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New Roman Missal Information Links
September 25, 2011
OF THE ROMAN MISSAL 3rd Edition!
We are privileged to have Rev. G. Dennis Gill, Archdiocesan Director of the Office for Devine Worship speaking here at St. Genevieve on Monday, September 26th at 7PM in the Church. Fr. Gill will be here to talk about the updated Mass translations found in the Roman Missal, 3rd Edition. Fr. Gill is an excellent speaker and an expert on liturgy. Everyone should consider attending this most informative presentation.
BUT THE SAME MASS
The replacement of our current, relatively terse “not worthy to receive you” with “I am not worthy that you should enter under my roof” is a significant change. The new line comes directly from the Gospels, particularly Matthew 8:8, in which the faith-filled centurion begs Jesus to heal his paralyzed servant: “Lord, I am not worthy to have you enter under my roof; only say the word and my servant will be healed.” It is therefore a Biblical text that conveys humanity’s unworthiness on account of sin, and our need for sincere humility before receiving the Holy Eucharist. Indeed, when Jesus encounters the centurion’s humility, he says, “ Amen, I say to you, in no one in Israel have I found such faith” (Mt 8:10).
We are therefore to make our bodies into fitting homes for God’s grace to dwell within our souls. The Eucharist is true food that provides spiritual nourishment, which is why we will refer more specifically to “my soul” in the last line.
New translation: Priest: 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.
All: Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed.
September 11, 2011
OF THE ROMAN MISSAL
Fr. Dennis Gill, Director of the Office for Divine Worship for the Archdiocese will be here at St. Genevieve Church on Monday, September 26, 2011 at 7pm to talk about the new translation of the Roman Missal which goes into effect on the 1st Sunday of Advent. Everyone is encouraged to attend this informative presentation.
September 4, 2011
BUT THE SAME MASS
New translation:
Your response will echo other places in the Mass.
August 21, 2011
BUT THE SAME MASS
As part of the new Mass translation, after the consecration, rather than saying, “Let us proclaim the mystery of faith, “ the Priest will simply announce, “The mystery of faith.” In response, the people shall make one of the 3 revised acclamations. All three are rooted in Scripture. Option A, and option B are derived from I Corinthians 11:26 – “For as often as you eat this bread and drink the cup, you proclaim the death of the Lord until he comes.” And Christ’s title in option C is found in John 4:42, when the woman who met Jesus at the well is told by her fellow Samaritans, “we know that this is truly the savior of the world.”
The acclamation that we will not be using will be “Christ has died, Christ is risen, Christ will come again.” This line, although powerful, is not found in the Latin. In addition, unlike the other acclamations, it does not directly address Christ made present in the Blessed Sacrament, nor does it speak of our relationship with Him.
New translations:
Priest: The mystery of faith
People:
B. When we eat this Bread and Drink this Cup, we proclaim your death, O Lord, until you come again.
C. Save us, Savior of the world, for by your Cross and Resurrection, you have set us free.
August 7, 2011
BUT THE SAME MASS
At the conclusion of the Preface comes the Sanctus, which in Latin means “Holy.” The Sanctus, like the Gloria, is intended to be sung – in fact, many different settings of the Latin text exist even in Gregorian chant.
The only textual difference from our current version is that “God of power and might” becomes “God of Hosts.” The word “hosts” refers to a great gathering or multitude, and speak here of God’s command over the heavenly host of angelic armies.
The reference has a Biblical foundation in Isaiah 6:1-3, where the prophet writes, “ I saw the Lord seated on a high and lofty throne… Seraphim were stationed above.. ‘Holy, holy, holy is the Lord of hosts!’ they cried one to the other. ‘All the earth is filled with his glory!’”
The Sanctus reminds us that all creatures on “heaven and earth” owe thanksgiving to God (“Eucharist” actually means “thanksgiving”). And because we truly believe that the Angels are also present and worshiping with us as we celebrate the Holy Eucharist, then every fiber of our being is made to reflect the utmost reverence. Therefore, immediately after the Sanctus, we kneel. Kneeling is a sign of respect and humility that is distinctly human and bodily – it is something that even the angels, being pure spirit, cannot do.
New translations:
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. Hosanna in the highest.
July 31, 2011
BUT THE SAME MASS
The Eucharistic Prayer itself begins with the Preface dialogue. The first change is another instance of “And with your spirit.” This is the third time the exchange appears during the Mass and it is a particularly profound moment. The Priest, by the spirit given him at ordination, is about to act in the person of Christ to consecrate the bread and wine into the Holy Eucharist.
The second change lies in the phrase, “It is right and just.” This is a simple rendering of the Latin, “Dignum et iustum est,” emphasizing the fact that is fitting and appropriate, or fair (“just”), to “give thanks to the Lord our God,” because He is both our Creator and Redeemer.
This dialogue is followed by the Preface, a more lengthy prayer that can vary depending on the liturgical occasion. Most Prefaces in the new translation expand upon the words of the preceding dialogue by beginning, “It is truly right and just, our duty and our salvation, always and everywhere to give you thanks.”
New translations:
Priest: The Lord be with you.
Priest: Lift up your hearts.
Priest: Let us give thanks to the Lord our God.
July 24, 2011
BUT THE SAME MASS
The next change is from “seen and unseen” to “visible and invisible.” The Latin “visbilium” and invisbilium” convey a more specific demarcation between the bodily and the spiritual realms. For instance, a child playing hide-and-seek may be unseen yet is still considered visible, whereas one’s guardian angel is indeed invisible by nature.
The new creed translation also recovers Christ’s title, “Only Begotten Son” (Fili Unigenite”), which we see in the revised Gloria. To say the Son is “born of the Father before all ages” is a profound theological truth, for the Son is not “born” in the human sense of beginning one’s life, but eternally proceeds from the Father while being always fully God. Therefore, we profess that Jesus Christ is “begotten, not made.”
Following this comes a major wording change: from “one in being” to “consubstantial with the Father.” “Consubstantial” (“consubstantialem” is the Latin text) is an unusual work that will require some catechesis, but it is a crucial early theological term, asserting that the Son is of the “same substance” with the Father – meaning He equally shares the Father’s divinity as a Person of the Holy Trinity.
Although it carries the same basic meaning as “one in being,” the more precise use of “consubstantial” is an acknowledgement of how the Greek equivalent of the word was so important for safeguarding orthodoxy in the early Church.
There is another important change in the middle of the Creed: “and by the Holy Spirit was incarnate of the Virgin Mary, and became man.” The current wording of “born of the Virgin Mary, and became man” can easily be misinterpreted to mean that Christ did not actually become man until the time He was born. Of course, the reality is that the Son of God took on human nature from the moment of His conception in the Blessed Virgin Mary’s womb, at the Annunciation. By using the term, “incarnate,” the new translation leaves no ambiguity.
Of the remaining minor changes in the new Creed translation is “I look forward to the resurrection of the dead,” by which one expresses a sincere desire, rather than simply “looking for” the resurrection. The Latin “expecto” conveys a sense of anxious waiting and expectation”!
I believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son, who with the Father and the Son is adored and glorified, who has spoken through the prophets.
I believe in one holy, catholic and apostolic Church. I confess one baptism for the forgiveness of sins and I look forward to the resurrection of the dead and the life of the word to come. Amen
July 3, 2011
BUT THE SAME MASS
One of the more noticeable changes in the people’s parts of the Mass is the response to the greeting “The Lord be with you.” The Latin response, et cum spiritu tuo, is rendered literally in English “and with your spirit.” Liturgiam authenticam calls for the faithful rendering of expressions that belong to the heritage of the ancient Church, and cites et cum spiritu tuo as an example. Most modern languages have translated this phrase literally, so the English text now more closely parallels other vernacular translations.
June 19, 2011
BUT THE SAME MASS
In the new English translation of the Roman Missal, some parts of the Mass will change very little, some not at all (e.g. the Agnus Dei). Other parts, like the Nicene Creed and the Gloria, contain many and substantial changes. The new English text of the Gloria follows the Latin very closely.
Glory to God in the highest, and on earth peace to people of good will.
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.
Lord Jesus Christ, Only Begotten Son, Lord God, Lamb of God, Son of the Father, you take away the sins of the world, have mercy on us; you take away the sins of the world, receive our prayer;
You are seated at the right hand of the Father, have mercy on us.
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.
June 12, 2011
BUT THE SAME MASS
There are many ways in which you can prepare for the changes in the Mass:
PENITENTIAL ACT
(OR FORM B)
May 15, 2011
BUT THE SAME MASS
The implementation of this new edition of the Roman Missal provides a life giving opportunity for Latin-Rite Catholics in the English-speaking world. Not only are we about to enter into a revitalizing new chapter in our liturgical history, but we are also being presented with a unique opportunity to reinvigorate and recommit ourselves to participating with Christ in the celebration of his paschal mystery in the liturgical life of the Church.
April 3, 2011
BUT THE SAME MASS HOW CAN I PREPARE FOR THE CHANGE?
There are many ways in which you can prepare for the changes in the Mass:
March 27, 2011
BUT THE SAME MASS WHY DOES THE CHURCH
In its Liturgy, the Church always attempts to follow the “norm of the holy Fathers.” This effort “requires not only the preservation of what our immediate forebears have handed on to us, but also an understanding and a more profound pondering of the Church’s entire past…this broader view allows us to see how the Holy Spirit endows the People of God with a marvelous fidelity in preserving the unalterable deposit of faith, even though there is a very great variety of prayers and rites” (General Instruction of the Roman Missal, no. 9)
The Liturgy must, therefore, always celebrate and make present the Paschal Sacrifice of Christ – his saving Passion, death, Resurrection, and Ascension. However over time, it may become necessary to make certain changes, such as adding prayers for recently canonized saints and adding texts that reflect the needs that the People of God wish to bring to God in prayer. The Third edition of the Roman Missal makes such additions and provides a fresh translation of the Latin texts of the existing content of the Missal.
March 20, 2011
BUT THE SAME MASS
The English text of the Third Edition of the Roman Missal, (the ritual book containing the prayers and instructions for the celebration of the Mass), has been approved by the Vatican’s Congregation for Divine Worship and the Discipline of the Sacraments. The United States Conference of Catholic Bishop has determined that the first use of the new text of the new Roman Missal will be on the First Sunday of Advent, November 27, 2011.
The implementation of this new edition of the Roman Missal provides a life giving opportunity for Latin-Rite Catholics in the English speaking world. Not only are we about to enter into a revitalizing new chapter in our liturgical history, but we are also being presented with a unique opportunity to reinvigorate and recommit ourselves to participating with Christ in the celebration of his paschal mystery in the liturgical life of the Church.
February 20, 2011
BUT THE SAME MASS
The English text of the Third Edition of the Roman Missal, (the ritual book containing the prayers and instructions for the celebration of the Mass), has been approved by the Vatican’s Congregation for Divine Worship and the Discipline of the Sacraments. The United States Conference of Catholic Bishop has determined that the first use of the new text of the new Roman Missal will be on the First Sunday of Advent, November 27, 2011.
The preface begins with the greeting between the priest and the people; but in response to, “the Lord be with you,”: we will now say, “And with your spirit.” Most language groups, like Spanish, already use this response, which might help build a deeper sense of unity in multicultural parishes.
This dialogue is used whenever an ordained minister is about to do something significant in the Mass – begin the liturgy, proclaim the Gospel, pray the Eucharistic Prayer, bless and dismiss the assembly. The priest prays that God’s spirit be with us to do what we are called to do: celebrate the liturgy. In response, we acknowledge that this person has been ordained to lead us in sacramental worship, praying that the particular spiritual gift given to him at ordination would enable him to fulfill his vocation in the Church.
In response to “Let us give thanks to the Lord our God,” we will now respond, “It is right and just.” This reminds us that it is not only good to give thanks to God but that it is our baptismal duty as well. In addition to being more inclusive, this phrase will lead directly into the next part of the preface, which will now begin, “It is truly right and just…”
The only change in the Sanctus (Holy, Holy) is in the opening line, which will now more accurately reflect the ancient prayer of the Church, based on Isaiah 6:3, by referring to “Lord God of hosts” (as in “Silent Night” and the angelic beings which surround God, not communion hosts.)
January 30, 2011
BUT THE SAME MASS
The English text of the Third Edition of the Roman Missal, (the ritual book containing the prayers and instructions for the celebration of the Mass), has been approved by the Vatican’s Congregation for Divine Worship and the Discipline of the Sacraments. The United States Conference of Catholic Bishop has determined that the first use of the new text of the new Roman Missal will be on the First Sunday of Advent, November 27, 2011.
The implementation of this new edition of the Roman Missal provides a life giving opportunity for Latin-Rite Catholics in the English speaking world. Not only are we about to enter into a revitalizing new chapter in our liturgical history, but we are also being presented with a unique opportunity to reinvigorate and recommit ourselves to participating with Christ in the celebration of his paschal mystery in the liturgical life of the Church.
January 16, 2011
Why does the Church change the Liturgy?
In its Liturgy, the Church always attempts to follow the “norm of the Holy Fathers.” This effort “requires not only the preservation of what our immediate forebears have handed on to us, but also an understanding and more profound pondering of the Church’s entire past… this broader view allows us to see how the Holy Spirit endows the People of God with a marvelous fidelity in preserving the unalterable deposit of faith, even though there is a very great variety of prayers and rites.”
The liturgy must, therefore, always celebrate and make present the Paschal Sacrifice of Christ- his saving Passion, death, Resurrection, and Ascension. However, over time, it may become necessary to make certain changes, such as adding prayers for recently canonized saints and adding texts that reflect the needs that the People of God wish to bring to God in prayer. The third edition of the Roman Missal makes such additions and provides a fresh translation of the Latin texts of the existing content of the Missal.
December 26, 2010
The Sunday Eucharist
The primary way in which we celebrate the Lord’s Day is with our participation in the Sunday Eucharist. What better way to celebrate the Resurrection of the Lord than by celebration of the memorial of his Passion, death, and Resurrection?
This celebration is not a solitary, private event. Instead, we come together as a People of God, the Church, to worship with one heart and one voice. The Catechism of the Catholic Church (CCC) teaches that “participation in the communal celebration of the Sunday Eucharist is a testimony of belonging and of being faithful to Christ and to His Church (CCC, no 2182).
When members of our Church community are absent from this gathering, they are missed. No member of the faithful should be absent fro the Sunday Eucharist without a serious reason. The Liturgy should be the first thing on Sunday’s schedule, not the last. We should arrive on time, prepared in mind and heart to fully participate in the Mass. Those who cannot attend because of illness or the need to care for infants or the sick deserve our prayers and special attention.
Often people will suggest that going to Sunday Mass is not necessary. After all, they can pray at home just as well. Private prayer, though essential to the spiritual life, can never replace the celebration of the Eucharistic Liturgy and reception of Holy Communion.
In some communities, the lack of priests makes it impossible to celebrate the Eucharist each Sunday. In such instances, the bishop may make provision for these parish communities to gather and celebrate the Liturgy of the Word or the Liturgy of the Hours. These Sunday celebrations in the absence of a priest may or may not include the reception of Holy Communion. Still, these celebrations allow the People of God to gather and keep holy the Lord’s Day.
We will have regular articles in the bulletin on this topic until next November 27th. If you want to find out more go to www.stgensparish.com and follow the link to the Archdiocese of Philadelphia and go into Evangelization and then Worship follow the link to Roman Missal catechesis.
November 28, 2010
The new method of translation also seeks to highlight the important Scriptural references in our liturgical prayers. When we are invited to the Lord’s table to receive the Eucharist, instead of saying “Lord, I am not worthy to receive you..” we will instead say “Lord, I am not worthy that your should come under my roof..” This points up the origin of the prayer: the words of the faithful centurion in the Gospel of Luke, chapter 7.
The new translation also seeks to better capture the noble, dignified character of our liturgical prayer. In a world so full of words, many of them profane or meaningless, these new texts will help us recognize the beauty and dignity of what we say and do at Mass.
We will have regular articles in the bulletin on this topic until next November 27th. If you want to find out more go to www.stgensparish.com and follow the link to the Archdiocese of Philadelphia and go into Evangelization and then Worship follow the link to Roman Missal catechesis.
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