The Greek in “Do this in remembrance of me” is anamnesis. It does not mean to “intellectually recall a memory”. It means to “again make present a past event or action or state which those now present enter into”, to be a bit long winded about it.Doesn't that sound great? The Greek meaning of the term turns out to be so handy for Rome! But what do actual lexicons of Greek say:
And, of course, other lexicons say much the same thing:ἀνάμνη-σις , εως, ἡ, (ἀναμιμνῄσκω)1. calling to mind, reminiscence, Pl. Phd.72e, 92d, Phlb.34c (pl.), Arist.Mem.451a21; ἀ. τινος λαβεῖν recall it to memory, IG2.628.20; ἀναμνήσεις θυσιῶν reminders to the gods of sacrifices offered, Lys.2.39.
"means of remembering, remembrance, reminder" (Friberg)
"reminder, remembrance" (Barclay-Newman)
"a remembering, recollection" (Thayer)
"calling to mind, reminiscence, remembrance" (Lust-Eynikel-Hauspie)
"reminder; remembrance, memory" (Gingrich)
If you think this is just a conspiracy of modern Greek scholars, consider that the Vulgate translates the term "commemorationem," from which we get "commemoration."
Of course, more sophisticated defenses of Rome's error attempt to have it both ways:
The Church constantly draws her life from the redeeming sacrifice; she approaches it not only through faith-filled remembrance, but also through a real contact, since this sacrifice is made present ever anew, sacramentally perpetuated, in every community which offers it at the hands of the consecrated minister.Ecclesia de Eucharistia, John Paul II, 17 April 2003, at section 12 (bold emphasis added, italics in original).
But, of course, Scripture only teaches us remembrance, not "real contact." There's nothing about sacramental perpetuation in Scripture and the Scriptures describe the sacrifice of Christ as being a completed and finished activity, not one that is present, on-going, or continued.