The Mass - Advent 2011 - The Roman Missal Third Edition Part 5

The Mass
Advent 2011
Roman Missal Third Edition

Part 5

The Liturgy of the Eucharist

When Heaven Touches Earth

Do this in memory of me

During the second half of the Mass, the Liturgy of the Eucharist, Jesus’ sacrifice on Calvary is “made present” to us by the power of the Holy Spirit working through the priest. As we stand in prayer at the beginning of the Liturgy of the Eucharist we will notice the priest using new words, substituting “my sacrifice and yours,” for “our sacrifice.”

Priest: Pray, brethren that my sacrifice and yours may be acceptable to God, the almighty Father.

People: May the Lord accept the sacrifice at your hands for the praise and glory of his name, for our good, and the good of all his holy Church.

In preparation for the Eucharistic prayer we prepare and present ourselves for sacrifice with Christ. The new translation of the part of the priest more closely reflects the original Latin text which referred to “my” sacrifice and “yours.” The “my” part of the sacrifice points to Christ’s sacrifice which will be made present through the priest acting in “persona Christi”. The “your” part refers to the entire body of the Church who offers itself in union with Christ at Mass.

We respond by asking the Lord to accept both Christ and our own sacrifice united through the power of the Holy Spirit by the hands of the priest for the good of Christ’s holy Church. This part of the Mass is most significant to the Body of Christ. We are so used to saying the words but do we really understand what we are asking?

Jesus Christ, body, blood, soul and divinity is about to be made present on the altar. Heaven will touch earth at the moment of consecration and the united sacrifice of the Mystical Body of Christ, the Church Triumphant, Church Militant and Church Suffering will be unified during the Eucharistic sacrifice of the Mass. The bloody sacrifice Christ made for us on the Cross of Calvary and the non-bloody sacrifice of the Eucharist are one single sacrifice. And we are asking God to allow us to participate with Our Lord in his sacrifice by joining our life’s sacrifices, joys, sorrows, achievements, concerns, praises and thanksgivings to his. Talk about awesome, this is awesome.

The Catechism of the Catholic Church describes the Eucharist this way: “The Eucharist is a sacrifice because it re-presents (makes present) the sacrifice of the cross, because it is its memorial…Christ our Lord and God, was once and for all to offer himself to God the Father by his death on the altar of the cross, to accomplish there an everlasting redemption… The sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice…The Eucharist is also the sacrifice of the Church. The Church which is the Body of Christ participates in the offering of her Head. With him, she herself is offered whole and entire. She unites herself to his intercession with the Father for all men. In the Eucharist the sacrifice of Christ becomes also the sacrifice of the members of his Body. The life of the faithful, their praise, sufferings, prayer, and work, are all united with those of Christ and with his total offering…The whole Church is united with the offering and intercession of Christ….To the offering of Christ are united not only the members still here on earth, but also those already in the glory of heaven…The Eucharistic sacrifice is also offered for the faithful departed who have died in Christ but are not wholly purified.“ (CCC 1366-1371)

This is a profound offering we are participating in, we who are many are truly one in the body in Christ.

The introductory dialogue continues:

Priest: The Lord be with you.
People: And with your spirit.

Priest: Lift up your hearts.
People: We lift them up to the Lord.

Priest: Let us give thanks to the Lord our God.
People: It is right and just.

Our new response “It is right and just,” is actually not new. It is a literal translation of our response in the Latin Mass, “Dignum et iustum ets.” another example of Liturgiam Authenticam.

There will be noticeable changes in the four Eucharistic prayers, but that will be for another commentary. Our next response will come at the end of the preface of the Eucharistic Prayer, that of the Sanctus or Holy Holy Holy. The Sanctus was added to the Mass by Pope St. Sixtus in the 2nd century. Usually sung, this hymn is composed of two parts. The first part is where we will notice a change. Instead of “Holy, Holy, Holy Lord, God of power and might, heaven and earth are full of your glory,” we will sing, “Holy, Holy, Holy Lord God of hosts. Heaven and earth are full of your glory.” This again is a direct literal translation of the Latin, “Sanctus, Sanctus, Sanctus, Dominus Deus sabaoth.” This idiom also comes directly from scripture as the angels praise and honor our Lord with Holy, Holy, Holy Lord God of hosts in Isaiah 6:3.

Ecce Agnus Dei

Behold the Lamb of God

After the Sign of Peace and before reception of Communion when the priest elevates the host, the Lamb of God, instead of saying, “This is the Lamb of God who takes away the sins of the world. Happy are those who are called to his supper,” the priest will now 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 words of the new version of the communion prayer call to mind the words of the angel in Revelation 19 when he announced Jesus Christ the Lamb of God as bridegroom joinging himself with his bride the Church.  "Let us rejoice and be glad and give him glory.  For the wedding day of the Lamb has come, his bride has made herself ready...Blesssed are those who have been called to the wedding feast of the Lamb."  (Revelation 19:7-9)

This is no ordinary meal we are being invited to partake of. At this meal, Christ gives His Body on the altar, to His bride, the Church. We are then called to consume Our Lord’s Body in an intimate communion. This communion is likened to the marital union of husband and wife. It is significant to note that the baldacchino (canopy, Chuppa) built over the main altar in many cathedrals represents the wedding bed. At the altar, under the baldacchino, we the Church (bride) join Jesus (bridegroom) uniting with Him in an intimate communion. This is what being “called to the supper of the Lamb” represents. 

The Eucharist is now elevated for us to lovingly gaze upon.  Formerly our response was, “Lord, I am not worthy to receive you, but only say the word and I shall be healed.” We will now respond, “Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed.”

These words are the humble words of the centurion to Jesus. In the gospel of Matthew and Luke we read of the Roman centurion who appealed to Jesus for a cure for his servant. Jesus said that he would come and cure the servant, but the centurion responded, “Lord, I am not worthy to have you enter under my roof; only say the word and my servant will be healed.” (Matthew 8:8, Luke 7:6-7) With this response we recognize ourselves, like the centurion, not worthy to take Jesus sacramentally into our souls (under our roof) during communion. Just as the centurion trusted in Jesus’ mercy and ability to heal, we too state our unworthiness but trust in Jesus’ ability to heal us and make us a worthy vessel to receive him, body, blood, soul and divinity as an intimate guest of our souls.

Blessed Advent to All from Lynn's Timeless Treasures Devotional Gifts of Faith.
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Art
Creation of Adam - Michaelagelo - Sistene Chapel
Ghent Altarpiece (Adoration of the Mystic Lamb) - Jan van Eyck
Lamb of God in Heaven
All Saints - Fra Angelico
The Baldacchino (Wedding Canopy) over the altar St. Peter's Basilica Rome - Lorenzo Bernini
Blessed Sacrament at Elevation

The Mass - Advent 2011 - The Roman Missal Third Edition Part 4

The Mass

Advent 2011

Roman Missal Third Edition

Part 4

Nicene Creed

Credo in unum Deum

I believe in one God

Our profession of faith the Creed is named after its first word in Latin, Credo which translates into I believe. Since the 1970’s we have grown accustom to starting this prayer after Father prompts us with “We,” to which we all would chime in “believe in one God, the Father almighty, etc. So in essence since we rarely actually said the first word ourselves, changing the first word of this prayer from “we” to “I” shouldn’t be that cumbersome.

The word “we” was used in the first English translation of the Roman Missal simply because “we” were all together when we proclaimed the Creed. The direct translation of Credo is "I believe" and since we are all making this proclamation for ourselves it is not a real stretch to change the opening word from we to I. Plus this will unite us with the rest of the Catholic world who after Vatican II translated Credo directly into "I believe" using their own native language. English was the only Western language that translated the opening Latin word of Credo with the plural "we".

Old Version

We believe in one God,

the Father, the Almighty,

maker of heaven and earth,

of all that is seen and unseen.

Original Latin Version

Credo in unum Deum,

Patrem omnipotentem,

factorem caeli et terrae,

visibilium omnium et invisibilium.

Latin Translation

I believe in one God,

the Father almighty,

maker of heaven and earth,

and of all things visible and invisible.

New Version

I believe in one God,

the Father, the Almighty,

maker of heaven and earth,

of all things visible and invisible.

The change of all “that is seen and unseen,” to all “things visible and invisible, is not only a literal translation of the Latin to English, but also a more accurate statement of all that God has made. God made all things including the invisible realm of the angels of which we cannot see. There are many things that we don’t see or are “unseen” currently because they are outside our field of vision.  But those things are not “invisible” because they are capable of being seen if they move into our field of vision. It is also a clear reference to Colossians 1:16, “For in him were created all things in heaven and on earth, the visible and the invisible.”

Old Version
We believe in one Lord, Jesus Christ,
the only Son of God,
eternally begotten of the Father,
God from God, Light from Light,
true God from true God,
begotten, not made, one in Being with the Father.
Through him all things were made.
For us men and for our salvation
he came down from heaven:

Original Latin
Et in unum Dominum Iesum Christum,
Filium Dei unigenitum,
et ex Patre natum ante omnia saecula.
Deum de Deo, Lumen de Lumine,
Deum verum de Deo vero,
genitum non factum,
consubstantialem Patri;
per quem omnia facta sunt.
Qui propter nos hominess
et propter nostrum
salutem descendit de caelis.

Latin Translation

And in one Lord,

Jesus Christ,

the only begotten Son of God,

born of the Father before all ages.

God from God, Light from Light,

true God from true God,
begotten, not made,

consubstantial with the Father;

through Whom all things were made.

Who for us men and for our salvation

came down from heaven:

New Version
I believe in one Lord, Jesus Christ,

the only Begotten Son of God,

born of the Father before all ages.

God from God, Light from Light,

true God from true God,

begotten, not made,

consubstantial with the Father.

Through him all things were made.

For us men and for our salvation

he came down from heaven:

“The only Son of God, eternally begotten of the Father,” is changed to the literal translation of the Latin, “the only begotten Son of God, born of the Father before all ages.” Born here is not a one-time event as in, Jesus was born in Bethlehem. “Born of the Father before all ages,” means that the Son is always being born of the Father and the Father is always begetting the Son. It is an on-going ever eternal relationship between the Father and the Son that is taking place “before all ages,” or outside of time.

The next change is a bit more challenging; consubstantial doesn’t just roll off the tongue. To explain this change we have to go back to the Council of Constantinople in 381 when the Nicene Creed was approved. This profession put to rest the Arian heresy. During the Council of Constantinople this prayer was originally written in Greek. The literal translation of “one in being with” into Greek was homoousion (homos = same and ousia = essence). When this creed was translated into Latin, the same phrase became consubstantialem (of one essence or substance). Consubstantialem was rendered consubstantial in English. Consubstantial means having the same substance as something else. Jesus is consubstantial with the Father; He is with the Father and of the Father (one in being). The Father, Son and Holy Spirit make up only one God.

Old Version

By the power of the Holy Spirit

he was born of the Virgin Mary, and became man

Original Latin

Et incarnates est de Spiritu Sancto

ex Maria Virgine, et homo factus est.

Latin Translation

And was incarnate by the Holy Spirit
of the Virgin Mary, and was made man.

New Version

And by the Holy Spirit was incarnate

of the Virgin Mary, and became man

This translation more accurately reflects the Latin. The Son of God became incarnate, assumed a human nature. As we say these words we will now bow at the waist in honor of God who became incarnate (flesh) in order to accomplish for us our salvation.

Old Version

For our sake he was crucified under Pontius Pilate;

he suffered, died and was buried.

On the third day he rose again

in fulfillment of the Scriptures;

he ascended into heaven

and is seated at the right hand of the Father.

He will come again in glory to judge the living and the dead,

and his kingdom will have no end.

We believe in the Holy Spirit,

the Lord, the giver of life,

who proceeds from the Father and the Son.

With the Father and the Son he is worshiped and glorified.

He has spoken through the Prophets.

We believe in one holy catholic and apostolic Church.

We acknowledge one baptism for the forgiveness of sins.

We look for the resurrection of the dead,

and the life of the world to come. Amen

Original Latin

Crucifixus etiam pro nobis sub Pontio Pilato,

passus et sepultus est,

et resurrexit tertia die,

secundum Scripturas,

et ascendit in caelum,

sedet ad dexteram Patris.

Et iterum venturus est cum gloria,  iudicare vivos et mortuos,
cuius regni non erit finis.
Et in Spiritum Sanctum,
Dominum et vivificantem,
qui ex Patre Filioque procedit.
Qui cum Patre et Filio simul adoratur et conglorificatur:
qui locutus est per prophetas.

Et unam, sanctam, catholicam et apostolicam Ecclesiam.
Confiteor unum baptisma in remissionem peccatorum.
Et expecto resurrectionem mortuorum,
et vitam venturi saeculi. Amen.

Latin Translation

He was crucified for us under Pontius Pilate;

suffered, and was buried.

On the third day He rose again

according to the Scriptures;

He ascended into heaven

and sits at the right hand of the Father.

He will come again in glory to judge the living and the dead

and of His kingdom there shall be no end.
And in the Holy Spirit,

 the Lord and giver of Life,

 Who proceeds from the Father and the Son.

 Who, with the Father and the Son, is adored and glorified:

 Who has spoken through the Prophets.

And I believe in one holy, catholic and apostolic Church.

I confess one baptism for the remission of sins.

 And I look for the resurrection of the dead,

and the life of the age to come. Amen.

New Version

For our sake he was crucified under Pontius Pilate,

he suffered death and was buried,
and rose again on the third day
in accordance with the Scriptures.

He ascended into heaven

and is seated at the right hand of the Father.

He will come again in glory to judge the living and the dead

 and his kingdom will have no end.

I believe in the Holy Spirit,

the Lord, the giver of life,

who proceeds from the Father and the Son,

 who with the Father and the Son is adored and glorified,
who has spoken through the prophets.

I believe in one, holy catholic and apostolic Church.

I confess one Baptism for the forgiveness of sins

and I look forward to the resurrection of the dead

and the life of the world to come. Amen

The rest of the changes in the Creed are mostly to adhere to Liturgiam Authenticam and be closer to the Latin translation. 

Next Part Five The Liturgy of the Eucharist

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Art
God Almighty - Part of Ghent Altarpiece - Jan van Eyck
Song of the Angels - Bougueraeu
The Guardian Angel - Pietro Da Cortona
The Holy Trinity - Peter Paul Rubens
The Nativity - Lorenzo Lotto
Resurrection Triptych - Peter Paul Rubens

The Mass - Advent 2011 - The Roman Missal Third Edition Part 3

The Mass

Advent 2011

Roman Missal Third Edition

Part 3

The Gloria

Domine Fili unigenite, Iesu Christe

Lord Jesus Christ, only begotten Son

During Advent (as well as during Lent) the Gloria is suppressed, so our first introduction to the new translation of the Gloria will be at Christmas Vigil. This prayer will seem quite different to those (myself included) who learned the Gloria after Vatican II. I will break this down into four parts with four sections each, old version, original Latin version, Latin translation, and new version. (changes in blue)

Old Version

Glory to God in the highest,

and peace to his people on earth.

Original Latin Version
Gloria in excelsis Deo

et in terra pax hominibus bonae voluntatis.

Latin Translation

Glory to God in the highest,
and peace on earth to men of good will.

New Version

Glory to God in the highest,

and on earth peace to people of good will.

The Gloria is an ancient hymn of praise to the Trinity that has been in use in the Church since the second century. The opening line of the hymn is taken from Scripture (Luke 2:14), where the angels announce the birth of Christ to the shepherds, “Glory to God in the highest; and on earth peace to men of good will.” (Douay-Rheims) The new translation will be not only a closer translation of the Latin, but also more closely replicates the words of praise used by the angels at the Nativity.

Old Version

Lord God, heavenly King,

almighty God and Father,

we worship you,

we give you thanks,

we praise you for your glory.

Original Latin Version

Laudamus te, benedicimus te,
adoramus te, lorificamus te,
gratias agimus tibi

propter magnam gloriam tuam,
Domine Deus, Rex caelestis,
Deus Pater omnipotens.

Latin Translation

We praise you, we bless you,
we adore you, we glorify you,
we give you thanks
for your great glory,

O Lord God, heavenly King,

God the Father Almighty.

New Version

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.

The new translation will be almost a direct translation from the Latin and the words replicate Scripture, giving praise and glory to God the Father, calling him Almighty and King. “I am the Lord Almighty.” (Genesis 17:1) “As God the Almighty I appeared to Moses..” (Exodus 6:3) “And I will be a father to you, and you shall be sons and daughters to me, says the Lord Almighty.” (2 Corinthians 6:18) “Who is the King of glory?  The Lord of hosts is the king of glory.” (Psalm 24:10) “Shout with joy to the King, the Lord.” (Psalm 98:6) “The Lord is King.” (Psalm 99:1) “Holy, holy, holy is the Lord God almighty, who was, and who is, and who is to come.” (Revelation 4:8) “We give thanks to you, Lord God almighty, who are and who were.” (Revelation 11:17) 

Old Version
Lord Jesus Christ,
only Son of the Father,
Lord God, Lamb of God,
you take away the sin of the world:
have mercy on us;
you are seated at the right hand of the Father:
receive our prayer.

Original Latin Version

Domine Fili unigenite, Iesu Christe,

Domine Deus, Agnus Dei,
Filius Patris,

qui tollis peccata mundi,

miserere nobis;

qui tollis peccata mundi,

suscipe deprecationem nostram.

Qui sedes ad dexteram Patris,

miserere nobis.

Latin Translation

Lord Jesus Christ, only begotten Son,

Lord God, Lamb of God,

Son of the Father,

You take away the sins of the world,

have mercy on us;

You take away the sins of the world,

receive our prayer.

You are seated at the right hand of the Father,
have mercy on us.

New Version

Lord Jesus Christ, only begotten Son,

Lord God, Lamb of God,

Son of the Father,
you take away the sins of the world,

have mercy on us;

you take away the sins of the world,

receive our prayer;

You are seated at the right hand of

the Father, have mercy on us.

Again the new translation is a more direct translation of the Latin than the old version which was using what was considered a more understandable translation or, dynamic equivalence. Of equal importance, the changing of “only Son of the Father,” to “only begotten Son,” more clearly articulates Jesus’ divine Sonship. The second person of the Trinity was the Son of God from/for all eternity.




The prologue of John’s gospel makes this clear, “In the beginning was the Word, and the Word was with God, and the Word was God,” (John 1:1) Jesus is the Logos, the eternal Word of God. “And the Word became flesh and made his dwelling among us, and we saw his glory, the glory as of the Father’s only Son, full of grace and truth.” (John 1:14) Jesus became flesh and dwelt among us at his incarnation, but for all eternity he is/was.


In the 4th century Arius taught that Jesus was a creature made by God which caused great confusion in the church. This heresy of Arianism was condemned in 325 at the First Council of Nicaea with the development of the Creed of Nicaea. "We believe . . . in our one Lord Jesus Christ the Son of God, the only-begotten born of the Father, that is, of the substance of the Father, God of God, light of light, true God of true God, begotten, not made .." (First Council of Nicaea 325)

In 381 at the Council of Constantinople, the Nicene Creed was approved, firmly denouncing Arianism and putting an end to any confusion regarding the divinity of Christ. The change in the Gloria from “only son” to “only begotten son” continues to condemn any reprisal of the heresy of Arianism, echoing the Nicene Creed and clearly establishing Jesus as “true God of true God begotten, not made.”

Old Version

For you alone are the Holy One,

you alone are the Lord,

you alone are the Most High,

Jesus Christ,

with the Holy Spirit,

in the glory of God the Father, Amen

Original Latin Version
Quoniam tu solus Sanctus,

tu solus Dominus,
tu solus Altissimus,
Iesu Christe,
cum Sancto Spiritu
in gloria Dei Patris. Amen

Latin Translation

For you alone are the Holy One,

you alone are the Lord,

you alone are the Most High,

Jesus Christ,

with the Holy Spirit,

in the glory of God the Father. Amen

New Verson
For you alone are the Holy One,

you alone are the Lord,

you alone are the Most High,

Jesus Christ,

with the Holy Spirit,

in the glory of God the Father, Amen

The fourth and final portion of the Gloria is a direct translation from the Latin and contains no changes from the old translation we used before Advent.

Next Part Four the Creed

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Art
Angels Announcing the Birth of Christ - Flinck
Adoration of the Maji - Rubens
Seven Sacraments Altarpiece (portion)  - Rogier van der Weyden

The Mass - Advent 2011 - The Roman Missal Third Edition Part 2

The Mass

Advent 2011

Roman Missal Third Edition

Part 2

Penitential Rite

Mea maxima culpa

Through my most grievous fault

The Penitential Rite at the beginning of Mass is not there to humiliate us, but to help us to put ourselves in the presence of God, who is all merciful. To put ourselves under the mantle of a merciful God will bring us great comfort and joy, for Jesus “did not come to call the righteous but the sinners.” (Mark 2:17) The Penitential Rite or Confiteor prepares us for the sacred encounter we will have with Our Lord in the Eucharist.

In the Old Testament when God’s presence was made manifest to his people, the response went from Abram who “prostrated himself,” (Genesis 17:3), to Jacob who expressed awe, “How awesome is this shrine,” (Genesis 28:17) to Moses hiding his face, “afraid to look at God.” (Exodus 3:6)

On other occasions the Israelites had time to prepare for the presence of the Lord.  For example when the Lord told Moses “go to the people and have them sanctify themselves today and tomorrow. Make them wash their garments and be ready for….on the third day the Lord will come down on Mount Sinai before the eyes of all the people." (Exodus 19:10-11)

Washing is a biblical illustration for the removal of sin. We see this imagery in my favorite Psalm with David’s prayer of repentance, “Wash away all my iniquity, and cleanse me from my sin,” (Psalms 51:2) This phrase should sound familiar as it is uttered quietly by the priest before the consecration.

The Old Testament also speaks to the benefit of confessing sin, “He who conceals his sins prospers not, but he who confesses and forsakes them obtains mercy.” (Proverbs 28:13) “Be not ashamed to acknowledge your guilt, but of your ignorance rather be ashamed.” (Sirach 4:26) “I confess my faults to the Lord, and you took away the guilt of my sin. Thus should all your faithful pray in times of distress.” (Psalms 32: 5-6)

The importance of the acknowledgement of one’s sins continues in the New Testament with the crowds who confess their sins while being baptized by John the Baptist. (Matthew 3:6) James calls all to “confess your sins to one another, and pray for one another, that you may be healed.” (James 5:16)

But the most imperative command for acknowledgement of sin and a proper disposition during Mass comes from Saint Paul. “Therefore whoever eats the bread or drinks the cup of the Lord unworthily will have to answer for the body and blood of the Lord. A person should examine himself, and so eat the bread and drink the cup. For anyone who eats and drinks without discerning the body, eats and drinks judgment on himself.” (1 Corinthians 11:27-29)

During the Mass we are in the presence of the Blessed Sacrament, Jesus, body, blood, soul and divinity. We are not worthy to be in the Lord’s presence, but as the Israelites did when they had opportunity, we should make ourselves as clean as possible. If one knowingly is in the state of mortal sin they must receive the Sacrament of Reconciliation before receiving the Eucharist, or as Saint John said, they “eat and drink judgment on” themselves. If not in the state of mortal sin, we may be washed clean of any venial sin by saying the Penitential Rite, examining ourselves, what we have done and what we have failed to do. And just as the Israelites did when they had time to prepare we make ourselves ready to be in the presence of the Lord.

Penitential Rite
New Version
I confess to almighty God and to you, my brothers and sisters, that I have greatly sinned in my thoughts and in my words, in what I have done and what I have failed to do, through my fault, through my fault, though my most grievous fault; therefore I ask blessed Mary ever Virgin, all the Angels and Saints, and you my brothers and sisters, to pray for me to the Lord our God. (changes highlighted in blue)

Penitential Rite
Original Latin Text

Confiteor Deo omnipotenti, et vobis fratres, quia peccavi nimis cogitatione, verbo opere et omissione: mea culpa, mea culpa, mea maxima culpa. Ideo precor beatam Mariam semper Virginem, omnes angelos et Sanctos, et vobis fratres, orare pro me ad Dominum Deum nostrum. Amen.

There are some “changes”, or rather restorations in the new translation of the Penitential Rite. The word “greatly” will be added (or restored) to be closer to the Latin word “nimis” which means “beyond measure, ” “too much,” or “excessively.”

The second change will be adding a second through my fault followed by through my most grievous fault. In the original Latin this prayer stated “mea culpa, mea culpa, mea maxima culpa,” at the same time the faithful would strike their breast with their fist three times. Mea culpa is translated “my fault,” and mea maxima culpa,” “my greatest fault.” This threefold confession is reminiscent of Peter’s threefold response to the Lord’s question, “Peter, do you love me.” (John 21:15)  And also corresponds to his three fold denial of Christ during the passion. (Mark 15:72)

The faithful when reciting, “Through my fault, through my fault, through my most grievous fault” will strike their breast three times. This action being reminiscent of the parable of the Pharisee and the tax collector, where the tax collector “beat his breast and prayed, ‘O God, be merciful to me a sinner.’” (Luke 18:13)

The last change may seem rather small, but it makes a large difference in clarification. This is the change of the word “and” to “therefore.” First, “therefore” more closely reflects the translation of the Latin “ideo.” And with the new translation, the words following our accountability for our sin will not appear as before like part of a list, but rather as a real plea when we ask for the intercession of “Mary ever Virgin, all the Angels and Saints, and you my brothers and sisters, to pray for me to the Lord our God.”

Next Part Three The Gloria

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Art
Prodigal Son - Rembrandt
The Eternal Father Appears to Moses - Tintoretto
Jesus Feeds - Loaves and Fishes Icon
Christ's Charge to Peter - Raphael

The Mass - Advent 2011 - The Roman Missal Third Edition Part 1

The Mass

Advent 2011

Roman Missal Third Edition

This year on the first Sunday of Advent, parishioners will notice changes in the words used during Mass. The fundamental nature of the Mass is not changing, but the way in which it will be celebrated in word will be noticeably different. The goal of this five part commentary is to look more deeply into, and to understand more fully these “changes” in the Mass.

Part one will give a short background on why these changes are being made and introduce our new response to, “The Lord be with you.” Part two will cover the Penitential Rite, part three the Gloria, part four the Creed and part five some of the changes to the Liturgy of the Eucharist.

A Little Background

For centuries before the Second Vatican Council (1962-1965), the Roman rite of the Mass was said in Latin. On the first Sunday of Advent in 1964, a year after the Second Vatican Council’s Constitution on the Sacred Liturgy was enacted by Pope Paul VI, a series of changes were made to the Mass, and the “New Mass” was introduced into US parishes. The changes were quite dramatic, instead of having his back to the people, the priest faced the people. The Mass was not just being “said,” but now it was “celebrated,” and not all in Latin, but with parts in the vernacular.

Five years later in 1969/70, the First Edition of the Roman Missal was hurriedly published in English using a method called “dynamic equivalence,” meaning that a more easily understood English translation was given priority over a word for word translation of the Latin. For example, when the Mass was said in Latin the priest greeted the parishioners with Dóminus vobíscum (The Lord be with you.) To which the people responded, Et cum spiritu tuo (And with your spirit.)

The First Edition using the dynamic equivalence formula, translated “And with your spirit,” to “And also with you,” the rote response Catholic’s rattle off every week at Mass without a thought to the meaning or significance of the words.

In 1975, five years after the First Edition, the Second Edition of the Roman Missal in English was issued, though more complete than the first edition, it was clear that there was still room for improvement.

In 2001, twenty-six years after the Second Edition, the Vatican called for a more precise translation that was closer to the Latin text. No longer was the method of "dynamic equivalence" to be used, but guidelines were issued to use "Liturgiam Authenticam" to prepare the Third Edition. This next edition of the Roman Missal English translation would be more faithful to the Latin which would make the English version more similar to the Spanish, French and German version. The new translation was called by Liturgiam Authenticam, to be “without omissions or additions in terms of their content, without paraphrases or glosses.” (Liturgiam Authenticam, #20)

In two weeks, on the first Sunday of Advent, 46 years after the Second Vatican Council, and 10 years after a more authentic translation was called for, the Third Edition of the Roman Missal will finally be introduced. Our new response to, “The Lord be with you”, will be “And with your spirit.” Though it is true Catholic’s don’t take well to change, rest assured, the Mass is not “changing”, we will still be worshiping God as perfectly as possible, but the gap that once separated the Latin from the English will be bridged.

The Greeting

Dóminus vobíscum

The Lord be with you

Et cum spiritu tuo

And with your spirit

The greeting of the celebrant, “The Lord be with you,” is rooted in Hebrew history and Holy Scripture. These words were heard by Jewish men and women when they were asked by God to do something very difficult, something that they were not capable of doing solely on their own.

For example, in the Old Testament God calls Moses, a shepherd, to lead the Israelites out of slavery in Egypt. Moses not feeling in any way equipped for this task asks God, “Who am I that I should go to Pharaoh and lead the Israelites out of Egypt?” God simply responds, “I will be with you.” (Exodus 3:11-12) In the New Testament, the Virgin Mary is chosen by God to be His Mother. But He does not leave her alone in this task as the angel Gabriel announces, “Hail, favored one! The Lord is with you.” (Luke 1:28)

Each one of us, due to our Baptism in Christ, has been given a calling, a purpose, a particular mission that we are to fulfill for God. This mission may not be of the caliber of Moses or Our Blessed Mother, but it has great importance in God’s plan. We are not equipped to fulfill God’s plan for our life on our own, but “for God all things are possible.” (Matthew 19:26) As the priest greets us at the beginning of Mass with “The Lord be with you,” he reminds us that we are not alone. God will keep us faithful to the mission He has given us and see us through any trials along the way for as Our Lord said to Saint Paul, “My grace is sufficient for your, for power is made perfect in weakness.” (2 Corinthians 12:9)

Our response to the priest’s greeting will be, “And with your spirit,” which is more clearly an accurate authentic translation of the Latin Et cum spiritu tuo. It also more closely represents the language of Saint Paul when he closes his letters to the Galatians and Philippians with “The grace of our Lord Jesus Christ be with your spirit.” (Galatians 6:18, Philippians 4:23)

With the response “and with your spirit,” we also acknowledge the Holy Spirits unique role in the life of our priest. When a man is ordained a priest, he receives a sacred character to act in the person of Christ (persona Christi). By virtue of his ordination and the power of the Holy Spirit, the priest will act as the one priest, Christ, during the confection of the Eucharist, and change bread and wine into the body, blood, soul and divinity of Our Lord. As we respond “and with your spirit,” this and three other times during the liturgy, we acknowledge the Holy Spirit’s activity through the priest during the sacred liturgy.

Next Part Two the Penitential Rite 

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Art
The Last Supper - Juan de Juanes
Baptism of Our Lord - Rogier van der Weyden