2. What is the Roman Missal?
It is the Sacred book that the priest
uses at Mass.
• This contains instructions on
– what to do
– how to do it
– the prayers to be said
3. The Roman Missal
On What to do: On How to do it: The actual
The General Instruction of Rubrics: Prayer
the Roman Missal These are the particular Texts and
(GIRM):
directions to the priest, Responses
These instructions on how
to celebrate Mass were ministers, and people on
actually promulgated in what to do at a specific
2000, ahead of the rest of point in the Mass. They
the Missal by JPII. are called ―rubrics‖
Therefore, any changes (from rubor, Latin for
that it called for should ―red‖) because they are
already be in place.
printed in red ink.
4. 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.
5. Process of Translation
Second Vatican Council (1962 – 1965)
Missal was extensively revised
The way we celebrate the Mass Language to be used
6. 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.
7. 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.
8. 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.
9. 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.
10. Three Reasons for a New Translation of
the 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
11. Why Formal Correspondence instead of
Dynamic 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.
12. The new translation is an intensive
process involving hundreds of individuals
and extensive consultation.
13. How The Translation Was Done
1. 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.
14. How The Translation Was Done
4. 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).
15. The Eleven English-Speaking
Bishops‟ Conferences of ICEL
USA Scotland Philippines
Canada South Africa India
England/Wales Australia Pakistan
Ireland New Zealand
16. As you can see, this is an extensive and time-
consuming process. Liturgical, linguistic,
theological, and pastoral experts—lay and
ordained—are consulted all along the way,
from the level of the local bishop and his staff,
to national conferences, and up to the level of
ICEL and the CDWDS.
The new Missal is, indeed, the work of the
Church.
17. Gains with the
New 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
18. Let us then Welcome the New
Text of the Roman Missal with
joyful gratitude.
20. The Greeting
Present Text New Text
PRIEST: 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.
21. The Greeting
Present Text New Text
PRIEST: 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.
22. 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
23. 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.
24. The Greeting
1. 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.
25. PENITENTIAL RITE
Present Text New Text
FORM 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.
26. PENITENTIAL RITE
Present Text New Text
FORM 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.
27. PENITENTIAL RITE
Present Text New Text
FORM 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.
28. PENITENTIAL RITE
Present Text New Text
ABSOLUTION ABSOLUTION
PRIEST: 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.
29. The Gloria
Glory to God in the Glory to God in the
highest, highest,
and peace to his people and on earth peace
on earth. to people of good will.
Lord God, heavenly King, We praise you, we bless
almighty God and Father, you, we adore you,
we worship you, we glorify you,
we give you thanks, we give you thanks
we praise you for your for your great glory,
glory. Lord God, heavenly King,
O God, almighty Father.
30. The Gloria
Lord 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 the
of the world: world,
have mercy on us; have mercy on us;
you take away the sins of
you 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.
31. The Gloria
For you alone For you alone
are 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 Most
High, Jesus Christ, High, Jesus Christ,
with the Holy Spirit, with the Holy Spirit,
in the glory of God in the glory of God
the Father. Amen. the Father. Amen.
32. Liturgy of the Word
Liturgy of the Word
Nicene Creed
Apostles Creed
33. 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.
34. 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
35. 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.‖
36. 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.
37. Nicene Creed
PRESENT TEXT NEW TEXT
We believe in one I believe in one God,
God, the Father almighty,
the Father, the Almighty, maker of heaven and
maker of heaven and earth,
earth, of all things visible
of all that is seen and and invisible.
unseen. I believe in one Lord
We believe in one Jesus Christ,
Lord, Jesus Christ, the Only Begotten Son
the only Son of God, of God,
eternally begotten of born of the Father
the Father, before all ages.
38. Nicene Creed
PRESENT TEXT NEW TEXT
God from God, Light God from God, Light
from Light, from Light,
true God from true
God, true God from true
begotten, not made, God,
one in Being with the begotten, not made,
Father.
Through him all things consubstantial with
were made. one in the Father;
Being with the Father. through him all things
Through him all things
were made. were made.
39. Nicene Creed
PRESENT TEXT NEW TEXT
For us men and for For us men and for
our salvation our salvation
he came down from he came down from
heaven: heaven,
by the power of the and by the Holy Spirit
Holy Spirit was incarnate of
he was born of the the Virgin Mary,
Virgin Mary, and became man.
and became man.
40. Nicene Creed
PRESENT TEXT NEW TEXT
For our sake For our sake
he was crucified he was crucified
under Pontius Pilate; under Pontius Pilate,
he suffered, died, he suffered death
and was buried. and was buried,
and rose again on
On the third day the third day
he rose again
in accordance
in fulfillment of with the
the Scriptures; Scriptures.
41. Nicene Creed
PRESENT TEXT NEW TEXT
he ascended into he ascended into
heaven and is seated heaven and is seated
at the right hand of at the right hand of
the Father. the Father.
He will come again in He will come again in
glory glory
to judge the living and to judge the living and
the dead, the dead,
and his kingdom will and his kingdom will
have no end. have no end.
42. Nicene Creed
PRESENT TEXT NEW TEXT
We believe in the I believe in the Holy
Holy Spirit, Spirit, the Lord,
the Lord, the giver of the giver of life, who
life, who proceeds proceeds
from the Father and from the Father and
the Son. the Son,
With the Father who with the
and the Son Father and the Son
he is worshipped is adored and
and glorified. glorified,
He has spoken who has spoken
through the Prophets. through the prophets.
43. Nicene Creed
PRESENT TEXT NEW TEXT
We believe in one I believe in one, holy,
holy catholic catholic
and apostolic Church. and apostolic Church.
We acknowledge I confess one baptism
one baptism for the forgiveness of
for the forgiveness of sins
sins.
and I look forward
We look for the to the resurrection
resurrection
of the dead, of the dead
and the life of the and the life of the
world to come. Amen. world to come. Amen.
44. Apostles Creed
PRESENT TEXT NEW TEXT
I believe in God, the I believe in God, the
Father almighty, Father almighty,
creator of heaven and Creator of heaven and
earth.
I believe in Jesus earth,
Christ, his only Son, and in Jesus Christ, his
our Lord. only Son,
He was conceived our Lord,
by the power of the
Holy Spirit who was conceived
and born of the Virgin by the Holy Spirit,
Mary. born of the Virgin Mary,
45. Apostles Creed
PRESENT TEXT NEW TEXT
He suffered under Pontius suffered under Pontius Pilate,
Pilate, was crucified, died and was
was 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 again
again. from the dead;
He ascended into heaven,
and is seated at the right he ascended into heaven,
hand and is seated at the right hand
of the Father. of God the Father
He will come again to almighty;
judge
the living and the dead. from there he will come to
judge the living and the dead.
46. Apostles Creed
PRESENT TEXT NEW TEXT
I believe in the Holy I believe in the Holy
Spirit, Spirit,
the holy catholic the holy catholic
Church, Church,
the communion of the communion of
saints, saints,
the forgiveness of sins, the forgiveness of sins,
the resurrection of the the resurrection of the
body, body,
and the life everlasting. and life everlasting.
Amen. Amen.
47. Liturgy of the Eucharist
Preparation of the Gifts
The Preface
48. Preparation of the Gifts
Present Text New Text
PRIEST: PRIEST:
Pray, brethren (brothers Pray, brethren (brothers and
and sisters), sisters),
that our sacrifice that my sacrifice and
may be acceptable to yours may be acceptable to
God, the almighty Father. God, the almighty Father.
PEOPLE: PEOPLE:
May the Lord accept the May the Lord accept the
sacrifice at your hands… sacrifice at your hands…
49. Preface
Present Text New Text
PRIEST: 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 to
the Lord our God. PRIEST: Let us give thanks to
PEOPLE: It is right to give the Lord our God.
him thanks and praise. PEOPLE: It is right and just.
50. Preface
Constitution 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)
51. Preface
The Prefaces, which have all been
retranslated, will now begin, “It is truly
right and just…” – which will make
the connection to the dialogue more
obvious.
52. Preface
Present Text New Text
Holy, holy, holy Lord, Holy, Holy, Holy Lord
God of power and God of hosts.
might.
Heaven and earth are full Heaven and earth are full
of your glory. of your glory.
Hosanna in the highest. Hosanna in the highest.
Blessed is he who comes Blessed is he who comes
in the name of the Lord. in the name of the Lord.
Hosanna in the highest. Hosanna in the highest.
53. The 3rd EDITION OF THE ROMAN
MISSAL
Consecration: Institution
Narrative
Mysterium Fidei
Doxology
54. Institution Narrative
Present Text New Text
PRIEST: 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.
55. Probably the change that has received the most
attention has been the translation of the Latin
phrase, pro multis.
Currently, we hear in the Eucharistic Prayers, that
Christ’s blood ―will be shed for you and for all so
that sins may be forgiven.‖
The new translation will read: ―which will be
poured out for you and for many, for the
forgiveness of sins.‖
56. It does not mean that Christ did not die for
everyone.
The Scriptures (for example, John 11:52; 2 Corinthians
5:14-15; Titus 2:11; 1 John 2:2) and the dogmatic
teaching of the Church (Catechism §§624, 629) make
it clear that Christ died for everyone (not just for
many).
In addition, in our Eucharistic Prayers, we pray that
all the dead (not just Catholics and other Christians)
would enjoy eternal life.
57. 4 Reasons Why We Now Use “FOR
MANY”
1) Scriptural reasons: The words in our
Eucharistic Prayer come from the Gospels of
Matthew 26:28 and Mark 14:24; the Greek “for
many” is used there and connects to Isaiah
53:11-12.
2) Historical reasons: The Roman Rite has
always said pro multis (for many) and not pro
omnibus (for all) at this point in the Mass.
58. 3) Ecumenical reasons: The Eucharistic
Prayers of the Eastern Churches all have ―for
many‖ in their respective languages.
4) Theological reasons: As Cardinal Francis
Arinze, former prefect of the Congregation for
Divine Worship and Discipline of the Sacraments,
stated in his letter to Presidents of Conferences
of Bishops (Oct. 17, 2006):
59. The expression „for many,‟ while remaining
open to the inclusion of each human person, is
reflective also of the fact that this salvation is
not brought about in some mechanistic way,
without one's own willing or participation;
rather,
the believer is invited to accept in faith the gift
that is being offered and to receive the
supernatural life that is given to those who
participate in this mystery, living it out in their
lives as well so as to be numbered among the
„many‟ to whom the text refers.
60. In other words, while salvation is offered to all,
not all will accept God‟s gift.
Respecting human free will means that we need to
accept the possibility that some might reject God.
61. Mysterium fidei
Present Text New Text
PRIEST: 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‖) and
everyone responds in one of the three ways.
62. Mysterium fidei
The Latin version of the Missal contains
Three Responses.
1)
Present Text New Text
PEOPLE: PEOPLE:
Dying you destroyed We proclaim your Death,
our death, rising you O Lord, and profess your
restored our life. Lord Resurrection until you
Jesus, come in glory. come again.
63. Mysterium fidei
2)
Present Text New Text
PEOPLE: PEOPLE:
When we eat this bread When we eat this Bread
and drink this cup, we and drink this Cup,
proclaim your death, we proclaim your Death, O
Lord Jesus, until you Lord, until you come again.
come in glory.
64. Mysterium fidei
The new translations of the acclamations
highlight the fact that:
1. we are addressing Christ
2. and we can easily grasp the connections
to the Scriptures.
The first and second acclamations are both based
on 1 Corinthians 11:26
65. Mysterium fidei
3)
Present Text New Text
PEOPLE: PEOPLE:
Lord, by your cross and Save us, Savior of the
resurrection, you have set world, for by your Cross
us free. You are the and Resurrection, you have
Savior of the World. set us free.
(John 4:42)
66. Mysterium fidei
4)
Present Text New Text
PEOPLE: Not approved.
Christ has died, Christ
is risen, Christ will
come again.
The fourth — “Christ has died, Christ is risen,
Christ will come again”— was not approved for this
edition of the Missal because the acclamations are
addressed to Christ (in the new Missal) and the
fourth version simply states what Christ has
done.
67. Doxology
Present Text New Text
PRIEST: 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 the
Father. This arrangement relates the Three Persons of the
Holy Trinity to one another. The New Text is a literal
translation of the Latin text, while the Present Text is an
interpretation.
68. The 3rd EDITION OF THE ROMAN
MISSAL
Communion Rite
Concluding Rites
69. Communion Rite
Present Text New Text
PRIEST: PRIEST:
Behold the Lamb of God;
This is the Lamb of
God behold him who takes away
the sins of the world.
who takes away
Blessed are those called
the sins of the world.
to the supper of the
Happy are those who Lamb.
are called
to his supper.
70. 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).
71. 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.”
72. Communion Rite
Present Text New Text
PEOPLE: PEOPLE:
Lord, I am not worthy Lord, I am not worthy
to receive you, that you should enter
but 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)
73. 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.
74. 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.
75. Concluding Rites
Present Text New Text
PRIEST: 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.
77. 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):
78. Sacramentum Caritatis (§51)
Finally, I would like to comment briefly on the
observations of the Synod Fathers regarding the
dismissal at the end of the eucharistic celebration.
After the blessing, the deacon or the priest
dismisses the people with the words: Ite, missa est
[currently translated as, “The Mass is ended, go
in peace.”]. These words help us to grasp the
relationship between the Mass just celebrated
and the mission of Christians in the world. In
antiquity, missa simply meant "dismissal."
79. Sacramentum Caritatis (§51)
However in Christian usage it gradually took on a
deeper meaning. The word "dismissal" has come
to imply a "mission." These few words
succinctly express the missionary nature of the
Church. The People of God might be helped to
understand more clearly this essential dimension
of the Church's life, taking the dismissal as a
starting- point. In this context, it might also be
helpful to provide new texts, duly approved, for
the prayer over the people and the final
blessing, in order to make this connection clear.
80. Concluding Rites
In 2008, the Holy Father did indeed add three
new dismissals to the Roman Missal in order to
stress that we are sent as missionaries into the
world. These are the newest words in the 2000-
year history of Catholic worship. Along with “Go
forth, the Mass is ended” (which is the new
translation 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.
81. Concluding Rites
It is an intriguing fact that we name what we
do — the Mass — by the final action: the
dismissal, the being sent forth to proclaim
the Gospel in word and deed.
The Church, which is all of us, is missionary in
nature.
In order to fulfill that calling, which comes to us
through baptism, we gather together to
celebrate Eucharist.
82. Concluding Rites
Our faith tells us that this is the pre-eminent place
that
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.
83. Concluding Rite
Changed, 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.
84. The 3rd EDITION OF THE ROMAN
MISSAL
Communion Rite
Concluding Rites
85. In addition, the 3rd Edition of the
Roman Missal contains prayers
1) for the observances of recently canonized saints,
2) additional prefaces for the Eucharistic Prayers,
3) additional Votive Masses
4) additional Masses and Prayers for Various
Needs and Occasions
5) some updated and revised rubrics (instructions)
for the celebration of the Mass
6) new musical settings have been composed
86. 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.
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.