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Part 1 Roman Missal The Overview of the Catechesis Process

Part 1 Roman Missal The Overview of the Catechesis Process Drawn from Bishop Arthur J. Serratelli’s presentation on Oct. 13, 2008 at the FDLC National Meeting in Milwaukee. Introductory Comments. ● The issues before us are. ► How can we be open to the good this new Roman Missal

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Part 1 Roman Missal The Overview of the Catechesis Process

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  1. Part 1 Roman Missal The Overview of the Catechesis Process Drawn from Bishop Arthur J. Serratelli’s presentation on Oct. 13, 2008 at the FDLC National Meeting in Milwaukee

  2. Introductory Comments ● The issues before us are ► How can we be open to the good this new Roman Missal promises to bring, at the same time be honest about some of the difficulties that it poses? ► How can we implement the new Roman Missal in a spirit of charity and obedience? ► How can we maximize the good this Roman Missal can bring about in our parishes and other liturgical communities? ► How can we ease the discomfort many people are experiencing?

  3. 1. Need for a New Translation ► Two factors: ● Promulgation of Liturgiam authenticam● Promulgation of the third edition of the Roman Missal ► Issues with the current translation ● The present translation sometimes strays pretty far from the original Latin ● Much of the rich language and imagery of the Latin has been lost ● Sometimes there are theological inaccuracies or lack of precision ● There is desire to render the translation such that It is more easily a proclamation text that is singable. DISCUSSION Recall some difficulties with the current translation. What needs improving?

  4. 2. Process of Translation ► Many people were involved in the translating, editing ► Compromises were essential at every level ► Everyone recognizes that the translation is not perfect; but we must also recognize that translation is an art rather than a perfect science. CHALLENGES One English translation for all English-speaking countries, but English is not the same for all peoples. Also, our English translation serves as an editio typica for those without translation resources. DISCUSSION Examples of language variations: gas :: petrol / elevator :: lift pop (father) :: pop (drinking soda) [name other examples]

  5. 3. Why a New Translation is Important/What It Will Accomplish ► Liturgy is central to the life of the Church ► The new translation, will promote/accomplish ● A deeper sense of the mystery of God’s presence in all the faithful ● A prime opportunity for fuller catechesis on the Mass and Christian living ● A more visible unity among Roman Rite Catholics, even though there will remain some diversity ● A favorable time to renew our eucharistic theology, spirituality, and practice DISCUSSION Why else, in particular parishes, would a new translation be important? What other good things will a new Roman Missal accomplish?

  6. 4. Seven Characteristics of Latin Prayers this Translation Respects 1) Latin orations often employ inversion, that is, they end with the most important words. 2) Biblical references embedded in the Roman Rite are more clearly evident 3) Allusions from patristic writings are more clear. 4) Rich and varied vocabulary of Roman Rite is respected. 5) Anthropomorphic expressions allow for greater imagery. 6) Concern for exactness of vocabulary whereby the catechetical, formative aspect of liturgical prayer is safeguarded. 7) Latin prayers are concise and noble in tone, often using “passive” (not everyday) vocabulary rather than “active” (everyday use) vocabulary.

  7. 5. Principles We Honor ► This phase of Vatican II’s liturgical renewal (the third edition of the Missale Romanum) isnot simply about changing rites or words, but about changing hearts. The work of renewal is ongoing and ongoing renewal requires ongoing catechesis. ► The ritual text and their language must be transcultural; that is, they cannot bear the cultural stamp or preference of any one particular country. ► The language must be intelligible but not banal. ► Our liturgical language must be theologically accurate and free from ideologies. ► No translation is perfect, so this third edition of the Roman Missal is neither the last nor the final word on translation. ► This translation is a moment of organic growth within the ongoing liturgical renewal of the Church.

  8. Clergy Handout Use for notes. Respond to the questions as soon as possible. Permission is granted to reprint the bulletin insert. God’s blessing and peace!

  9. Part 2 Roman Missal Sacrosanctum Concilium and Liturgical Renewal

  10. Introductory comments ● Sacrosanctum Concilium (the Constitution on the Sacred Liturgy; SC)remains the blueprint for liturgical renewal for the Church ● While there was some catechesis in the early 1970s about the renewed rites that were being implemented, in too many cases the focus was on the changes rather than instilling an underlying theology of liturgy in general and Eucharist in particular ● Despite remarks to the contrary, there is no desire on the part of the Holy See to negate the principles set forth in Sacrosanctum Concilium. ● We wish to do two things in our time together: ► Consider some basic liturgical principles from Sacrosanctum Concilium ► Consider how far we’ve come and where growth still needs to happen

  11. Key Liturgical Principles from • Sacrosanctum Concilium ● “For it is the liturgy through which, especially in the divine sacrifice of the Eucharist, ‘the work of our redemption is accomplished,’ and it is through the liturgy, especially, that the faithful are enabled to express in their lives and manifest to others the mystery of Christ and the real nature of the true Church” (no. 2). ► Liturgy enacts the paschal mystery (cf. SC nos. 5, 6, 106) ► Liturgy is centered on Christ and his saving work (SC no. 7) > Christ is present in the person of his minister > Christ is present especially in the eucharistic species > Christ is present in the proclamation of the word; he himself speaks > Christ is present “when the Church prays and sings,” in the gathered assembly DISCUSSION How do you experience the paschal mystery in the celebration of liturgy? How do you experience the various presences of Christ in the liturgy?

  12. Key Liturgical Principles from • Sacrosanctum Concilium ● “[T]he liturgy is the summit toward which the activity of the Church is directed; it is also the fount from which all her power flows” (SC no. 10). ► Evangelization, conversion, penance, catechesis, works of charity are all activities of the Church which flow from and lead to liturgy (cf. SC no. 9) ► Popular devotions are to be encouraged, provided that they accord with the liturgy and are sound in theology and properly ordered (cf. SC no. 12-13) ► Liturgy is a foretaste of the heavenly liturgy and a pledge of future glory (cf. SC no. 8) DISCUSSION How is this statement about liturgy as source and summit played out in your daily living? How is this statement about liturgy as source and summit manifested in the life of your parish?

  13. Key Liturgical Principles from • Sacrosanctum Concilium ● “Mother Church earnestly desires that all the faithful be led to that full, conscious, and active participation in liturgical celebrations which is demanded by the very nature of the liturgy, and to which the Christian people . . . have a right and obligation by reason of their baptism” (SC no. 15; also, nos. 21, 30, 48). ► Active participation = engagement in the postures and processions, acclaiming and praying, singing and silences of the rite ► Conscious participation = surrender to becoming assembly/Church; giving self over to something bigger than self; saying a conscious yes to God’s presence and activity ► Full participation = openness to God’s transforming action; being transformed by the Holy Spirit into ever more perfect members of the body of Christ DISCUSSION What enables this full, conscious, active participation? How do you as presider promote it more effectively?

  14. Key Liturgical Principles from • Sacrosanctum Concilium ● “In order that the Christian people may more certainly derive an abundance of graces from the sacred liturgy, holy Mother Church desires to undertake with great care a general restoration of the liturgy itself. For the liturgy is made up of unchangeable elements divinely instituted, and of elements subject to change” (SC no. 21). ► Always safeguard that liturgy is celebration of the whole Church (cf. SC nos. 26-29) ► Distinguished by simplicity: short, clear, and free of useless repetitions (cf. SC no. 34) ► Make clear intimate connection between rite and words (cf. SC no. 35) ► Because of different peoples and cultures, liturgy may be carefully adapted (cf. nos. 37-40) ► Liturgical catechesis must be ongoing and thorough (cf. SC no. 19) DISCUSSION What is the value of liturgical renewal? What are the unchangeable elements of the Mass? What are changeable elements of the Mass?

  15. 2. How Far We Have Come – Where We Still Need to Grow WHERE WE ARE TODAY ► WHERE WE STILL NEED TO GROW ● Sense of paschal mystery ● Come to deeper lived experience of liturgy ● Genuine spirit of caring community ● Liturgical community as body of Christ ● Active participation ● Full, conscious, active participation ● Liturgy as external rubrics ● Liturgy as internal surrender ● Vernacular liturgy ● Genuine inculturation ● Presence through sound and song ● Presence through shared silence ● Music in the rite ● Music as the rite DISCUSSION What needs to be added to this list? DISCUSSION What encourages you about this list? What discourages you about this list?

  16. Clergy Handout Use for notes. Respond to the questions as soon as possible. Permission is granted to reprint the bulletin insert. God’s blessing and peace!

  17. Part 3 Roman Missal Structural Elements of the Missals Of Pius V (1570-1962), Paul VI (1975), John Paul II (2002)

  18. Introductory comments ● The Mass ritual has undergone many changes since its present fourfold structure became recognizable (probably by mid- to-late- second century), consisting of some type of introductory rites; a Liturgy of the Word, Liturgy of the Eucharist and some kind of brief concluding rite. ► In the first centuries of the Church there was diversity in the way the Mass was celebrated from Christian community to Christian community. It was always understood, however, to be the one Eucharist of the whole Church. ► The first Mass book to bear the title of Roman Missal came in 1474 and was similar to the Missal of Innocent III (+1216). ► The Missal of Pius V (promulgated in 1570 after the Council of Trent) was used with only slight revisions for four centuries. ► Post-Vatican II; Missals in 1965 (provisional), 1970, 1975, 2002

  19. 1. Comparison of Structural Elements ● Introductory rites (all three missals begin Mass with the sign of the cross) ► Pius V (1570/1962) ► Paul VI (1975) ► John Paul II (2002) ● Liturgy of the Word ► Pius V (1570/1962) ► Paul VI (1975) ► John Paul II (2002) ● Liturgy of the Eucharist ► Pius V (1570/1962) ► Paul VI (1975) ► John Paul II (2002) ● Concluding rite ► Pius V (1575/1962) ► Paul VI (1975) ► John Paul II (2002)

  20. 1. Comparison of Structural Elements DISCUSSION Obviously, the most significant structural changes are between the Missal of Pius V (1570/1962) and the Missal of Paul VI (1975). What are they? How have these changes helped/hindered the celebration of Mass with the faithful? The structural changes between the Missal of Paul VI (1975) and that of John Paul II (2002) are much more minor and subtle. Name some of them.

  21. 2. Analysis of Theological, Pastoral, and Spiritual Implications ● From the Missal of Pius V (1570/1962) to the Missal of Paul VI (1975) ► Shift from oblation language to blessing language ► Fewer prayers acknowledging sinfulness and begging God’s mercy ► Elimination of repetitions (e.g., Confiteor, multiple signs of the cross) ► More biblical texts used in rite itself ► Shift in language so offering is clearly in third part of Eucharistic prayer ► More options for introductions in words fitting a particular community, choices for texts, alternative opening prayer, more eucharistic prayers (with explicit double epiclesis in most) and prefaces ► Old Testament reading added, three-year Sunday and two-year weekday cycles of readings ► From sermon to homily (even encouraged on weekdays)

  22. 2. Analysis of Theological, Pastoral, and Spiritual Implications ● From the Missal of Pius V (1570/1962) to the Missal of Paul VI (1975), cont. ► Addition of Gospel procession, procession and presentation of gifts, general intercessions, sign of peace, Communion under both species, emphasis on receiving Bread consecrated at same Mass, acclamations ► Lay liturgical ministries opened up, use of vernacular, free-standing altar ► Fewer private prayers of priest and people DISCUSSION [large group] Other differences . . . Implications of these differences . . . Where is there organic development from one Missal to the other?

  23. 2. Analysis of Theological, Pastoral, and Spiritual Implications ● From the Missal of Paul VI (1975) to the Missal of John Paul II (2002) ► Shifts in language (e.g., penitential rite to penitential act; opening prayer to collect; general intercessions to universal prayer or prayer of the faithful) ► More submissive stance of people before God and more emphasis on unworthiness ► Preference for proper chants over hymns ► Use of Book of Gospels and only it may be carried in procession ► Communion under both kinds permitted, but not included in ritual text; no rubrical emphasis on receiving hosts consecrated at same Mass ► New translation principle, new translation [discussed in later segment] DISCUSSION [large group] Other differences . . . Implications of these differences . . .

  24. Clergy Handout Clergy Handout Use for notes. Respond to the questions as soon as possible. Permission is granted to reprint the bulletin insert. God’s blessing and peace!

  25. Part 4 Roman Missal The Art of Presiding

  26. Introductory Comments ● Presiding is an “art”; that is, the deliberate human production of something beautiful. ► While the liturgy is never focused on the presider, per se, the presider plays acrucial role in the liturgy’s unfolding in a prayerful way. ► If the presider prays, the community prays. If the presider does not pray, it is very difficult for the community to be led in prayer. ► All the gestures, postures, proclaiming, speaking, singing and use of symbols by the presider must reflect something beautiful. This doesn’t mean the presider does all these necessarily perfectly, but he must do them with sincerity and to the best of his ability. ● Sacrosanctum Concilium (the Constitution on the Sacred Liturgy) says this about clergy and the art of presiding: “Priests, both secular and religious, who are already working in the Lord’s vineyard, are to be helped by every suitable means to a fuller understanding of what they are about when they perform sacred rites, to live the liturgical life and to share it with the faithful entrusted to their care” (SC no. 18).

  27. Introductory Comments ► We must constantly seek to understand the liturgy better so we can convey to the people entrusted to our care the mystery and awe of this celebration we do to praise and thank our God for the many gifts given to us. ► This understanding of liturgy cannot simply be theoretical knowledge, but must be something lived every day. A priest’s spirituality is essentially a liturgical spirituality.

  28. 1. Qualities of Effective Presiding ● Prayerfulness both during liturgy and in your everyday living ● Genuine love for the people you serve ● Patience when the celebration doesn’t unfold quite the way you might wish ● Surrender of self to the liturgical action. Get yourself out of the way so Christ can shine and minister through you ● Care about all you are and do: deportment of life, appropriateness of dress, careful preparation of homily and other elements of the liturgy ● Humility in being chosen to be God’s servant ● Joy in celebrating and living, in ministering and leisure times DISCUSSION Other qualities of effective presiding you think are important and why . . . PERSONAL REFLECTION What I do well in my presiding is . . . Where I think I need to improve is . . .

  29. 2. Facility in Effective Presiding ● Pace the liturgy; this rhythm is presider’s responsibility, not that of other ministers ► Silences > GIRM: The purpose of silence “depends on the time it occurs in each part of the celebration. Thus, within the Act of Penitence and again after the invitation to pray, all recollect themselves; but at the conclusion of a reading or the homily, all meditate briefly on what they have heard; then after Communion, they praise and pray to God in their hearts” (no. 45). -How long ought these silences be? The presider is to “read” the assembly’s prayer and know when to move on; the silences won’t be the same length during any one Mass, or from Mass to Mass. In general, they ought to be at least ten to fifteen seconds long, longer as the assembly becomes more used to the silences and knows what to “do” during them.

  30. 2. Facility in Effective Presiding CATECHESIS OF THE ASSEMBLY Two things help the assembly to know that the silences are part of the prayer, and not just a “refreshing pause.” 1) The presider and other liturgical ministers are actually praying themselves. Bowed head, perhaps closed eyes, relaxed and still body signal prayer to the assembly. No other action or sound ought to happen during this time. 2) A bulletin notice that is repeated weekly until silence is “heard” in the assembly. The following is a suggestion: The prayer of liturgy unfolds in a rhythm of sound and silence. Silence is not simply an absence of sound, but a time for prayer, recollection, and meditation. Whenever there is an invitation to silence—for example, “Let us pray”—then we become quiet and speak to our caring God in the depths of our hearts.

  31. 2. Facility in Effective Presiding > Required silences (because of the very structure of the liturgical element) - During the penitential act after the invitation, “Brethren (brothers and sisters), let us acknowledge our sins, that we may prepare ourselves to celebrate the sacred mysteries.” [LEAVE SUFFICIENT TIME SO THAT A SINCERE ACKNOWLEDGMENT AND PREPARATION CAN ACTUALLY HAPPEN] - During presidential prayers (except the prayer after Communion, if silence has been already observed) STRUCTURE OF PRESIDENTIAL PRAYERS (COLLECTS) > Invitation to pray (“Let us pray.”) > Prayer (individually during the silence) > Collect > Assembly response (Amen) - At the prayer of the faithful, after each intention is announced the assembly prays during a brief silence (unless another form of the prayer of the faithful with different response is used; GIRM 71). - Except for the voice of the presider and when the assembly responds with the appropriate acclamations, there is silence during the eucharistic prayer (cf. GIRM nos. 78; 147) - After the Communion procession is completed (unless a psalm or canticle or hymn of praise is sung)

  32. 2. Facility in Effective Presiding > Recommended silences (but not required) - Before Mass “observed in the church, in the sacristy, in the vesting room, and in adjacent areas, so that all may dispose themselves to carry out the sacred action in a devout and fitting manner” (GIRM no. 45). - During the Liturgy of the Word which “is to be celebrated in such a way as to promote meditation, and so any haste that hinders recollection must clearly be avoided . . . it is also appropriate to include brief periods of silence, accommodated to the gathered assembly, in which, at the prompting of the Holy Spirit, the word of God may be grasped by the heart and a response through prayer may be prepared. It may be appropriate to observe such periods of silence, for example, before the Liturgy of the Word itself begins, after the first and second reading, and lastly at the conclusion of the homily” (GIRM no. 56). ► Processions and other movements (e.g., a minister approaching the ambo) should not be hurried, but rather a steady, reverent pace is befitting the liturgy.

  33. 2. Facility in Effective Presiding ● Gestures and postures ► Three types of “extended hands” gesture > Orans position: elbows slightly bent, arms lifted, palms turned upward, traditional Jewish and Christian prayer posture, usually indicated in rubrics by “with hands extended” > Greeting: usually indicated in rubrics with “extending his hands,” this would be a simple gesture of inclusivity, reaching out to the assembly > Epiclesis: indicated in the rubrics with “holding his hands extended over the offerings,” the hands are held slightly above the bread and wine, palms down ► Other gestures (e.g., sign of the cross) are to be made reverently and fully ► Bows and genuflections need to be done slowly and reverently ► Sitting (in presider chair) is never a slouch, never with legs crossed; standing is on both feet ► “Custody of the eyes” - When prayer text addressed to God, the eyes need to be either reading from the Roman Missal or slightly lifted up; it is not appropriate to have eye contact with the assembly during prayer because this sends the wrong signal to the assembly about the speech act. - When greeting the assembly, it is not only appropriate but even proper to have eye contact with them. - When listening to the proclamations, the presider should look at the lector; when praying the responsorial psalm, either have eyes closed or else look at the cantor.

  34. 2. Facility in Effective Presiding ● Attitude: one of respect, prayer, attention ● Principle of progressive solemnity: “The ‘principle of progressive solemnity’ . . . offers the possibility of a rich and pleasing variety. The criteria are the particular day or hour being celebrated, the character of the individual elements comprising the [liturgy], the size and composition of the community, as well as the number of singers available in the circumstances” (General Instruction of the Liturgy of the Hours, no. 273). ► This principle suggests that the degree of festivity (Sunday, solemnity, feast, optional or obligatory memorial) be marked by the way various liturgical elements are enhanced ► Singing (cf. GIRM nos. 39-41): the new Roman Missal includes much more notation and encouragement for more of the Mass to be sung (even with a “not so good voice,” a presider can chant with a pleasant sound). > Singing by presider and assembly is not to be absent on Sundays and solemnities (GIRM no. 40) > The number of elements sung would increase as the degree of festivity increases ► Incensation (Cf. GIRM nos. 276-277)

  35. 2. Facility in Effective Presiding DISCUSSION Other things to facilitate effective presiding you think are important and why . . . PERSONAL REFLECTION What I do well to facilitate prayerful and beautiful liturgy is . . . Where I think I need to improve is . . .

  36. Clergy Handout Clergy Handout Use for notes. Respond to the questions as soon as possible. Permission is granted to reprint the bulletin insert. God’s blessing and peace!

  37. Part 5 Roman Missal Praying the Prayers of the New Missal

  38. Introductory Comments ● There is a significant difference in the way the Latin editio typica has been translated. ► The 1975 translation in many cases is much more a paraphrase, rendered in fairly colloquial US English, lost much of the imagery of the original Latin, and was much shorter than the original text. In some cases, the English translation was significantly different from the Latin. Some of the English orations were so short as to barely function as prayer. ► The translation of the 2002 Missale Romanum corresponds as closely as possible to the Latin, retains its imagery (even when the language is not part of the everyday vocabulary of the average person), and is much more metaphoric. ► The new ordo Missae translation also duplicates to a large extent the Latin word order, which in some cases will sound very foreign to English speakers.

  39. Introductory Comments ● Careful attention will have to be paid to implementing the changes in the people’s prayers and responses. Probably the easiest way to facilitate this is to have pew cards for each worshiper with the new texts clearly printed out. This will be particularly challenging when only a few words have been changed in responses. ● It will be challenging to priest presiders to pray familiar prayers that they have memorized and often pray without referring to the Missal. Until the former translation is “unlearned” and the new translation comes easily, the priest will have to refer to the Roman Missal much more often. ● The priest cannot take for granted the proper prayers of the Mass but will need to prepare them so they can be prayed well.

  40. The Vocal Nature of our • Liturgical Prayer ● Not all liturgical texts are to be rendered in the same “voice.” ► Different genres of texts > Greetings (rendered in a pleasant, welcoming tone with direct eye contact) > Acclamations (rendered in a strong voice ringing with conviction; the acclamations are best when they are sung) > Proclamation (usually include different genres in a single reading; hence, proclamation always requires different “voices”; eye contact) > Narrative (rendered as a story being told; speak to the assembly as those hearing the story) > Supplication (rendered with a humble, pleading, confident voice) > Prayer (rendered with a voice filled with awe, wonder, and breadth of voice) > Doxology (rendered with a strong, joyful voice of praise) > Creed (rendered with a recitation tone filled with conviction) > Invitations (rendered with direct eye contact and an appealing voice)

  41. The Vocal Nature of our • Liturgical Prayer DISCUSSION Other kinds of texts/genres and how to render them . . . REFLECTION The genres I am most comfortable using are . . . The genres I need to pay more attention to are . . . The genres I have the most difficulty rendering well are . . .

  42. The Vocal Nature of our • Liturgical Prayer > Projection (“throwing the voice”—not a matter of increasing volume) > Rhythm (pacing of introductions, invitations, body of prayers, conclusions) > Cadence(rhythmic flow of a sequence of sounds or words) > Volume (loudness or softness of voice; e.g., acclamations sung more forcefully than a supplication) > Emphasis (increased volume, change in body language, very slight pause before and after a word or phrase) > Connection with body language (e.g., leaning toward the assembly slightly when addressing them, head slightly raised in supplication) ► Different voice qualities

  43. The Vocal Nature of our • Liturgical Prayer ● Voicing will vary greatly not only according to the text, but also according to the occasion, degree of progressive solemnity, time of day for the celebration, size of the assembly, the kind of liturgical celebration. DISCUSSION Other kinds of voice qualities and when to use them . . . REFLECTION The “voices” I am most comfortable using are . . . The “voices” I need to pay more attention to are . . . The “voices” I have the most difficulty rendering well are . . .

  44. 2. Some Examples from the New Translation ● Readily recognizable improvements in the presidential prayers ► Collect for Epiphany (Mass during the day) Latin 2002 Deus, quihodierna die Unigenitumtuumgentibusstella duce revelasti, concede propitius, ut qui iam te ex fidecognovimus, usque ad contemplandamspeciemtuaecelsitudinisperducamur. Per Dominum. 1975 Father, you revealed your Son to the nations by the guidance of a star. Lead us to your glory in heaven by the light of faith. We ask this through our Lord… 2010 O God, who on this day revealed your Only-Begotten Son to the nations by the guidance of a star, grant in your mercy that we who know you now by faith may be brought to behold the beauty of your sublime glory. Through our Lord . . .

  45. 2. Some Examples from the New Translation > unigenitum, propitius, cognovimus, contemplandam were not translated at all > No translation of “hodierna” in the 1975 translation, so no reference to this feast > The petition in the 1975 translation focuses on our being led to glory; the 2010 translation focuses on our knowing God by faith and beholding (contemplandam) the beauty (speciem, shape form, especially beautiful form) of God’s glory.

  46. 2. Some Examples from the New Translation ► Prayer over the offerings (Christmas: Mass at Dawn) Latin 2002 Munera nostra, quaesumus, Domine, nativitatishodiernaemysteriisapta proveniant, utsicut homo genitus idem praefulsit et Deus, sic nobis haec terrena substantia conferat quod divinum est. Per Christum. 1975 Father, may we follow the example of your Son who became man and lived among us. May we receive the gift of divine life through these offerings here on earth. We ask this in the name of Jesus the Lord. 2010 May these gifts, O Lord, we pray, offered on this feast of our Savior’s birth, be worthy of the mystery we celebrate: just as he who was born a man shone forth also as God, so may these earthly gifts bring us gifts divine. Through Christ our Lord.

  47. 2. Some Examples from the New Translation > Two petitions in the former prayer: follow Christ’s example and receive the gift of divine life. In 2010 prayer, seamless prayer with one petition connecting “these earthly gifts” with “gifts divine.” Much more poetic rendering > Reference to the feast omitted in 1975 translation

  48. 2. Some Examples from the New Translation ► Prayer after Communion (Wednesday of Second Week of Easter) Latin 2002 Populotuo, quaesumus, Domine, adestopropitius, et, quem mysteriiscaelestibusimbuisti, fac ad novitatem vitae de vetustatetransire. Per Christum. 1975 Merciful Father, may these mysteries give us new purpose and bring us to a new life in you. Grant this through Christ our Lord. 2010 Graciously be present to your people, we pray, O Lord, and lead those you have nourished with heavenly mysteries to pass to a new way of life from the old. Through Christ our Lord. > The sense of passing over (transire) from the old to the new, so important for what is celebrated in the Easter season, is lost in the former translation.

  49. 2. Some Examples from the New Translation ► Collect (9th Sunday in Ordinary Time) 1975 Father, your love never fails. Hear our call. Keep us from danger and provide for all our needs. Grant this through our Lord… Latin 2002 Deus, cuius providentia in sui dispositione non fallitur, tesupplicesexoramus, utnoxiacunctasubmoveas, et omnianobisprofuturaconcedas. Per Dominum. 2010 O God, whose providence never fails in its design, humbly we implore you to banish all that would harm us and to grant all that works for our good. Through our Lord . . . > Deus is consistently translated as God (rather than “Father,” which is bothersome to some members of the assembly)

  50. 2. Some Examples from the New Translation ● Inconsistencies in the presidential prayers ► Collect for First Sunday of Advent Latin 2002 Da, quaesumus, omnipotens Deus, hanctuisfidelibusvoluntatem, ut, Christotuovenientiiustisoperibus occurrentes, eiusdexteraesociati, regnum mereanturpossiderecaeleste. Per Dominum. 1975 All–powerful God, increase our strength of will for doing good that Christ may find an eager welcome at his coming and call us to his side in the Kingdom of heaven, where he lives and reigns … 2010 Almighty God, grant, we pray, to your faithful people, the will to run to meet Christ with good deeds at his coming, so that, gathered at his right hand, they may be worthy to possess the heavenly kingdom. Through our Lord… > Although the Latin begins with “grant, we pray, and then the address to God, this collect begins with the address to God.

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