Part 1
Roman Missal
The Overview of the Catechesis Process
Drawn from Bishop Arthur J. Serratelli’s presentation
on Oct. 13, 2008 at the FDLC National Meeting in Milwaukee
Introductory Comments
● The issues before us are
► How can we be open to the good this new Roman Missal
promises to bring, at the same time be honest about
some of the difficulties that it poses?
► How can we implement the new Roman Missal in a spirit of
charity and obedience?
► How can we maximize the good this Roman Missal can
bring about in our parishes and other liturgical
communities?
► How can we ease the discomfort many people are
experiencing?
1. Need for a New Translation
► Two factors:
● Promulgation of Liturgiam authenticam
● Promulgation of the third edition of the
Roman Missal
► Issues with the current translation
● The present translation sometimes strays pretty far
from the original Latin
● Much of the rich language and imagery of the Latin
has been lost
● Sometimes there are theological inaccuracies or
lack of precision
● There is desire to render the translation such that It
is more easily a proclamation text that is singable.
DISCUSSION
Recall some difficulties with the current translation.
What needs improving?
2. Process of Translation
► Many people were involved in the translating, editing
► Compromises were essential at every level
► Everyone recognizes that the translation is not perfect;
but we must also recognize that translation is an art
rather than a perfect science.
CHALLENGES
One English translation for all English-speaking countries, but English is
not the same for all peoples. Also, our English translation serves as an
editio typica for those without translation resources.
DISCUSSION
Examples of language variations:
gas :: petrol / elevator :: lift
pop (father) :: pop (drinking soda)
[name other examples]
3. Why a New Translation is
Important/What It Will Accomplish
► Liturgy is central to the life of the Church
► The new translation, will promote/accomplish
● A deeper sense of the mystery of God’s presence
in all the faithful
● A prime opportunity for fuller catechesis on the
Mass and Christian living
● A more visible unity among Roman Rite Catholics,
even though there will remain some diversity
● A favorable time to renew our eucharistic theology,
spirituality, and practice
DISCUSSION
Why else, in particular parishes, would a new translation be important?
What other good things will a new Roman Missal accomplish?
4. Seven Characteristics of Latin
Prayers this Translation Respects
1) Latin orations often employ inversion, that is, they end with the
most important words.
2) Biblical references embedded in the Roman Rite are more clearly
evident
3) Allusions from patristic writings are more clear.
4) Rich and varied vocabulary of Roman Rite is respected.
5) Anthropomorphic expressions allow for greater imagery.
6) Concern for exactness of vocabulary whereby the
catechetical, formative aspect of liturgical prayer is
safeguarded.
7) Latin prayers are concise and noble in tone,
often using “passive” (not everyday) vocabulary
rather than “active” (everyday use) vocabulary.
5. Principles We Honor
► This phase of Vatican II’s liturgical renewal (the third edition
of the Missale Romanum) is not simply about changing
rites or words, but about changing hearts. The work of
renewal is ongoing and ongoing renewal requires
ongoing catechesis.
► The ritual text and their language must be transcultural;
that is, they cannot bear the cultural stamp or preference
of any one particular country.
► The language must be intelligible but not banal.
► Our liturgical language must be theologically accurate and
free from ideologies.
► No translation is perfect, so this third edition of the Roman
Missal is neither the last nor the final word on translation.
► This translation is a moment of organic growth within the
ongoing liturgical renewal of the Church.
Clergy Handout
Use for notes.
Respond to the questions as soon as possible.
Permission is granted to reprint the bulletin insert.
God’s blessing and peace!
Part 2
Roman Missal
Sacrosanctum Concilium
and Liturgical Renewal
Introductory comments
● Sacrosanctum Concilium (the Constitution on the Sacred Liturgy;
SC) remains the blueprint for liturgical renewal for the Church
● While there was some catechesis in the early 1970s about the
renewed rites that were being implemented, in too many cases
the focus was on the changes rather than instilling an underlying
theology of liturgy in general and Eucharist in particular
● Despite remarks to the contrary, there is no desire on the part of the
Holy See to negate the principles set forth in Sacrosanctum
Concilium.
● We wish to do two things in our time together:
► Consider some basic liturgical principles
from Sacrosanctum Concilium
► Consider how far we’ve come and
where growth still needs to happen
1. Key Liturgical Principles from
Sacrosanctum Concilium
● “For it is the liturgy through which, especially in the divine sacrifice of
the Eucharist, ‘the work of our redemption is accomplished,’ and it is
through the liturgy, especially, that the faithful are enabled to express
in their lives and manifest to others the mystery of Christ and the real
nature of the true Church” (no. 2).
► Liturgy enacts the paschal mystery (cf. SC nos. 5, 6, 106)
► Liturgy is centered on Christ and his saving work (SC no. 7)
> Christ is present in the person of his minister
> Christ is present especially in the eucharistic
species
> Christ is present in the proclamation of the word;
he himself speaks
> Christ is present “when the Church prays and
sings,” in the gathered assembly
DISCUSSION
How do you experience the paschal mystery in the celebration of
liturgy?
How do you experience the various presences of Christ in the liturgy?
1. Key Liturgical Principles from
Sacrosanctum Concilium
● “[T]he liturgy is the summit toward which the activity of the Church is
directed; it is also the fount from which all her power flows” (SC no. 10).
► Evangelization, conversion, penance, catechesis, works of
charity are all activities of the Church which flow from and
lead to liturgy (cf. SC no. 9)
► Popular devotions are to be encouraged, provided that
they accord with the liturgy and are sound in theology and
properly ordered (cf. SC no. 12-13)
► Liturgy is a foretaste of the heavenly liturgy and a pledge of
future glory (cf. SC no. 8)
DISCUSSION
How is this statement about liturgy as source and summit played out
in your daily living?
How is this statement about liturgy as source and summit manifested in
the life of your parish?
1. Key Liturgical Principles from
Sacrosanctum Concilium
● “Mother Church earnestly desires that all the faithful be led to that full,
conscious, and active participation in liturgical celebrations which is
demanded by the very nature of the liturgy, and to which the
Christian people . . . have a right and obligation by reason of their
baptism” (SC no. 15; also, nos. 21, 30, 48).
► Active participation = engagement in the postures and
processions, acclaiming and praying, singing and silences
of the rite
► Conscious participation = surrender to becoming
assembly/Church; giving self over to something bigger
than self; saying a conscious yes to God’s presence and
activity
► Full participation = openness to God’s transforming action;
being transformed by the Holy Spirit into ever more perfect
members of the body of Christ
DISCUSSION
What enables this full, conscious, active participation?
How do you as presider promote it more effectively?
1. Key Liturgical Principles from
Sacrosanctum Concilium
● “In order that the Christian people may more certainly derive an
abundance of graces from the sacred liturgy, holy Mother Church
desires to undertake with great care a general restoration of the
liturgy itself. For the liturgy is made up of unchangeable elements
divinely instituted, and of elements subject to change” (SC no. 21).
► Always safeguard that liturgy is celebration of the whole
Church (cf. SC nos. 26-29)
► Distinguished by simplicity: short, clear, and free of useless
repetitions (cf. SC no. 34)
► Make clear intimate connection between rite and words
(cf. SC no. 35)
► Because of different peoples and cultures, liturgy may be
carefully adapted (cf. nos. 37-40)
► Liturgical catechesis must be ongoing and thorough
(cf. SC no. 19)
DISCUSSION
What is the value of liturgical renewal?
What are the unchangeable elements of the Mass?
What are changeable elements of the Mass?
2. How Far We Have Come –
Where We Still Need to Grow
WHERE WE ARE TODAY
►
● Sense of paschal mystery
● Genuine spirit of caring community
● Active participation
● Liturgy as external rubrics
● Vernacular liturgy
● Presence through sound and song
● Music in the rite
DISCUSSION
What needs to be added to this list?
DISCUSSION
What encourages you about this list?
What discourages you about this list?
WHERE WE STILL NEED TO GROW
● Come to deeper lived experience of liturgy
● Liturgical community as body of Christ
● Full, conscious, active participation
● Liturgy as internal surrender
● Genuine inculturation
● Presence through shared silence
● Music as the rite
Clergy Handout
Use for notes.
Respond to the questions as soon as possible.
Permission is granted to reprint the bulletin insert.
God’s blessing and peace!
Part 3
Roman Missal
Structural Elements of the Missals
Of Pius V (1570-1962), Paul VI (1975),
John Paul II (2002)
Introductory comments
● The Mass ritual has undergone many changes since its present
fourfold structure became recognizable (probably by mid- to-latesecond century), consisting of some type of introductory rites; a
Liturgy of the Word, Liturgy of the Eucharist and some kind of brief
concluding rite.
► In the first centuries of the Church there was diversity in
the way the Mass was celebrated from Christian
community to Christian community. It was always
understood, however, to be the one Eucharist of the
whole Church.
► The first Mass book to bear the title of Roman Missal
came in 1474 and was similar to the Missal of
Innocent III (+1216).
► The Missal of Pius V (promulgated in 1570 after the
Council of Trent) was used with only slight revisions for
four centuries.
► Post-Vatican II; Missals in 1965 (provisional), 1970,
1975, 2002
1. Comparison of Structural Elements
● Introductory rites (all three missals begin Mass with the sign of the cross)
► Pius V (1570/1962)
► Paul VI (1975)
► John Paul II (2002)
● Liturgy of the Word
► Pius V (1570/1962)
► Paul VI (1975)
► John Paul II (2002)
● Liturgy of the Eucharist
► Pius V (1570/1962)
► Paul VI (1975)
► John Paul II (2002)
● Concluding rite
► Pius V (1575/1962)
► Paul VI (1975)
► John Paul II (2002)
1. Comparison of Structural Elements
DISCUSSION
Obviously, the most significant structural changes are between the
Missal of Pius V (1570/1962) and the Missal of Paul VI (1975).
What are they? How have these changes helped/hindered
the celebration of Mass with the faithful?
The structural changes between the Missal of Paul VI (1975) and
that of John Paul II (2002) are much more minor and subtle.
Name some of them.
2. Analysis of Theological, Pastoral,
and Spiritual Implications
● From the Missal of Pius V (1570/1962) to the Missal of Paul VI (1975)
► Shift from oblation language to blessing language
► Fewer prayers acknowledging sinfulness and begging
God’s mercy
► Elimination of repetitions (e.g., Confiteor, multiple
signs of the cross)
► More biblical texts used in rite itself
► Shift in language so offering is clearly in third part of
Eucharistic prayer
► More options for introductions in words fitting a
particular community, choices for texts, alternative opening
prayer, more eucharistic prayers (with explicit double
epiclesis in most) and prefaces
► Old Testament reading added, three-year Sunday and
two-year weekday cycles of readings
► From sermon to homily (even encouraged on weekdays)
2. Analysis of Theological, Pastoral,
and Spiritual Implications
● From the Missal of Pius V (1570/1962) to the Missal of Paul VI (1975), cont.
► Addition of Gospel procession, procession and
presentation of gifts, general intercessions, sign of peace,
Communion under both species, emphasis on receiving
Bread consecrated at same Mass, acclamations
► Lay liturgical ministries opened up, use of vernacular,
free-standing altar
► Fewer private prayers of priest and people
DISCUSSION [large group]
Other differences . . .
Implications of these differences . . .
Where is there organic development from one Missal to the other?
2. Analysis of Theological, Pastoral,
and Spiritual Implications
● From the Missal of Paul VI (1975) to the Missal of John Paul II (2002)
► Shifts in language (e.g., penitential rite to penitential act;
opening prayer to collect; general intercessions to universal
prayer or prayer of the faithful)
► More submissive stance of people before God and more
emphasis on unworthiness
► Preference for proper chants over hymns
► Use of Book of Gospels and only it may be carried in
procession
► Communion under both kinds permitted, but not included in
ritual text; no rubrical emphasis on receiving hosts
consecrated at same Mass
► New translation principle, new translation
[discussed in later segment]
DISCUSSION [large group]
Other differences . . .
Implications of these differences . . .
Clergy Handout
Clergy Handout
Use for notes.
Respond to the questions as soon as possible.
Permission is granted to reprint the bulletin insert.
God’s blessing and peace!
Part 4
Roman Missal
The Art of Presiding
Introductory Comments
● Presiding is an “art”; that is, the deliberate human production of
something beautiful.
► While the liturgy is never focused on the presider, per se, the
presider plays a crucial role in the liturgy’s unfolding in a
prayerful way.
► If the presider prays, the community prays. If the presider
does not pray, it is very difficult for the community to be led in prayer.
► All the gestures, postures, proclaiming, speaking, singing and use
of symbols by the presider must reflect something beautiful.
This doesn’t mean the presider does all these necessarily
perfectly, but he must do them with sincerity and to the
best of his ability.
● Sacrosanctum Concilium (the Constitution on the Sacred Liturgy) says
this about clergy and the art of presiding: “Priests, both secular and
religious, who are already working in the Lord’s vineyard, are to be
helped by every suitable means to a fuller understanding of what they
are about when they perform sacred rites, to live the liturgical life and to
share it with the faithful entrusted to their care” (SC no. 18).
Introductory Comments
► We must constantly seek to understand the liturgy better so we
can convey to the people entrusted to our care the mystery
and awe of this celebration we do to praise and thank our God
for the many gifts given to us.
► This understanding of liturgy cannot simply be theoretical
knowledge, but must be something lived every day. A priest’s
spirituality is essentially a liturgical spirituality.
1. Qualities of Effective Presiding
● Prayerfulness both during liturgy and in your everyday living
● Genuine love for the people you serve
● Patience when the celebration doesn’t unfold quite the way you
might wish
● Surrender of self to the liturgical action. Get yourself out of the way so
Christ can shine and minister through you
● Care about all you are and do: deportment of life, appropriateness of
dress, careful preparation of homily and other elements of the liturgy
● Humility in being chosen to be God’s servant
● Joy in celebrating and living, in ministering and leisure times
DISCUSSION
Other qualities of effective presiding you think are important and why . . .
PERSONAL REFLECTION
What I do well in my presiding is . . .
Where I think I need to improve is . . .
2. Facility in Effective Presiding
● Pace the liturgy; this rhythm is presider’s responsibility, not that of other
ministers
► Silences
> GIRM: The purpose of silence “depends on the time it
occurs in each part of the celebration. Thus, within
the Act of Penitence and again after the invitation
to pray, all recollect themselves; but at the conclusion
of a reading or the homily, all meditate briefly on what
they have heard; then after Communion, they praise
and pray to God in their hearts” (no. 45).
-How long ought these silences be? The
presider is to “read” the assembly’s prayer and know when to
move on; the silences won’t be the same length during any one
Mass, or from Mass to Mass. In general, they ought to be at
least ten to fifteen seconds long, longer as the
assembly becomes more used to the silences
and knows what to “do” during them.
2. Facility in Effective Presiding
CATECHESIS OF THE ASSEMBLY
Two things help the assembly to know that the silences are part of the
prayer, and not just a “refreshing pause.”
1) The presider and other liturgical ministers are actually
praying themselves. Bowed head, perhaps closed eyes,
relaxed and still body signal prayer to the assembly. No other
action or sound ought to happen during this time.
2) A bulletin notice that is repeated weekly until silence is “heard”
in the assembly. The following is a suggestion:
The prayer of liturgy unfolds in a rhythm of sound and silence.
Silence is not simply an absence of sound, but a time for
prayer, recollection, and meditation. Whenever there is an
invitation to silence—for example, “Let us pray”—then we
become quiet and speak to our caring God in the depths of our
hearts.
2. Facility in Effective Presiding
> Required silences (because of the very structure of the liturgical element)
- During the penitential act after the invitation, “Brethren (brothers
and sisters), let us acknowledge our sins, that we may prepare
ourselves to celebrate the sacred mysteries.”
[LEAVE SUFFICIENT TIME SO THAT A SINCERE ACKNOWLEDGMENT AND
PREPARATION CAN ACTUALLY HAPPEN]
- During presidential prayers (except the prayer after Communion,
if silence has been already observed)
STRUCTURE OF PRESIDENTIAL PRAYERS (COLLECTS)
> Invitation to pray (“Let us pray.”)
> Prayer (individually during the silence)
> Collect
> Assembly response (Amen)
- At the prayer of the faithful, after each intention is announced
the assembly prays during a brief silence (unless another form
of the prayer of the faithful with different response is used; GIRM 71).
- Except for the voice of the presider and when the assembly
responds with the appropriate acclamations, there is silence
during the eucharistic prayer (cf. GIRM nos. 78; 147)
- After the Communion procession is completed (unless a psalm
or canticle or hymn of praise is sung)
2. Facility in Effective Presiding
> Recommended silences (but not required)
- Before Mass “observed in the church, in the sacristy, in the
vesting room, and in adjacent areas, so that all may dispose
themselves to carry out the sacred action in a devout and fitting
manner” (GIRM no. 45).
- During the Liturgy of the Word which “is to be celebrated in such
a way as to promote meditation, and so any haste that hinders
recollection must clearly be avoided . . . it is also appropriate to
include brief periods of silence, accommodated to the gathered
assembly, in which, at the prompting of the Holy Spirit, the word
of God may be grasped by the heart and a response through
prayer may be prepared. It may be appropriate to observe such
periods of silence, for example, before the Liturgy of the Word
itself begins, after the first and second reading, and lastly at the
conclusion of the homily” (GIRM no. 56).
► Processions and other movements (e.g., a minister approaching the
ambo) should not be hurried, but rather a steady, reverent pace is
befitting the liturgy.
2. Facility in Effective Presiding
● Gestures and postures
► Three types of “extended hands” gesture
> Orans position: elbows slightly bent, arms lifted, palms turned upward,
traditional Jewish and Christian prayer posture, usually indicated in rubrics
by “with hands extended”
> Greeting: usually indicated in rubrics with “extending his hands,” this would
be a simple gesture of inclusivity, reaching out to the assembly
> Epiclesis: indicated in the rubrics with “holding his hands extended over the
offerings,” the hands are held slightly above the bread and wine, palms down
► Other gestures (e.g., sign of the cross) are to be made reverently and fully
► Bows and genuflections need to be done slowly and reverently
► Sitting (in presider chair) is never a slouch, never with legs crossed;
standing is on both feet
► “Custody of the eyes”
- When prayer text addressed to God, the eyes need to be either reading from
the Roman Missal or slightly lifted up; it is not appropriate to have eye contact
with the assembly during prayer because this sends the wrong signal to the
assembly about the speech act.
- When greeting the assembly, it is not only appropriate but even proper to
have eye contact with them.
- When listening to the proclamations, the presider should look at the
lector; when praying the responsorial psalm, either have eyes closed or else
look at the cantor.
2. Facility in Effective Presiding
● Attitude: one of respect, prayer, attention
● Principle of progressive solemnity: “The ‘principle of progressive
solemnity’ . . . offers the possibility of a rich and pleasing variety. The
criteria are the particular day or hour being celebrated, the character of
the individual elements comprising the [liturgy], the size and composition
of the community, as well as the number of singers available in the
circumstances” (General Instruction of the Liturgy of the Hours, no. 273).
► This principle suggests that the degree of festivity (Sunday,
solemnity, feast, optional or obligatory memorial) be marked by
the way various liturgical elements are enhanced
► Singing (cf. GIRM nos. 39-41): the new Roman Missal includes much
more notation and encouragement for more of the Mass to be
sung (even with a “not so good voice,” a presider can chant
with a pleasant sound).
> Singing by presider and assembly is not to be absent
on Sundays and solemnities (GIRM no. 40)
> The number of elements sung would increase as the
degree of festivity increases
► Incensation (Cf. GIRM nos. 276-277)
2. Facility in Effective Presiding
DISCUSSION
Other things to facilitate effective presiding you think are important and why
...
PERSONAL REFLECTION
What I do well to facilitate prayerful and beautiful liturgy is . . .
Where I think I need to improve is . . .
Clergy Handout
Clergy Handout
Use for notes.
Respond to the questions as soon as possible.
Permission is granted to reprint the bulletin insert.
God’s blessing and peace!
Part 5
Roman Missal
Praying the Prayers of the New Missal
Introductory Comments
● There is a significant difference in the way the Latin editio typica has
been translated.
► The 1975 translation in many cases is much more a
paraphrase, rendered in fairly colloquial US English,
lost much of the imagery of the original Latin, and was much
shorter than the original text. In some cases, the English
translation was significantly different from the Latin.
Some of the English orations were so short as to barely
function as prayer.
► The translation of the 2002 Missale Romanum corresponds
as closely as possible to the Latin, retains its imagery
(even when the language is not part of the everyday
vocabulary of the average person), and is much more
metaphoric.
► The new ordo Missae translation also duplicates to a large
extent the Latin word order, which in some cases will
sound very foreign to English speakers.
Introductory Comments
● Careful attention will have to be paid to implementing the changes in the
people’s prayers and responses. Probably the easiest way to
facilitate this is to have pew cards for each worshiper with the
new texts clearly printed out. This will be particularly challenging when
only a few words have been changed in responses.
● It will be challenging to priest presiders to pray familiar prayers that they
have memorized and often pray without referring to the Missal. Until
the former translation is “unlearned” and the new translation comes
easily, the priest will have to refer to the Roman Missal much
more often.
● The priest cannot take for granted the proper
prayers of the Mass but will need to prepare
them so they can be prayed well.
1. The Vocal Nature of our
Liturgical Prayer
● Not all liturgical texts are to be rendered in the same “voice.”
► Different genres of texts
> Greetings (rendered in a pleasant, welcoming tone with direct eye
contact)
> Acclamations (rendered in a strong voice ringing with
conviction; the acclamations are best when they are sung)
> Proclamation (usually include different genres in a
single reading; hence, proclamation always requires
different “voices”; eye contact)
> Narrative (rendered as a story being told; speak to
the assembly as those hearing the story)
> Supplication (rendered with a humble, pleading, confident voice)
> Prayer (rendered with a voice filled with awe, wonder,
and breadth of voice)
> Doxology (rendered with a strong, joyful voice of praise)
> Creed (rendered with a recitation tone filled with conviction)
> Invitations (rendered with direct eye contact and an appealing voice)
1. The Vocal Nature of our
Liturgical Prayer
DISCUSSION
Other kinds of texts/genres and how to render them . . .
REFLECTION
The genres I am most comfortable using are . . .
The genres I need to pay more attention to are . . .
The genres I have the most difficulty rendering well are . . .
1. The Vocal Nature of our
Liturgical Prayer
► Different voice qualities
> Projection (“throwing the voice”—not a matter of
increasing volume)
> Rhythm (pacing of introductions, invitations, body
of prayers, conclusions)
> Cadence (rhythmic flow of a sequence of sounds or
words)
> Volume (loudness or softness of voice; e.g.,
acclamations sung more forcefully than a
supplication)
> Emphasis (increased volume, change in body
language, very slight pause before and after a word
or phrase)
> Connection with body language (e.g., leaning
toward the assembly slightly when addressing them,
head slightly raised in supplication)
1. The Vocal Nature of our
Liturgical Prayer
● Voicing will vary greatly not only according to the text, but also
according to the occasion, degree of progressive solemnity, time of
day for the celebration, size of the assembly, the kind of liturgical
celebration.
DISCUSSION
Other kinds of voice qualities and when to use them . . .
REFLECTION
The “voices” I am most comfortable using are . . .
The “voices” I need to pay more attention to are . . .
The “voices” I have the most difficulty rendering well are . . .
2. Some Examples from the
New Translation
● Readily recognizable improvements in the presidential prayers
► Collect for Epiphany (Mass during the day)
Latin 2002
Deus,
qui hodierna die Unigenitum tuum
gentibus stella duce revelasti, concede
propitius, ut qui iam te ex fide
cognovimus, usque ad contemplandam
speciem tuae celsitudinis perducamur.
Per Dominum.
1975
Father,
you revealed your Son to the nations
by the guidance of a star.
Lead us to your glory in heaven
by the light of faith.
We ask this through our Lord…
2010
O God, who on this day
revealed your Only-Begotten Son
to the nations
by the guidance of a star,
grant in your mercy
that we who know you now by faith
may be brought to behold
the beauty of your sublime glory.
Through our Lord . . .
2. Some Examples from the
New Translation
> unigenitum, propitius, cognovimus, contemplandam
were not translated at all
> No translation of “hodierna” in the 1975
translation, so no reference to this feast
> The petition in the 1975 translation focuses on
our being led to glory; the 2010 translation focuses
on our knowing God by faith and beholding
(contemplandam) the beauty (speciem, shape form,
especially beautiful form) of God’s glory.
2. Some Examples from the
New Translation
► Prayer over the offerings (Christmas: Mass at Dawn)
Latin 2002
Munera nostra, quaesumus, Domine,
nativitatis hodiernae mysteriis apta
proveniant,
ut sicut homo genitus idem praefulsit et
Deus,
sic nobis haec terrena substantia
conferat quod divinum est.
Per Christum.
1975
Father,
may we follow the example of your Son
who became man and lived among us.
May we receive the gift of divine life
through these offerings here on earth.
We ask this in the name of Jesus the Lord.
2010
May these gifts, O Lord, we pray,
offered on this feast of our Savior’s
birth,
be worthy of the mystery we
celebrate:
just as he who was born a man
shone forth also as God,
so may these earthly gifts bring us
gifts divine.
Through Christ our Lord.
2. Some Examples from the
New Translation
> Reference to the feast omitted in 1975 translation
> Two petitions in the former prayer: follow Christ’s
example and receive the gift of divine life. In 2010
prayer, seamless prayer with one petition
connecting “these earthly gifts” with “gifts divine.”
Much more poetic rendering
2. Some Examples from the
New Translation
► Prayer after Communion (Wednesday of Second Week of Easter)
Latin 2002
1975
Populo tuo, quaesumus, Domine, adesto
Merciful Father,
propitius,
may these mysteries give us new purpose
et, quem mysteriis caelestibus imbuisti,
and bring us to a new life in you.
fac ad novitatem vitae
Grant this through Christ our Lord.
de vetustate transire.
Per Christum.
2010
Graciously be present to your people,
we pray, O Lord,
and lead those you have nourished
with heavenly mysteries
to pass to a new way of life from the old.
Through Christ our Lord.
> The sense of passing over (transire) from the old
to the new, so important for what is celebrated in the
Easter season, is lost in the former translation.
2. Some Examples from the
New Translation
► Collect (9th Sunday in Ordinary Time)
Latin 2002
Deus, cuius providentia in sui
dispositione non fallitur,
te supplices exoramus,
ut noxia cuncta submoveas,
et omnia nobis profutura concedas.
Per Dominum.
1975
Father,
your love never fails.
Hear our call.
Keep us from danger
and provide for all our needs.
Grant this through our Lord…
2010
O God, whose providence never fails
in its design,
humbly we implore you
to banish all that would harm us
and to grant all that works for our good.
Through our Lord . . .
> Deus is consistently translated as God (rather than “Father,” which is
bothersome to some members of the assembly)
2. Some Examples from the
New Translation
● Inconsistencies in the presidential prayers
► Collect for First Sunday of Advent
Latin 2002
Da, quaesumus, omnipotens Deus,
hanc tuis fidelibus voluntatem,
ut, Christo tuo venienti iustis operibus
occurrentes,
eius dexterae sociati,
regnum mereantur possidere caeleste.
Per Dominum.
1975
All–powerful God,
increase our strength of will for doing good
that Christ may find an eager welcome
at his coming
and call us to his side
in the Kingdom of heaven,
where he lives and reigns …
2010
Almighty God, grant, we pray,
to your faithful people,
the will to run
to meet Christ with good deeds at his coming,
so that, gathered at his right hand,
they may be worthy to possess
the heavenly kingdom.
Through our Lord…
> Although the Latin begins with “grant, we pray, and then the
address to God, this collect begins with the address to God.
2. Some Examples from the
New Translation
► Typical elements of a collect structure (but sometimes the
order is changed):
> Address to God (sometimes embellished;
e.g., “Almighty everlasting” God)
> Attribute (says something about God)
> Petition (states our need)
> Statement of mediation
[address + embellishment]
[attribute]
[petition]
[mediation]
Almighty everlasting God,
who in your overflowing compassion
surpass the merits and desires
of those who pray,
pour out your mercy upon us,
to pardon what conscience dreads
and to add what prayer
does not venture to ask.
Through our Lord…
(Collect, 27th Sunday in Ordinary Time)
2. Some Examples from the
New Translation
► Sometimes the collects place the address to God first:
O God, who make this most holy night
radiant with the glory
of the Lord’s Resurrection,
stir up in your Church the spirit of adoption,
so that, renewed in body and mind,
we may render you undivided service.
Through our Lord . . . (Collect, Paschal Vigil)
► Sometimes the address to God is delayed until after
an initial statement:
We celebrate, O God, the most sacred Supper,
in which your Only-Begotten Son,
soon to hand himself over to death,
entrusted to the Church for ever
the new sacrifice and the banquet of his love;
grant us, we pray,
that out of so great a mystery
we may draw the fullness of charity and life.
Through our Lord . . .
(Collect, Thursday of the Lord’s Supper: Evening Mass)
2. Some Examples from the
New Translation
► Sometimes the attribute is not clear at all or is absent:
Turn our hearts to you, eternal Father,
and grant that,
in seeking always the one thing necessary
and carrying out the works of charity,
we may be dedicated to your worship.
Through our Lord . . . (Collect, Saturday of the First Week of Lent)
► Omitted from the 2010 Roman Missal opening prayers
> Alternative opening prayer (original US texts not
in Latin editio typica)
> Optional prayer intention (original US texts not
in Latin editio typica)
3. Praying the New Texts
● The unfamiliar translation of the presidential prayers and Eucharistic
prayers will need to be slowed down in pace and truly prayed if the
richness of their meaning is to come through.
● The new presidential prayers have multiple clauses and are one
sentence.
► Careful preparation (especially by practicing out loud)
will help the presider hear what needs to be emphasized.
► It is not always helpful to pause after every line;
meaning determines pauses.
► The more formal language and use of perhaps unfamiliar
terms and imagery means that the prayers must be prayed
distinctly.
● The texts of the Roman Missal cannot be changed by any individual.
“Therefore no other person, not even a priest, may add, remove, or
change anything in the liturgy on his own authority” (SC 22[3]).
REFLECTION
What I hear that leaves me enthusiastic about the new translation is . . .
What I hear that I find myself resisting is . . .
Clergy Handout
Use for notes.
Respond to the questions as soon as possible.
Permission is granted to reprint the bulletin insert.
God’s blessing and peace!
Part 6
Roman Missal
Leadership in a Time of Change
Drawn from “Liturgical Leadership in a Time of Change”
by Most Rev. Gerald F. Kicanas, Bishop of Tucson
Introductory Comments
● The success of the implementation of the new Roman Missal depends largely
on how the leadership receives the Missal and implements it. Attitude is key.
● Those primarily responsible for the essential catechesis on liturgy and
reception of the new Roman Missal include the US bishops, the USCCB, the
Bishops Committee on Divine Worship, the Secretariat for Divine Worship,
diocesan worship committees (commissions), diocesan worship office
directors, pastors and priests, parish liturgists and parish musicians.
● The best approach leadership can take is to understand;
► The implementation of the Roman Missal is an opportunity for
catechesis on the liturgy
► That how smoothly the implementation goes depends on careful
preparation
► That not everyone will be happy about the changes; but with a
positive implementation process they may grow into being less
resistant
► That liturgy is at the center of the Church’s life and doing it well
is part of our responsibility in carrying on Christ’s saving mission
► That leadership’s attitude and gentle patience will have an
enormous effect on the folks in the pew.
1. Change as Fact of Life and
Human Responses
● Change is a fact of life: growing from infancy to adulthood, from
ignorance to knowledge, from selfishness to generosity, from selfcenteredness to self-giving . . .
● Our responses to change are varied: anticipation and acceptance,
enthusiasm and creativity, acceptance and integration, resistance and
sense of loss, indifference and non-acceptance, shock and refusal . . .
PERSONAL ASSESSMENT
The major changes in my life that have made me who I am are . . .
I respond to changes in these ways . . .
2. Liturgical Change as a
Fact of the Church
● The Magisterium keeps the Church in continuity with the intentions of
Jesus Christ; the Church, as a living and human institution, changes
through time.
“In order that the Christian people may more certainly derive an
abundance of graces from the sacred liturgy, holy Mother Church
desires to undertake with great care a general restoration of the
liturgy itself. For the liturgy is made up of unchangeable elements
divinely instituted, and elements subject to change. These latter
not only may be changed but ought to be changed with the
passage of time . . . ” (SC no. 21)
DISCUSSION
Name the most significant and positive liturgical changes that have
occurred in our lifetime . . .
Name the changes that have occurred in our lifetime that remain
problematic for some and why . . .
2. Liturgical Change as a
Fact of the Church
● The changes in the translation of the new Roman Missal will occur. That is
a given. But what is not given is how priests and people prepare, receive,
and implement those changes. Preparation is critical for how the changes
will be received.
► Our preparation must include catechesis that is much broader than
simply informing people about what is going to change
> Encouragement for everyone to prepare diligently to celebrate liturgy
> Deepen the sense of the sacred
> Enrich the proclamation of the word as it is read and heard
> Improve the content and delivery of homilies
> Help for learning how to pray better, especially liturgically
> Add to the beauty and care given to how liturgy is celebrated, how
the liturgical environment is enhanced, how welcoming is our liturgy
► Our preparation must be sustained over a length of time (actually, years)
and be undertaken with a positive attitude
PERSONAL ASSESSMENT
My attitude toward ongoing liturgical catechesis for myself is . . .
My attitude toward ongoing liturgical catechesis for the people I serve is . . .
3. Liturgical Leadership Matters
● Leadership bears the responsibility for helping people understand the reasons
for changes, help for responding positively to the changes, and patience and
understanding with people’s concerns and frustrations.
► Help self and others learn why the liturgical changes are happening,
how to embrace them, and what the changes are meant to
accomplish
► The best change occurs slowly, with time for the change to be
internalized
► If possible, introduce one change at a time
● The bishop is the chief liturgist in his diocese and bears responsibility
for faithfully implementing all legitimate liturgical changes and norms
► He cannot fulfill his diocesan liturgical responsibilities without
the help and wholehearted cooperation, first, of the priests
serving in the diocese and, second, of all who bear any kind of
leadership responsibility at the diocesan or parish levels.
3. Liturgical Leadership Matters
● Many other benefits to the Church are anticipated if the implementation
of the Roman Missal is carried forth carefully, sensitively, and fruitfully
► Revitalization of people’s sense of liturgy as the “summit
toward which the activity of the Church is directed; . . . [as] the
fount from which all her power flows” (SC no. 10).
> Developing a strong liturgical spirituality as the
foundation for Christian living
> Increased sensitivity to the plight of all peoples and
generous care for them
► Bringing people back to the Church’s household of the faith
► Renewed self-understanding as a eucharistic people
DISCUSSION
I am most comfortable with my liturgical leadership role when . . .
I am uncomfortable with these things that I am hearing . . .
4. Process of Implementation
● Stage 1: From the present to the time of recognitio by the Holy See
► Step 1: Development of catechetical materials
> Materials available from
-USCCB Web site
-National groups (e.g., FDLC, NAAL, CAL, NOCERCC, NDCL)
-Commentaries being published as books and
periodical issues or articles
-Diocesan bishops and liturgy offices
4. Process of Implementation
► Step 2: Distributing and teaching the materials
> Refresher on core liturgical documents
- Sacrosanctum Concilium (Constitution on the Sacred Liturgy)
- Mirae caritatis (May 28, 1902 encyclical, Pope Leo XIII)
- Mediator Dei (November 20, 1947 encyclical, Pope Pius XII)
- Mysterium fidei (September 3, 1965 encyclical, Pope Paul VI)
- Ecclesia de Eucharistia (April 17, 2003 encyclical, Pope John Paul II)
- Dies Domini (May 31, 1998 apostolic letter, Pope John Paul II)
- Sacramentum caritatis (2007 post synodal spostolic exhortation,
Pope Benedict XVI)
> Series of homilies (throughout the year) that would
touch on the
-History of liturgy
-Roman Missal
-Structure of the Mass
-Liturgy as encounter with Christ (spirituality of liturgy)
-Importance of symbols and gestures
-Other pertinent topics
4. Process of Implementation
> Diocesan and parish liturgy workshops
> Schools, Parish Schools of Religion or CCD,
parish meetings, etc. would all incorporate liturgical instruction
► Step 3: Introduction and integration of mystagogy
> Celebrate liturgy beautifully and well
> Provide reflection opportunities (perhaps lead
questions in the bulletin) to help internalize what
is being learned
4. Process of Implementation
● Stage 2: Time between recognitio and implementation
► Focused effort by priests and other liturgical leaders to
prepare all for changes
> Become familiar with revised texts
> Begin learning new music for ritual texts
► Acquaint folks with changes in people’s parts
> Distribute texts (diocesan papers, bulletin inserts,
pew cards)
> Practice familiar responses that have been
memorized for years but are now changed
> Learn new music for common texts
4. Process of Implementation
● Stage 3: During and after implementation
► Implementation will go well to the extent that Stages 1 and 2
have been carried out well
► Changes need to be introduced reverently and respectfully
► Help people realize that when changes become learned and
they are comfortable with them, then the changes will not
distract or deter from the liturgy but add value and beauty
and greater mystery to its celebration
“ . . . it is through the liturgy, especially, that the faithful are
enabled to express in their lives and manifest to others the
mystery of Christ and the real nature of the true Church” (SC no. 2).
Clergy Handout
Use for notes.
Respond to the questions as soon as possible.
Permission is granted to reprint the bulletin insert.
God’s blessing and peace!