I love anamnesis ('remembrance'), it's a word for me that's up there with metanoia ('a change of knowing' generally used with God choosing not to remember our sins) when it comes to important words.
Remembrance is not a passive thing and although some would say that the element of anamnesis in the Eucharist results in our having something that is merely a memorial. This is to diminish what anamnesis is.
The best example I can give of anamnesis perhaps comes from the Seder (Passover) meal where the youngest child (traditionally youngest boy) present asks, "Why is this night different from all other nights?" The child will then ask the 'four questions' regarding eating only unleavened bread, bitter herbs, dipping and reclining. What takes places is an active remembrance, the actions signifying and recalling parts of the story. It's not play acting and it is not something that becomes a parody - it is an active reliving and remembering in one act in the same that that family stories become part of the reality of all the members, even though they were not even born during the original event!
Our son once recounted a story about a childhood episode with my sister. He told the story and remembered how funny it was when it first happened but, of course, he was born some thirty years after the event he so vividly remembered as being part of his experience. the reason for this? Anamnesis. The story had been told and had become part of his experience and reality. This is what the Seder meal is and this is what we find occurring at the Eucharist.
The Eucharist is the place where we share with the oppressed captives in Egypt that last meal before the Angel of Death 'passes over'. It is also the place where we share that third cup (of blessing) in the Passover meal with Christ and His disciples. Not only that but it is the place where we share together that celebration where we break bread and celebrate the wedding feast of the Lamb, His coming again. Lastly all the timelines come together in the present as we share with those with whom we live, love and worship.
Anamnesis is an especially important part of the Eucharistic consideration and raises the valid and, in the setting we are considering, valuable question, "Can this act of anamnesis be stretched to cover the memories that have gone such that they too are remembered?" My limited theological self slowly came to the conclusion that indeed it could and so the scene regarding my initial questions began to take shape.
I have to say that had I had these words from Christine Bryden, my initial journey would have been easier (thanks tootalburd):
"Christine Bryden, an Australian Anglican who has Alzheimer’s disease, speaking at a conference said: ‘Where does this journey begin and at what stage can you deny me my self-hood and my spirituality? . . As I lose an identity in the world around me, which is so anxious to define me by what I do and say, rather than who I am, I can seek an identity by simply being me, a person created in the image of God. My spiritual self is reflected in the divine and given meaning as a transcendent being. . . As I travel towards the dissolution of my self, my personality, my very “essence”, my relationship with God needs increasing support from you, my other in the body of Christ, don't abandon me at any stage, for the Holy Spirit connects us, it links our souls, our spirits—not our minds or brains. I need you to minister to me, to sing with me, pray with me, to be my memory for me’.
Later, she continued, ‘I will need you to be the Christ-light for me, to affirm my identity and walk alongside me. I may not be able to affirm you, to remember who you are or whether you visited me. But you have brought Christ to me. If I enjoy your visit, why must I remember it? Why must I remember who you are? Is this just to satisfy your own need for identity? So please allow Christ to work through you. Let me live in the present. If I forget a pleasant memory, it does not mean it was not important for me. .’"
Still, they confirm my first stop on the journey as being in the right direction.
1 comment:
I think that you have got it right about how things are remembered. My experience of remembering prayer, and things back to childhood (some 60 years ago) demonstrates it.
Having learned the Catechism by rote as a young child, the party trick now is to repeat it exactly as I was taught it so long ago.
The reality is that I had never repeated it for over 50 years, until coming to the CofE two years ago, and effectively renewing my faith, after a substantial time lapse since practicing any faith.
I was worried about what I did not know, but my Vicar just said, do not under estimate what you do know!
I started preparing for confirmation and found the CofE a lot different from what I had learned, as RC, but was readily recalled verbatim from memory. I confirmed this by looking at the RC Catechism on line, and could actually see how it had changed since my childhood.
If I, who am reasonably mentally competent (The Psychiatrist told me so), can recover from memory something from so long ago, your idea of recovered memory in terms of those in Care Home, normally not being able to communicate is remarkably accurate and is well supported.
This is an interesting series of posts.
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