Adsumus

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Adsumus (Latin: "Here we are") means, after his opening word , the prayer with which the assistance of the Holy Spirit is invoked at the beginning of councils and synods of the Roman Catholic Church . At the Second Vatican Council , the Council Fathers even prayed it daily. It is one of the few orations in the strict sense that are addressed to the Holy Spirit.

It must be distinguished from the statement Adsum , with the candidates to the consecration rite express their readiness.

text

Latin :
Adsumus, domine Sancte Spiritus, adsumus peccati quidem immanitate detenti, sed in nomine tuo specialiter congregati. Veni ad nos et esto nobiscum et dignare illabi cordibus nostris! Doce nos, quid agamus, quo gradiamur, et ostende, quid efficere debeamus, ut te auxiliante tibi in omnibus placere valeamus. Esto solus suggestor et effector iudiciorum nostrorum, qui solus cum Deo Patre et eius Filio nomen possides gloriosum!
Non nos patiaris perturbatores esse iustitiae, qui summam diligis aequitatem. Non in sinistrum nos ignorantia trahat, non favor inflectat, non acceptio muneris vel personae corrumpat, sed iunge nos tibi efficaciter solius tuae gratiae dono, ut simus in te unum et in nullo deviemus a vero. Quatenus in nomine tuo collecti, sic in cunctis teneamus cum moderamine pietatis iustitiam, ut et hic a te in nullo dissentiat sententia nostra et in futurum pro bene gestis consequamur praemia sempiterna. [Praestante domino nostro Deo Patre, qui cum Filio atque tecum regnat et gloriatur, per infinita saecula saeculorum.] Amen.
German :
Here we are, Lord, Holy Spirit. Here we are, laden with monstrous sins, but expressly gathered in your name. Come into our midst, be present with us, pour your grace into our hearts! Teach us what we should do, show us where we should go, show us what we must work so that, with your help, we may please you in everything!
You alone should want our judgments and carry them out, for you alone bear the name of glory with the Father and the Son. Who you love the truth about everything else, don't let us mess up what you've sorted out! Let ignorance not mislead us, let the applause of people not seduce us, bribery and wrong considerations not spoil us! Your grace alone may bind us to you! In you let us be one and in no way deviate from the truth! As we are gathered in your name, let us also hold fast to the righteousness of the belief in everything, guided by the spirit of childhood, that here our thinking will never be at odds with you, and in the world that is to come, for right doing we receive eternal reward! [This grant our Lord God the Father, who rules with the Son and with you, and is glorified for ever and ever!] Amen.

The oldest manuscripts provide a slightly different wording from which the complete doxology is taken.

content

The prayer expresses the willingness of those who pray to make themselves available to the Holy Spirit , contains a brief confession of sin, the confession to the congregation in the Holy Spirit, the request for the coming and the sinking of the Spirit into the hearts of those who pray, the request for Instruction and direction as well as the gifts of right action and right judgment in order to be able to please the Holy Spirit in everything. A little doxology concludes the first part.

The second part unfolds the petitions for what is necessary to please the Holy Spirit: the Holy Spirit may not make those who pray against justice and face the dangers of ignorance, favor, corruption or reputation of the person preserve. Rather, through grace alone, he should bring those who pray into his community and keep them in the truth. The conclusion expresses the hope that, gathered together in the name of the Spirit, we will be able to keep justice and one day receive eternal reward for good deeds.

history

The oration Adsumus shows typical elements of the Mozarabic prayer tradition and is also first tangible in Visigoth ordines from the middle of the 7th century. Isidore of Seville was presumed to be the author, but only one origin in his historical and theological context is certain.

Liturgical place

According to their self-understanding, councils are “assemblies in the Holy Spirit” and as such are liturgical celebrations . Their ordo provides that on the first day of a council the bishop, after the votive mass for the Holy Spirit and Psalm 69 with the antiphon Exaudi nos , facing the altar, speaks the Adsumus as the opening oration, followed by the oration Omnipotens sempiterne Deus . Then vote cantors the All Saints and the deacon sings the Gospel of the sending of the disciples (Luke 9.1-6) before the bishop with the hymn Veni Creator Spiritus in turn calls the Holy Spirit. This is followed by a speech, admonitions and the swearing-in of the participants.

literature

  • Martin Klöckener : The liturgy of the diocesan synod. Studies on the history and theology of the “Ordo ad synodum” of the “Pontificale Romanum”. Liturgical scientific sources and research 68, Münster / Westphalia 1986, pages 146–154.
  • Michael Böhnke : Church in crisis of faith. A pneumatological sketch on ecclesiology and at the same time a theological foundation of canon law. Freiburg 2013, pages 319-320.
  • Hermann Josef Sieben: Small encyclopedia on the history of the council idea. Paderborn 2017, page 8.

Web links

Individual evidence

  1. ↑ "Orations to the Holy Spirit [have] acquired any meaning in any liturgy, apart from the Armenian one." Klöckener, 150, footnote 159. "For the Roman liturgy [it is] stated that - with the exception of the ordination of the abbot according to the p [ontificale] R [omanum] - there are no orations in the proper sense that are addressed to the Holy Spirit. Only a few antiphons, hymns, etc. have a direct address of the Holy Spirit. ”Ibid (with reference to further literature).
  2. ↑ kas.de , p. 9f, taken from: Herder-Korrespondenz 17 (1962/63), pp. 85-88.
  3. ↑ Jean Deshusses: Le sacramentaire grégorien. Ses principales formes d'apres les plus anciens manuscrits. Friborg 1992, No. 514: Orationes pro synodo, 274-275.
  4. ↑ Klöckener, 150–153.
  5. ↑ Klöckener, 147.
  6. ↑ Klöckener, 153-154.
  7. ↑ Klöckener, page 253.
  8. ↑ Klöckener, pages 270-289, and Commentary, pages 130-184.