Changes in the Mass are coming Nov. 26-27

With the First Sunday of Advent, Nov. 26-27, the Catholic Church in the English-speaking world will begin changes in the Mass that have been the subject of many newspaper articles and teaching programs throughout the Diocese of Pittsburgh. (See the special supplement inside this issue of the Pittsburgh Catholic.)

The new changes mark the continuing evolution of the eucharistic liturgy that began in the earliest days of the church.

The most recent changes -- which more closely reflect "Liturgiam Authenticam" ("The Authentic Liturgy"), the Congregation for Divine Worship and the Sacraments' 2001 document on liturgical translations -- are unlikely to be the last, liturgists agree.

From Aramaic to Greek to Latin to vernacular language after the Second Vatican Council, the Mass has evolved for 2,000 years in an effort to help worshippers appreciate the mystery that is God.

The Roman Missal is the liturgical book containing the texts, readings and prayers recited in the celebration of the Mass. The main reason for changing the book is that, in 2000, Pope John Paul II thought that as the new millennium began it would be a good time to have a new Roman Missal, and the whole world has been working to translate the Roman Missal into the local language, said Father James Gretz, director of the diocesan Department for Worship.

"You could say the entire Mass has been retranslated," Father Gretz said about how the changes in the Roman Missal will affect the priest celebrating Mass.

"Some of it, however, has always been authentic to the Latin original, and so there is no change. Other parts have not been, and that's where we see the change. Many of those changes involve the texts that the priest uses.

"There are some minor changes in how Mass is to be celebrated. In other words, there are many changes for the priests and a few for the congregation. For many of us priests, the texts are a part of us, they are memorized. There will need to be some serious study and lots of looking in the book until the texts become familiar."

Father Gretz and others have been presenting workshops for clergy and laity to prepare everyone for the changes. The spring and summer featured six-hour sessions for priests on facets of the new Roman Missal.

"The purpose of the workshop was two-fold," Father Gretz said. "The first was about fraternity. The second was to talk about that which is central to the life of a priest, celebrating the Mass."

There were a total of 16 workshops for more than 300 priests.

In October, Father Richard Hilgartner, executive director of the Secretariat for Divine Worship at the U.S. Conference of Catholic Bishops, gave a presentation on the changes at the Fall Clergy Convocation at SS. John and Paul Parish in Franklin Park/Marshall Township.

Father Hilgartner had visited Pittsburgh in June to talk about the new translation at the Catholic Media Convention, sponsored by the Pittsburgh Catholic and the Catholic Press Association.

In addition to the sessions for priests, from last winter to the present there have been workshops in the diocese for lay ecclesial ministers -- pastoral associates, school principals, catechetical administrators, youth ministers and business managers, he said. Father Gretz also spoke to deacons, music ministers, middle school and high school religion teachers.

Many parishes have conducted their own workshops to ready people to use the new wording.

Setting the tone for the teaching sessions in the diocese has been the Diocesan Liturgical Commission, made up of clergy and lay people who are intimately involved in liturgical planning.

"There is a great need for liturgical catechesis in the church today," Father Gretz said. "When the new texts come into use neither priest nor people will be able to participate at Mass by rote. It will truly take, as the Second Vatican Council said in the liturgy document, 'full, active, conscious participation' by all."

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PART OF MASS                NEW TEXT FOR PEOPLE

Greeting              Priest: The Lord be with you.
                             People: (1) And with your spirit.

Penitential Act (Form A)  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, 
                                               (2) through my fault, through my fault, 
                                               through my most grievous fault;
                                               therefore I ask blessed Mary ever-Virgin,
                                               all the Angels and Saints,
                                               and you, my brothers and sisters,
                                               to pray for me to the Lord our God.

Penitential Act (Form B) Priest: Have mercy on us, O Lord.
                                              People: (3) For we have sinned against you. 
                                              Priest: Show us, O Lord, your mercy. 
                                              People: And grant us your salvation.

Gloria                                    Glory to God in the highest,
                                               and on earth peace to people of good will. 
                                               We praise you, we bless you,
                                               (4) 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.

Dialogue at the Gospel  Deacon (or Priest): A reading from the Holy Gospel according to N.
                                            People: Glory to you, O Lord.

Nicene Creed        (5) I believe in one God,
                                  the Father almighty,
                                  maker of heaven and earth,
                                  of all things visible and invisible.
                                  I believe in one Lord Jesus Christ, the
                                  Only Begotten Son of God, born of 
                                  the Father before all ages. God from 
                                  God, Light from Light, true God from 
                                  true God, begotten, not made,
                                  (6) consubstantial with the Father; 
                                  through him all things were made. For 
                                  us men and for our salvation he 
                                  came down from heaven,
                                  and by the Holy Spirit
                                  (7) was incarnate of the Virgin Mary, 
                                  and became man.
                                  For our sake
                                  he was crucified under Pontius Pilate, he 
                                  suffered death and was buried, and 
                                  rose again on the third day
                                  in accordance with the Scriptures.
                                  He ascended into heaven and is seated at 
                                  the right hand of the Father.
                                  He will come again in glory
                                  to judge the living and the dead and 
                                  his kingdom will have no end.
                                  (8) 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 world to come. Amen.

Invitation to Prayer    May the Lord accept the sacrifice 
                                        at your hands
                                        for the praise and glory of his name, 
                                        for our good
                                        and the good of all his holy Church.

Preface Dialogue 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: (9) It is right and just.

Preface Acclamation (10) 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.

Mystery of Faith Priest: The mystery of faith.

                                People:

                                       A - (11) We proclaim your Death, O Lord, and profess your Resurrection until you come again.

                                       or B - When we eat this Bread and drink this Cup, we proclaim your death, O Lord, until you come again.

                                      or C - Save us, Savior of the world, for by your Cross and Resurrection, you have set us free.

Sign of Peace Priest: The peace of the Lord be with you always.

                           People: And with your spirit.

Invitation to Communion Priest: (12) 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 (13) that you should enter under my roof, but only say the word and my soul shall be healed.

Concluding Rites Priest: The Lord be with you.

                                 People: And with your spirit.

Footnotes

(1): This new response will carry throughout Mass – here, at the Gospel, Preface Dialogue, Invitation to the Sign of Peace, and in the Blessing at the end of Mass.  While an exact translation of the Latin, and found in the writings of St. Paul, it is a reminder of the Spirit present in the priest through his ordination.

(2): Why do we repeat this three times? First, it is a direct translation of the Latin. Second, in terms of numerology, three is a complete series. Thirdly, in Hebrew there is no superlative, so you repeat to show emphasis. Finally, in our own great sorrow, we stammer to ask another for forgiveness. So too with our God.

(3): While a new translation, not many priests have used Form B in the past.  So, there will be learning by all.

(4): The section beginning “We praise you…” is another direct translation of the Latin. This very long sentence is another “stammer” (that is, a rapid repetition of the same concept from our excitement at the majesty of our God), as we attempt to express our praise and glory of God.

(5): Why the change to “I believe?” One reason is the direct translation of the Latin. Another reason is that we profess our faith personally. In the baptismal promises, for instance, it is done in the singular (e.g., responding “I do” to the questions).

(6): While “consubstantial” is not a part of our regular language, it is a Catholic term. We speak of the direct relationship of the Father and the Son: “In the Father and with the Father, the Son is one and the same God” (CCC, #262).

(7): Like “consubstantial” the word “incarnate” is not part of our regular language. It does help us realize the great mystery of the Word of God being enfleshed, even from the moment of His conception. Jesus’ birth has a significance beyond that of any other human birth.

(8): In 2008, approval was given to the Order of Mass. The original translation had the first “I believe” and the other three usages of “I believe” were the word “And.” The English-speaking conferences of bishops asked for the change to “I believe” to make the profession of faith not seem like one long run-on sentence. That change was accepted by the Vatican and approved in 2010.

(9): While a direct translation of the Latin, this seemingly half a thought is continued by the priest at the start of the preface where he prays, “It is truly right and just, our duty and our salvation, always and everywhere to give you thanks.”

(10): The word “hosts” is about the “heavenly host,” those gathered around God’s Throne. Many of the prefaces will conclude by naming some of the choirs of angels. It should be a joy for us to share in their song of God’s praise.

(11): A direct translation of the Latin text for the priest. However, the people will notice that the “Christ has died” acclamation has been removed. While it is not found in the original Latin, you will notice that the other three acclamations are directed TO Christ, to reflect some aspect of His death and resurrection. For this reason that acclamation was removed.

(12): This invitation to Communion refers to two different Scriptural passages. The first of John the Baptist pointing to Jesus as the Lamb of God (i.e., John 1:29). The second, from the Book of Revelation (19:9).

(13): This is a reference to the story of Jesus and the Centurion (e.g., Luke 7:2-10), who realizes the power of the Lord’s words to bring healing to his suffering servant. It further reminds us of the dignity of our bodies as a “temple” under the “roof” of which the Lord comes to us.

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Based upon Roman Missal Formational Materials provided by the Secretariat for the Liturgy of the United States Conference of Catholic Bishops, 2010 

 

1. What is the Roman Missal?

            A simple definition for a “missal” would be the liturgical book containing the texts, the readings and the prayers recited in the celebration of Mass. The first complete organization of Mass texts did not exist until the 15th century. The first true missal came to be in 1570 in the city of Rome and was thus called the “Roman Missal.” As the name suggests, it is the liturgical book of the Roman Catholic ritual church, which is different than the Ruthenian or Ukrainian Byzantine Catholic ritual churches, of which there are many in western Pennsylvania.

            Presently, the book used by the priest at Mass is known as the Sacramentary. We will begin to call it the Roman Missal due to the fact that, in Latin, the book is known as the Missale Romanum—“Roman Missal” in translation. It will contain the “presidential prayers” — opening prayer, prayer over the gifts, prayer after Communion — for all the liturgical seasons and saints on the calendar; the Order of Mass; the prefaces for Mass — the prayer between the preface dialogue (The Lord be with you … Lift up your hearts …) and the “Sanctus” or “Holy, Holy”; the Eucharistic prayers; and various other things: votive Masses (like that of the Sacred Heart); commons (optional presidential prayers for the celebration of the saints); chants for parts of the Mass; sample prayers of the faithful, to name a few of the additional items.

Pope John Paul II announced the third edition of the Missale Romanum (the Latin text of the Roman Missal) during the Jubilee Year in 2000. This new edition included many new texts requiring translation. In addition, the experience of the years after the Second Vatican Council gave rise to a desire for more formal and literal translations of the original Latin texts. This new translation will employ the best of what we have learned about translation and liturgical language in two generations of celebrating the Liturgy in the vernacular. It will provide an opportunity to reflect ever more deeply on the Eucharistic celebration that lies at the heart of the Church’s life.

1. Who is responsible for the work of translation?

The process of translating liturgical texts from the original Latin is a complex task done by several groups. The International Commission on English in the Liturgy (ICEL) prepares English translations of liturgical texts on behalf of the conferences of bishops of English-speaking countries. The United States Conference of Catholic Bishops (USCCB) and the other member conferences receive draft translations of each text and have the opportunity to offer comments and suggestions to ICEL. Then ICEL proposes a second draft, which each conference approves and submits to the Vatican for final approval. Each conference reserves the right to amend or modify a particular text.

At the Vatican, the Congregation for Divine Worship and the Discipline of the Sacraments examines the translated texts, offers authoritative approval (recognitio) of the texts, and grants permission for their use. Currently the Congregation is aided by the recommendations of Vox Clara, a special committee of bishops and consultants from English-speaking countries. The translation and review process is guided by the guidelines in Liturgiam Authenticam, issued in 2001, an instruction from the Congregation that outlines the principles and rules for liturgical translation. In 2007, the Congregation also issued specific rules for translation in English.

1. When will the changes occur?

            The implementation of English translation of the Third Edition of Roman Missal is set to take place the First Sunday of Advent, November 27, 2011. However, in order that the congregation may become familiar with the prayers that are sung, the bishops of the United States approved the gradual introduction of the musical settings of the people’s parts of the Mass from the new Roman Missal starting in September. Primarily, this affects the Gloria, the Holy, Holy, Holy, and the “Mystery of Faith” (currently known as the Memorial Acclamation). Effective September 1, 2011, Bishop Zubik has granted permission to allow parishes to learn and use these parts of the new translation when they are SUNG. If these parts are recited, the current texts from the Second Edition of the Roman Missal are to be used.

1. What is new or different about the revised translation?

The style of the translation of the third edition is different. In accord with the rules for translation established by the Holy See, the revised translation follows the style of the original Latin texts more closely, including concrete images, repetition, parallelisms, and rhythm. The English used in the Mass texts is more formal and dignified in style. Where possible, the texts follow the language of Scripture and include many poetic images.

In addition, the third edition contains prayers for the celebration of recently canonized saints, additional prefaces for the Eucharistic Prayers, additional Masses and prayers for various needs and intentions, and some updated and revised rubrics (or instructions) for the celebration of the Mass.

1. What will the new Missal mean in my parish?

In the months before the revised translation is implemented, the parish will have to replace liturgical books and participation aids. Priests will practice proclaiming the new texts. The music ministers and the people will learn new musical settings for the parts of the Mass (such as the Gloria and the Sanctus). Catechists and teachers will help parishioners learn the new prayers. Parishes may also use this opportunity to undertake a thorough reexamination of their liturgical practices.

1. How will the changes affect the priest celebrating Mass?

            The changes for the priests are incredibly substantial. All of the parts of the Roman Missal have new translations. So, some parts are similar; others are completely different. There will be much for priests to understand and become comfortable with regarding the new texts.

1. If my parish likes the old translation better, can we continue using that one?

No parish may continue to use the current translation after November 27, 2011. Parishes will need to use the period before the mandatory use date to help parishioners renew their love for the Sacred Liturgy, to understand the changes, and to develop an appreciation for the revised translation.

1. Do these changes mean that the old translation was not valid and orthodox?

The current translation was approved by the conferences of bishops and confirmed by the Holy See. Until the new text becomes effective, the current translation remains the valid ordinary form of the Liturgy in the Roman Rite. The revised translation attempts to introduce a more elevated style of language and to retain many poetic texts and scriptural allusions. The current translation fostered the faith of two generations of Catholics and retains a valid place in church history.

1. What opportunities does the new Missal offer the Church?

Implementing the new Missal will give the Church an opportunity to take a fresh look at its liturgical practice and to renew its celebration of the Sacred Liturgy, which is the “source and summit” of Christian life (Second Vatican Council, Dogmatic Constitution on the Church [Lumen Gentium], no. 11). The faithful, encountering the Liturgy anew in the new text, can deepen their sharing in Christ’s sacrifice, offering their lives to the Father as they worship “in Spirit and truth” (John 4:23).

Excerpts from Vatican Council II: The Conciliar and Post Conciliar Documents edited by Austin Flannery, OP, copyright © 1975, Costello Publishing Company, Inc., Northport, NY, are used with permission of the publisher, all rights reserved. No part of these excerpts may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—electronic, mechanical, photocopying, recording, or otherwise—without express written permission of Costello Publishing Company.

Embracing Change in the Liturgy

For many people, change does not come easy. Change requires us to stop doing things a certain way in order to do something else. Many people find comfort in familiar routines and known ways of acting. Change interrupts those familiar routines. But change is also an opportunity to stop and reflect on what we are doing and to come to a better understanding of God, who does not change.

Based upon Roman Missal Formational Materials provided by the Secretariat for the Liturgy of the United States Conference of Catholic Bishops, 2010 

1. What is the Roman Missal?

            A simple definition for a “missal” would be the liturgical book containing the texts, the readings and the prayers recited in the celebration of Mass. The first complete organization of Mass texts did not exist until the 15th century. The first true missal came to be in 1570 in the city of Rome and was thus called the “Roman Missal.” As the name suggests, it is the liturgical book of the Roman Catholic ritual church, which is different than the Ruthenian or Ukrainian Byzantine Catholic ritual churches, of which there are many in western Pennsylvania.

            Presently, the book used by the priest at Mass is known as the Sacramentary. We will begin to call it the Roman Missal due to the fact that, in Latin, the book is known as the Missale Romanum—“Roman Missal” in translation. It will contain the “presidential prayers” — opening prayer, prayer over the gifts, prayer after Communion — for all the liturgical seasons and saints on the calendar; the Order of Mass; the prefaces for Mass — the prayer between the preface dialogue (The Lord be with you … Lift up your hearts …) and the “Sanctus” or “Holy, Holy”; the Eucharistic prayers; and various other things: votive Masses (like that of the Sacred Heart); commons (optional presidential prayers for the celebration of the saints); chants for parts of the Mass; sample prayers of the faithful, to name a few of the additional items.

Pope John Paul II announced the third edition of the Missale Romanum (the Latin text of the Roman Missal) during the Jubilee Year in 2000. This new edition included many new texts requiring translation. In addition, the experience of the years after the Second Vatican Council gave rise to a desire for more formal and literal translations of the original Latin texts. This new translation will employ the best of what we have learned about translation and liturgical language in two generations of celebrating the Liturgy in the vernacular. It will provide an opportunity to reflect ever more deeply on the Eucharistic celebration that lies at the heart of the Church’s life.

1. Who is responsible for the work of translation?

The process of translating liturgical texts from the original Latin is a complex task done by several groups. The International Commission on English in the Liturgy (ICEL) prepares English translations of liturgical texts on behalf of the conferences of bishops of English-speaking countries. The United States Conference of Catholic Bishops (USCCB) and the other member conferences receive draft translations of each text and have the opportunity to offer comments and suggestions to ICEL. Then ICEL proposes a second draft, which each conference approves and submits to the Vatican for final approval. Each conference reserves the right to amend or modify a particular text.

At the Vatican, the Congregation for Divine Worship and the Discipline of the Sacraments examines the translated texts, offers authoritative approval (recognitio) of the texts, and grants permission for their use. Currently the Congregation is aided by the recommendations of Vox Clara, a special committee of bishops and consultants from English-speaking countries. The translation and review process is guided by the guidelines in Liturgiam Authenticam, issued in 2001, an instruction from the Congregation that outlines the principles and rules for liturgical translation. In 2007, the Congregation also issued specific rules for translation in English.

1. When will the changes occur?

            The implementation of English translation of the Third Edition of Roman Missal is set to take place the First Sunday of Advent, November 27, 2011. However, in order that the congregation may become familiar with the prayers that are sung, the bishops of the United States approved the gradual introduction of the musical settings of the people’s parts of the Mass from the new Roman Missal starting in September. Primarily, this affects the Gloria, the Holy, Holy, Holy, and the “Mystery of Faith” (currently known as the Memorial Acclamation). Effective September 1, 2011, Bishop Zubik has granted permission to allow parishes to learn and use these parts of the new translation when they are SUNG. If these parts are recited, the current texts from the Second Edition of the Roman Missal are to be used.

1. What is new or different about the revised translation?

The style of the translation of the third edition is different. In accord with the rules for translation established by the Holy See, the revised translation follows the style of the original Latin texts more closely, including concrete images, repetition, parallelisms, and rhythm. The English used in the Mass texts is more formal and dignified in style. Where possible, the texts follow the language of Scripture and include many poetic images.

In addition, the third edition contains prayers for the celebration of recently canonized saints, additional prefaces for the Eucharistic Prayers, additional Masses and prayers for various needs and intentions, and some updated and revised rubrics (or instructions) for the celebration of the Mass.

1. What will the new Missal mean in my parish?

In the months before the revised translation is implemented, the parish will have to replace liturgical books and participation aids. Priests will practice proclaiming the new texts. The music ministers and the people will learn new musical settings for the parts of the Mass (such as the Gloria and the Sanctus). Catechists and teachers will help parishioners learn the new prayers. Parishes may also use this opportunity to undertake a thorough reexamination of their liturgical practices.

1. How will the changes affect the priest celebrating Mass?

            The changes for the priests are incredibly substantial. All of the parts of the Roman Missal have new translations. So, some parts are similar; others are completely different. There will be much for priests to understand and become comfortable with regarding the new texts.

1. If my parish likes the old translation better, can we continue using that one?

No parish may continue to use the current translation after November 27, 2011. Parishes will need to use the period before the mandatory use date to help parishioners renew their love for the Sacred Liturgy, to understand the changes, and to develop an appreciation for the revised translation.

1. Do these changes mean that the old translation was not valid and orthodox?

The current translation was approved by the conferences of bishops and confirmed by the Holy See. Until the new text becomes effective, the current translation remains the valid ordinary form of the Liturgy in the Roman Rite. The revised translation attempts to introduce a more elevated style of language and to retain many poetic texts and scriptural allusions. The current translation fostered the faith of two generations of Catholics and retains a valid place in church history.

1. What opportunities does the new Missal offer the Church?

Implementing the new Missal will give the Church an opportunity to take a fresh look at its liturgical practice and to renew its celebration of the Sacred Liturgy, which is the “source and summit” of Christian life (Second Vatican Council, Dogmatic Constitution on the Church [Lumen Gentium], no. 11). The faithful, encountering the Liturgy anew in the new text, can deepen their sharing in Christ’s sacrifice, offering their lives to the Father as they worship “in Spirit and truth” (John 4:23).

Excerpts from Vatican Council II: The Conciliar and Post Conciliar Documents edited by Austin Flannery, OP, copyright © 1975, Costello Publishing Company, Inc., Northport, NY, are used with permission of the publisher, all rights reserved. No part of these excerpts may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—electronic, mechanical, photocopying, recording, or otherwise—without express written permission of Costello Publishing Company.

 

Based upon Roman Missal Formational Materials provided by the Secretariat for the Liturgy of the United States Conference of Catholic Bishops, 2010