Remembrance ...

The message of the Cross is foolishness to those who are perishing, but to us who are being saved it is the Power of God (1 Corinthians 1:18)

Anamnesis.

In the Indian Orthodox Church, we use a book called "The Living Sacrifice" that contains this Greek word, but with the simple explanation of "memorial". This word is often translated as "remembrance".

However, this word has a much deeper meaning than just the simple recollection of a past event. And as Orthodox Christians, the beauty and meaning of our Faith and teachings can never be appreciated to the fullest extent without an understanding of this Greek word.

There are different types of remembering, and when we experience something in person our memory is most vivid because we were there.

Many of those reading this article remember the events of 9/11, and for the majority of us these memories were formed by what we saw on TV and discussed with friends and family. But, those who were in New York at the time, or even in the Twin Towers as the airplanes hit will always have a much more vivid recollection that they carry all their life. Now compare with the stories I will tell my children when they grow up ... they too will also remember 9/11, but it can never be with the same emotion or clearness as those who were alive on that day in September 2001.

"Anamnesis" is that memory formed when we live the event as if we were there. It is the memory that those who were in the building when the planes hit the twin towers will carry for the rest of their lives.

What does this have to do with our Qurbana (or Divine Liturgy)?

As Fr. John Hainsworth, a priest in the Orthodox Church of America (OCA), explains - "Remembrance, therefore, cannot be understood as simply memory, however significant that memory may be; one cannot have a memory of an event that they had not been alive to witness. Rather, remembrance prescribed in Scripture can best be understood as the present participation in an event which has no relationship to time, but which arcs outside of the category of time. The fact that the Passover had happened in the past was irrelevant to the Jews of the Lord’s time, since that event was a memorialized revelation of how God always deals with his people. To remember in the Scriptures is to act, and therefore to remember God is to remember how he is acting now. Every battle becomes a battle with Pharaoh, the exile in Babylon becomes enslavement under Egypt from which God will free his people, and prophets like Isaiah and Ezekiel can refer to God’s mercy on the enslaved Israel as a reason that Israel should repent and be reconciled with their deliverer. But this can only be the case if biblical remembrance is understood not as memory but as revelation. Holy Week, Easter, and Liturgy is built on this … if we don’t get this, we miss the whole point. "

For those who ever wondered why our Liturgy is so long, this is the explanation ... during Palm Sunday, we celebrate the arrival of Jesus into Jerusalem as if it is happening right there in front of us. During Good Friday, we suffer the Passion of the Cross as if we were there ... we even taste the bitter drink so that more of our senses can help in forming the memory that will be with us always. And on Easter day, we along with all Orthodox Christians will cry out loud - CHRIST IS RISEN! It is not "Christ had risen" or that "Christ rose" ... it is intentionally and beautifully in the present tense.

Even during a "regular" Holy Qurbana, the entire Scripture - Old and New Testament - happens before our very eyes in this way so we can experience the beautiful mystery of our God. More to the point, when we read Scripture in the Church in this mindset that it is happening right there, the Word takes a whole new meaning, a different significance.

When the alter servers read from the writings of the Apostles, they end by saying "Habibai Barekmor" because it is the Apostle himself who had just spoke. When the Epistles of St Paul is read, we hear the words "Ahai Barekmor" because it is St. Paul speaking to us. And when the Priest reads the Gospel in the Church, it is Christ Himself speaking to us as if He was once again giving His sermon from the mount (Matthew Chapters 5-7).

For the Orthodox Christian, salvation is more than an idea or a philosophy ... it is a person, and He is Jesus Christ. In order to be saved, we must literally become like Him (Theosis). But, in order to transform ourselves to be like Him, we need to walk His footsteps ... and remember that He is God, the eternal (John 1:1-5). This is the importance of the Holy Sacraments that can only be received in the Church. Our responsibilities as Christians is not just to watch or acknowledge, but to participate and experience all that the Church gives in its present tense.

Anamnesis ... an act that is not just simply remembering but to gain the experience and be affected to such an extent that we change ourselves and become like Him. But, to be perfect like Him (Matthew 5:48) takes a lifetime, and we will frequently and often predictably fail. Which is why the cry of "Kurielieson" - Lord have Mercy! - accompanies every step of the Orthodox Christian on the path towards eternal life.

There is a popular song, used in the Catholic Church as well as other denominations, that contains verses such as "Were you there when they crucified my Lord?".

In order to truly be Orthodox, our answer must be "yes". And hopefully it will never be, "yes, but I was tired so went downstairs to drink some coffee".

References:

1. Fr. John Hainsworth, Ancient Faith Radio podcast - http://ancientfaith.com/podcasts/paradosis/this_is_not_a_safe_book#transcript
2. The Orthodox Way, by Bishop Kallistos Ware