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Tutorial videos on the New Missal Chants!
Thursday, September 30, 2010
Wednesday, September 29, 2010
Essays on the New English Missal: Approach
[This is the final entry concerning the New Translation of the English Missal. This, and the previous two essays, were written for a Liturgical Theology class I took last semester at St. Meinrad Seminary. The purpose of the proceeding paper is a general and pastoral approach to the laity in the months leading up to the introduction of the new translation. Enjoy!]
Within a few months, one of the most evident changes in liturgical celebration since the Second Vatican Council will be met by you and me. I’m talking about the new translation of the Third Typical Edition of the Roman Missal. The translation is hoped to refresh our understanding of and vigor for the Holy Mass. This small article is meant to bring awareness and give encouragement as we face this next chapter in the life of the Church together.
You might be asking: “Why is this happening? Didn’t Vatican II take care of the language of the Mass? Will this be a complicated change?” These are good questions that are well worth asking. In order to answer these and other very pertinent questions, let’s take a look at this liturgical translation in the context of history and implementation.
Following the lead of the Council of Trent, which sought to unify the liturgical practices of the Church in the 16th Century, the current age has seen the Church renew the Liturgy in ways appropriate to modern understandings and practices within the perspective of the Second Vatican Council, principally its document entitled “Sacrosanctum Concilium,” which expressly deals with liturgy. One of the key issues addressed was its accessibility to the laity. Implementations were made to the Mass that encouraged full, conscious and active participation among all the faithful. The most obvious change to liturgy at the time of the Council was the introduction of vernacular. For the first time in centuries, the official rite of Mass for the Roman Church began to be celebrated in the native tongue of millions of faithful throughout the world. While this was a wonderful first step toward active participation by all Catholics in the Mass, it came with its own inherent difficulties. One such difficulty was retaining the unity of the liturgy throughout the world while also fostering local devotion and awareness. Obviously, translating Latin text into hundreds of others languages posed problems of continuity that had to be faced, and, indeed, were by the bishops of the world.
After the promulgation of Paul VI’s New Missal, those in charge of translating it into English opted for a conceptual translation of the text, rather than a formally literal translation, in hopes that by expressing meaning, it would better facilitate an awareness of the Mass in the faithful. This has, in many respects, been a success, and the Church has reaped benefits of the vernacular that had been lost before Vatican II, principally a more intimate understanding of the text.
In order to continue the spiritual growth of the faithful, and the organic growth of the Mass, our late Holy Father, John Paul II, inaugurated the further development of the Roman Missal in 2001 with it’s 3rd typical edition. Since then, bishops throughout the world have again worked tirelessly to bring about a quality translation. With regard to the English-speaking world, steps have been taken to bring conceptual translation and more formal translation together, creating a text that is congruent with history and with other languages of the world while also expounding on the conceptual truths of the Paschal Mystery.
The New translation of the Roman Missal has been created, not as a stumbling block, but as a bridge to a more full understanding and appreciation of the Eucharistic Celebration. It will, initially, be a bit strange and unfamiliar in parts, but these changes are only made to give clarity to what we, as Catholics, already have in the Mass. When preparing for this new translation, it should be remembered that it is still the timeless Word proclaimed, the timeless re-presentation of Christ’s sacrifice, and the timeless thanksgiving given by the Church to Her Bridegroom. For more information or clarification, I encourage you to visit: http://www.usccb.org/romanmissal/. May God bless our endeavors to pursue Him and give Him praise!
Tuesday, September 28, 2010
Essays on the New English Missal: Theology
Since the Second Vatican Council, church-wide catechesis has become a central issue of importance for the Church. This issue has been mirrored in the development of the new English translation of the Missale Romanum Editio Typica Tertia. A general unification of translation is being sought to make it comparable to other languages’ translations. Additionally, by more explicit reference to biblical passages in the liturgy, the faithful will have a more conscious understanding of the Faith they share with Catholics around the world.
One of the initial points of interest faced by the translators of the Missale Romanum has been the use of “dynamic equivalency.”[1] This conceptual translation of text has played a major role in the liturgical development of English-speaking countries. The new translation, however, seeks to reunite the English vernacular with the original Latin text by introducing what has been termed “formal equivalency,” a more literal and historical, yet no less conceptual translation of text.[2] In an explanatory address to the National Meeting of Diocesan Liturgical commissions, Bishop Arthur J. Serratelli, Chairman of the USCCB Committee on Divine Worship, reinforced the necessity of literality and historicity of the coming translation:
“In liturgy, the words addressed to God and the words spoken to the people voice the Faith of the Church… The words used in liturgy … pass on the faith of the Church from one generation to the next. ”[3]
One of the key issues facing the English-speaking bishops regarding translation is how to better impart the subtle, yet crucial biblical references present in the Latin texts. In many areas, the current translation may offer “dynamic” interpretation, but lacks the biblical straightforwardness that is seen as more efficacious by many in the leadership of the Church. An example of this, given again by Bishop Serratelli, refers to Eucharistic Prayer III:
“In Eucharistic Prayer III, we will no longer say: ‘From east to west, a perfect offering is made to the glory of your name.’ Instead, we pray the words of Malachi 1:11: ‘From the rising of the sun to its setting.’ Nothing is lost in meaning. A sense of poetry is gained.”[4]
What Serratelli and others seem to say is that while a translation is not always successful in reiterating things such as syntax, wording, and style, it should nevertheless be the goal of the translators to hold to the integrity of the original language.[5] Things such as paraphrasing, modern and/or culturally exclusive language, and omissions or additions to the original text should be avoided.[6] By following these guidelines, the aim is to produce a liturgy that contributes to “the building up of the Faith throughout the broad and diverse English-speaking world.”[7]
To illustrate the nature of the transliteral changes of the Missale Romanum, it is helpful to look at what will be arguably the most evident change for the congregation, namely the English equivalent to “et cum spiritu tuo.” This responsorial phrase is currently translated as “and also with you.” In the revised edition, however, it will be more literally translated as “and with your spirit.”[8] Although a controversial move for many, translating the most used congregational response into a more uniform translation seems logical for a couple of reasons. English is the only major language of the Latin Rite which has not translated this phrase in a literal sense, examples being found in most any European language, from Spanish (“e con tu Espiritu”), to German (“ und mit deinem Geiste”).[9] Additionally, this phrase is more historically concurrent. Since the 3rd Century, the phrase “et cum spiritu tuo” has been utilized as a universal greeting to the clergy by the congregation. This greeting referred to the gift of the Holy Spirit received by the priest at ordination. By responding in this manner, the congregation declares that “the priest [has the] divine assistance of God’s spirit and, more specifically, [uses] the charismatic gifts given to him in ordination and in so doing … fulfill[s] his prophetic function in the Church.” [10]
This example of the Missale Romanum Editio Typica Tertia represents a much broader and impactual text. As can be seen, its goal is not to reinvent but to revitalize the principle liturgy of the Catholic Church by strengthening the communal bonds within Her through language and catechesis.
Bibliography
· Arinze, Francis Cardinal. Paragraph 3 of the Letter Accompanying the Recognitio from Francis Cardinal Arinze. United States Conference of Catholic Bishops. Available online at: www.usccb.org/romanmissal/RecognitioLetter.pdf
· Serratelli, Arthur . Address to the 2008 National Meeting o Diocesan Litugical Commissions. United States Conference of Catholic Bishops. Available online at: http://www.usccb.org/romanmissal/serratellispeech.shtml
· “Notes on the New Translation of the Missale Romanum, editio typica tertia.” United States Conference of Catholic Bishops. Available online at: http://www.usccb.org/romanmissal/translating_notes.shtml
· "Principles of Translating the Missale Romanum." United States Conference of Catholic Bishops. Available at: http://www.usccb.org/romanmissal/translating_principles.shtml
Essays on the New English Missal: History
The goal of the Third Edition of the Roman Missal is to create a means through which to understand the faith by examining the liturgical structure in use.[i] Following the lead of the Tridentine Fathers, who sought to unify the liturgical practices of the Church in the 16th Century, the current age has seen the Church renew the Liturgy in ways appropriate to current understandings and practices. The newest edition of the Roman Missal brings with it clarifications intended for greater unity of all the Church in its celebration of liturgy, and follows in a line of renewal within the Latin Church’s primary means of worship. The Tridentine Missal of the 16th Century was the first in a line of reforms of the Roman Rite of Mass that worked to prevent inaccuracy and safeguard the purity of the liturgy. During the Protestant Reformation, the Church began to construct its public liturgical practices in ways that conformed to the Roman Rite approved by the Council of Trent.[ii] The Tridentine Missal, which in many ways unified the Roman Rite of Mass for over three hundred years, was based on the notion of structured rubricism.[iii] In addition, it sought to bring about a desirable catechesis of the Faithful by frequent and succinct explanation of the various parts of the Mass by the priest.[iv] Because of its success, this missal set a precedent in language structure that the Second Vatican Council would utilize in its own response to reforming and renovating the liturgy, while following the examples of past pontiffs in “renew[ing] and adapt[ing] the Liturgy to the needs of our time.”[v]
The introduction of the Novus Ordo Missae of Pope Paul VI continued the renewal of the Liturgy by reforming and partially refurbishing liturgical books for the Latin Church, while keeping in mind the dignity and harmony inherent within it. [vi] Using Vatican II’s Constitution on the Sacred Liturgy, the Church wished to guarantee an orthodox and conservative approach to translation of the Mass into vernacular. In its decrees, it states:
“In this restoration, both texts and rites should be drawn up so that they express more clearly the holy things which they signify… This investigation should be theological, historical, and pastoral.”… Translations from the Latin text into the mother tongue intended for use in the liturgy must be approved by the competent territorial ecclesiastical authority.” [vii]
After the release of Missale Romanum in 1969, a working English translation of the Novus Ordo Missae was produced, followed shortly after by a revision in1975.[viii] In 2001, Pope John Paul II ordered that a new instruction of the proper translation of liturgy be issued, entitled Liturgiam Authenticam.[ix] This was followed one year later with the Missale Romanum Editio Typica Tertia, giving the Church its most recent edition of the Mass of Paul VI.
This most recent edition of the Roman Missal is close to publication to the English-speaking world. Although the translation is restructured in many areas, particularly in the Nicene Creed and the Words of Consecration, its essence is undeniably rooted in the tradition and practices of post-conciliar reform.[x] It seeks to make the Mass, although translated into various languages, truly and substantially universal through a clearer and more focused translation of the original Latin text.[xi] The intention of this new translation is to continue the process of unification and catechesis that stands at the heart of the Church’s internal mission.
Bibliography
· Benedict XVI, Pope. Motu Proprio Datae: Summorum Pontificum. Vatican City: The Holy Apostolic See, 2007.
· Congregation for Divine Worship and the Discipline of the Sacraments. Liturgiam Authenticum: Fifth Instruction on Vernacular Translation of the Roman Liturgy. Washington D.C.: United States Conference of Catholic Bishops, 2001.
· Constitution on the Sacred Liturgy, promulgated by Pope Paul VI. Huntington: Our Sunday Visitor, Inc., 1963.
· "Decrees of the Council of Trent: Doctrine on the sacrifice of the Mass." Dogmatic Canons and Decrees. Rockford: Tan Books and Publishers, Inc, 1977. pages 131-142.
· Jesson, Nicholas A. Lex orandi, lex credenda: Towards a liturgical theology (written at Toronto School of Theology, November 2001). Available online at: http://ecumenism.net/archive/jesson_lexorandi.pdf.
· Martimort, A.G., editor. The Church at Prayer Volume I: Principles of Liturgy. Collegeville: The Liturgical Press, 1983.
· New Words: A Deeper Meaning, But the Same Mass. Available online at: http://www.usccb.org/romanmissal/.
[i] Nicholas A. Jesson, Lex orandi, lex credenda: Towards a liturgical theology (Toronto: November, 2001) pg. 7
[ii] “Decrees of the Council of Trent: Doctrine on the Sacrifice of the Mass.” Dogmatic Canons and Decrees (Rockford: Tan, 1977) pg. 131
[iii] Martimort, A.G., editor, The Church at Prayer Volume I: Principles of Liturgy (Collegeville: The Liturgical Press, 1983) pg. 70
[iv] Ibid.
[v] Pope Benedict XVI, Motu Proprio Datae: Summorum Pontificum (Vatican City: The Holy See, 2007) para. 7
[vi] Ibid.
[vii] Constitution on the Sacred Liturgy, promulgated by Pope Paul VI (Huntington: Our Sunday Visitor, 1963) pgs. 14,19
[viii] C.D.W. & D.S., Liturgiam Authenticam: Fifth Instruction on Vernacular Translation of the Roman Liturgy (Washington: U.S.C.C.B, 2001) pg 17
[ix] Ibid, pg. 19
[x] New Words: A Deeper Meaning, but the Same Mass (USCCB website)
[xi] Ibid.
"Exercise" -- A Mystagogical Reflection
Running… panting… stopping … running again. It’s the daily routine of mine in my haven of an exercise path. I run until I breathe like a steam train… “chugga chugga chugga,” and I fight through the urgings of my flesh to stop the torment and sting.
As I look around me, I notice the changing beauty of nature. What had once seemed like a dead tree is now burgeoning with life and promise. Birds chirp and dance through the air as I pass by. Brightly colored flowers follow my path like so many dazzling and multifaceted gems. I appreciate it at first. I take it in, but the drive to dispel the “out-of-shape” angel of Satan nags me onward; I can’t stop now! I still have a way to go…
The wind picks up. It rustles the newly sprouted leaves and embraces my sweaty and hurting body with comfort from the heat while carrying with it the fragrances of rain and grass. It pushes me forward and encourages my stride. I notice its impact on me, and I strengthen my resolve to fight this fight and finish this course…
I turn the corner… I see the end. But by now, I am struggling to put one foot in front of the other. My weakness makes me wonder, like a spoiled child, what I did to deserve such a firm infirmity. Each step closer to my goal seems to be even farther away than the previous.
Just as I am about to give into my weakness and flop to the ground to crawl my way back like a worm after a rain storm, I say the infamous words on the mouths of all seminarians almost as blasphemy: “Oh GOD!” I catch myself, and finish the entreaty: “Come to my assistance!” I am immediately confronted by the witness of God that I had been present to along my journey. I am reminded of the death that was around me transformed to life; I see again the birds of the air and the flowers of the field whose vitality and beauty are as nothing in comparison to the grace I have received by the same Creator. I feel the wind of inspiration fill the upper-room of my spirit with encouragement and strength to endure. This is sufficient for me; I am able to finish the course and rest.
“…there was given to me a sting of my flesh, an angel of Satan, to buffet me. … I besought the Lord that it might depart from me. And He said to me: ‘My grace is sufficient for thee: for power is made perfect in infirmity.’ Gladly, therefore, will I glory in my infirmities, that the power of Christ may dwell in me.”
Amen.
"The Mission"
For my Elementary Spanish class, I have had to watch a few movies depicting the culture and history of Spanish-speaking regions of the world.
My first movie that I watched was entitled “The Mission.” It is about the story of the Jesuit missionaries in South America who tried to save the native Guarani Indians and their missions from the Portuguese takeover of previously Spanish territory.
The movie begins with a Jesuit settling a mission named “San Carlos” in a remote part of the South American jungle. He falls in love with the indigenous people and brings Christ to them in action, in education, and in sacrament. After having brought many native Indians to the Church, a cardinal from the Holy See comes to visit South America, to formally “reign in” the Jesuits on the continent so as to “preserve the [Jesuit] order throughout the world” from the political unrest of Europe. This causes the Guarani to try to defend their missions, but in the end, they lose what they had fought to preserve and their lives.
This movie was so moving for me on many levels. The first was how absolutely selfless the Jesuit missionaries were in their care for and love of the Guarani. Sacrificing homeland and worldly things, they sought to bring Christ to the natives by showing His love to them.
What struck me next was the unbelievable and inhumane detachment that the Europeans held for the Guarani, seeing them as either in the way, or as slave labor. This struck me particularly because the Europeans involved were from nominally Catholic countries – Portugal and Spain.
The most moving part of the movie came to me at the end. The last scene portrays the Jesuit priest holding a monstrance being followed in procession by the Guarani as they are being shot at by Portuguese military. The priest is shot and killed, falling to the ground with the Monstrance holding our Lord. Immediately, a Guarani man rushes to the priest and picks up the fallen monstrance, continuing the procession. What faith!
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