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What is the Roman Missal? The book the priest uses for the different prayers of the Mass! (Sacramentary) Lectionary – The book that contains the readings.

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Presentation on theme: "What is the Roman Missal? The book the priest uses for the different prayers of the Mass! (Sacramentary) Lectionary – The book that contains the readings."— Presentation transcript:

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2 What is the Roman Missal? The book the priest uses for the different prayers of the Mass! (Sacramentary) Lectionary – The book that contains the readings for Mass. There is no change to this, including your Sunday/Daily Missals!

3 So what is changed? Some prayers of the priest and the people’s responses It is the translation into English that has changed, not the original prayers of the Mass

4 Why is there a change? From the 4 th – 20 th century, the only language used in the liturgy was Latin. The Church has no experience in translating texts for liturgical or ritual use in almost the entire history of the Catholic Church.

5 Why is there a change? Vatican Council II (1962-65): Updating the Church before the reality of the world of the 20 th century

6 Why is there a change? The Constitution on Sacred Liturgy: Sacrosanctum Concilium (4 December, 1963) Changes included (i) revision of the rites of the sacraments, (ii) preparation of a new Lectionary, (iii) revision of the Liturgy of the Hours.

7 Why is there a change? The council desires that the faithful “should take part in the sacred services conscious of what they are doing, with devotion and full involvement.” To promote conscious and active participation, the council allows the use of the vernacular language.

8 Why is there a change? 1 st edition RM (1973) Comme le prevoit (1969): dynamic equivalence 2 nd edition RM (1985): but never finished 3 rd edition RM (2010): Liturgiam authenticam (2001): formal equivalence

9 This change is a result of years of experience in liturgical translation which did not exist at the beginning of the liturgical renewal (VC II). This new translation have (a) firmer grasp of the meaning of the original Latin texts; (b) better connects the Missal to passages from the Bible; (c) express more clearly why we pray, why we hope & how we present ourselves before God.

10 Who made the changes? International Commission on English in the Liturgy (ICEL)

11 The Introductory Rite GREETING: Latin: Et cum spiritu tuo. 1973: And also with you. 2010: And with your spirit.

12 The Introductory Rite: Greeting Biblical reference: Galatians 6:18 – “May the grace of our Lord Jesus Christ be with your spirit, brothers and sisters. Amen” 2 Timothy 4:22 – “The Lord be with your spirit.” Ancient Greek & Roman formula replying respectfully to a greeting. Spirit here represents what is noblest in a person (body, mind and spirit).

13 The Introductory Rite Penitential Act: Latin: Mea culpa, mea culpa, mea maxima culpa. 1973: I have sinned through my own fault. 2010: through my fault, through my fault, through my most grievous fault.

14 The Introductory Rite: Penitential Act Catechesis: This is a restoration of the Latin triple mea culpa. This has its value in our time when the sense of sin is quickly vanishing from the consciousness of people. By publicly repeating the triple mea culpa the faithful are made aware of the pervading presence of sin in their personal lives as well as in society at large.

15 The Introductory Rite GLORIA: Latin: et in terra pax hominibus bonae voluntatis. 1973: and peace to his people on earth. 2010: and on earth peace to people of good will.

16 The Introductory Rite: Gloria Biblical reference: Luke 2:14 – “and peace to men who enjoy his favour” Favour or good will is the correct rendering of the Greek eudokias. The Greek text does not speak of people who possess good will but of people who receive the good will or favour of God.

17 The Introductory Rite: Gloria Catechesis: 1. God’s peace is not a reward granted to people who possess good will; rather, it is the benevolence of God, a good will gift, a divine favour bestowed on our unworthy selves. 2. We express our belief in the power of God’s benevolence that can change hearts of stones into hearts of flesh.

18 Liturgy of the Word: Ending of the readings: Latin: Verbum Domini. 1973: This is the Word/Gospel of the Lord. 2010: The Word/Gospel of the Lord.

19 Liturgy of the Word: Ending of the reading Originally, the 1973 translation was a complete sentence. The 2010 translation changed it, thereby discouraging the reader with a penchant for ritual drama by raising the lectionary or Book of Gospel. The gesture could send the wrong message that the book itself is God’s word. These acclamations have 2 functions: (a) mark & announce the end of the reading; (b) remind the assembly what they heard is God’s living word (oral and aural).

20 Liturgy of the Word: The Creed: (Niceno- Constantinopolitan Creed) Latin: Credo in unum Deum… 1973: We believe in one God... 2010: I believe in one God…

21 Liturgy of the Word: The Creed Catechesis: The singular pronoun “I” expresses personal adherence to the tenets of faith. It is the form of the Creed that we use when we profess or renew our baptismal faith. The creed at Sunday Mass extends to the entire year our commitment to live according to what we promised when we were baptized. It is a commitment of a lifetime, and it is a personal act that engages our entire person.

22 Liturgy of the Word: The Creed: (Apostles’ Creed) Latin: descendit ad inferos. 1973: He descended to the dead. 2010: He descended into hell.

23 Liturgy of the Word: The Creed Catechesis: Inferi was the lower realm of the universe and was believed to be the abode of the dead. In Christian belief it was where the just people, from the time of Adam & Eve, awaited the coming of the Saviour. In the liturgy, Holy Saturday is the day when the Church commemorates the descent of Jesus into the inferos in order to make the dead ascend with him to heaven…affirms Jesus is the Saviour of the entire humankind

24 Liturgy of the Eucharist: Eucharistic Prayer: (Introductory Dialogue) Latin: Dignum et iustum est. 1973: It is right to give him thanks and praise. 2010: It is right and just.

25 Liturgy of the Eucharist: Euch. Prayer Analysis: Dignum – “right”, includes not only our obligation to do the right thing in relation to God but also our realization that God in the first place deserves to be thanked. Iustum – “just” tells that God is just or righteous. Dignum et iustum est = God is worthy to be thanked (dignum) and that his justice makes us holy (iustum).

26 Liturgy of the Eucharist: Holy, Holy: Latin: Sanctus, Sanctus, Sanctus Dominus Deus Sabaoth 1973: Holy, holy, holy Lord, God of power and might. 2010: Holy, Holy, Holy Lord God of hosts.

27 Liturgy of the Eucharist: Holy, Holy Analysis: Sabaoth (Hebrew) or “Lord of armies” (Isaiah 6:13) – “hosts” mean “armies” is archaic but literary. The phrase should be seen in the Holy Mass, the earthly liturgy is joined to heavenly in the presence of the array of angels and saints. “Hosts” does not refer to the Eucharistic bread.

28 Liturgy of the Eucharist: Holy, Holy Catechesis: 1. Bond between the heavenly & earthly liturgy in which the assembly joins the angels and the saints in singing the hymn of God’s glory. 2. The glory of God that fills heaven and earth. This is the glory that now fills the assembly, the ambo of God’s Word, and the altar of Holy Communion. Hosanna…

29 Liturgy of the Eucharist: Holy, Holy Catechesis: 3. Matthew 21:9 – “Blessed is he who comes in the name of the Lord”. This was the acclamation of the crowd that joined Jesus when he entered Jerusalem. Blessed is he now who comes under the humble signs of bread and wine. Blessed is he who comes daily on our altar as our Bread of Life.

30 Liturgy of the Eucharist: The Lord’s Prayer Catechesis: 1. The Lord’s Prayer is a petition for daily food, which for Christians means the Eucharistic bread, and a plea for purification from sin, so that what is holy may, in fact, be given to those who are holy” (GIRM, no 81). We pray to be nourished with the bread of life and to be transformed into what we eat, into Christ himself. We also implore God to bless our daily work.

31 Liturgy of the Eucharist: Lord, I am not worthy: Latin: Domine, non sum dignus ut intres sub tectum meum: sed tantum dic verbo, et sanabitur anima mea. 1973: Lord, I am not worthy to receive you, but only say the word and I shall be healed. 2010: Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed.

32 Liturgy of the Eucharist: Lord, I Am Not Worthy Analysis: This formula is an adaptation of the words a centurion addressed to Jesus (Luke 7:6- 7) – “Lord, do not trouble yourself, for I am not worthy to have you come under my roof…” What matters here is his attitude towards Jesus. His humility and faith are exemplary and truly edifying and should be the attitude of those who receive Holy Communion.


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