{"id":51978,"date":"2020-05-02T15:41:53","date_gmt":"2020-05-02T20:41:53","guid":{"rendered":"https:\/\/praytellblog.com\/?p=51978"},"modified":"2020-05-02T15:41:53","modified_gmt":"2020-05-02T20:41:53","slug":"reflections-on-the-collect-for-the-fifth-sunday-of-easter","status":"publish","type":"post","link":"https:\/\/praytellblog.com\/index.php\/2020\/05\/02\/reflections-on-the-collect-for-the-fifth-sunday-of-easter\/","title":{"rendered":"Reflections on the Collect for the Fifth Sunday of Easter"},"content":{"rendered":"\r\n

One of the unexpected advantages of the shelter-in-place directives stemming from the COVID-19 pandemic is the leisure to explore liturgical texts in more depth. As I was engaging the Collect for the Fifth Sunday of Easter, I discovered a significant change between the text presented in the first two post-Vatican II editions of the Missale Romanum<\/em> [hereafter MR1970 and MR1975] and that of the editio typica tertia<\/em> [hereafter MR 2008]. I present what I have discovered, hoping that other readers of PrayTell might speculate on why this change took place.

MR 1970\/MR 1975 present the Collecta<\/em> for Dominica V Paschae<\/em> as follows:

Deus, per quem nobis et redemptio venit et praestatur adoptio,
filios dilectionis tuae benignus intende,
ut in Christo credentibus
et vera tribuatur libertas et hereditas aeterna.
Per Dominum.

My slavishly literal translation of this text would be:

God, through whom both redemption comes [to us] and adoption is presented to us,
kindly attend to the sons\/children of your choice,
so that both true freedom and eternal inheritance might be given
to those believing in Christ.
Through [our] Lord\u2026.

Following a standard format for a Roman collect, the prayer begins with a direct address to God, in this case simply \u201cDeus\u201d with no adjectival modifiers. One could argue from the stereotyped ending that the God here invoked is God the Father (i.e., that we are praying \u201cthrough Christ in the Holy Spirit\u201d). However the first modifying phrase states that \u201cGod,\u201d undifferentiated as to person, is the reality \u201cthrough whom\u201d we are both redeemed and adopted. Based on Romans 8:14-17, one might ascribe \u201credemption\u201d to the activity of God the Son and \u201cadoption\u201d to the activity of God the Holy Spirit, all the while recognizing that when God acts \u201cad extra,\u201d God acts as a Triunity. It is probably this insight that led the Italian Sacramentary to translate the prayer as follows:

O Padre, che ci hai donato il Salvatore e lo Spiritu Santo, guarda con benevolenza i tuoi figli di adozione, perche a tutti i credenti in Cristo sia data la vera liberta e l\u2019eredita eterna.

O Father, who have given us the Savior and the Holy Spirit, look with tenderness on your sons\/children of adoption, so that for all believers in Christ true freedom and eternal inheritance may be granted.

The central petition of the prayer is that God would look kindly on his adopted children, i.e., the baptized praying assembly. The consequence of God\u2019s benevolent attention for believers in Christ is both true freedom (perhaps seen as the result of redemption from a [past] life of enmity with God) and an eternal inheritance (perhaps seen as the result of God\u2019s choice of believers to live in the [future] Reign of God). The collect concludes with the usual stereotyped ending.

The English-language Sacramentary 1974 translates this collect as:

God our Father,
look upon us with love.
You redeem us and make us your children in Christ.
Give us true freedom
and bring us to the inheritance you promised.
We ask this through our Lord Jesus Christ, your Son,
who lives and reigns with you and the Holy Spirit,
one God, for ever and ever.

I would call readers\u2019 attention to how far the Italian Sacramentary translation is from a word-for-word translation of the Latin original, where \u201credemption\u201d appears as \u201cthe Savior\u201d and \u201cadoption\u201d appears as \u201cthe Holy Spirit.\u201d Although the English 1974 Sacramentary splits up the single Latin sentence into three (or four if one includes the stereotyped ending), it is much closer to the original terminology without however subordinating the individual components to one another.

Franco Brovelli in his commentary on the liturgical prayers of Eastertide notes that the source for this prayer comes the \u201cOld Gelasian Sacramentary\u201d (Gelasianum Vetus<\/em>\u00a0522). It finds its place in a series of prayers entitled \u201cIncipiunt Orationes Paschales Verspertinales<\/em>\u201d (Here begin the Paschal Vesperal Prayers), which would lead one to think that the collect might have been used as part of the Vespers services for neophytes:

Deus, per quem nobis et redemptio uenit et praestatur adoptio, respice in opera misericordiae tuae, ut in Christo renatis et aeterum tribuatur hereditas et uera libertas: per

God, through whom both redemption comes [to us] and adoption is presented to us,
look upon the works of your mercy, so that to those reborn in Christ an eternal inheritance and true freedom might be given: through [Christ our Lord]\u2026.

Here God is asked to look upon the \u201cworks of his mercy,\u201d presumably meaning the ceremonies associated with baptismal initiation. If there is a parallel drawn between the means by which God\u2019s mercy has been shown \u201cthose reborn in Christ\u201d and the consequences of the works, now \u201credemption\u201d results in \u201can eternal inheritance\u201d and \u201cadoption\u201d flowers in \u201ctrue freedom.”

[v. Franco Brovelli, \u201cLe Orazioni del Tempo Pasquale,\u201d in Il Messale Romano del Vaticano II: Orazionale e Lezionario. Vol. 1<\/em> (Torino: Elle Di CI, 1984) 438; Leo Cunibert Mohlberg, Liber Sacramentorum Romanae Aeclesiae Ordinis Anni Circuli (SACRAMENTARIUM GELASIANUM), <\/em>Rerum Ecclesiasticarum Documenta, Series Major, Fontes IV (Roma: Casa Editrice Herder, 1981) 83]

But the Collecta<\/em> for Dominica V Paschae<\/em> in MR2008 is quite different:

Omnipotens sempiterne Deus,
semper in nobis paschale perfice sacramentum,
ut, quos sacros baptismate dignatus es renovare,
sub tuae protectionis auxilio multo fructus afferent,
et ad aeternae vitae gaudia pervenire concedes.
Per Dominium.

My slavishly literal translation of this collect would be:

Almighty, eternal God,
always bring the paschal sacrament to completion in us,
so that those you have deigned to renew by holy baptism,
would bring forth much fruit under the help of your protection,
and that you would grant them to persist to the joys of eternal life.
Through [our] Lord.

The English-language MR2011 translates it:

Almighty ever-living God,
constantly accomplish the Paschal Mystery within us,
that those you were pleased to make new in Holy Baptism,
may, under your protective care, bear much fruit
and come to the joys of life eternal.
Through our Lord Jesus Christ, your Son,
who lives and reigns with you in the unity of the Holy Spirit,
one God, for ever and ever.

Also following a standard Roman collect form, the prayer begins with a direct address to God (\u201cDeus\u201d) with two adjectival modifiers, \u201calmighty [and] eternal\u201d (omnipotens sempiterne<\/em>), also a standard form of address in Latin collects. The central petition of the prayer follows, requesting that the mystery of Christ\u2019s suffering-dying-rising-ascending-and-sending-forth-the-spirit (the \u201cpaschal mystery\u201d) be fulfilled in the praying assembly. The hoped-for outcome of this petition is two-fold: that those praying the prayer might bear much fruit in the present under God\u2019s protection (a probable allusion to John 15:1-8, with its reference to God the Father as the vine-grower, protecting its growth, Christ as the vine, and Christ\u2019s disciples as the branches on the vine) and that they persevere as Christ\u2019s disciples into the delights of eternal life in his kingdom. The prayer concludes with a usual stereotyped ending.

The question that impelled this inquiry is: why has the Church changed the collect for the Fifth Sunday of Easter in the Ordinary Form of the Roman Rite? Initially I thought it might be because the former collect might be slightly obscure in its treatment of the Divine Persons, since both collects equally emphasize Christian initiation as a characteristic theme of Eastertide (we, \u201cbelievers in Christ,\u201d are the \u201cchildren of God\u2019s choice\u201d in the former collect and we, those \u201cmade new in holy baptism,\u201d are the on-going site for the working out of the paschal mystery in the latter collect). But ultimately, I believe it is because the latter collect presents a richer resonance with the gospels proclaimed on the Fifth Sunday of Easter. All of the gospel selections are taken from Jesus\u2019 Last Supper discourse in John, with John 15:1-8 as the appointed Gospel of the Day for Year B.

I would be interested if any readers of PrayTell could confirm, disprove or modify my suspicion as to why the Church changed the collect for the Fifth Sunday of Easter. I would be even more grateful if they might provide a listing of changes in the collects among MR1970, MR1975, and MR2008 for further investigation.




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One of the unexpected advantages of the shelter-in-place directives stemming from the COVID-19 pandemic is the leisure to explore liturgical texts in more depth. As I was engaging the Collect for the Fifth Sunday of Easter, I discovered a significant change between the text presented in the first two post-Vatican II editions of the Missale […]<\/p>\n","protected":false},"author":17,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":false,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2},"_wpas_customize_per_network":false},"categories":[3117,24],"tags":[719],"class_list":["post-51978","post","type-post","status-publish","format-standard","hentry","category-new-scholarship-new-ws","category-translation-new-missal","tag-comparing-translations"],"yoast_head":"\nReflections on the Collect for the Fifth Sunday of Easter - Home<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/praytellblog.com\/index.php\/2020\/05\/02\/reflections-on-the-collect-for-the-fifth-sunday-of-easter\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Reflections on the Collect for the Fifth Sunday of Easter - Home\" \/>\n<meta property=\"og:description\" content=\"One of the unexpected advantages of the shelter-in-place directives stemming from the COVID-19 pandemic is the leisure to explore liturgical texts in more depth. 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