EXPLANATION OF THE NEW PRAYERS OF THE REVISED MISSAL
We are preparing to use the new English translation of the Roman Missal from the First Sunday of Advent — Nov. 27, 2011.Actually, the “new” Roman Missal is not really “new.” It is a third edition/revision of the Roman Missal which was first issued in 1969 following the Second Vatican Council. Just like all revised editions of a book, the aim was to improve and update the content, correct any previous errors and clarify points of confusion.There is no such thing as perfect translation because each language has its own unique character.Hence our bishops and liturgy and language experts tried their best for the last ten years thatwe receive the most suitable and accurate translation of all the prayers. Thenewtranslation will reveal the Scriptural origins of the Mass more powerfully. Besides, it is the result of an effort to cultivate a “sacred vernacular” — elevated styles of speech that illustrates the significance of the occasion, and helps us enter a context of divine worship. Pope Paul VI urged in 1969 that the language used in the sacred liturgy “should always be worthy of the noble realities it signifies, set apart from the everyday speech of the street and the marketplace.”However,it is a sad thing that we have to bid farewell to many prayers of the Mass we have become accustomed to over the last 40 years.This new translation of the Mass gives us the opportunity for a new Eucharistic catechesis. The priests will have to explain to the people the meaning of our worship — on what we do when we celebrate the Eucharist, and why. Of course, it demands from us that the prayers we know by heart will need to be relearned. Although the style of language appears more formal we will begin to appreciate the richness and depth of the revised prayers in a short time and learn to participate more fully, actively and consciously in the Eucharistic celebration.
Q 1:Why there are changes in the wording of prayers in the revised missal? Since Latin is the official language of the Church, the Roman Missal in Latin –MissaleRomanum- is the official text of theMass.When the Second Vatican Council allowed “a more extended use of the mother tongue” the first edition of the English missal was published in 1973 and approved and implemented by theU. S.Bishops Conference. It was intended to communicate only the general meaning of the Latin text in contemporary American English instead of giving a literal or word by word translation. Consequently, a number of rich spiritual metaphors and images in the original Latin text were lost in the English translation. Besides, some theological concepts were not very clear and several biblical allusions were not noticeable. HenceRomecommissioned ICEL or The International Commission on English in the Liturgy to prepare a revised edition. The conference of bishops in each English speaking country examined, modified and approved the final text for each country and sent it to the Congregation for Divine Worship inRomefor the final approval. That is why we have the new revised translation of the Missal for the Unites States ofAmericawith a few changes in the wording of prayers. Thepriests will have to adapt to far more textual changes than the laity in the pews. They have to prepare to offer new prayers from the Proper of the Mass every day.
Q 2:What are the unchanged items?The structure, essence and the order of the Mass and the wording of most of the prayers remain unchanged.
Q 3:What are the main changes?They are the new literal and more theologically and biblically accurate translation of a few words and sentences in the prayers from the original Latin textMissaleRomanum, additional Eucharistic prayers, additional Masses for various needs and intentions and updated instructions.
Q 4:What are the prayers with different wording and why they are changed?
1)Change in people’s response to the initial greeting by the priest:“The Lordbewith you.”The previous response was of “And also with you.” But the new response is “Andwith your spirit.” It is the literal translation of “et cumspiritutuo” better reflectingSt. Paul’s usage (Gal 6: 18, Phil 4: 23 & Tim 4: 22) and recognizing the unique work of the Holy Spirit through the priest celebrant.
2)Two changes in the wording of the penitential prayer “I confess to Almighty God.” a) “that I havegreatlysinned, in my thoughts…b) and in what I have failed to do,through my fault, through my fault, through my most grievous fault, thereforeI ask Blessed Mary…The humble and triple repetition of our role in committing sins better reflects the idea of the original Latin text and more fully expresses our repentance over our sins.
3)Changes in the short penitential prayer for ordinary days: Priest:Have mercy on us O Lordinstead of“Lordhavemercy.”The response is:For we have sinned against you.Priest:“Show us, O Lord, your mercy.”The response is not changed: “And grant us your salvation.”
4)Gloria: There are 8 changes in the wording: The main change is where Jesus is addressed as theOnly Begotten Son. It is the language used by the early Church to show that Jesus is uniquely God’s Son. It also reflects the biblical language used in John’s gospel. “Glory to God in the highest,and on earth peace to people of good will.We praise you, we bless you we adore you, we glorify you, we give you thanks for your great glory, Lord God, heavenly king, O God, almighty Father.Lord Jesus Christ,Only Begotten Son, Lord God, Lamb of God,Son of the Father, you take away the sins of the world, have mercy on us:you take away the sins of the world, receive our prayer;you are seated at the right hand of the Father,have mercy on us……………
5)Changes in the Nicene Creed:10 changes are made in the wording of the Creed and three of them are made on sound theological reasons.i)We believeis changed toI believeto make our profession of faith more personal as we do when we renew our baptismal promises in the Holy Week. ii) Instead of referring to Jesus as “one in being with the Father” a more correct and traditional Nicene theological term “consubstantialwith the Father” is used. It means that Jesus is the eternal Son of God, equal to the Father. iii) Another change is in reference to the birth of Jesus. Instead of the wording, “Was born of the Virgin Mary” the new translation is “Wasincarnateof the Virgin Mary.”The word incarnate is the correct translation of the Latin word “incarnatus” which means that Jesus actually took on human flesh and was born of the Virgin Mary.
6)Preface dialogue:There are two changes here.The response to the priest’sgreeting:“The Lord be with you”is “And with your Spirit.”As mentioned above, it is the literal translation of “et cumspiritutuo” of the Latin text, better reflectingSt. Paul’s usage (Gal 6: 18, Phil 4: 23 & Tim 4: 22) and recognizing the unique work of the Holy Spirit through the priest celebrant. People’s response to the priest’s prayer: “Let us give thanks to the Lord our God”is “It is right and just“ which is a literal translation of the Latin text “verejustumetdignumest.”
7)The Sanctus (“Holy, Holy, HolyGodof Hosts..”The older version“Holy, Holy, Holy, God of power and might”is changed to “Holy, Holy, Holy,Lord God of Hosts.”Lord of Hostsmorefaithfullyexpressesthe praising of God by the angels given in Isaiah’s vision (Is 6:3): “Holy, Holy, Holy is the Lord of Hosts” and highlights the infinite breadth of God’s power.
8)The words of institution:The older version: “This is the cup of my Blood” is changed to “This is the chalice of my Blood.” Chalice is the more accurate and formal word reminding us that it is no ordinary cup, but the Eucharistic cup (Lk22: 20 & ICor11: 25 ff) that Jesus consecrated at the Last Supper. Another change in the wording is“for many”instead of “for all.”“For many” is a faithful translation of the original Latin phrase, “promultis.”It is biblically more accurate as clear from Matthew 26: 28. It also recalls “the many” mentioned three times in Isaiah 53: 11-12.Isaiah 53:12 prophesied that the Messiah would take away “the sins of many,” and Christ himself also said hisblood would be shed for “many” (Mt 26:28, Mk 14:24).Besides, it better associates Jesus with the “suffering servant” prophesied by Isaiah. It also reminds us that while Jesus died for all, not every one chooses to accept this gift. Hence we must choose to welcome the gift of salvation in Christ so that we may be among the “many” for whom Jesus shed his blood.
9)The mystery of faith:After the consecration, the priest simply announces,“The mystery of faith”(“Mysteriumfidei”) instead of the old version:“Let us proclaim the mystery of faith.”People’s response when the priest announces, after the consecration, “The mystery of faith.”is“We proclaim your death, O Lord, and profess your resurrection until you come again.”What is conspicuously absent is the popular current acclamation,“Christ has died, Christ isrisen, Christ will come again.”
10)Beholdthe Lamb of God:The new wording in people’s response to the priest’s invitation: “Behold the Lamb of God,Blessed are those called to the supper of the Lamb” is“Lord, I am not worthy thatyou should enter under my roof, but only say the word andmy soulshall be healed.”The new wording in the priest’s invitation reminds us that the Eucharist is not an ordinary meal and people are challenged to accept the invitation given by the angels for the marriage supper of the Lamb in theBook of Revelation 19: 9:“Blessed are those who are invited to the marriage supper of the Lamb.”The prayer,“Lord, I am not worthy thatyou should enter under my roofreflects the humility and trust of the Roman centurion in the gospel (Matthew 8:8).The faith-filled centurion begs Jesus to heal his paralyzed servant: “Lord, I am not worthy to have you enter under my roof; only say the word and my servant will be healed.” It is therefore a Biblical text that conveys humanity’s unworthiness on account of sin and our need for sincere humility before receiving the Holy Eucharist.
11)The final blessing and dismissal: Instead of giving the final blessing “in the name of the Father and of the Son and of the Holy Spirit,” the priest by virtue of his ordination, simply invokes the Holy Trinity, and God grants His blessing through His ordained minister. Besides, it would not make sense for God to bless us in His own name. Our current three dismissal formulas will be replaced by these four:“Go forth, the Mass is ended,” “Go and announce the Gospel of the Lord,” Go in peace, glorifying the Lord in your life,”and“Go in peace.”Holy Father Pope Benedict XVI himself selected the last three beautiful dismissal formulas and they were added to the Latin text of the Missal.Fr. Tony (based on very limited resources).
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