The texts of the new edition of the Roman Misssal are being introduced in two phases.

• From the second Sunday of September we will begin to use the new translations of the peoples prayers and responses at Masses, i.e. The Gloria, the Confiteor and the Creed.
• From the first Sunday of Advent the new translations of the prayers of the Mass that are led by the priest will come into use.

The Priests of Dunshaughlin Parish together with the Parish Council are committed to keeping our faith community fully informed regarding these changes and therefore over the coming weeks an explanatory piece will be inserted in the parish bulletin and on this page for your convenience and information.

We have plenty of time to get used to these changes. Why not take time to browse the new translation on the Internet? Over the next weeks and months, we will keep you informed of the changes, and together, we’ll make the transition easier. 

 http://www.catholicbishops.ie/category/features/missal and www.liturgy-ireland.ie

Did you know that the translation of the Mass which we currently use is going to change? The texts we have now have been in use since 1970 & in Sept we will begin to use a new translation. Over the coming weeks/months there will be short articles in this newsletter which will help us to understand what these changes are and why they have come about. There will also be plenty of opportunities provided to learn more about it and become familiar with the changes. We will publish some material ourselves and will also provide web links for those who have internet access. This will be a great opportunity for us all to learn more about the Mass and deepen our understanding of the liturgy and its meaning and relevance for us in our lives today.

The New Translation – The Four Presences of Christ

Belief in the presence of Christ in the Eucharist is one of the hallmarks of Catholic faith and worship.  However, the Second Vatican Council reminded us of our ancient faith: Christ is always present in his church, especially in its liturgical celebrations.  So, each time we come to Mass we experience the presence of Christ in four unique ways.

1. Christ is present in the congregation – the people gathered together; “Where two or three are gathered together in my name, there am I in the midst of them” (Mt. 18:20).  Through Baptism, we each become part of Christ’s body.  When we gather for Eucharist our first task is to assemble as one body.  As we do, Christ reveals his presence to us in one another.

2. Christ is present in the person of the priest – the priest, as presider, leads the community in prayer and helps us to understand the words and actions of the liturgy.  Since the true leader of our worship is Christ himself, we recognise Christ in the presider, inviting us to share in his worship of the Father.  The priest does so by the way he acts and speaks – with dignity, reverence and humility – so that the living presence of Christ is conveyed in and through him. [General Instruction on the Roman Missal (GIRM) #93]

3. Christ is present in the Scriptures that we listen to during Mass.  At the beginning of John’s Gospel, we hear that Christ IS the Word of God.  He is God speaking to us.  In all the words of the readings, the psalm and the homily, Christ speaks directly to us so His Word may take root in our hearts.

4. Christ is present in the bread and wine when it becomes Christ’s Body and Blood.  When we receive these sacred elements “We become” as St. Augustine said, “what we eat and drink”.  Christ offers us himself as nourishment in the meal we call Communion.  This union is our most complete union with Christ, but it is simultaneously communion with all the members of his body.

The more we are able to understand the Mass, the more we enter into the mystery of the Eucharist – the source and summit of Christian life.  The new translation will help us to understand more clearly what our faith is teaching us.

Sunday 10th July

The New Translation – Biblical Influences

As we use the new translation we will perhaps notice more biblical connections than we have been used to.  The texts of the Mass are sacred to us, handed down to us over the centuries by our ancestors, and inspired by the scriptures.  The revised translation tries to make the connections between the bible and the Mass more clear than it is now. The following are some of the new texts rooted in the scriptures.

The Opening Greeting of Mass

The opening greeting at Mass is taken from the greetings that are found in the writings of St. Paul throughout the New Testament.

1.

The grace of our Lord Jesus Christ, and the love of God and the communion of the Holy Spirit  be with you all.

This is the last verse of St. Paul’s second letter to the Corinthians (2Cor 13:13)

2.

Grace to you and peace from God our Father and the Lord Jesus Christ.

This is a standard greeting in the letters of St. Paul (Rom. 1:7; 1Cor 1:3; 2Cor 1:2; Eph. 1:2; Phil 1:2; 2Thess 1:2, Philem 1:3).

3.

The Lord be with you.

This greeting in slightly different forms is found in several other New Testament letters (Col. 1:2; 1Thess 1:1; 1Pet 1:2; 1Tim 1:2; 2Tim 1:2; Titus 1:4; 2Jn. 3;  Rev. 1:4).

The New Translation – Biblical Influences

One of the first things we will notice with the new translation is that, when the priest says ‘The Lord be with you’, we now say ‘And with your spirit’. This is the literal translation of what we find in the Latin text “et cum spiritu tuo”. This direct translation is already found in other languages, for example, German, Italian, French & Spanish. When the Mass was first translated into English we were 1 of only 2 languages that did not translate it as ‘your spirit’.

The source for this dialogue between priest and people is very much scripture: In four of his letters, St. Paul uses the following greetings: Galatians 6:18 – May the grace of our Lord Jesus Christ be with your spirit; Philippians 4:23 – The grace of the Lord Jesus Christ be with your Spirit; 2 Timothy 4:22 – The Lord be with your spirit; Philemon v25 – The grace of the Lord Jesus Christ be with your spirit. Similar greetings can be found in the Old Testament. If you think about it, for nearly 2,000 years Christians have been greeting each other, ‘The Lord be with you’, ‘and with your spirit.’ So the new translation will bring unity to this response in all the languages of the world - and with all previous Christian generations.

What does “your spirit” mean? It does not refer to the Holy Spirit though it is spoken to people who live according to that Spirit. For St. Paul the spirit is our spiritual part that is close to God. “And with your spirit” is about having the spirit or mind of Christ as your guiding light, as what guides us through the day – a Christian spirit. While it will sound unfamiliar to us this greeting and response captures our biblical roots. It is recognition of the spirit among us as Christians, a spirit that we must live. In greeting one another, it proclaims the presence of Christ among us. [As mentioned two weeks ago in our bulletin.]

This greeting and response occurs five times in the Mass. [Greeting at the beginning of Mass / Introduction to the Gospel / Dialogue to the Preface & Eucharistic Prayer / Sign of Peace / Final Dismissal ]of the new texts rooted in the scriptures.

The Gloria is a very ancient and venerable hymn in which the Church, gathered together in the Holy Spirit, glorifies and entreats God the Father and the Lamb’. [GRIM 53]

One of the biggest changes you’ll notice with the Missal revisions is the words of the Gloria. The revised text of the Gloria, however, is longer than what is currently in use [see missalette]. It is well suited to song and new music is currently being composed for it. The chart below shows you how the text will change. On the whole, the revised translation for the Gloria reflects the long tradition of this hymn. It is rooted in Scriptures, gives us words to praise God, and is an opportunity to reflect on the forgiving power of Jesus Christ.

The first lines of the Gloria itself echo the angels’ message to the shepherds, announcing the birth of Christ (Luke 2:14). 

‘From the Incarnation to the Ascension, the life of the Word incarnate is surrounded by the adoration and service of angels. When God "brings the firstborn into the world, he says: 'Let all God's angels worship him.'" Their song of praise at the birth of Christ has not ceased resounding in the Church's praise: "Glory to God in the highest!" They protect Jesus in his infancy, serve him in the desert, strengthen him in his agony in the garden, ... Again, it is the angels who "evangelize" by proclaiming the Good News of Christ's Incarnation and Resurrection. They will be present at Christ's return, which they will announce, to serve at his judgment.’ Catechism §333

The New Translation – The Creeds [Nicene & Apostles’]

When it comes to the Nicene Creed we will notice the first change immediately - ‘I believe’, not, ‘We believe’

I believe is a literal translation of the Latin credo.

Consubstantial with the Father is an example of a re-introduction of theological term that may be unfamiliar to many people. What does it mean? The term expresses our belief that the Son is of the same essential Being and substance as the Father.

By the Holy Spirit was incarnate again reintroduces a time-honoured word that may be unfamiliar to many today. The birth of Jesus has significance beyond that of any other human birth. The Word became flesh in the womb of Mary, the Son of God was incarnate, assumed human nature

 

LORD GOD OF HOSTS

The New Translation – Lord God of Hosts

Just one word is to be changed in the Holy, Holy. In the first line, the Latin word “Sabaoth” is translated as “hosts”, and gives quite a different meaning. The new text of the Holy, Holy is:

Holy, holy, holy Lord God of Hosts.

Heaven and earth are

full of your glory.

Hosanna in the highest.

Blessed is he who comes

in the name of the Lord.

Hosanna in the highest.

The word “hosts” in the first line calls to mind the “hosts of angels”, and indicates that God is Lord of all the universe, of all creation, of all the choirs of angels whose purpose is to sing God’s praise.

New Words: A Deeper Meaning, but the Same Mass

The New Translation - The Mystery of Faith and Doxology

For Catholics, a ‘mystery’ is not a puzzle that cannot be solved.  It is a truth that is so deep that we know we’ll never fully comprehend its richness and meaning.  One example of this is our belief in the Real Presence of Christ in the Eucharist.  We believe that Christ is truly present but we can’t wholly explain it.  The priest shows us the host and then the chalice.  Then he genuflects and will now say: ‘The mystery of faith’.  We continue with one of three responses.  These are all different from the ones we have been used to and they come directly from the New Testament.  So when the priest says ‘The mystery of faith’ he is inviting us to welcome this Real Presence of Christ.  Currently we respond with a statement of faith about Christ (“Christ has died, Christ is risen, Christ will come again”), whereas in the new translation we will make our response, which we address to God.

We proclaim your Death, O Lord,   

and profess your Resurrection

until you come again

When we eat this Bread and drink this Cup,

we proclaim your Death, O Lord,

until you come again.

Save us, Saviour of the world,

for by your Cross and Resurrection

you have set us free

- Doxology

‘Amen’ is a Hebrew word that we continue to use in English, meaning “So be it!”  The Eucharistic Prayer ends with a doxology or expression of praise which is confirmed and concluded by the people’s acclamation, ‘Amen’.  St. Justin Martyr around 150AD writes, ‘When the prayers and Eucharist are finished, all the people present give their assent with an “Amen!”’’’ 

Through him, and with him, and in him,

O God, almighty Father,

In the unity of the Holy Spirit,

All glory and honour is yours,

For ever and ever.  Amen.

Back to Parish homepage

New Words: A Deeper Meaning, but the Same Mass

The Introduction of the New Words of the Mass to our Parish.

The New Translation – Lord, I am not worthy…

As the priest invites us to receive Holy Communion, he will say ‘Behold’, rather than ‘This is the Lamb of God’.  ‘Behold’ means ‘to look at’ and is our invitation to adore Christ who we are about to receive in Holy Communion, thus reflecting the more biblically resonant wording of John 1:29 and Rev. 19:9.

We are used to saying ‘Lord, I am not worthy to receive you’ ...  This will change to: ‘Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed’ reflecting what the Roman Centurion said when he came and begged Jesus to heal his servant.  When Jesus says he will come to the Centurion’s house, the man knows that Jesus doesn’t need to do that, that just his word will be enough. The Centurion says: ‘Lord I am not worthy to have you come under my roof, but only say the word and my servant will be healed’ (Mt. 8:9). Our new reply changes only one word of the Centurion’s speech – ‘my servant’ becomes ‘my soul’.