer write out the heading that the prayer appears under in the liturgical book so that we may have an idea of its context.
  2. Read outloud the prayer.
  3. Underline the action words (verbs, participles, gerunds, gerundives).
  4. Put a box around the main, independent, finite verb of the sentence.
  5. Put circles around connecting words such as et, -que, sicut etc. Identify the words they connect.
  6. The relative pronoun opens a clause. Put an open square bracket before the relative pronoun: “ [ ”. Then answer these two questions in the following order:
    1. Where is its verb?
    2. Where does the clause end? Mark its end with a close square bracket: “ ] ”. (See: Ossa, Encounters 10-11, 23, 28, 33)
    3. Name the antecedent of the relative pronoun.
      1. Remember the function of the relative pronoun comes from whithin its own clause. It functions either as:
        1. subject (qui, quae, quod) = nomimnative,
        2. object (quem, quod, quos, quas, quae) = accusative,
        3. of-possession (cuius, quorum, quarum) = genitive,
        4. to-for-from (cui, quibus) = dative,
        5. by-with-from-in (quo, qua, quibus).
      2. The gender and number of the relative pronoun come from its antecedent usually located or implied outside its own clause.
  7. The ut opens a clause. Put an open fancy bracket “ { ”  before the ut. Then answer these two questions in the following order:
    1. Where is its verb?
    2. Where does the clause end? Mark its end with a close fancy bracket: “ } ”. (See: Ossa, Encounters 58, 84)
    3. Note the fourteen ways to express purpose given in Ossa, Encounter 84.
  8. Put [ square brackets ] around participial clauses. The only four participle possibilities in Latin are:
    1. contemporaneous, active participle,
    2. antecedent (past), passive (note: deponent verbs have an antecedent active) participle,
    3. futurity, active participle,
    4. participle of passive necessity (See: Ossa, Encounters 50-53, 84).
  9. Identify any ablative absolute and mark it with [ square brackets ].
    1. Identify the subject given in the ablative form.
    2. Give the full, natural meaning of the participle with its subject in English, noting the time of the participle.
    3. Decide what relationship of the ablative absolute has to the rest of its sentence:
      1. when, after = temporal (this is the lightest touch and thus used most frequently),
      2. because, since = causal,
      3. although = concessive.
      4. The ablative absolute can function in just about any way in relation to the main sentence. (See: Ossa, Encounters 54-57)
  10. Where there is an infinitive, determine:
    1. Identify the time of the infinitive:
      1. contemporaneous active / passive infinitive,
      2. antecedent (before) active / passive infinitive,
      3. futurity active / passive infinitive.
    2. Identify how the infinitive functions in its sentence and the verb it depends upon.
    3. The infinitive may function as the subject or object of another verb (and thus functions as a gerund); (See: Ossa, Encounters 77)
    4. The infinitive may function as part of an accusative with the infinitive (indirect discourse) (See: Ossa, Encounters 71-73).
      1. Identify the subject of the infinitive which is given in the object (accusative) form.
      2. Identify the verb of M&M which gives rise to the sentence in the accusative with the infinitive.
      3. Give the three possible ways to express the accusative with the infinitive in English, namely:
        1. The English accusative with the infinitive.
        2. Supply the word “that”, then make the accusative subject a regular subject and make the infinitive a finite verb – be careful of the times of the infinitives and finite verbs.
        3. Replicate the above, without the word “that”.
      4. Note that sometimes a subject is given in an accusative form, but its infinitive is only implied.
  11. Is there a cum clause?
    1. Does cum function as a preposition followed by an object in the ablative?
    2. Is cum followed by a verb in the indicitave or subjunctive?
      1. Cum with all times of the indicative means “when”.
      2. Cum with all times of the subjunctive means either:
        1. because, since = causal,
        2. although = concessive.
      3. On Track II (historical sequence of tenses):
        1. Cum with the indicative means “when” as in clock-time coincidence
        2. Cum with the subjunctive can mean “when” giving a temporal circumstance and almost means “because”.
  12. Other forms of causal clauses meaning “because” may begin with:
    1. quod, quia, quoniam:
      1. followed by the indicative to give the author’s own idea,
      2. followed by the subjunctive to give the idea of another, a reported idea;
    2. Quando, quandoquidem (followed by the indicative), siquidem;
    3. qui, quae, quod followed by the subjunctive;
    4. quippe qui, utpote qui followed by the subjunctive (see: Ossa, Encounter 59.3).
  13. Identify the prepositions and their objects (accusative or ablative). Put ( rounded parentheses ) around prepositional phrases. (See: Ossa, Encounters 6, 28)
  14. Draw a tree showing the dependencies of the clauses.
    1. Note that the tree is a graphic way of representing the brackets you have already drawn and the dependency of one clause upon another (see: Ossa, Encounter 11.4 on the box effect).
    2. The main verb goes in the trunk of the tree.
    3. Each clause in brackets, depending directly on the main verb, forms a branch comming off of the main trunk.
    4. Within these main brackets, each smaller clause is drawn as a branch coming off the clause it stands within and depends upon.
    5. When drawing each branch:
      1. Write the verbal form on the branch itself.
      2. At the place where the branch joins the rest of the tree give the connecting word such as a relative pronoun qui, quae, quod …, or such as ut, cum, or coordinating particles such as sicut.
      3. If this connnecting word is a relative pronoun, name the antecedent on the main branch. If it is not expressed, then give it as a pronoun such as: is, ea, id, eius, ei, eo, ea, eum, eam, ii (ei), eae, ibus, eos, eas.
      4. Where the connecting word is a correlative particle such as sicut, give the other part of the correlative in its proper place.
  15. Establish the times of verbs and their several possible English equivalents (see: Ossa, Encounters 7)
  16. Draw a timeline of the actions and goals (see: Ossa, Encounters 44)
  17. Discern the interpretative categories of the prayer. Draw a box with three columns.
    1. In the column on the left write each word of the Latin text one clause at a time.
    2. In the middle column give the function of the clause in the Latin sentence (its grammatical term given in italic script below).
    3. In the column to the right assign the interpretative category (see De Zan). These include:
      1. Address expressed as direct address (see: Ossa, Encounter 38.3);
      2. Amplification given as:
        1. A relative clause (see: Ossa, Encounters 10-11),
        2. A noun or adjective in apposition (butted up against another word, without a connecting word);
      3. Petition given as:
        1. A first or second command (see: Ossa, Encounters 17, 34, 85),
        2. An independent verb in the subjunctive (see: Ossa, Encounters 94.3);
      4. Motor driving the prayer to its conclusion given as:
        1. A participial phrase, active or passive (see: Ossa, Encounters 50-53),
        2. A relative clause (see: Ossa, Encounters 10-11),
        3. An ablative absolute (see: Ossa, Encounters 54-57),
        4. Note that what I call “motor”, Prof. De Zan calls “motive”;
      5. Purpose
        1. Expressed in one of 14 ways (see: Ossa, Encounter 84),
        2. Given as an accusative with the infinitive (see: Ossa, Encounters 71-73);
      6. Premise (presumed context for the prayer) expressed as:
        1. Given as an accusative with the infinitive (see: Ossa, Encounters 71-73),
        2. An ablative absolute (see: Ossa, Encounters 54-57);
      7. Goal (in or ad + object) (see: Ossa, Encounter 6).
      8. On interpretative categories see: 1) R. De Zan, “How to Interpret a Collect”, Appreciating the Collect, 6.3 on p. 75;
        2) D.P. McCarthy, “Between Memories and Hopes: Anamnesis and Eschatology in selected collects”, Appreciating the Collect;
        3) Listen to the Word – many examples of using this method.
        4) Transition in the Easter vigilmany examples of using this method.
    4. Note that several grammatical categories such as the ablative absolute and the accusative with the infinitive may function in different ways, so a degree of interpretatnion needed in assigning the interpretative categories. The question is how the clause functions in the overall sentence in moving the thought forward.
  18. give a draft rendering of the prayer in clear English. You may use the translation already published by the instructor.

Session 2: 19 February
We shall examine the collect for the Fourth Sunday in Lent

DOMINICA IV IN QUADRAGESIMA
Presenter: Nomen

Deus, qui per Verbum tuum

humáni géneris reconciliatiónem mirabíliter operáris,

praesta, quaésumus, ut pópulus christiánus

prompta devotióne et álacri fide

ad ventúra sollémnia váleat festináre.

Per Dóminum.

We shall give specific attention to the construction of ut followed by the subjunctive. See: Encounter 58 We shall examine the full time frame of verbs in the first and second subjunctive. More generally, we shall examine the 14 ways to express purpose. See: Encounter 84

We shall consider the construction of goals, especially the preposition ad followed by an object. See: Encounter 6

We shall examine the collect for the Holy Thursday Mass of the Lord’s Supper

FERIA V IN CENA DOMINI
AD MISSAM VESPERTINAM
(Mass of Holy Thursday evening): Presenter: Nomen

Sacratíssimam, Deus, frequentántibus Cénam,

in qua Unigénitus túus, mórti se tradituúrus, 

nóvum in saáecula sacrifícium 

dilectionísque súae convívium Ecclésiae commendávit, 

da nobis, quáesumus, ut ex tánto mystério 

plenitúdinem caritátis hauriámus et vítae.

Per Dóminum.

We shall examine the four participles presented by the instructor:
See: Encounters 50-53

  1. contemporaneous active
  2. antecedent passive (antecedent active – deponent)
  3. futurity
  4. passive necessity

We shall progress in our analysis of the Latin text of the prayer given in the first encounter.

We shall examine the construction of the Ablative Absolute and its role in the sentence, and how to render it into clear English. See: Encounters 54-57

We shall begin to apply a basic semiotic analysis to the prayers asking the following three questions, being mindful of both active and passive events:

  1. Who does it?
    name the subjects
    name the subjects and agents of passive forms
  2. Who does what?
    add the objects and object sentences (note the 65 and compound verbs)
  3. Who does what to whom?
    add the indirect objects, ablative and other elements

We shall draw a chart to answer the first question. From this initial chart we may gain a general understanding of the divine-human exchange in the prayer.

We shall copy the first chart and add to it the answers to the second question.

We shall copy the second chart and add to it the answers to the third question.

From this analysis, we shall develop an interpretation of the divine-human exchange in the prayer. See: Appreciating the CollectTransition in the Easter vigil

Session 3: 26 February
We shall consider the collect for the Sixth Sunday of Easter

DOMINICA VI PASCHAE

Fac nos, omnípotens Deus, hos laetítiae dies,

quos in honórem Dómini resurgéntis exséquimur,

afféctu sédulo celebráre,

ut quod recordatióne percúrrimus

semper in ópere teneámus.

Per Dóminum.

We shall consider the mode of speaking in indirect discourse, and the function of object sentences.

We shall consider the performative steps of a collect type prayer:

1. invitation to pray
2. silence for personal prayer
3. prayer offered by the minister
4. ratificaiton of the prayer by the assembly: “Amen”.
See: De Zan; Appreciating the CollectListen to the Word

We shall also consider the ritual programme of the collect as the conclusion of the entrance rites and preparation to listen to the Word and to continue the procession toward shared communion. See: REGAN, P., “The Collect in Context”, in Appreciating the Collect, ed. Leachman, St. Michael’s Abbey Press, Farnborough 2008. See also: McCarthy, D.P. – J.G. Leachman, Come into the Light, Canterbury Press, Norwich 2016.

We shall consider the collect for the Sixth Sunday in Lent

HEBDOMADA SANCTA
DOMINICA IN PALMIS
DE PASSIONE DOMINI

Omnípotens sempitérne Deus,

qui humáno géneri, ad imitándum humilitátis exémplum,

Salvatórem nostrum carnem súmere,

et crucem subíre fecísti,

concéde propítius,

ut et patiéntiae ipsíus habére documénta

et resurrectiónis consórtia mereámur.

Qui tecum.

We shall conclude our presentation of the Latin expression of the collects by considering the function of the gerund in the prayer.

We shall next begin the second half of the course which will focus on the four interpretative keys for understanding a ritual action, or in this case a collect offered in its ritual context. We present each of these four interpretative keys as a pair:

anamnesis is understood according to the presentation of Prof. De Zan in terms of the narrative of the saving works of God and celebrating the ritual programme. See: D.P. McCarthy, “Between Memories and Hopes: Anamnesis and Eschatology in selected collects”, Appreciating the Collect; see also: Transition in the Easter vigil, pp. 124-127; see also:  J.G. Leachman – D.P. McCarthy, “A Liturgical Study of the proper prayers for St Charles of St Andrew Houben, C.P. 1: The Opening Prayer”, Questions Liturgiques: Studies in Liturgy 92 (2011) 28-44, especially 40-41

Epiclesis is understood in terms of the presentation of one’s self to God in prayer at the prompting of the Holy Spirit, and the invocation of God. As we process to meet Christ the one coming, this double procession leads to an encounter in which the human person is changed in the following two ways. See: Transition in the Easter Vigil, pp. 123-124; see also: Leachman, “A Liturgical Study of the proper prayers”, 39-40 Transition in the Easter vigil

Eschatology is the graced process of transcending one’s former self in order to become one’s self anew in a greater communion. By such stages of human maturation a person cooperates in one’s own graced transformation into the body of Christ. This is lived in daily life, according to the Gospel of Matthew chapter 25, by our moral behaviour in the world. See: D.P. McCarthy, “Between Memories and Hopes: Anamnesis and Eschatology in selected collects”, Appreciating the Collect; see also: Transition in the Easter Vigil, pp. 127-128; see also: Leachman, “A Liturgical Study of the proper prayers”, 41-42.

Theosis is the graced experience of coming to full human personhood, that is to share on a human level in the personal way of being proper to the Divine Trinity. This is experienced in the personal exercise of freedom in a bond of love.

For the discussion of Theosis, see the comments of Norman Russell on the contribution of John Zizioulas in N. Russell, The Doctrine of Deification in the Greek Patristic Tradition (Oxford Early Christian Studies), Oxford UP, Oxford 2006, 318. See also: Transition in the Easter Vigil, pp. 333-38; see also: Leachman, “A Liturgical Study of the proper prayers”, 5.1 on page 39, 5.5 on pages 42-44. For theosis in the Latin authors see: J. Ortiz, “Making Worshipers into Gods: Deification in the Latin Liturgy”, in Deification in the Latin Patristic Tradition, ed. J. Ortiz, Catholic University of America Press, Washington DC forthcoming; G. Ladner, The Idea of Reform: Its Impacton Christian Thought and Action in the Age of the FathersHarvard University Press, Cambridge Mass 1959, 133-316; G.M. Lukken, Original Sin in the Roman Liturgy: Research into the Theology of Original Sin in the Roman Sacramentaria and the Early Baptismal Liturgy, Brill, Leiden 1973, 73-74. Two other books I have consulted: Theōsis: Deificaiton in Christian Theology, ed. S. Finlan – V. Kharlamov (Princeto Theological Monograph Series), Pickwick Publications, Eugene Oregon 2006; Partakers of the Divine Nature: The history and development of deification in the Christian tradition, ed. M.J. Christensen – J.A. Wittung, Baker Academic, Grand Rapids Michigan 2007.

In this session we shall begin to consider the interpretative key of anamnesis.

Session 4: 5 March
We shall consider the collect for the Second Sunday of Easter

DOMINICA VII PASCHAE

Supplicatiónibus nostris, Dómine, adésto propítius,

ut, sicut humáni géneris Salvatórem

tecum in tua crédimus maiestáte,

ita eum usque ad consummatiónem saéculi

manére nobíscum,

sicut ipse promísit, sentiámus.

Qui tecum.

We shall continue our considration of anamnesis in this encounter. See: D.P. McCarthy, “Between Memories and Hopes: Anamnesis and Eschatology in selected collects”, Appreciating the CollectTransition in the Easter vigil

We shall examine the collect for the Eighth Sunday of Easter

DOMINICA PENTECOSTES
Sollemnitas
Ad Missam in die

Deus, qui sacraménto festivitátis hodiérnae

univérsam Ecclésiam tuam

in omni gente et natióne sanctíficas,

in totam mundi latitúdinem Spíritus Sancti dona defúnde,

et, quod inter ipsa evangélicae praedicatiónis exórdia

operáta est divína dignátio,

nunc quoque per credéntium corda perfúnde.

Per Dóminum.

We shall turn our consideration to the interpretative key of epiclesis. See: Transition in the Easter vigil

Session 5: 12 March
We shall examine the collect for the First Sunday in Lent

DOMINICA I IN QUADRAGESIMA

Concéde nobis, omnípotens Deus,

ut, per ánnua quadragesimális exercítia sacraménti,

et ad intellegéndum Christi proficiámus arcánum,

et efféctus eius digna conversatióne sectémur.

Per Dóminum.

This collect will guide our consideration of the interpretative key of eschatology. We shall also consider how the collect presents steps of human maturation. See: D.P. McCarthy, “Between Memories and Hopes: Anamnesis and Eschatology in selected collects”, Appreciating the CollectTransition in the Easter vigil

We shall consider the collect for the Third Sunday of Easter

DOMINICA III PASCHAE

Semper exsúltet pópulus tuus, Deus,

renováta ánimae iuventúte,

ut, qui nunc laetátur in adoptiónis se glóriam restitútum,

resurrectiónis diem spe certae gratulatiónis exspéctet.

Per Dóminum.

This collect will guide our consideration of theosis. see the comments of Norman Russell on the contribution of John Zizioulas in N. Russell, The Doctrine of Deification in the Greek Patristic Tradition (Oxford Early Christian Studies), Oxford UP, Oxford 2006, 318. See also: Appreciating the CollectTransition in the Easter vigil

Session 6: 19 March
We shall consider the collect for Easter Sunday, Mass during the day

DOMINICA PASCH.
IN RESURRECTIONE DOMINI
Ad Missam in die

Deus, qui hodiérna die, per Unigénitum tuum,

aeternitátis nobis áditum, devícta morte, reserásti,

da nobis, quaésumus,

ut, qui resurrectiónis domínicae sollémnia cólimus,

per innovatiónem tui Spíritus

in lúmine vitae resurgámus.

Per Dóminum.

During the final sessions of our course, we shall review all that we have learned by examining a different collect during each session.

We shall examine the collect for the Ascension

IN ASCENSIONE DOMINI
Sollemnitas
Ad Missam in die

Fac nos, omnípotens Deus, sanctis exsultáre gáudiis,

et pia gratiárum actióne laetári,

quia Christi Fílii tui ascénsio est nostra provéctio,

et quo procéssit glória cápitis, eo spes vocátur et córporis.

Per Dóminum.

The collect of the Ascension will guide our review of all the material presented in this course.

We shall consider the collect for the Seventh Sunday of Easter

DOMINICA VII PASCHAE

Supplicatiónibus nostris, Dómine, adésto propítius,

ut, sicut humáni géneris Salvatórem

tecum in tua crédimus maiestáte,

ita eum usque ad consummatiónem saéculi

manére nobíscum,

sicut ipse promísit, sentiámus.

Qui tecum.

We shall review all we have studied by examining the collect of the Seventh Sunday of Easter.

If one of the previous classes is for any reason cancelled, that session and all the subsequent ones will be considered in turn, and the loss of a session will be made up by omitting this last review session.

Collects for Sundays in Lent and of Easter which are not slated for consideration are the following. If time were to permit, they may so be considered, and so are included in your packet of material:

  1. Collect for the Second Sunday in Lent
  2. Collect for the Second Sunday of Easter
  3. Collect for the Fourth Sunday of Easter
  4. Collect for the Fifth Sunday of Easter
  5. Collect of the Vigil of the Ascension
  6. Alternative Collect of the Ascension (day)
  7. Collect of the Vigil of Pentecost
  8. Alternative Collect of the Vigil of Pentecost
  9. Collect for the Fifth Sunday in Lent

    DOMINICA V IN QUADRAGESIMA
    Quaésumus, Dómine Deus noster, ut in illa caritáte,
    qua Fílius tuus díligens mundum morti se trádidit,
    inveniámur ipsi, te opitulánte, alácriter ambulántes.
    Per Dóminum.

Materials continued

You may purchase our books from Sr. Bernadette or the English desk at:

Pauline multimedia
via del Mascherino, 94
00193 Roma
Tel. 06.6872354
Fax: 06.68308093
Sr. Bernadette: Inglese@paoline-multimedia.it
General enquiries: centro@paoline-multimedia.it
www.paoline-multimedia.it

Map:

Latin resources

I have begun to develop a page of resources for the Latin language including: dictionaries, grammars, resources, texts, links.

Online free, more:

Classical Works Knowledge Base:
http://cwkb.org

Another I have found is Neumen: The Latin Lexicon:
http://latinlexicon.org/index.php

© 9 February 2018 by Daniel McCarthy