Category Archives: Parish Liturgical Commission

When we finish exchanging the sign of peace with each other and singing or speaking the Agnus Dei, the Lamb of God prayer, the faithful kneel in preparation to receive Communion.  Since 1975, the year when the current Sacramentary became normative for the Masses offered in the United States,
priests have prayed the following words:

“This is the Lamb of God who takes away the sins of the world. Happy are those who are called to his supper.”

The priest is joined by the faithful in the response,

“Lord, I am not worthy to receive you, but only say the word and I shall be healed.”

HERE IS WHAT IS CHANGED (words in italics):

On November 27th, the First Sunday of Advent, we will begin to pray from the Roman Missal, Third Edition, the following revisions.  The priest will begin with the prayer:

“Behold the Lamb of God, behold him who takes away the sins of the world. Blessed are those called to the supper of the Lamb.”

Then the priest will be joined by the faithful and together they will pray,

“Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed.”

Again, as with the other prayers in the Roman Missal, Third Edition, the bishops of the Church have attempted to provide more precise English translations from the official Latin texts. With the new translations of these two prayers,
three separate biblical passages are referenced. In the declaratory invitation by the priest, the first sentence is the testimony of St. John the Baptist to the people that have come to him, identifying who Jesus is (John 1:29). The second
sentence spoken by the priest is borrowed from one of St. John the Evangelist’s dialogues with the angel in the Book of Revelation (19.9). Our participation in the Sacred Liturgy is our participation on earth, through the mediation of the
sacraments, in the Sacred Liturgy of heaven, “the wedding feast of the Lamb.”
In the second prayer, “Both priest and people respond scripturally, speaking to Christ after the example of the good centurion who, upon seeking the Lord’s favor in healing his servant, says: ‘Lord, do not trouble yourself, for I am not
worthy to have you enter under my roof . . . but say the word and let my servant be healed’ (Luke 7:6-7)” (Mystical Body, Mystical Voice 221). Fr. Douglas Martis and Mr. Christopher Carstens, authors of Mystical Body, Mystical Voice, further explicate the reality of the Church’s action at this time in the Sacred Liturgy: “The Roman Rite has adapted the centurion’s words to the present liturgical context, changing ‘my servant’ to ‘my soul’ (anima mea), and when the Lord ‘says the word’ it is healed and filled with grace. Left unchanged, however, is the word roof (tectum), signaling our own personal abode into which the Lord will enter (even though the Lord never did enter the centurion’s house)” (ibid.). If you want to dig deeper, or review what has been explained in the bulletin since the beginning of October, please refer to www.stjohnwellesley.org.   In addition, a rich resource available to all is offered through Boston College School of
Theology and Ministry:  www.bc.edu/content/bc/schools/stm/c21online/resources/RomanMissal.html

The Parish Liturgical Commission has been meeting on your behalf to help prepare us all for the changes that will be inaugurated on the first Sunday of Advent, November 27, 2011. Please contact any of the following if interested in
finding out more: Steve Brown, Pat Colton, Pat Feige, Svea Fraser, Jerry Kehoe (PLC@stjohnwellesley.org)

After the priest celebrant places the chalice containing the Precious Blood of the Lord on the altar and genuflects, he stands and announces, “Let us proclaim the mystery of faith,” to which all of the faithful respond either by singing or speaking the Memorial Acclamation prayer.  Currently, the Sacramentary provides four options for the Memorial Acclamation:

“Dying you destroyed our death, rising you restored our life. Lord Jesus, come in glory.”

“When we eat this bread and drink this cup, we proclaim your death, Lord Jesus, until you come in glory.”

“Lord, by your cross and resurrection you have set us free. You are the Savior of the world.”

“Christ has died, Christ is risen, Christ will come again.”

When we begin to pray the Mass of the Roman Missal, Third Edition, beginning on the First Sunday of Advent, the priest will proclaim a shortened declaration:

“The mystery of faith” (translated from its Latin source Mysterium fidei), will replace “Let us proclaim the mystery of faith.”

This not only invites the faithful to acclaim the sacramental truth, but it also acclaims the mystery of Christ’s sacrifice already present on the altar (Mystical Body, Mystical Voice, 193). Responding to the priest’s new acclamation, the faithful will pray one of the three new formulas for the Memorial Acclamation, which are the revised translations of the corresponding Latin bases. The three new options for this prayer are as follows:

“We proclaim your Death, O Lord, and profess your Resurrection until you come again” (developed from 1 Corinthians 11:26),

“When we eat this Bread and drink this Cup, we proclaim your Death, O Lord, until you come again” (also developed from 1 Corinthians 11:26),

“Save us, Savior of the world, for by your Cross and Resurrection you have set us free” (developed from John 4:42; Mystical Body, Mystical Voice, 193)

One of the current acclamations, “Christ has died, Christ is risen, Christ will come again,” has not been included in the Roman Missal, Third Edition, and will not be an option for prayer when we come to the Memorial Acclamation. “Christ has died, Christ is risen, Christ will come again,” is not erroneous (they are accurate statements about Jesus) but the form does not have the same scriptural character as the other acclamations. The first three acclamations, which we currently pray, and the three new translations, which we will pray starting in Advent, are directed to the Lord. In contrast, “Christ has died, Christ is risen, Christ will come again,” is an acclamation comprised of statements about the Lord but not explicitly directed to him. In this short dialogue between the priest and the faithful, we act not as passive recipients or observers but as disciples incorporated into Christ’s Body, the Word of God incarnate who has become sacramentally present to us.

More information may be found at www.usccb.org/romanmissal, the website of the United States Conference of Catholic Bishops and at www.mysticalbodymysticalvoice.org Mystical Body, Mystical Voice.  A rich resource available to all is offered through Boston College School of Theology and Ministry: Roman Missal, Third Edition Click here to explore C21 Online’s free resource page on the Roman Missal, Third Edition. We have compiled a list of reliable websites that provide a variety of information about the new Roman Missal. There is sure to be one that matches your personal interests and ministry! Please contact any of the following if interested in finding out more: Steve Brown, Pat Colton, Pat Feige, Svea Fraser, Jerry Kehoe PLC@stjohnwellesley.org

Beginning last weekend, we had the opportunity to hear and to sing the new translation of the Gloria and the Sanctus.  Although the textual changes are minor, they are more closely connected to both the Latin words they are derived from as well as the Scriptural passages they refer to. We will continue to practice these two sung prayers up until the beginning of Advent.  The revised Roman Missal will be inaugurated at all masses in all the English speaking countries on Sunday, November 27th.   Since the Gloria is not sung during the season of Advent, we will not have another chance to sing this song of praise and glory until Christmas. In the meantime, let us be bold with our voices and sing with all the voice God gave to each of us !

The Liturgy of the Eucharist begins with the offertory presentation of the gifts, which profoundly signify the gift of ourselves. At the Invitation to Prayer over the Offerings, the priest celebrant will say:

“Pray, brethren (brothers and sisters), that my sacrifice and yours may be acceptable to God, the almighty Father.”

The italicized words are in the new translation. The “Pray brethren” asks intercession for the priest himself before he steps into the Holy of Holies of the Eucharistic Prayer.  The people STAND and respond, “May the Lord accept the sacrifice at your hands for the praise and glory of his name, for our good and the good of all his holy Church.”  Familiar to us and integrated into every Eucharistic Prayer is the short acclamation entitled “Sanctus,” or “Holy, Holy,
Holy.” Although the text of the Preface prayer may change from one Mass to the next, the Sanctus is the same at every Mass. The new translation follows the same structure but incorporates a few textual changes:

“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 bishops describe this portion of the Eucharistic Prayer as one “in which the whole congregation, joining with the heavenly powers, sings the Sanctus” (General Instruction of the Roman Missal ¶79).  This is heavenly speech!
Although we pray the Sanctus as a single prayer, the text is a composite of several different scriptural verses. The beginning lines “Holy, holy, holy, Lord God of hosts. Heaven and earth are full of your glory,” harken to Isaiah 6:3 and
Revelation 4:8.  The rendering of “Sabaoth” as “Hosts,” from the Latin text of the Sanctus, rather than as “power and might,” more precisely references the angels and saints that praise their Lord. The lines “Hosanna in the highest,” and “Blessed is he who comes in the name of the Lord,” are drawn from St. Matthew’s account of Jesus’ entry into Jerusalem (Matthew 21:9) and by extension to the heavenly praise in Revelation 5:13 (Mystical Body, Mystical Voice 177, 178).
Inspired by God’s Word, the words of the liturgy in this case repeat the words of the Heavenly City in order that we may live comfortably in it, walking its golden streets (Revelation 21:21), eating its manna (Revelation 2:17), and singing its unending Song of the Lamb (Revelation 15:3).

More information may be found at http://www.usccb.org/romanmissal, the website of the United States Conference of Catholic Bishops and at www.mysticalbodymysticalvoice.org Mystical Body, Mystical Voice.
The Parish Liturgical Commission has been meeting on your behalf to help prepare us all for the changes that will be inaugurated on the first Sunday of Advent, November 27, 2011. Please contact any of the following if interested in
finding out more: Steve Brown, Pat Colton, Pat Feige, Svea Fraser, Jerry Kehoe  PLC@stjohnwellesley.org

Over the past several weeks we have discussed some changes in the Roman Missal translation, starting with the Introductory Rites (please log onto St. John’s website, www.stjohnwellesley.org and visit the Parish Liturgical Commission page, or go to “Previous Bulletins” for Oct. 2, Oct. 9 and Oct. 16, 2011. See the last page.)  The Collect or Opening Prayer concludes the Introductory Rites. This prayer includes the intent of the celebration and “collects” the prayers and intentions of the people, after which there is a short silence and the people make the prayer their own by acclaiming, “Amen.” All sit, then, for the Liturgy of the Word. The Liturgy of the Word includes the biblical readings (which remain virtually unchanged), followed by the homily, then the Profession of Faith (the Creed) and finally the Prayer of the Faithful.  The Liturgy of the Word reaches its high point in the proclamation of the Gospel. However, the use of Scripture in the Mass does not end when the Liturgy of the Word has finished. In fact, the words of Scripture flow throughout the prayers of the Mass. One of the goals of the new translation of the Missal is to make clearer the links between the prayers of the Mass and the text of Scripture.
After the homily, all stand to recite the Creed. Of note are the few, yet significant,  word changes in the Creed. The words in italics are new:

I believe in one God, the Father almighty,
maker of heaven and earth,
of all things visible and invisible.

I believe in one Lord Jesus Christ,
the Only Begotten Son of God,
born of the Father before all ages.
God from God, Light from Light, true God from true God,
begotten, not made, consubstantial with the Father;
through him all things were made.
For us men and for our salvation, he came down from heaven
(all bow up to and including “and became man”)
and by the Holy Spirit was incarnate of the Virgin Mary,
and became man.

For our sake he was crucified under Pontius Pilate.
He suffered death and was buried, and rose again
on the third day in accordance with the Scriptures.
He ascended into heaven and is seated at the right hand of the Father.
He will come again in glory to judge the living and the dead and his kingdom will have no end.

I believe in the Holy Spirit, the Lord, the giver of life,
who proceeds from the Father and the Son,
who with the Father and the Son is adored and glorified,
who has spoken through the prophets.

I believe in one, holy, catholic and apostolic Church.
I confess one Baptism for the forgiveness of sins and
I look forward to the resurrection of the dead and the life of the world to come. Amen.
Notable among these new translations is the change from first person to plural: “We believe” to “I believe.” Literally, the Latin reads “Credo,” which translates “I believe.” In addition to being a more precise translation, “In its origins, the Creed was a baptismal formula, which accounts in part for its first person singular blessing. Today, the ‘I believe’ is the confession of the Church, the belief of the one Mystical Body, as well as the profession of the individual faith.” (Mystical Body, Mystical Voice,152). Similarly, the word “consubstantial,” which replaces “one in being,” is a more precise translation of the Latin consubstantialem. This word is the Latin rendering of the Greek homoousious, meaning “of the same substance” (with the Father), thereby upholding the truth of Jesus, God the Son, being equal yet distinct from God the Father. Both the Father and Son have in common the same divine nature.

The Liturgy of the Word concludes with the Prayer of the Faithful. (www.holynamecathedral.org Roman Missal, July 10, 2011 bulletin entry)

Please contact any of the following if interested in finding out more: Steve Brown, Pat Colton, Pat Feige, Svea Fraser, Jerry Kehoe

Parish Liturgical Commission email: PLC@stjohnwellesley.org

The Mass begins with Introductory Rites that include the Entrance, the Greeting, the Penitential Act, the Gloria and the Collect. Together they create a beginning, an introduction and a preparation. Their purpose is to ensure that the faithful who come together as one establish a communion and are prepared to listen to the word of God and to celebrate the Eucharist. The first words we hear from the priest celebrant are “The Lord be with you.” And, as was described in last week’s bulletin, the new response (to be inaugurated on the first Sunday of Advent, November 27, 2011), will be “And with your Spirit.”

The Penitential Act follows the Sign of the Cross and the Greeting. There are several options for the Penitential Act. There is the three part call and response prayer: “Lord, have mercy,” “Christ, have mercy,” and “Lord, have Mercy.”
(In Greek: “Kyrie, eleison.” “Christe, eleison.” and “Kyrie eleison.”) Although these specific words will not be changing, the lead in prayers have some changes.

In some Masses, we collectively pray a longer prayer called the Confiteor (from the Latin for “I confess”). In the forthcoming edition of the Roman Missal, the following (in italics) will replace the opening sentences: I confess to
almighty God and to you, my brothers and sisters, that I have greatly sinned, in my thoughts and in my words, in what I have done and in what I have failed to do (striking the breast): Through my fault, through my fault, through my most
grievous fault;   This new edition of the Confiteor attempts to provide a translation that is closer to the Latin version of the prayer, from which all vernacular translations come, and follows more closely an early English translation (1966) of the prayer, which was published after the Second Vatican Council.

On the Sundays outside the Seasons of Advent and Lent, on feasts and solemnities, and at special celebrations of a more solemn character, the Gloria is sung or said, following the Penitential Rite. The current version of the Gloria is a
somewhat abbreviated translation of its Latin source. The new translation (in italics), which is closer to the Latin edition of this prayer, is as follows:

Glory to God in the highest, and on earth peace to people of good will. We praise you, we bless you, we adore you, we glorify you, we give you thanks for your great glory.   Lord God, heavenly King, O God, almighty Father. Lord Jesus
Christ, Only Begotten Son, Lord God, Lamb of God, Son of the Father, you take away the sins of the world, have mercy on us; you take away the sins of the world, receive our prayer; you are seated at the right hand of the Father, have mercy on us. For you alone are the Holy One, you alone are the Lord, you alone are the Most High, Jesus Christ, with the Holy Spirit, in the glory of God the Father.  Amen.

One of the goals of the new translation of the Missal was to make clearer the links between the prayers of the Mass and the text of Scripture. A number of biblical verses are integrated into the Gloria, including Luke 2:14, John 1:29,
Revelation 15:3-4, Psalm 83:19, 1 Corinthians 8:6, and Philippians 2:11. When we pray the Gloria, we are praising God with the words of Scripture.

(Reference: From the United States Conference of Catholic Bishops website www.usccb.org/romanmissal)

This weekend we will be singing this revised translation of the Gloria. Be sure to have the sheet music handed out to actively participate in giving praise and glory to God!

REMINDER: Everyone is welcome and encouraged to attend an evening with Fr. Greg Hoppough, CS, on the New Translation of the Roman Missal. It promises to be an informative event presented by a gifted teacher who will address the questions you undoubtedly have. Monday evening, October 24 at 7:30 p.m. in the upper church.

An article by David Haas (composer of liturgical music) in the June-July 2011 edition of Ministry and Liturgy offers food for thought as we move forward through this time of change; http://rpinet.com/ministry/3805f1html
(David Haas has composed such familiar songs as “You are Mine”, “The Servant Song,” “We Have Been Told” and in his “Mass of Light”, the “Gloria”.)