new missale romanum - lockwood

8/3/2019 New Missale Romanum - Lockwood

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Fr. Gregory J. Lockwood2011 Eucharistic CongressArchdiocese of Saint Louis


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There has been considerable discussionregarding the exact nature of the new liturgy inthe past 40 years.

This discussion has taken place in a larger

context, that of the church herself. Is the natureof the church, her theology and practice,different now than it was back then?

I would like to allow Cardinal Piacenza, Prefect of

the Congregation for the Clergy, to seminariansin the Archdiocese of Los Angeles on October 4,2011, to answer this question:


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Yours will probably be the first generation that willcorrectly interpret the Second Vatican Council, notaccording to the "spirit" of the Council, which hasbrought so much disorientation to the Church, butaccording to what the Conciliar Event really said, in itstexts to the Church and to the world. There is no

Vatican II different from the one that produced the textswe have in our possession today! It is in those texts thatwe find that will of God for his Church and it is to themthat we must refer, accompanied by two thousand yearsof Tradition and Christian life.

Renewal is always necessary for the Church, becausethe conversion of her members, poor sinners, is alwaysnecessary! But there cannot be, nor could there be, apre-Conciliar Church and a post-Conciliar Church! Wereit thus, the second one - ours - would be historicallyand theologically illegitimate!


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There is only one Church of Christ, of which you are part, thatgoes from Our Lord to the Apostles, from the Blessed VirginMary to the Fathers and the Doctors of the Church, from theMiddle Ages to the Renaissance, from Romanesque to Gothicto Baroque, and thus until our days, uninterruptedly, withoutany solution of continuity, ever! And all that because the

Church is the Body of Christ, it is the unity of His Person thatis given unto us, her members! You, most dear Seminarians,will be priests in the same Church of Saint Augustine, of SaintAmbrose, of Saint Thomas Aquinas, of Saint CharlesBorromeo, of Saint John Mary Vianney, of Saint John Bosco, ofSaint Pius X, up to Saint Padre Pio, Saint Josemara Escriv andBlessed John Paul II. You will be priests of the same Church

that has been made up of so many holy Priests who,throughout the centuries, have rendered the face of Christ,Lord of the world, luminous, beautiful, radiant, and,therefore, easily recognizable.


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Given the Cardinals words, how then are we to viewthe liturgy? The Novus Ordo Mass, that is, the Mass ofPope Paul VI promulgated in 1970, and translatedinto English originally in 1974, now called theOrdinary Form of the Mass is supposed to be incontinuity with the Missal of Pope John XXIII, the so-called 1962 Missal, now called the ExtraordinaryForm of the Mass.

The Latin originals, promulgated by Rome, are verysimilar, though there are differences in the rubricsand prayers. With the permission of the Holy See, the

Ordinary Form was allowed to be translated into thevernacular language. How did these translations fare?Lets examine one case from our own 1974 Missal,the Feast of Our Lady of the Rosary:


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Lord, fill our hearts with your love, and as yourevealed to us by an angel the coming of yourSon as man, so lead us through His sufferingand death to the glory of His resurrection,who lives and reigns with You and the HolySpirit, one God, forever and ever.


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Grtiam tuam, qusumus, Dmine,

mntibus nostris infnde, ut, qui, Angelo nuntinte, Christi Flii tui incarnatinem cognvimus, beta Mara Vrgine intercednte, per passinem eius et crucem ad resurrectinis glriam perducmur. Per Dminum.


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Deus, cuius Unigenitus per vitam,

mortem et resurrectionem suam

nobis salutis seternse prahnia comparavit:

concede, quaesumus; ut, haec mysteria

sacratissimo beatae Mariae Virginis Rosario recolentes, et imitemur

quod continent, et quod promittunt, assequamur. Per eundem Dominum.


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Pour forth, we beseech you, O Lord, yourgrace into our hearts, that we, to whom the

Incarnation of Christ your Son was madeknown by the message of an Angel, may,through the intercession ofthe Blessed VirginMary, by his Passion and Cross be brought tothe glory of his Resurrection.

Who lives and reigns with you in the unity ofthe Holy Spirit, one God, for ever and ever.


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Dynamic Equivalency-Translation technique-Notnecessary to be literal, should be more in thecommon language of the people, equivalentconcepts were acceptable. This led to someproblems, some of them theological.

The new method used follows different rules: The language should accurately reflect the Latin

original in meter and style (a higher form of English).

Concepts should be faithfully translated using themultiplicity of words present in the original text.

Scriptural allusions are more faithfully translated.


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Dominus vobiscum- Et cum spiritu tuo.

1974-

The Lord be with you- And also with you.

2010- The Lord be with you-

And with your spirit.


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Dignum et justum est (in the prefacedialogue)

1974- It is right to give Him thanks and praise.

2010- It is right and just.


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consubstantialem patri

1974- One in Being with the Father

2010- consubstantial with the Father


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1974- 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. This is a direct reference to- Mt. 8:8:And the centurion, making answer, said: Lord, I amnot worthy that you should enter under my roof; but onlysay the word, and my servant shall be healed. And- Lk. 7:6:And Jesus went with them. And when he was now

not far from the house, the centurion sent his friends tohim, saying: Lord, trouble not yourself; for I am not worthythat you should enter under my roof. 7 For which causeneither did I think myself worthy to come to you: but saythe word, and my servant shall be healed.


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The new missal is written in a high version ofEnglish, much more faithful to the Latin original.

The newer language is more faithful to thescriptural references that abound in the liturgy

itself (the liturgy is almost all Scripture). The laity are assumed to have the intelligence

and acumen necessary for understanding thelanguage.

Prayer should not be in street-corner English; itshould be memorable, and respectful of thedivine realities of which it speaks.


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The tendency in the past with our music inChurch has been the same as the earliertranslation rules-Lets do things that arefamiliar from our culture.

The problem with this approach is the sameas with the earlier translation of the liturgy-our adoration of God has never been seen ascoterminous with our everyday lives, but

instead an experience of something totallyother, and in a way separate from our livesoutside the Church walls.


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We have a tendency right now to equate Churchmusic with what we have stored on our iPods, or thefavorites we have in our CD collections.

This began, of course in the 60s and early 70s whenpopular folk music was harnessed to get us all closer

to God. That is, popular in those years. These songs have become familiar to us over the past

40 years, but it is a radical break with the evolutionof Church music, the music of the Mass, which hasdeveloped from the cantor singing in the synagogues

of the 1st century through the development of thetraditional music of the Greek and Latin churchesover the past 20 centuries.


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Did you know that each Mass in the Missal comeswith its own music? No? Did you know that there was a entrance song

(entrance antiphon), an Offertory song (offertoryantiphon), and a Communion song (communionantiphon) for each Mass?

Singing these built-in songs has fallen into disuse inthe past 40 years for many reasons:

Our familiarity with popular music. A wrong sense that they needed to be left behind becausethey were emblematic of the old church. Few musicians knew how to use them in the Mass.


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We now have had some time to reflect onwhere our recent approaches to music haveled us, and where we need to be in the future.

As the bishops came to the conclusion thatthe old translation was not the correctapproach to worship, so have we alsorediscovered the riches of Catholic music.

The bishops of the U.S. have recentlyencouraged us to reintroduce our musicalheritage in the Mass.


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We have been told that all American parishesshould be capable of singing some of the LatinMass parts, the Gloria, Sanctus, Angus Dei, eventhe Creed in the original language of our Church.

Although we have choices for our music, our

instructions have been to put the Mass Propers,Entrance Antiphon, Offertory Antiphon, andCommunion Antiphon first.

Our Holy Father, Pope Benedict XVI, has asked usto celebrate and love our musical heritage in the

Church, and to remember that our task is to takethe Church out into the world, not the world intothe Church.


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It is not unusual for the aftermath of acouncil to be somewhat chaotic.

Normally it takes about 50 years for acouncils meaning to shake out intosomething lasting and useful.

We live in a this time of change, and so itmeans much to us; we need to remember that

this has been going on for 2000 years. Let us be justly proud of our heritage in

worship and music.


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In light of these truths, we must be carefulnot to make our own time the litmus test forgood liturgy.

What has gone before, as Pope Benedict has

said, is still valid and is the age-old prayer ofthe Church.

The truth is, the Mass belongs to God, not tous. We dont make it in committee meetings

or workshops. It has developed slowly overmany centuries and carries with it the Word ofGod Himself, Jesus Christ.

new missale romanum - lockwood

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