1. BACKGROUND OF THE NEW ENGLISH TRANSLATION OF THE ROMAN MISSAL

2. In 1962 while Vatican II was still in session several English-speaking bishops met in Rome to discuss possibility of a uniform English translation of the liturgy for all English-speaking countries.

3. In 1963 bishops representing 10 countries formally established the International Commission on English in the Liturgy (ICEL).

4. The episcopal conferences were Australia, Canada, England and Wales, India, Ireland, New Zealand, Pakistan, Scotland, South Africa, and the United States. The Philippines joined in 1967, becoming the 11th member of ICEL.

5. In 1964 the Commission drew up a formal mandate defining its structure: an episcopal board composed of the chairmen of the member conferences as governing body and an advisory board composed of experts for the work of translation.

6. Liturgists – MA, PhD, DL, SLL, SLD Scripture Scholars – SSL, SSD Theologians – STL, STD Linguists – Language Teachers (Latin & English) Anthropologists Musicians, Poets, Literature

7. The mandate included the provision to translate from the original Latin texts and the freedom of individual bishops’ conferences the right to amend or modify a particular text to reject the final result.

8. In June 29, 1969 the Congregation of Rites together with the Consilium ad exsequendam issued the Instruction Comme le prévoit regarding norms to be followed in translating liturgical texts.

9. This document, which guided all works of translation until the appearance of another new Instruction from the Congregation for Divine Worship under Cardinal Francis Arinze called Liturgiam authenticam in 2001, changing the rules of translation from the dynamic equivalence of Comme le prévoit to formal correspondence or literal translation.

10. Instruction on the vernacular translation of the Roman Liturgy which outlines the principles and rules for translation
Comme le Prevoit 1969 Congregation of Rites Dynamic Equivalence Sense Translation 1973 First and Second Edition
Liturgiam Authenticam March 28, 2001 Congregation for Dicvine Worship Formal Correspondence Literal Translation/Word for Word 2010 Roman Missal, Third Edition

11. Dynamic Equivalence Formal Correspondence
Is a type of translation, which biblical translator Eugene Nida called “dynamic equivalence” considers the general meaning and message of the source language as a whole rather than the single words and phrases.
or Literal translation means that the Latin words and phrases are rendered as they stand, sometimes or often with no regard to the cultural, at times also linguistic, attributes of the audience. Translates the text of the source language (Latin) word-for-word, at the expense of the linguistic traits of the receptor language (vernacular).

12. “The translator must always keep in mind that the "unit of meaning" is not the individual word but the whole passage. The translator must therefore be careful that the translation is not so analytical that it exaggerates the importance of particular phrases while it obscures or weakens the meaning of the whole.”
Fidelity to the Latin text so that the richness of the Latin text could be shared Clear allusions to the scriptures so that a clearer connection may be recognized between the Word of God and the liturgical texts.

13. In the liturgy the vernacular is the receptor language, while liturgical Latin is the source language. Typical Liturgical language – Latin original language Receptor Language – English

14. Liturgiam Authenticam, 20
“it is to be kept in mind from the beginning that the translation of the liturgical texts of the Roman Liturgy is not so much a work of creative innovation as it is of rendering the original texts faithfully and accurately into the vernacular language”

15. 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,

16. Liturgiam Authenticam
liturgical translations need to preserve the “dignity, beauty, and doctrinal precision” of the original text.

17. Latin: Et cum spiritu tuo.
1973
2010
And also with you.
And with your spirit.

18. “And with your spirit” This is a closer translation of the Latin, “Et cum spiritu tuo,” and it matches the response already exists in most other major languages, including Spanish, French, Italian, and German.

19. The translation we have been using is adequate, but the revised translation is richer. The purpose of this greeting is not just to say “Hello” or “Good morning.” It alerts participants that they are entering sacramental realm and reminds them of their responsibilities during this time we will spend at prayer.

20. In addition, Jesus promised that he would be with his followers until the end of the age (Matthew 28:20). In English, we use a variant of it when we say farewell. “Goodbye” comes from “God be with you”

21. Both the greeting and the reply come from the Bible
Both the greeting and the reply come from the Bible. “The Lord be with you” appears as a greeting or encouragement in Judges 6:12, Ruth 2:4, 2 Chronicles 15:2, and Luke 1:28.

22. “And with your spirit” is inspired by passages that conclude four of the New Testament epistles: 2 Timothy 4:22, Galatians 6:18, Philippians 4:23, Philemon 25. In almost every case, Paul addresses the words to the Christian community, not to one minister.

23. What it is.
In simple terms it is an ancient Greek and Roman formula of replying respectfully to a greeting. Applied to the liturgy, it is the assembly’s answer to the priest’s (or deacon’s) greeting “The Lord be with you”. Spirit here represents what is noblest in a person and it is to this that the greeting is returned.

24. It is similar to our honorific addresses, like Your Reverence, Your Excellency, Your Honor, and so on. However, it is not the same as these, because spirit is not an honorific title but the innermost possession of a person.

25. What it is not.
The word “spirit” in the response does not refer to the person of the Holy Spirit. The origin of this formula does not in any way allow us to do so. In fact, both Latin and English do not use the capital letter.

26. Neither does the word mean “priestly spirit”, because even the deacon, who does not yet possess the “priestly spirit”, receives this reply when he greets the assembly.

27. It is useful to note that the greeting itself, which assures us of the Lord’s presence in our assembly, is more important than the reply.

28. Christ’s Presence in the Liturgy
Through catechesis the faithful should be made aware of Christ’s presence in the assembly, in the proclaimed word, in the consecrated bread and wine, and in the priest that presides in the person of Christ.

29. Confiteor I confess

30. Latin: Mea culpa, mea culpa, mea maxima culpa.
1973 Translation: I have sinned through my own fault. (compressed the triple mea culpa in one) 2010 Translation: through my fault, through my fault, through my most grievous fault.

31. 1973
Confíteor Deo omnipoténti et vobis, fratres, quia peccávi nimis cogitatióne, verbo, ópere et omissióne: mea culpa, mea culpa, mea maxima culpa.
I confess to almighty God,
and to you, my brothers and sisters,
that I have sinned through
my own fault
in my thoughts and in my words,
in what I have done,
and in what I have failed to do;

32. 1973
Ídeo precor beátam Maríam semper Virginem, omnes Angelos et Sanctos, et vos, fratres, oráre pro me ad Dóminum Deum nostrum
and I ask the blessed Mary, ever virgin, all the angels and saints, and you, my brothers and sisters, to pray for me to the Lord, our God.

33. 2010
I confess to almighty God and to you, my brothers and sisters, that I have greatly sinned, in my thoughts and in my words, in what I have done and in what I have failed to do,
Confíteor Deo omnipoténti et vobis, fratres, quia peccávi nimis cogitatióne, verbo, ópere et omissióne:

34. 2010
And striking our breasts, we say:
through my fault, through my fault, through my most grievous fault.
Therefore I ask the blessed Mary ever-Virgin,
all the Angels and Saints,
and you, my brothers and sisters
to pray for me to the Lord our God.
mea culpa, mea culpa, mea maxima culpa.
Ídeo precor beátam Maríam semper Virginem,
omnes Angelos et Sanctos,
et vos, fratres,
oráre pro me ad Dóminum Deum nostrum.

35. What it is.
The admission “through my fault” restores the Latin triple mea culpa, which the 1973 translation simplified.

36. The restoration has its value in our time when the sense of sin is quickly vanishing from the consciousness of people. By publicly repeating the triple mea culpa the faithful are made aware of the pervading presence of sin in their personal lives as well as in society at large.

37. “Through my fault” is redundant, as if we could commit sin through the fault of another. There are no occasions when we can pass the guilt of our sins to other people, because sin is always a free and deliberate choice.

38. What it is not.
The grammatical analysis of the Latin sentence shows that the triple mea culpa is in the nominative case: “my fault, my fault, my most grievous fault”. It should not have been translated with the preposition “through”.

39. The triple repetition of “through my fault” should not minimize its gravity. Sometimes the frequent repetition of a word, phrase, or sentence lessens their impact, as the Latin adage puts it: repetita nauseant). In Japanese culture “thank you” may be said many times, but “I am sorry” is suspected of being insincere, if said more than once.

40. Some languages, like Italian, Ilocano, and Bicol, translate mea culpa without the preposition.

41. Gloria in excelsis Deo Glory to God in the highest

42. Glory to God in the highest, and peace to his people on earth.
Gloria
1973
2010
Glory to God in the highest, and peace to his people on earth.
Glory to God in the highest, and on earth peace to people of good will.

43. 1973
2010
Lord God, heavenly King, almighty God and Father, we worship you, we give you thanks, we praise you for your glory.
We praise you, we bless you, we adore you, we give you thanks for your great glory, Lord God, heavenly King, O God, almighty Father.

44. Lord Jesus Christ, only Son of the Father,
Lord God, Lamb of God,
Lord Jesus Christ, Only Begotten Son, Lord God, Lamb of God, Son of the Father,

45. Litany: invocation & response
you take away the sin of the world have mercy on us; you are seated at the right hand of the Father: receive our prayer.
you take away the sins of the world, have mercy on us; receive our prayer; you are seated at the right hand of the Father, have mercy on us.

46. For 1973 & 2010 it is the same
For you alone are the Holy One, you alone are the Lord, you alone are the Most High, Jesus Christ, with the Holy Spirit, in the glory of God the Father. Amen.
For you alone are the Holy One, you alone are the Lord, you alone are the Most High, Jesus Christ, with the Holy Spirit, in the glory of God the Father. Amen

47. 1973 Glória in excélsis Deo et in terra pax homínibus bonæ voluntátis.
Glory to God in the highest, and peace to his people on earth.

48. Laudámus te, benedícimus te, adorámus te, glorificámus te, grátias ágimus tibi propter magnam glóriam tuam,
Lord God, heavenly King, almighty God and Father, we worship you, we give you thanks, we praise you for your glory.

49. Lord God, heavenly King, almighty God and Father,
God the Father
Dómine Deus, Rex celéstis, Deus Pater omnípotens.
Lord God, heavenly King, almighty God and Father,

50. God the Son: Jesus Christ
Dómine Fili unigénite, Iesu Christe,
Dómine Deus, Agnus Dei, Fílius Patris,
Lord Jesus Christ, only Son of the Father, Lord God, Lamb of God,

51. Litany: invocation & response
qui tollis peccáta mundi, miserére nobis;
you take away the sin of the world: have mercy on us;

52. Litany: invocation & response
qui tollis peccáta mundi, Súscipe deprecatiónem nostram.
Compressed the double qui tollis peccata mundi and miserere nobis into one

53. Qui sedes ad déxteram Patris, miserére nobis
you are seated at the right hand of the Father: receive our prayer.

54. Quóniam tu solus Sanctus,
For you alone are the holy One,

55. tu solus Dóminus, tu solus Altíssimus, Iesu Christe, cum Santo Spíritu:
You alone are the Lord, you alone are the Most High, Jesus Christ, with the Holy Spirit,

56. Litany: invocation & response
qui tollis peccáta mundi, súscipe deprecatiónem nostram.
you take away the sins of the world, receive our prayer;

57. 2010 Glória in excélsis Deo et in terra pax homínibus bonæ voluntátis.
Glory to God in the highest, and on earth peace to people of good will.

58. Laudámus te, benedícimus te, adorámus te, glorificámus te, grátias ágimus tibi propter magnam glóriam tuam,
We praise you, we bless you, we adore you, we glorify you, we give you thanks for your great glory,

59. God the Father Dómine Deus, Rex celéstis, Deus Pater omnípotens.
Lord God, heavenly King,
O God, almighty Father.

60. God the Son: Jesus Christ
Dómine Fili unigénite, Iesu Christe,
Dómine Deus, Agnus Dei, Fílius Patris,
Lord Jesus Christ, Only Begotten Son, Lord God, Lamb of God, Son of the Father.

61. Litany: invocation & response
qui tollis peccáta mundi, miserére nobis;
you take away the sins of the world, have mercy on us;

62. Litany: invocation & response
qui tollis peccáta mundi, súscipe deprecatiónem nostram.
you take away the sins of the world, receive our prayer;

63. Litany: invocation & response
Qui sedes ad déxteram Patris,
miserére nobis.
You are seated at the right hand of the Father,
have mercy on us.

64. Quóniam tu solus Sanctus,
For you alone are the holy One,

65. tu solus Dóminus, tu solus Altíssimus, Iesu Christe, cum Santo Spíritu:
You alone are the Lord, you alone are the Most High, Jesus Christ, with the Holy Spirit,

66. in glória Dei Patris. Amen.
in the glory of God the Father. Amen.

67. Latin: et in terra pax hominibus bonae voluntatis.
1973 Translation: and peace to his people on earth.
2010 Translation: and on earth peace to people of good will.

68. In Latin, the genitive case can either be possessive or objective
In Latin, the genitive case can either be possessive or objective. Thus, homines bonae voluntatis can mean people who possess good will (possessive genitive) or people who are the object of God’s goodwill (objective genitive).

69. The Latin phrase can be translated literally choosing either the possessive or the objective case. The 2010 English version opted to use the possessive. As the phrase stands, God gives peace to people of good will.

70. Rather, it is God’s gracious gift to sinful humankind, his divine favor and initiative. In this hymn, the reference is to the goodwill or favor of God, not the good will of people. However, we can say “people of good will” only after God has favored them with his goodwill.

71. 1973
Credo in Deum, Patrem omnipotentem, Creatorem caeli et terrae. Et in Iesum Christum, Filium eius unicum, Dominum nostrum:
I believe in God, the Father almighty, Creator of heaven and earth, I believe in Jesus Christ, his only Son, our Lord,

72. 1973
qui conceptus est de Spiritu Sancto, natus ex Maria Virgine, passus sub Pontio Pilato, crucifixus, mortuus, et sepultus: descendit ad inferos;
He was conceived by the power of the Holy Spirit, and born of the Virgin Mary, he suffered under Pontius Pilate, was crucified, died and was buried; he descended to the dead;

73. 1973
tertiadie resurrexit a mortuis; ascendit ad caelos; sedet ad dexteram Dei Patris omnipotentis: inde venturus est iudicare vivos et mortuos.
on the third day he rose again; he ascended into heaven, and is seated at the right hand of God the Father almighty; he will come to judge the living and the dead.

74. 1973
Credo in Spiritum Sanctum, sanctam Ecclesiam catholicam, sanctoram communionem, remissionem peccatorum, carnis resurrectionem, vitam aeternam. Amen.
I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting. Amen.

75. 2010
Credo in Deum, Patrem omnipotentem, Creatorem caeli et terrae. Et in Iesum Christum, Filium eius unicum, Dominum nostrum:
I believe in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, his only Son, our Lord,

76. 2010
qui conceptus est de Spiritu Sancto, natus ex Maria Virgine, passus sub Pontio Pilato, crucifixus, mortuus, et sepultus: descendit ad inferos;
who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died and was buried; he descended into hell;

77. 2010
tertiadie resurrexit a mortuis; ascendit ad caelos; sedet ad dexteramDei Patris omnipotentis: inde venturus est iudicare vivos et mortuos.
on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God the Father almighty; from there he will come to judge the living and the dead.

78. 2010
Credo in Spiritum Sanctum, sanctam Ecclesiam catholicam, sanctoram communionem, Remissionem peccatorum, carnis resurrectionem, vitam aeternam. Amen.
I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting. Amen.

79. Latin: descendit ad inferos.
1973 Translation: He descended to the dead.
the cryptic “he descended to the dead”.
2010 Translation: he descended into hell.

80. Hell state of final and damnation ultimate damnation due to mortal sin

82. What it is.
The Apostles’ Creed in Latin states that Christ descendit ad inferos (not infernum). In antiquity, inferi was the lower realm of the universe and was believed to be the abode of the dead. In Christian belief it was where the just people, from the time of Adam and Eve, awaited the coming of the Savior.

83. State of waiting by our forefathers for the coming of the Risen Savior

85. In the liturgy, Holy Saturday is the day when the Church commemorates the descent of Jesus into the inferos in order to make the dead from the time of Adam and Eve ascend with him to heaven. This article of faith affirms that Jesus is the Savior of the entire humankind.

86. What it is not.
In the Apostles’ Creed the sentence “he descended into hell” does not mean that Jesus was sentenced to hell, as to a place of eternal damnation and punishment.

87. CCC 1035

88. The word “hell” here does not correspond to our contemporary understanding of hell. The next sentence “on the third day he rose again from the dead” clearly shows that the word “hell” in the Creed has a different meaning.

89. Before 1973 “hell” was used in the creed, but then it was changed to “he descended to the dead” in order to circumvent the problematic word “hell”.

90. PREFACE DIALOGUE 2010 1973 Priest: Priest: The Lord be with you.
People: 
And also with you.
Lift up your hearts.
People:
We lift them up to the Lord.
Let us give thanks to the Lord our God.
It is right to give him thanks and praise.
2010
Priest:
The Lord be with you.
People: 
And with your spirit.
Lift up your hearts.
People:
We lift them up to the Lord.
Let us give thanks to the Lord our God.
It is right and just.

91. Latin: Dignum et iustum est
Latin: Dignum et iustum est Translation: It is right to give him thanks and praise Translation: It is right and just.

92. 1973
V. Dóminus vobíscum. R. Et cum spíritu tuo. V. Sursum corda. R. Habémus ad Dóminum. V. Grátias agámus Dómino Deo nostro. R. Dignum et iustum est.
Priest: The Lord be with you.
People: And also with you.
Priest: Lift up your hearts.
People: We lift them up to the Lord.
Priest: Let us give thanks to the Lord our God.
People:  It is right to give him thanks and praise.

93. 2010
V. Dóminus vobíscum. R. Et cum spíritu tuo. V. Sursum corda. R. Habémus ad Dóminum. V. Grátias agámus Dómino Deo nostro. R. Dignum et iustum est.
Priest: The Lord be with you. People: And with your spirit. Priest: Lift up your hearts. People: We lift them up to the Lord. Priest: Let us give thanks to the Lord our God. People: It is right and just.

94. When the priest exhorts us to “give thanks to the Lord our God”, we answer with enthusiasm and fervor: “It is right and just”. It is right, because God is worthy of all thanks. The great work of our salvation, which he accomplished in Jesus Christ, infinitely exceeds our ability to give thanks.

95. It is just, because God, the Just One, shares with us his own righteousness whereby we become holy and righteous in his sight. It is therefore right and just to give thanks to the Lord our God.

96. Sanctus/ Holy Holy, holy, holy Lord, God of power and might.
1973
2010
Holy, holy, holy Lord,
God of power and might.
Heaven and earth
are full of your glory. Hosanna in the highest. Blessed is he who comes in the name of the Lord. Hosanna in the highest.
Holy, Holy, Holy Lord God of hosts. 
Heaven and earth
are full glory. Hosanna in the highest. Blessed is he who comes in the name of the Lord. Hosanna in the highest.

97. 1973
Sanctus, sanctus, sanctus Dominus Deus Sabaoth. Pleni sunt caeli et terra gloria tua. Hosanna in excelsis. Benedictus qui venit in nomine Domini.
Holy, Holy, Holy Lord God of power and might. Heaven and earth are full of your glory. Hosanna in the highest. Blessed is he who comes in the name of the Lord.

98. 2010
Sanctus, sanctus, sanctus Dominus Deus Sabaoth. Pleni sunt caeli et terra gloria tua. Hosanna in excelsis. Benedictus qui venit in nomine Domini.
Holy, Holy, Holy Lord God of hosts. Heaven and earth are full of your glory. Hosanna in the highest. Blessed is he who comes in the name of the Lord.

99. Holy, Holy, Holy Lord God of hosts.
Latin: Sanctus, Sanctus, Sanctus, Dominus Deus Sabaoth (Eucharistic Prayers for Reconciliation and for Various Needs) Latin: Sanctus, Sanctus, Sanctus Dominus Deus Sabaoth (Eucharistic Prayers I-IV) Translation: Holy, holy, holy Lord, God of power and might Translation: Holy, Holy, Holy Lord God of hosts.

100. What it is.
The new English version translates the Hebrew Sabaoth or “Lord of armies” (Is 6:13), which the Latin liturgy retains in the Sanctus: Dominus Deus Sabaoth. The 1973 translation avoids the martial nuance of the word “hosts” by the non-military, neutral phrase “God of power and might”.

101. But it fails to communicate the prophet Isaiah’s vision of Yahweh Sabaoth, the Lord of the heavenly armies.

102. The 2010 version “God of hosts” is closer to the mark
The 2010 version “God of hosts” is closer to the mark. “Hosts”, meaning an army, is archaic, but it possesses literary quality. Its meaning may not be obvious to many. “God of heavenly hosts” could be a neat solution, except that it would not pass for a literal translation.

103. Be it as it may, the phrase should be seen in the broader picture of Holy Mass in which the earthly liturgy is joined to the heavenly in the presence of an array of angels and saints.

104. And so, with all the choirs of angels in heaven
we proclaim your glory
and join in their unending hymn of praise.
And so, with Angels and Archangels, with Thrones and Dominations, and with all the hosts and Powers of heaven, we sing the hymn of your glory, as without end we acclaim:

105. What it is not.
For Catholics, the word “hosts” refers more often than not to the Eucharistic bread. Obviously and humorously, children should be advised that there is no reference in the Sanctus to the bread for Holy Mass.

106. Aim of translation
By means of words of praise and adoration that foster reverence and gratitude in the face of God’s majesty, His power, His mercy and His transcendent nature, the translations will respond to the hunger and thirst for the living God that is experienced by the people of our own time, while contributing also to the dignity and beauty of the liturgical celebration itself” (Liturgiam Authenticam Art. 25).

107. Quam oblationem tu, Deus, in omnibus, quaesumus, benedictam, adscriptam, ratam, rationabilem, acceptabilemque facere digneris: ut nobis Corpus et Sanguis fiat dilectissimi Filii tui, Domini nostri Iesu Christi.(Per Christum Dominum nostrum. Amen.)
Bless and approve our offering; make it acceptable to you, an offering in spirit and in truth. Let it become for us the body and blood of Jesus Christ, your only Son, our Lord.(Through Christ our Lord. Amen.)
Be pleased, O God, we pray, to bless, acknowledge, and approve this offering in every respect; make it spiritual and acceptable, so that it may become for us the Body and Blood of your most beloved Son, our Lord Jesus Christ.

108. Unde et memores, Domine, nos servi tui, sed et plebs tua sancta, eiusdem Christi, Filii Tui, Domini nostri, tam beatae passionis, necnon et ab inferis resurrectionis, sed et in caelos gloriosae ascensionis: offerimus praeclarae maiestati tuae de tuis donis ac datis hostiam puram, hostiam sanctam, hostiam immaculatam, Panem sanctam vitae aeternae et Calicem salutis perpetuae.
Father, we celebrate the memory of Christ, your Son. We, your people and your ministers, recall his passion, his resurrection from the dead, and his ascension into glory; and from the many gifts you have given us we offer to you, God of glory and majesty, this holy and perfect sacrifice: the bread of life and the cup of eternal salvation.
Therefore, O Lord, as we celebrate the memorial of the blessed Passion, the Resurrection from the dead, and the glorious Ascension into heaven of Christ, your Son, our Lord, we, your servants and your holy people, offer to your glorious majesty from the gifts that you have given us, this pure victim, this holy victim, this spotless victim, the holy Bread of eternal life and the Chalice of everlasting salvation.

109. Te igitur, clementissime Pater, per Iesum Christum, Filium tuum, Dominum nostrum, supplices rogamus ac petimus,uti accepta habeas et benedicas + haec dona haec munera, haec sancta sacrificia illibata,in primis, quae tibi offerimus pro Ecclesia tua sancta catholica: quam pacificare, custodire, adunare et regere digneris toto orbe terrarum: una cum famulo tuo Papa nostro N. et Antistite nostro N. et omnibus orthodoxis atque catholicae et apostolicae fidei cultoribus.
We come to you, Father, with praise and thanksgiving, through Jesus Christ your Son.Through him we ask you to accept and bless + these gifts we offer you in sacrifice.We offer them for your holy catholic Church, watch over it, Lord, and guide it; grant it peace and unity throughout the world. We offer them for N. our Pope, for N. our bishop, and for all who hold and teach the catholic faith that comes to us from the apostles.
To you, therefore, most merciful Father, we make humble prayer and petition through Jesus Christ, your Son, our Lord:that you acceptand bless + these gifts, these offerings, these holy and unblemished sacrifices,which we offer you firstly for your holy catholic Church. Be pleased to grant her peace, to guard, unite and govern her throughout the whole world, together with your servant N. our Pope and N. our Bishop,* and all those who, holding to the truth, hand on the catholic and apostolic faith.

110. Institution Narrative
1973
Take this, all of you, and eat it: this is my body
which will be given up for you.
2010
Take this, all of you, and eat of it: 
for this is my Body
which will be given up for you.

111. Take this, all of you, and drink from it: this is the cup of my blood, the blood of the new and everlasting covenant. It will be shed for you and for all so that sins may be forgiven. Do this in memory of me.
Take this, all of you, and drink from it: for this is the chalice of my Blood, the Blood of the new and eternal covenant; which will be poured out for you and for many for the forgiveness of sins. Do this in memory of me.

112. The phrase translates the Latin qui pro vobis et pro multis effundetur
The phrase translates the Latin qui pro vobis et pro multis effundetur. The Latin verb effundere can mean “pour out” or “shed”. However, the English phrase “to pour out” does not always include the condition of hurt or pain and can simply mean to empty out a vessel. It familiarly means expressing volubly and at length one’s thoughts or feelings of anger or sorrow.

113. Unlike the verb “to shed” (shed tears, shed blood), “to pour out” does not necessarily suggest sacrifice or suffering. The 1973 English translation is correct in rendering effundetur with the strong verb “to shed”.

114. One reason brought forward to justify it is that “pour out” can refer to both chalice and blood, while “shed” applies only to blood. The syntax of the Latin text, however, points to “my blood” rather than “chalice” as the subject of the relative clause: hic est enim Calix sanguinis mei novi et aeterni Testamenti, qui pro vobis et pro multis effundetur. After all, on Calvary, it was not a chalice that was poured out; it was Christ’s own blood that was shed.

115. In the context of the Last Supper of Jesus, effundere has a decidedly sacrificial undertone, which should not be passed over in catechesis. It is unfortunate that 2010 translation opted for the less specific verb “to pour out”, unmindful of its possible negative impact on the theology of Eucharistic sacrifice.

116. pro multis
for many

117. Matthew 26:27-28: “Then he took a cup, gave thanks, and gave it to them, saying: ‘Drink from it, all of you, for this is my blood of the covenant, which will be shed on behalf of many for the forgiveness of sins.’ “

118. Mark 14:24:
“He said to them, 'this is my blood of the covenant, which will be shed for many.’ “

119. The Synoptic Gospels (Mt 26,28; Mk 14,24) make specific reference to “many” (plolnv) for whom the Lord is offering the Sacrifice, and this wording has been emphasized by some biblical scholars in connection with the words of the prophet Isaiah (53, 11-12).

120. It would have been entirely possible in the Gospel texts to have said “for all” (for example, cf. Luke 12,41); instead, the formula given in the institution narrative is “for many”, and the words have been faithfully translated thus in most modern biblical versions.

121. The Roman Rite in Latin has always said pro multis and never pro omnibus in the consecration of the chalice.

122. What it is
The phrase “for many” is the literal translation of the Latin pro multis. The 2010 English translation points out that salvation is not automatic: it requires faith and acceptance on our part. It is a collaborative work in which God offers salvation and the grace to welcome it and we make the necessary effort to respond to the offer. On the other hand, the 1973 translation affirms that Christ’s salvation is universal: he died for all.

123. On October 17, 2006 Cardinal Francis Arinze, Prefect of the Congregation for Divine Worship sent a letter to the presidents of the conferences of bishops regarding the translation of pro multis. He directed them to correct the current translation “for all”, because the Latin text says “for many”. He affirmed that the phrase “for many” is the exact translation, while “for all” is not a translation but a catechetical explanation of the words Jesus pronounced over the cup.

124. What it is not
The phrase “for many” should not exclude anyone. Christ died for all and offers salvation to all. This is the underlying theology of the 1973 English version that translated pro multis as “for all”. The 1973 version is not a literal translation, but it expresses the universality of Christ’s work of redemption. On the other hand, “for many” reminds us that we must personally accept Christ’s offer of salvation.

125. In his book God Is Near Us
In his book God Is Near Us. The Eucharist at the Heart of Life (Ignatius Press 2003, pp ), the future Pope Benedict XVI, Joseph Ratzinger explains that “both formulations, ‘for all’ and ‘for many’, are found in Scripture and tradition. Each expresses one aspect of the matter: on one hand, the all-embracing salvation inherent in the death of Christ, which he suffered for all men; on the other hand, the freedom to refuse, as setting a limit to salvation”.

126. He firmly reminds those who oppose the translation “for all”: “It is a basic element of the biblical message that the Lord died for all—being jealous of salvation is not Christian”. Since neither translation can fully express at one time both the universality of salvation and the freedom of each person, “each needs correct interpretation, which sets it in the context of the Christian gospel as a whole”.

127. Thus, while “for many” is the literal translation of the Latin pro multis, “for all” is its correct theological interpretation. One does not exclude the other; rather they complement each other. “For many” and “for all” are both essential to the theology of salvation.

128. Mystery of Faith Latin: Mysterium fidei.
1973 Translation: Let us proclaim the mystery of faith.
2010 Translation: The mystery of faith.

129. Mysterium Fidei (1)
Mortem tuam annuntiamus, Domine, et tuam resurrectionem confitemur, donec venias.
We proclaim your Death, O Lord, and profess your resurrection, until you come again.

130. Mystery of Faith (1)
Sakramentario
(Msgr. Jose Abriol)
Ang kamatayan mo, Panginoon aming ipinahahayag. Ang muli mong pagkabuhay ay ipinagdiriwang hanggang sa iyong pagbabalik.
We proclaim your Death, O Lord, and profess your resurrection, until you come again.

131. (almost word for word and echoes 1 Corinthians 11:26)
Quotiescumque manducamus panem hunc et calicem bibimus, mortem tuam annuntiamus, Domine, donec venias.
When we eat this Bread and drink this Cup, we proclaim your death, O Lord, until you come again.

132. Sakramentario
(Msgr. Jose Abriol)
Tuwing tatanggapin namin itong tinapay at kalis, kamatayan mo, Panginoon, aming ipinahahayag hanggang sa iyong pagbabalik.
2010
When we eat this Bread and drink this Cup, we proclaim your death, O Lord, until you come again.

133. 2010
1973
When we eat this bread and drink this Cup, we proclaim your death, O Lord, until you come again.
When we eat this bread and drink this cup, we proclaim your death, Lord Jesus, until you come in glory.

134. based on Galatians 6: 14
1973
2010
Lord, by your cross and resurrection you have set us free. You are the Savior of the world.
Save us Savior of the world,
for by your Cross and Resurrection you have set us free.

135. Mysterium Fidei (3) Salvátor mundi, salva nos,
qui per crucem et resurrectióne m tuam liberásti nos.
Save us Savior of the world, for by your Cross and Resurrection you have set us free.

136. Sakramentario
(Msgr. Jose Abriol)
Sa pamamagitan ng iyong krus at Muling pagkabuhay, iniligtas mo kami, O Manunubos ng sanlibutan.
Save us Savior of the world, for by your Cross and Resurrection you have set us free.

137. Proper to the Philippines
Your death, O Lord, we commemorate . Amen. Your glory as a risen Savior now we celebrate. Amen. You return in glory we await. Amen.

138. Pater Noster 1970 Ecumenical Version
“Our Father in heaven,
holy be your name,
your kingdom come,
your will be done
on earth as in heaven.

139. Give us today our daily bread
Give us today our daily bread. Forgive us our sins as we forgive those who sin against us. Do not bring us to the test but deliver us from evil”.

140. What it is.
The above 1970 ecumenical text of the Lord’s Prayer was adopted by Roman Catholics in the Philippines (1976), India, Pakistan, Singapore, Hong Kong, and other English-speaking countries in Asia. In 1990 New Zealand adopted the revised ecumenical version of 1988.

141. In 1994 and again in 1997 the Congregation for Divine Worship (Prot. N
In 1994 and again in 1997 the Congregation for Divine Worship (Prot. N. 1273/94, 1994 and Prot. N. 1273/94, 1997) noted that it had not given confirmation to any episcopal conference for an alternative version of the Lord’s Prayer, since it wanted all English-speaking Catholics to have a single version.

142. Although the Congregation for Divine Worship showed partiality to the 16th century English version of the Lord’s Prayer, which is found in the Book of Common Prayer, it has not made definitive decision on the matter.

143. Other English-speaking countries like the United States, Canada, and Great Britain continue to use the 16th century translation.

144. What it is not.
We should teach and use the current form approved by the Philippine bishops with no modifications. Music compositions should be faithful to the text.

145. Furthermore, at Holy Mass we are not to use any other version, especially the one that adds the doxology “For thine is the kingdom and the power and the glory...” In the Roman Mass this doxology is the people’s response to the embolism.

146. INVITATION TO COMMUNION
1973
This is the Lamb of God who takes away the sins of the world.
Happy are those who are called to his supper.
2010
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.

147. 2010
Ecce Agnus Dei, ecce qui tollit peccáta mundi. Beáti qui ad cenam Agni vocáti sunt.
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.

148. Biblical Foundation/Reference/Basis
The next day he [John] saw Jesus coming toward him and said, “Behold, the Lamb of God, who takes away the sins of the world”” (John 1: 29)
Then the angel said to me, ‘Write this: Blessed are those who have been called to the wedding feast of the Lamb. (Revelation 19:9)

149. Latin: Domine, non sum dignus ut intres sub tectum meum: sed tantum dic verbo, et sanabitur anima mea Translation: Lord, I am not worthy to receive you, but only say the word and I shall be healed Translation: Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed.

150. Matthew 8: 8 ; see Luke 7: 6-7
1973
2010
Lord, I am not worthy to receive you,
but only say the word and I shall be healed.
Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed.

151. 1973
Dómine, non sum dignus ut intres sub tectum meum: sed tantum die verbo, et sanábitur ánima mea.
Lord, I am not worthy to receive you, but only say the word and I shall be healed.

152. 2010
Dómine, non sum dignus ut intres sub tectum meum: sed tantum die verbo, et sanábitur ánima mea.
Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed.

153. What it is.
The Latin text quotes the words of the centurion addressed to Jesus: “Lord, do not trouble yourself, for I am not worthy to have you come under my roof... But only speak/say the word, and let my servant be healed” (Matthew 8: 8 ; see Luke 7: 6-7).

154. The pagan centurion had a slave, presumably a Jew, who was close to death. The centurion begged Jesus to heal him by only saying the word. He did not ask Jesus to come to his house, because by so doing Jesus would be ritually unclean. Jews were not allowed to enter pagan homes.

155. The adapted Latin formula replaced the word “servant” (Latin puer) with “soul” (Latin anima), but kept the other pertinent parts of the centurion’s words to Jesus. Exegetically, the application to Holy Communion is rather far-fetched. In fact, Jesus did not enter the centurion’s house.

156. Abstracting from the question of keeping in the liturgy the integrity of biblical passages, what matters here is not the story of the centurion, which has no connection with Holy Communion, but his attitude toward Jesus. His humility and faith are exemplary and truly edifying and should be emulated as an attitude of those who receive Holy Communion.

157. The new English version translates the Latin text literally
The new English version translates the Latin text literally. On the other hand, the 1973 translation simplified the Latin text by removing any reference to the biblical origin of the text. It also favored the modern holistic view of human beings by substituting the word “soul” with “I”.

158. What it is not.
When we say these words, we do not focus on our material dwelling and possibly on our material poverty. Some discourage communion in the hand, arguing that some hands are dirty. But Christ does not look at our external beauty and cleanliness as gauge for giving us his body. He looks rather at our interior disposition.

159. Chief Aim of: Dynamic equivalence Formal correspondence
Dynamic equivalence tries to convey the thought or message expressed by the source language. the purpose of this approach is to identify the message contained in the original text apart from its linguistic form, which is considered a mere vesture that can be changed according to different cultural contexts.
The chief aim of literal translation or formal correspondence is fidelity to the individual words and phrases and word order of the Latin text regardless of the characteristic traits of the receptor language.

160. Aims Dynamic Equivalence Formal Correspondence
For the sake of readability and easy comprehension, it does not adhere strictly to the grammatical structure of the original text but considers rather the requirements of the receptor language.

161. The message is the doctrine and spiritual riches of the Latin text, which the liturgy intends to communicate to a particular assembly. The assembly is the addressee for whose benefit the Latin text was prepared.
In this connection, it is a literal translation that follows even the word order of the source language. This is the type of translation required by Liturgiam authenticam, which requires exact translation without omission, addition, paraphrase, or gloss.

162. To help today’s liturgical assembly grasp the meaning of what was originally communicated, the message should normally be re-expressed using the linguistic patterns proper to the receptor language.

163. The message is communicated, but not necessarily the grammatical and lexical elements of the source language.

164. After the publication of the 1973 English Missal (Sacramentary) many observations were made on it, ranging from doctrinal to linguistic and socio-cultural issues.

165. Conservatives accused ICEL of Pelagianism (human-centered theology),

166. feminists attacked its non-inclusive language,

167. and strict-to-the rule liturgists lamented over its free translation that often seemed to depart from the original Latin,

168. while some objected to the inclusion of alternative opening prayers, which are not translations but new compositions.

169. The new English translation of the Roman Missal, which adheres to the system of literal translation, may sound unfamiliar to modern English speakers. In several instances, the length of some prayers could make them difficult to read, much less proclaim. But as the Instruction Liturgiam authenticam has explained, this setback will be resolved through catechesis. Furthermore, as time goes by the clergy and faithful will get used to them and the uneasiness will hopefully disappear.

170. Several times the Congregation for Divine Worship reminded ICEL that its work was merely to translate the Latin texts, not to compose, add, or subtract anything new. ICEL argued that its mandate included alternative texts and reorganization of the Latin editio typica for pastoral use.

171. In 1976, in response to criticisms, ICEL reorganized itself to revise its translation. It was only in 1988 (and later in 1990, 1992, and 1997) that ICEL finally started producing revised texts and sending them by segments to the eleven bishops’ conferences for the next ten years. By 1997 the entire newly-translated Sacramentary was completed and approved by the eleven conferences of bishops. It was submitted to Rome for approval.

172. In 2002, on the basis of the new instruction, the Congregation for Divine Worship rejected ICEL’s translation of the Roman Missal. In the wake of the rejection, Pope John Paul II established the committee Vox Clara composed of bishops from English-speaking countries to oversee the English translation of the liturgy. The following year, Cardinal Francis Arinze, Prefect of the Congregation, decreed the reorganization of ICEL with new statutes to govern its operations and a new set of members of the Advisory Committee.

173. In 2004 the newly reorganized ICEL issued draft of the new translation of the Roman Missal in accord with Liturgiam authenticam. Because of many substantial observations on the text, like lengthy sentences not suited to proclamation and the use of archaic and unfamiliar language, the draft was revised in 2005.

174. Question of Lengthy Text
Father, all-powerful and ever-living God,
we do well always and everywhere to give you thanks
through Jesus Christ our Lord.
It is truly right and just, our duty and our salvation,
always and everywhere to give you thanks,
Lord, holy Father, almighty and eternal God,
through Christ our Lord.

175. When he humbled himself to come among us as a man, he fulfilled the plan you formed long ago and opened for us the way to salvation. Now we watch for the day, hoping that the salvation promised us will be ours when Christ our Lord will come again in his glory.
For he assumed at his first coming the lowliness of human flesh, and so fulfilled the design you formed long ago, and opened for us the way to eternal salvation, that, when he comes again in glory and majesty and all is at last made manifest, we who watch for that day may inherit the great promise in which now we dare to hope.

176. Question of Proclamation
Lord,
keep us true in the faith,
proclaiming that Christ your Son,
who is one with you in eternal glory,
became man and was born of a virgin mother.
Free us from all evil
and lead us to the joy of eternal life.
We ask this through our Lord Jesus Christ, your Son,...
Grant your people, O Lord, we pray, unshakeable strength of faith, so that all who profess that your Only Begotten Son is with you for ever in your glory and was born of the Virgin Mary in a body truly like our own may be freed from present trials and given a place in abiding gladness. Through our Lord Jesus Christ, your Son,...