A Guide to the New English Translation of the Roman Liturgy

Dr. Edward Sri explains the "whats" and the "whys" behind the New Translation of the Mass coming tomorrow, the First Sunday of Advent.

Cardinal Pell on the New English Translation to the Roman Missal

From Catholic Communications, Sydney Archdiocese

More than 250 primary and secondary RE coordinators, advisors, teachers, priests, chaplains and parish representatives from around the Archdiocese gathered this week to hear and discuss the New Translation changes to the Roman Missal.

It is the first time such a large group has been brought together by the Catholic Education Office. They met for a full day to hear in detail the reasoning behind the changes and discuss how best to introduce the new translation into their teachings.

Cardinal George Pell, who also chairs the Vox Clara Committee was the first key speaker.

The Vox Clara Committee was a new body established by Pope John Paul 11 on 20 April 2002 to be representative of the world's English-speaking bishops' conferences with the role of" assisting and advising the Congregation for Divine Worship and the Discipline of the Sacraments in fulfilling responsibilities with regard to the English translation of liturgical texts".

This has resulted in a more literal and accurate translation of the original Latin of the Roman Missal.

Vox Clara Committee with Pope Benedict XVI

It is the translation into English that has changed, not the original prayers of the Mass. Most changes will be said by the priest. Also at this stage the Lectionary has not undergone revision or a new translation.

The gathering at Waterview Convention Centre, Homebush, also heard many of the "new translation rumours" debunked.

For example the New Translation was not "imposed" by Rome and the Eucharist is still most certainly the centre of the Mass.

The International Commission on English in the Liturgy worked with expert English speaking translators, sensitive to all the nuances of the text.

Their work was sent to the bishops' conferences for approval and then with the advice and work of the Vox Clara Committee, to the Congregation for Divine Worship for final approval.

"There was enormous involvement by professional people -English translators - as well as the bishop," Cardinal Pell emphasised to the gathering.

However some priests have already voiced their displeasure with the changes. "The priest is not the centre of the Mass," Cardinal Pell said.

"The Mass is not a one man show."

RE Coordinators at the CEO gathering

Cardinal Pell believes when those priests become familiar with the way the changes were undertaken and the results, there will be few who will remain displeased.

Parishioners too, he believes, will come to see the improvements with the translation.

The changes are being introduced over three phases.

Between now and Pentecost - communities are looking at the revised texts and the new texts may be sung. Phase 2 - Pentecost to November - training and catechesis continues and new or revised Mass settings are sung with the older ones phased out by November. The new greetings, invitations and the people's responses begin to be used along with other prayers. They can be phased in gradually or all at once.

Phase 3 - After November - the final changes and prayers can be used.

The Director of the Liturgy Office, Fr Don Richardson also explained to the group, step-by-step and in detail the changes in the new translation.

Cardinal George Pell interviewed on the New Translation

Catholics Reach Back to Church Tradition

A new translation of the Mass soon to be celebrated by more than 100 million English-speaking Catholics reaches back to church tradition, replacing the more colloquial and dumbed-down liturgy that was adopted by the Vatican 40 years ago.

From The Australian

The Weekend Australian today provides an exclusive and comprehensive preview of the changes, which are the biggest revision since Pope Paul VI approved the current Roman Missal in 1969 after the Second Vatican Council. In style, the new translation of the mass is reverential and traditional, restoring emphasis on the transcendent and the sacred, and replacing words such as "happy" with "blessed" and phrases such as "this is" with "behold".

It revives a classical style of liturgical language rarely heard for 40 years, using such words and phrases as: oblation, implore, consubstantial, serene and kindly countenance, spotless victim, divine majesty, holy and venerable, and "command that these gifts be borne by the hands of your holy Angel to your altar on high".

Cardinal George Pell said the new mass had a "different cadence" to the translation of the Roman Missal that two generations of Australian Catholics grew up with, and which was a "bit dumbed-down".

"The previous translators seemed a bit embarrassed to refer to angels, sacrifice and perpetual virginity," Australia's senior Catholic cleric said.

"They went softly on sin and redemption."

The new translation places a heavier emphasis on Christ's sacrifice and underlines the dependence of individuals on God. In one of the most controversial changes, the words of the consecration in the mass specify that Christ shed his blood "for you and for many for the forgiveness of sins", rather than "for all" as the present translation puts it.

Cardinal Pell said the change reflected the official Latin version of the Roman Missal, and although Christ died for everybody, this would remind worshipers of the need for personal repentance.

In the creed, the faithful will now say "I believe" rather than "we believe", emphasising the importance of personal belief.

Most of the changes are in the parts of the mass said by priests, with changes in the laity's responses deliberately kept to a minimum to avoid confusion.

A new Latin edition of the missal was published under Pope John Paul II in 2002, and the next step was to produce authentic vernacular translations.

After a major education program that will start later this year and is already under way for priests in some dioceses, the new translation is likely to be introduced from Pentecost Sunday in June next year.

Several DVDs have already been produced to explain the changes across the English-speaking Catholic world.

The translation, which has taken more than eight years to prepare, was written by the International Commission on English in the Liturgy, which is chaired by Bishop Arthur Roche of Leeds in northern England.

The project was guided and overseen by the Vox Clara (clear voice) committee of cardinals and bishops from the US, Canada, Britain, Ireland, India, Africa and the Caribbean.

Vox Clara was chaired by Cardinal Pell.

Canberra's Archbishop Mark Coleridge also played an important role in the translation, chairing the editorial committee of the commission.

In secular terms, the new mass is a triumph of tradition and intellectual rigour over post-modernism. Leading Australian theologian Tracey Rowland, of Melbourne's John Paul II Institute, said that after 40 years of "liturgy wars", it would put paid to what Pope Benedict refers to as "parish tea-party liturgy".

Professor Rowland, author of Ratzinger's Faith: the Theology of Pope Benedict XVI, said the new translation was "theo-centric liturgy", focused on the worship of God, rather than "self-centric liturgy", focused on community celebration of the parish, the Year 7 class, or the netball team.

She said the new translation of the mass was close to Pope Benedict's heart.

"He has complained about 'sacro-pop' and 'emotional primitivism' in liturgy, and said everything associated with the Eucharist must be marked by beauty."

Professor Rowland said the new translation was in accord with the Church's 1963 text Constitution on the Scared Liturgy. That instruction called for the rites of the mass, which dated back to the Council of Trent in the mid-16th century, to be simplified with "due care being taken to preserve their substance" so that "devout and active participation by the faithful may be more easily achieved".

Professor Rowland said the Second Vatican Council's call for renewal was widely misinterpreted in the 1960s, with pushes from some for outlandish changes that were never envisaged at the council.

In 1966, for example, an article in a prominent Jesuit magazine in the US called for Catholic worship to employ "the language of the Beatles".

"The new translation of the missal settles the issue," Professor Rowland said.

"I'm not surprised it has taken almost nine years. They had to get it right, and they have."