Transcript Document

Setting the Context
for the
Roman Missal, third typical edition:
  
Challenges and Promises
Adapted from work by D. Todd Williamson, Archdiocese of Chicago,
for the Diocese of Springfield in Illinois. Used with permission.
January 2011
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I. What have you heard in regard to the
Roman Missal, third typical edition?
II. Characteristics of the
Roman Missal, third typical edition
III. Promises of the
Constitution of the Sacred Liturgy
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I. What have you heard in regard to the
Roman Missal, third typical edition?
____________________________________
• We’re getting a new Mass
•We’re getting all new prayers
•We’re going backwards
•Why now…with everything going on
in the Church these days?
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What have you heard…?
• We’re getting a new Mass….
 The Mass is NOT changing
 THAT was done in 1969
after the call for renewal of the Liturgy
during the Second Vatican Council
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Constitution on the Sacred Liturgy:
50. The Order of Mass is to be revised in a way
that will bring out more clearly
the intrinsic nature and purpose of its several parts,
as also the connection between them,
and will more readily achieve the devout,
active participation of the faithful.
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Constitution on the Sacred Liturgy, no. 50 – continued
For this purpose the rites are to be simplified,
due care being taken to preserve their substance;
elements that, with the passage of time,
came to be duplicated or were added
with but little advantage are now to be discarded;
other elements that have suffered injury
through accident of history are now,
as may seem useful or necessary, to be restored
to the vigor they had in the traditions of the Fathers.
-- Emphasis added
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What have you heard…?
• We’re getting all new prayers…
Roman Missal, first typical edition
 Promulgated in Latin in 1969
 The collection of prayers and rubrics
as revised under the
Constitution on the Sacred Liturgy
and promulgated by Paul VI
 Published in English in 1970
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Roman Missal, first typical edition
emended
 Promulgated in Latin in 1971
 Published completely in English in 1975
 Still the FIRST edition but more complete
than the first edition:
 Included rubrics updated since 1969
 Reflected parts of the renewal since the
First Edition, e.g. suppression of the
sub-deacon
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Roman Missal, second typical edition
 Promulgated in Latin in 1975
 Published completely in English in 1985
 Revisions made to the Second Edition in 1985
 To reflect the new Code of Canon Law
promulgated in 1983
 To include Eucharistic Prayers for Masses
with Children and for Reconciliation
 But – it was not a new edition
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Roman Missal, third typical edition
 Announced for and promulgated in Latin
in 2000
 Produced in Latin in 2002
 To Commemorate the New Millennium
 In order to add prayers and texts
for Saints that had been canonized since
the last edition of the Roman Missal
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It is a THIRD edition...
 of the same Missal promulgated
after the Second Vatican Council
 of the same Missal first promulgated in 1969
 of the same Missal that was the fruit
of the renewal of the Council
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So the prayers aren’t new…
…then WHY do they sound so different?
 CONCILIUM, Instruction Comme le prévoit,
on the translation of liturgical texts
for celebrations with a congregation,
25 January 1969
 Translation according to the principle
of Dynamic Equivalence
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My name is…
 Je m’appelle…
 Me llamo…
 Mi denomino…
 Ich rufe mich an…
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Comme le prévoit:
7. Thus, in the case of liturgical communication,
it is necessary to take into account
not only the message to be conveyed,
but also the speaker, the audience, and the style.
Translations, therefore, must be faithful
to the art of communication in all its various aspects,
but especially in regard to the message itself,
in regard to the audience for which it is intended,
and in regard to the manner of expression.
-- Emphasis added
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THUS….
Et cum spiritu tuo.
…is translated…
And also with you.
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The Art of Translation is an organic, developing
art. Already, early in the life of the renewed
Liturgy, methods of translating are evolving.
Do you remember:
 “This is the Word of the Lord.”
 Latin of that text: Verbum Domini.
 Literally: “Word of the Lord.”
 Changed in 1992 to
“The word of the Lord.”
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So the prayers aren’t new…
…then WHY do they sound so different?
 CONGREGATION FOR DIVINE WORSHIP
AND THE DISCIPLINE OF THE SACRAMENTS,
Instruction Liturgiam authenticam, on the
use of vernacular languages in the
publication of the books of the Roman
Liturgy, 7 May 2001
 Translation according to the principle
of Formal Equivalence
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Liturgiam authenticam:
20. While it is permissible to arrange
the wording, the syntax and the style in such a
way as to prepare a flowing vernacular text
suitable to the rhythm of popular prayer,
the original text, insofar as possible, must be
translated integrally and in the most exact
manner, without omissions or additions
in terms of their content, and without
paraphrases or glosses.
-- Emphasis added
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THUS….
Et cum spiritu tuo.
…is translated…
And with your spirit.
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___________________________
An aside – Grace before Meals:
 Complete this prayer out loud:
Bless us, O Lord….
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 Using Dynamic Equivalence
Let us pray.
Gracious God,
you give us everything that is good.
Bless X us and bless this food.
We ask this through Christ our Lord.
Amen.
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 Using Formal Equivalence
Let us pray.
Bless X us, O Lord, and these thy gifts
which we are about to receive from
thy bounty.
Through Christ our Lord.
Amen.
__________________________________________________
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What have you heard…?
• We’re going backwards…
 The Second Vatican Council initiated
a process of renewal – this is one
moment in that renewal.
 A Third Edition is evidence that we
not find ourselves again with a
Missal like that of 1575 that
“never” changed.
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Going backwards?
 Language in not as exclusive:
 “Father” not used as often
 “Pray, brethren (brothers and
sisters)…” in the text, instead of in
a footnote
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Going backwards?
 Participation of the faithful is still
a major aspect of the translation
– no responses or acclamations
have been “cut”.
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What have you heard…?
• Why now…with everything going on in
the Church these days?
 Ongoing work of the renewal of the
Liturgy
 1963: Constitution on the Sacred Liturgy
 1965: Interim Rite / Order of Mass
 1969: First Edition of the Roman Missal
promulgated in Latin
 1969: Comme le prévoit
 1970: Order of Mass in English
 1974: Full English translation
confirmed by Rome
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• Why now…
1975: Second Edition of the Roman Missal
issued in Latin
1985: Second Edition issued in English
Fall, 1987: ICEL begins a more thorough
revision of the English translation of the
Second Edition of the Roman Missal
1996: USCCB approves a completely new
translation of the Second Edition
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• Why now…
 2000 – 2011
 2000: Third Edition of the Roman Missal
promulgated in Latin
 2001: Liturgiam authenticam
 Work begins on translating the Latin texts into
English
 November 2009: USCCB approves the
final English translation
 30 April 2010: Rome issues the recognitio –
approval – of the English translation of
the Third Edition of the Roman Missal
 27 November 2011: mandatory
implementation in the Dioceses of the
United States of America
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II. Characteristics of the
Roman Missal, third typical edition
_______________________________________________________________________________________________
 New translation highlights the Scriptural references of
the Latin text of the Mass:
 Behold the Lamb of God,
behold him who takes away the sins of the world.
Blessed are those called to the supper of the Lamb.
 Lord, I am not worthy
that you should enter under my roof,
but only say the word,
and my soul shall be healed.
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Characteristics…
 The style of the prayers and texts are much
more elevated, more formal
 Follows more closely the Latin style
 “In humble prayer we ask you, almighty
God: command that these gifts be borne
by the hands of your holy Angel to your
altar on high in the sight of your divine
majesty…. ” – Eucharistic Prayer I
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Characteristics…
The vocabulary of the English mirrors that
of the Latin
 Consubstantial – Consubstantialis
 Incarnate – Incarnatus
 Much like “Amen”, “Alleluia”, and
“Hosanna”
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Characteristics…
 The syntax, cadence, and poetry of the Latin
is more obvious
 “…We praise you
we bless you
we adore you
we glorify you
we give you thanks for your great glory
Lord God, heavenly King
O God, Almighty Father….”
Glory to God
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Characteristics…
 The new translation maintains a sense of
unity among all the major languages of
the world
 And with your spirit.
 Et avec votre esprite.
 Y con tu espíritu.
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III. Promises of the
Constitution of the Sacred Liturgy
_____________________________________________________________________________________
An opportunity for a deeper, richer understanding of and appreciation for
the Liturgy of the Church
JOHN PAUL II, Apostolic Letter Vicesimus quintus annus, on the 25th
anniversary of the promulgation of the Conciliar Constitution Sacrosanctum
Concilium on the sacred liturgy, 4 December 1988
23. The time has come to renew that spirit which inspired the
Church at the moment when the Constitution Sacrosanctum
Concilium was prepared, discussed, voted upon and
promulgated, and when the first steps were taken to apply it.
The seed was sown; it has know[n] the rigors of winter, but the
seed has sprouted, and become a tree. It is a matter of the
organic growth of a tree becoming ever stronger the deeper it
sinks its roots into the soil of tradition.
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Vicesimus quintus annus, no. 23 – continued
I wish to recall what I said at the Congress of
Liturgical Commissions in 1984: in the work of
liturgical renewal, desired by the Council, it is
necessary to keep in mind ‘with great balance the part
of God and the part of man, the hierarchy and the
faithful, tradition and progress, the law and
adaptation, the individual and the community, silence
and choral praise. Thus the Liturgy on earth will fuse
with that of heaven where . . . it will form one choir .
. . to praise with one voice the Father through Jesus
Christ’.
-- Emphasis added
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About participation:
Constitution on the Sacred Liturgy:
14. The Church earnestly desires that all the
faithful be led to that full, conscious, and active
participation in liturgical celebrations called for by
the very nature of the liturgy. Such participation by
the Christian people as "a chosen race, a royal
priesthood, a holy nation, God’s own people” (1 Pt
2:9; see 2:4-5), is their right and duty by reason of
their baptism.
-- Emphasis added
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Constitution on the Sacred Liturgy, no. 14 – continued
In the reform and promotion of the liturgy,
this full and active participation by all the people is
the aim to be considered before all else. For it is the
primary and indispensable source from which the
faithful are to derive the true Christian spirit and
therefore pastors must zealously strive in all their
pastoral work to achieve such participation by means
of the necessary instruction….
-- Emphasis added
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About change:
Constitution on the Sacred Liturgy:
CHAPTER II – THE MOST SACRED MYSTERY OF THE EUCHARIST
47.
At the Last Supper, on the night when he was betrayed,
our Savior instituted the eucharistic sacrifice of his body and
blood. He did this in order to perpetuate the sacrifice of the
cross throughout the centuries until he should come again and
in this way to entrust to his beloved Bride, the Church, a
memorial of his death and resurrection: a sacrament of love, a
sign of unity, a bond of charity, a paschal banquet “in which
Christ is eaten, the heart is filled with grace, and a pledge of
future glory is given to us.”
-- Emphasis added
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Constitution on the Sacred Liturgy – continued
48.
The Church, therefore, earnestly desires that Christ's
faithful, when present at this mystery of faith, should not be
there as strangers or silent spectators; on the contrary, through
a good understanding of the rites and prayers they should take
part in the sacred service conscious of what they are doing,
with devotion and full involvement. They should be instructed
by God's word and be nourished at the table of the Lord's
body; they should give thanks to God; by offering the
immaculate Victim, not only through the hands of the priest,
but also with him, they should learn also to offer themselves as
well; through Christ the Mediator, they should be formed day
by day into an ever more perfect unity with God and with each
other, so that finally God may be all in all.
-- Emphasis added
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Steve Erspamer, Clip Art for Year C, no. 47
© 1994, Archdiocese of Chicago.
All rights reserved. Reprinted with permission.
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Diocese of Springfield in Illinois
Office for Worship and the Catechumenate
PO Box 3187, Springfield IL 62708-3187
(217) 698-8500
www.dio.org/worship
Funded by the generous contributions to the Annual Catholic Services
Appeal for the Diocese of Springfield in Illinois.
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