Aleteia goes into detail on the main changes that will affect the faithful.
A small event in the Church in France! From Sunday, November 28, all French-speaking Catholics will hear and use new words during Mass such as “consubstantial with the Father”, Aleteia goes into detail on the main changes that will affect the faithful.” This is why I beg the Blessed Virgin Mary”, “Blessed are the guests at the wedding feast of the Lamb! “,” Brothers and sisters “.Aleteia goes into detail on the main changes that will affect the faithful. Aleteia goes into detail on the main changes that will affect the faithful.
The new translation of the Roman Missal
The entry into force of the new translation of the Roman Missal – the book bringing together all the prayers recited during Mass – does not bring great changes in the Eucharistic liturgy, but offers” the opportunity to deepen our understanding of the Mass”, underlines Mgr Guy de Kerimel, Bishop of Grenoble and President of the French Episcopal Commission for Liturgy and Sacramental Pastoral. Aleteia goes into detail on the main changes that will affect the faithful.
The living tradition of the Church
“The liturgy is part of the living tradition of the Church, and the Church is a living body”, he adds. Hence the Church’s desire to change the language of her prayer by adjusting gestures and formulas to allow the participation. For Bernadette Mélois, director of the National Service for Liturgical and Sacramental Pastoral. This new translation invites “to live the Mass in a renewed way, perhaps with a little more intensity and attention”.
The Congregation for Divine Worship and the Discipline
The new translation of the Roman Missal emanates from the Vatican instruction Liturgiam of 2001. The Congregation for Divine Worship and the Discipline of the Sacraments has asked episcopal conferences to review the translation for the sake of standardization to “manifest unity of the Roman rite”, explains Aleteia David Gabillet, editor-in-chief of the magazine Magnificat. The objective was, among other things, to get closer to the original Latin text for fifteen years under the authority of the French-speaking Episcopal Commission for Liturgical Translations (CEFTL). It brought together experts from France, Belgium, Luxembourg, Switzerland, Canada, North Africa and Monaco. Work subject to the triple fidelity of which Pope Francis speaks in his motu proprio Magnum (2017): fidelity to the original text, fidelity to the language in which the text is translated, and fidelity to the intelligibility of the text by our contemporaries.
The latter is referred to as the standard
The latter is referred to as the standard 3rd edition, which is in force today in the ‘Church and has been translated again. From November 28, the faithful will hear and recite the texts of the new translation. In addition to revising a certain number of prayers, prefaces and ritual dialogues, a greater place is given to Silence and gestures. Another development is that the addresses are now inclusive: “brothers and sisters” instead of “brothers” previously – a desire dear to the Swiss and Canadian Churches, which corresponds to the Latin text. Finally, the emphasis is on the Eucharist as a mystery. You will find here in red the additions or modifications made.
1. GREETING FROM THE PRIEST
At the start of the celebration, the priest welcomes the faithful wishing them the presence of the Risen One. The new translation underlines this by using the word “Christ”. Always.
2. PENITENTIAL ACT
The penitential rite now starts with the mention “Brothers and sisters”. A mention that in the Latin missal. “We have sinned” replaces “we are sinners”, so the emphasis is on the act rather than on the person. The Virgin Mary wins the title of Blessed. Brothers and sisters, let us prepare to celebrate the mystery of the Eucharist, recognizing that we have sinned.I confess to Almighty God, I recognize before you, brothers and sisters, that I have sinned in thought, word, deed and omission. Yes, I did sin. That is why I beg the Blessed Virgin Mary, the angels and all the saints, and you too, brothers and sisters, to pray for me to the Lord our God. The new translation of the Missal: why “the sin of the world” becomes “the sins of the world”?
3. GLORY TO GOD
Be careful. In Glory to God, the new translation favours the plural “sins” over the singular. Glory to God in the highest heavens,
And peace on earth to those whom he loves.
Lord God, King of heaven,
God the Father almighty.
Lord, Only Begotten, Jesus Christ,
Lord God, Lamb of God,
Son of the Father.
could you ho is seated at the right hand of the Father,
could you have mercy on us?
For you alone are holy,
you alone are Lord,
You alone are the Highest,
Jesus Christ, with the Holy Spirit
In the glory of God the Father.Amen.
4. I BELIEVE IN GOD
Maritain already denounced the French translation of I believe in God, which affirms that Christ is “of the same nature as the Father”: “The French translation of the Mass puts in the mouths of the faithful, in the Credo, a formula which is erroneous of itself, and even, strictly speaking, heretical,” he criticized. “I am of the same nature as Mr Pompidou, and I am not consubstantial with him”. Therefore, he would have rejoiced because subsequently, in the symbol of Nicaea-Constantinople, the term “consubstantial” replaces “of the same nature”, thereby expressing the identity of substance between the Father and the Son. The symbol of the Apostles has not been changed.
Born of the Father
I believe in one God, the Almighty Father,
begotten Son of God, born of the Father before all
faithful God, born of true begotten God
not created, consubstantial with the Father,
and by him, everything was made.
Through the Holy Spirit, he took flesh from the Virgin Mary and became and he ascended into heaven;
and his reign will have no who gives life;
it proceeds fro
With the Father and the Son, he receives the same worship and the same glory;
he spoke through the prophets. I believe in the Church, one, holy, catholic and apostolic.
I recognize only one baptism for the forgiveness of sins. Credo: “of the same nature as the Father” becomes “consubstantial with the Father.”
5. EUCHARISTIC LITURGY
The renewal of the formulas of the preparation of the gifts and the prayer on the offerings shows that God is at the source of what we offer him in the form of bread and wine.
Preparation of donations
Blessed are you, Lord God of the universe: from your goodness, we have received the bread we present to you, the fruit of the earth and the work of men; he will become the bread of life for us.
Blessed are you, Lord God of the universe: out of your goodness, we have received the wine we present to you, the fruit of the vine and the work of men; it will become the wine of the Eternal Kingdom for us.
New prayer on the offerings
Pray, brothers and sisters: that my sacrifice, which is also yours, be acceptable to God the Father almighty.
May the Lord receive from your hands this sacrifice to the praise and glory of his name, for our good and that of the whole Church.
Great is the mystery of faith: We announce your death, Lord Jesus, we proclaim your resurrection, we await your coming in glory.
Let us acclaim the mystery of faith: When we eat this bread and drink from this cup, we announce your death, Risen Lord, and we wait for you to come.
Praise be to the mystery of faith: Savior of the world, save us! Through your cross and resurrection, you have set us free.
6. LAMB OF GOD
In addition to the repeated plural of “sins”, the Lamb of God now ends with “Blessed are the guests at the wedding feast of the Lamb” instead of “Blessed are the guests at the Lord’s supper”. An invitation to communion makes it possible to express the mystery of the Covenant with God.
Lamb of God, who take away the sins of the world, have mercy on us.
Lamb of God, who take away the sins of the world, have mercy on us.
Give us peace.
Here is the Lamb of God; here is he who takes away the sins of the world.
Happy are the guests at the wedding feast of the Lamb!
7. CONCLUDING RITE
Until now, the priest sent away the faithful saying: “Go, in the peace of Christ”. The new translation offers three other possible formulas (to choose from): Take the Gospel of the Lord. Go in peace, glorify the Lord with your life. Go in peace.
8. THE PLACE OF SILENCE
“One of the novelties of this translation is the important place left to silence”, remarks Bernadette Mélois. As the General Presentation of the Roman Missal (PGMR) reminds us, “sacred silence is part of the celebration”. “During the penitential act and after the invitation to pray, each one recollects himself; after a reading or the homily, we meditate briefly on what we have heard; after communion, silence allows praise and interior prayer”. Silence is, therefore, part of the liturgical action and offers the possibility of welcoming the Word of God. The new Missal thus indicates a new time of Silence after the Glory to God: “All pray in silence for a few moments, at the same time as the priest. Then the priest, with outstretched hands, says the opening or collecting prayer”.
9. THE EMPHASIS ON SINGING
The new translation also recalls that the liturgical prayer is a sung prayer. Thus gives a specific place to Latin, proposing to sing the Gloria, the Credo or the Pater Noster in this language. The sung prefaces will also be published with the new translation. They want to put Gregorian chant back at the heart of the Mass
10. THE IMPORTANCE OF BODY LANGUAGE
In several places, the new text specifies the gestures of the priest and those of the assembly. It reinforces, for example, the invitation to bow down during the evocation of the mystery of the Incarnation in the I believe in God, as well as in the symbol of Nicaea-Constantinople and the symbol of the Apostles. And in Jesus Christ, his only begotten Son, our Lord” to “born of the Virgin Mary. In Nicaea-Constantinople’s symbol, the assembly is asked to bow during the sentence: By the Holy Spirit, he took flesh from the Virgin Mary and became man. In the liturgy, the body participates in the prayer of the Church,” explains Bernadette Mélois. “It is not an intellectual prayer, it involves the whole being, and the gestures are therefore important”.