1 Setting the Context for the Roman Missal, third typical edition:    Challenges and Promises Adapted from work by D. Todd Williamson, Archdiocese of Chicago, for the Diocese of Springfield in Illinois. Used with permission. January 2011

2 I. What have you heard in regard to the Roman Missal, third typical edition? II. Characteristics of the Roman Missal, third typical edition III. Promises of the Constitution of the Sacred Liturgy

3 I. What have you heard in regard to the Roman Missal, third typical edition? ____________________________________ We’re getting a new Mass We’re getting all new prayers We’re going backwards Why now…with everything going on in the Church these days?

4 What have you heard…? We’re getting a new Mass….  The Mass is NOT changing  THAT was done in 1969 after the call for renewal of the Liturgy during the Second Vatican Council

5 Constitution on the Sacred Liturgy: 50. The Order of Mass is to be revised in a way that will bring out more clearly the intrinsic nature and purpose of its several parts, as also the connection between them, and will more readily achieve the devout, active participation of the faithful.

6 Constitution on the Sacred Liturgy, no. 50 – continued For this purpose the rites are to be simplified, due care being taken to preserve their substance; elements that, with the passage of time, came to be duplicated or were added with but little advantage are now to be discarded; other elements that have suffered injury through accident of history are now, as may seem useful or necessary, to be restored to the vigor they had in the traditions of the Fathers. -- Emphasis added

7 What have you heard…? We’re getting all new prayers… Roman Missal, first typical edition  Promulgated in Latin in 1969  The collection of prayers and rubrics as revised under the Constitution on the Sacred Liturgy and promulgated by Paul VI  Published in English in 1970

8 Roman Missal, first typical edition emended  Promulgated in Latin in 1971  Published completely in English in 1975  Still the FIRST edition but more complete than the first edition:  Included rubrics updated since 1969  Reflected parts of the renewal since the First Edition, e.g. suppression of the sub-deacon

9 Roman Missal, second typical edition  Promulgated in Latin in 1975  Published completely in English in 1985  Revisions made to the Second Edition in 1985  To reflect the new Code of Canon Law promulgated in 1983  To include Eucharistic Prayers for Masses with Children and for Reconciliation  But – it was not a new edition

10 Roman Missal, third typical edition  Announced for and promulgated in Latin in 2000  Produced in Latin in 2002  To Commemorate the New Millennium  In order to add prayers and texts for Saints that had been canonized since the last edition of the Roman Missal

11 It is a THIRD edition...  of the same Missal promulgated after the Second Vatican Council  of the same Missal first promulgated in 1969  of the same Missal that was the fruit of the renewal of the Council

12 So the prayers aren’t new… …then WHY do they sound so different?  C ONCILIUM, Instruction Comme le prévoit, on the translation of liturgical texts for celebrations with a congregation, 25 January 1969  Translation according to the principle of Dynamic Equivalence

13 My name is…  Je m’appelle…  Me llamo…  Mi denomino…  Ich rufe mich an…

14 Comme le prévoit: 7. Thus, in the case of liturgical communication, it is necessary to take into account not only the message to be conveyed, but also the speaker, the audience, and the style. Translations, therefore, must be faithful to the art of communication in all its various aspects, but especially in regard to the message itself, in regard to the audience for which it is intended, and in regard to the manner of expression. -- Emphasis added

15 THUS…. Et cum spiritu tuo. …is translated… And also with you.

16 The Art of Translation is an organic, developing art. Already, early in the life of the renewed Liturgy, methods of translating are evolving. Do you remember:  “This is the Word of the Lord.”  Latin of that text: Verbum Domini.  Literally: “Word of the Lord.”  Changed in 1992 to “The word of the Lord.”

17 So the prayers aren’t new… …then WHY do they sound so different?  C ONGREGATION FOR D IVINE W ORSHIP AND THE D ISCIPLINE OF THE S ACRAMENTS, Instruction Liturgiam authenticam, on the use of vernacular languages in the publication of the books of the Roman Liturgy, 7 May 2001  Translation according to the principle of Formal Equivalence

18 Liturgiam authenticam: 20.While it is permissible to arrange the wording, the syntax and the style in such a way as to prepare a flowing vernacular text suitable to the rhythm of popular prayer, the original text, insofar as possible, must be translated integrally and in the most exact manner, without omissions or additions in terms of their content, and without paraphrases or glosses. -- Emphasis added

19 THUS…. Et cum spiritu tuo. …is translated… And with your spirit.

20 ___________________________ An aside – Grace before Meals:  Complete this prayer out loud: Bless us, O Lord….

21  Using Dynamic Equivalence Let us pray. Gracious God, you give us everything that is good. Bless  us and bless this food. We ask this through Christ our Lord. Amen.

22  Using Formal Equivalence Let us pray. Bless  us, O Lord, and these thy gifts which we are about to receive from thy bounty. Through Christ our Lord. Amen. __________________________________________________

23 What have you heard…? We’re going backwards…  The Second Vatican Council initiated a process of renewal – this is one moment in that renewal.  A Third Edition is evidence that we not find ourselves again with a Missal like that of 1575 that “never” changed.

24 Going backwards?  Language in not as exclusive:  “Father” not used as often  “Pray, brethren (brothers and sisters)…” in the text, instead of in a footnote

25 Going backwards?  Participation of the faithful is still a major aspect of the translation – no responses or acclamations have been “cut”.

26 What have you heard…? Why now…with everything going on in the Church these days?  Ongoing work of the renewal of the Liturgy  1963: Constitution on the Sacred Liturgy  1965: Interim Rite / Order of Mass  1969: First Edition of the Roman Missal promulgated in Latin  1969: Comme le prévoit  1970: Order of Mass in English  1974: Full English translation confirmed by Rome

27 Why now…  1975: Second Edition of the Roman Missal issued in Latin  1985: Second Edition issued in English  Fall, 1987: ICEL begins a more thorough revision of the English translation of the Second Edition of the Roman Missal  1996: USCCB approves a completely new translation of the Second Edition

28 Why now…  2000 – 2011  2000: Third Edition of the Roman Missal promulgated in Latin  2001: Liturgiam authenticam  Work begins on translating the Latin texts into English  November 2009: USCCB approves the final English translation  30 April 2010: Rome issues the recognitio – approval – of the English translation of the Third Edition of the Roman Missal  27 November 2011: mandatory implementation in the Dioceses of the United States of America

29 II. Characteristics of the Roman Missal, third typical edition _______________________________________________________________________________________________  New translation highlights the Scriptural references of the Latin text of the Mass:  Behold the Lamb of God, behold him who takes away the sins of the world. Blessed are those called to the supper of the Lamb.  Lord, I am not worthy that you should enter under my roof, but only say the word, and my soul shall be healed.

30 Characteristics…  The style of the prayers and texts are much more elevated, more formal  Follows more closely the Latin style  “In humble prayer we ask you, almighty God: command that these gifts be borne by the hands of your holy Angel to your altar on high in the sight of your divine majesty…. ” – Eucharistic Prayer I

31 Characteristics…  The vocabulary of the English mirrors that of the Latin  Consubstantial – Consubstantialis  Incarnate – Incarnatus  Much like “Amen”, “Alleluia”, and “Hosanna”

32 Characteristics…  The syntax, cadence, and poetry of the Latin is more obvious  “…We praise you we bless you we adore you we glorify you we give you thanks for your great glory Lord God, heavenly King O God, Almighty Father….” Glory to God

33 Characteristics…  The new translation maintains a sense of unity among all the major languages of the world  And with your spirit.  Et avec votre esprite.  Y con tu espíritu.

34 III. Promises of the Constitution of the Sacred Liturgy _____________________________________________________________________________________ An opportunity for a deeper, richer understanding of and appreciation for the Liturgy of the Church JOHN PAUL II, Apostolic Letter Vicesimus quintus annus, on the 25th anniversary of the promulgation of the Conciliar Constitution Sacrosanctum Concilium on the sacred liturgy, 4 December The time has come to renew that spirit which inspired the Church at the moment when the Constitution Sacrosanctum Concilium was prepared, discussed, voted upon and promulgated, and when the first steps were taken to apply it. The seed was sown; it has know[n] the rigors of winter, but the seed has sprouted, and become a tree. It is a matter of the organic growth of a tree becoming ever stronger the deeper it sinks its roots into the soil of tradition.

35 Vicesimus quintus annus, no. 23 – continued I wish to recall what I said at the Congress of Liturgical Commissions in 1984: in the work of liturgical renewal, desired by the Council, it is necessary to keep in mind ‘with great balance the part of God and the part of man, the hierarchy and the faithful, tradition and progress, the law and adaptation, the individual and the community, silence and choral praise. Thus the Liturgy on earth will fuse with that of heaven where... it will form one choir... to praise with one voice the Father through Jesus Christ’. -- Emphasis added

36 About participation: Constitution on the Sacred Liturgy: 14. The Church earnestly desires that all the faithful be led to that full, conscious, and active participation in liturgical celebrations called for by the very nature of the liturgy. Such participation by the Christian people as "a chosen race, a royal priesthood, a holy nation, God’s own people” (1 Pt 2:9; see 2:4-5), is their right and duty by reason of their baptism. -- Emphasis added

37 Constitution on the Sacred Liturgy, no. 14 – continued In the reform and promotion of the liturgy, this full and active participation by all the people is the aim to be considered before all else. For it is the primary and indispensable source from which the faithful are to derive the true Christian spirit and therefore pastors must zealously strive in all their pastoral work to achieve such participation by means of the necessary instruction…. -- Emphasis added

38 About change: Constitution on the Sacred Liturgy: CHAPTER II – THE MOST SACRED MYSTERY OF THE EUCHARIST 47. At the Last Supper, on the night when he was betrayed, our Savior instituted the eucharistic sacrifice of his body and blood. He did this in order to perpetuate the sacrifice of the cross throughout the centuries until he should come again and in this way to entrust to his beloved Bride, the Church, a memorial of his death and resurrection: a sacrament of love, a sign of unity, a bond of charity, a paschal banquet “in which Christ is eaten, the heart is filled with grace, and a pledge of future glory is given to us.” -- Emphasis added

39 Constitution on the Sacred Liturgy – continued 48. The Church, therefore, earnestly desires that Christ's faithful, when present at this mystery of faith, should not be there as strangers or silent spectators; on the contrary, through a good understanding of the rites and prayers they should take part in the sacred service conscious of what they are doing, with devotion and full involvement. They should be instructed by God's word and be nourished at the table of the Lord's body; they should give thanks to God; by offering the immaculate Victim, not only through the hands of the priest, but also with him, they should learn also to offer themselves as well; through Christ the Mediator, they should be formed day by day into an ever more perfect unity with God and with each other, so that finally God may be all in all. -- Emphasis added

40 Steve Erspamer, Clip Art for Year C, no. 47 © 1994, Archdiocese of Chicago. All rights reserved. Reprinted with permission.

41 Diocese of Springfield in Illinois Office for Worship and the Catechumenate PO Box 3187, Springfield IL (217) Funded by the generous contributions to the Annual Catholic Services Appeal for the Diocese of Springfield in Illinois.