A common claim one finds in Catholic apologetic works on the Eucharist is that the term “remembrance” (αναμνησις) means “memorial sacrifice/offering.”
In 1 Cor 11:24-25 (cf. Luke 22:19-20), we read:
And when he had given thanks, he brake it, and said, take eat, this is my body, which is broken for you: this do in remembrance (αναμησις) of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye as oft as ye drink it in remembrance (αναμνησις) of me.
To quote an online article offering the Catholic perspective on this:
"Do this in remembrance of me" can also be translated as "Offer this as my memorial sacrifice." The Greek term for "remembrance" is anamnesis, and every time it occurs in the Protestant Bible (whether in the New Testament or the Greek Old Testament), it occurs in a sacrificial context. For example, it appears in the Greek translation of Numbers 10:10: "On the day of your gladness also, and at your appointed feasts, and at the beginnings of your months, you shall blow the trumpets over your burnt offerings and over the sacrifices of your peace offerings; they shall serve you for remembrance [anamnesis] before your God: I am the Lord your God." Thus the Eucharist is a remembrance, a memorial offering we present to God to plead the merits of Christ on the cross.
It is true that αναμηησις is used in sacrificial contexts in both the LXX and the New Testament; however, not all instances in the New Testament does it mean “memorial sacrifice” but “memory” (in the sense of recalling something). Note the following from Heb 10:3
But in those sacrifices there is a remembrance (αναμνησις) again made of sins every year.
The term “remembrance” does not mean “memorial sacrifice” but “physiological” memory. To be sure, the Eucharist (in LDS nomenclature, “the Sacrament”) is a memorial meal in that it is a potent reminder of Christ’s sacrifice, but to read into this, as Catholic dogma states, that the Eucharist is a re-presentation of Christ’s once-for-all sacrifice is eisegesis.
What is instructive is to see how αναμνησις was used in literature contemporaneous with the New Testament authors.
Αναμνησις in Josephus
What I now put you in mind of, is not done in order to reproach you; for I do not think it proper, now I am going out of the world, to bring this to your remembrance (αναμνησις), in order to leave you offended at me, since, at the time when I underwent those hardships from you, I was not angry at you; but I do it in order to make you wiser hereafter, and to teach you that this will be for your security: I mean, that you never be injurious to those who preside over you, even when you are become rich, as you will he to a great degree when you have passed over Jordan, and are in possession of the land of Canaan . . . and when once you have had the experience of what I now say, you will repent and remember (αναμνησις) the laws you have broken, when it is too late. Hence I would advise you, if you intend to preserve these laws, to leave none of your enemies alive when you have conquered them, but to look upon it as for your advantage to kill them all, lest, if you permit them to live, you taste of their manners, and thereby corrupt your own proper institutions. (Antiquities of the Jews 4:189, 191)
But the people in general were contented with their present condition; and because they were allowed to build them a temple, they desired no more, and neither regarded nor remembered (αναμνησις), nor indeed at all tormented the (Ibid. 11:82)
But when Claudius saw they were making preparations for taking him away by force, and was afraid they would kill him, as they had killed Gaius, he besought them to spare him, putting them in mind (αναμνησις) how quietly he had demeaned himself, and that he was unacquainted with what had been done. (Ibid. 19:218)
The repetition of this so frequently seemed to reproach the king, insomuch, that he took this ungovernable liberty of talking very ill at his hands. For the commemoration (αναμνησις) of times, when men have been under ignominy, is by no means agreeable to them; and he is a very silly man who is perpetually relating to a person what kindness he had done to him. (Ibid. 19:319)
And now, as Nicanor pressed hard on Josephus to comply, and he understood how the multitude of the enemies threatened him, he called to mind (αναμνησις) the dreams which he had dreamed in the night time, whereby God had signified to him beforehand both the future calamities of the Jews, and the events that concerned the Roman emperors. (Jewish Wars 3:351)
But those who were more remote cried out to have their enemy put to death, while those who were near called to mind (αναμνησις) the actions he had done, and a deep concern appeared at the change of his fortune. (Jewish Wars 3:394)
Αναμνησις in Philo of Alexandria
What, then, must we say but this? That two natures, both utterly necessary, were created in the soul by God, one memory (αναμνησις) and the other recollection, of which memory (αναμνησις) is the best and recollection the worst. For the one has its perceptions fresh and harmonious and clear, so that it never errs through ignorance. But forgetfulness does, in every case, precede recollection, which is but a mutilated and blind thing. And, although recollection is worse, it is nevertheless older than memory (αναμνησις), which is better than it, and is also conjoined with and inseparable from it; for when we are first introduced to any art we are unable at once to make ourselves masters of all the speculations which bear upon it. Being, therefore, affected with forgetfulness at first, we subsequently recollect, until from a frequent recurrence of forgetfulness and a frequent recurrence of recollection, memory (αναμνησις) at last prevails in us in a lasting manner. On which account it is younger than recollection, for it is later in its existence. And Ephraim is a symbolical name, being, to be interpreted, memory (αναμνησις). For, being interpreted, it means the fertility of the soul of the man fond of learning, which brings forth its appropriate fruit when it has confirmed its speculations, and preserves them in its memory (αναμνησις). But Manasses, being interpreted, means recollection, for he is spoken of as one who has been translated from forgetfulness, and he who escapes from forgetfulness does unquestionably recollect. Most correctly, therefore, does that supplanter of the passions and practicer of virtue, Jacob, give his right hand to that prolific memory (αναμνησις), Ephraim, while he places Manasses, or recollection, in the second rank. (Allegorical Interpretation 3:91-92)
For as the animal which chews the cud, again masticates the food which is put before it and devoured by it, when it again rises up to its teeth, so also the soul of the man who is fond of learning, when it has received any speculative opinions by hearing them, does not abandon them to forgetfulness, but quietly by itself revolves over every one of them again in its mind in all tranquillity, and so comes to the recollection (αναμνησις) of them all. (On Husbandry 1:132)
And these names, if they are translated into the Greek language will be found to be symbols of memory (αναμνησις) and recollection; for the name Manasseh, being interpreted, means "from forgetfulness," and which by another name is called "recollection;" for he who comes to a recollection of what he has forgotten is advancing out of forgetfulness. But Ephraim being interpreted means "fruit-bearing," a most appropriate appellation for memory (αναμνησις); because the fruit which is the most useful and truly eatable for souls is lasting memory (αναμνησις), which never forgets. Memory (αναμνησις), therefore, exists best when meeting with manly and solid natures, in respect of which it is looked upon as younger, having been brought forth late; but forgetfulness and recollection, almost from the earliest birth of a man, dwell alternately with every one, on which account recollection has the precedence in point of time, and is placed on the left hand by the wise man when he is arranging the two in order; but memory (αναμνησις) will share the chief honors of virtue, which the lover of God, receiving eagerly, will think worthy of a better portion by himself. (On Sobriety 1:28-29)
Do you not see that the five daughters of Salpaad, which we, using allegorical expressions, call the outward senses, were born of the tribe of Manasseh, who is the son of Joseph, the elder son in point of time, but the younger in rank and power? and very naturally, for he is so called from forgetfulness, which is a thing of equal power with an outward sense. But recollection is placed in the second rank, after memory (αναμνησις), of which Ephraim is the namesake; and the interpretation of the name of Ephraim is, "bearing fruit;" and the most beautiful and nutritious fruit in souls is a memory (αναμνησις) which never forgets; therefore the virgins speak to one another in a becoming manner, saying, "Our father is dead." Now the death of recollection is forgetfulness: "And he has died not for his own sin," [Numbers xxvii. 3], speaking very righteously, for forgetfulness is not a voluntary affection, but is one of those things which are not actually in us, but which come upon us from without. And they were not his sons, but his daughters; since the power of memory (αναμνησις), as being what has its existence by its own nature, is the parent of male children; but forgetfulness, arising from the slumber of reason, is the parent of female children, for it is destitute of reason; and the outward senses are the daughters of the irrational part of the soul. (On the Migration of Abraham 1:205-6)
Now recollection only comes in the second rank after memory (αναμνησις), as inferior to it; and he who recollects is inferior to him who remembers; for the latter resembles a man in an uninterrupted state of good health, but the other is like a man recovering from a disease, for forgetfulness is a disease of the memory (αναμνησις); and it follows inevitably that the man who exerts his recollection (αναμνησις) has previously forgotten what he now recollects. Therefore the sacred scriptures call memory (αναμνησις) Ephraim, which name, being interpreted, means "fruit-bearing." But the Hebrews call recollection, after forgetfulness, Manasseh; for, in good truth, the soul of the man who remembers does bear as fruit the things which he has learned, losing nothing of them; but the soul of the man who exerts recollection, is only escaping from forgetfulness, by which it was detained before it recollected; therefore a citizen wife, memory (αναμνησις), lives with the man who is endowed with remembrance. But the concubine recollection, a Syrian by birth, insolent and overbearing, lives with the man who forgets: for the meaning of the name Syria, is "sublimity;" and the son of the concubine recollection is Machir, as the Hebrews call him; but the Greeks interpret the name to mean "of the father." For those who recollect a thing think that the mind is the father and cause of their recollecting, and do not consider that this same endowment of the mind did also before contain "forgetfulness," though it never would have received it if it had had memory (αναμνησις) in its power. (On the Preliminary Studies 1:39-42)
And the son of the man who was devoted to learning, learnt a very beautiful doctrine when he went on that admirable embassy, asking in marriage for the self-taught wise man that most appropriate sister, namely, perseverance. For he takes ten camels, [Genesis xxiv. 10] a reminding (αναμνησις) of the number ten, that is to say, of right instruction, from among many and, indeed, infinite memorials of the Lord. (Ibid. 1:111)
Again, the name of Simeon is a symbol of learning and instruction; for, being interpreted, it signifies "listening," and it is the especial part of a learner to listen and attend to what is said. But Manasseh is a symbol of "recollection," (αναμνησις) for thus that art is called, from forgetfulness; for it must of necessity happen to the man who has advanced out of forgetfulness to recollect, and recollecting especially belongs to learning, for very often his notions escape from the man who is learning, as out of weakness he is unable to retain them, and then again they return to him as at the beginning. The condition therefore which arises from this escaping of his notions is denominated forgetfulness, and that which arises from their returning to him is called recollection. Now is not memory (αναμνησις) very naturally spoken of as connected with good natural endowments, and recollection as akin to learning? And, indeed, the same relation which Simeon bears to Reuben, that is to say, learning to natural endowment, the same does Manasseh bear to Ephraim, and the same does recollection bear to memory (αναμνησις). (On the Change of Names 1:99-101)
And immediately he had all kinds of masters, one after another, some coming of their own accord from the neighboring countries and the different districts of Egypt, and some being even procured from Greece by the temptation of large presents. But in a short time he surpassed all their knowledge, anticipating all their lessons by the excellent natural endowments of his own genius; so that everything in his case appeared to be a recollecting (αναμνησις) rather than a learning, while he himself also, without any teacher, comprehended by his instinctive genius many difficult subjects; (On Moses 1:21)
Now those blessings which are of the greatest importance in the body are good health, without disease; and in a matter of navigation, a successful voyage, without danger; and in the soul, an undying recollection (αναμνησις) of all things worthy to be remembered. And the blessings of the second class are those which consist of re-establishment, such as a recovery from diseases; a long wished for escape from and safety after great dangers encountered in a voyage, and a recollection which ensues after forgetfulness; the brother and closest relation of which is repentance, which is not indeed ranked in the first and highest class of blessings, but which has the principal in the class next to the first. (On the Virtues 1:176)
For originally and simultaneously with the first creation of the universe, God supplied all living creatures with necessary food, producing it out of the earth, and, above all things, providing the race of mankind with all that was requisite, to whom also he gave the supremacy over every animal born of the earth. For among the works of the Deity, there is nothing posthumous, but all those things which appear to be brought to perfection at a subsequent time by the care, and diligence, and skill of men are in all cases previously produced in a half-finished state by the provident care of nature, so that it is not a wholly absurd statement that all learning is only recollection (αναμνησις). (On Rewards and Punishments 1:9)
Αναμνησις in 1 Clement
Ye understand, beloved, ye understand well the Sacred Scriptures, and ye have looked very earnestly into the oracles of God. Call then these things to your remembrance (αναμνησις). (1Clement 53:1)
In all these instances, as with Heb 10:3, αναμησις does not mean "memorial offering," but "memory" in the sense of calling to mind something.
From our study of the term αναμνησις in Hebrews and non-canonical literature contemporary, we see that the term does not mean “memorial sacrifice/offering” but “memory” in a more “physiological” sense of the term. This does not disprove, per se, Catholic claims that 1 Cor 11 and Luke 22 teach the Eucharist to be a “memorial sacrifice,” but it refutes the errant claim that the term in and of itself means “memorial offering.”
For those wishing for a good study of αναμνησις, see Joachim Jeremias’ book, The Eucharistic Words of Jesus. The author has a good discussion of the term in the Gospel of Luke. For the best Catholic analysis of the term and its relationship to the Eucharist, see Robert A. Sungenis, Not by Bread Alone: The Biblical and Historical Evidence for the Eucharistic Sacrifice.