It's Not A New Mass. It's A New Translation

"Like" the Patheos Catholic Page on Facebook to receive today's best commentary on Catholic issues. (This week's column continues a four-part examination of the changes coming to the people's responses when the New Roman Missal takes effect on the First Sunday of Advent, November 27. In Part III, we consider the Sanctus and the Mystery of Faith, or what we've known as "The Memorial Acclamation." See also Part I and Part II.) Some of the most recognizable tenets of Vatican II were the changes in the celebration of the Mass. At the core of those changes was the call for dynamic participation in the Mass on the part of the laity. That same call applies as we face the changes in the New Missal. Yet, it is important to remember that the New Missal does not present a new rite for the Mass, rather, an updating of the English translation following the new official Latin translation promulgated several years ago. Mother Church earnestly desires that all the faithful should be led to that fully conscious, and active participation in liturgical celebrations which is demanded by the very nature of the liturgy. Such participation by the Christian people as "a chosen race, a royal priesthood, a holy nation, a redeemed people (1 Peter 2:9; cf. 2:4-5), is their right and duty by reason of their baptism. ( Sacrosantum Concilium , Constitution on the Sacred Liturgy, par. 14, from the Documents of Vatican II ) One of the best ways we can achieve full, conscious, active participation is by engaging mind and heart as we pray. The more freely we enter into prayer, the better we participate. The implementation of the New Roman Missal brings a fresh opportunity to reflect on the Mass and reawaken our participation in it. The coming changes to the people's responses may indeed distract us from that depth of participation during the first few weeks of Advent. But, once we understand the meanings behind the changes, and our tongues conform to the newer prayers over time, we may be led to a deeper and renewed connection with the Lord. Will there be some awkward moments in the first few weeks? No doubt. But difficulties can be mitigated as we become more familiar with the coming changes. The Sanctus ("Holy, Holy, Holy") Current translation: Holy, holy, holy, Lord God of power and might, 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. New Translation: 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. There seems to only be the slight change in the opening line of the Sanctus , where the word "hosts" replaces the phrase "power and might." This prayer comes at an important transition within the Mass, preparing our hearts to join with the priestly offering of the Eucharistic prayer. This hymn uses the thrice holy Hebrew superlative, praising the infinite and almighty God in heaven. The New Missal's switch to using the word "hosts" more accurately reflects the Scriptural origins of this prayer. This hymn to God is taken directly from a heavenly vision from the prophet Isaiah (See Is 6:3 ). What's more, the vision vividly describes not just some angels present at the heaven liturgy; the word "host" refers to an army of angels lifting praises to God. "Host," you may recall, also references the many angels who lit up the sky with their praises on the first Christmas night when Jesus was born in Bethlehem. The shepherds were greeted by a multitude of "the heavenly host ( Lk 2:13 )" This simple change in wording conveys powerful imagery and the truth of what is dynamically present to us in the liturgy. The Sanctus is the prayer of angels and we are privileged to join in their song. Heaven and earth are—indeed—full of God's glory. And at this point in the Mass, we are but moments away from when heaven reaches down and touches earth in the form of the Eucharist, the Body and Blood, Soul and Divinity of Jesus Christ. Similarly, the rest of the Sanctus is biblically based. As we have been accustomed, it quotes the accolades of the crowds worshipping Jesus as He entered triumphantly into Jerusalem. On Palm Sunday, the crowds welcomed Jesus into their midst with shouts and cries of "Hosanna!" (See Mt. 21:9 ) They also sang praises that echoed Psalm 118: 26 : "Blessed is he who comes in the name of the Lord." 'Hosanna' is a transliteration of a Hebrew word meaning "Save us," which became an expression of praise in liturgical worship. The blessing upon "he who comes in the name of the Lord," was normally invoked on the pilgrims coming into the Temple. On the day we know as Palm Sunday, the crowds used these words to welcome Jesus as the one coming in the Lord's name—in other words, the one representing God and acting on his behalf. It is fitting that we repeat these words at this moment in the Liturgy. Just as the crowds welcome Jesus into the holy city with these words from Psalm 118, so do we welcome Jesus into our churches, for he is about to become present in the Eucharist on our altars. (Edward Sri, A Biblical Walk Through The Mass , Ascension Press, 2011, p.104) The Mystery of Faith (formerly known as "The Memorial Acclamation") There are four acclamations currently in use, but soon there will be three. Of the three that will remain, nominal changes will come to each. This is the current translation. Priest: Let us proclaim the mystery of faith. People: A) Christ has died, Christ is risen, Christ will come again. B) Dying you destroyed our death, rising you restored our life. Lord Jesus, come in glory. C) When we eat this break and drink this cup, we proclaim your death, Lord Jesus, until you come in glory. D) Lord, by your cross and resurrection you have set us free. You are the Savior of the world. The new translations will read as follows. Priest: The mystery of faith. People: A) We proclaim your death, O Lord, and profess your Resurrection until you come again. B) When we eat this Bread and drink this Cup, we proclaim your death, O Lord, until you come again. C) Save us, Savior of the world, for by your Cross and Resurrection, you have set us free. The Mystery of Faith follows the consecration of the Eucharist. This is a moment of wonder and awe for both priest and people. The Mystery of Faith describes that profound understanding of the magnitude of Christ's gift to us in the Eucharist, and our acclamation ought to suitably express deep gratitude. The three acclamations in the New Missal suitably fit this intention. Certainly we also notice that the first acclamation is no longer listed. The United States Catholic Conference of Bishops' website offers two reasons for its removal. What is conspicuously absent is the popular current acclamation, "Christ has died, Christ is risen, Christ will come again." This line, although powerful, is not found in the Latin. In addition, unlike the other acclamations, it does not directly address Christ made present in the Blessed Sacrament, nor does it speak of our relationship with Him. (USCCB, Commentary on the Mystery of Faith) These remaining three acclamations are found in the Latin translation that the new English translation is based upon. They are rooted in the New Testament. Options A and B recall 1 Corinthians 11: 26: "For as often as you eat this bread and drink the cup, you proclaim the death of the Lord until he comes." Option C is found in a portion of John 4:42. It echoes the Samaritan's woman's faith: "we know that this is truly the savior of the world." The revised Roman Missal, third edition, will more perfectly follow its Latin predecessor that appeared in 2002. This is the first major change to the English Mass texts since 1973. For some younger Catholics, this is first ever change that they have experienced. Again, the Mass isn't changing , but the English translation in its new form should help bring deeper meaning to our participation when we embrace it mindfully. Be patient. Give it time. We're all in this together. Some resources for personal study: USCCB: Welcoming the Roman Missal Changes in the People's Parts Catholic TV's series: "Preparing for the New Roman Missal"—video recordings of a symposium for priest OSV's Roman Mission revision readiness plan—helpful suggestions on how to prepare for the new translation More resources available for purchase: A New Translation for a New Roman Missal—DVD set featuring talks by Msgr. James Moroney of Vox Clara The Church's Common Treasure — a booklet produced by the USCCB containing eleven essays exploring the history and purpose of the new translation. NOTE: Pat Gohn welcomes Pauline Books and Media Associate Editor, Jaymie Stuart Wolfe, to the Among Women podcast. Together they talk about Jaymie's story of faith and introduce an inexpensive children's resource for learning the New Roman Missal, The Mass Explained for Kids (Pauline Books and Media, 2011).

It's Not a New Mass. It's a New Translation