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Reflecting and Praying with the Third Edition of the Roman Missal

We stand before you, Holy Spirit, conscious of our sinfulness, but aware that we gather in your name. Come to us, remain with us, and enlighten our hearts. Give us light and strength to know your will, to make it our own, and to live it in our lives. Guide us by your wisdom, support us by your power

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Reflecting and Praying with the Third Edition of the Roman Missal

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    1. Reflecting and Praying with the Third Edition of the Roman Missal Invitation to Pray: The Sign of the Cross Pray together: We stand before you, Holy Spirit, conscious of our sinfulness, but aware that we gather in your name. Come to us, remain with us, and enlighten our hearts. Give us light and strength to know your will, to make it our own, and to live it in our lives. Guide us by your wisdom, support us by your power, for you are God, sharing the glory of Father and Son. You desire justice for all: enable us to uphold the rights of others; do not allow us to be misled by ignorance or corrupted by fear or favor. Unite us to yourself in the bond of love and keep us faithful to all that is true. As we gather in your name may we temper justice with love, so that all our decisions may be pleasing to you, and earn the reward promised to good and faithful servants. Amen.Invitation to Pray: The Sign of the Cross Pray together: We stand before you, Holy Spirit, conscious of our sinfulness, but aware that we gather in your name. Come to us, remain with us, and enlighten our hearts. Give us light and strength to know your will, to make it our own, and to live it in our lives. Guide us by your wisdom, support us by your power, for you are God, sharing the glory of Father and Son. You desire justice for all: enable us to uphold the rights of others; do not allow us to be misled by ignorance or corrupted by fear or favor. Unite us to yourself in the bond of love and keep us faithful to all that is true. As we gather in your name may we temper justice with love, so that all our decisions may be pleasing to you, and earn the reward promised to good and faithful servants. Amen.

    2. We stand before you, Holy Spirit, conscious of our sinfulness, but aware that we gather in your name. Come to us, remain with us, and enlighten our hearts. Give us light and strength to know your will, to make it our own, and to live it in our lives. Guide us by your wisdom, support us by your power, for you are God, sharing the glory of Father and Son. You desire justice for all: enable us to uphold the rights of others; do not allow us to be misled by ignorance or corrupted by fear or favor. Unite us to yourself in the bond of love and keep us faithful to all that is true. As we gather in your name may we temper justice with love, so that all our decisions may be pleasing to you, and earn the reward promised to good and faithful servants. Amen.

    3. Pope John Paul II announced a revised version of the Missale Romanum during the Jubilee Year 2000. Among other things, the revised edition of the Missale Romanum contains prayers for the observances of recently canonized saints, additional prefaces for the Eucharistic Prayers, additional Votive Masses and Masses and Prayers for Various Needs and Occasions, and some updated and revised rubrics (instructions) for the celebration of the Mass. The English translation of the Roman Missal will also include updated translations of existing prayers, including some of the well-known responses and acclamations of the people. The entire Church in the United States has been blessed with this opportunity to deepen its understanding of the Sacred Liturgy, and to appreciate its meaning and importance in our lives.  Brief Background

    4. The time of transition as we learn about and adjust to the changes in the translation of the Roman Missal is an opportunity to learn more about how we pray and celebrate Mass. ¦ Prayer in church is different than our personal prayer. ¦ When we gather for Eucharist and other communal prayers, we’re expressing our common faith in a way which helps us bring all those in attendance together in unity, not only with our parish, but also with the universal Church. ¦ The public prayer of the Church, the liturgy, needs to be structured and organized. Questions for reflection and discussion What does it mean to you to join with other parishioners for Mass each Sunday? How do the prayers of the Mass help you to focus your own prayer? How Do We Pray? ALOT HAS CHANGED in the way we communicate. It’s taken some of us years to adjust, to cope with the fast pace of change. The same is true about change in the Church. The most recent changes started about 50 years ago—some reading this will remember the sometimes chaotic changes of the 1960s and 70s! Most of the changes have been helpful; some weren’t. Sometimes, we just didn’t get a good explanation of what was happening and why. Like my fellow pastors in parishes around the country, I’ve been pondering the changes to the prayers which we all pray at Mass, and how we can avoid another round of confusion. Even though the forthcoming changes in the prayers of Mass are relatively small, some understanding of what’s behind the changes will help all of us make the adjustment. We talked about how the missal has changed over the centuries in the first issue of this series. The changes happen from time to time, yet, when change happens in the parts of our life which are very important—like our Sunday worship—it can be difficult to embrace. But we’re all passionate about our liturgy. As a priest, I’m passionate to find ways to explain the meaning of liturgy to ordinary Catholics like you and me. This series of handouts is designed to help you understand the new translation of the Mass in a way which I’m hoping will help you adapt to the change. For each issue, I’ve tried to imagine how my own parishioners will react to the changes in the Mass prayers, and what they might want to know about them. Let’s begin by looking at how we pray. Prayer: public vs. personal The place to begin understanding the changes in the prayers at Mass is to appreciate that our prayer in Church is different than our personal prayer. Our personal prayer is just that: personal, e.g. praying the rosary. Public Prayer When we gather for Eucharist, and for other communal prayers, our prayer takes on a different character. Now, the prayer must bear the burden of expressing common faith in a way that will help to bring all those in attendance together in unity. Our communal prayer expresses our unity as the Body of Christ. But since the Eucharist is a sacrament, with the power to actually bring about the unity which the prayers and rituals express, that holy action must be carefully structured. The Church has learned from 2,000 years of practical experience! Human communication depends on language and gesture, with language being so critical to good communication. The public prayer of the Church—the liturgy—needs to be structured and organized. The texts, the very language of worship, must be carefully written. They must be mastered by those praying the words. We depend upon the carefully written and proclaimed text. As the priest proclaims the prayers and the assembly responds, the common texts enable us to pray together well, to focus. The texts teach us, hopefully move us. The prayers of the Mass are a vehicle for the Holy Spirit to work in us. So we must have common texts—carefully written and translated well—so that they may be prayed in many languages. I invite you to reflect on your own experience of celebrating Eucharist. What does it mean to join with parishioners each Sunday? Have you had the experience of Mass in another language or culture? What was that like? How do the familiar prayers of the Mass help to focus your own personal prayer and presence? If you start there—with the way we pray at Mass—you’ll have taken the first step to begin understanding the new translation of the Roman Missal’s prayers for the Eucharist. Questions 1 What is your favorite personal prayer? Why? 3 How does personal prayer connect to public prayer in your life? 2 Describe a Mass that was especially moving to you. Why was it? ALOT HAS CHANGED in the way we communicate. It’s taken some of us years to adjust, to cope with the fast pace of change. The same is true about change in the Church. The most recent changes started about 50 years ago—some reading this will remember the sometimes chaotic changes of the 1960s and 70s! Most of the changes have been helpful; some weren’t. Sometimes, we just didn’t get a good explanation of what was happening and why. Like my fellow pastors in parishes around the country, I’ve been pondering the changes to the prayers which we all pray at Mass, and how we can avoid another round of confusion. Even though the forthcoming changes in the prayers of Mass are relatively small, some understanding of what’s behind the changes will help all of us make the adjustment. We talked about how the missal has changed over the centuries in the first issue of this series. The changes happen from time to time, yet, when change happens in the parts of our life which are very important—like our Sunday worship—it can be difficult to embrace. But we’re all passionate about our liturgy. As a priest, I’m passionate to find ways to explain the meaning of liturgy to ordinary Catholics like you and me. This series of handouts is designed to help you understand the new translation of the Mass in a way which I’m hoping will help you adapt to the change. For each issue, I’ve tried to imagine how my own parishioners will react to the changes in the Mass prayers, and what they might want to know about them. Let’s begin by looking at how we pray. Prayer: public vs. personal The place to begin understanding the changes in the prayers at Mass is to appreciate that our prayer in Church is different than our personal prayer. Our personal prayer is just that: personal, e.g. praying the rosary. Public Prayer When we gather for Eucharist, and for other communal prayers, our prayer takes on a different character. Now, the prayer must bear the burden of expressing common faith in a way that will help to bring all those in attendance together in unity. Our communal prayer expresses our unity as the Body of Christ. But since the Eucharist is a sacrament, with the power to actually bring about the unity which the prayers and rituals express, that holy action must be carefully structured. The Church has learned from 2,000 years of practical experience! Human communication depends on language and gesture, with language being so critical to good communication. The public prayer of the Church—the liturgy—needs to be structured and organized. The texts, the very language of worship, must be carefully written. They must be mastered by those praying the words. We depend upon the carefully written and proclaimed text. As the priest proclaims the prayers and the assembly responds, the common texts enable us to pray together well, to focus. The texts teach us, hopefully move us. The prayers of the Mass are a vehicle for the Holy Spirit to work in us. So we must have common texts—carefully written and translated well—so that they may be prayed in many languages. I invite you to reflect on your own experience of celebrating Eucharist. What does it mean to join with parishioners each Sunday? Have you had the experience of Mass in another language or culture? What was that like? How do the familiar prayers of the Mass help to focus your own personal prayer and presence? If you start there—with the way we pray at Mass—you’ll have taken the first step to begin understanding the new translation of the Roman Missal’s prayers for the Eucharist. Questions 1 What is your favorite personal prayer? Why? 3 How does personal prayer connect to public prayer in your life? 2 Describe a Mass that was especially moving to you. Why was it?

    5. The last major changes to the Mass came in the 1970s, following the reforms ordered by Vatican II (1962-65). Prior to those changes, the Mass prayers hadn’t changed since they were revised after the Council of Trent in the late 1500s. ¦ In religious terms, liturgy is public prayer or worship. ¦ The Catechism of the Catholic Church affirms that taking part in the liturgy is essential to being Catholic. ¦ The CCC says that, through liturgy, we participate in the “work” of God, our redemption in Christ; hear scriptural stories of how God’s plan has unfolded throughout history; and participate in the life, death and resurrection of Jesus. ¦ The new translation of the Roman Missal brings us slightly different turns of phrase, new theological terms, richer poetry and more direct quotations from the Bible. Questions for reflection and discussion Why do you believe most Catholics attend Sunday liturgy? What liturgical prayer or ritual action of the Mass has great meaning to you? Why? What is Liturgy?

    6. All Catholics know something of the meaning of the Mass, and the words and gestures at Mass help bring us that meaning. ¦ The official teachers of the Church are responsible for providing the rules, the structured gestures and texts which make up the liturgy. ¦ Seminarians are taught the rules, called rubrics, needed to preside at Mass. Learning those rules helps priests to “pray the Mass” better. ¦ These external elements help us pray together and grow in our Catholic identity as the Body of Christ. Questions for reflection and discussion Why is it important that Catholics understand and respect the directives for common worship? What can we do to pray well as a community when we attend Mass? Why Are There Texts and Rubrics?

    7. Each Sunday at Mass, we follow an ancient ritual. Parts of it come from Jesus and the apostles; other parts come from early Christian communities. ¦ Rome ruled the Mediterranean world. Roman culture, customs, government hierarchy and language (Latin) influenced the development of our liturgy. ¦ Much of the order of the Mass, the vestments and the composition and format of many prayers, gestures and symbols are rooted in the Roman way of living, acting, speaking and governing. ¦ Our Sunday liturgy is rooted in ancient gestures and words, translated anew for our time. The new translation of the Roman Missal gives us an opportunity to delve into our history, rediscover ancient treasures and allow the Holy Spirit to transform us at Eucharist into the Body of Christ. Questions for reflection and discussion What does the legacy of the Church’s history mean to you? What can we do to connect this historic Roman rite to our contemporary experience of prayer at Mass? Why A Missal? THE LITURGY is the public work of the Church, all over the world. Across the globe, our creed and our prayers capture what we all believe as Catholics. Even in the early Church, a time when the presider improvised many of the prayers at Eucharist, some common phrases and expressions were used. The leader would recall the words of Jesus at the Last Supper. Teachings of Jesus and the apostles would be quoted from memory or read from collections of sayings and letters circulated throughout the Church. Parts of the Hebrew Scriptures were used, such as the Book of Psalms. As the Church grew and became the official religion of the Roman Empire, common, agreed-upon forms of the prayers, gestures and order of the Mass took shape. Eventually, these became organized into what we know today as rites. Rite is the term for “a standardized way to worship.” Ancient prayers for today The ceremonies of the Roman Rite were eventually collected, over time, into a book commonly called a missal. Missal comes from the Latin Missale, “Mass book.” The Roman Missal (the red book that you see on the altar) contains the prayers of the priest and the responses of the people, as well as the instructions for liturgy and the Order of the Mass. (Another book, the Lectionary, contains sacred Scripture. It is often carried in the opening procession and put in a prominent place, then is used to proclaim God’s Word.) In a powerful way, our Sunday liturgy is rooted in ancient gestures and words, translated anew for our time. As we adapt to the new translation of the Roman Missal, we have an opportunity to delve into our history, discover ancient treasures again and allow the Holy Spirit to work—as the Spirit always has—to transform us at Eucharist into the Body of Christ. Why Missals Change By the time of the 16th century, many of the Church’s practices, including the liturgy, had fallen into disrepair. We all know about the Protestant Reformation, how what started as a need for reform within the Church became much more than that! Reacting to the upheaval of that Reformation, the Council of Trent met, on and off, from 1545 to 1563. It offered clear statements of Catholic teaching and introduced many reforms, including a major revision of the liturgy. A new, comprehensive “Roman Missal” was promulgated by Pope Pius V in 1570. This Roman Missal governed the way people in the Western Church celebrated Mass until the time of the Second Vatican Council. That 1960s Council, like the Council of Trent, saw the need to reform the liturgy once again. But Vatican II didn’t discard all that history and tradition. Instead, it built upon it. Following the Second Vatican Council, Pope Paul VI gave us a revised edition of the venerable Roman Missal, with lots of changes—changes which my generation lived through. Now, less than a half-century later, third edition of the Roman Missal has been prepared and translated from Latin, the official language of the Church. It’s that book which will guide us in common prayer for the foreseeable future. As you think about the changes in the Mass prayers, and perhaps ask why we have certain structured prayers and actions, let me try to give you “my take.” All of us as Catholics understand something of the meaning of the Mass deep in our hearts! But the external words and gestures at Mass help to bring us that meaning. They link us to what Jesus did in his life, death and resurrection. They help us to open ourselves to God in common prayer. The external structure helps a lot—even if it may seem strange or different to outsiders, or even to Catholics at times! The wide acceptance of the changes begun by the new missal offers a more literal translation of the official Latin text, which may seem to some a step backward. It more clearly translates some Scripture passages used in the liturgy, and is more poetic in places. The language is more formal, but some of the new translations require explanation so that we may pray them well. Questions 1 Why is it important that Catholics share the same prayers at liturgy? 3 How are the changes an opportunity? 2 How is changing public prayer a challenge?THE LITURGY is the public work of the Church, all over the world. Across the globe, our creed and our prayers capture what we all believe as Catholics. Even in the early Church, a time when the presider improvised many of the prayers at Eucharist, some common phrases and expressions were used. The leader would recall the words of Jesus at the Last Supper. Teachings of Jesus and the apostles would be quoted from memory or read from collections of sayings and letters circulated throughout the Church. Parts of the Hebrew Scriptures were used, such as the Book of Psalms. As the Church grew and became the official religion of the Roman Empire, common, agreed-upon forms of the prayers, gestures and order of the Mass took shape. Eventually, these became organized into what we know today as rites. Rite is the term for “a standardized way to worship.” Ancient prayers for today The ceremonies of the Roman Rite were eventually collected, over time, into a book commonly called a missal. Missal comes from the Latin Missale, “Mass book.” The Roman Missal (the red book that you see on the altar) contains the prayers of the priest and the responses of the people, as well as the instructions for liturgy and the Order of the Mass. (Another book, the Lectionary, contains sacred Scripture. It is often carried in the opening procession and put in a prominent place, then is used to proclaim God’s Word.) In a powerful way, our Sunday liturgy is rooted in ancient gestures and words, translated anew for our time. As we adapt to the new translation of the Roman Missal, we have an opportunity to delve into our history, discover ancient treasures again and allow the Holy Spirit to work—as the Spirit always has—to transform us at Eucharist into the Body of Christ. Why Missals Change By the time of the 16th century, many of the Church’s practices, including the liturgy, had fallen into disrepair. We all know about the Protestant Reformation, how what started as a need for reform within the Church became much more than that! Reacting to the upheaval of that Reformation, the Council of Trent met, on and off, from 1545 to 1563. It offered clear statements of Catholic teaching and introduced many reforms, including a major revision of the liturgy. A new, comprehensive “Roman Missal” was promulgated by Pope Pius V in 1570. This Roman Missal governed the way people in the Western Church celebrated Mass until the time of the Second Vatican Council. That 1960s Council, like the Council of Trent, saw the need to reform the liturgy once again. But Vatican II didn’t discard all that history and tradition. Instead, it built upon it. Following the Second Vatican Council, Pope Paul VI gave us a revised edition of the venerable Roman Missal, with lots of changes—changes which my generation lived through. Now, less than a half-century later, third edition of the Roman Missal has been prepared and translated from Latin, the official language of the Church. It’s that book which will guide us in common prayer for the foreseeable future. As you think about the changes in the Mass prayers, and perhaps ask why we have certain structured prayers and actions, let me try to give you “my take.” All of us as Catholics understand something of the meaning of the Mass deep in our hearts! But the external words and gestures at Mass help to bring us that meaning. They link us to what Jesus did in his life, death and resurrection. They help us to open ourselves to God in common prayer. The external structure helps a lot—even if it may seem strange or different to outsiders, or even to Catholics at times! The wide acceptance of the changes begun by the new missal offers a more literal translation of the official Latin text, which may seem to some a step backward. It more clearly translates some Scripture passages used in the liturgy, and is more poetic in places. The language is more formal, but some of the new translations require explanation so that we may pray them well. Questions 1 Why is it important that Catholics share the same prayers at liturgy? 3 How are the changes an opportunity? 2 How is changing public prayer a challenge?

    8. Who’s in Charge of Change? The Last Supper and the words of Jesus offer a model, along with Jewish synagogue prayer, of what to do as the Eucharist developed over time. Each “local church” had leaders who guided the liturgy and other practical details of Christian life. ¦ Throughout history, managing change in the liturgy has been the pope’s business, sometimes with the help of Church councils. ¦ In recent years, Popes John Paul II and Benedict XVI have questioned the quality of the translations done in the mid-1970s. They asked: Was it faithful to the original Latin? -Did it capture our Catholic faith? Was it understandable as it was being proclaimed? ¦ While no translation is perfect nor will it please everyone, Pope John Paul II called for a new translation to be made, one more faithful to the official Latin. Questions for reflection and discussion What role does divine inspiration have in the leadership of the Church? Why should Catholics support, with charity and acceptance, the authority that directed the changes in the Roman Missal? Who’s in Charge of Change?

    9. Since the 20th century, the Mass in the Western Church has been prayed in many different languages, all translated from an official Latin text. ¦ The revised Roman Missal called for by Vatican II was promulgated by Pope Paul VI in 1969. This is the missal that most of us know. The Order of Mass was translated into English in 1970, and the rest of the missal, now called a “sacramentary,” was translated and promulgated in 1974. ¦ The translators followed rules set out in a document, Comme le prevoit. The key principle it gave for guiding translators was “dynamic equivalence.” This means that the translations done at that time were thoughts and ideas rather than literal word-for-word content. These translations could reflect the culture and context behind the new language in use. The Fine Art of Translating TRANSLATING THE LATIN text of the Roman Missal results in a special kind of English texts. Our translators have used their creative powers of invention, first with a goal of greater fidelity to spoken qualities of Latin. Then they strove to produce a kind of “music”—not sung—but spoken with elegance. Hidden beneath the surface of the prayers are many Biblical passages about Jesus and expressions coined by the Church Fathers. All of this adds up to the elements of poetry: invention, music and story. TRANSLATING THE LATIN text of the Roman Missal results in a special kind of English texts. Our translators have used their creative powers of invention, first with a goal of greater fidelity to spoken qualities of Latin. Then they strove to produce a kind of “music”—not sung—but spoken with elegance. Hidden beneath the surface of the prayers are many Biblical passages about Jesus and expressions coined by the Church Fathers. All of this adds up to the elements of poetry: invention, music and story.

    10. As scholarship improves and we learn more about original biblical cultures, new translations of the Bible help us go deeper into the meaning of God’s word. Also, new texts have been added to the Order of the Mass since the revision was made to the Roman Missal in 1969 (e.g., feasts for recently canonized saints). ¦ In 2001, Liturgiam authenticam, a new set of instructions for liturgical translators, came from the Vatican. It changed the rules for translation, stressing greater fidelity to the Latin texts so that original theological meaning isn’t lost. Questions for reflection and discussion What change in language will come easily to you? What change will be more difficult? How would you convince someone to embrace the new words that we will pray? The Fine Art of Translating-Cont’d

    11. The General Instruction of the Roman Missal describes the roles of presider and people: “At Mass. . .the People of God is called together, with a priest presiding and acting in the person of Christ, to celebrate the memorial of the Lord, the Eucharistic Sacrifice” (#27). The faithful give thanks to God and offer Christ “through the hands of the priest [and] together with him.. .so that they may learn to offer themselves” (#95). ¦ The priest stands at the head of the faithful, presides over their prayer, proclaims the message of salvation, associates the people with himself in the offering of sacrifice, gives his brothers and sisters the Bread of eternal life, and partakes of it with them. ¦ The faithful form one body by hearing the Word of God, joining in the prayers and the singing, participating in the common sacrifice, and partaking at the Lord’s table. Questions for reflection and discussion How do you see the role of the priest as a servant role? What makes you a member of the royal priesthood? Presider and People

    12. The structure of the Mass remains unchanged, but the altered prayers prompt us to take a new look at the familiar patterns. It’s an opportunity to renew our understanding and appreciation of the Eucharist. ¦ There are four main parts to the Mass. These can be likened to the pattern of a family gathering: Entrance Rite—greeting of guests Liturgy of the Word—sharing of stories Liturgy of the Eucharist—preparing table, giving thanks and praise, sharing meal Concluding Rite (Dismissal)—taking leave of each other with blessing and commissioning ¦ Changes in familiar Mass prayers will disrupt our Sunday routine for a time, but the new translation will sharpen our focus on its ritual pattern. Questions for reflection and discussion for DVD segment 10 What is a ritual you experience outside of church? How is the ritual pattern of the Mass like rhythmic dance? The Structure of the Mass WHEN JESUS INSTITUTED the Eucharist at a meal, the Last Supper, he forever linked a basic human activity—eating and drinking— with the sacrificial gift of himself. This sacrifice is his love, poured out for us on the Cross. The profound, history-changing event of Christ’s life, death and Resurrection are experienced in the sacred, sacramental actions we know so well—gathering, sharing our stories and a holy meal, being strengthened to witness. As we emphasize, in this series, the differences in the new translation of the Mass we may be relieved to find its familiar structure unchanged. The well-known pattern remains so much like our own family gatherings at home around the table. We gather, we share stories (Liturgy of the Word), we eat together (Liturgy of the Eucharist), then take our leave. Listen carefully Our new translation will sharpen your focus on this ritual pattern. As Mass begins, and you respond to the priest’s greeting, “The Lord be with you,” with the words, “And with your spirit,” you will, I hope, begin to reflect. Why are we here together? What does it mean to share a common Spirit—Jesus’ own gift of the Holy Spirit—at Mass? New versions of the Confiteor, or “I confess,” and Gloria move us from an awareness of our own sinfulness and need for God to a spontaneous song of praise and thanks. The priest’s opening prayer—all new translations, by the way—“collects” the assembly’s prayers. These new texts are rich in theology. They’ll require careful preparation and attention. The priest may add a note of solemnity by singing them, inviting your sung “Amen” in response. The Liturgy of the Word is largely untouched. Put aside the card or missalette and listen actively to the stories of salvation, the homily that follows and our prayers of petition. The words of both the familiar Nicene Creed and the Apostles’ Creed have been retranslated (we look at those more closely in issue 3). Now we move from the Liturgy of the Word to the Liturgy of the Eucharist. There, in the Eucharistic Prayer, the center of our celebration, you will notice some meaningful changes. The priest’s retranslated parts bring the English text closer to the official Latin version. You will hear clearer language, which better reflects Biblical and other ancient liturgical texts. In most cases, wording is less gender exclusive than our current translation. The Eucharistic Prayer begins with a dialogue between presider and people, thanking God for the work of salvation in Jesus, with special emphasis on the season or feast being celebrated. All acclaim this preface with the Holy, Holy, Holy (Sanctus), whose words are slightly altered. You may notice some changes in the priests’ prayers as the Mass proceeds. Most recognizable, of course, are the words from the Last Supper which recall how Jesus gives his Body and Blood as food and drink, and commands his Apostles to “do this in memory of me.” A new, more literal translation of the prayers of institution will demand study and careful proclamation (more on that in issue 5). And there are new acclamations for the Mystery of Faith. Questions 1 When are family meals important in your life? Why? 3. Why did translators try to produce “poetry” in the new translation? 2 Name some ways the Mass is similar to your family meals. WHEN JESUS INSTITUTED the Eucharist at a meal, the Last Supper, he forever linked a basic human activity—eating and drinking— with the sacrificial gift of himself. This sacrifice is his love, poured out for us on the Cross. The profound, history-changing event of Christ’s life, death and Resurrection are experienced in the sacred, sacramental actions we know so well—gathering, sharing our stories and a holy meal, being strengthened to witness. As we emphasize, in this series, the differences in the new translation of the Mass we may be relieved to find its familiar structure unchanged. The well-known pattern remains so much like our own family gatherings at home around the table. We gather, we share stories (Liturgy of the Word), we eat together (Liturgy of the Eucharist), then take our leave. Listen carefully Our new translation will sharpen your focus on this ritual pattern. As Mass begins, and you respond to the priest’s greeting, “The Lord be with you,” with the words, “And with your spirit,” you will, I hope, begin to reflect. Why are we here together? What does it mean to share a common Spirit—Jesus’ own gift of the Holy Spirit—at Mass? New versions of the Confiteor, or “I confess,” and Gloria move us from an awareness of our own sinfulness and need for God to a spontaneous song of praise and thanks. The priest’s opening prayer—all new translations, by the way—“collects” the assembly’s prayers. These new texts are rich in theology. They’ll require careful preparation and attention. The priest may add a note of solemnity by singing them, inviting your sung “Amen” in response. The Liturgy of the Word is largely untouched. Put aside the card or missalette and listen actively to the stories of salvation, the homily that follows and our prayers of petition. The words of both the familiar Nicene Creed and the Apostles’ Creed have been retranslated (we look at those more closely in issue 3). Now we move from the Liturgy of the Word to the Liturgy of the Eucharist. There, in the Eucharistic Prayer, the center of our celebration, you will notice some meaningful changes. The priest’s retranslated parts bring the English text closer to the official Latin version. You will hear clearer language, which better reflects Biblical and other ancient liturgical texts. In most cases, wording is less gender exclusive than our current translation. The Eucharistic Prayer begins with a dialogue between presider and people, thanking God for the work of salvation in Jesus, with special emphasis on the season or feast being celebrated. All acclaim this preface with the Holy, Holy, Holy (Sanctus), whose words are slightly altered. You may notice some changes in the priests’ prayers as the Mass proceeds. Most recognizable, of course, are the words from the Last Supper which recall how Jesus gives his Body and Blood as food and drink, and commands his Apostles to “do this in memory of me.” A new, more literal translation of the prayers of institution will demand study and careful proclamation (more on that in issue 5). And there are new acclamations for the Mystery of Faith. Questions 1 When are family meals important in your life? Why? 3. Why did translators try to produce “poetry” in the new translation? 2 Name some ways the Mass is similar to your family meals.

    13. The translators worked to use language suitable for prayer and proclamation, with a “music” of its own, which captures the Christian story. One might liken this language to poetry, which involves three things: invention, music and story. ¦ The prayers at Mass have these three qualities. They: ~do not sound like everyday speech. ~carry an elegance and rhythm when the texts are spoken. ~tell the story of Jesus (found in the Bible), expressions of faith (coined by great teachers in the early Christian centuries) and words from liturgies celebrated in the Church in ancient times. ¦ As we begin to use these prayers, we will be reinvented as the People of God, the music which the Spirit sings, the story of the Body of Christ retold in the world. ¦ The real benefit of the new “features” of the liturgy will be a renewal of our understanding of the Eucharist. Questions for reflection and discussion How does your speech change when you are speaking in public? What words of prayer seem to have poetic rhythm? Selected Reflections on the New Texts: An Introduction

    14. The new response to the greeting “The Lord be with you” will be “And with your spirit.” ¦ The translation we’ve been using was not a literal translation. ¦ “And with your spirit” is equivalent to the response used in most other languages as well as in liturgies in the Eastern Rite Churches. ¦ The priest’s greeting and the people’s response is meant to “express right relationships”: The priest tells the assembly they have been called to be holy, a “priestly people.” The people’s response reminds the priest that he has been given a special role and special gifts from the Holy Spirit through his ordination. Questions for reflection and discussion What are some of the times when you use formal words to greet someone? What does “and with your spirit” mean to you? Selected Reflections on the New Texts: “And With Your Spirit” THE GREETING Priest: The Lord be with you. People: And with your spirit. Scriptural sources: Galatians 6:18, Philippians 4:23, and 2 Timothy 4:22. It’s interesting to note that in each case, St. Paul said “with your spirit” while addressing the Christian community, not just one person. The meaning: Throughout the Mass, whenever the priest greets the people with “The Lord be with you,” the people respond with a greeting that is less like the “hello” of the familiar “and also with you”. By saying “and with your spirit,” we acknowledge the spiritual nature of Christian community. We are entering a sacramental realm in unity with the priest. THE GREETING Priest: The Lord be with you. People: And with your spirit. Scriptural sources: Galatians 6:18, Philippians 4:23, and 2 Timothy 4:22. It’s interesting to note that in each case, St. Paul said “with your spirit” while addressing the Christian community, not just one person. The meaning: Throughout the Mass, whenever the priest greets the people with “The Lord be with you,” the people respond with a greeting that is less like the “hello” of the familiar “and also with you”. By saying “and with your spirit,” we acknowledge the spiritual nature of Christian community. We are entering a sacramental realm in unity with the priest.

    15. We begin each Mass with the Penitential Act. One option is the Confiteor which begins “I confess.” ¦ We are asked to present ourselves as sinners and to emphasize that fact. “I have sinned through my own fault” changes to “I have greatly sinned.” “Through my fault, through my fault, through my most grievous fault” with striking of breast is added. A more reverential or deferential posture in our prayer brings home our dependence on God and places us in a humble attitude. ¦ We need God’s forgiveness, which is present to us in Jesus. Questions for reflection and discussion Why do the words that say “I’m sorry” carry such importance? How do you see the focus on God’s mercy in this ritual? Penitential Act (Confiteor) PENITENTIAL RITE, FORM A 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 in what I have failed to do, through my fault, through my fault, through 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. PENITENTIAL RITE, FORM B Priest: Have mercy on us, O Lord. People: For we have sinned against you. Priest: Show us, O Lord, your mercy. People: And grant us your salvation. Scriptural source: 1 Chronicles 21:8 The meaning: We are taking more seriously the reality that we are sinners in need of Christ’s salvation. We are expressing more clearly our accountability. Speaking these words increases our humility and makes our contrition more sincere. We are less likely to mindlessly run through the Penitential Rite without truly intending to repent. PENITENTIAL RITE, FORM A 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 in what I have failed to do, through my fault, through my fault, through 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. PENITENTIAL RITE, FORM B Priest: Have mercy on us, O Lord. People: For we have sinned against you. Priest: Show us, O Lord, your mercy. People: And grant us your salvation. Scriptural source: 1 Chronicles 21:8 The meaning: We are taking more seriously the reality that we are sinners in need of Christ’s salvation. We are expressing more clearly our accountability. Speaking these words increases our humility and makes our contrition more sincere. We are less likely to mindlessly run through the Penitential Rite without truly intending to repent.

    16. Another change in the new translation of the Roman Missal is in the words of the Gloria which we pray on Sundays (except during Advent and Lent). ¦ The new opening, more faithful to the Gospel text, comes from the song of the angels in Luke’s Christmas story: “Glory to God in the highest and on earth, peace to people of good will.” ¦ The Gloria breaks into five statements expressing our praises of God—a rhythmic litany which builds phrase upon phrase. Questions for reflection and discussion Do you praise God in your private prayer? How? What are the images that come to mind as you pray the Gloria? Gloria THE GLORIA 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. 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. 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. Scriptural source: Luke 2:14 The meaning: We have been forgiven. Now we praise God for his mercy and acknowledge his supreme authority in a spirit of joyful gratefulness. Instead of “his people on earth” we are “people of good will,” indicating that because we are God’s forgiven people, we have his good will – his favor rests on us. Note that “sin” in the singular has become “sins” plural: Jesus takes away our individual sins, not just generic sin. THE GLORIA 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. 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. 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. Scriptural source: Luke 2:14 The meaning: We have been forgiven. Now we praise God for his mercy and acknowledge his supreme authority in a spirit of joyful gratefulness. Instead of “his people on earth” we are “people of good will,” indicating that because we are God’s forgiven people, we have his good will – his favor rests on us. Note that “sin” in the singular has become “sins” plural: Jesus takes away our individual sins, not just generic sin.

    17. The Collect, also known as the Opening Prayer, “collects” the individual prayers of all and makes them the prayer of the assembly, to which all give their assent with “Amen.” These first words of the Mass set the stage for what follows. They are a series of small, prayerful gems to contemplate each Sunday as Mass begins. ¦ The Collect models how we pray in the rest of our lives: We call upon God. We express something about God or about the saving deeds of God. We make a request (related to the Church season or feast being celebrated). We conclude with “Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, forever and ever. Amen.” ¦ In the Collect, you will hear the liturgical theme. ¦ Priests are being asked to sing this opening prayer more than they have in the past. Questions for reflection and discussion Are you aware of what the Collect says each Sunday? How can you begin to hear this prayer differently? Collect

    18. Creeds express precious truths and often exist because heretics denied some part of our Christian beliefs. To refute the heresy, a Church council produced a statement of beliefs. The creed we say most Sundays is the Nicene Creed (formally called the Niceno-Constantinopolitan Creed). Its name comes from two Church councils. ¦ The most striking change we’ll encounter in the creed is that credo (creed in Latin) has been more accurately translated to “I believe.” This change can serve as a reminder that we each bring a personal commitment to Mass strengthen our personal commitment through hearing others’ statements of faith ¦ Other changes reflect a closer translation from the Latin text: “consubstantial with the Father” “all things visible and invisible” “born of the Father before all ages” “by the Holy Spirit was incarnate of the Virgin Mary” ¦ The more formal language may make us think about the meaning and help us make our profession of faith more carefully. Questions for reflection and discussion What new text of the Creed seems good or even better to you? Profession of Faith(Nicene Creed) MOST SUNDAYS we stand after the homily to recite the words of the Creed. I suspect many of us do not know the story behind the words we say. It’s a colorful history of ancient Church leaders and theologians battling—sometimes physically—over the meaning of those words. A “creed” is a profession of faith. In the new Roman Missal a creed is also referred to as the “symbol of faith.” The Catechism of the Catholic Church tells us that the Greek word symbolon described an object, such as a clay seal or other token, which could be broken into two parts. One part could be carried by a messenger, and when fitted to the other half, would prove that the bearer was genuine and trustworthy. Symbolon could also refer to a collection or summary. We in the 21st century have been entrusted with the words of our profession of faith by our ancestors. They crafted these “symbols of faith” to express precious truths. Creeds often exist because heretics denied some part of our Christian beliefs. In response, the Church on occasion has convened a council to refute the heresy. Those councils in turn produced a statement of beliefs, a creed. Such is the case of the Creed we recite most Sundays. It’s popularly called the “Nicene Creed,” but its formal name is a tongue-twister: “the Niceno-Constantinopolitan Creed.” The name comes from two Church councils that were responding to heresy. The Council of Nicaea, in 325, was called in response to the chaos in the Church surrounding the teaching of a priest named Arius, who denied the divinity of Christ. Briefly, this held that the Son of God did not exist from all eternity. Rather, the Arians contended he was a created being, not divine. The Church in the fourth century, which had spread from the Middle East to the western part of the Mediterranean and beyond, was divided by the fast spreading error. The Emperor Constantine convened the council to sort things out. The resulting statement of faith, or creed, proclaimed the faith of the Church that, as the Catechism tells us, “the Son of God is ‘begotten, not made, of the same substance. . .as the Father.’” A second Church council was held in the capital of the eastern part of the Roman Empire, Constantinople, in 381. The Apostles’Creed MANY CATHOLICS know the Apostles’ Creed from the recitation of the rosary. This creed gets its name because, our Catechism teaches, “it is rightly considered to be a faithful summary of the apostles 'faith…the ancient baptismal symbol of the Church of Rome.” This creed originated in sixth and seventh-century Europe. Eventually it came to be seen as the official creed of the Western Church, though the Nicene Creed was used at liturgy. Once used for instructing catechumens, the Apostles’ Creed now will sometimes be used at Mass. This meeting added new concepts to the creed of Nicaea, including a clear statement that the Holy Spirit “proceeds from the Father.” The combined statements from Nicea and Constantinople have been handed down to us. They express the Church’s faith in who God is, and how we are to understand the fact that God, in Jesus, came to us in the flesh (the Incarnation) and in the work of the Holy Spirit. Other Church councils also helped to clarify these and other doctrines. This bit of Church history is important, when we consider a major change in the translation of the Nicene Creed from the Latin version given in the Roman Missal. Perhaps the most striking change, however, has nothing to do with the Arian heresy. The first word of the Creed in Latin—Credo—has been more accurately translated: “I believe” will replace “we believe.” It’s one example of how the translators are following the new rules; the Latin text must be rendered faithfully whenever possible. Read aloud these words of the new translation from the first part of the Creed: I believe in one God, the Father almighty, maker of heaven and earth, of all things visible and invisible. 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. Perhaps you immediately heard what will cause some folks to stop and wonder: the words consubstantial with the Father. Instead of the simpler, “one in being with the Father,” this phrase comes almost directly from the Latin, where it expresses that ancient statement of faith that the Son of God shares the same divine life equally with the Father, and has for all eternity. The words of all things visible and invisible and born of the Father before all ages likewise more closely translate the Latin text. Later in the creed, the words about Jesus’ birth: and by the Holy Spirit was incarnate of the Virgin Mary, restate in more literal and theological terms how the Word became flesh. There are a few other changes as well, also restoring our English version of the Creed to a greater fidelity to the Latin text. That was the driving principle of our new translation. Questions 1 Why is it important that Christ became incarnate, one of us? 2 Why the emphasis of “I” vs. “We” in the new translation? Does it make any difference to you? Why or why not? 3 Why is the Creed important for Catholics?MOST SUNDAYS we stand after the homily to recite the words of the Creed. I suspect many of us do not know the story behind the words we say. It’s a colorful history of ancient Church leaders and theologians battling—sometimes physically—over the meaning of those words. A “creed” is a profession of faith. In the new Roman Missal a creed is also referred to as the “symbol of faith.” The Catechism of the Catholic Church tells us that the Greek word symbolon described an object, such as a clay seal or other token, which could be broken into two parts. One part could be carried by a messenger, and when fitted to the other half, would prove that the bearer was genuine and trustworthy. Symbolon could also refer to a collection or summary. We in the 21st century have been entrusted with the words of our profession of faith by our ancestors. They crafted these “symbols of faith” to express precious truths. Creeds often exist because heretics denied some part of our Christian beliefs. In response, the Church on occasion has convened a council to refute the heresy. Those councils in turn produced a statement of beliefs, a creed. Such is the case of the Creed we recite most Sundays. It’s popularly called the “Nicene Creed,” but its formal name is a tongue-twister: “the Niceno-Constantinopolitan Creed.” The name comes from two Church councils that were responding to heresy. The Council of Nicaea, in 325, was called in response to the chaos in the Church surrounding the teaching of a priest named Arius, who denied the divinity of Christ. Briefly, this held that the Son of God did not exist from all eternity. Rather, the Arians contended he was a created being, not divine. The Church in the fourth century, which had spread from the Middle East to the western part of the Mediterranean and beyond, was divided by the fast spreading error. The Emperor Constantine convened the council to sort things out. The resulting statement of faith, or creed, proclaimed the faith of the Church that, as the Catechism tells us, “the Son of God is ‘begotten, not made, of the same substance. . .as the Father.’” A second Church council was held in the capital of the eastern part of the Roman Empire, Constantinople, in 381. The Apostles’Creed MANY CATHOLICS know the Apostles’ Creed from the recitation of the rosary. This creed gets its name because, our Catechism teaches, “it is rightly considered to be a faithful summary of the apostles 'faith…the ancient baptismal symbol of the Church of Rome.” This creed originated in sixth and seventh-century Europe. Eventually it came to be seen as the official creed of the Western Church, though the Nicene Creed was used at liturgy. Once used for instructing catechumens, the Apostles’ Creed now will sometimes be used at Mass. This meeting added new concepts to the creed of Nicaea, including a clear statement that the Holy Spirit “proceeds from the Father.” The combined statements from Nicea and Constantinople have been handed down to us. They express the Church’s faith in who God is, and how we are to understand the fact that God, in Jesus, came to us in the flesh (the Incarnation) and in the work of the Holy Spirit. Other Church councils also helped to clarify these and other doctrines. This bit of Church history is important, when we consider a major change in the translation of the Nicene Creed from the Latin version given in the Roman Missal. Perhaps the most striking change, however, has nothing to do with the Arian heresy. The first word of the Creed in Latin—Credo—has been more accurately translated: “I believe” will replace “we believe.” It’s one example of how the translators are following the new rules; the Latin text must be rendered faithfully whenever possible. Read aloud these words of the new translation from the first part of the Creed: I believe in one God, the Father almighty, maker of heaven and earth, of all things visible and invisible. 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. Perhaps you immediately heard what will cause some folks to stop and wonder: the words consubstantial with the Father. Instead of the simpler, “one in being with the Father,” this phrase comes almost directly from the Latin, where it expresses that ancient statement of faith that the Son of God shares the same divine life equally with the Father, and has for all eternity. The words of all things visible and invisible and born of the Father before all ages likewise more closely translate the Latin text. Later in the creed, the words about Jesus’ birth: and by the Holy Spirit was incarnate of the Virgin Mary, restate in more literal and theological terms how the Word became flesh. There are a few other changes as well, also restoring our English version of the Creed to a greater fidelity to the Latin text. That was the driving principle of our new translation. Questions 1 Why is it important that Christ became incarnate, one of us? 2 Why the emphasis of “I” vs. “We” in the new translation? Does it make any difference to you? Why or why not? 3 Why is the Creed important for Catholics?

    19. THE NICENE CREED I believe in one God, the Father almighty, maker of heaven and earth, of all things visible and invisible. 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, and by the Holy Spirit was incarnate of the Virgin Mary, and became man. 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 Scriptural source: Colossians 1:16 The meaning: Instead of saying, “we believe,” we are taking personal ownership of our faith. Instead of saying that God created the “seen and unseen” (which could imply “what I see here at church and what I cannot see at home right now because I am in church”), we now more clearly refer to the “visible” (for example, people) and “invisible” (such as the angels). The meaning: Jesus is the Son of God the Father as an intentional (begotten) part of the salvation plan. And yet he has existed since before time began. The meaning: The word “consubstantial” means “having the same substance.” Jesus is not just “one in Being” with the Father, which sounds like he is merely united in heart and soul, but he is made of the same substance: The Father and the Son have the same divinity; they are one God. The meaning: Jesus was given flesh in the womb of Mary. To say, “Jesus was born of Mary” sounds like she gave birth to God. The original creed in Latin emphasized her participation in providing flesh (a human body) for Jesus. The meaning: Instead of saying Jesus “suffered, died, and was buried,“ as if these were three separate events, we acknowledge that death is what Jesus suffered. Because he is eternal, to give up his life for our sakes is very significant. Scriptural sources: 2 Corinthians 3, verse 17, then verse 6; John 15:26, and 2 Peter 1:21. The meaning: While we “believe” in all we have professed, we “confess” or proclaim the value of being baptized into the life of Christ. Furthermore, life in Christ gives us life after death, and so we “look forward” to heaven (we don’t just “look for” it). Scriptural source: Colossians 1:16 The meaning: Instead of saying, “we believe,” we are taking personal ownership of our faith. Instead of saying that God created the “seen and unseen” (which could imply “what I see here at church and what I cannot see at home right now because I am in church”), we now more clearly refer to the “visible” (for example, people) and “invisible” (such as the angels). The meaning: Jesus is the Son of God the Father as an intentional (begotten) part of the salvation plan. And yet he has existed since before time began. The meaning: The word “consubstantial” means “having the same substance.” Jesus is not just “one in Being” with the Father, which sounds like he is merely united in heart and soul, but he is made of the same substance: The Father and the Son have the same divinity; they are one God. The meaning: Jesus was given flesh in the womb of Mary. To say, “Jesus was born of Mary” sounds like she gave birth to God. The original creed in Latin emphasized her participation in providing flesh (a human body) for Jesus. The meaning: Instead of saying Jesus “suffered, died, and was buried,“ as if these were three separate events, we acknowledge that death is what Jesus suffered. Because he is eternal, to give up his life for our sakes is very significant. Scriptural sources: 2 Corinthians 3, verse 17, then verse 6; John 15:26, and 2 Peter 1:21. The meaning: While we “believe” in all we have professed, we “confess” or proclaim the value of being baptized into the life of Christ. Furthermore, life in Christ gives us life after death, and so we “look forward” to heaven (we don’t just “look for” it).

    20. Meaning of the word “Eucharist”— “thanksgiving” Offertory Response—meaning of the word “sacrifice” Eucharistic Prayer Preface—meaning of the responses The Sanctus The Mystery of Faith (formerly the Memorial Acclamation) The Liturgy of the Eucharist OFFERTORY RESPONSE Priest: Pray, brothers and sisters, 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. EUCHARISTIC PRAYER PREFACE 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. THE SANCTUS Holy, Holy, Holy Lord God of hosts. Heaven and earth are full of your glory. Hosanna in the highest. Blessed is he who comes in the name of the Lord. Hosanna in the highest. The meaning: It is not just the priest who offers sacrifice. The Mass is one sacrifice offered by all in unity with Christ. At the same time, each Christian present at Mass offers the sacrifice because of the priestly role given to all of us in our baptisms. The meaning: “It is right and just” is closer to the original Latin than “it is right to give him thanks and praise.” Lifting our hearts to the Lord is not only right for a good faith life, but it’s “just”, i.e., God deserves it. This attitude of humble appreciation of God’s superiority helps us enter into a closer relationship with God. Scriptural source: Isaiah 6:3 The meaning: Instead of saying “God of power and might,” we remember that God is Lord over heavenly “hosts” (angels) with supreme power over earthly and heavenly forces. This same power is about to change bread and wine into the Body and Blood of Jesus. MYSTERY OF FAITH (formerly the Memorial Acclamation) Priest: The mystery of faith. People: (one of the following is used) • We proclaim your death, O Lord, and profess your Resurrection until you come again. • When we eat this Bread and drink this Cup, we proclaim your death, O Lord, until you come again. • Save us, Savior of the world, for by your Cross and Resurrection, you have set us free. OFFERTORY RESPONSEPriest: Pray, brothers and sisters, 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. EUCHARISTIC PRAYER PREFACE 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. THE SANCTUS Holy, Holy, Holy Lord God of hosts. Heaven and earth are full of your glory. Hosanna in the highest. Blessed is he who comes in the name of the Lord. Hosanna in the highest. The meaning: It is not just the priest who offers sacrifice. The Mass is one sacrifice offered by all in unity with Christ. At the same time, each Christian present at Mass offers the sacrifice because of the priestly role given to all of us in our baptisms. The meaning: “It is right and just” is closer to the original Latin than “it is right to give him thanks and praise.” Lifting our hearts to the Lord is not only right for a good faith life, but it’s “just”, i.e., God deserves it. This attitude of humble appreciation of God’s superiority helps us enter into a closer relationship with God. Scriptural source: Isaiah 6:3 The meaning: Instead of saying “God of power and might,” we remember that God is Lord over heavenly “hosts” (angels) with supreme power over earthly and heavenly forces. This same power is about to change bread and wine into the Body and Blood of Jesus. MYSTERY OF FAITH (formerly the Memorial Acclamation) Priest: The mystery of faith. People: (one of the following is used) • We proclaim your death, O Lord, and profess your Resurrection until you come again. • When we eat this Bread and drink this Cup, we proclaim your death, O Lord, until you come again. • Save us, Savior of the world, for by your Cross and Resurrection, you have set us free.

    21. The Eucharistic Prayer is the “heart” of the Mass. ¦ Eucharistic Prayer I is also known as the Roman Canon. It is the most formal of the Eucharistic Prayers and has special parts for Christmas and the Easter Triduum Masses. ¦ Eucharistic Prayer II is adapted from an ancient text and is the shortest. ¦ Eucharistic Prayer III was newly composed following Vatican II, using the themes of earlier prayers. ¦ Eucharistic Prayer IV was a new composition following Vatican II. Eucharistic Prayer THE EUCHARISTIC PRAYER is the central prayer of the Mass. Most of the prayer is spoken by the priest, so the retranslation may not be so jarring. If you listen carefully, though, you’ll hear that the new translation has a different style. Each prayer sounds a bit more poetic, the language more formal. The tone is that of a humble petitioner coming before an important person to make a request. Here’s an example. In the old translation of Eucharistic Prayer II, in the part after the consecration of the bread and wine, and the people’s acclamation, the priest said: In memory of his death and resurrection, we offer you, Father, this life-giving bread, this saving cup. We thank you for counting us worthy to stand in your presence and serve you. May all of us who share in the body and blood of Christ be brought together in unity by the Holy Spirit. In the new translation of the same text, he says: Therefore, as we celebrate the memorial of his Death and Resurrection, we offer you, Lord, the Bread of life and the Chalice of salvation, giving thanks that you have held us worthy to be in your presence and minister to you. Humbly we pray that, partaking of the Body and Blood of Christ, we may be gathered into one by the Holy Spirit. Do you hear the difference? By taking the English translation back to a more literal rendering of the Latin official text, the translators have given us longer phrases and more formal language. There are also some new ways to express our relationship to God at Mass. Instead of thanking God that we’ve been found worthy to “serve you,” we now say, “minister to you.” For me, that expression offers just a bit more nuance and meaning.   THE EUCHARISTIC PRAYER is the central prayer of the Mass. Most of the prayer is spoken by the priest, so the retranslation may not be so jarring. If you listen carefully, though, you’ll hear that the new translation has a different style. Each prayer sounds a bit more poetic, the language more formal. The tone is that of a humble petitioner coming before an important person to make a request. Here’s an example. In the old translation of Eucharistic Prayer II, in the part after the consecration of the bread and wine, and the people’s acclamation, the priest said: In memory of his death and resurrection, we offer you, Father, this life-giving bread, this saving cup. We thank you for counting us worthy to stand in your presence and serve you. May all of us who share in the body and blood of Christ be brought together in unity by the Holy Spirit. In the new translation of the same text, he says: Therefore, as we celebrate the memorial of his Death and Resurrection, we offer you, Lord, the Bread of life and the Chalice of salvation, giving thanks that you have held us worthy to be in your presence and minister to you. Humbly we pray that, partaking of the Body and Blood of Christ, we may be gathered into one by the Holy Spirit. Do you hear the difference? By taking the English translation back to a more literal rendering of the Latin official text, the translators have given us longer phrases and more formal language. There are also some new ways to express our relationship to God at Mass. Instead of thanking God that we’ve been found worthy to “serve you,” we now say, “minister to you.” For me, that expression offers just a bit more nuance and meaning.  

    22. ¦ The new translations have a different style: They are a bit more poetic, the language is more formal and they carry the tone of a humble petitioner. ¦ Some familiar phrases and parts have changed in more dramatic ways. ¦ The people’s responses to the priest’s proclamation, “The mystery of faith,” have been changed. Questions for reflection and discussion How can we listen and pray the Eucharistic Prayer with the presider? Why is the Eucharistic Prayer the heart of the Mass? Eucharistic Prayer—Cont’d Ministering to God—that makes me stop and ponder my role and yours. When we pray to be transformed by the Holy Spirit, instead of the older translation’s “be brought together in unity by the Holy Spirit,” there’s a bit more action implied in the new version: “be gathered into one by the Holy Spirit.” These examples represent a couple dimensions of the change you’ll notice as we start using these retranslated Eucharistic Prayers. You can also find the translations on the bishops’ web site, www.usccb.org/roman missal. It’s worth studying the new language. Some familiar phrases and parts of the prayers have changed in slightly more dramatic ways. You may already know about how the responses have changed: “And also with you” becomes “And with your Spirit” in the dialogue at the beginning of the Eucharistic Prayer. Another new response: When the priest says, “Let us give thanks to the Lord our God,” we now say simply, “It is right and just.” In the Holy, we will now say, “Lord God of hosts,” in place of “Lord God of power and might.” While these simple changes may be just verbal stumbling blocks, others may provoke some questions. In the prayer of consecration, the priest will now refer to a “chalice” rather than a cup. Chalice is a more literal way of translating the Latin word calyx. In keeping with the new rules of translation, the more strictly translated text also results in a more formal term. Whatever kind of cup Jesus might have used at the Last Supper, the chalice used at Mass—even if it is not made of precious metal—still carries all the sacramental symbolism of what is in it, the Blood of Christ, shed for our salvation. Along with that change is another, which has caused a great deal of discussion. In the words of consecration over the wine, the priest prayed, “Take this, all of you, and drink from it. This is the cup of my Blood, which will be shed for you and for all, so that sins may be forgiven.” Now, he prays, “Take this, all of you, and drink from it, for this is the chalice of my Blood, the Blood of the new and eternal covenant, which will be poured out for you and for many for the forgiveness of sins.” Pope Benedict XVI, by the way, reminds us that the words for many (see Matthew 26:28) do not change our belief that Christ died for all. Ministering to God—that makes me stop and ponder my role and yours. When we pray to be transformed by the Holy Spirit, instead of the older translation’s “be brought together in unity by the Holy Spirit,” there’s a bit more action implied in the new version: “be gathered into one by the Holy Spirit.” These examples represent a couple dimensions of the change you’ll notice as we start using these retranslated Eucharistic Prayers. You can also find the translations on the bishops’ web site, www.usccb.org/roman missal. It’s worth studying the new language. Some familiar phrases and parts of the prayers have changed in slightly more dramatic ways. You may already know about how the responses have changed: “And also with you” becomes “And with your Spirit” in the dialogue at the beginning of the Eucharistic Prayer. Another new response: When the priest says, “Let us give thanks to the Lord our God,” we now say simply, “It is right and just.” In the Holy, we will now say, “Lord God of hosts,” in place of “Lord God of power and might.” While these simple changes may be just verbal stumbling blocks, others may provoke some questions. In the prayer of consecration, the priest will now refer to a “chalice” rather than a cup. Chalice is a more literal way of translating the Latin word calyx. In keeping with the new rules of translation, the more strictly translated text also results in a more formal term. Whatever kind of cup Jesus might have used at the Last Supper, the chalice used at Mass—even if it is not made of precious metal—still carries all the sacramental symbolism of what is in it, the Blood of Christ, shed for our salvation. Along with that change is another, which has caused a great deal of discussion. In the words of consecration over the wine, the priest prayed, “Take this, all of you, and drink from it. This is the cup of my Blood, which will be shed for you and for all, so that sins may be forgiven.” Now, he prays, “Take this, all of you, and drink from it, for this is the chalice of my Blood, the Blood of the new and eternal covenant, which will be poured out for you and for many for the forgiveness of sins.” Pope Benedict XVI, by the way, reminds us that the words for many (see Matthew 26:28) do not change our belief that Christ died for all.

    23. The new translation helps enliven the prayers in the Communion Rite, which are drawn largely from Scripture. ¦ “Behold the Lamb of God” contains three different Scriptures for reflection. ¦ The assembly’s response is also rooted in Scripture. A wording change from “I am not worthy to receive you” to “I am not worthy that you should enter under my roof” relates to the centurion’s response to Jesus when he asks Jesus to cure his servant (Matthew 8:8). ¦ Liturgy helps us to connect our own story, to think of our unworthiness before God and the great grace given us at Eucharist. We are welcomed, forgiven and healed. The Communion Rite is an opportunity to link our stories with the stories of salvation. Questions for reflection and discussion How are we like the centurion in Matthew 8:8? How do his words have meaning for us? What does it mean to you to receive the Eucharist? Communion Rite The Communion Rite begins with the Lord’s Prayer, which remains unchanged. When the priest presents to us the consecrated bread and wine, though, both his proclamation and your response are newly translated. The people will more closely echo the words of the centurion in the Gospel, who says he is not worthy to have Jesus come “under his roof” (see Mt 8:8). A more literal focus on the Gospel story’s text will challenge us to reflect on how we approach our Communion with the Lord. COMMUNION Priest: 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. People: Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed. The meaning: The priest no longer tells us to proclaim the mystery; we proclaim it in response to the wonder and joy of the saving work of Christ, which has become present now in the Eucharist. Scriptural sources: John 1:29; Rev. 19:9 The meaning: “Behold” is an acclamation that says, “Look! This is important! See Christ your savior in the Eucharist.” “Happy are those” has been changed to “Blessed are those” because we are blessed by the Eucharist even when we are experiencing sorrow. Scriptural source: Matthew 8:8 The meaning: Our bodies are temples of the Holy Spirit. In a final act of humility, we ask Jesus to enter into us and heal whatever is not yet fully unified to his Spirit. The Communion Rite begins with the Lord’s Prayer, which remains unchanged. When the priest presents to us the consecrated bread and wine, though, both his proclamation and your response are newly translated. The people will more closely echo the words of the centurion in the Gospel, who says he is not worthy to have Jesus come “under his roof” (see Mt 8:8). A more literal focus on the Gospel story’s text will challenge us to reflect on how we approach our Communion with the Lord. COMMUNION Priest: 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. People: Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed. The meaning: The priest no longer tells us to proclaim the mystery; we proclaim it in response to the wonder and joy of the saving work of Christ, which has become present now in the Eucharist. Scriptural sources: John 1:29; Rev. 19:9 The meaning: “Behold” is an acclamation that says, “Look! This is important! See Christ your savior in the Eucharist.” “Happy are those” has been changed to “Blessed are those” because we are blessed by the Eucharist even when we are experiencing sorrow. Scriptural source: Matthew 8:8 The meaning: Our bodies are temples of the Holy Spirit. In a final act of humility, we ask Jesus to enter into us and heal whatever is not yet fully unified to his Spirit.

    24. We have gathered together as a community to scatter We are a community that has been freed, forgiven, healed and sent forth Sent forth to the world—disciples in mission Transformed Lives to go forth and announce the Gospel Our story is the Paschal Mystery, which we celebrate anew in every Eucharist Concluding Rite After Communion, as our Mass concludes, we are sent forth into the world. The final words of the Eucharist are meant to give us a mission in the world. The priest has new texts which can help us realize that we leave church as missionaries. We witness to how we’ve been changed by hearing the Word and sharing the Body and Blood of Christ. When we respond, “Thanks be to God,” we’re affirming that mission. What an adventure awaits us. God’s people, broken and healed: the Church. At God’s hand we journey with Christ freed and sent forth to glorify the Lord by our transformed lives, to go forth and announce the Gospel. Our story is the Paschal Mystery, which we celebrate anew in every Eucharist. After Communion, as our Mass concludes, we are sent forth into the world. The final words of the Eucharist are meant to give us a mission in the world. The priest has new texts which can help us realize that we leave church as missionaries. We witness to how we’ve been changed by hearing the Word and sharing the Body and Blood of Christ. When we respond, “Thanks be to God,” we’re affirming that mission. What an adventure awaits us. God’s people, broken and healed: the Church. At God’s hand we journey with Christ freed and sent forth to glorify the Lord by our transformed lives, to go forth and announce the Gospel. Our story is the Paschal Mystery, which we celebrate anew in every Eucharist.

    25. Powerpoint was created from Resources: St. Anthony Messenger Press—Catholic Guide to Changes in the Mass— www.CatholicUpdate.org/RomanMissal USCCB Communications— www.usccb.org/romanmissal Acknowledgements

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