All of these formulas are based on the Scriptures In the first option, the word “communion” was chosen over “fellowship” to better capture the sense of the scriptural Greek (koinonia; 2 Cor 13:13): that we are sharing or participating in the life of the Holy Spirit. The change to the second option more closely echoes the words of Romans 1:7.
During the Preface:The priest would say, “The Lord be with you”…. Respond: “and with your spirit”
1. we will once again share a common response with Catholics around the world. sign of our unity across space After the Second Vatican Council, almost all of the major language groups translated the response to include the word spiritu; for example, in Spanish: Y con túespíritu. In other words, the use of this expression is a sign of our unity across space (in fact, the new instruction for translations highlights this as one phrase that all groups should be able to share in common).2. this response is ancient in origin. It has long been used in both Eastern and Western liturgies and is found in the Apostolic Tradition (attributed to St. Hippolytus, c. AD 215). Therefore, the use of this expression is also a sign of our unity across time.3. the connection to Scripture is made clearer with this translation. The response is based on Galatians 6:18 and 2 Timothy 4:22.
Present text: that I have sinned through my own fault, New text: that I have greatly sinned The first change that you’ll notice that the word “greatly” has returned to its place before “sinned,” better reflecting the scriptural origins of this text (1 Chronicles 21:8)Latin text: Mea culpa, mea culpa, mea maxima culpaNew text: through my fault, through my fault, through my most grievous faultThis looks as though we are a lot more sinful now than we used to be. Remember, though, that the guiding principle of the translation is a closer adherence to the words in Latin – not a sharper critique of our virtue. The new translation does not have us express more grandly the seriousness of our sins and the sincerity of our contrition. The triple repetition is a way of clearly taking personal responsibility when itcomes to our sins. It offers a humbler way to collect ourselves before stepping any further into prayer.
Form B is not often used; the new translation helps us see that this option is intended to be a dialogue, or exchange, between the priest and the people. The current translation did not make that characteristic very clear. In addition, one can more easily see its origins in Baruch 3:2 (first exchange) “Hear, LORD, and have mercy, for you are a merciful God; have mercy on us, who have sinned against you:”and Psalm 85:8 (v. 7 in some translations; second exchange)“Show us, LORD, your mercy;grant us your salvation.”
The so-called “absolution” follows all three forms of the penitential act. The new Missal will leave the current translation intact. However, it is important to remember that we are not praying that God forgive our sins at this moment but that, having celebrated Eucharist, God will lead us with our sins forgiven to everlasting life. Because forms A and B do not include the three-fold “Lord, have mercy,” this response follows those versions of the Act of Penitence. The English or the original Greek — Kyrie eleison, Christeeleison, Kyrie eleison — may be used.
People of good will – people that is favored by God. God’s peace is not a reward granted to people who possess good will; rather it is a benevolence of God, a goodwill gift, a divine favor stowed on our unworthy selves. Those who receive the goodwill of God become a people of good will.The new translation expands the hymn back to its fuller form. It is not unusual in music to stress a concept or emphasize a point by repeating the same words, or by using different words to express thesame idea. We see that with the Gloria: five verbs are used to refer to our actions in response to God’s graciousnessinstead of three
Christ’s Sonship is stressed, John the Baptist’s words are repeated — but with a different petition following.Note that “sins” is in the plural now, to match the invitation to Communion. This is an example of how traditional liturgical usage has differed from the use of the same phrase in the scriptures. John the Baptist refers to the Lamb of God taking away the “sin” of the world in John 1:29; however, for over 1000 years we have used the plural liturgically. It is that tradition which is maintained in the new Missal.
The dialogue between the reader and the assembly at the end of the reading is an interaction between the oral and the aural components of the Liturgy of the Word. “The Word of the Lord” denotes the ministry which the reader has performed (oral aspect of the proclamation). “Thanks be to God” signifies the act of listening on the part of the assembly (the aural aspect of proclamation).
The Creed is a theologically rich text, and the new translation highlights some important nuances that might have been less obvious in the current version:The plural “We” in the present text indicates that what we declare in the creed is the faith of the Church. It is what we, the Church, profess as our belief. This plural form of the Creed is proclaimed meaningfully when the Church gathers in Synods and Councils.The singular pronoun “I”, on the other hand, expresses personal adherence to the tenets of faith. It is the form of the Creed that we use when we profess or renew our baptismal faith. The 1975 English translation adopts the Greek, while the new translation follows the Latin.“Visible and invisible” is more accurate than “seen and unseen” – there may be things that we don’t currently see (they are outside our field of vision, but are capable of being seen); that’sdifferent than referring to things that are, by their nature, visible or invisible (e.g., the angels). Also, the reference to Col 1:16 is made more explicit.
In reference to the Holy Spirit, the word “power”—which does not appear in the Creed (Latin Text) — is absent in the new Missal. The incarnation is the act of a person (Holy Spirit) not an impersonal force; the new translation makes this more obvious.
We should note that the word “death” is not in the original Creed (Latin text). Approved by Rome, this addition makes clearer what Jesus suffered.Our beliefs in regard to Jesus Christ are not only a fulfillment of the Scriptures (Old Testament) but are also attested to in the Scriptures (New Testament). Therefore, “in accordance” is a more inclusive phrase.
We do more than “acknowledge” baptism. To confess baptism has multiple levels of meaning: we believe in its efficacy, we have faith in the one who promised to act through it, and we proclaim it and invite others to it.“Looking forward” suggests that we are straining towards the Reign of God, like Paul’s reference to all creation “groaning” in anticipation (Rom 8:22). The current or present translation “we look for…” suggests a more passive stance.
Much of what is said about the Nicene Creed applies to the Apostles’ Creed.
In addition, it is important to note that what the present text or current translation renders as, “he descended to the dead” the new version splits into two phrases: “he descended into hell (Latin: inferos; the abode of the dead; the underworld; not the permanent state of separation from God that awaits those who completely reject the offer of divine love); on the third day he rose again from the dead.” As a result, the new translation emphasizes that through his passion and resurrection Christ overcame death itself.
The revision of the present to the new text is in accordance with the latin text which is utmeum ac vestrumsacrificium.that my sacrifice - offered by the priest who is ordained to the ministerial priesthoodand yours - offered by the people who receive the common priesthood at baptism“Pray, brethren (brothers and sisters), that my sacrifice and yours may be acceptable to God, the almighty Father.” The priest is actually requesting the people to pray to God to accept our sacrifice.
The revision of the present to the new text is in accordance with the latin text which is utmeum ac vestrumsacrificium.“Pray, brethren (brothers and sisters), that my sacrifice and yours may be acceptable to God, the almighty Father.” The priest is actually requesting the people to pray to God to accept our sacrifice.
Transcript of "New textoftheromanmissal"
Appreciating theRevised Mass TextsThe 3rd EDITION OFTHE ROMAN MISSAL
What is the Roman Missal?It is the Sacred book that the priestuses at Mass.• This contains instructions on – what to do – how to do it – the prayers to be said
The Roman MissalOn What to do: On How to do it: The actualThe General Instruction of Rubrics: Prayerthe Roman Missal These are the particular Texts and(GIRM): directions to the priest, ResponsesThese instructions on howto celebrate Mass were ministers, and people onactually promulgated in what to do at a specific2000, ahead of the rest of point in the Mass. Theythe Missal by JPII. are called ―rubrics‖Therefore, any changes (from rubor, Latin forthat it called for should ―red‖) because they arealready be in place. printed in red ink.
The New Text of the Roman Missal It is not a ―New Mass‖ we are not returning to the ―Old Mass‖, this is simply a new translation of the Roman Missal.
Process of Translation Second Vatican Council (1962 – 1965) Missal was extensively revisedThe way we celebrate the Mass Language to be used
Process of Translation 1970 - The first Latin edition of this new Missal came out translated from Latin into vernacular / languages 1974 - the first English version came out 1975 - we had a second edition in Latin 1985 - a decade later we had the Missal (or sacramentary) that we use now: the 1985 English edition.
Process of Translation Almost immediately, those in charge of the translation process knew that it could be improved — so they began a process of revisiting the texts and re-translating them as well as studying the structure of the Mass and suggesting ways that it, too, could be adjusted.
Process of Translation So that’s the first reason why we are getting a new Missal: even from the start, the intention was that the first translations were temporary. The Church had never before undertaken such an extensive process of translation and Church leaders knew that they were learning as they went along and that the texts could be improved. Over the forty years after the Council, translators have learned a great deal about how liturgical language works and what different approaches to translation have to offer.
While they finished their draft in 1998, this new version was never approved because the rules for translation had changed. These and the original translations used a principle called ―dynamic equivalence,‖ but the new translation is being done according to the principle of ―formal correspondence.‖ Basically, the new translations will follow the Latin words and syntax (sentence structure) more closely, though not ―slavishly‖ as some have suggested. As a result, what we will hear will sound more formal or poetic.
Three Reasons for a New Translation ofthe Roman Missal The first translations were done quickly and, even at that time, considered to be temporary The approach to translation changed from ―dynamic equivalence‖ (which focuses on the wider meaning instead of on the specific words and style used in the original) to a more literal ―formal correspondence‖ A third edition of the Missal was promulgated by Pope John Paul II in 2000
Why Formal Correspondence instead ofDynamic Equivalence? The connections between Scriptures and the texts that we use at Mass are made clearer. Time-honored, traditional phrasing—which other language groups have used all along—is recovered. The Church’s faith is given clearer expression. English versions of liturgical texts are used by a number of small language groups to guide their own translations; therefore, the English needs to be as precise and as close to the original as possible.
The new translation is an intensiveprocess involving hundreds of individualsand extensive consultation.
How The Translation Was Done1. The original Latin text is sent to the International Commission on English in the Liturgy (ICEL)- is made up of a bishop from each of 11 English-speaking episcopal conferences.2. While the commission itself is made up of these eleven bishops, they had the ICEL Secretariat with liturgical experts from around the world.3. The ICEL staff and bishops work together to produce a first draft (―Green Book‖), which is then sent to English-speaking bishops around the world for review.
How The Translation Was Done4. ICEL then takes all the feedback they receive and produce a second draft (―Gray Book‖), which is again sent to the English-speaking Episcopal conferences for review and approval.5. Once each English-speaking bishops’ conference approves the texts, they are sent to the Congregation for Divine Worship and the Discipline of the Sacraments (CDWDS) in Rome for final approval (known as the recognitio).
The Eleven English-SpeakingBishops‟ Conferences of ICEL USA Scotland Philippines Canada South Africa India England/Wales Australia Pakistan Ireland New Zealand
As you can see, this is an extensive and time-consuming process. Liturgical, linguistic,theological, and pastoral experts—lay andordained—are consulted all along the way,from the level of the local bishop and his staff,to national conferences, and up to the level ofICEL and the CDWDS.The new Missal is, indeed, the work of theChurch.
Gains with theNew Translation of the Roman Missal Connections to Scripture are clearer The style will be more formal, a reminder that we are addressing God The vocabulary will be more varied, poetic, & concrete The texts are made to be sung The language is more inclusive The translation is more theologically rich A better linguistic connection to other Catholics around the world A time for catechesis and liturgical renewal
Let us then Welcome the NewText of the Roman Missal withjoyful gratitude.
The Introductory Rites Greeting Penitential Rite Gloria
The GreetingPresent Text New TextPRIEST: PRIEST: The grace of our Lord The grace of our Lord Jesus Christ and the love Jesus Christ, and the love of God and the of God, and the fellowship of the Holy communion of the Spirit be with you all. Holy Spirit be with you all. Or: The grace and Or: Grace to you and peace of God our Father peace from God our and the Lord Jesus Christ Father and the Lord Jesus be with you. Christ.
The GreetingPresent Text New TextPRIEST: PRIEST: Or: The Lord be with you. Or: The Lord be with you.PEOPLE: PEOPLE: And also with you. And with your spirit. LatinText PEOPLE: Et cum spiritu tuo.
The Greeting This Greeting of the priest affirms that Christ, the Risen Lord, is present ◦ in the assembly during the celebration of the Mass. ◦ in the person of the priest ◦ in the Scriptures (God speaks to us when the Scripture is read.) ◦ in the Bread and Wine
The Greeting Greeting repeated in ◦ Reading of the Gospel Christ’s word and deeds are unfolded before the eyes of faith ◦ Before the Eucharistic Prayer Presence of the Lord God – Bread and Wine ◦ At the end of the celebration Final Blessing and sending the people with the Lord accompanying them.
The Greeting1. Sign of our unity across space ◦ Common response with Catholics around the world. ◦ Vatican II - almost all of the major language groups translated the response to include the word spiritu; for example, in Spanish: Y con tú espíritu.2. Sign of our unity across time ◦ Ancient in origin ◦ It has long been used in both Eastern and Western liturgies and is found in the Apostolic Tradition (attributed to St. Hippolytus, c. AD 215).3. Clearer Connection to Scripture ◦ The response is based on Galatians 6:18 and 2 Timothy 4:22.
PENITENTIAL RITEPresent Text New TextFORM A FORM A I confess to almighty God, and I confess to almighty God and to you, my brothers and sisters, to you, my brothers and sisters, that I have sinned through that I have greatly sinned my own fault, in my thoughts in my thoughts and in my and in my words, in what I have words, in what I have done and done, and in what I have failed in what I have failed to do, to do; and I ask blessed Mary, through my fault, through ever virgin, all the angels and my fault, through my most saints, and you, my brothers grievous fault; therefore I and sisters, to pray for me to ask blessed Mary ever-Virgin, the Lord, our God. all the Angels and Saints, and you, my brothers and sisters, to pray for me to the Lord our God.
PENITENTIAL RITEPresent Text New TextFORM B FORM B Priest: Lord, we have sinned Priest: Have mercy on us, against you: Lord, have O Lord. mercy. People: For we have sinned People: Lord, have mercy. against you. Priest: Lord, show us your Priest: Show us, O Lord, mercy and love. your mercy. People: And grant us your People: And grant us your salvation. salvation.
PENITENTIAL RITEPresent Text New TextFORM C FORM C You were sent to heal the You were sent to heal the contrite: Lord, have mercy. contrite of heart: Lord, have You came to call sinners: mercy. Christ, have mercy. You came to call sinners: You plead for us at the right Christ, have mercy. hand of the Father: Lord, have You are seated at the right mercy. hand of the Father to intercede for us: Lord, have mercy.
PENITENTIAL RITEPresent Text New TextABSOLUTION ABSOLUTIONPRIEST: PRIEST: May almighty God have No change. mercy on us, forgive us our sins, and bring us to everlasting life.If form A or B is used, the Kyrie follows.PRIEST: Lord, have mercy. PEOPLE: Lord, have mercy.PRIEST: Christ, have mercy. PEOPLE: Christ, have mercy.PRIEST: Lord, have mercy. PEOPLE: Lord, have mercy.
The GloriaGlory to God in the Glory to God in thehighest, highest,and peace to his people and on earth peaceon earth. to people of good will.Lord God, heavenly King, We praise you, we blessalmighty God and Father, you, we adore you,we worship you, we glorify you,we give you thanks, we give you thankswe praise you for your for your great glory,glory. Lord God, heavenly King, O God, almighty Father.
The GloriaLord Jesus Christ, Lord Jesus Christ,only Son of the Father, Only Begotten Son,Lord God, Lamb of God, Lord God, Lamb of God, Son of the Father,you take away the sin you take away the sins of theof the world: world,have mercy on us; have mercy on us; you take away the sins ofyou are seated at the right the world,hand of the Father: receive our prayer;receive our prayer. you are seated at the right hand of the Father, have mercy on us.
The GloriaFor you alone For you aloneare the Holy One, are the Holy One,you alone are the Lord, you alone are the Lord,you alone are the Most you alone are the MostHigh, Jesus Christ, High, Jesus Christ,with the Holy Spirit, with the Holy Spirit,in the glory of God in the glory of Godthe Father. Amen. the Father. Amen.
Liturgy of the Word Liturgy of the Word Nicene CreedApostles Creed
Liturgy of the Word The acclamations ―The Word of the Lord‖ and ―The Gospel of the Lord‖ has two functions: 1. They mark and announce the end of the reading. 2. They remind the assembly that what they have heard is God’s living word.
Liturgy of the Word Interaction components ◦ Reader: ―The Word of the Lord‖ ORAL COMPONENT Denotes the ministry of the reader who proclaims orally. ◦ Assembly: ―Thanks be to God‖ AURAL COMPONENT Signifies the act of listening of the assembly
Liturgy of the Word Vat. II Constitution on Sacred Liturgy (SC #33) ◦ ―in the liturgy God speaks to His people and Christ still proclaims His gospel.‖ SC #7 ◦ Christ ―is present in His Word, since it is He Himself who speaks when the Holy Scriptures are read in the Church.‖
Liturgy of the Word Before the Gospel is read ◦ Priest: ―The Lord be with you‖ ◦ People: ―And with your spirit‖ ◦ prepares us to listen to God as He speaks to us and proclaims the Gospel. We hear the voice of the reader, but we listen to the word of Christ. Two disciples at Emmaus listened to Jesus attentively. ◦ Their hearts where burning as He spoke to them on the road.
Nicene CreedPRESENT TEXT NEW TEXTWe believe in one I believe in one God,God, the Father almighty,the Father, the Almighty, maker of heaven andmaker of heaven and earth,earth, of all things visibleof all that is seen and and invisible.unseen. I believe in one LordWe believe in one Jesus Christ,Lord, Jesus Christ, the Only Begotten Sonthe only Son of God, of God,eternally begotten of born of the Fatherthe Father, before all ages.
Nicene CreedPRESENT TEXT NEW TEXTGod from God, Light God from God, Lightfrom Light, from Light,true God from trueGod, true God from truebegotten, not made, God,one in Being with the begotten, not made,Father.Through him all things consubstantial withwere made. one in the Father;Being with the Father. through him all thingsThrough him all thingswere made. were made.
Nicene CreedPRESENT TEXT NEW TEXTFor us men and for For us men and forour salvation our salvationhe came down from he came down fromheaven: heaven,by the power of the and by the Holy SpiritHoly Spirit was incarnate ofhe was born of the the Virgin Mary,Virgin Mary, and became man.and became man.
Nicene CreedPRESENT TEXT NEW TEXTFor our sake For our sakehe was crucified he was crucifiedunder Pontius Pilate; under Pontius Pilate,he suffered, died, he suffered deathand was buried. and was buried, and rose again onOn the third day the third dayhe rose again in accordancein fulfillment of with thethe Scriptures; Scriptures.
Nicene CreedPRESENT TEXT NEW TEXThe ascended into he ascended intoheaven and is seated heaven and is seatedat the right hand of at the right hand ofthe Father. the Father.He will come again in He will come again inglory gloryto judge the living and to judge the living andthe dead, the dead,and his kingdom will and his kingdom willhave no end. have no end.
Nicene CreedPRESENT TEXT NEW TEXTWe believe in the I believe in the HolyHoly Spirit, Spirit, the Lord,the Lord, the giver of the giver of life, wholife, who proceeds proceedsfrom the Father and from the Father andthe Son. the Son,With the Father who with theand the Son Father and the Sonhe is worshipped is adored andand glorified. glorified,He has spoken who has spokenthrough the Prophets. through the prophets.
Nicene CreedPRESENT TEXT NEW TEXTWe believe in one I believe in one, holy,holy catholic catholicand apostolic Church. and apostolic Church.We acknowledge I confess one baptismone baptism for the forgiveness offor the forgiveness of sinssins. and I look forwardWe look for the to the resurrectionresurrectionof the dead, of the deadand the life of the and the life of theworld to come. Amen. world to come. Amen.
Apostles CreedPRESENT TEXT NEW TEXTI believe in God, the I believe in God, theFather almighty, Father almighty,creator of heaven and Creator of heaven andearth.I believe in Jesus earth,Christ, his only Son, and in Jesus Christ, hisour Lord. only Son,He was conceived our Lord,by the power of theHoly Spirit who was conceivedand born of the Virgin by the Holy Spirit,Mary. born of the Virgin Mary,
Apostles CreedPRESENT TEXT NEW TEXTHe suffered under Pontius suffered under Pontius Pilate,Pilate, was crucified, died and waswas crucified, died, and was buried;buried.He descended to the dead. he descended into hell;On the third day he rose on the third day he rose againagain. from the dead;He ascended into heaven,and is seated at the right he ascended into heaven,hand and is seated at the right handof the Father. of God the FatherHe will come again to almighty;judgethe living and the dead. from there he will come to judge the living and the dead.
Apostles CreedPRESENT TEXT NEW TEXTI believe in the Holy I believe in the HolySpirit, Spirit,the holy catholic the holy catholicChurch, Church,the communion of the communion ofsaints, saints,the forgiveness of sins, the forgiveness of sins,the resurrection of the the resurrection of thebody, body,and the life everlasting. and life everlasting.Amen. Amen.
Liturgy of the Eucharist Preparation of the Gifts The Preface
Preparation of the GiftsPresent Text New TextPRIEST: PRIEST:Pray, brethren (brothers Pray, brethren (brothers andand sisters), sisters),that our sacrifice that my sacrifice andmay be acceptable to yours may be acceptable toGod, the almighty Father. God, the almighty Father.PEOPLE: PEOPLE:May the Lord accept the May the Lord accept thesacrifice at your hands… sacrifice at your hands…
Preface Present Text New TextPRIEST: The Lord be with you. PRIEST: The Lord be with you.PEOPLE: And also with you. PEOPLE: And with your spirit.PRIEST: Lift up your hearts.PEOPLE: We lift them up to PRIEST: Lift up your hearts.the Lord. PEOPLE: We lift them up to the Lord.PRIEST: Let us give thanks tothe Lord our God. PRIEST: Let us give thanks toPEOPLE: It is right to give the Lord our God.him thanks and praise. PEOPLE: It is right and just.
PrefaceConstitution on the Sacred Liturgy of Vat. II Mother Church earnestly desires that all the faithful should be led to that fully conscious, and active participation in liturgical celebrations which is demanded by the very nature of the liturgy. Such participation by the Christian people as “a chosen race, a royal priesthood, a holy nation, a redeemed people” (1 Pet. 2:9; cf. 2:4-5), is their right and duty by reason of their baptism. (SC §14)
PrefaceThe Prefaces, which have all beenretranslated, will now begin, “It is trulyright and just…” – which will makethe connection to the dialogue moreobvious.
PrefacePresent Text New TextHoly, holy, holy Lord, Holy, Holy, Holy LordGod of power and God of hosts.might.Heaven and earth are full Heaven and earth are fullof your glory. of your glory.Hosanna in the highest. Hosanna in the highest.Blessed is he who comes Blessed is he who comesin the name of the Lord. in the name of the Lord.Hosanna in the highest. Hosanna in the highest.
The 3rd EDITION OF THE ROMAN MISSAL Consecration: Institution Narrative Mysterium Fidei Doxology
Institution NarrativePresent Text New TextPRIEST: PRIEST: Take this, all of you, and Take this, all of you, and drink from it: this is the drink from it: for this is cup of my blood, the the chalice of my blood, blood of the new and the blood of the new and everlasting covenant. eternal covenant; which It will be shed for you and for all so that will be poured out for sins may be forgiven. you and for many for Do this in memory of the forgiveness of sins. me. Do this in memory of me.
Probably the change that has received the mostattention has been the translation of the Latinphrase, pro multis.Currently, we hear in the Eucharistic Prayers, thatChrist’s blood ―will be shed for you and for all sothat sins may be forgiven.‖The new translation will read: ―which will bepoured out for you and for many, for theforgiveness of sins.‖
It does not mean that Christ did not die foreveryone.The Scriptures (for example, John 11:52; 2 Corinthians5:14-15; Titus 2:11; 1 John 2:2) and the dogmaticteaching of the Church (Catechism §§624, 629) makeit clear that Christ died for everyone (not just formany).In addition, in our Eucharistic Prayers, we pray thatall the dead (not just Catholics and other Christians)would enjoy eternal life.
4 Reasons Why We Now Use “FOR MANY”1) Scriptural reasons: The words in ourEucharistic Prayer come from the Gospels ofMatthew 26:28 and Mark 14:24; the Greek “formany” is used there and connects to Isaiah53:11-12.2) Historical reasons: The Roman Rite hasalways said pro multis (for many) and not proomnibus (for all) at this point in the Mass.
3) Ecumenical reasons: The EucharisticPrayers of the Eastern Churches all have ―formany‖ in their respective languages.4) Theological reasons: As Cardinal FrancisArinze, former prefect of the Congregation forDivine Worship and Discipline of the Sacraments,stated in his letter to Presidents of Conferencesof Bishops (Oct. 17, 2006):
The expression „for many,‟ while remainingopen to the inclusion of each human person, isreflective also of the fact that this salvation isnot brought about in some mechanistic way,without ones own willing or participation;rather,the believer is invited to accept in faith the giftthat is being offered and to receive thesupernatural life that is given to those whoparticipate in this mystery, living it out in theirlives as well so as to be numbered among the„many‟ to whom the text refers.
In other words, while salvation is offered to all,not all will accept God‟s gift.Respecting human free will means that we need toaccept the possibility that some might reject God.
Mysterium fideiPresent Text New TextPRIEST: PRIEST: Let us proclaim the The mystery of faith. mystery of faith.The new translation shows that this is a dialogue:the priest says (―The mystery of faith‖) andeveryone responds in one of the three ways.
Mysterium fideiThe Latin version of the Missal containsThree Responses.1)Present Text New TextPEOPLE: PEOPLE:Dying you destroyed We proclaim your Death,our death, rising you O Lord, and profess yourrestored our life. Lord Resurrection until youJesus, come in glory. come again.
Mysterium fidei2)Present Text New TextPEOPLE: PEOPLE:When we eat this bread When we eat this Breadand drink this cup, we and drink this Cup,proclaim your death, we proclaim your Death, OLord Jesus, until you Lord, until you come again.come in glory.
Mysterium fideiThe new translations of the acclamationshighlight the fact that:1. we are addressing Christ2. and we can easily grasp the connections to the Scriptures.The first and second acclamations are both basedon 1 Corinthians 11:26
Mysterium fidei3)Present Text New TextPEOPLE: PEOPLE:Lord, by your cross and Save us, Savior of theresurrection, you have set world, for by your Crossus free. You are the and Resurrection, you haveSavior of the World. set us free. (John 4:42)
Mysterium fidei4)Present Text New TextPEOPLE: Not approved.Christ has died, Christis risen, Christ willcome again.The fourth — “Christ has died, Christ is risen,Christ will come again”— was not approved for thisedition of the Missal because the acclamations areaddressed to Christ (in the new Missal) and thefourth version simply states what Christ hasdone.
DoxologyPresent Text New TextPRIEST: PRIEST: Through Him, with him, Through him, and with him, in him, in the unity of the and in him, O God, Holy Spirit, all glory and almighty Father, in the honor is yours almighty unity of the Holy Spirit, all Father, for ever and honor and glory is yours, ever. for ever and ever.The Latin Text positions the Holy Spirit after God theFather. This arrangement relates the Three Persons of theHoly Trinity to one another. The New Text is a literaltranslation of the Latin text, while the Present Text is aninterpretation.
The 3rd EDITION OF THE ROMAN MISSAL Communion Rite Concluding Rites
Communion RitePresent Text New TextPRIEST: PRIEST: Behold the Lamb of God;This is the Lamb ofGod behold him who takes away the sins of the world.who takes away Blessed are those calledthe sins of the world. to the supper of theHappy are those who Lamb.are calledto his supper.
Communion Rite The more literal rendering of the invitation to communion also makes the various connections to the Scriptures more clear: John the Baptist’s identification of Jesus as the Lamb of God in John 1:29, the supper of the Lamb in Revelation 19:9, and the healing of the centurion’s servant in Luke 7:6-7 (and Matthew 8:8).
Communion Rite It is interesting to notice that the phrase “this is” has been removed. Just as we no longer say, “This is the word of the Lord” at the end of the readings or This is the Body of Christ” at communion because the word “THIS” seems to limit Christ’s presence. In addition, “behold” makes for a more poetic rendering, and is more suggestive of the sacred, as is “blessed” instead of “happy.”
Communion RitePresent Text New TextPEOPLE: PEOPLE:Lord, I am not worthy Lord, I am not worthyto receive you, that you should enterbut only say the word under my roof,and I shall be healed. but only say the word and my soul shall be healed. This echoes the words of the Centurion, who asked Jesus to heal his servant (Luke 7:6-7, Matthew 8:5-13)
Communion Rite Those under the roof of the centurion were those of his household and of his command,the solders who were under his authority as their head. By saying “Lord, I am not worthy that you should enter under my roof, but only say the word, and my soul shall be healed,” he actually placed himself under Jesus’ authority and expressed his faith and confidence in Him and in His Words.
Communion Rite Therefore, when we say this, we follow the same attitude of the centurion as we prepare to welcome Christ into the ―home‖ of our bodies in Holy Communion, in humility, faith, gratitude as members of Jesus‟ household, which is His Body.
Concluding RitesPresent Text New TextPRIEST: PRIEST: Go forth, the Mass is The Mass is ended, go ended. in peace. Or: Go and announce the Gospel of the Lord. Or: Go in peace, glorifying the Lord by your life. Or: Go in peace.
Concluding Rites In 2005, the World Synod of Bishops met to reflect on the place of the Eucharist in the life of the Church. At the end of the meeting, a number of propositions were presented to Pope Benedict XVI. These were worked into his follow-up Apostolic Exhortation, Sacramentum caritatis (§51):
Sacramentum Caritatis (§51)Finally, I would like to comment briefly on theobservations of the Synod Fathers regarding thedismissal at the end of the eucharistic celebration.After the blessing, the deacon or the priestdismisses the people with the words: Ite, missa est[currently translated as, “The Mass is ended, goin peace.”]. These words help us to grasp therelationship between the Mass just celebratedand the mission of Christians in the world. Inantiquity, missa simply meant "dismissal."
Sacramentum Caritatis (§51)However in Christian usage it gradually took on adeeper meaning. The word "dismissal" has cometo imply a "mission." These few wordssuccinctly express the missionary nature of theChurch. The People of God might be helped tounderstand more clearly this essential dimensionof the Churchs life, taking the dismissal as astarting- point. In this context, it might also behelpful to provide new texts, duly approved, forthe prayer over the people and the finalblessing, in order to make this connection clear.
Concluding RitesIn 2008, the Holy Father did indeed add threenew dismissals to the Roman Missal in order tostress that we are sent as missionaries into theworld. These are the newest words in the 2000-year history of Catholic worship. Along with “Goforth, the Mass is ended” (which is the newtranslation of Ite, missa est),THE NEW DISMISSALS ARE: Or: Go and announce the Gospel of the Lord. Or: Go in peace, glorifying the Lord by your life. Or: Go in peace.
Concluding RitesIt is an intriguing fact that we name what wedo — the Mass — by the final action: thedismissal, the being sent forth to proclaimthe Gospel in word and deed.The Church, which is all of us, is missionary innature.In order to fulfill that calling, which comes to usthrough baptism, we gather together tocelebrate Eucharist.
Concluding RitesOur faith tells us that this is the pre-eminent placethat we encounter Christ in each other, in the word proclaimed, in the sacrament— in order to be changed, transformed, more and more into the Body of Christ that we are.
Concluding RiteChanged, we are sent back out — to encounter Christ in those whom we serve.Changed by that encounter, we return to the Tables of Word and Sacrament to be nourished ... and sent on mission again… week after week… until we are all welcomed into the wedding feast of the Lamb.
The 3rd EDITION OF THE ROMAN MISSAL Communion Rite Concluding Rites
In addition, the 3rd Edition of theRoman Missal contains prayers1) for the observances of recently canonized saints,2) additional prefaces for the Eucharistic Prayers,3) additional Votive Masses4) additional Masses and Prayers for Various Needs and Occasions5) some updated and revised rubrics (instructions) for the celebration of the Mass6) new musical settings have been composed
There is grace with the new Missal for all Catholics as we allow the Holy Spirit to deepen, nurture, and celebrate our faith through the renewal of our worship and the celebration of the Sacred Liturgy. The entire Church has been blessed with this opportunity to deepen its understanding of the Sacred Liturgy, and to appreciate its meaning and importance in our lives.
Appreciating theRevised Mass TextsThe 3rd EDITION OFTHE ROMAN MISSAL