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Preparing for the Roman
Missal, Third Edition:Why a New Translation?
Monsignor James P . Moroney
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Beautiful, memorable, meaningful
Much has been learned in the past forty years about
how to achieve a translation which is at once beautiful,
memorable, and authentically expressive of the meaning
it attempts to convey. Thus has the Church spent the past
fifteen years studying the best way to achieve the best
translation of these sacred texts.
A proper understanding of these prayers and a popu-
lar appropriation of their meaning is essential if their full
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spiritual and doctrinal effect is to be experienced by t
whole Church. Defective translations result in defecti
understandings of what we believe, while more authe
tic translations result in a more authentic renewal of tsacred liturgy and a healthier life of the Church.
The lessons learned by academia and the Church ov
these past forty years have now been applied to the so
to be published revised translations of the prayers
Mass. Through these more precise, beautiful, and mem
orable translations "Christ will be made present a
active in the midst of his people" (Pope Benedict XV
March 25, 2010).
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It is the voice which proclaims who the Church is by
what she prays, lex orandi, lex credendi: a voice which
defines the Roman Rite and the faith she has received.
It is the most beautiful of all voices which has been sungthroughout the ages and which will be joined with angel-
ic choirs on the last day in an eternal hymn of praise.
It is the voice of the person who knows bow much he
needs God, and in his littleness seeks to praise the
majesty of the One in whose image he has been created.
It is the voice which is the source of every Christian
virtue and the summit of every Christian life.That is why the Church seeks to retranslate her
immemorial liturgy in a way which is authentic, beauti-
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P repar ing for th e
New Rom an Missa l , Third Edi t ion :
"Con substan tia l w ith th e Fa th er"R om anus C essario , O.P.
Early on, Catholic parents teach their children to blesthemselves: "In the name of the Father, and of the Son
and of the Holy Spirit." The spoken words and bodil
movement express Catholic belief in both the Hol
Trinity, the three-Person God, and the saving work oour Lord Jesus Christ. This familiar gesture introduces
the child into the central Christian mysteries that wi
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Still, various errors spread throughout the Church,
first in the East and then in the West. The most
widespread of these heresies takes its name from a North
African priest named Arius. Arianism offered an easysolution to those who found it difficult to envisage Three
Persons in One God. The heresy also suited those who
found it hard to accept that God could become man and
still retain the fullness of divinity. Arians instead opted torevere Christ as a creature of God, albeit a very exalted
creature. They wanted to speak of Christ as "like" the
Father, one who resembled God. We still reject this Arian
error when at Mass on Sunday the Church confesses ofthe Eternal Son that he is "God from God,! Light from
Light,! true God from true God,/ begotten, not made ... "
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Virgin Mary is fully God. As central as this belief remains
to the Christian faith, the word chosen to express the
sameness of the Son and the Father is a technical one
that requires explanation.
"Consubstantial with the Father"
For the last forty years or so, Catholics have become
accustomed to express their belief in the sameness of theFather and the Son by the expression, "one in Being with
the Father." This translation came about because certain
experts had opined that a literal translation of the Latin
term consubstanialem, that is, consubstanital, would btoo unfamiliar to the everyday churchgoer.
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as "con-substantial." The Eternal Son, who was born of
the Virgin Mary, is neither "like" the Father nor "practi-
cally the same substance" as the Father. The Eternal Son
enjoys the very same substance as the Father. The Sonpossesses fully the Godhead of the Father. So today, the
Church again confesses in the English rendition of the
Creed that Jesus Christ is "consubstantial with the
Father."
Significance for Christian Life
Discussions of translation of official texts may seem to
interest only theologians and semantic experts. The factof the matter is that we are dependent upon certain
words in order to embrace the truth about the Catholic
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Preparing fo r th e N ew Roman
Missal, Third Edi t ion:
T h e Im portan ce o f T ran s la tionFather George William Rutler
In any literature, translation is a dangerous minefield
So it shall be semper in saecula saeculorum, or, in othe
words, for ever. We could be more precise and say "to th
ages of ages," but that best makes sense if you ar
acquainted with Hebrew idioms. Or you could simpl
say "always" as does a translation we have been familia
with, but "always" sounds a bit curt. As a matter of fac
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But such humility is rare, and rarer are such translations.
The Catholic writer Hilaire Belloc, part French himself,
tended to the opinion that decent translations are almost
impossible. His friend Ronald Knox was more optimistic
and thought that translating is a fine, if exacting, art and
he actually translated the Bible. Though he could read
ancient Greek as a child prodigy, he knew that a pun is
one thing that cannot be translated precisely because it is
a pun, and he knew that many expressions can mean
something very different if translated literally. This even
applies to the same language in various places. George
Bernard Shaw said that England and America are two
countries separated by the same language. In London,
unlike New York, it is a compliment to say that a lady is
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the Church decided that a better translation was need
In 2001, the Congregation for Divine Worship and
Discipline of the Sacraments spoke of "omission
errors which affect certain existing vernacular transtions" (Liturgiam Authenticam, 6). Now we are about
have an improved translation to be used wherever
Roman Rite is celebrated in English. As these texts
sacred and meant for worship, they are to be the best tcan be offered, just as with music and vestments a
architecture. This has been an eloquent emphasis
Pope Benedict XVI who understands how beauty
convert souls. Robert Frost said that poetry is what is lin translation. That need not be the case, but the ess
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of the cloying diction, such as in the alternate opening
prayers and prefaces, that marked some earlier transla-
tions.
An elevated voice of praise
The two principles for translating sacred texts are: to
keep the meaning of original Latin texts, and to express
that meaning as beautifully as possible to the glory of God.This requires "the development of a sacral vernacular,
characterized by a vocabulary, syntax, and grammar that
are proper to divine worship" (Liturgiam Authenticam,
47). We shall now have texts like that, and translations
whose cadences can be chanted as should be the norm.
The first translation of the Mass was introduced sudden-
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P r e p a r in g fo r th e Roman Missal,
Third Edition:
We Have Se e n H is G lo r yAnthony Esolen
After forty years of erring in a desert of vagueness
speakers of English will at last hear at Mass the fullnes
of the Church's great hymn of joy, the Gloria.
How does it begin? With the revelation of the angels t
those shepherds, keeping watch over their fields by nightAfter they tell these ordinary men that the long-awaited
Messiah has been born, and may be found in a stabl
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We praise you,
we bless you,
we adore you,
we glorify you,
we give you thanks for your great glory.
Our cup runneth over. Let us take the verbs one by
one. We praise God. That is the fundamental response of
the creature to the Creator: it is the alleluia of createdbeing. We acknowledge that we in our nothingness
depend for our very existence upon the greatness, and
the great love, of the God whose "name" revealed to
Moses is the name beyond names, "I AM." Yet now theWord has dwelt among us in the flesh. Now we can utter
the Holy Name that means "salvation," the name of
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Zeus or Apollo, for they are but human imaginations.
That he has a face means that he wants us to come t
him; we are made to love him, and to be loved by him, t
know him, even as we are known. And he sent his only
begotten Son among us, so that anyone who sees Jesu
sees the Father.
We glorify God. How hard it is in our drab world trecover the sense of glory! It is that splendor that wel
forth from the unfathomable beauty of the Lord. Me
and angels alone among created beings are stirred in th
depths of their being by radiant glory. The Messiah wa
to come, says Isaiah, unknown, unregarded, yet Pete
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Re s t o r ed to wholeness
e rest of the Gloria too has been like a man with a
vithered hand. It has been restored to wholeness:
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 those who think such language is redundant, I can
but shake my head in amazement. Is a second smile
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Preparing for
the Roman Missal, Third Edition:
Two Significant Changes
Father Roch Kereszty, o. ClST. !D;etL~t l\ J bv ",,-I '~1I1 ""I ' ,'? Ir c:tv
The first English translation of the Roman Missal afterVatican II aimed at easy intelligibility in the vernacular,
putting greater value on what is called "functional equiv-
alence" with the original Latin than on word-far-word
fidelity. The resulting texts became quite understand-able, but often at the expense of the full richness and
meaning of the words that the Christians of the early
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these are the words with which the angel greets Mary (Lk
1: 28). He states the fact that the Lord God is with Mary
in a uniquely intimate way - but he also expresses the
wish that the Lord may be even more powerfully present
in her when she will conceive the child Jesus in her
womb.
At several key points of the Mass, the celebrant also
states a similar fact, and expresses a similar wish. Thefact is that in the liturgical gathering of Christians the
Lord Jesus is already present among them. The wish is
that all the faithful may become more like Mary, so that
Christ may be shaped and formed inthem (cf. Gal 4: 19).Contrary to the popular assumption, in the response
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an acknowledgement of the Lord Jesus' presence in the
congregation and the minister, and a wish that his pres-
ence may fill us with his Spirit and transform us unto his
image and likeness.
"For many"
The second possibly confusing change concerns the
priest's repetition of Christ's own words at the consecra-tion of the chalice. In the phrase "this is the cup of my
blood ... which will be shed for you and for all," the last
word will be changed from "all" to "many" (in accord
with the Latin term multis). When Pope Benedict explic-itly requested this change in translation, confusion arose
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"many" means here an indefinitely large multitude con
sisting of both Israel and many other nations (52: 13,15)
The translation simply leaves open the (for us) innu
merable throng of those who accept in faith the blood o
Christ for the forgiveness of their sins. It would seem
that at the Last Supper Christ said "for you and fo
many" instead of "for you and for all" to remind us tha
the Eucharist is a covenant meal, one which must b
embraced by both the offerer and the recipient. Entry
into the New and Eternal Covenant is truly open to al
but the benefits of the Covenant belong to those whhave freely accepted it. Christ has shed his blood for al
but his offering is effective only for those who in fait
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P r ep a r in g fo r th e
Roman M issal, Third Edition:
T h e N ew ly T ra n s la ted P r e fa ce sFather Uwe Michael Lang, CONGo ORAT.
I the early centuries of the Church, traditions dete
mining the structure and content of the eucharistprayer developed rapidly, but its exact wording was n
yet fixed. The celebrant bishop or priest had a certa
freedom to improvise within a framework of stable e
ments, which were, above all, biblically inspired atransmitted orally. Moreover, concerns for handing
the orthodox faith limited the liberty to vary the texts
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Holy Spirit, for all his works: creation, redemption, and
sanctification. The whole community thus joins in the
unending praise that the Church in heaven, the angels
and all the saints, sing to the thrice-holy God" (1352).
Faithful and poetic
The introductory dialogue, which can be traced back
to Saint Cyprian of Carthage in the third century, con-cludes with the people's response "Dignum et iustum est,"
now translated succinctly as "It is right and just" instead
of the paraphrase "It is right to give you thanks and
praise." This response is then taken up by the celebrantin the first part of the preface itself (also known by its
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Fullness of meaning
The central part (or «embolism") provides the motiv
why the Church renders praise and thanks to God o
this day and thus varies according to the liturgical seasoor feast that is celebrated. In Preface I of Advent, t
older translation illustrates the principle of «dynam
equivalence:' which aims at communicating the messag
contained in the original text by separating it from its liguistic form. In the process of translation, an equivale
form is to be created through which the original messag
can be adequately expressed. The essential ideas of t
Latin original are present: the Church recalls Christ's fir
coming in humility as the opening of God's plan of salv
tion, and looks in hope to his second coming in glory
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God in heaven and invites the earthly community to
join in it, thus providing the transition to the Sanctus.
A characteristic feature of many prefaces is the reference
to the choirs of angels, which developed from the Church
Fathers' exegesis of Sacred Scripture. In the older version,
this was often translated in a summary fashion, and so
the biblical resonances were lost (e.g., Col I: 16). This has
been amended, and a fitting prelude to the great acclama-
tion of the thrice-holy God has been created:
And so, with Angels and Archangels,
with Thrones and Dominions,
and with all the hosts and Powers of heaven,
we sing the hymn of your glory
as without end we acclaim:
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Preparing for the
Roman Missal, Third Edition:
Th e R om an R ite 's C o lle c tio n o f C o lle c ts
Christopher Carstens
"5 inging is a lover's thing:' says Saint Augustine. Inpray-
ing the Mass, the Bride of Christ not only worships God,
but sings from her heart to her loving Bridegroom, Christ
the Lord. From the Introductory Rites at the beginning
of the Mass, the Church prepares the faithful to join in
this great song of love. The last word and culmination
of these rites is the Collect, or Opening Prayer. For the
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Through our Lord Jesus Christ, your Son,
who lives and reigns with you in the unity of the Holy
Spirit,
one God, for ever and ever.
Inaddition to its structure, the Collect also employs
Latinate single-sentence structure known as «extende
subordination:' By weaving each part into a single whole
the single sentence connects each thought, sentimentand petition back to God, the source and goal of ever
prayer. Our modern way of speaking and hearing, o
the other hand, prefers a shorter, abbreviated structure
«(texting" is one such example, as in BTW for «by th
way"). In previous English editions of the Roman M issa
most Collects are two sentences rather than one. The new
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The new translation of the Collect from the Vigil of
Pentecost pays attention to both elements - language and
register:
Almighty ever-living God,who willed the Paschal Mystery
to be encompassed as a sign in fifty days,
grant that from out of the scattered nations
the confusion of many tonguesmay be gathered by heavenly grace
into one great confession of your name.
In the Latin text of the Missal, "Pentecost:' a Greek
term meaning "the fiftieth day:' is rendered quinquagintadierum; and so, in the above prayer it is fittingly trans-
Sources of the Collect
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More discernable in the new translation of the Collect
is their source in the Scriptures and tradition. Fo
example, Saint Paul reminds us that "What eye has noseen, and ear has not heard, and what has not entered th
human heart, what God has prepared for those who lov
him:' is now revealed to us (1 Cor 2: 9-10). The Collec
for the Twentieth Sunday in Ordinary Time begins:o God, who have prepared for those who love you
good things which no eye can see,
fill our hearts, we pray, with the warmth of your love.
The Collect in this instance intones the passage from
Saint Paul's Letter almost verbatim, rooting us and ou
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Preparing for the
New Roman M issa l, Th ird Edition :
Why Is There a Revised Edition?Father Dennis McManus
There is only one reason why the Church changes t
liturgy: to help us celebrate the mysteries of our redemp
tion more deeply. No matter the kind of change - mus
cal, ritual, or textual - the Church's motive is always
strengthen our unity with Christ, whose prayer befo
the Father has become our own in every liturgy.
choice to follow Christ an intensely personal one. In the
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dark years of World War II, many Christians failed to live
their faith and often lost it as a result. One of John
Paul II's remedies for this modern kind of disbelief was
to insist that each of us take ownership of our own faith
by professing it at Mass as individuals. So, in place of
the usual plural, "We believe," the new translation of the
Creed will restore the ancient, singular form of "I
believe" - reminding us of the need to keep our faith
strong by keeping it personal. As Thomas More concludes
in the great film, A Man for All Seasons, when it comes to
faith, what's important is not simply "that I believe it, but
that I believe it!"
In just the same way, the Church will intensify our
beginning on the first Sunday of Advent in the year 2011.
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Most of these changes will affect only the priest or dea-
con, while a few others will alter some of the more famil-
iar parts of the Mass for all of us. In every instance, the
Church will challenge us to pay more attention to how
we pray, and to deepen our understanding of what we
pray.
Another goal of the new translation is to highlight bib-lical texts and allusions throughout the prayers at Mass.
One example is especially powerful for its pairing of two
unlikely Gospel voices. We hear the first of these when
the priest holds up the body and blood of Christ after theLamb of God and says, "Behold the Lamb of God, behold
him who takes away the sins of the world!" Here, it is
Meeting the needs of the faithful
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Some new elements have also been added to the
Roman Missal for new occasions, such as prayers over
the people at the end of Masses in Lent; the celebrationof vigil Masses on the evenings before the feasts of the
Ascension and the Epiphany; new blessings at Masses for
the sick and the dying, and some revised rubrics for the
many celebrations of Holy Week. These kinds of addi-tions help to update the Roman Missal, as the Church
stays current with the best ways to meet the needs of the
faithful in every season of life.
One of the most important goals of the Church's
reforms following the Second Vatican Council was to
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Preparing for the Roman M issal,
Third Edition:
Sensing the SacredJames Monti
We render unto God here on earth what is right-
fully his particularly in the Mass. Pope Benedict XVI
has observed that "the Liturgy is not about us, but about
God." That which is "about God" is what we call sacred.
The sacred testifies to the eternal, to unchanging truths,
to the things of heaven. It is distinct from what is purely
earthly or temporal. Hence what is sacred calls for adistinct form of human expression, a different way of
We thus come to the essence of why our Holy Father
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has given us a new translation of the Mass of Pope Paul
VI. The textual changes are diverse, but they all contri-
bute toward one harmonious end: to deepen the sense of
the sacred. Of course, such a reform implies that therewas a need for a "course correction" over what existed
before. The 1960s and 1970s were a time of great unrest
in the world and within the Church. Inthis turgid atmo-
sphere, some sought to push the envelope of liturgicalchange well beyond the revisions promulgated by Pope
Paul VI in his missal of 1970.
Restoring a sense of the sacredThe new translation restores to the liturgy such mean-
not a prayer, in contrast to the others - the three to be
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retained - which are salutations addressed to Christ,
fittingly welcoming him moments after the miracle o
transubstantiation has made him present on the altar a
the consecration (third memorial acclamation: "Save usSavior of the world ...").
Why we need a heightened sense of the sacred
Some object to a "literal" translation of the Latin textbecause, they complain, the Latin text contains exces
sively long sentences and unfamiliar theological terms.
As for the first objection, the Letters of Saint Paul contain
many a long sentence. As for the second objection, if theliturgy introduces us to unfamiliar expressions not found
in ordinary conversation, we should see this not as an
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