THE NEW TRANSLATION
OF THE ROMAN MISSAL
Click FAQ for Frequently Asked Questions
Reception of Holy Communion at Mass
Ten Questions on the Roman Missal Third Edition
This week: Social Dimension
Some
changes in the Roman Missal draw
attention to the social dimensions of our worship.
INTRODUCTION
Through
the eucharistic celebration, God draws us into communion with himself and with
others, forming and transforming us to live as the Body of Christ in the
world. A number of changes in the new Roman Missal can help us to better
understand the social nature of the eucharistic celebration. A few of these
changes are described below.
“THE COMMUNION OF THE HOLY SPIRIT”
In
the new Roman Missal, among the options for the presider’s greeting
is: “The grace of our Lord Jesus Christ, and the love of God, and the
communion of the Holy Spirit be with you all.” This greeting emphasizes “communion,”
or “union with.” The greeting reminds us that as members of the Body of
Christ, we are called to real and deep union with one another.
“AND WITH YOUR SPIRIT”
In
the new Roman Missal, we respond to the presider’s greeting with:
“And with your spirit.” This response repeats St. Paul’s greeting to the
early Christian communities (Gal 6:18; Phil 4:23; 2 Tm 4:22) and reminds us of
our connection to the tradition of the Church across the centuries. “And with
your spirit” is an affirmation by the community of the priest who presides
over the eucharistic celebration. In other words, the community acknowledges
that the priest has received the gift of the Spirit in ordination to lead them
in the sacraments.
“THROUGH MY FAULT”
The
prayers of the Penitential Rite now emphasize having “greatly” sinned and
include a repetition of acknowledging that this sin has occurred “through my
fault.” The change challenges us to acknowledge the impacts of our choices not
only on ourselves and our own relationship with God, but also on others. In
Scripture, acknowledgment of the magnitude of humanity’s sin is paired with
the even greater mercy and forgiveness of God. We are called to turn once again
to God’s mercy so that our relationships with God, self, and others can be
healed and systems and structures that oppress those who are poor and vulnerable
can be reformed.
“PEACE TO PEOPLE OF GOOD WILL”
At
the Gloria, we will now sing, “Glory to God in the highest, and on earth peace
to people of good will.” The phrase “people of good will” acknowledges our
desire for peace for all in the human family who work for peace and good. It
also reminds us that conforming our will to God’s will can enable love,
justice, and peace to be present in our lives and in the world.
“I BELIEVE”
In
proclaiming “I believe” (instead of “we believe”) in the revised Nicene
Creed, we recall the original liturgical purpose of the Creed as part of the
baptismal formula. This change provides an opportunity to reflect on the meaning
of our Baptism, including our membership in the Body of Christ and our
profession of common values, beliefs, and vision. In Baptism, we are also made
participants in Christ’s life and mission for the renewal of the world to
love, justice, and peace.
Another
important change in the Creed is that instead of saying Christ is “one in
being” with the Father, we will say that he is “consubstantial.” This term
is rich in meaning, reminding us that Christ is of one “substance” with the
Father. This also implies that Jesus is “co-substantial” with us in his
human nature. Jesus is both with the Father and with us. Christians today
are called to imitate Christ in being concerned about both the spiritual and the
earthly. We strive for communion with the Father, but we also imitate Jesus’
human work of feeding the multitudes, healing the sick, and caring for the poor.
In doing this work, we turn to Christ, whose divine nature can help perfect our
all-too-human strivings.
“MY SACRIFICE AND YOURS”
During
the rite of the Preparation of the Gifts at the altar, the priest will now say,
“Pray, brethren, that my sacrifice and yours may be acceptable . . . ” This
change recalls the eucharistic celebrations of the early Christian communities,
in which each person brought small pieces of bread to place on the altar—their
own contributions to the sacrifice. The new language reminds us that we bring
our very selves to the altar along with our donations, bread, and wine. We
place our intentions on the gifts and we offer our hearts. The change in wording
reminds us that the entire community is actively participating in the
sacrifice on the altar.
“EAT OF IT . . . DRINK FROM IT”
During
the Eucharistic Prayer, the priest will say “eat of it” and “drink from
it” (instead of “eat it” and “drink it”). The “of” indicates that
those who partake of the Body and Blood of Christ will take one share of it,
leaving the rest for others. The Body and Blood are to be shared among
everyone, not hoarded by only a few. In this way, our eucharistic celebration
recalls the multiplication of the loaves (Jn 6), in which five loaves and two
fish feed all when shared by the entire community.
“THE CHALICE OF MY BLOOD”
At
the words of institution, the priest will now say, “Take this, all of you, and
drink from it, for this is the chalice of my Blood,” with the word
“chalice” replacing “cup.” The word “chalice” reminds us that we are
sharing in Christ’s sacrifice as a community. The Latin word for “cup”
refers to an individual drinking cup. On the other hand, “chalice” describes
a communal drinking cup. A chalice normally had two handles, making it easier to
pass in a group setting. When “chalice” appears in Scripture, it often
alludes to communal sharing. In the Gospels, Jesus proclaims that whoever
shares a cup of water with the “little ones” will be rewarded (Mt 10:42). At
the Last Supper, the Apostles drink from the same cup. St. Paul refers to a
single cup of blessing in which we all share (1 Cor 10:16). In the Latin version
of these quotes, the word is always calix, which means “chalice.”
“GO IN PEACE, GLORIFYING THE LORD BY YOUR LIFE”
In
the new Roman Missal, there are four formulas that can be used for
dismissal, all of which call to mind Jesus’ command in Matthew 28:19 to
“go, therefore, and make disciples” and in Luke 10:37 to “go and do
likewise”:
• “Go forth, the Mass is ended.” We are not simply
told to “go,” but to “go forth.” We have been given a direction and a
job to do, and now we must do it.
•
“Go and announce the Gospel of the Lord.” This formula reminds us of
the prophetic nature of our ministry.
•
“Go in peace, glorifying the Lord by your life.” The celebration of
the Eucharist does not end when we leave the church; we must carry out our
eucharistic mission in daily life.
• “Go in peace.” We are called to go and do Christ’s work on earth. In doing so, we can look forward to the eternal peace of Christ.
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THE
RECEPTION OF HOLY COMMUNION AT MASS
The Church understands the Communion Procession, in fact every procession in liturgy, as a sign of the pilgrim Church, the body of those who believe in Christ, on their way to the Heavenly Jerusalem. All our lives we who believe in Christ are moving in time toward that moment when we will be taken by death from this world and enter into the joy of the Lord in the eternal Kingdom he has prepared for us. The liturgical assembly of the baptized that comes together for the celebration of the Eucharist is a witness to, a manifestation of, the pilgrim Church.
When we move in procession, particularly the procession to receive the body and blood of Christ in Communion, we are a sign, a symbol of that pilgrim Church 'on the way.' For some, however, the experience of the Communion Procession is far more prosaic, analogous perhaps to standing on line in the supermarket or at the motor vehicle bureau. A perception such as this is a dreadfully inaccurate and impoverished understanding of what is a significant religious action.
The Communion Procession is an action of the Body of Christ. At Christ's invitation, extended by the priest acting in Christ's person: Happy are they who are called to his supper, the members of the community move forward to share in the sacred meal, to receive the body and blood of Christ which is the sign and the source of their unity. In fact, each time we move forward together to receive the body and blood of the Lord, we join the countless ranks of all the baptized who have gone before us, our loved ones, the canonized and uncanonized saints down through the ages, who at their time in history formed a part of this mighty stream of believers.
This action by Christ's body, the Church assembled for the Eucharist, is manifested and supported by the Communion Hymn, a hymn in praise of Christ sung by the united voices of those who believe in him and share his life. The General Instruction of the Roman Missal takes this hymn very seriously, mandating that it should begin at the Communion of the priest and extend until the last person has received Communion.
For some, however, the singing of this hymn is perceived as an intrusion on their own prayer, their private thanksgiving after Communion. In fact, however, this hymn is prayer, the corporate thanksgiving prayer of the members of Christ's Body, united with one another. Over and over again the prayers of the liturgy and the norms of the General Instruction emphasize this fundamental concept of the unity of the baptized, stressing that when we come together to participate in the Eucharistic celebration we come, not as individuals, but as united members of Christ's body. In each of the Eucharistic Prayers, though the petition is worded in slightly different ways, God is asked to send his Holy Spirit to make us one body, one spirit in Christ; the General Instruction admonishes the faithful that they should become one body, whether by hearing the word of God, or joining in prayers and singing ... (GIRM, no. 96) it describes one of the purposes of the opening song of the Mass as to ... intensify the unity of those who have been gathered and says of the Communion Chant that its function is to express outwardly the communicants’ union in spirit by means of the unity of their voices, ... and to highlight the communitarian nature of the procession to receive Communion.
It is difficult for some of us to embrace this emphasis on Mass as the action of a community rather than an individual act of my own faith and piety, but it is important that we make every effort to do so. Christ himself at the Last Supper pleaded with his Father: Holy Father, keep those you have given me true to your name, so that they may be one like us ... Father may they be one in us, as you are in me and I am in you ... Jn. 17: 11; 21. Baptism has joined us to Christ and to one another as the vine and its branches. The life of Christ, the Holy Spirit, animates each of us individually, and all of us corporately and guides us together in our efforts to become one in Christ.
Finally, the fact that the Communion Procession is a profoundly religious action tells us something about the way in which we should participate in this procession. We are the Body of Christ, moving forward to receive the Christ who makes us one with himself and with one another. Our procession should move with dignity; our bearing should be that of those who know they have been redeemed by Christ and are coming to receive their God!
The new edition of the General Instruction asks the Conference of Bishops in each country to determine the posture to be used for the reception of Communion and the act of reverence to be made by each person as he or she receives Communion. The Conference of Bishops of the United States has determined that in this country Communion will be received standing and that a bow will be the act of reverence made by those receiving. These norms may require some adjustment on the part of those who have been used to other practices, however the significance of unity in posture and gesture as a symbol of our unity as members of the one body of Christ should be the governing factor in our own actions.
Those who receive Communion may receive either in the hand or on the tongue, and the decision should be that of the individual receiving, not of the person distributing Communion. If Communion is received in the hand, the hands should first of all be clean. If one is right handed the left hand should rest upon the right. The host will then be laid in the palm of the left hand and then taken by the right hand to the mouth. If one is left-handed this is reversed.
It is not appropriate to reach out with the fingers and take the host from the person distributing. The person distributing Communion says audibly to each person approaching, 'The Body of Christ'. This formula should not be altered, as it is a proclamation which calls for a response of faith on the part of the one who receives. The communicant should audibly respond 'Amen,' indicating by that response his or her belief that this small wafer of bread, the wine in this chalice are in reality the body and blood of Christ the Lord.
When one receives from the chalice, the same proclamation is made by the person distributing Communion and the Communicant again responds 'Amen.' It should be noted that it is never permissible for a person to dip the host he or she has received into the chalice. If, for some reason, the communicant is not able or willing to drink from the cup then that person should receive only under the form of bread.
It seems appropriate to conclude this reflection on the Communion Procession and the reception of Communion with a quotation from the Catechism of the Catholic Church:
In Baptism we have been called to form but one body. The Eucharist fulfills this call: 'The cup of blessing which we bless, is it not a participation in the blood of Christ? The bread which we break, is it not a participation in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread (1 Cor 10:16, 17):
If you are the body and members of Christ, then it is your sacrament that is placed on the table of the Lord; it is your sacrament that you receive. To that which you are you respond 'Amen' ('yes,' it is true!') and by responding to it you assent to it. For you hear the words, 'the Body of Christ and respond 'Amen.' Be then a member of the Body of Christ that your Amen may be true. (St. Augustine) 'CCC n.1396)
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Praying with Body, Mind, and Voice
In the celebration of Mass we raise our hearts and minds to God. We are creatures of body as well as spirit, so our prayer is not confined to our minds and hearts. It is expressed by our bodies as well. When our bodies are engaged in our prayer, we pray with our whole person. Using our entire being in prayer helps us to pray with greater attentiveness. During Mass we assume different postures—standing, kneeling, sitting—and we are also invited to make a variety of gestures. These postures and gestures are not merely ceremonial. They have profound meaning and, when done with understanding, can enhance our participation in the Mass.
STANDING
Standing is a sign of respect and honor, so we stand as the celebrant who
represents Christ enters and leaves the assembly. From the earliest days of the
Church, this posture has been understood as the stance of those who have risen
with Christ and seek the things that are above. When we stand for prayer,
we assume our full stature before God, not in pride but in humble gratitude for
the marvelous things God has done in creating and redeeming each one of us. By
Baptism we have been given a share in the life of God, and the posture of
standing is an acknowledgment of this wonderful gift. We stand for the
proclamation of the Gospel, which recounts the words and deeds of the Lord. The
bishops of the United States have chosen standing as the posture to be observed
for the reception of Communion.
KNEELING
In the early Church, kneeling signified penance. So thoroughly was kneeling
identified with penance that the early Christians were forbidden to kneel on
Sundays and during the Easter season, when the prevailing spirit of the Liturgy
was one of joy and thanksgiving. In the Middle Ages kneeling came to signify
homage, and more recently this posture has come to signify adoration, especially
before the presence of Christ in the Eucharist. It is for this reason that the
bishops of this country have chosen the posture of kneeling for the entire
Eucharistic Prayer.
SITTING Sitting is the posture of listening and meditation, so the congregation sits for the pre-Gospel readings and the homily and may also sit for the period of meditation following Communion. All should strive to assume a seated posture during the Mass that is attentive rather than merely at rest.
PROCESSIONS
Every procession in the Liturgy is a sign of the pilgrim Church, the body of
those who believe in Christ, on their way to the Heavenly Jerusalem. The Mass
begins with the procession of the priest and ministers to the altar. The Book of
the Gospels is carried in procession to the ambo. The gifts of bread and wine
are brought forward to the altar. Members of the assembly come forward in
procession—eagerly, attentively, and devoutly—to receive Holy Communion. We
who believe in Christ are moving in time toward that moment when we will leave
this world and enter into the joy of the Lord in the eternal Kingdom he has
prepared for us.
MAKING THE SIGN OF THE CROSS
We begin and end Mass by marking ourselves with the Sign of the Cross.
Because it was by his death on the Cross that Christ redeemed humankind, we
trace the Sign of the Cross on our foreheads, lips, and hearts at the beginning
of the Gospel, praying that the Word of God may be always in our minds, on our
lips, and in our hearts. The cross reminds us in a physical way of the Paschal
Mystery we celebrate: the death and Resurrection of our Savior Jesus
Christ.
BOWING Bowing signifies reverence, respect, and gratitude. In the Creed we bow at the words that commemorate the Incarnation. We also bow as a sign of reverence before we receive Communion. The priest and other ministers bow to the altar, a symbol of Christ, when entering or leaving the sanctuary. As a sign of respect and reverence even in our speech, we bow our heads at the name of Jesus, at the mention of the Three Persons of the Trinity, at the name of the Blessed Virgin Mary, and at the name of the saint whose particular feast or memorial is being observed (see GIRM, no. 275).
GENUFLECTING
As a sign of adoration, we genuflect by bringing our right knee to the
floor. Many people also make the Sign of the Cross as they bend their knee.
Traditionally, Catholics genuflect on entering and leaving church if the Blessed
Sacrament is present in the sanctuary of the Church. The priest and deacon
genuflect to the tabernacle on entering and leaving the sanctuary. The priest
also genuflects in adoration after he shows the Body and Blood of Christ to the
people after the consecration and again before inviting the people to Holy
Communion.
ORANS
The priest frequently uses this ancient prayer posture, extending his hands
to his sides, slightly elevated. Orans means “praying.” Early Christian art
frequently depicts the saints and others standing in this posture, offering
their prayers and surrendering themselves, with hands uplifted to the Lord, in a
gesture that echoes Christ’s outstretched arms as he offered himself on the
Cross.
PROSTRATING
In this rarely used posture, an individual lies full-length on the floor,
face to the ground. A posture of deep humility, it signifies our willingness to
share in Christ’s death so as to share in his Resurrection (see Rom 6). It is
used at the beginning of the Celebration of the Lord’s Passion on Good Friday
and also during the Litany of the Saints in the Rite of Ordination, when those
to be ordained deacons, priests, and bishops prostrate themselves in humble
prayer and submission to Christ.
SINGING
“By its very nature song has both an individual and a communal dimension.
Thus, it is no wonder that singing together in church expresses so well the
sacramental presence of God to his people” (United States Conference of
Catholic Bishops, Sing to the Lord, no. 2). As we raise our voices as one in the
prayers, dialogues, and chants of the Mass, most especially in the Eucharistic
Prayer, as well as the other hymns and songs, we each lend our individual voices
to the great hymn of praise and thanksgiving to the Triune God.
PRAYING IN UNISON
In the Mass, the worshiping assembly prays in one voice, speaking or singing
together the words of the prayers. By saying the same words at the same time, we
act as what we truly are—one Body united in Christ through the Sacrament of
Baptism. we give unambiguous witness that we are indeed the Body of Christ,
united in body, mind, and voice.
BEING SILENT
“Silence in the Liturgy allows the community to reflect on what it has
heard and experienced, and to open its heart to the mystery celebrated” (Sing
to the Lord, no. 118). We gather in silence, taking time to separate ourselves
from the concerns of the world and enter into the sacred action. We reflect on
the readings in silence. We may take time for silent reflection and prayer after
Holy Communion. These times of silence are not merely times when nothing
happens; rather, they are opportunities for us to enter more deeply in what God
is doing in the Mass, and, like Mary, to keep “all these things, reflecting
on them” in our hearts (Lk 2:19).
CONCLUSION
The Church sees in these common postures and gestures both a symbol of the
unity of those who have come together to worship and also a means of fostering
that unity. We are not free to change these postures to suit our own individual
piety, for the Church makes it clear that our unity of posture and gesture is an
expression of our participation in the one Body formed by the baptized with
Christ, our head. When we stand, kneel, sit, bow, and sign ourselves in common
action, we give unambiguous witness that we are indeed the Body of Christ,
united in body, mind, and voice.
REFERENCE
United States Conference of Catholic Bishops (USCCB). Sing to the Lord: Music in
Divine Worship. Pastoral Liturgy Series 4. Washington, DC: USCCB, 2007.
Scripture texts used in this work are taken from the New American Bible,
copyright © 1991, 1986, and 1970 by the Confraternity of Christian Doctrine,
Washington, DC 20017 and are used by permission of the copyright owner. All
rights reserved.
Copyright © 2010, United States Conference of Catholic Bishops, Washington,
D.C. Gratis permission is hereby granted to reproduce these materials for
nonprofit educational use, when accompanied by the following acknowledgment:
“Copyright © 2010 United States Conference of Catholic Bishops, Washington,
D.C. Used with permission. All rights reserved.”
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Ten Questions on the Roman Missal, Third Edition
1. Why is there a need for a new translation?
Pope John Paul II issued 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.
2. Who is doing the work of translation?
The process of translating liturgical texts from the original Latin is a highly consultative work 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 a ratio outlining the specific rules for translation in English.
3. What’s 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.
4. What is the timeline for the approval and implementation of the Missal?
After the Latin Missale Romanum was published in 2002, ICEL began its work of preparing a draft English translation of the text. ICEL presented the first section— the Order of Mass, which contains the fixed prayers of the Mass, including the people’s parts—to the Englishspeaking conferences of bishops in 2004. The USCCB approved the final version in 2006, and the Holy See confirmed this section in June 2008. The remaining sections were approved between 2007 and 2009. The USCCB completed its approval of the Missal in November 2009. The Holy See granted the final approval of the text in the spring of 2010. Cardinal Francis George, OMI, president of the USCCB, announced that parishes may begin using the revised translation on November 27, 2011.
5. Can we start using the texts approved by the bishops immediately?
The translation of the Missale Romanum could not be used in the celebration of the Mass until the complete text was confirmed by the Holy See. Now that the translation has received the recognitio, the USCCB has established the first day on which the new translation may be used. Use of the revised text requires preparation and catechesis for both priests and the faithful. When the time comes to use the texts in the celebration of the Mass, priests will be properly trained, the faithful will have an understanding and appreciation of what is being prayed, and musical settings for the liturgical texts will be readily available.
6. What will the process of implementation look like?
Now that the recognitio has been granted, final preparation and publication of the Missal will commence. Catechesis on the new translation and on the Liturgy itself will become even more important. Training for priests, music ministers, and other liturgical leaders (liturgy committees and liturgical commissions), as well as formation for all Catholics, will help to ensure the successful implementation of the new text.
7. What will the new Missal mean in my parish?
In the months before the revised translation is implemented, parishes will have to do many things. The parish will have to replace liturgical books and participation aids. Priests will practice proclaiming the new texts and will prepare homilies helping the faithful to understand the new translation and to deepen their appreciation for the Liturgy. 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.
8. If my parish likes the old translation better, can we continue using that one?
Now that the Holy See has granted the recognitio to the revised translation, the USCCB has established a date for first use and a date for mandatory use. No parish may continue to use the current translation after the mandatory use date. 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.
9. 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 address some inadequacies in the present translation by introducing a more elevated style of language and by retaining 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.
10. 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” (Jn 4:23).
REFERENCE
Second Vatican Council. Dogmatic Constitution on the
Church (Lumen Gentium).
In Vatican Council II: Volume I: The Conciliar and Post
Conciliar Documents (new rev. ed.), edited by Austin
Flannery. Northport, NY: Costello Publishing, 1996. 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 permiss on 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. Copyright © 2010, United States
Conference of Catholic Bishops, Washington, D.C. Gratis permission is hereby
granted to reproduce these materials for nonprofit educational use, when
accompanied by the following acknowledgment: “Copyright © 2010 United States
Conference of Catholic Bishops, Washington, D.C. Used with permission. All
rights reserved
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It is clear that Sacred Scripture has a revered and important place
in the Eucharistic Liturgy. Every Mass includes a Liturgy of the Word. The main
elements of the Liturgy of the Word are biblical readings and the singing of
a psalm. The Liturgy of the Word reaches its high point in the proclamation of
the Gospel. However, the use of Scripture in the Mass does not end when the
Liturgy of the Word has finished. In fact, the words of Scripture flow
throughout the prayers of the Mass. One of the goals of the new translation of
the Missal was to make clearer the links between the prayers of the Mass
and the text of Scripture. Some of the most noticeable changes reflect the words
of the Bible more clearly. Let’s take a look at some of these changes.
A BIBLICAL GREETING
At several points in the Mass, the priest or deacon and the people
engage in the following dialogue:
Priest or Deacon: The Lord be with you.
All: And with your spirit. (The Order of Mass, 2)
The first words come from a greeting of Boaz, the great-grandfather
of King David: “Boaz . . . said to the harvesters, ‘The Lord be with you!’
and they replied, ‘The Lord bless you!’” (Ruth 2:4). The people’s
response reflects the language of St. Paul. In Galatians, he says, “The grace
of our Lord Jesus Christ be with your spirit, brothers. Amen” (Gal 6:18); the
Second Letter to Timothy closes with a similar wish: “The Lord be with your
spirit” (2 Tm 4:22). The Letter to the Philippians ends with “The
grace of the Lord Jesus Christ be with your spirit” (Phil 4:23). The new
language, though a bit unfamiliar to our ears, more directly reflects the
biblical understanding that, through Baptism, the Spirit of God dwells in us and
unites us as one Body in Christ.
WELCOMING THE LORD
Immediately before coming forward to receive the Lord in Holy
Communion, we welcome the Lord:
Lord, I am not worthy that you should enter under my roof,
but only say the word and my soul shall be healed. (The
Order of Mass, 132)
This prayer quotes the words of the centurion who asked Jesus to
cure his servant. He would not presume to ask Jesus to come to his home. He
trusted in the authority of Jesus’ healing word, saying: “Lord, I am not
worthy to have you enter under my roof; only say the word and my servant will be
healed” (Mt 8:8; see Lk 7:6-7). This new phrasing reminds us that, in
receiving Holy Communion, we are to emulate the centurion’s humility and
faith.
FOR THE MANY
One of the most notable changes will come in the words that the priest speaks in consecrating the wine as the Blood of Christ:
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. (The Order of Mass,
90)
The newly translated text more closely reflects the scriptural
accounts of the Last Supper: “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’”
(Mt 26:27-28). Much attention has focused on a single change in this text: from
“for all” to “for many.” This change is unique to the English language.
Other languages, including Spanish, French, and German, have already been using
language that more closely reflects Jesus’ words at the Last Supper. This new
text does not mean that God’s love is limited or that only some may be saved.
Rather, it reflects the fact that human beings may choose to accept the grace of
salvation and live their lives in the light of this grace.
DEEPER UNDERSTANDING
If we recognize the biblical references that underlie the liturgical texts, we will have a fuller understanding of their meaning. For example, Eucharistic Prayer I includes the following passage:
Be pleased to look upon these offerings
with a serene and kindly countenance,
and to accept them,
as you were pleased to accept
the gifts of your servant Abel the just,
the sacrifice of Abraham, our father in faith,
and the offering of your high priest Melchizedek,
a holy sacrifice, a spotless victim. (The Order of Mass,
93)
If we do not know who Abel (Gn 4:4) and Melchizedek (Gn 14:18-20)
are and if we do not understand the importance of Abraham’s sacrifice (Gn
15:7-21; 22:1-14), we will not fully appreciate the concept of sacrifice and how
our celebration of the Eucharistic Sacrifice ties us to our ancestors in the
faith, from the very beginning.
THE WORD OF GOD IN SCRIPTURE AND THE EUCHARIST
Translating the liturgical texts with a close eye to their
correspondence with the texts of Scripture can help us to develop a greater
appreciation of the close links between the prayers of the Mass and Sacred
Scripture. These close links can help draw us more deeply into the theological
meaning of the texts. For example, before the Communion Rite, the priest breaks
the Host and shows it to the people, saying:
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. (The
Order of Mass, 132)
The first part of this prayer echoes the words of John the Baptist,
heralding the coming of the Christ: “The next day he [John] saw Jesus coming
toward him and said, ‘Behold, the Lamb of God, who takes away the sin of the
world’” (Jn 1:29). In the same way, we who are united in the Body of Christ
in the Sacrament of Baptism and strengthened in the Eucharist are called to
point others to Jesus through our words and actions. The second part of this
prayer reflects the words of the Book of Revelation: “Then the angel said to
me, ‘Write this: Blessed are those who have been called to the wedding feast
of the Lamb’” (Rev 19:9). In this prayer, we are not rejoicing that we may
receive the Eucharist. Instead, we rejoice for those who have been found worthy
to share in the heavenly Liturgy, the supper of the Lamb, and we pray that one
day, we may join them in the everlasting life of the Kingdom of God.
CONCLUSION
By delving more deeply into the scriptural background of the Mass,
we come to know more closely Jesus, the Word of God made flesh, whose Paschal
Mystery we celebrate.
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Liturgical Participation
Ordained Ministries in the Liturgy
Bishops and priests are called to act in the Liturgy in the very person of Christ, on behalf of his people, pronouncing the most sacred prayers of our faith, presiding over the celebration of the sacred mysteries, explaining God’s Word and feeding God’s People on the Body and Blood of Christ. A bishop has the added responsibility of being the chief shepherd, the principal liturgist of his diocese in his role as the successor of the Apostles. By God’s grace others are ordained to the ministry of deacon. In the celebration of the Mass deacons proclaim the Gospel, occasionally preach the homily, and assist the bishop and priest in exercising their sacred duties.
Other Liturgical Ministries
In addition to the ordained ministries, some roles in the Liturgy are exercised by lay people who place their time and talent at the service of the liturgical assembly as acolytes (altar servers), lectors, extraordinary ministers of Holy Communion, cantors, choir members, instrumentalists, leaders of song, and ushers. Others contribute their time and talent to planning and organizing the Liturgy; to keeping the church and the vestments, vessels, and appointments clean and well ordered; or to providing decorations that reflect the spirit of the liturgical feast or season. This variety of offices and roles is desirable and should be maintained. It is desirable that individuals function in roles of service at Mass. For example, if a deacon is present, the priest celebrant or a concelebrant should not read the Gospel. The lector should not take on the role of a server or an extraordinary minister of Holy Communion. A wide variety of services needs to be performed, and it is preferable that different individuals exercise those services so that the talents and gifts God has placed within the Christian community are fully used and that these roles of service are not monopolized by a few. Those engaged in liturgical roles need to be well prepared for those roles and to know how to carry them out with reverence, dignity, and understanding. Receiving the proper preparation requires a further gift of time on the part of the person being prepared as well as on the part of those in the parish responsible for the training of liturgical ministers. Finally, the practical task of assigning individuals to particular Masses and organizing the distribution of roles is another indispensable element in the fabric of well-ordered liturgical ministry in a parish. All the baptized need to understand that part of their duty regarding the Liturgy is to accept some responsibility for the Liturgy, to place themselves and their God-given talents at the service of the liturgical community whenever possible. Whether one brings up the gifts at the Presentation; reads the Word of God; assists with the distribution of Communion and brings the Eucharist to those unable to be present at Mass; serves at the altar; provides music that augments the joy, solemnity, and festivity of the celebration; or serves the assembled community as an usher, he or she is contributing to the worship of the community and fulfilling the responsibility that comes with Baptism. Not all members of the parish community will have the time, energy, strength, or ability to serve in these roles. However, individuals must be careful not to excuse themselves too easily. What is important is that all understand that the celebration of Liturgy is not just the responsibility of the pastor, although he is delegated by the bishop to oversee the liturgical life of the parish. Pastors need the help of people who are serious about living out their baptismal right and responsibility to worship.
The Role of the Baptized
This catalog of specialized roles might give the impression that those who are not exercising one of these roles are free to sit back passively and simply let the Liturgy happen around them. Nothing could be further from the truth. Those who come together for Liturgy do not have the luxury of acting as spectators, waiting for all to be done for them. “Full, conscious, and active participation” in the Liturgy (as commended by the Second Vatican Council) is not only their right but also their duty and their responsibility. That responsibility includes full engagement throughout the liturgical celebration. The baptized faithful who form the congregation are called to join in praise and thanksgiving in song and spoken word, to listen attentively to God’s Word, and to exercise their baptismal priesthood in prayer for the Church, the world, and all in need during the General Intercessions. In the Liturgy of the Eucharist the baptized faithful join their prayer to that of the priest celebrant, offering Christ the Victim, “not only by means of the hands of the priest but also together with him,” and offer themselves as well (GIRM, no. 95). Their participation culminates in the reception of the Body and Blood of the Lord, the sacrament that unites them more fully with Christ their Head and with one another. We need to be aware, therefore, that “participation” does not refer primarily to external activity or function during the celebration of Mass; rather, it refers to a deeply spiritual, interior participation of mind and heart, filled with devotion and penetrating the very depths of the mysteries we celebrate. In their sincere efforts to participate, those present minister to the priest celebrant, to others who serve in liturgical roles, and to one another. Their attention and active engagement in the celebration can draw from the priest celebrant and the ot er ministers the best they have to offer. Their enthusiastic song and verbal responses made with conviction can encourage others to sing and respond; their very presence at the celebration of Mass when so many other enticing options might have been chosen instead supports and reinforces others who have made the same choice. The Liturgy, then, is about the action of God’s own people, each with different offices and roles. When we play our roles in the Liturgy with our bodies, minds, and hearts fully engaged, we make to God a perfect sacrifice of praise.
REFERENCES
General Instruction of the Roman Missal. Liturgy Documentary Series 2. Washington, DC: United States Conference of Catholic Bishops, 2003. Second Vatican Council. Constitution on the Sacred Liturgy (Sacrosanctum Concilium). In Vatican Council II: Volume I: The Conciliar and Post Conciliar Documents (new rev. ed.), edited by Austin Flannery. Northport, NY: Costello Publishing, 1996. 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. Excerpts from the English translation of the General Instruction of the Roman Missal ©2010, International Commission on English in the
The celebration of Mass is an act of the whole assembly gathered for worship. In the Mass, the Church is joined to the action of Christ. We are joined to this divine action through Baptism, which incorporates us into the risen Christ. This action, which lies at “the center of the whole of Christian life” (General Instruction of the Roman Missal [GIRM], no. 16), is initiated not by us but by God acting in and through the Church as the Body of the risen Christ. The Liturgy is designed to bring about in all those who make up the worshiping assembly a “participation of the faithful, namely in body and in mind, a participation fervent with faith, hope, and charity” (GIRM, no. 18). To the extent that we are able to participate in this way, the work of redemption becomes personally effective for each of us. By such participation we make the actions and prayers of the Liturgy our own; we enter more fully into our personal communion with Christ’s redeeming act and perfect worship. “In the celebration of Mass, the faithful form a holy people, a people of God’s own possession and a royal priesthood, so that they may give thanks to God and offer the unblemished sacrificial Victim not only by means of the hands of the priest but also together with him, and so that they may learn to offer their very selves. They should, moreover, take care to show this by their deep religious sense and their charity toward their brothers and sisters who participate with them in the same celebration. . . . Moreover, they are to form one body, whether in hearing the word of God, or in taking part in the prayers and in the singing, or above all by the common offering of the Sacrifice and by a participating together at the Lord’s table” (GIRM, nos. 95, 96). The participation of each person in the Liturgy is important. Each person needs to do his or her part.
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When the Scriptures are read
in the Church, God himself is speaking to his people and Christ, present in his
own word, is proclaiming the Gospel.
(GIRM, n.29) These words from the General Instruction of the Roman Missal
set before us a profound When the Sacred Scriptures are read in the Church, God
himself speaks to his people, and Christ, present in his own word, proclaims the
Gospel. (GIRM, no. 29) These words from the General Instruction of the Roman
Missal set before us a profound truth that we need to ponder and make our own.
The words of Sacred Scripture are unlike any other texts we will ever hear, for
they not only give us information, they are the vehicle God uses to reveal
himself to us, the means by which we come to know the depth of God's love for us
and the responsibilities entailed by being Christ's followers, members of his
Body. What is more, this Word of God proclaimed in the liturgy possesses a
special sacramental power to bring about in us what it proclaims. The Word of
God proclaimed at Mass is 'efficacious' that is, it not only tells us of God and
God's will for us, it also helps us to put that will of God into practice in our
own lives.
How, then, do we respond to this wonderful gift of God's Word? We respond in
word and song, in posture and gesture, in silent meditation and, most important
of all, by listening attentively to that Word as it is proclaimed. Following
each reading we express our gratitude for this gift with the words 'Thanks be
to God' or, in the case of the Gospel, 'Praise to you, Lord Jesus Christ,'
and it is appropriate that a brief period of silence be observed to allow for
personal reflection. Following the first reading we sing the Responsorial Psalm,
a meditation on God's word through the inspired words of one of the psalms from
the psalter, the Bible's prayer book.
The Gospel is the highpoint of the Liturgy of the Word. The readings from the
Old Testament tell us of God's promises and his preparation of his people for
the coming of his Son; the epistles and other pre-Gospel New Testament readings
offer the reflections of St. Paul and other contemporaries of the Lord on the
life and message of Christ; in the Acts of the Apostles we have a history of the
early Church. We believe that all Scripture, the Old and New Testaments, is
inspired by the Holy Spirit, but the Church has always given special honor to
the Gospel because in the Gospel we have not simply the preparation for and
prefiguring of Christ, nor reflections on his message, but the words and deeds
of Christ himself. The proclamation of the Gospel is surrounded with marks of
respect and honor: the Gospel is read by an ordained minister, the deacon, or,
when no deacon is present, by a priest; the Book of the Gospels is carried aloft
with honor in the entrance procession and placed on the altar until the Gospel
reading to show the unity of Scripture and Eucharist, of the table of the Word
and the table of the Christ's body and blood; just before the Gospel is read the
Gospel book is carried in procession to the ambo to the accompaniment of an
acclamation sung by the people; it may be incensed before the reading and is
kissed at its conclusion; finally, all stand as the Gospel is proclaimed.
Through this posture and through the honor paid to the book containing the
Gospel, the Church pays homage to Christ who is present in his Word and who
proclaims his Gospel.
What then must we do to properly receive the Word of God proclaimed at Mass? The
General Instruction tells us that all must listen with reverence to
the readings from God’s word. (GIRM, no. 29) and it provides that those
who read the Scriptures must be truly suited to perform this function and
should receive careful preparation, so that the faithful by listening to the
readings from the sacred texts may develop in their hearts a warm and living
love for Sacred Scripture. (GIRM, no. 101)
The key word in all of this is listening. We are called to listen
attentively as the reader, deacon or priest proclaims God's Word. Unless one is
unable to hear, one should not be reading along with a text from a missal or
missalette. Rather, taking our cue from the General Instruction itself,
we should listen as we would if Christ himself were standing at the ambo,
for in fact it is God who speaks when the Scriptures are proclaimed.
Carefully following along with the printed word can cause us to miss the gentle
voice of the Holy Spirit, the message that the Spirit may have for us in one of
the passages because we are anxious to 'keep up,' to move along with the reader.
Perhaps the best way to understand the readings at Mass and our response to them
is offered by Pope John Paul II in his Instruction Dies Domini. He
encourages those who take part in the Eucharist, priest, ministers and
faithful ... to prepare the Sunday liturgy, reflecting beforehand upon the Word
of God which will be proclaimed and adds that if we do not, it is
difficult for the liturgical proclamation of the Word of God alone to produce
the fruit we might expect. (n. 40) In this way we till the soil, preparing
our souls to receive the seeds to be planted by the Word of God so that seed may
bear fruit.
The Word of God, then calls for our listening and our response in silent
reflection, as well as in word and song. Most important of all, the Word of God,
which is living and active, calls each of us individually and all of us together
for a response that moves beyond the liturgy itself and affects our daily lives,
leading us to engage fully in the task of making Christ known to the world by
all that we do and say.
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Words in the Roman Missal, Third Edition
Some of the words used in the new translation of the Mass may be unfamiliar to some Catholics. The following list of definitions may help to increase your understanding of the rich theology that underlies these texts.
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Abasement: The lowering of
one of higher rank. Jesus abased himself in that, though he was God, he lowered himself and
became a human being so that he might save us from our sins (see Phil
2:6-11). |
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Angels and archangels, cherubim and seraphim, thrones and dominions: Spiritual,
personal, and immortal creatures, with intelligence and free will, who glorify God
and serve him as messengers of his saving plan. Traditionally, the choirs
of angels have been divided into various ranks, including archangels,
cherubim, seraphim, thrones, dominions, principalities, and powers (see
Col 1:16). |
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Clemency: The loving
kindness, compassion, or mercy that God shows to sinners. |
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Consubstantial: The belief,
articulated in the Nicene Creed, about the relationship of the Father and the Son: that “in
the Father and with the Father, the Son is one and the same God” (CCC,
no. 262). |
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Contrite: To be repentant
within one’s heart and mind for sins committed and to resolve not to sin again. |
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Damnation: Eternal separation
from God’s love caused by dying in mortal sin without repentance. |
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Homage: The honor,
respect, and reverence due to another. Homage is especially due to God, for he is eternal, all
good, all holy, and all loving.
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Implore: To plead, beseech, or ask with humility. This is an example of the self-deprecatory language in the Roman Missal that helps to express our dependence on God. We humbly beg the Father to hear and answer our prayers, for we ask them in the power of the Holy Spirit and in the name of Jesus. |
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Incarnation: The Son of God
assumed human nature and became man by being conceived by the Holy Spirit in the womb of the
Virgin Mary. Jesus is true God and true man. As man, the Son of God
obtained our salvation. The use of this term in the Nicene Creed
indicates that Jesus’ birth has a significance beyond that of any other
human birth. |
Ineffable: That which cannot be conceived or expressed fully (see 1 Cor 2:6-9). One cannot, for example, adequately describe in concepts and words the mystery of the Trinity or the mystery of the Incarnation. |
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Infusion: The Holy Spirit is
poured into the hearts and souls of believers, and so they are filled, or infused, with
grace. |
Intercessor: One who makes a petition on behalf of others. Our unique intercessor is Jesus Christ, who intercedes on our behalf with the Father (see Rom 8:34). The priest at Mass acting in the person of Christ intercedes on behalf of the whole Church. |
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Justification: The gracious
action by which God frees us from sin and makes us holy and righteous before him. |
Lord, God of Hosts: From the word “sabaoth,” hosts are the invisible powers that work at God’s command over heaven and earth. |
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Mediator: One who unites or
reconciles separate or opposing parties. Thus, Jesus Christ is the “one mediator between
God and the human race” (1 Tm 2:5). Through his sacrificial offering he
has become high priest and unique mediator who has gained for us access to
the Father through the Holy Spirit. |
Merit: The reward that God promises and gives to those who love him and who by his grace perform good works. One cannot earn justification or eternal life; they are the free gifts of God. Rather our merit is from God through Christ in the Holy Spirit. The Father freely justifies us in Christ through the indwelling of the Spirit; and Christians, by the same Holy Spirit, are empowered to do good works of love and justice. In cooperating with the Holy Spirit, the faithful receive further grace and thus, in Christ, cooperate in the work of their salvation. |
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Oblation: A gift or
sacrifice offered to God. |
Only-Begotten Son: This title “signifies the unique and eternal relationship of Jesus Christ to God his Father: he is the only Son of the Father (cf. Jn 1:14, 18; 3:16, 18); he is God himself (cf. Jn 1:1)” (CCC, no. 454). Jesus is the Son of God not by adoption but by nature. |
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Paschal: Referring to
Christ’s work of redemption accomplished through his Passion, death, Resurrection, and Ascension. Through
the Paschal Mystery, Jesus destroyed our death and restored us to life.
The Paschal Mystery is celebrated and made present in the Liturgy so that
we can obtain the fruit of Jesus’ death and Resurrection, that is, the
forgiveness of our sins and the new life of the Holy Spirit. |
Patriarchs: Title given to the venerable ancestors or “fathers” of the Semitic peoples, Abraham, Isaac, and Jacob, who received God’s promise of election.
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Precursor: One who comes
before as a herald. John the Baptist is the precursor of Jesus. |
Provident grace: The free and undeserved gift that God gives us as he protects and governs all creation. |
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Redemption: Jesus Christ is
our Savior and Redeemer because he frees us from our sin through his sacrificial |
Temporal: What pertains to this world of time and history, as opposed to what pertains to God, such as our new life in Christ through the indwelling of the Holy Spirit. |
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Venerate: To show devotion and respect to holy things and people. Catholics venerate relics and saints. Veneration must be clearly distinguished from adoration and worship, both of which pertain solely to the Trinity and Jesus as the Son of God.
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FREQUENTLY ASKED
QUESTIONS
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 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.
WHO DECIDES THAT THE LITURGY SHOULD CHANGE?
Pope John Paul II approved the promulgation of the third edition of the Missale Romanum, the Latin text, on April 20, 2000. The final Latin edition of the revised text was published in March 2002. The Congregation for Divine Worship and the Discipline of the Sacraments was responsible for preparing the text. The Congregation is the Vatican office that the pope has charged with overseeing all matters related to the Liturgy and the sacraments.
Any changes in the words of the sacramental formulas—the essential words in the celebration of each of the sacraments (either in Latin or in vernacular translations)—must be approved by the Holy Father personally. In addition, church law also gives to conferences of bishops (such as the United States Conference of Catholic Bishops) as well as individual bishops certain responsibilities with regard to the Liturgy.
WHAT EXACTLY IS CHANGING?
The structure of the Mass (the order of the elements, the actions of the priest celebrant, and so forth) remains unchanged in the new edition of the Roman Missal. However, the translation of the prayer texts will change to more closely reflect the original Latin texts. In some cases, new options for prayers may be available, and some old options may no longer be present.
WILL THE CHANGES BE NOTICEABLE?
In the third edition of the Roman Missal, almost every prayer in the Mass—those spoken by the priest and those spoken by the people—has been retranslated from the Latin to English. Some prayers now recited by memory will need to be relearned, and the familiar language of many prayers recited by the priest will change. In preparing the new translation, the translators were asked to make the English texts conform more closely to the Latin originals and to retain traditional theological vocabulary that communicates important concepts of the faith. The language that the faithful will hear and pray is more formal and somewhat more complex than the language of ordinary conversation. It conveys rich theological concepts and retains biblical language and images.
HOW CAN I PREPARE FOR THE CHANGE?
There are many ways in which you can prepare for the changes in the Mass: !" Make a conscious effort to participate more fully in the Mass each Sunday and holy day. !" Take advantage of any special catechetical sessions offered by your parish or diocese. !" Visit the Roman Missal Web site (www.usccb.org/romanmissal) to study the new texts and to learn more about the changes. !" Read the new texts of the people’s parts at Mass. Begin to study them so that you will be able to pray them well when the new Roman Missal is implemented. !" Pray for a renewal of love for the Liturgy in your parish and in the Church.
WHAT DIFFERENCE WILL THESE CHANGES MAKE IN MY PARISH?
Some of the differences will be obvious immediately. We will have to learn new musical settings for the various parts of the Mass. We will learn new words for common prayers, such as the Creed. Those of us who began saying the Mass prayers by heart long ago will need to rely on printed texts again, at least for a while. In the early months of the transition, we may find it more challenging to pray with one voice as people adjust to the new texts and gradually commit them to their hearts. But these surface differences will give way to deeper and more significant changes. If we use the time of preparation well, we will make the changes with a deeper understanding of the Liturgy and a renewed reverence for and appreciation
of the Mass. We will hear the prayers with new ears and with new hearts. Our Liturgy will be filled with new life and new spirit as we celebrate the Paschal Mystery of Christ made present for us.
WHERE CAN I TURN FOR HELP IN UNDERSTANDING THESE CHANGES?
The first stop for catechesis and formation regarding these changes is your parish and diocese. All the faithful are encouraged to take advantage of parish efforts. You can attend catechetical sessions, read articles in the parish bulletin or newsletter or the diocesan newspaper, listen closely to homilies that help explain the changes, and come early to Mass to practice new musical settings for the prayers. In addition, many dioceses, schools, universities, and retreat centers will offer programs to help people understand and appreciate the new translation. You can take advantage of these programs where possible. The official Web site for the third edition of the Roman Missal is found at www.usccb.org/romanmissal. A variety of resources will be posted that may help you. Catholic publishers and national organizations will publish many resources, in print and online, to help you negotiate this time of change. Check out your parish book rack or your local Catholic bookstore to see what is available.
WHAT IF I DON’T LIKE THE NEW TRANSLATION?
For most people, the unfamiliar is always uncomfortable, at least at first. The more familiar the old is, the more challenging it may be to accept and embrace the new. It is completely normal to feel uncomfortable as you begin studying and reading the new texts. Taking steps to become more familiar with the texts can help a great deal. At the same time, be open to the possibility that you will find things to appreciate in the rich language of the new texts. The more you read them and study them and pray them, the more familiar and comfortable they will become and the more you will appreciate the theological depth they convey. Taking the time to learn more about your faith, including the Mass and Scripture, can help you appreciate the new texts more fully. Using the catechetical opportunities made available by your parish and diocese can help you overcome concerns about the changes. Finally, you can take your concerns to God in prayer. Pray for a deeper understanding of the meaning of these texts and for an open heart to grow in communion with the Church.
WHAT CAN I DO TO MAKE THE PROCESS OF CHANGE A GOOD ONE FOR MY PARISH?
Everyone has a role to play in preparing to use the new translations:
Study the new texts with an open heart and an open mind so that you will be ready to use them in the Liturgy.
Take advantage of opportunities to learn more about the new texts by attending catechetical programs and reading articles about the new texts.
Offer to assist your pastor or parish director of religious education in preparing parish catechetical events.
If you are a parent, teach your children the new prayers and help them to understand the changes. Encourage them to participate in the Mass fully and to learn more about their faith.
Be very intentional about celebrating the Liturgy each Sunday and holy day. Arrive on time (or a bit early). Pray and sing with attentiveness. Stay focused on the action of the Liturgy rather than letting your mind wander. Hold the Sacrament of the Eucharist in great reverence. Finally, give thanks to God in your heart for so great a gift.
Times of change are always a challenge. But from this challenge can come a deeper appreciation of who we are as the Body of Christ, gathering to celebrate the Paschal Mystery of the Lord.
Excerpts from the English translation of the
General Instruction of the Roman Missal ©2010, International Commission on
English in the Liturgy, Inc. (ICEL). Used with permission. All rights reserved.
Copyright © 2010, United States Conference of Catholic Bishops, Washington, D.C.
Used with permission. All rights reserved
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