How do we know about these events? We know about them through scripture and tradition 6
What is a Missal? As time went on, the Church Fathers gathered the words used to faithfully celebrate the Eucharistic Meal (Mass) and collect them into books that became early missals. Many versions existed, but none were universal to the Roman (Latin) Rite until the 16 th century. 7
How Did We Get Here? In 1570, Pope Pius V issued the first Roman Missal – a complete collection of all the texts (prayers, rubrics, readings, antiphons) that were used in the celebration of the Eucharistic Meal. This book was only revised eight times over the next 400 years. 8
How Did We Get Here? The last change to the Roman Missal of 1570 was implemented by Pope John XXIII in 1962. 9
How Did We Get Here? A major revamping of the Roman Missal was orchestrated by the Second Vatican Council. The Council called for a rejuvenation of the Church’s liturgical life – including a reform and renewal of the Mass. 10
How Did We Get Here? 1969 – New 1 st Ed. Latin missal issued 1970 – English translation approved 1974 – Missal placed in use in the US 1975 – 2 nd Ed. Latin missal issued 1985 – 2 nd Ed. missal placed in use in US 2000 – 3 rd Ed. Latin missal issued 2002 – GIRM of the 3 rd Ed. used in US 2010 – English translation of 3 rd Ed. approved 11
How Did We Get Here? Work began on translating the third edition of the new Roman Missal from Latin into English in 2001 by a group known as ICEL (International Committee on English in the Liturgy). 12
Why Did Approval Take So Long? 11 Members 15 Associate Members 13
Why Did Approval Take So Long? Let’s Review Translating First 14
Why Did Approval Take So Long? Let’s Review Translating First There are two basic methods of translating that are generally accepted. They are: 15
Why Did Approval Take So Long? Let’s Review Translating First There are two basic methods of translating that are generally accepted. They are: Formal Equivalence Formal equivalence holds true to the form of the words. 16
Why Did Approval Take So Long? Let’s Review Translating First There are two basic methods of translating that are generally accepted. They are: Dynamic Equivalence Dynamic equivalence uses the form of the words, but also allows for interpretation of the force of the meaning. 17
Let’s Examine This Passage from the Acts of the Apostles On the first day of the week when we gathered to break bread, Paul spoke to them because he was going to leave on the next day, and kept on speaking until midnight. Acts 20:7 18
Let’s Examine This Passage from the Acts of the Apostles On Sunday when we gathered to break bread, Paul spoke to them because he was going to leave on the next day, and kept on speaking until midnight. Acts 20:7 19
Let’s Examine This Passage from the Acts of the Apostles On the Lord’s Day when we gathered to Break bread, Paul spoke to them because he was going to leave on the next day, and kept on speaking until midnight. Acts 20:7 20
Let’s Examine This Passage from the Acts of the Apostles On Saturday evening when we gathered to break bread, Paul spoke to them because he was going to leave on the next day, and kept on speaking until midnight. Acts 20:7 21
What Is Changing? During the 30 years between 1970 and the release of the Third Edition of the Roman Missal, many Church leaders, theologians, and scholars studied the English translation. In general they concluded that the English translation varied too greatly from the Latin edition and the translations into other languages. 22
What Is Changing? The first edition (1969) and the second edition (1975) of the Roman Missal were translated into English using Dynamic Equivalence. The third edition of the Roman Missal needed to be translated with close adherence to Formal Equivalence. 23
What Were the Guidelines for Translation? Two Church documents gave guidance to the latest translation. The first is: “Liturgiam Authenticam” (March 2001) Set Latin as the model from which all translations are to be made. Directed that conformity to formal equivalence be used for the translations. 24
What Were the Guidelines for Translation? The second is: “Ratio Translationis” (English Version: 2007) The texts of the revised translations of the Roman Missal need to be marked by a heightened style of English speech and a grammatical structure that closely follows the Latin text. Care must be taken in translating person, number, and gender. 25
Let’s see how this new translation will affect the five parts of the Mass. – Introductory Rites – Liturgy of the Word – Liturgy of the Eucharist – Communion Rite – Concluding Rites, and then – How will music be impacted? 26
Revised Mass Texts The WORDS we say at Mass are undergoing a revised translation. The FLOW of the Mass is not changing. 27
Introductory Rites They formally introduce the Mass, get us ready to listen intently to the Liturgy of God’s Word, and then prepare us as we gather at the table of the Lord for the Liturgy of the Eucharist. 28
Introductory Rites Entrance Chant Sign of the Cross Greeting 29
Entrance Chant Sunday Usually everyone sings a hymn Weekdays A hymn is sung; or a one-sentence antiphon is prayed (new) 31
Entrance Chant Translation Faithful to the Latin, constant in style, consistent in vocabulary. 32
Sign of the Cross No change in words or gestures All make the gesture together Priest says the words, people respond with ‘Amen’ 33
Greeting (Form A) Options include 3 different formulas, the best known is Form A “ The Lord be with you” The new response is “And with your spirit Same response is used throughout the Mass 34
Greeting This is a closer translation to Latin ”Et Cum Spiritu Tuo” This revision matches response in other major languages. 35
Greeting English “Goodbye” comes from “God be with you.” Other possible greetings include: 36
Greeting (Form B) Present The grace of our Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all. New The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all. 37
Greeting (Form C) Present The grace and peace of God our Father and the Lord Jesus Christ be with you New Grace to you and peace from God our Father and the Lord Jesus Christ. 38
Penitential Rite There are presently three options for the introduction, they will be replaced by a single option 39
Introduction Present My brothers and sisters, to prepare ourselves to celebrate the sacred mysteries, let us call to mind our sins. New Brethren(Brothers and sisters), let us acknowledge our sins, and so prepare ourselves to celebrate the sacred mysteries 40
Penitential Rite There are 3 options Option A-The Confiteor Concludes with “Lord have mercy” or “Kyrie eleison” 41
Confiteor (Option A) Present I confess to almighty God, and to you, my brothers and sisters, that I have sinned through my own fault New I confess to almighty God and to you, my brothers and sisters, that I have greatly sinned 42
Confiteor Present in my thoughts and in my words, in what I have done, and in what I have failed to do; New in my thoughts and in my words, in what I have done and in what I have failed to do, 43
Confiteor Present and I ask blessed Mary, ever virgin, New through my fault, through my fault, through my most grievous fault; therefore I ask blessed Mary ever- Virgin, 44
Confiteor Present all the angels and saints, and you, my brothers and sisters, to pray for me to the Lord our God. New all the Angels and Saints, and you, my brothers and sisters, to pray for me to the Lord our God. 45
Penitential Rite Option B is completely rewritten 46
Option B Present Priest: Lord, we have sinned against you: Lord, have mercy. People: Lord, have mercy. New Priest: Have mercy on us, O Lord. People: For we have sinned against you. 47
Option B Present Priest: Lord, show us your mercy and love. People: And grant us your salvation New Priest: Show us, O Lord, your mercy. People: And grant us your salvation 48
Option C Option C is completely rewritten One example is included Option to use the Greek text: “Kyrie eleison, Christe eleison, Kyrie eleison” 49
Option C Present You were sent to heal the contrite: Lord have mercy You came to call sinners: Christ, have mercy. New You were sent to heal the contrite of heart: Lord, have mercy. You came to call sinners: Christ, have mercy. 50
Option C Present You plead for us at the right hand of the Father: Lord, have mercy. New You are seated at the right hand of the Father to intercede for us: Lord, have mercy. 51
Penitential Rite All of these choices may be replaced with the “Rite of Blessing and Sprinkling of Water.” This rite is especially encouraged during the Easter season. 52
The Gloria The Gloria should be sung; though it may be recited. The people may alternate with the choir, or the choir may sing it alone. It may be intoned by the priest, the cantor, or the choir. 53
The Gloria The first portion is completely rewritten. It is humbler and more modest. It acknowledges the Majesty of God and presents a human being talking to the God who made us. 54
The Gloria It captures the awesome mystery of the dialogue between the “Created” and the “Creator”. In the opening line we hear an echo of the angels announcing Peace at the birth of Jesus (the Christmas Story). 55
The Gloria All descriptions of God restored. Demonstrates great experiences of meeting God in prayer. 56
The Gloria The new translations makes plural “You take away the sins of the world” This shows that Jesus takes away, not just generic sin from the world, but individual, personal sins are forgiven. The last, long sentence remains the same 57
The Gloria Present Glory to God in the highest, and peace to his people on earth. New Glory to God in the highest, and on earth peace to people of good will. 58
The Gloria Present Lord God, heavenly King, almighty God and Father, we worship you, we give you thanks, New We praise you, we bless you, we adore you, we glorify you, we give you thanks 59
The Gloria Present we praise you for your glory. Lord Jesus Christ, only Son of the Father, New for your great glory, Lord God, heavenly King, O God, almighty Father. 60
The Gloria Present Lord God, Lamb of God, New Lord Jesus Christ, Only Begotten Son, Lord God, Lamb of God, Son of the Father, 61
The Gloria Present you take away the sin of the world: have mercy on us; New you take away the sins of the world, have mercy on us; you take away the sins of the world, receive our prayer; 62
The Gloria Present you are seated at the right hand of the Father: receive our prayer. For you alone are the Holy One, New you are seated at the right hand of the Father, have mercy on us. For you alone are the Holy One, 63
The Gloria Present you alone are the Lord, you alone are the Most High, Jesus Christ, with the Holy Spirit, in the glory of God the Father. Amen. New you alone are the Lord, you alone are the Most High, Jesus Christ, with the Holy Spirit, in the glory of God the Father. Amen 64
Opening Prayer (Collect) All (Collects) Opening Prayers being completely retranslated. Sentences are longer and more complex and will sound different than current prayers. 65
Opening Prayer (Collect) Currently opening prayers conclude “We ask this through our Lord Jesus Christ” This is being revised to make the role of the Persons of the Trinity more precise. 66
The Liturgy of the Word Readings Homily Creed Prayer of the Faithful 68
Readings Old Testament Responsorial Psalm New Testament Gospel 69
Readings In the readings, the table of God's word is prepared for the faithful, and the riches of the Bible are opened to them. Hence, it is preferable to maintain the arrangement of the biblical readings, by which light is shed on the unity of both Testaments and of salvation history. 70
Readings The function of proclaiming the readings is ministerial, not presidential. The readings, therefore, should be proclaimed by two lectors on Sundays and major feast days, and the Gospel by a deacon or, in his absence, a priest other than the celebrant. 71
First Reading On Sundays and major feast days the first readings usually taken from the Old Testament, though during the Easter season the Acts of the Apostles is used. On week days, the First reading is taken from both the Old Testament and the non- Gospel portions of the New Testament. A marked silence follows the reading. 72
Responsorial Psalm The responsorial Psalm should correspond to each reading and should, as a rule, be taken from the Lectionary. In the United States, it is permissible to replace the listed Psalm with a seasonal one. It is preferable that the responsorial Psalm be sung. 73
Second Reading On Sundays and major feast days the second readings is taken from the non- Gospel portion of the New Testament. A marked silence should follow the reading. 74
Lectionary for Mass The readings used are contained in the Lectionary for Mass. The pre-Vatican II Missale Romanum (1962) contained only two readings and was based on an annual cycle. The current Lectionary is based on a three year cycle for Sunday celebrations and a two year cycle for week days. 75
“Old” vs “New” Missale Romanum Used 1 % of Old Testament, 8 of 46 books cited. Lectionary Uses 14 % of Old Testament. 43 of 46 books cited. 76
“Old” vs “New” Missale Romanum Used 11 % of non- Gospel portion of the New Testament. 14 of the 23 books cited. Lectionary Uses 55 % of non- Gospel portion of the New Testament. All 23 books cited. 77
“Old” vs “New” Missale Romanum Used 22 % of the Gospels. Matthew 35% Mark 3% Luke 16% John 30% Lectionary Uses 90 % of the Gospels Matthew86% Mark96% Luke88% John 92% 78
Gospel The proclamation of the Gospel is the high point of the Liturgy of the Word. The Liturgy itself teaches that great reverence is to be shown to it by setting it off from the other readings with special marks of honor. This includes a Gospel Acclamation (Alleluia) as the Gospel book is in procession to the ambo. 79
Gospel Responses Present Deacon (or Priest): The Lord be with you. People: And also with you. New Deacon (or Priest): The Lord be with you. People: And with your spirit. 80
Gospel Responses Present Deacon (or Priest): A reading from the holy Gospel according to N. People: Glory to you, Lord. New Deacon (or Priest): A reading from the holy Gospel according to N. People: Glory to you, O Lord. 81
Homily The Homily should ordinarily be given by the priest celebrant himself. He may entrust it to a concelebrating priest or the deacon, but not to a lay person. There should be a Homily on all Sundays and holy days and is recommended on other days. It should be an exposition of some aspect of the day’s readings or of another text Mass of the day. After the Homily a brief period of silence is observed. 82
Profession of Faith The purpose of the Profession of Faith, or Creed, is so the whole gathered people may respond to the word of God proclaimed in the readings and explained in the homily, and call to mind and confess the great mysteries of the faith.. The Creed is to be sung or prayed by the priest together with the people on Sundays and Solemnities. It may be prayed also at particular celebrations of a more solemn character. 83
Nicene Creed Present We believe in one God, the Father, the Almighty, maker of heaven and earth, of all that is seen and unseen. New I believe in one God, the Father almighty, maker of heaven and earth, of all things visible and invisible. 84
Nicene Creed Present We believe in one Lord, Jesus Christ, the only Son of God, eternally begotten of the Father, New I believe in one Lord Jesus Christ, the Only Begotten Son of God, born of the Father before all ages. 85
Nicene Creed Present God from God, Light from Light, true God from true God, begotten, not made, New God from God, Light from Light, true God from true God, begotten, not made, 86
Nicene Creed Present One in being with the Father. Through him all things were made. New consubstantial with the Father; through Him all things were made. 87
Nicene Creed Present For us men and for our salvation he came down from heaven: *by the power of the Holy Spirit he was born of the Virgin Mary, and became man.* New For us men and for our salvation he came down from heaven, *and by the Holy Spirit was incarnate of the Virgin Mary, and became man.* 88
Nicene Creed Present For our sake he was crucified under Pontius Pilate; he suffered, died, and was buried.. New For our sake he was crucified under Pontius Pilate, he suffered death and was buried, 89
Nicene Creed Present On the third day he rose again in fulfillment of the Scriptures;. New and rose again on the third day in accordance with the Scriptures. 90
Nicene Creed Present he ascended into heaven and is seated at the right hand of the Father.. New He ascended into heaven and is seated at the right hand of the Father. 91
Nicene Creed Present He will come again in glory to judge the living and the dead, and his kingdom will have no end. New He will come again in glory to judge the living and the dead and his kingdom will have no end. 92
Nicene Creed Present We believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son. New I believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son, 93
Nicene Creed Present With the Father and the Son he is worshiped and glorified. He has spoken through the Prophets. New who with the Father and the Son is adored and glorified, who has spoken through the prophets. 94
Nicene Creed Present We believe in one holy catholic and apostolic Church. We acknowledge one baptism for the forgiveness of sins. New I believe in one, holy, catholic and apostolic Church. I confess one baptism for the forgiveness of sins 95
Nicene Creed Present We look for the resurrection of the dead, and the life of the world to come. Amen. New and I look forward to the resurrection of the dead and the life of the world to come. Amen. 96
Apostles’ Creed Present I believe in God, the Father almighty, creator of heaven and earth. I believe in Jesus Christ, his only Son, our Lord. New I believe in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, his only Son, our Lord, 97
Apostles’ Creed Present He was conceived by the power of the Holy Spirit and born of the Virgin Mary. New who was conceived by the Holy Spirit, born of the Virgin Mary, 98
Apostles’ Creed Present He suffered under Pontius Pilate, was crucified, died, and was buried. New suffered under Pontius Pilate, was crucified, died and was buried; 99
Apostles’ Creed Present He descended to the dead. On the third day he rose again. He ascended into heaven, New he descended into hell; on the third day he rose again from the dead; he ascended into heaven, 100
Apostles’ Creed Present and is seated at the right hand of the Father. He will come again to judge the living and the dead. New and is seated at the right hand of God the Father almighty; from there he will come to judge the living and the dead. 101
Apostles’ Creed Present I believe in the Holy Spirit, the holy catholic Church, the communion of saints, New I believe in the Holy Spirit, the holy catholic Church, the communion of saints, 102
Apostles’ Creed Present the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen. New the forgiveness of sins, the resurrection of the body, and life everlasting. Amen. 103
Prayer of the Faithful In the Prayer of the Faithful, the people respond to the word of God which they have welcomed in faith and offer prayers to God for the salvation of all. The celebrant directs this prayer from the chair. He begins it with a introduction, and likewise he concludes it with a prayer. The intentions should be sober, succinct, and they should express the prayer of the entire community. 104
Prayer of the Faithful The intentions are announced from the ambo or from another suitable place, by the deacon or one of the lay faithful. As a rule, the series of intentions is to be 1. For the needs of the Church 2. For public authorities and the salvation of the whole world 105
Prayer of the Faithful 3. For those burdened by any kind of difficulty 4. For the local community 5. Other needs and intentions 106
Pope Benedict XVI Pope Benedict XVI recently said, “Fruitful participation in the liturgy requires that one be personally conformed to the mystery being celebrated.” In regards to the new translations, he stated, “I encourage you now to seize the opportunity that the new translations offer for in-depth catechesis on the Eucharist and renewed devotion in the manner of celebration.”
The Church has arranged the entire celebration of the Liturgy of the Eucharist in parts corresponding to precisely these words and actions of Christ:
“Take and eat, this is my body; drink from it all of you, for this is my blood of the covenant, which will be shed on behalf of many for the forgiveness of sins.” Matthew 26: 26-28
LITURGY OF THE EUCHARIST The Liturgy of the Eucharist begins as the focus of attention now shifts from the ambo to the altar – upon which is placed the Sacrifice of the Cross. At this the words and actions of the liturgy are profoundly rich with meaning.
PREPARATION OF THE GIFTS Preparation of the Altar Presentation of the Gifts Placing the Gifts on the Altar Mixing of Wine and Water Incense Washing of Hands Prayer Over the Offerings
PREPARATION OF THE GIFTS Preparation of the Altar- Servers prepare the Lord’s table as the center of the liturgy Presentation of the Gifts- Representatives of the assembly bring forward the bread and wine in a procession to be received by the priest or deacon Placing the Gifts on the Altar- The priest places the gifts on the altar to the accompaniment of prescribed formulas
Placing the Gifts on the Altar Current Text Blessed are you, Lord, God of all creation. Through your goodness we have this bread to offer, which earth has given and human hands have made. It will become for us the bread of life. New Text Blessed are you, Lord God of all creation, for through your goodness we have received the bread we offer you: fruit of the earth and work of human hands, it will become for us the bread of life.
If no offertory song is sung, the priest has the option of saying the prayer aloud; then the faithful (remaining seated) may respond: "Blessed be God forever"
Mixing Water & Wine Symbolizing the mystical union of Christ and the Church, the deacon or priest then pours wine and a little water into the chalice saying inaudibly:
By the mystery of this water and wine may we come to share in the divinity of Christ, who humbled himself to share in our humanity.
Placement of the Gifts on the Altar Blessed are you, Lord, God of all creation. Through your goodness we have this wine to offer, fruit of the vine and work of human hands. It will become for us our spiritual drink. Blessed are you, Lord God of all creation, for through your goodness we have received the wine we offer you: fruit of the vine and work of human hands it will become our spiritual drink.
If no offertory song is sung, the priest has the option of saying the prayer aloud; then the faithful (remaining seated) may respond: “Blessed be God forever”
After placing the chalice upon the altar, the priest bows profoundly and says quietly:
Lord God, we ask you to receive us and be pleased with the sacrifice we offer you with humble and contrite hearts. With humble spirit and contrite heart may we be accepted by you, O Lord, and may our sacrifice in your sight this day be pleasing to you, Lord God.
Washing of Hands Lord, wash away my iniquity; cleanse me from my sin. Wash me, O Lord, from my iniquity and cleanse me from my sin.
Pray, brethren Pray, brethren, that our sacrifice may be acceptable to God, the almighty Father. Pray, brethren (brothers and sisters), that my sacrifice and yours may be acceptable to God, the almighty Father.
The people, who have remained seated during this preparatory rite, stand and respond: 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..
Prayer Over the Offerings Ending the Preparation of the Gifts, the priest recites a prayer over the offerings that includes both a shorter/ longer version of the conclusion. United with the priest, the faithful remain standing and respond: Amen
EUCHARISTIC PRAYER The center and summit of the entire celebration Prayer of thanksgiving and sanctification Demands that all prayerfully listen to it with reverence and in silence
EUCHARISTIC PRAYER We pray to God the Father, through the Son, that the Holy Spirit will come and change the bread and wine into His Body and Blood so that we may enter into Holy Communion with God and one another - that we truly "may be filled with the Holy Spirit and become One Body, One Spirit in Christ."
All Eucharistic Prayers cited in the Third Edition of Roman Missal have new translations: Eucharistic Prayers I – IV Eucharistic Prayers for two Masses of Reconciliation One Eucharistic Prayer for Masses for Various Needs and Occasions
Eucharistic Prayers for Masses With Children Omitted from the Third Edition of the Roman Missal because no revisions have been printed to date The current three options may still be used for Masses With Children
The priest can choose the Eucharistic Prayer but there are solid liturgical reasons that make some prayers more fitting to the occasion than others.
Elements of Eucharistic Prayer Preface Sanctus Acclamation Epiclesis Institution Narrative Memorial Acclamation Anamnesis Offering Intercessions Final Doxology
Preface Dialogue The Eucharistic Prayer begins with a solemn exchange of lines between the priest and the gathered faithful (standing) as the priest sings or says: V. The Lord be with you. R. And with your spirit. V. Lift up your hearts. R. We lift them up to the Lord. V. Let us give thanks to the Lord our God. R. It is right and just.
St. Cyril’s Commentary on Lift Up Your Hearts “The priest cries out: “Lift up your hearts!” For in this most solemn hour it is necessary for us to have our hearts raised up with God, and not fixed below, on the earth and earthly things. It is as if the priest instructs us at this hour to dismiss all physical cares and domestic anxieties, and to have our hearts in heaven with the benevolent God.
St. Cyril’s Commentary on Lift Up Your Hearts “We lift them up to the Lord,” giving assent to it by the acknowledgment that you make. Let no one come here, then, who could say with his mouth, “We lift them up to the Lord,” while he is preoccupied with physical cares. - Catechetical Lectures 848d, Saint Cyril of Alexandria, A.D. 350
Preface The Preface tells of the wonderful saving actions of God, both throughout history and in our lives, giving praise and thanks to God for all these things and concludes with singing the Sanctus Acclamation.
Sanctus Acclamation 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.
In the United States, people should kneel immediately after the Holy, Holy, Holy until after the Great Amen of the Eucharistic Prayer, except when prevented on occasion due to health or other good reason.
Epiclesis By means of particular invocations, the priest asks the Holy Spirit to come down upon the gifts transforming them into Christ’s Body and Blood. All invocations have been re-translated
Institution Narrative Through the words of the priest and the action of the Holy Spirit, simple bread and wine once again become the Body and Blood of Christ with the prayerful recitation of the words of Christ at the Last Supper.
Eucharistic Prayer III: Institution Narrative On the night he was betrayed, he took bread and gave you thanks and praise. He broke the bread, gave it to his disciples, and said: For on the night he was betrayed he himself took bread, and giving you thanks he said the blessing, broke the bread and gave it to his disciples, saying:
Words of Consecration… Take this, all of you and eat it: This is my body which will be given up for you. Take this all of you and eat of it: For this is my body which will be given up for you.
Eucharistic Prayer III: Institution Narrative When supper was ended, he took the cup, again he gave you thanks and praise, gave the cup to his disciples, and said: In a similar way, when supper was ended, he took the chalice, and giving you thanks he said the blessing, and gave the chalice to his disciples, saying:
Words of Consecration… Take this, all of you, and drink from it: this is the cup of my blood, the blood of the new and everlasting covenant. It will be shed for you and for all so that sins may be forgiven. Do this in memory of me. Take this, all of you, and drink from it: for this is the chalice of my Blood, the Blood of the new and eternal covenant; which will be poured out for you and for many for the forgiveness of sins. Do this in memory of me.
The Mystery of Faith Immediately after the Consecration and display of the consecrated elements to the people, the priest announces "the mystery of faith” “Let us proclaim” has been omitted from the Third Edition of the Roman Missal The whole congregation responds to the sacrifice of the on the altar by proclaiming one of the following three newly translated acclamations:
Memorial Acclamation A.We proclaim your death, O Lord, and profess your Resurrection until you come again. B.When we eat this Bread and drink this Cup, we proclaim your death, O Lord, until you come again. C. Save us, Savior of the world, for by your Cross and Resurrection, you have set us free.
Anamnesis The Church proclaims the Death and Resurrection of Christ until He comes again.
Offering The Church (particularly the gathered faithful) offers not only the sacrificial Victim to the Father in the Holy Spirit but also themselves just as Christ and the apostles did at the Last Supper.
The priest lifting up the paten with the host and (if present) the deacon the chalice, sings the Final Doxology:
Final Doxology Through him, with him, in him, in the unity of the Holy Spirit, all glory and honor is yours, almighty Father, for ever and ever. Through him, and with him, and in him, O God, almighty Father, in the unity of the Holy Spirit, all glory and honor is yours, for ever and ever.
The Great Amen The perfect glorification of God is expressed, confirmed, and concluded by the people’s acclamation: Amen
Introduction The Communion Rite begins with the Lord’s Prayer and continues through the Prayer after Communion or Collect. The Communion Rite is that part of the Mass at which we partake of the Body and Blood of Christ. It is at this time that we come forth to receive our spiritual nourishment for our souls and for our very lives. 152
The RITUAL surrounding the sharing of Holy Communion will not be changing. You will however, find some of the wording to be different. 153
The Lord’s Prayer The Priest prays a brief invitation and then invites everyone to pray the Lord’s prayer together. The Lord’s Prayer itself, is not changing. The same words will be prayed which we have prayed all through our Christian lives. This is the ONLY text of the Mass that retains the old English pronoun (Thy) in thy will be done. 154
The reason for the Lord’s Prayer remaining the same is that it has achieved a level of holiness that cannot be replaced. The Acclamation which concludes the Lord’s Prayer will also remain the same. We will still pray: “For the Kingdom/the power and the glory are yours, now and forever.” 155
Changes to the Priest’s parts Present Let us pray with confidence to the Father in the words our Savior gave us: New At the Savior’s command and formed by divine teaching, we dare to say : 156
Changes to the Priest’s parts Embolism Deliver us Lord from every evil and grant us peace in our day. In mercy keep us free from sin and protect us Embolism Deliver us Lord, we pray from every evil, graciously grant peace in our days, that by the help of your mercy, we may be always free from sin and safe 157
Changes to the Priest’s parts Embolism from all anxiety as we wait in joyful hope for the coming of our Savior, Jesus Christ. Embolism from all distress as we await the blessed hope and the coming of our Savior Jesus Christ. In this is echoed the words of St. Paul to Titus 2:13, which affirms that Christ has come and that we await the blessed hope of His return. 158
Prayer for Peace The priest prays to Jesus for peace and unity in the church. There are some changes in the text prayed by the priest. 159
Prayer for Peace Present Lord Jesus Christ, you said to your apostles: I leave you peace, my peace I give you. Look not on our sins, but on the faith New Lord Jesus Christ, who said to your Apostles, Peace I leave you, my peace I give you, look not on our sins, but on the faith 160
Prayer for Peace Present Of your Church and grant us the peace and unity of your kingdom, where you live for ever and ever New Of your Church and graciously grant her peace and unity in accordance with your will. Who live and reign for ever and ever 161
Prayer for Peace The Priest or Deacon will invite the Congregation to share peace as usual 162
Sign of Peace Present Priest: The peace of the Lord be with you always. People: And also with you. New Priest: The peace of the Lord be with you always. People: And with your spirit. 163
Lamb of God (Agnus Dei) The words to the Lamb of God will not change. The Priest elevates the consecrated hosts and prays: 164
Lamb of God Present Priest: This is the Lamb of God who takes away the sins of the world. Happy are those who are called to his supper. New Priest: 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. 165
Lamb of God Present People: Lord, I am not worthy to receive you, but only say the word and I shall be healed. New People: Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed. 166
Lamb of God The use of the phrase: “Behold the Lamb of God,” is closer to the Latin and is a more direct allusion to Jn. 1: 29, where John the Baptist points out Jesus to his followers. The word Happy is changed to Blessed. 167
Lamb of God This change makes clearer the allusion to Rev. 19:9. Here the angel in the vision has John write down the words that proclaimed Blessed all those called to the wedding banquet of the Lamb. 168
Lamb of God The reply makes two changes: “To receive you” becomes “that you should enter under my roof.” This makes a direct connection to Matt. 8:8 and Luke 7:6 where a Gentile Centurion has asked Jesus to heal his servant. Jesus intends to go to his house but the Centurion believes himself unworthy to have Jesus come there. 169
Lamb of God The word, roof, is not to be thought of as the roof of one’s mouth, but rather as connected to the Centurion’s humility. The prayer highlight our unworthiness to have him enter the place where we live. 170
Lamb of God Another change to this text is “I” shall be healed becomes “My Soul.” Soul is restored wherever it appears in Latin. “My Soul” implies spiritual healing that alone can cure “my soul.” 171
Holy Communion When we receive Holy Communion, there will be no change to the words. We will still make a profound bow. We will still hear, “The Body of Christ” “The Blood of Christ” 172
Holy Communion We will still respond “Amen” to each. We should still sing during the Communion Procession. The Communion Song should be sung until the last person has received. 173
Prayer after Communion Before the Collect, there should be a time of silence. A reflective song can be sung during this time. The Communion Rite concludes with the Prayer after Communion (Collect). 174
Prayer after Communion We will hear the same invitation: “Let us Pray.” The translation of the prayer will be new and will conclude in the same way, prompting the assembly to respond “Amen.” 175
The Concluding Rite Brief announcements may be made from the Presider’s chair after the Collect and before the Dismissal. If the priest is using a Prayer over the people or a Solemn Blessing he or the Deacon will invite you to bow your heads as you hear the words. You will still respond with either one or three “Amen/s.” 176
The Concluding Rite Present Priest: “The Lord be with you,” Assembly: “And also with you.” New Priest: “The Lord be with you,” Assembly: “And with your spirit.” 177
The Concluding Rite The Dismissal Rite remains as is with new options particular to the Priest or Deacon. When Mass concludes, we do not just leave the church, we enter the world with a mission. 178
The Dismissal “Go forth, the Mass is ended.” “Go and announce the Gospel of the Lord.” “Go in peace, glorifying the Lord by your life.” “Go in peace.” We respond “Thanks be to God” 179