Second Session The New Translation
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Second Session
on
The New Translation
of the
Roman Missal (3rd Typ. Ed.)
Pope Benedict XVI in Light of the World
“The Church becomes visible for people in many ways, in charitable activity or in
missionary projects, but the place where the Church is actually experienced most of all as
Church is the liturgy. And that is also as it should be. At the end of the day, the point of
the Church is to turn us toward God and to enable God to enter into the world…. The
essential point is that the Word of God and the reality of the Sacrament really occupy
center stage; that we don’t bury God underneath our words and our ideas and that the
liturgy doesn’t turn into an occasion to display ourselves.”
Lumen Gentium 11
“Taking part in the Eucharistic sacrifice, which is the source and summit of the whole
Christian life, they offer the Divine Victim to God, and offer themselves along with It.”
Sacrosanctum Concilium 7
Rightly, then, the liturgy is considered as an exercise of the priestly office of Jesus Christ.
In the liturgy the sanctification of the man is signified by signs perceptible to the senses,
and is effected in a way which corresponds with each of these signs; in the liturgy the
whole public worship is performed by the Mystical Body of Jesus Christ, that is, by the
Head and His members.
From this it follows that every liturgical celebration, because it is an action of Christ the
priest and of His Body which .s the Church, is a sacred action surpassing all others; no
other action of the Church can equal its efficacy by the same title and to the same degree.
Sacrosanctum Concilium 8
In the earthly liturgy we take part in a foretaste of that heavenly liturgy which is
celebrated in the holy city of Jerusalem toward which we journey as pilgrims, where
Christ is sitting at the right hand of God, a minister of the holies and of the true
tabernacle [22]; we sing a hymn to the Lord's glory with all the warriors of the heavenly
army; venerating the memory of the saints, we hope for some part and fellowship with
them; we eagerly await the Saviour, Our Lord Jesus Christ, until He, our life, shall appear
and we too will appear with Him in glory
The Catechism of the Catholic Church
1330 The memorial of the Lord's Passion and Resurrection.
The Holy Sacrifice, because it makes present the one sacrifice of Christ the Savior and
includes the Church's offering. The terms holy sacrifice of the Mass, "sacrifice of praise,"
spiritual sacrifice, pure and holy sacrifice are also used,150 since it completes and
surpasses all the sacrifices of the Old Covenant.
1The Holy and Divine Liturgy, because the Church's whole liturgy finds its center and
most intense expression in the celebration of this sacrament; in the same sense we also
call its celebration the Sacred Mysteries. We speak of the Most Blessed Sacrament
because it is the Sacrament of sacraments. The Eucharistic species reserved in the
tabernacle are designated by this same name.
1410 It is Christ himself, the eternal high priest of the New Covenant who, acting through
the ministry of the priests, offers the Eucharistic sacrifice. And it is the same Christ,
really present under the species of bread and wine, who is the offering of the Eucharistic
sacrifice.
Sacrosanctum Concilium 11
But in order that the liturgy may be able to produce its full effects, it is necessary that the
faithful come to it with proper dispositions, that their minds should be attuned to their
voices, and that they should cooperate with divine grace lest they receive it in vain [28] .
Pastors of souls must therefore realize that, when the liturgy is celebrated, something
more is required than the mere observation of the laws governing valid and licit
celebration; it is their duty also to ensure that the faithful take part fully aware of what
they are doing, actively engaged in the rite, and enriched by its effects.
Pope Benedict XVI: The Bible and Mystagogical Catechesis (2007)
The Church's great liturgical tradition teaches us that fruitful participation in the liturgy requires
that one be personally conformed to the mystery being celebrated, offering one's life to God in
unity with the sacrifice of Christ for the salvation of the whole world. For this reason, the Synod
of Bishops asked that the faithful be helped to make their interior dispositions correspond to
their gestures and words. Otherwise, however carefully planned and executed our liturgies may
be, they would risk falling into a certain ritualism. Hence the need to provide an education in
Eucharistic faith capable of enabling the faithful to live personally what they celebrate.
Sacrosanctum Concilium 21
In order that the Christian people may more certainly derive an abundance of graces from
the sacred liturgy, holy Mother Church desires to undertake with great care a general
restoration of the liturgy itself. For the liturgy is made up of immutable elements divinely
instituted, and of elements subject to change. These not only may but ought to be
changed with the passage of time if they have suffered from the intrusion of anything out
of harmony with the inner nature of the liturgy or have become unsuited to it.
In this restoration, both texts and rites should be drawn up so that they express more
clearly the holy things which they signify; the Christian people, so far as possible, should
be enabled to understand them with ease and to take part in them fully, actively, and as
befits a community.
Sacrosanctum Concilium 36
1. Particular law remaining in force, the use of the Latin language is to be preserved in
the Latin rites.
22. But since the use of the mother tongue, whether in the Mass, the administration of the
sacraments, or other parts of the liturgy, frequently may be of great advantage to the
people, the limits of its employment may be extended. This will apply in the first place to
the readings and directives, and to some of the prayers and chants, according to the
regulations on this matter to be laid down separately in subsequent chapters.
3. These norms being observed, it is for the competent territorial ecclesiastical authority
mentioned in Art. 22, 2, to decide whether, and to what extent, the vernacular language is
to be used; their decrees are to be approved, that is, confirmed, by the Apostolic See.
And, whenever it seems to be called for, this authority is to consult with bishops of
neighboring regions which have the same language.
4. Translations from the Latin text into the mother tongue intended for use in the liturgy
must be approved by the competent territorial ecclesiastical authority mentioned above.
Catechism of the Catholic Church
1153 A sacramental celebration is a meeting of God's children with their Father, in Christ
and the Holy Spirit; this meeting takes the form of a dialogue, through actions and words.
Admittedly, the symbolic actions are already a language, but the Word of God and the
response of faith have to accompany and give life to them, so that the seed of the
Kingdom can bear its fruit in good soil. The liturgical actions signify what the Word of
God expresses: both his free initiative and his people's response of faith.
1155 The liturgical word and action are inseparable both insofar as they are signs and
instruction and insofar as they accomplish what they signify. When the Holy Spirit
awakens faith, he not only gives an understanding of the Word of God, but through the
sacraments also makes present the "wonders" of God which it proclaims. The Spirit
makes present and communicates the Father's work, fulfilled by the beloved Son.
Acts of the Apostles 2:1-12
When the day of Pentecost had come, they were all together in one place. And suddenly
a sound came from heaven like the rush of a mighty wind, and it filled all the house
where they were sitting. And there appeared to them tongues as of fire, distributed and
resting on each one of them. And they were all filled with the Holy Spirit and began to
speak in other tongues, as the Spirit gave them utterance. Now there were dwelling in
Jerusalem Jews, devout men from every nation under heaven. And at this sound the
multitude came together, and they were bewildered, because each one heard them
speaking in his own language. And they were amazed and wondered, saying, "Are not all
these who are speaking Galileans? And how is it that we hear, each of us in his own
native language? Par'thians and Medes and E'lamites and residents of Mesopota'mia,
Judea and Cappado'cia, Pontus and Asia, Phryg'ia and Pamphyl'ia, Egypt and the parts of
Libya belonging to Cyre'ne, and visitors from Rome, both Jews and proselytes, Cretans
and Arabians, we hear them telling in our own tongues the mighty works of God." And
all were amazed and perplexed, saying to one another, "What does this mean?"
The New Roman Missal: Development of Missal (USCCB.org via Dr. Brant Pitre)
30-1570 Jesus Christ institutes the Mass and the Early Christian Communities begin to
celebrate the Eucharist according to the command, “Do this in memory of
me.”
-- Various cultures bring to develop their own versions of the Mass
by composing prayers and adding local saints to their
celebrations
-- Several popes recognized that some heresies were beginning to
creep into the liturgical celebrations in some parts of the world
-- Several popes began to regulate the Mass and distribute copies
of the official texts that were approved for use in the liturgy,
having been deemed free of heresy
1570 The Council of Trent decided to codify the Mass into one document, effectively
bringing together several different books that were previously used in the
liturgy, i.e. the Sacramentary, the Lectionary, the Antiphonal, etc.
-- Due to the climate of the Protestant Reformation that had arisen
at the time of the publication of the Missal of Pope St. Pius V,
the Council decided not to allow the use of the vernacular in
the Mass (there was a great risk of heresy)
-- The council fathers wanted to unify the worship of the Church
and a common language made this unification simpler, more
effective, and quicker to implement
1961 Pope John XXIII makes several minor changes to the Missal of St. Pius V by
adjusting the calendar; following these adjustments, Pope Paul VI
simplified the Holy Week Liturgies
1962-65 Second Vatican Ecumenical Council, Constitution Sacrosanctum
Concilium
-- Calls for a reform of the liturgy of the Latin Rite
-- Allows for the translation of parts of the Latin Mass into
vernacular
1970 Pope Paul VI, Apostolic Constitution, Missale Romanum
-- Promulgates the definitive text of reformed liturgy of Vatican II
-- New Missal begins to be translated from Latin into various
languages
1973 English Edition of Missal of Paul VI (a.k.a. Novus Ordo) published in the United
States
-- translated by the International Commission on English in the
Liturgy (ICEL)
-- translation principles: “dynamic equivalence” and colloquial
language
2000 Pope John Paul II, promulgates third edition of the new Roman Missal
42001 Congregation for Divine Worship, Liturgiam Authenticam
-- Document on the vernacular translation of the Latin liturgy
-- translation principles: “as literal as possible”
2011 Pope Benedict XVI, approves new Roman Missal, third edition
-- new English translation of the Missal of Paul VI (a.k.a. Novus
Ordo)
-- to be implemented beginning in Advent 2011 (Nov 27 th First
Sunday)
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