Father Paul A. Burke
Holy Spirit Catholic Church, Atlanta
The Second Vatican
Council called for a
renewal of the Sacred
Liturgy.

Sacrosanctum Concilium
(The Constitution on the
Sacred Liturgy) was the
decree issued on the
Sacred Liturgy in 1963.

1.
Unity: The Liturgy is a sacrament of unity. “…to
foster whatever can promote union among all who
believe in Christ” (SC 1).
2.
Traditional Restoration: The Liturgy must foster
perennial values of Christianity. “Certain elements
are to ‘be restored to the vigor which they had in
the days of the holy Fathers’…sound tradition may
be retained” (SC 50).
3.
Modern Adaptation: Genuine inculturation follows
the model of the Incarnation (Divine exchange).
“Provisions shall also be made, when revising the
liturgical books, for legitimate variations and
adaptations to different groups, regions, and
peoples, especially in mission lands, provided that
the substantial unity of the Roman rite is preserved;
and this should be borne in mind when drawing up
the rites and devising rubrics” (SC 38).
4.
Vernacular Language: the vernacular drawn from
the Latin. “Particular law remaining in force, the use
of the Latin language is to be preserved in the Latin
rites. But since the use of the mother tongue,
whether in the Mass, the administration of the
sacraments, or other parts of the liturgy, frequently
may be of great advantage to the people, the limits
of its employment may be extended. This will apply
in the first place to the readings and directives, and
to some of the prayers and chants” (SC 36).
5.
Noble Simplicity: radiant with noble truth. “The
rites should be distinguished by a noble simplicity;
they should be short, clear, and unencumbered by
useless repetitions; they should be within the
people's powers of comprehension, and normally
should not require much explanation” (SC 34).
The International Commission on English in the
Liturgy (ICEL) is a mixed commission of Catholic
Bishops' Conferences in countries where English is
used in the celebration of the Sacred Liturgy
according to the Roman Rite.

The purpose of the Commission is to prepare English
translations of each of the Latin liturgical books and
any individual liturgical texts in accord with the
directives of the Holy See.

A dismal situation was
brought about by good
pastoral and catechetical
intentions.

The bishops in the early
1970s were anxious to get
the new Missal to the
people as quickly as
possible. Translation
published in 1973 and
revised in 1975.

The translation that was
approved was distorted
because it was based on a
flawed principle of translation
known as “dynamic
equivalence.”

The principle demands a lively
modern translation that is
supposed to get to the meaning
of the Latin without literally
translating every word.

However, paraphrasing is not
good enough for sacred texts
composed in Latin and Greek
over many centuries for use in
Divine Liturgy.

This principle was endorsed
in Comme le prévoit, the 1969
translation guideline produced
by the Consilium for
Implementing the Constitution
on the Sacred Liturgy.”

A paraphrase can fail to give us not only what the
Latin original means, which is bordering on telling lies,
but paraphrase often eliminates poetic beauty in the
original, particularly scriptural language that runs
through the prayers of the Roman Rite.

Mistakes were made in the translation because of
the speed at which the texts were translated.


Italian Proverb: “Every translator is a traitor.”
The new translation was done using formal
equivalence.

This method reflects all of the meanings and forms
of the text.

Faithful to all the levels of meaning that are present
in the sacred text.

“Lex orandi, lex credendi” – how we pray impacts
how we believe.

Apostolic Letter on the
25th Anniversary of Roman
Missal.

Liturgical reform
complete.

Liturgical renewal
continues.

What is needed is a
deepening and maturity of
what we have.

Apostolic Letter on the
40th Anniversary of
Sacrosanctum Concilium.

Appreciation of
Liturgical Books and the
stability they denote.

Christ is the principal
liturgist.

Fourth Instruction on
Implementation states
that the Incarnation is the
model for inculturation;
there is a double
movement.

St. Athanasius: “God
became man so that man
might become divine.”

Fifth Instruction on Proper
Implementation of SC.

A further development in
vernacular.

Stated that the principles of
translation are: principles
based on theology; principles
based on the genius of the
Roman Rite and principles
based on the genius of the
English language.

Liturgical vernacular expresses divine truths: “The
words of the Sacred Scriptures, as well as the other
words spoken in liturgical celebrations, especially in
the celebration of the Sacraments, are not intended
primarily to be a sort of mirror of the interior
dispositions of the faithful; rather, they express truths
that transcend the limits of time and space” (LA 19).

Doctrinal Precision: “The translation must always be
in accord with sound doctrine” (LA 26).

Is based on “Typical Editions”: “The Latin liturgical texts of the
Roman Rite, while drawing on centuries of ecclesial experience in
transmitting the faith of the Church received from the Fathers, are
themselves the fruit of the liturgical renewal, just recently brought
forth. In order that such a rich patrimony may be preserved and
passed on through the centuries, it is to be kept in mind from the
beginning that the translation of the liturgical texts of the Roman
Liturgy is not so much a work of creative innovation as it is of
rendering the original texts faithfully and accurately into the
vernacular language. While it is permissible to arrange the wording,
the syntax and the style in such a way as to prepare a flowing
vernacular text suitable to the rhythm of popular prayer, the original
text, insofar as possible, must be translated integrally and in the
most exact manner, without omissions or additions in terms of their
content, and without paraphrases or glosses. Any adaptation to the
characteristics or the nature of the various vernacular languages is to
be sober and discreet” (LA 20).

Fosters Unity: “In preparing all translations of the
liturgical books, the greatest care is to be taken to
maintain the identity and unitary expression of the Roman
Rite, not as a sort of historical monument, but rather as a
manifestation of the theological realities of ecclesial
communion and unity” (LA 5).

Manner of Expression proper to the Roman Rite: “That
notable feature of the Roman Rite, namely its
straightforward, concise and compact manner of
expression, is to be maintained insofar as possible in the
translation” (LA 57).

Translates accurately certain texts: “Whenever the
biblical or liturgical text preserves words taken from
other ancient consideration should be given to
preserving the same words in the new vernacular
translation” (LA 23).

Is easily understood: “translations should be
characterized by a kind of language which is easily
understandable, yet which at the same time preserves
these texts’ dignity, beauty, and doctrinal precision” (LA
25).

Is a sacred language: “it should cause no surprise that
such language differs somewhat from ordinary speech.
Liturgical translation that takes due account of the
authority and integral content of the original texts will
facilitate the development of a sacral vernacular,
characterized by a vocabulary, syntax and grammar that
are proper to divine worship” (LA 47).

Fosters active participation: “The Sacred Liturgy
engages not only man’s intellect, but the whole
person, who is the ‘subject’ of full and conscious
participation in the liturgical celebration” (LA 28).


Committee on the English translation of Liturgical texts.

Chaired by Cardinal George Pell of Sydney.
“To assist and advise the Congregation for Divine
Worship and the Discipline of the Sacraments in fulfilling
its responsibilities with regard to the English translations
of liturgical texts. Representing the different continents
as it does, the committee reflects the international
character of the English language. This makes available to
the Holy See the great wealth of pastoral experience
drawn from different cultures” (Pope John Paul II).

 The unique style of the Roman Rite should be
maintained in translation.
 By “style” is meant here the distinctive way in which the
prayers of the Roman Rite are expressed.
 The principal elements of such a style include a certain
conciseness in addressing, praising and entreating God, as
well as distinctive syntactical patterns, a noble tone, a
variety of less complex rhetorical devices, concreteness of
images, repetition, parallelism and rhythm as measured
through the cursus, or ancient standards for stressing
syllables of Latin words in prose or poetry.
 The texts of the revised translation of the Roman Missal
are marked by a heightened style of English speech and a
grammatical structure that closely follows the Latin text.
 In addition, many biblical and poetic images, such as
“Lord, I am not worthy that you should enter under my
roof…” (Communion Rite) and “…from the rising of the
sun to its setting” (Eucharistic Prayer III) have been
restored.

Sacramentary
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.

Roman Missal
Grant your faithful we
pray Almighty God the
resolve to run forth to
meet with righteous
deeds at his coming so
that, gathered at his right
hand, they may be worthy
to possess the heavenly
kingdom.

Sacramentary
Father of everlasting
goodness, our origin and
guide, be close to us and hear
the prayers of all who praise
you. Forgive our sins and
restore us to life. Keep us safe
in your love. Grant this
through our Lord Jesus Christ,
your Son, who lives and reigns
with you and the Holy Spirit,
one God, for ever and ever.
Amen.

Roman Missal
Draw near to your servants,
O Lord and never cease to
welcome their prayers, that,
for those who glory in you as
Creator and guide, you will
restore what you have created
and keep safe what you have
restored. Through our Lord
Jesus Christ your Son, who
lives and reigns with you, in
the unity of the Holy Spirit,
God for ever and ever. Amen
The first prayer was broken up into small sentences, with
ideas that contrast with one another, while the second flows
with continuity and a unity of meaning that is found in the
Latin original.

There is nothing in the Latin about asking for the
forgiveness of sins, rather the emphasis is on God’s grace
restoring those who recognize their Creator and guide, that
is, people with faith.

The present sacramentary virtually eliminated the word
“grace.” “Gratia” was replaced by “love.” Reminiscent of
the heresy of Pelagianism: that we save ourselves by our
own efforts, not through the grace of God.


Sacramentary
…so that from east to
west…
A perfect offering may be
made…
Father, calling to mind the
death Your Son endured for
our salvation, his glorious
resurrection and ascension
into heaven and ready to
greet him when he comes
again…

Roman Missal
…that from the rising if the
sun to its setting…
A pure sacrifice may be
offered to your name…
Therefore, O Lord, as we
celebrate the memorial of the
saving Passion of your Son, his
wondrous Resurrection and
Ascension into heaven…

Sacramentary
Lord, I am not worthy
to receive you, but only
say the word and I shall
be healed.

Roman Missal
That you enter under my
roof, but only say the
word and my soul shall be
healed (Prayer of the
Centurion).
The new translation
gives full honor to the
Mother of God.

The bland expression
“the Virgin Mary” is
replaced by the mostblessed, the pre-eminent
saint, the Queen of all
Saints.

The current text bleached
out metaphors: “from east
to west” is replaced by
“from the rising of the sun
to its setting.” Emphasis on
the universal sacrifice
bringing together space and
time.

Hearkens back to the
prophecy of Malachi.

 Richer emphasis on
the Holy Spirit.
 Literal accuracy and
doctrinal precision.
In the East, mystery in
worship is maintained
largely by the iconostasis,
the icon screen across the
sanctuary.
In the West, the Latin
language functioned as a kind
of iconostasis of language.
Coupled with the celebration
of the Mass “ad orientem,”
facing the altar, the Roman
Rite retained the sense of holy
mystery that the East
maintained through the
universal liturgical paradox of
concealing so as to reveal. The
truth of the mystery came to
be carried in the Latin texts.
1.
The new translation is faithful to the Latin.
2.
The new translation is faithful to Vatican II.
3.
The authentic translation preserves the texts’ dignity,
beauty and doctrinal precision.
4.
Broad collaborative process that was not rushed.
5.
Rich biblical imagery and patristic texts: sacrificial
dimension.
6.
Reflects the transcendence and immanence of God.
7.
Enters into the mystery of the heavenly liturgy.
The new
translation will
come into effect
on the First
Sunday of Advent,
2011.
“I should like to speak to you about a specific matters that
affect your episcopal ministry at this time. it is the imminent
publication of the new translation of the Roman Missal. I
want to take this opportunity to thank all of you for the
contribution you have made, with such painstaking care, to
the collegial exercise of reviewing and approving the texts.
This has provided an immense service to Catholics
throughout the English-speaking world. I encourage you
now to seize the opportunity that the new translation offers
for in-depth catechesis on the Eucharist and renewed
devotion in the manner of its celebration. “The more lively
the eucharistic faith of the people of God, the deeper is its
sharing in ecclesial life in steadfast commitment to the
mission entrusted by Christ to his disciples” (Sacramentum
Caritatis, 6).
United States Conference of Catholic Bishops

http://www.nccbuscc.org/romanmissal/
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Federation of Diocesan Liturgical Commissions
http://www.fdlc.org/Roman_Missal.htm
The Liturgical Institute at Mundelein Seminary, Chicago, Illinois
http://www.mysticalbodymysticalvoice.org/
Midwest Theological Forum
http://www.romanmissal.us/
New Liturgical Movement
http://www.newliturgicalmovement.org/
Archdiocese of Atlanta, Office of Divine Worship
http://www.archatl.com/offices/odw/events/romanmissal-formation.html