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Music for the New Translation of the Roman Missal.

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Presentation on theme: "Music for the New Translation of the Roman Missal."— Presentation transcript:

1 Music for the New Translation of the Roman Missal

2 Music We do not sing at the liturgy, rather, we sing the liturgy. When ritual prayer is enshrined in music that is accessible, prayerful, and engaging - then the liturgy is elevated to a true act of worship. Prayer is expressed in a more effective way when it is celebrated through music.

3 Music Music in liturgy is not about choosing our favourite hymns. Worship is not entertainment or nostalgia, rather it is an encounter with God. The more closely music is connected to the liturgical action, the more prayerful liturgy becomes. This promotes unity among the assembly with God, and allows the sacred rites to speak to our hearts.

4 What is the GIRM? The General Instruction of the Roman Missal The Churchs official how-to and why-to manual for celebrating Eucharist; A canonical (i.e., legal) document; The 1969 version was published in the 1974 Sacramentary; This is the 5th revision of the 1969 edition.

5 What is the GIRM? It describes the function of music in the various parts of the Mass, as well as indicating when certain parts of the Mass (such as the Communion Hymn) should begin or be sung. It lays out the foundation on how to be servant or minister of the Churchs liturgy.

6 Where does the GIRM come from? 1.1969: 1 st edition issued with the new Latin Roman Missal of Vatican II; 2.2000: 5 th edition issued in Latin by the Congregation for Divine Worship and Discipline of the Sacraments, Rome; 3.2002: New Missale Romanum issued in Latin, as well as a revised version of the 2000 GIRM; 4.Translated by ICEL; 5.Translation approved by all the bishops of Canada; 6.Sent to the Holy See (Rome) for recognitio.

7 Why a new translation of the Roman Missal? Original translations after Vatican II done quickly, always with intention of revision; In 2001, Rome issued a new protocol on translation, (Liturgiam authenticum) asking that the principle of formal equivalence be used: Translation should be more literal, closer to the Latin structure; 2002: New editio typica of the Latin issued; Translation: ICEL.

8 Liturgiam authenticum prescribed a more direct and literal translation of the Latin into English, including greater fidelity to the sentence and paragraph structure of the original Latin text. Thus the work of translating the Roman Missal had to begin anew. New Directions for Translation

9 The last 35 years have allowed scholars the time to analyse the richness of the Latin liturgical vocabulary; Now they are attempting to use that knowledge in crafting a new and richer translation of the Latin Eucharistic texts into English; The purpose of a new translation is to bring out more clearly the scriptural and patristic (theological) references and nuances of the Latin texts, especially in the Eucharistic Prayers and Collects. New Directions for Translation

10 How is a new translation approved? Translation in English approved by all bishops of Canada and submitted to Rome for recognitio (approval); Recognitio for English translation for Canada given in March 2011; Preparation for implementation (publication); Implementation on First Sunday of Advent 2011.

11 Minor changes to how to celebrate Mass; For the liturgical assembly there will be changes to many of the responses, common prayers, and acclamations during the Eucharist; For the priest, it will involve a re-learning of almost every prayer of the Mass, both those proclaimed aloud and those recited silently. Changes

12 Consequently … New settings of the Ordinary of the Mass (the unchanging parts of the Mass) are needed. The National Liturgy Office of the Canadian Conference of Catholic Bishops commissioned 3 composers to prepare new settings: Geoffrey Angeles, Winnipeg John Dawson, Toronto Michel Guimont, Ottawa

13 The Greeting: The Lord be with you. And with your spirit. New Translation

14 The Orate fratres: Pray, brethren (brothers and sisters), that my sacrifice and yours may be acceptable to God, the almighty Father. May the Lord accept the sacrifice at your hands for the praise and glory of his name, for our good and the good of all his holy Church. New Translation

15 Importance of Singing The Christian faithful who gather together as one to await the Lords coming are instructed by the Apostle Paul to sing together psalms, hymns, and spiritual songs (cf. Col 3:16). Singing is the sign of the hearts joy (cf. Acts 2:46). Thus Saint Augustine says rightly, Singing is for one who loves. There is also the ancient proverb: One who sings well prays twice. GIRM 39

16 Importance of Singing Great importance should therefore be attached to the use of singing in the celebration of the Mass, with due consideration for the culture of the people and abilities of each liturgical assembly. Although it is not always necessary (e.g., in weekday Masses) to sing all the texts that are of themselves meant to be sung, every care should be taken that singing by the ministers and the people is not absent in celebrations that occur on Sundays and on holy days of obligation. GIRM 40

17 Importance of Singing In the choosing of the parts actually to be sung, however, preference should be given to those that are of greater importance and especially to those to be sung by the priest or the deacon or the lector, with the people responding, or by the priest and people together. GIRM 40

18 Parts of greater importance Eucharistic acclamations: * Preface Dialogue - * Holy, Holy * Memorial acclamation * Doxology - Great Amen Word: Gospel Acclamation and Responsorial psalm Processional: Entrance Hymn and Communion Hymn Introductory: * Glory to God / * Penitential Act

19 Chants It is not permitted to substitute other chants for those found in the Order of Mass, such as at the Agnus Dei. GIRM 366 All other things being equal, Gregorian chant holds pride of place because it is proper to the Roman Liturgy. Other types of sacred music, in particular polyphony, are in no way excluded, provided that they correspond to the spirit of the liturgical action and that they foster the participation of all the faithful. GIRM 41


21 Preface Dialogue Priest: The Lord be with you.

22 Holy, Holy (Sanctus) 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.

23 Holy Isaiah 6.1-6 God of hosts Psalm 118.26 Closes the Preface Moves to prayer

24 Holy, Holy

25 Memorial Acclamation Priest: The mystery of faith. 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, Saviour of the world, for by your Cross and Resurrection, you have set us free.

26 Memorial acclamations

27 Doxology Through him, and with him, and in him, O God, almighty Father, in the unity of the Holy Spirit, all glory and honour is yours, for ever and ever. Amen.

28 Doxology returns to the principle element of the Eucharistic prayer: PRAISE OF GOD; points out clearly to whom we pray; sums up who makes the sacrifice of praise, and how; Climax of the Eucharistic Prayer.


30 Breaking of Bread Lamb of God The supplication Agnus Dei, is, as a rule, sung by the choir or cantor with the congregation responding; or it is, at least, recited aloud. This invocation accompanies the fraction and, for this reason, may be repeated as many times as necessary until the rite has reached its conclusion, the last time ending with the words dona nobis pacem (grant us peace). GIRM 83


32 Liturgy of the Word.…The Liturgy of the Word is made up of the readings from Sacred Scripture together with the chants occurring between them. … For in the readings, as explained by the homily, God speaks to his people, opening up to them the mystery of redemption and salvation and offering them spiritual nourishment; and Christ himself is present in the midst of the faithful through his word. By their silence and singing the people make Gods word their own… GIRM 55

33 Meditation and Response The Liturgy of the Word is to be celebrated in such a way as to promote meditation, and so any sort of haste that hinders recollection must clearly be avoided. During the Liturgy of the Word, 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. GIRM 56

34 Responsorial Psalm.…The Responsorial Psalm…is an integral part of the Liturgy of the Word and holds great liturgical and pastoral importance, because it fosters meditation on the word of God. The responsorial Psalm should correspond to each reading… It is preferable that the responsorial Psalm be sung, at least as far as the peoples response is concerned. Hence, the psalmist, or the cantor of the Psalm, sings the verses of the Psalm from the ambo or another suitable place. GIRM 61

35 Gospel Acclamation It is sung by all while standing and is led by the choir or a cantor, being repeated if this is appropriate. The verse, however, is sung either by the choir or by the cantor. GIRM 62 An acclamation of this kind constitutes a rite or act in itself, by which the assembly of the faithful welcomes and greets the Lord who is about to speak to them in the Gospel and professes their faith by means of the chant.

36 Alleluia! - Praise the Lord! Our third liturgical language: Hebrew – Praise God No question of translation! Rite that stands by itself To accompany the procession with the Book of the Gospels.

37 Prayer of the Faithful The people …give expression to their prayer either by an invocation said together after each intention or by praying in silence. GIRM 71


39 Entrance Hymn … The purpose of this chant is to open the celebration, foster the unity of those who have been gathered, introduce their thoughts to the mystery of the liturgical season or festivity, and accompany the procession of the priest and ministers. GIRM 47

40 Entrance Hymn First corporate act of worship of God; Well-known by people; Possess a strong rhythm, not meditative; Normally sing all verses; Psalm with a refrain or antiphon may be used; Accompanies a procession.

41 Communion Hymn While the priest is receiving the Sacrament, the Communion chant is begun. Its purpose is to express the communicants union in spirit by means of the unity of their voices, to show joy of heart, and to highlight more clearly the communitarian nature of the procession to receive Communion. The singing is continued for as long as the Sacrament is being administered to the faithful. Care should be taken that singers, too, can receive Communion with ease. GIRM 86

42 Communion Hymn Text should deepen within us the meaning and joy of Communion in the Lord and our sharing in the mystery of the Lords death and resurrection, (suited to the sacred action of Communion); Words of praise and thanksgiving or eucharistic texts from Scripture are most fitting; Hymns or Psalms with a refrain are most appropriate for a procession; Hymns for Benediction or to Mary and saints not appropriate at this time.

43 Preparation of Offerings The procession bringing the gifts is accompanied by the Offertory chant (cf. above, no. 37b), which continues at least until the gifts have been placed on the altar. The norms on the manner of singing are the same as for the Entrance chant (cf. above, no. 48). Singing may always accompany the rite at the offertory, even when there is no procession with the gifts. GIRM 74

44 Preparation of Offerings A seasonal hymn or psalm may be used; Instrumental music may be played; Choir alone may sing a hymn or motet; Music ends when the priest washes his hands.

45 Choice of Chants - Hymns In the dioceses of Canada, the options for the … chant are as follows: (1) the antiphon and psalm from the Graduale Romanum or the Graduale Simplex; (2) a suitable song taken from any edition of both hymnals Catholic Book of Worship or Dune même voix; (3) a liturgical song that is suited to the sacred action, the day, or the season, and that is approved by the Conference of Bishops or the diocesan Bishop. GIRM 48, 74, 87 (Cdn edition)


47 The Penitential Act Three forms: I confess (spoken) + Kyrie Have mercy on us … + Kyrie Invocations + Kyrie eleison /Lord, have mercy Rite of Blessing and Sprinkling of Holy Water may be used in place of the Penitential Act.


49 Kyrie eleison Greek (our second liturgical language) Based on frequent OT invitation, Give thanks to the Lord, his steadfast love [mercy, compassion] endures forever Simultaneously a cry of praise, awe and thanksgiving and a petition for mercy: not a listing of sins. The experience of mercy enables people to be disciples. Marie-Eloise Rosenblatt, RSM

50 Gloria CURRENT TEXT Glory to God in the highest, And peace to his people on earth. Lord God, heavenly King, Almighty God and Father, We worship you, We give you thanks, We praise you for your glory. Lord God, Lamb of God, you take away the sin of the world: have mercy on us; You are seated at the right hand of the Father: receive our prayer. 2010 TRANSLATION Glory to God in the highest and on earth peace to people of good will. We praise you, we bless you, we adore you, we glorify you, we give you thanks for your great glory, Lord God, heavenly King, God almighty Father. Lord God, Lamb of God, son of the Father, you take away the sins of the world, have mercy on us. You take away the sins of the world, receive our prayer. You are seated at the right hand of the Father, have mercy on us. LATIN TEXT Gloria in excelsis Deo Et in terra pax hominibus bonae voluntatis. Laudamus te. Benedicamus te. Adoramus te. Glorificamus te. Gratias agimus tibi propter magnam gloriam tuam, Domine Deus, Rex caelestis, Deus Pater omnipotens. *** Qui tollis peccata mundi, miserere nobis. Qui tollis peccata mundi, suscipe deprecationem nostram. Qui sedes ad dexteram Patris, miserere nobis.

51 Glory to God The Gloria is a very ancient and venerable hymn in which the Church, gathered together in the Holy Spirit, glorifies and entreats God the Father and the Lamb. Taken from the infancy narrative of Lukes gospel; our original praise and worship hymn: reminds us that liturgy is about praising God: corporate blends transcendent and immanent;

52 The Gloria The text of this hymn may not be replaced by any other text. The Gloria …is sung either by everyone together, or by the people alternately with the choir, or by the choir alone. GIRM 53



55 Recessional Hymn Music accompanies the procession; In the Roman Rite usually not a sung hymn or psalm; In North America, customary to sing; Texts that speak of the Churchs mission are especially suitable; Maybe a hymn of praise and thanksgiving or seasonal; Shorter hymns work better at this point.

56 Summary From 1 st Sunday of Advent only the new translation and musical settings of the Mass (Order of Mass) is to be used: Glory to God Preface Dialogue and Holy Memorial Acclamation Christ has died…. is not longer used; Music from the former translation not to be used.

57 Summary Silence to be observed after First Reading before the Psalm begins; Only an approved setting of the Psalm to be used-- no paraphrases or hymns to be used; Lamb of God is the only permitted invocation to be used in the Agnus Dei; Hymn during the Communion procession must be about the mystery we are celebrating.

58 Resources New Order of Mass, 3 Mass settings and eucharistic acclamations, New responses; 40 new hymns; Pew Edition-Bulk: price $6.00

59 Resources New Order of Mass, 3 Mass settings and eucharistic acclamations, New responses; 40 new hymns; DVD format Accompaniment edition on DVD [$35.00]

60 Resources Guidelines for Music in the Liturgy The Companion provides approved guidelines on music in the liturgy, in the Sunday Eucharist, throughout the liturgical year, and in the celebration of sacraments and other rites. Informative margin notes expand on the guidelines and offer helpful outlines and examples. The book also includes over 60 pages of suggested hymns for Sundays and solemnities, and offers a uniquely Canadian perspective on the selection principles underlying our national hymnal.

61 2 nd Edition Written by Paul Turner, a priest of the diocese of Kansas City-St. Joseph, this booklet provides a brief yet deep explanation of how and why the prayers and responses of the Mass are changing. It will help you understand these new words so that you will be able to participate at Mass. US price is $1.25

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