This extended passage about a prayer from the Apostolic Tradition of Hippolytus (“a little book with prayers for the Eucharist, baptism, ordination, and other rites reflecting practice in Rome at the end of the second century”) is again from Wilken’s The Spirit of Early Christian Thought: Seeking the Face of God (32-36). Although Wilken defends a Catholic conception of Christ’s re-sacrifice that I do not espouse, there is great value in his overarching insight that God’s redemptive acts, recorded in scripture and remembered in the sacraments, are a true and present reality to us.
Although it is a prayer of adoration, thanksgiving, and supplication, it has a distinct narrative structure.
…[This imitates] the psalmists [who] do not simply praise the majesty and goodness and power of God, they identify God by his actions, “his mighty deeds.” To praise God is to narrate what he has done.
…Yet it is apparent from the wording of the prayers that something more is at work here than recalling ancient history. After reciting the history of salvation leading up to the “night on which he was betrayed,” the prayer continues as follows: “And we sinners make remembrance of his life-giving sufferings, his death, and resurrection on the third day from the dead and ascension to the right hand of You, his God and Father, and his second glorious and fearful coming.” The key term here is the Greek word anamnesis, usually translated “remembrance,” which in this context means “recall by making present.”
There are parallels between this sense of remembrance and the way the Exodus out of Egypt is remembered in the Jewish Passover. In the Mishnah, the collection of Jewish law from the early third century, it is reported that Rabbi Gamaliel used to say, …”In every generation a man must so regard himself as if he came forth himself out of Egypt, for it is written, ‘And you shall tell your son on that day saying, “It is because of that which the Lord did for me when I came forth out of Egypt.”‘” Those who celebrate Pesach are not spectators, they are participants. “It is I who came forth out of Egypt,” says Rabbi Gamaliel. Remembrance is more than mental recall, and in the Eucharist the life-giving events of Christ’s death and Resurrection escape the restrictions of time and become what the early church called mysteries, ritual actions by which Christ’s saving work is re-presented under the veil of the consecrated bread and wine. Speaking of the Christian paschal celebration Origen wrote, “The Passover still takes place today” and “Those who sacrifice Christ come out of Egypt, cross the Red Sea, and see Pharaoh engulfed.” What was once accomplished in Palestine is now made present in the action of the liturgy, as the prayers indicate: “We offer to You 0 Lord, this awesome and unbloody sacrifice, beseeching You to deal with us not according to our sins.”” Liturgy is always in the present tense. The past becomes a present presence that opens a new future.
…The repeated celebration of the liturgy worked powerfully on the imagination of early Christian thinkers. It brought them into intimate relation with the mystery of the Christ, not as a historical memory, but as an indisputable and incontrovertible fact of experience. Leo the Great, bishop of Rome in the fifth century, put it this way: “Everything that the Son of God did and taught for the reconciliation of the world, we know not only as an historical account of things now past, but we also experience them in the power of the works that are present.” Before there were treatises on the Trinity, before there were learned commentaries on the Bible, before there were disputes about the teaching on grace, or essays on the moral life, there was awe and adoration before the exalted Son of God alive and present in the church’s offering of the Eucharist. This truth preceded every effort to understand and nourished every attempt to express in words and concepts what Christians believed.