Missal 1: Getting ready for new words at Mass

English-speaking Catholics were surprised three years ago to learn that the English translation of the Roman Missal, in use since 1973, was to be replaced by a new English translation. Surprised, because most people did not see anything wrong with the 1973 translation.

After the new text had been distributed in 2008 some people certainly recognised the merit of the changes and welcomed them. However, many people only accepted them somewhat grudgingly, doing so out of a sense of obedience and discipline.
In addition there were other people who were genuinely upset when they found that some aspects had been translated into a style of English that they did not like and in particular that some words used in the new translation seemed to be strange or even old-fashioned.

I personally started off with a negative attitude, then moved to the “obediently accepting” group. But after careful thought and exposure to both formation and information, have found immense depth and wonderful spiritual dimensions in the new translation. The leader page of The Southern Cross was filled by increasing numbers of Letters to the Editor commenting on the new translation to the extent that these often had to spill over on to other pages.

Phase one of the implementation of the new translation (which was those parts that involved the congregation) came into effect in Advent 2008.  Many parishes delayed implementation for a variety of reasons — lack of preparation, lack of catechesis, awareness that other countries that use the English language would not be implementing the translation until 2011, awareness that further changes would be following in due course. However, in most instances the delays really boiled down to simple unhappiness.

Phase one has been implemented and generally accepted in South Africa over the last three years, even though many people still don’t understand why it was necessary. This will be one of the elements we’ll examine during this series of seven articles.

Now we are preparing for the implementation of the second phase on the first Sunday of Advent, November 27, followed by phase three in February 2012.  Are we ready for phases two and three? Do we still have questions (and issues) with phase one?

Well, to start with, let’s look at the three phases:

1. Phase one comprises the parts of the Mass where the congregation either responds or prays together with the celebrant.
2. Phase two covers changes in the priest’s parts of the Mass, and in particular to the Eucharistic Prayers.
3. Phase three will introduce a new lectionary, using a different translation of the Bible for all readings and other scripture texts.

In this series we look at those questions and at those that continue to be asked by many priests, parish pastoral councils, liturgy committees, the Catholic media and parishioners in general, as well as the actual changes.

Some of the most frequently asked questions and comments have been:
“Was there something wrong with the existing translation?”
“Why did this uncomfortable change come into our lives?”
“Was it necessary?”
“Why were we not consulted before making the changes?”
“But I like the existing translation!”
“Why are some strange words used in the new translation? Where did they come from?”

This series of articles will try to answer these concerns about the overall changes and also to position the second and third phases of these changes before they are put in place. The next six articles will cover the following subjects:

1. The context of the translation we have been using for the last 40 years and the decision to embark on a new English translation
2. The use of “Dynamic Equivalence” as against “Formal (or Literal) Equivalence” in translating the liturgy.
3. The actual phase one changes that have been in place in South Africa for the last three years, and explanations for those changes
4. The phase two changes that will come into operation from the first Sunday of Advent this year.
5. The phase three changes that will take effect from Lent next year.
6. The implementation of the changes.
7. Liturgy

What do we mean when we speak of “liturgy”?

Well, we can do no better than to quote from Sacrosanctum Concilium (The Constitution of the Sacred Liturgy) which was the document on the subject of Liturgy that emerged from the Second Vatican Council and was signed by Pope Paul VI in 1963. Paragraph 26 of this far-reaching and visionary document says: “Liturgical services are not private functions, but are celebrations of the Church, which is the ‘Sacrament of Unity’, namely the holy people united and ordered under their bishops.” So, the liturgy is the public worship of the Church and should be an expression of unity. Unity in public worship of course relates to the first mark of the Church, that the Church is one.

As a general rule, when we speak of liturgy we are referring to the Holy Sacrifice of the Mass, although the term certainly includes other public worship, for example the ceremonies of baptism, ordination, marriage and confirmation.  Liturgy does not refer to private or special devotions, such as the rosary, benediction, times of prayer in prayer groups, paraliturgical services or personal meditation.

A key element of the concept of unity is that we, the People of God, should always strive to ensure that we worship as an international (that is, Catholic) community, not a loose confederation of people who worship differently.

Inculturation is a wonderful, powerful way for us to bring the liturgy alive in our own cultural communities, but should never subvert the commonality of the united worldwide community of holy people. In fact, Sacrosanctum Concilium specifically urges that care be taken by dioceses and parishes to ensure that their liturgies do not differ materially and through this sow confusion.

Please think about the following questions:

• “Do I want to be able to deepen my joy and gratitude for the gift of the Mass?”
• “Do I want to experience and celebrate more fully the rich and timeless mystery of Jesus’ passion, death and resurrection?”
• “Do I want to learn more about the Mass as the celebration of the community of the people of God?”
• “Do I want to experience the universality of the Church?”

Chris Busschau is a member of the Southern African Catholic Bishops’ Conference Committee for Liturgy and the English Missal Implementation Committee.