They want the mass with all the trimmings. This new translation business is a tasty treat for the lockstep sheep and papist throwbacks. Though I seem to be alone in it, I don't mind having to use the new "consubstantial" in the Nicene Creed. There is, however, good reason not to like this kind of change. Daunting Latinate terms like "consubstantial" are tools in the grift. When the boys in the Vatican want our money, they remind us that all are welcome -- no theology knowledge needed.
But when people in the pews challenge man-made doctrine, the men in miters are all too quick to remind us that our lack of advanced degrees from the Pontifical Gregorian University might leave us less than qualified to challenge the Holy See on any Catholic matter. The average Catholic is too busy living a life to familiarize him or herself with the specifics of each papal encyclical, each tenet of dogma and the many voluminous, seminal Roman Catholic theological texts -- and the Magisterium likes it that way.
Ecclesiastical jargon makes the bishops look like they have the inside line on God. Hence the current pope's fervor for evangelization in the developing world: Hungry, illiterate people make good converts. The New Old Missal matter works well as a diversionary tactic.
Its well-timed fanfare shifts attention away from a pontificate mired in perversion. It is easier to sit at the long table in a gown parsing the Filioque than it is to sit at that same table and discuss the ordination of women, the Vatican's culpability in spreading HIV and AIDS in the developing world, and its own spiritual cancer in the form of bishop-facilitated child rape.
Reminding Catholics that salvation does not extend to all is one of the chief aims of these changes in the text of the mass. The Eucharistic Prayer, the most solemn and critical prayer in the mass, through which the bread and wine are transubstantiated, has undergone radical change. Take this, all of you, and drink from it: this is the cup of my blood, the blood of the new and everlastingcovenant. 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.
In this prayer "cup" has become "chalice. If the language is to be believed, last Sunday the blood of Christ saved everyone. This week, not so much. Thus the English-speaking United States is reminded that the universal, transcendent, Catholic savior now pours out his blood for some and not others. This stipulation may appear in the original Latin, but even if it's a technically accurate translation of the original phrase, it's inconsistent with what Catholics have been expressing in our Creed for 50 years.
Now, we are asked to pray to the Christ who saves many of us and not all of us. The focus of the prayer shifts onto the excluded. Who are they? Atheists, agnostics, non-Catholic believers and -- the real targets -- Roman Catholic self-excommunicants.
This Christ who saves many is the Christ Joseph Ratzinger wants perhaps as his second in command in his smaller, darker, more ancient church made up of that new "many. It was interesting to watch, at the Saturday night vigil, my exemplary priest muddle through these changes with his usual open heart, and it was interesting to see the highly sophisticated reader, homilist and teacher struggle through the stiff and unwieldy and language of "corrected" sections of the mass.
When I first started to study Latin in college, I began to try to translate the lyric poems of Catullus. Catullus was a contemporary of Caesar Augustine, so the Latin vernacular in which he wrote would have been about the same as that used by Romans during the time Jesus lived on earth.
The grammar and Latin in many of Catullus's poems are straightforward, and often the verse is bawdy, so young poets who can manage a little Latin are often drawn to translating it. Subsequently, the Missal was translated into vernacular languages around the world. As with all liturgical books, this edition of The Roman Missal was first published in Latin. One reason for this revised translation is obviously the additions to the Missal.
The second is due to new norms for translating liturgical texts. The document Liturgiam authenticam Fifth Instruction for the Right Implementation of the Constitution , from the Holy See, called for a more literal translation of the Latin. A considerable amount of time has been spent trying to accurately translate the Latin texts into English in a literal manner.
Once reviewed, the translation is submitted to the Holy See for recognitio. Basically, recognitio is the Latin term for "recognizing" the translation. Then the text was sent to publishers. This process will take more than a year because of the enormous amount of texts included in The Roman Missal.
The new ritual edition will be available in October of Eventually larger, more organized collections of prayers were assembled into "sacramentaries" liber sacramentorum or sacramentarium , which contained some, but not all, of the prayers of the Mass. The earliest of these sacramentaries were attributed to Pope Leo I, "Leo the Great" , and Pope Gelasius , but surviving versions of those sacramentaries date from centuries later.
Other early manuscripts such as the Ordines Romani contained detailed descriptions of the celebration of the Mass with the Pope in Rome. Those written accounts may have gradually served as instructions or rubrics for the celebration of Mass in other settings. Liturgical books grew as they passed from one community a local church, a diocese, a monastery, etc. The process of sharing text was by copying by hand. This was a laborious task which at times led to inconsistencies and errors.
The first true liturgical books which could be called "missals" were found in monasteries beginning around the 12th and 13th Centuries. A missale contained not only the prayers but the biblical readings, the chants, and the rubrics for the celebration of Mass.
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