WASHINGTON — After a decade of work, the greatest liturgical milestone for American Catholics since the 1970s is right around the corner: The Vatican has approved a new English translation of the Roman Missal, and the U.S. bishops have fixed the roll-out date in the nation’s parishes for the beginning of Advent 2011.
“The use of the third edition of the Roman Missal enters into use in the dioceses of the United States of America as of the First Sunday of Advent, Nov. 27, 2011. From that date forward, no other edition of the Roman Missal may be used in the dioceses of the United States of America,” stated Cardinal Francis George of Chicago, president of the U.S. Conference of Catholic Bishops, in his Aug. 20 letter to the nation’s bishops.
In addition to the translation work, the U.S. bishops’ conference, the International Commission on English in the Liturgy (ICEL), and other national and international liturgical organizations have devoted the last two years to preparing texts and catechetical materials designed to smooth the transition to the new translation of the Mass and deepen appreciation for the more accurate language of the texts. Now that the entire translation has been approved, those materials will be key during the full year needed to get the published text into the pews.
In late June, the Vatican formally signed off on the translation and issued guidelines for publication. A month later, approval was given for additional prayers for the penitential act at Mass, the renewal of baptismal promises on Easter Sunday, and for American feasts including Thanksgiving, Independence Day, and the observances of saints’ feast days for Damien of Molokai, Katharine Drexel and Elizabeth Ann Seton. A “Mass for Giving Thanks to God for the Gift of Human Life,” which can be celebrated on Jan. 22, the anniversary of the Roe v. Wade decision, was also approved.
Bishop Arthur Serratelli of Paterson, N.J., chairman of the bishops’ Committee on Divine Worship, noted in prepared remarks, “I am happy that after years of preparation, we now have a text that, when introduced late next year, will enable the ongoing renewal of the celebration of the sacred liturgy in our parishes.”
The fruit of a lengthy — and, at times, contentious — dialogue among bishops in the United States and among bishops’ conferences throughout the English-speaking world, the introduction of the new translation is viewed as a golden opportunity to advance the New Evangelization in the life of the Church.
“From the very beginning, the Church has held to this axiom: The way we pray reveals what we believe. The law of prayer is the law of our faith,” noted Cardinal Justin Rigali of Philadelphia.
Cardinal Rigali is a veteran of the U.S. bishops’ Committee on the Liturgy and the Vox Clara committee established by Pope John Paul II to aid the Congregation for Divine Worship and the Discipline of the Sacraments in supervising the English translation. He noted that the translation process was closely followed by both the Congregations for Divine Worship and the Doctrine of the Faith.
“If the whole of Catholic doctrine is expressed in our liturgy, it’s fitting that both Vatican congregations collaborated on the translation,” said the cardinal.
Diocesan Preparations
The Archdiocese of Philadelphia has launched intensive preparations for educating priests and parish leaders.
“We are planning on a profound catechesis in all of the 267 parishes of the archdiocese,” reported Cardinal Rigali.
To support efforts like Philadelphia’s, Father Richard Hilgartner, associate director of the USCCB Secretariat of Divine Worship, noted that the USCCB had developed its own catechetical materials linked to the new translation and organized regional meetings for priests throughout the United States.
“The clergy are on the front line: They are the ones praying and presiding over the Eucharist,” noted Father Hilgartner. “To date, we’ve met with more than 3,000 in every one of the 14 episcopal regions of the country.”
While the Vatican, ICEL and the USCCB have provided guidelines for the transition, individual dioceses still must grapple with the practical execution of catechetical outreach to diverse groups in a variety of settings — from the elderly in nursing homes to inmates in U.S. prisons to second-graders in parish-based first Communion classes.
Deepening the Faith
But if the practical hurdles of catechesis pose a significant challenge, longtime advocates of more accurate translations believe it offers a singular opportunity to deepen the faith of ordinary Catholics.
“The Second Vatican Council called for a ressourcement — a return to biblical and patristic sources. This is a step in that direction: Where texts of the liturgy are being drawn from these sources, the new translation — memorable, evocative and biblical — makes the link obvious,” explained Father Hilgartner.
Helen Hull Hitchcock, editor of The Adoremus Bulletin, a monthly publication of the Adoremus Society for the Renewal of the Sacred Liturgy, said the goal has been to “transmit the sacredness of the Latin text in the English translation.”
“The new translation is much more dignified and reverent than what we’ve had in the past — in addition to being more accurate,” said Hitchcock.
Discussion and debate regarding the English-language translation of the Roman Missal dates back to the Second Vatican Council, when the document Sacrosanctum Concilium marked a new era of liturgical renewal and proposed the Mass in the vernacular. The current translation was completed in 1973.
Yet, decades later, critics of the English translation continued to argue that it lacked sufficient accuracy and undermined reverence for the Eucharist. The issue took on new relevance with the third edition of the Roman Missal, issued in the Jubilee Year 2000.
In 2001, Pope John Paul II issued Liturgiam Authenticam (the Fifth Instruction on the Right Implementation of the Constitution on the Liturgy), which called for more precise translations of the Latin: “in the most exact manner, without omissions or additions in terms of their content, and without paraphrases or glosses.”
The new guidelines were applauded by many U.S. bishops, though concerns were also raised that more accurate translations created awkward syntax that rendered the liturgy less accessible to ordinary Catholics.
As a member of the Vox Clara committee, Cardinal Rigali played a key role in that discussion. He seems pleased to bring the fruits of this struggle to his flock.
“The Second Vatican Council described sacred liturgy as the worship of the divine majesty. If what we do on Sunday is the worship of the divine majesty, everything about it must reflect that reality,” he said.
“The translation provides a new impetus in the life of the Church. It’s a moment of hope, progress, joy and faith,” the cardinal concluded. “At a time when many Catholics experience difficulty, sorrow and economic distress, God invites us to come to himself.”
Joan Frawley Desmond writes from Chevy Chase, Maryland.
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I really hope that I wouldn’t have to capitalize at all on the new Missal. “Mass,” “God,” “Him,” and “Eucharist,” should all be capitalized. If they’re not already capitalized in your copy of the new Missal, I would suggest returning it for a refund.
Good article. There is much to be excited about in the new English translation of the Roman Missal. As stated, this should provide the impetus we need to provide - at long last - the liturgical instruction the Council demanded of pastors of souls. Yes - we have 40+ years of catching up to do, but it can and must be done.
I would add just one thing to this piece. The Council did not so much “propose the Mass in the vernacular” as it allowed for the use of the vernacular on a limited basis. It is very clear in the Constitution that the Council Fathers envisioned at the very least that the Ordinary of the Mass would remain in Latin.
NOW would be the perfect time to correct this and other instances of “reform” that deviated far and wide of the Council’s actual intent.
What is falling through the cracks because of the large number of “youngsters” ... If you have an OLD 1966 Edition of the Mass Missal, you have the majority of the changes to the ORDINARY of the Mass.
Note: The old editions DO NOT have the three cycle (Year A, Year B, and Year C) readings.
The congregation response to “The Lord be with you.” is (surprise, surprise) “And with your spirit.” If you have a chance, compare the old 1966 Missals and the new Missal coming out.
These are NOT great and heartbreaking changes, (unlike what we endured from 1967 through the 1990s).
But we do need to be mindful of the consternation and confusion of many of our older parishioners, religious, and clergy (the ones that love the hippie guitar masses), and lead them in a more gentle manner than they showed our grandparents and parents.
I welcome the changes, and have (maybe too soon) started to use them myself.
I have still yet to hear anything at all about a new missal/translation anywhere but in the Register. It’s like it doesn’t even exist in our diocese.
From that date forward, no other edition of the Roman Missal may be used in the dioceses of the United States of America…
I’ve heard Cardinal George talk, and I’m surprised he’d write that. He’s smarter than that. After all, the 1962 edition of the Roman Missal may be used in the dioceses of the United States of America.
That aside, the Ordinary is a much, much better translation. The prayers of the Proper, alas, seem to have thrown the babies out with the bathwater: they have tried to preserve the word order in Latin (ending a phrase on a strong idea) and from what I’ve seen, the resulting collects and offertories sound stilted.
I hope it’s only because I saw a small number. At least I will finally be able to say “and with your spirit” just like the rest of the world does.
If Cardinal Justin Rigali believes in “Lex Orandi, Lex Credendi”, As we pray, so we believe, he would do well to push for more offerings of the Tridentine Mass. The Mass of the ages really contains the Catholic faith. Save the liturgy, Save the world.
“From the very beginning, the Church has held to this axiom: The way we pray reveals what we believe. The law of prayer is the law of our faith,” noted Cardinal Justin Rigali of Philadelphia.
What does “The law of prayer is the law of our faith,” mean?
In addition to the USCCB, other apostolates and institutions are offering support materials for the implementation of the Missal.
Midwest Theological Forum provides a DVD.
http://www.theologicalforum.org/product.asp?ci=25&pi=410
The Liturgical Institute has a program of workshops and printed materials as well.
http://www.mbmv.org/
@stillbelieve
The old axiom lex orandi, lex credendi, lex vivindi is translated loosely as the way of prayer is the way of believe is the way of life.
It’s meaning is that the way in which we pray (the law or ritual of prayer) influences and forms the way in which we believe. So if we go to Mass for 20 years singing Marty Haugen (“Not in some Church, buildings confining, not in some heaven, light years away”) we will eventually come to believe (falsely) that the words to those songs are true representations of the Catholic Faith. On the same token, if we have beautifully rendered accurate texts which are prayed from altar week after week, we will eventually understand and believe rightly because of them.
The axiom continues that the law of belief becomes the law of life, meaning that if I believe rightly, I will naturally begin to live rightly (morally and virtuously).
This axiom is why so many people are saying that the Liturgy is the absolutely the most important work of reform. It’s more important than education, more important than social justice, more important than community building or ecumenism… Because if we pray rightly, we will come to believe rightly and we will come to live rightly.
I think, by the way, that it’s very arguable that the disastrous innovations and creativity in the liturgy combined with poor translation and abysmal music (theologically and musically) have much to do with the horrific state of the Catholic faithful today… We sing nonsense like “Sing a new Church into being” and “Let us build the city of God” and “Jesus is just really super sweet, I mean really” for 50 years and now people have come to believe that the Church is nothing more than a community, that any worldly work can be eternal and that Jesus is just a cosmic teddy bear!
Save the Liturgy, Save the World!
Thank you Fr. Ryan Humphries for the answer to my question. My interest in understanding this concerns what seems to me to be the “elephant in the room” the Church never addresses. That involves the church-attending Catholics on Sundays reciting the Profession of Faith in which they say among other beliefs - “We believe in the Holy Spirit, the Lord, the giver of life…” It also involves their praying the Lord’s Prayer at various times, in and out of Mass, in which they pray for God’s, ‘will be done on earth…and lead us not into temptation, but deliver us from evil.”
If just saying those words and prayers enables them to believe it, then how can so many Catholics give their name identification and support to a worldly organization that is diabolically opposed to what they say they believe and pray for inside and outside of church? I am referring to those Catholics, including clergy, who give their name identification to the pro-abortion party and vote for their candidates, as 55% of Catholics did for Obama, a man who not only supports abortion, but infanticide as well? And their votes helped give us a pro-abortion Democrats control of Congress. Do they believe God creates life for it to be aborted? Is not abortion always evil? Is God in contradiction with Himself? Or, are those Catholics in contradiction to what they profess to believe and pray for?
I believe words mean something. So do actions. Seems these words and those actions would be a good lesson for the Church to hold a mirror up to the flock and ask them to look at themselves in it to see if they really believe what they say they do and pray for. Then maybe the New Missal may will really mean something to the life of the Church.
@StillBelieve
Amen and Amen!
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