Treasures of the Roman Missal: Eucharistic Prayer IV

There are inexhaustible riches buried in the Eucharistic Prayers of the modern Roman Rite. The new English translation helps uncover them, but to delve even deeper, we need to look directly at the Latin. I recommend a look at Eucharistic Prayer IV, which is rarely used, but is a stellar recounting of salvation history filled with resonant biblical language and powerful imagery.

Here's a selection from the Post-sanctus of EP IV, first in the new English translation, and then in the underlying Latin:

You formed man in your own image
and entrusted the whole world to his care,
so that in serving you alone, the Creator,
he might have dominion over all creatures.
And when through disobedience he had lost your friendship,
you did not abandon him to the domain of death.

Here is the Latin:

Hominem ad tuam imaginem condidisti,
eique commisisti mundi curam universi,
ut, tibi soli Creatori serviens,
creaturis omnibus imperaret.
Et cum amicitiam tuam, non oboediens, amisisset,
non eum dereliquisti in mortis imperio.

There are two pairs of bolded words in the English and in the Latin: commisisti and amisisset, imperaret and imperio. The two pairs are translated in different manners. Let us look at the second pair first.

The word imperaret is a third person imperfect subjunctive form of the verb imperare "to order, command; to rule (over)." The word imperio is the noun form of that verb: "command; authority; rule". It is sensible to translate them into English as "might have dominion" and "the dominion", for this captures the sense of the Latin words and the linguistic link between them. The treasure I see here in the text is this: God gave dominion (mastery, you could say, or stewardship) of His creation to man, but when man sinned, He did not let death have dominion over man. This treasure is not too hard to spot in the new translation. (The previous English translation was another matter, translating these two words as "to rule" and "power", two words not immediately related to each other in English. The proposed 1998 text used "be stewards" and "power", even less associated with each other.)

But I think a more concealed treasure (partly due to the translation) is in the first pair: commisisti and amisisset. The first is the second person perfect form of the verb committere which means "to entrust" along with "to bring together, unite"; the second is the third person pluperfect subjunctive form of the verb amittere which means "to lose" along with "to send away; to part with". Both verbs are related to the root verb mittere which means "to send". The treasure to be uncovered here is that God unites — sends together, com-mittere — man and the rest of His creation as part of His friendship with man, but then man casts away — sends away, a-mittere — this friendship. God puts something special and precious into the hands of man, and man casts it aside.

These are just two pearls of great price I've uncovered as I study the Eucharistic Prayers (during the research phase of my work on Praying the Mass vol. 3, The Eucharistic Prayers). There are many more to be uncovered!

Different methods of translation

These texts come from various translations of the Roman Missal, courtesy Fr. Z. They are the collect for September 9, the memorial of St. Peter Claver.

Latin (2002 Missale Romanum)
Deus, qui beatum Petrum servorum servum effecisti
eumque mira in eis iuvandis caritate et patientia roborasti,
eius nobis intercessione concede,
ut, qua Iesu Christi sunt, quaerentes,
proximos opere et veritate diligamus.

English (1973 English translation)
God of mercy and love,
you offer all peoples
the dignity of sharing in your life.
By the example and prayers of Saint Peter Claver,
strengthen us to overcome all racial hatreds
and to love each other as brothers and sisters.

English (2011 English translation)
O God, who made Saint Peter Claver a slave of slaves
and strengthened him with wonderful charity and patience
as he came to their help,
grant, through his intercession,
that, seeking the things of Jesus Christ,
we may love our neighbor in deeds and in truth.

Quite a difference in method of translation, eh?

"And with your spirit" and the new Gloria

Thursday morning at 8:10 AM (Eastern) tune into your local EWTN radio affiliate to hear me speaking with Brian Patrick of the Son Rise Morning Show about the new English translation of the Mass, specifically our response "And with your spirit" and the changes to the Gloria.

Looking for the following books...

If you own any of the following books, and would be willing to part with it briefly so that I can read them and take notes from them, I would be most grateful!

Leave a comment letting me know which book(s) you can provide.

• Understanding the Mass by Charles Belmonte
• The Mass by Lucien Deiss
• The Holy Sacrifice of the Mass by Martin Hellriegel
• The Eucharistic Prayer by Josef Jungmann
• Study the Mass by Pius Parsch
• The New Mass by A. M. Roguet
• The Canon of the Mass and Liturgical Reform by Cypriano Vagaggini
• Discovering the Mass by Gerard Calvet
• The Mass of All Time by Marcel Lefebvre
• Christian Life and Worship by Gerard Calvet
• Beyond the Prosaic by Stratford Caldecott

Eucharistic Prayer Inserts for Ritual Masses

NUPTIAL MASSES
EP I
Latin	English 2008	English 2010
Hanc ígitur oblatiónem servitútis nostrae, sed et famulórum tuórum N et N totiúsque famíliae tuae, quae pro illis tuam exórat maiestátem, quaesumus, Dómine, ut placátus accípias: et sicut eos ad diem nuptiárum perveníre tribuísti, sic (tuo múnere desideráta sóbole gaudére profícias, atque) ad optátam sériem próvehas benígnus annórum. (Per Christum Dóminum nostrum. Amen.)	Therefore, Lord, we pray: graciously accept this oblation of our service, that of your servants N. and N. and of your whole family, who entreat your majesty on their behalf; and as you have granted them to reach their wedding day, so (make them rejoice in your gift of the children they desire and) bring them in your kindness to the length of days for which they hope. (Through Christ our Lord. Amen.)	Therefore, Lord, we pray: graciously accept this oblation of our service, the offering of your servants N. and N. and of your whole family, who entreat your majesty on their behalf; and as you have brought them to their wedding day, so (gladden them with your gift of the children they desire and) bring them in your kindness to the length of days for which they hope. (Through Christ our Lord. Amen.)
EP II
Latin	English 2008	English 2010
Recordáre quoque, Dómine, N et N, quos ad diem nuptiárum perveníre tribuísti: ut grátia tua in mútua dilectióne et pace permáneant.	Remember also, Lord, N. and N., whom you have brought to their wedding day, so that by your grace they may abide in mutual love and peace.	Be mindful also, Lord, of N. and N., whom you have brought to their wedding day, so that by your grace they may abide in mutual love and in peace.
EP III
Latin	English 2008	English 2010
Confórta, quaesumus, in grátia Matrimónii N. et N., quos ad diem nuptiárum felíciter adduxísti, ut fodus quod in conspéctu tuo firmavérunt, te protegénte, in vita semper consérvent.	Strengthen, we pray, in the grace of Marriage N. and N., whom happily you have brought to the day of their wedding, that with your protection they may always be faithful in their lives to the covenant they have sealed in your presence.	Strengthen, we pray, in the grace of Marriage N. and N., whom you have brought happily to their wedding day, that under your protection they may always be faithful in their lives to the covenant they have sealed in your presence.

SCRUTINIES
EP I
Latin	English 2008	English 2010
Meménto, Dómine, famulórum famularúmque tuárum, qui eléctos tuos susceptúri sunt ad sanctam grátiam baptísmi tui, et [recitantur nomina patrinorum et matrinarum] et ómnium circumstántium, quorum tibi fides cógnita est… Hanc ígitur oblatiónem, Dómine, ut propítius suscípias, deprecámur, quam tibi offérimus pro fámulis et famulábus tuis, quos ad aetérnam vitam et beátum grátiae tuae donum numeráre, elígere atque vocáre dignátus es. (Per Christum Dóminum nostrum. Amen.)	Remember, Lord, your servants who are to present your chosen ones for the holy grace of your Baptism, [here the names of the godparents are read out] and all gathered here, whose faith and devotion are known to you. Therefore, Lord, we pray: graciously accept this oblation of our service, which we make to you for your servants whom you have been pleased to number, to choose and to call for eternal life and for the blessed gift of your grace. (Through Christ our Lord. Amen.)	Remember, Lord, your servants who are to present your chosen ones for the holy grace of your Baptism, [here the names of the godparents are read out] and all gathered here, whose faith and devotion are known to you. Therefore, Lord, we pray: graciously accept this oblation which we make to you for your servants, whom you have been pleased to enroll, choose and call for eternal life and for the blessed gift of your grace. (Through Christ our Lord. Amen.)
EP II
Latin	English 2008	English 2010
Recordáre quoque, Dómine, servórum tuórum, qui hos eléctos susceptúri sunt ad fontem regeneratiónis.	Remember also, Lord, your servants who are to present these chosen ones at the font of rebirth.	Remember also, Lord, your servants who are to present these chosen ones at the font of rebirth.
EP III
Latin	English 2008	English 2010
Adiuva grátia tua, quaesumus, Dómine, servos tuos, ut hos eléctos verbo et exémplo perdúcant ad vitam novam in Christo, Dómino nostro.	Assist your servants with your grace, O Lord, we pray, that they may lead these chosen ones by word and example to new life in Christ, our Lord.	Assist your servants with your grace, O Lord, we pray, that they may lead these chosen ones by word and example to new life in Christ, our Lord.

Concern for the new English translation example: Advent I

(This comes from a thread on Catholic Answers Forum about the new translation.)

The following prayer is an example of poor translation: a pronoun not connecting intuitively with its antecedent. This example is sadly one which we will hear on the first day of the new translation's use!

First Sunday of Advent - Post-Communion

May these mysteries, O Lord,
in which we have participated, profit us, we pray,
for even now, as we walk amid passing things,
you teach us by them to love the things of heaven
and hold fast to what endures.

What is the "them" referring to? It's so far away from "mysteries", and much closer to "passing things" (which it immediately follows) that the average reader -- or, more to the point, listener -- will connect "them" with "passing things".  So this prayer will be interpreted to mean that the Eucharist will enable the "passing things" of this world to teach us "to love the things of heaven."

That's not what the prayer really says!

Prosint nobis, quaesumus, Dómine,
frequentáta mystéria, quibus nos, inter praetereúntia ambulántes,
iam nunc instítuis amáre caeléstia et inhaerére mansúris.

In the Latin, there is no confusion: "quibus" (by which) is in the ablative, and immediately follows the ablative expression "frequentata mysteria". The phrase "praetereúntia ambulántes" is in the accusative, as required by the preposition "inter".

Here's a rough literal translation, with the word order as it is in the Latin:

May [they] be of benefit to us, we pray, Lord,
[these] frequented mysteries, by which us, while walking amid passing [things],
even now you teach to love heavenly things and cling to abiding [things].

The "by which us ... you teach" is rendered like that simply to match the Latin word order, but it is really "by which you teach us". Here's a cleaner translation:

O Lord, may these mysteries we frequent profit us, we pray,
for you teach us by them, even now as we walk amid that which passes away,
to love heavenly things and hold fast to that which endures.

The previous revision of this prayer, from 2008, was clearer than the 2010 version:

May these mysteries in which we have participated
profit us, we pray, O Lord,
for even now, as we journey through this passing world,
you teach us by them
to love the things of heaven
and hold fast to what will endure.

It was clear that "them" refers to the "mysteries", despite the distance between "mysteries" and "them", because there was no other plural noun to confuse "them" with. Sure, the plural expression "praetereúntia ambulántes" was made into a singular (but collective/encompassing) noun "this passing world", but that sort of adjustment is not forbidden, and it is done elsewhere even in the 2010 translation!

So this is not a matter of getting used to Latin syntax (not required by the translation guidelines) or some elevated language.  This is a bad editorial decision, a poor translation.

Fr. Ruff's letter on the new translation

This is from America Magazine.  I have a comment in response to it at their web site.

An Open Letter to the U.S. Catholic
Bishops on the Forthcoming Missal

Anthony Ruff | FEBRUARY 14, 2011

Y our Eminences, Your Excellencies,

With a heavy heart, I have recently made a difficult decision concerning the new English missal. I have decided to withdraw from all my upcoming speaking engagements on the Roman Missal in dioceses across the United States. After talking with my confessor and much prayer, I have concluded that I cannot promote the new missal translation with integrity. I’m sure bishops want a speaker who can put the new missal in a positive light, and that would require me to say things I do not believe.

I love the Church, I love the sacred liturgy, I love chant in Latin and English, and I treasure being involved with all these as a monk and priest. It has been an honor to serve until recently as chairman of the music committee of the International Commission on English in the Liturgy (ICEL) that prepared all the chants for the new missal. But my involvement in that process, as well as my observation of the Holy See’s handling of scandal, has gradually opened my eyes to the deep problems in the structures of authority of our church.

The forthcoming missal is but a part of a larger pattern of top-down impositions by a central authority that does not consider itself accountable to the larger church. When I think of how secretive the translation process was, how little consultation was done with priests or laity, how the Holy See allowed a small group to hijack the translation at the final stage, how unsatisfactory the final text is, how this text was imposed on national conferences of bishops in violation of their legitimate episcopal authority, how much deception and mischief have marked this process—and then when I think of Our Lord’s teachings on service and love and unity…I weep.

I see a good deal of disillusionment with the Catholic Church among my friends and acquaintances. Some leave the Catholic Church out of conviction, some gradually drift away, some join other denominations, some remain Catholic with difficulty. My response is to stay in this church for life and do my best to serve her. This I hope to do by stating the truth as I see it, with charity and respect. I would be ready to participate in future liturgical projects under more favorable conditions.

I am sorry for the difficulties I am causing others by withdrawing, but I know this is the right thing to do. I will be praying for you and all leaders in our church.

Pax in Christo,

Fr. Anthony Ruff, O.S.B.

Crisis with the Roman Missal: 2010 text looking terrible

I'll get right to the point.  The 2008 English translation of the Roman Missal looked very good, very promising.

The 2010 text, on the other hand, looks atrocious.  It is full of errors and oddities and other problems that just make it ugly and stilted.  Please, please, please give us back the 2008 translation.  The 2010 text is going to result in an absolute disaster.  Eyes (and heads) will roll.

Important Update:  the linked text is from April.  It is not the final revised version of the text that we are eagerly awaiting.  But it goes to show you what sort of translation was approved for use back in 2010!  How did it get such approval with all these serious shortcomings?!

Lord almighty, help us out here!

English Translation Approved

This just in from the USCCB:

---

Cardinal George Announces Vatican Approval of New Roman Missal English-Language Translation, Implementation Set for First Sunday of Advent 2011

WASHINGTON—Cardinal Francis George, OMI, Archbishop of Chicago and President of the United States Conference of Catholic Bishops (USCCB), has announced that the full text of the English-language translation of the Roman Missal, Third Edition, has been issued for the dioceses of the United States of America. ...

Cardinal George announced receipt of the documents in an August 20 letter to the U.S. Bishops and issued a decree of proclamation that states that “The use of the third edition of the Roman Missal enters into use in the dioceses of the United States of America as of the First Sunday of Advent, November 27, 2011. From that date forward, no other edition of the Roman Missal may be used in the dioceses of the United States of America.”

The date of implementation was chosen to allow publishers time to prepare texts and parishes and dioceses to educate parishioners.


“We can now move forward and continue with our important catechetical efforts as we prepare the text for publication,” Cardinal George said. ...

---

The USCCB Roman Missal web site has already been updated to reflect this final edition of the translation. Volume 1 of the Praying the Mass series, The Prayers of the People, has undergone another slight revision, but I will not be releasing it just yet. Volume 2, The Prayers of the Priest, which is still in production, has already been adjusted to reflect the new texts.

Another Interview on Relevant Radio, this Thursday

I'll be interviewed on Relevant Radio on Thursday, May 27th, on the Drew Mariani show around 4:30 PM (Eastern).  It'll be on the topic of the new English translation of the Mass.  You can listen live here.

Interview on Relevant Radio on Tuesday

I'll be interviewed on Relevant Radio on Tuesday, May 4th, on the Drew Mariani show around 4:15 PM (Eastern).  It'll be on the topic of the new English translation of the Mass, of course, and my book.  You can listen live here.

English translation to receive approval today?

From Fr. Tim Finigan:

Edward Pentin, who reports for the National Catholic Register and for the Catholic Herald, reports this morning  that the Congregation for Divine Worship will approve the new ICEL translation of the Missal later today.

Talking about the new English translation

I'll be on the Son Rise Morning Show next Monday (the 12th) at 7:45 AM (ET) to talk with Brian Patrick about the new English translation of the Roman Missal — what are some of the changes, and how might they be implemented.

If there's any specific change you'd like mentioned (and briefly discussed), sound off!

Reason #12,943 why we need the new English translation of the Roman Missal

Fr. Z presents the current translation of today's Post-Communion prayer:

Father,
may our communion
teach us to love heaven.
May its promise and hope guide our way on earth.

Here's the Latin:

Prosint nobis, quaesumus, Domine, frequentata mysteria,
quibus nos, inter praetereuntia ambulantes,
iam nunc instituis amare caelestia et inhaerere mansuris.

He quips, "When the English is shorter than the Latin, friends, you know there’s trouble."  He then provides these two far more content-rich and accurate translations, showing us what the prayer really says:

SLAVISHLY LITERAL TRANSLATION:
We beg You, O Lord, may they be profitable for us,
these oft celebrated sacramental mysteries,
by which You established that we,
walking amidst the things that are passing away,
would now in this very moment love heavenly things
and cleave to the things that will endure.

A SMOOTHER VERSION:
May these mysteries we so often celebrate
redound to our benefit, O Lord, we entreat You,
since by them You instruct us,
as we journey in the midst of this world which is passing away,
to love the things of heaven and cling to what endures.

Read the whole post!

The need for a new English Roman Missal

Fr. Thomas Kocik at the New Liturgical Movement points out a reason why the present English translation of the Roman Missal (commonly called the Sacramentary) is in need of revision.  Here is the post-communion prayer for today, the Feast of the Exaltation of the Cross, in Latin:

Refectione tua sancta enutriti, Domine Iesu Christe,
supplices deprecamur, ut,
quos per lignum crucis vivificae redemisti,
ad resurrectionis gloriam perducas.
Qui vivis et regnas in sæcula sæculorum.

Here is the present English translation:

Lord Jesus Christ, you are the holy bread of life.
Bring to the glory of the resurrection
the people you have redeemed by the wood of the cross.
We ask this through Christ our Lord.

Here is my translation:

Nourished by your holy refreshment, Lord Jesus Christ,
we humbly beseech you, that,
those whom you redeemed by the wood of the life-giving cross,
you would lead to the glory of the resurrection.
Who lives and reigns for ever and ever.

Now, translation quality aside (although that is an issue!), Fr. Kocik points out the absolute mistranslation – it can't even be called that – of the bolded words.  The prayer is addressed to Christ, not to the Father, which is why the Latin does not end with "Per Christum Dominum nostrum", but rather with "Qui vivis..."  The translators fell asleep at the wheel on this one!

USCCB web site on the new English translation

Check out http://www.usccb.org/romanmissal/. The USCCB is really doing a great job promoting the new English translation of the Roman Missal!

Liturgy: "Behold the Lamb of God..."

I'm going to do something out of order. Eventually, I'm going to do a series of posts on the liturgy (the words and actions, the Scriptural references, the symbolism, etc.), and I'll go through the Mass in order. But today I'm going to give you a sneak peak at the series, looking at part of the Communion Rite: the Ecce Agnus Dei and the Domine non sum dignus.

The Scripture excerpts in Latin are from the Vulgate; those in English are from the RSV Second Catholic Edition.

The Text
Here's how it appears in the 2002 Latin Missale Romanum:

132. Sacerdos genuflectit, accipit hostiam, eamque aliquantulum elevatam super patenam vel super calicem tenens, versus ad populum, clara voce dicit:

Ecce Agnus Dei,
ecce qui tollit peccáta mundi.
Beáti qui ad cenam Agni vocáti sunt.

Et una cum populo semel subdit:

Dómine, non sum dignus,
ut intres sub téctum meum,
sed tantum dic verbo,
et sanábitur ánima mea.

The following is from the 1975 GIRM (US translation):

115. [T]he priest genuflects, takes the eucharistic bread, and, holding it slightly above the paten while facing the people, says: "This is the Lamb of God." With the people he adds, once only: "Lord, I am not worthy to receive you."

This is reflected in the 1985 US translation of the Missal (the "Sacramentary"):

132. The priest genuflects. Taking the host, he raises it slightly above the paten and, facing the people, says aloud:

This is the Lamb of God,
who takes away the sins of the world.
Happy are those who are called to his supper.

He adds, once only, with the people:

Lord, I am not worthy
to receive you,
but only say the word,
and I shall be healed.

The 2000 GIRM reflects a change, permitting the Host to be held over the Chalice:

157. When the prayer is concluded, the priest genuflects, takes the host consecrated in the same Mass, and, holding it slightly raised above the paten or above the chalice, while facing the people, says, Ecce Agnus Dei (This is the Lamb of God). With the people he adds, Domine, non sum dignus (Lord, I am not worthy).

Here's how the Latin is rendered in the upcoming (2010?) English translation of the Missal:

132. The Priest genuflects, takes the host and, holding it slightly raised above the paten or above the chalice, while facing the people, says aloud:

Behold the Lamb of God,
behold him who takes away the sins of the world.
Blessed are those called to the supper of the Lamb.

And together with the people he adds once:

Lord, I am not worthy
that you should enter under my roof,
but only say the word,
and my soul shall be healed.

You'll notice some changes in the English translation; the underlying Latin has not changed. The new translation is superior to the old in a number of ways: 1) the words are almost identical to Scripture; 2) the words are a more accurate translation of the Latin (ecce = "behold", not "this is"; anima = "soul", not "I"); and 3) the word choice is less secular (beati as "blessed" rather than "happy").

Also note that, in the present translation, the priest does not say "Happy are we who are called to this supper." There is great significance in saying "those" (instead of "we") and "his" (instead of "this"). First, saying "we" is over-inclusive: it presumes that everyone present at Mass is going to receive (which might not be the case). Second, saying "we" and "this" is over-exclusive: it emphasizes the local congregation and celebration, neglecting the universal character of Holy Communion, whereby all those who receive Holy Communion are partaking of the same "marriage supper of the Lamb". It's not just this supper, it's his supper, the Lamb's supper. Instead of being focused on the local present moment, our attention should be drawn to the heavenly eternal moment.

The Scripture
The words of the priest come from John 1:29 (the words of John the Baptist) and Revelation 19:9 (the words of an angel).

John 1:29

Altera die videt Iesum venientem ad se et ait: "Ecce agnus Dei, qui tollit peccatum mundi."

The next day he saw Jesus coming toward him, and said, "Behold, the Lamb of God, who takes away the sin of the world!"


Revelation 19:9

Et dicit mihi: "Scribe: Beati, qui ad cenam nuptiarum Agni vocati sunt!".

And the angel said to me, "Write this: Blessed are those who are invited to the marriage supper of the Lamb."

The words said in response come from Matthew 8:8 (the words of the centurion).

Matthew 8:8

Et respondens centurio ait: "Domine, non sum dignus, ut intres sub tectum meum, sed tantum dic verbo, et sanabitur puer meus."

But the centurion answered him, "Lord, I am not worthy to have you come under my roof; but only say the word, and my servant will be healed."

As you can see, the words have been only slightly altered. This happens from time to time in Scriptural texts which are used in the liturgy: a word is added, removed, or changed, to fit the context.

Gestures
The rubrics (the text in red) are very clear here. First, the priest genuflects. Then, he holds up either the Host over the paten or the Host over the Chalice. Then, while facing the people, he speaks his words aloud. We respond along with the priest.

History, Context, and Symbolism
You'll notice the rubrics makes a few points clear: 1) the priest genuflects first; 2) the priest is holding the Host in his hand over a paten or the Chalice, and is not simply holding up a paten with the Host on it; 3) the priest faces the people at this part of the Mass; 4) the priest speaks aloud; 5) the priest and people respond together; 6) our response is said once; and 7) there is no mention striking the breast during the response.

We will look at each of these in turn, pointing out some differences between the Ordinary Form ("O.F.", the Mass as revised in 1970) and the Extraordinary Form ("E.F.", the Mass as revised in 1962). In the E.F., the Communion of the priest was separate from the Communion of the people:

The priest stands on the same side of the altar as the people, and he is facing the altar (just as the people are) for most of the Mass. First, the priest genuflects and adores the Host; as he rises, he says a prayer in a low voice. Next, he takes the Host and paten in his left hand and prays the Domine non sum dignus three times (speaking the first four words out loud, and the rest in a low voice), striking his breast with his right hand once each time. Then he makes the sign of the cross over himself with the Host, says a private prayer, and consumes the Host.

After a moment of silent meditation, he says another prayer in a low voice, uncovering the Chalice which has a pall over it (a board covered in cloth to prevent things from falling into it, still used in the O.F.), and genuflecting again. He collects any fragments of the Host from the corporal (the white cloth on which the paten, Host, and Chalice are placed on the altar, still used in the O.F.) and paten and brushes them into the Chalice. Then, holding the paten in his left hand and the Chalice in his right, he says another private prayer, makes the sign of the cross with the Chalice, and drinks from it.

Then he genuflects once more to the Blessed Sacrament to be distributed to the faithful, and turns to face them, holding a Host in his left hand over the ciborium, and he says out loud the Ecce Agnus Dei, to which the faithful respond with the Domine non sum dignus three times, striking their breast once each time.

In the O.F., the Communion rites of the priest and people are combined and simplified. The priest makes one genuflection before the Blessed Sacrament, combining the three of the older liturgy (which were for the Host and the Chalice during his own Communion, and for the Host before distributing Communion to the faithful). This genuflection is an act of adoration for the Blessed Sacrament.

The priest holds the Host over the paten or over the Chalice; he does not simply hold up the paten with the Host on it, nor does he hold the Host and the Chalice apart from each other (as he does at the end of the Eucharistic Prayer). The priest is showing us the Lamb, so that we can "behold" him.

The priest faces the people during this part of the Mass. Contrary to popular opinion, the O.F. assumes that the priest will be saying Mass ad orientem, that is, "facing the east", which has been the long-standing custom of Christian worship going back even to the first century. While it is permitted for the priest to stand on the other side of the altar (and thus face the people and the altar at the same time), the default posture of the Mass is for the priest to be on the same side of the altar as the people, and it contains instructions for the priest to "face the altar" at some times and to "face the people" at others. Since the preparations of the priest just prior to this part of the Mass are private (that is, they are for him and not for us), he is facing the altar during them. Once he has genuflected and taken up the Host and paten or Chalice, then he faces the faithful.

He says the Ecce Agnus Dei aloud so that the people can hear him. Again, the private preparations of the priest are said in a "low voice", since they are not being spoken to us. Since these words are being spoken to us, they are said audibly to us.

Both the priest and the people respond with the Domine non sum dignus together. Strictly speaking, the faithful did not need to say this response in the E.F., although they were certainly encouraged to do so. In the O.F., our vocal participation at this point is expected. This is also a simplification of the rite in the E.F., where the priest would say the Domine non sum dignus for himself prior to his own Communion, and then again prior to the Communion of the people.

The response, Domine non sum dignus, is said only once, which is a simplification of the three-fold response found in the E.F.

There is also no mention of the gesture of striking the breast during the response. Striking the breast is a sign of penitence, which is appropriate given the response, in which we admit that we are "not worthy". This was found in the E.F., but has been dropped from the O.F.

New texts for dismissal; a Eucharistic Compendium

At the end of the previous Synod of Bishops (on the Eucharist), a set of Propositions were presented to the Pope; in early 2007, Pope Benedict responded with his post-synodal Apostolic Exhortation Sacramentum Caritatis.

In the exhortation, the Holy Father mentioned, among other things, the dismissal rite of Mass and the need for a Compendium on the Eucharist:

Finally, I would like to comment briefly on the observations of the Synod Fathers regarding the dismissal at the end of the Eucharistic celebration. After the blessing, the deacon or the priest dismisses the people with the words: Ite, missa est. These words help us to grasp the relationship between the Mass just celebrated and the mission of Christians in the world. In antiquity, missa simply meant "dismissal." However in Christian usage it gradually took on a deeper meaning. The word "dismissal" has come to imply a "mission." These few words succinctly express the missionary nature of the Church. The People of God might be helped to understand more clearly this essential dimension of the Church's life, taking the dismissal as a starting-point. In this context, it might also be helpful to provide new texts, duly approved, for the prayer over the people and the final blessing, in order to make this connection clear. (n. 51, referring to Proposition n. 24)

At the conclusion of these reflections, in which I have taken up a number of themes raised at the Synod, I also wish to accept the proposal which the Synod Fathers advanced as a means of helping the Christian people to believe, celebrate and live ever more fully the mystery of the Eucharist. The competent offices of the Roman Curia will publish a Compendium which will assemble texts from the Catechism of the Catholic Church, prayers, explanations of the Eucharistic Prayers of the Roman Missal and other useful aids for a correct understanding, celebration and adoration of the Sacrament of the Altar. It is my hope that this book will help make the memorial of the Passover of the Lord increasingly the source and summit of the Church's life and mission. This will encourage each member of the faithful to make his or her life a true act of spiritual worship. (n. 93, referring to Proposition 17)

Both of these considerations are becoming a reality. There has been a recent revision to the third edition of the Roman Missal (from 2002) which includes these new texts. We won't hear these in English for a few years still.

[H/T: Zenit]

Liturgy: 19th Sunday in Ordinary Time (A)

(Soon I will get back to posting weekly Scripture reflections for each Sunday Mass. I think it's very therapeutic, and hey, it might have some spiritual benefit to you, my readers!)

Here's another post from a thread on CAF. The topic is "How can the collapse of the liturgy be reversed?" and the current flow of conversation is on the role of "liturgists" in the preparation and execution of the Mass. The first part of this is a quote from another user suggesting what it is the liturgist does: he takes care of the "practicals":

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I don't know what the "practicals" are called in "Old Catholic language," but to me, it means which songs / hymns / Psalm / chant / meditation / prelude / Kyrie / etc., etc. will be done and what page they are on in the hymnals and who will actually play them and sing them.

Not to be a contrary voice, but the ideal is simply to sing what's Proper and Ordinary for that day! (This would require, of course, a choir that can sing Latin, and a congregation that has been taught to chant the Ordinary of the Mass in Latin... the way it should be.)

For example, we're approaching the 19th Sunday in Ordinary Time, year A. According to the Graduale Romanum, that means:

The introit (entrance antiphon and psalm) is Ps. 73:20,19,22,23,1. The antiphon is Respice, Domine, in testamentum tuum, et animas pauperum tuorum ne derelinquas in finem : exsurge Domine, et iudica causam tuam : et ne obliviscaris voces quaerentium te. The Psalm verse is Ut quid Deus repulisti in finem : iratus est furor tuus super oves pascuae tuae? In English, that's: "Have regard, Lord, to thy covenant, and forget not to the end the souls of thy poor : Arise, O God, judge thy own cause : and do not forget the voices that seek for You." and "O God, why hast thou cast us off unto the end: why is thy wrath enkindled against the sheep of thy pasture?"

Because we're in Ordinary Time, we use Missa Orbis Factor (XI), for Sundays throughout the year. The Graduale also recommends Stelliferi conditor orbis (Mass XIII) and Iesu Redemptor (Mass XIV) as alternate settings for Ordinary Time.

For the Gradual (a chanted replacement for the Responsorial Psalm, but using the same Psalm) we use Psalm 84:8,2. The antiphon is Ostende nobis, Domine, misericordiam tuam : et salutare tuum da nobis. The Psalm verse is Benedixisti, Domine, terram tuam : avertisti captivitatem Iacob. Those are "Show us, O Lord, thy mercy : and grant us thy salvation" and "Lord, thou hast blessed thy land : thou hast turned away the captivity of Jacob." That first one, Ps. 84:8, is actually used in one the Penitential Rite, Form B!

For the Alleluia verse, we hear Psalm 89:1: Domine, refugium factus es nobis a generatione et progenie. In English, that's "Lord, thou hast been our refuge from generation to generation."

The Offertory antiphon is Psalm 30:15,16. In Latin, In te speravi, Domine : dixi : Tu es Deus meus, in manibus tuis tempora mea. In English: "I have put my trust in thee, O Lord : I said : Thou art my God, my times are in Your hands."

The Communion chant takes its antiphon from John 6:52; this is sung with Psalm 110:1,2,3,4,5,6-7a,7b-8ab,9ab,9c-10a,10bc. (Each number N or range N-M is alternated with the antiphon, I believe.) The antiphon is Panis, quem ego dedero, caro mea est pro saeculi vita. ("The bread, which I will give, is my flesh for the life of the world.") The psalm verses... well, you can look up Psalm 110 (that's Psalm 111 for most English Bibles) for yourself. But let me share a key verse (in English)... "He hath given food to them that fear him. He will be mindful for ever of his covenant."

Have you sensed a theme in these chants?

"Have regard, Lord, to thy covenant, and forget not to the end the souls of thy poor : Arise, O God, judge thy own cause : and do not forget the voices that seek for You. / O God, why hast thou cast us off unto the end: why is thy wrath enkindled against the sheep of thy pasture?"

"Show us, O Lord, thy mercy : and grant us thy salvation. / Lord, thou hast blessed thy land : thou hast turned away the captivity of Jacob."

"Lord, thou hast been our refuge from generation to generation."

"I have put my trust in thee, O Lord : I said : Thou art my God, my times are in Your hands."

"The bread, which I will give, is my flesh for the life of the world. / He hath given food to them that fear him. He will be mindful for ever of his covenant."

And, to top it all off... what are the readings for this Sunday? 1 Kings 19, where Elijah finds the presence (and voice) of God not in the wind, the earthquake, nor the fire, but in a still small voice. Romans 9, where Paul talks about how to his kinsfolk, the Israelites, are "the adoption, the glory, the covenants, the giving of the law, the worship, and the promises; theirs the patriarchs, and from them, according to the flesh, is the Christ". And in Matthew 14, just after the feeding of the multitude with loaves and fishes, which was a prefiguring of the Eucharist, Jesus comes to his apostles who are in a boat being tossed by waves in the night, and Jesus calms the waves and the wind.

Peter needed to learn to put his trust in Jesus, the Lord. We need to trust in his mercy for our salvation. He is our refuge; it is he who frees us; he will hear us. We need to be faithful to the New Covenant, as God is faithful to it for ever and ever; otherwise, we will find ourselves cast off. But if we are faithful, God Himself will provide food for us... and, at Communion, we hear Jesus's words about the "bread" we are eating, which is really his flesh... and this, in close connection to the miracle of the fishes and loaves that had just occurred.

I've shown you Year A's selections. In Year B, the gradual psalm is the same as the introit psalm, Psalm 73:20-19 as the antiphon and Psalm 73:22-23 for the verse. In year C, it's Psalm 32:12 for the antiphon and Psalm 32:6 for the verse; these are "Blessed is the nation whose God is the Lord : the people whom he hath chosen for his inheritance." and "By the word of the Lord the heavens were established; and all the power of them by the spirit of his mouth." The Communion chant is the same for Year B as it is for Year A; in Year C, the antiphon is Matthew 24:46-47, "Blessed is that servant, whom when his lord shall come he shall find vigilant. Amen I say to you, he shall place him over all his goods" with verses taken from Psalm 33 (34 in English Bibles), which has verses such as "This poor man cried, and the Lord heard him: and saved him out of all his troubles" and "The Lord will redeem the souls of his servants: and none of them that trust in him shall offend".

As you can see, the theme pretty much remains the same in all three years.

So, no liturgist required! No one needs to "put together" the Mass, choosing the right hymns... the Church has already provided for us! If only we would accept what She so graciously offers! This coming Sunday is "Respice Domine" Sunday; every 19th Sunday in Ordinary Time is "Respice Domine" Sunday, when we should be praying "Lord, remember your covenant!" That's what the Church should be praying in its chants on this day.

And, before you ask, I didn't know any of this until a couple months ago. It was a big secret. Nobody ever told it to me.

Liturgy: 2002 Missale Romanum online

CLERUS.org has the 2002 Missale Romanum online. In Latin. It's a little difficult to decipher (and I'm not referring to the Latin, I'm referring to the format of the web site) but it's there. Maybe this will keep me from buying the actual book.