•1570 – Pope Pius V issued the first Roman Missal – a complete collection of all the texts (prayers, rubrics, readings, antiphons) that were used in the celebration of the Eucharist. Aside from a few minor revisions over the centuries, this single book remained largely unchanged for almost 400 years.
•1963 – The Second Vatican Council called for a renewal of the Church’s liturgical life – including a reform and renewal of the Mass.
•1969 – The Latin texts of the renewed Mass were issued in the first edition of the Roman Missal. Almost immediately, work began on translating the Latin into the vernacular languages of the world. The English translation was given the title “The Sacramentary,” the name we have used until now for the red book which contains the prayers and antiphons that are used at Mass.
•1975 – A second edition of the Roman Missal was issued in Latin by the Church. It was largely the same as the first edition, but contained some modifications that were the result of further decisions of the Second Vatican Council made since the first edition was published.
•1998 – A new, more faithful translation of the missal was approved by the English speaking bishops of the world but was eventually rejected by Rome. The rejection was based on a new set of revised rules for translation known as “formal equivalence,” namely a more literal translation from the original Latin, following the Latin words, syntax, capitalization, and grammar more faithfully.
•2000 – Pope John Paul II issued a third edition of the Roman Missal in Latin. He did so to mark the Millennium and to include new prayers to be used at Mass for the celebration of Saints who had been canonized since the second edition was issued.
•2001 – Work began on translating into English the Latin text of the new Roman Missal, following the new rules of translation.
•2010 – In August of that year, Rome approved the English translation that was submitted by the English speaking countries of the world. Preparation for implementing the Roman Missal changes began.
Beginning with Advent 2011, we will begin celebrating the Mass following this English translation of the new Roman Missal. It is important to note that the Mass itself is not changing. The English translation of the words we use in the Mass will be changing.
Adapted from Joe Paprocki and D. Todd Williamson
As we continue to explore the new Roman Missal translation, we turn our attention to the realities of translating. Traveling to a foreign country where a different language is spoken can be daunting. Finding the correct words and phrases to maneuver through airports, train stations, restaurants, and market places can range from comedic to frustrating. Often, things get lost in translation.
It is important to remember that the Church’s universal liturgical language is Latin. This means that, in order for the new Roman Missal translation to be implemented all over the world, it needs to comfortably and appropriately find a home in numerous vernacular languages. For English-speaking countries, this task began shortly after the 3rd edition of the Roman Missal was issued in 2000.
The translation of the Third Edition of the Roman Missal that we will be implementing in Advent 2011, however, has a very different flavor from the translation of the second edition that we have been using these past forty years. So, what’s different about this translation and, more specifically, why does it sound different? What will be happening to the words we use at Mass?
In the first years of the renewal of the liturgy after the Second Vatican Council, the art of translating the Latin liturgical texts was just developing. The very first formal guidelines for translating Latin texts followed a principle of translation that is known as dynamic equivalence. The main characteristic of this principle is that, when translating from one language to another, what is emphasized is the meaning, or the message of the text. So, under this principle, the English would not necessarily be a literal, word-for-word translation of the Latin.
The art of translating liturgical texts, however, is an organic art that has developed since the 1960s. For example, at one time we crossed ourselves saying, “In the name of the Father, and of the Son, and of the Holy Ghost,” instead of “Holy Spirit.” Even more recently, some will recall when, at the end of the first or second reading, the lector said, “This is the Word of the Lord,” instead of the current phrase, “The Word of the Lord.”
The developing nature of the art of translating liturgical texts became evident in 2001 when the Vatican issued new guidelines to guide the Roman Missal translation of the third edition. These guidelines follow a principle of translation known as formal equivalence. The main characteristic of this principle is that, when translating from one language to another, what is emphasized is literal fidelity, rendering a word-for-word translation of the original source text.
In practical terms, the English used in the new Roman Missal translation will sound different from the current translation mainly because the methods and principles of translation that are used have changed.
As we prepare to implement the new Roman Missal translation in Advent 2011, we will experience new words and phrases that adhere to the original Latin text more faithfully. We hope that these new words will enable us to communicate our praise and worship of a good and gracious God, whose glory transcends all words.
There are many perspectives offered on the new translation of the Third Edition of the Roman Missal. The new translation offers benefits while presenting various challenges. This week the focus is on the benefits of the new translation as seen by a number of authors who have examined the translation and found much to praise. Next week, the focus will be on the views of other authors who have examined the new translation and the challenges that it poses. Below are presented the benefits of this new translation that goes into effect this coming November 27, 2011, the First Sunday of Advent.
Authors on the new missal translation such as Fr. Paul Turner of our diocese and Joe Paprocki and D. Todd Williamson who write for Loyola University Press offer the following benefits of the new translation.
They all begin with the clarification that the Mass has not changed. It is the same Mass as before only with “new words” that will have or convey deeper meanings than the translation we currently use.
Some of the benefits that the authors list are:
1. More Poetic Texts that use a more formal, elevated style of language.
The beginning of the Gloria will change to “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.” Notice the poetic quality and the repetitive cadence of "We praise…we bless…we adore…we glorify…")
2. A faithfulness to the original Latin text that follows very closely the poetry, literary style, syntax, vocabulary, and grammar of the Latin.
(In response to the greeting, “The Lord be with you” we will respond “And with your spirit.”
3. Many more and much more obvious biblical roots with many biblical quotes and allusions.
At communion, the priest will say, "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 allusions are to John’s gospel (1:29) and to Revelation (19:9). We will then respond to the invitation, "Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed.” This is almost a direct quote from the account of the Centurion in Luke's Gospel (7:6-7).
4. The new Missal aligns the English translation of the Latin text more closely in line with the translations of other languages in the world such as French, Italian, Spanish, etc.
(The Creed will be changed from “We believe” to “I believe” and the response to the greeting “The Lord be with you” will be “And with your spirit,” in order to conform more to the Latin text and to what is already said in most other languages.)
While there are benefits to the translation of the Third Edition of the Roman Missal that will go into effect on November 27, 2011, the First Sunday of Advent, there are also many challenges that the new translation presents to the entire people of God. Fr. Edward Foley, a recognized liturgist, offers seven challenges that he sees present in a brief article he authored on the Implementation of the new Roman Missal. The following offers a brief description of each of those challenges.
1. The first theological challenge is Inculturation. Vatican II calls all Catholics to engage, respect, learn from, and adapt to the culture and contextual expressions that are an integral part of their daily interactions. This includes the language, idioms, and poetry of their native languages. A slavish translation of the missal from the Latin does not enhance inculturation but actually suppresses it.
2. The second theological challenge concerns the Sensus fidelium, the sense of the faithful. Vatican II called for paying attention to the Spirit as it manifests itself in the body of the faithful, by consulting the faithful on matters that will impact them. The process leading to the new translation of the missal did not consult the faithful on any level.
3. The third theological challenge concerns the process of Collegiality in which decisions affecting church life are to be made collegially in mutual decision making and collaboration with those being affected. Vatican II clearly affirms and demands collegiality in the decision making process of the church. This was not followed in the process leading to the new translation of the Roman Missal.
4. The fourth theological challenge concerns Hospitality and the New Evangelization. If we are to be a hospitable and evangelizing community, then the Church’s actions, liturgy, and language have to be welcoming and hospitable so as to invite and welcome others. The more formal and rather stilted Latinized language of the new missal presents a challenge to the hospitable, welcoming, understandable, and evangelizing mission of the Catholic community.
5. The fifth theological challenge is Ecumenism, the collaboration with our Protestant brothers and sisters in establishing common prayer texts and ritual language that advances Christian unity. Vatican II calls for consistent Ecumenical collaboration on these very issues. Since 2001, that collaboration ceased and we now have uniquely Catholic prayers like the Creed and the Gloria incorporated in the Third Edition of the Roman Missal.
6. The sixth theological challenge concerns Liturgical theology. The language of some of the new text presents a challenge to our liturgical theology as articulated by Vatican II. The most obvious example is the change in the prayer of consecration where Christ’s blood is shed “for you and for many,” doing away with “all.” Did Christ die for all or for just some? This is one of the many challenges to our liturgical theology that the new translation poses.
7. The seventh theological challenge could lead to the Amplified hybridization of the Roman Rite. The new translation presents such a stilted and awkward Latinized English that many might be tempted to change or adapt the words to make them more understandable, or possibly revert back to the more familiar understandable text currently in use. Either way could lead to more confusion and frustration.
While the language may be changing, the theology of Vatican II which called for the entire people of God to be “full, conscious, and active participants” in liturgy and in the entire mission and ministry of the Church has not changed. This theology is most fully expressed in the Vatican II Roman Missal when it states very clearly in the introduction to the Eucharistic celebration that Mass begins “when the people are gathered,” “Populo congregato” in Latin. This is in sharp contrast to the pre-Vatican II introduction to the Eucharistic celebration when it states that Mass begins “when the priest is ready,” “Sacerdos paratus.” This change in language bespeaks of a whole attitude that needs to be kept in mind when we celebrate the liturgy.
As we begin to examine the change in language to the people’s part of the Third Edition of the Roman Missal, the theology of Vatican II must be constantly affirmed and not minimized. We all “celebrate” the liturgy by our “full, conscious, and active” participation in it, from beginning to end. The priest “presides” at the liturgy, that is he leads the assembly in the communal celebration of the liturgy. But it cannot be stressed enough that we all celebrate the liturgy together, each one having their own active, unique, and fully conscious role to play. The liturgy, the “source and summit of the Christian life,” is the communal celebration of the whole assembly. It must be with this clear mindset that we are to understand and pray the language changes that will be introduced this coming First Sunday of Advent.
The first language change that will run through various places in the Eucharistic celebration is the assembly’s response to the presider’s greeting at the beginning of mass, “The Lord be with you.” Since the introduction of the Vatican II missal, the assembly’s response has been, “And also with you.” This Advent, our response will be “And with your spirit.” This is an exact translation of the Latin “Et cum spiritu tuo.” It is also the wording that is used in most other translations, such as Italian, French, and German.
What are we saying when we respond with such words? Like Paul’s greeting to his beloved communities that he established, we are acknowledging that as disciples of Christ we have been gifted with the very grace, power and presence of God among us. As the presider invites the Lord to be with us, with our spirit, as we begin to celebrate the liturgy, we respond by inviting the Lord to be present with the presider, with his spirit, as together we gather to celebrate the “sacred mysteries” of the Eucharistic celebration.
The presider does not have a different spirit or presence of God that we do not have. Rather, both the assembly and the presider invite the Lord to be present with our mutual spirits as we begin this celebration. The word “spirit’ has biblical roots and connects with the spiritual nature of the action we are engaging in together. However, “And also with you” communicated essentially the same sentiment and reality. But because of the translation principle of “formal equivalence,” the new response is a literal translation of the original Latin.
We continue our examination of the changes that affect the people’s responses in the new Roman Missal by looking at a language change regarding the missal itself. Previous to Vatican II the Roman Missal consisted of one book which contained all the prayers of the presider along with all the scripture readings for every mass. Since the scripture readings consisted of the same readings every year, the one book could contain all the prayers and the readings needed for Mass.
When Vatican II introduced a three year cycle of Sunday readings, a two year cycle of weekday readings, plus a variety of Scripture options for various occasions like funerals, weddings, etc, the one volume missal was no longer tenable. The one volume Roman Missal became two volumes. One volume was the Sacramentary, containing all the prayers and rituals pertaining to the presider, and the other volume was the Lectionary, containing all the Scripture readings for every ritual occasion. Together, they made up the Roman Missal of the Second Vatican Council.
A few years ago, a third book was introduced, the Book of the Gospels, carried in procession by the lector, and placed on the altar at the beginning of Mass. While the Lectionary and the Book of the Gospels remain unchanged, the change in the Sacramentary brought with it a new title for that book, now referred to as the Roman Missal. Confusion will probably result when one refers to the Roman Missal since one cannot be sure if one is referring to the whole missal including the Lectionary or just to the book we used to call the Sacramentary. This unnecessary confusion just adds more complexity to the changes that are about to take place.
After the response “And with your spirit” to “The Lord be with you,” the next significant change affects the Penitential Act (no longer “Rite”) as it is now being called, the time when we ask God for forgiveness for any wrongdoing. Much of it remains the same with some slight changes, except for the Confiteor. The word “greatly” is now added just before the word “sinned” so that we are to say: “I confess to almighty God and to you, my brothers and sisters, that I have greatly sinned....”
The other change affects the words we currently recite “that I have sinned through my own fault.” Now we will say “...that I have greatly sinned in my thoughts and in my words, in what I have done and in what I have failed to do, through my fault, through my fault, through my most grievous fault; therefore I ask....” This strong emphasis on our sinfulness by repetition and by adding the words “greatly and grievous” are all a result of literal fidelity to the Latin. Whether they are an improvement will remain to be seen as people pray and experience the changes.
After the Penitential Act the presider prays the opening prayer. All the opening prayers have been completely re-translated to reflect more literally the Latin text. Latin grammar and syntax is more comfortable with longer and more complex sentences. English, however, cannot handle long, involved sentences with extended subordinate clauses without clear comprehension suffering.
The principle of “formal equivalence” subjects the English language to the more complex syntax of the Latin language, resulting in longer, complex and convoluted sentences. Comprehension will be more difficult, especially when vocabulary and complex language structure that is perhaps more clear in Latin is used to convey English words or concepts that are strange to the ear and a struggle to understand fully.
The following collect, which follows the Isaiah 54 reading from the Easter Vigil, is a good example of the complex and unintelligible English that results:
Almighty, ever-living God,
surpass for the honor of your name
what you pledged to the patriarchs by reason of their faith
and through sacred adoption increase the children of your promise
so that what the saints of old never doubted would come to pass
your Church may now see in great part fulfilled.
This is the typical pattern of complexity that we will be invited to engage in as people of prayer. Maybe we will get used to the many complex changes that have been made to English, but it remains to be seen whether the changes will ever engage our hearts and minds in prayer.
As we move to the Gloria, an ancient prayer of the liturgy, we notice a number of changes. The Gloria has been lengthened a good bit accommodating it to the literalness of the Latin, with its crescendo of praise phrases and more formal theological and scriptural references. The first line now becomes “Glory to God in the highest and on earth peace to people of good will,” a more faithful rendition of the Latin text along with a more obvious allusion to the scriptural text, Luke 2:14. Not present in the current text are the words “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.” One commentator has suggested that this may be over the top in our praise of God, but such should be our praise of God.
Several other changes are the inclusion of “Only Begotten Son” after “Lord Jesus Christ” and “Son of the Father” after “Lord God, Lamb of God,” to reflect the literalness of the Latin text. Another change includes the repetition of the phrase, “you who take away the sins of the world.” Along with repetition is the change from singular to plural of the word “sin,” again to reflect the Latin as well as to communicate that Jesus forgives not just general sin but personal sins as well. One final difference involves changing “receive our prayer” after “you are seated at the right hand of the Father” to “have mercy on us.”
While minimal, these changes will impact our prayer and worship. Whether it will be an improvement or a hindrance to enhancing prayer still remains to be seen.
Changes to the Roman Missal continue on the next page.