Theological and Historical Reflections on the New Missal

Transcription

1 Theological and Historical Reflections on the New Missal Copyright Edward Foley 2011 No reproduction of this material is permitted 1 An Overview I. What actually changed? What is included in the Roman Missal? What changed in the new Roman Missal? What did not change 2. Why did things change? What are the ecclesial, cultural, theological factors Pendulum swings Push backs 2 Roman Missal, Third Edition Part I: From the beginning What changed? 3 rd edition of the Roman Missal Missale Romanum, editio typica tertia Promulgated by John Paul II, 2002 Emended in 2008: editio typica emendata The 1 st edition Missale Romanum, editio typica Promulgated by Paul VI, 1970 Often referenced as the novus ordo or rite of Paul VI The 2 nd edition Missale Romanum, editio typica altera Promulgated by Paul VI, 1975 Getting our bearings: Who are the players 3 4 CONTENTS OF THE NEW ROMAN MISSAL 5 Introduced by a General Instruction New genre of document Replaced the introductory documents of Tridentine Missal [1570] Rubricae generalis; Ritus servandus; De defectibus Many other introductory elements Apostolic Constitutions and letters 6 of these General Norms for the Liturgical Year and the Calendar General Roman Calendar 6 reproduced 1

2 With its opening decrees Wonderful Preamble Readings for Proper of the seasons Solemnities and Feasts of the Lord and Saints Weekday readings of the proper seasons Proper of the saints Commons Ritual Masses Masses for Various needs + occasions Votive Masses Masses for the Dead Appendices Don t forget the Lectionary Obviously this is not all new and it is not a single book 7 8 A First Catechetical Moment There s little question People are interested Concerned Bothered by the translation of the New Missal A little perspective Large sections of the New Missal Are not new 9 Not the Latin text of the Roman Missal: Had it since 2002 Not the lectionary: had its translation in English since 1998 Not the General Instruction: had its English translation since 2003 The English Translation of the Eucharistic Prayer texts of the Roman Missal That s what s new! 10 Change in the hand gesture for blessings of objects such as ashes, candles and water Now with hands extended New Feasts Divine Mercy on 2 nd Sunday of Easter Benedicta of the Cross [Edith Stein] Padre Pio Catherine of Alexandria In US, 22 nd of January a Day of Penitence on the anniversary of Roe v. Wade Many Minor Changes Dismissal Rite every day in Lent will have prayers over the people Apostles Creed can be used on any Sunday or feast day Washing of priest s hands included after washing of feet on Holy Thursday Eucharistic Prayer I is recommended on Holy Thursday At Easter Vigil the preparation of the paschal candle is no longer optional Etc. many so small will never be noticed More Minor Changes reproduced 2

3 One happy minor structural change in the new Missal For the first time The 2 Masses for Reconciliation And the 4 forms of the Mass for Use in Mass for Various Needs Now included in an Appendix to the Ordo Missae 13 No major structural changes face us Also no significant ritual changes face us Changes in postures Or use of vessels Or definitions of ministries No new requirements about Role of music Architectural design Iconography It is mostly about ENGLISH texts Besides a significant but not overwhelming number of small changes Translations of the Roman Missal 3 Some highlights reproduced 3

4 Lord you are holy in deed The fountain of all holiness Let your Spirit come upon these gifts That they may become the body and blood of our Lord Jesus Christ Take this, all of you and drink from it: This is the cup of my blood, the blood of the new and everlasting covenant. It will be shed for you and for all So that sins may be forgiven. Let us proclaim the mystery of faith: Before he was given up to death A death he freely accepted reproduced 4

5 Christ has died, Christ is Risen Christ will come again. Dying your 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. In memory of his death and resurrection We offer you, Father, this life-giving bread, this saving cup. Thank you for counting us worthy To stand in your presence and serve you. May all of us who share in the body and blood of Christ be brought together in unity by the Holy Spirit. Lord, remember your Church throughout the world; make us grow in love, together with N. our Pope, N. our bishop, and all the clergy Remember our brothers and sisters Who have gone to their rest In the hope of rising again; Bring them and all the departed Into the light of your presence. Have mercy on us all; Make us worthy to share eternal life With Mary the virgin mother of God With the apostles and with all the saints Who have done your will throughout the ages. May we praise you in union with them and give you glory, through your Son, Jesus Christ. Through him, with him in him, In the unity of the Holy Spirit, All glory and honor is yours, Almighty Father, For ever and ever. Deliver us, Lord, from every evil And grant us peace in our day. In your mercy keep us free from sin And protect us from all anxiety As we wait in joyful hope For the coming of our Savior, Jesus Christ reproduced 5

6 Positive Notes Prefaces have stronger conclusions Lead more easily into the Holy Inclusive move in EP III From East to West to From the rising of the Sun to its setting Some increased inclusivity Deus no longer rendered as Father 31 Orations: Recovery of biblical imagery Recover of key patristic images More attention to their cadence and rhythm Peckler concludes in these prayers a gradual improvement in the quality of the texts though somewhat uneven Overall prayer language Somewhat arcane Following Latin Syntax Not as felicitous for US English proclamation Feast of St. Augustine Prayer after Communion May the partaking of the table of Christ sanctify us, we pray, O Lord, that, being made his members we may be what we have received. 32 A trek into origins A Caution on Origins Like in so many things in liturgy, this development does not like a riverwith a series of clear tributaries so you can trace the changes back to a single source Rather it is more like a swamp, and difficult to trace the exact origins of this development The reasons are Legion Among those we ll consider: English a living language as the new vernacular Reinterpretation of Vatican II Gaudium et Spes or Lumen Gentium Inculturation and substantial unity Pushback Original texts Resacralization of priesthood Feminization of the liturgy Reform or restoration 35 SWAMP CONTRIBUTOR 1: ENGLISH AS A LIVING LANGUAGE 36 reproduced 6

7 Long an awareness that we would need a new translation Texts currently in use translated 40 years ago Multiple critiques of these texts over the decades From right and left Prosaic, not shaped for proclamation, flat, ICELese 37 From the beginning, an awareness that the ICEL texts were provisional: As most of our readers know, I am sure, the International Commission on English in the Liturgy is engaged in a process for the revision of all of its liturgical translations. This process was not occasioned by criticism of the present translations, although there has certainly been no want of this. The present translations were, from the beginning, regarded as provisional. Revision always figured in the program. [Aelred Tegels, Worship (1986)] 38 Back handed compliment about the importance of English Many smaller language groups Not enough scholars to mount translations efforts from Latin to whatever Translating instead from English to whatever Thus need for a more literal English to guide this secondary translation process 39 SWAMP CONTRIBUTOR 2: THE GAUDIUM ET SPES VERSUS LUMEN GENTIUM SWING 40 Vatican II gave us two Constitutions on the Church Lumen Gentium: Dogmatic Constitution on the Church Gaudium et Spes: Pastoral Constitution on the Church in the Modern World 41 Francis Fiorenza suggests that At the time of Vatican II 3 key theological methods in vogue Neo-scholasticism Begins with church teaching sought to demonstrate the truth of theses about the church. Transcendentalism starting point is the human subject related to this anthropological turn is the assertion of human freedom. Correlationalism Looking thru 3 methods A dialogic encounter between Experience & Modern world How does experience have something to say to theology [Tracy] Can Church tradition and human experience be in a mutual correlational relationship? 42 reproduced 7

8 Two different Visions Lumen Gentium: The more neo-scholastic methodologically In a decidedly biblical mode Uses biblical texts to support current church teaching The turn to the subject, foundational to transcendentalism and any authentic mutual, critical correlation, is largely invisiblein that document. This is more an inside-out document In which the light of humanity... Shines out visibly from the church 43 Church Gaudium et Spes more correlational clearly putting Church and modern world in a dialogue the Church s involvement as a form of dialogue or mutual exchange(nn. 40 and 43). the Church may contribute to the well being of the human family, but is also abundantly and variously helped by the world (nn. 40, 44 and 45) further exemplifies critical correlation. Christians are citizens of both an earthly city and a heavenly one(n. 43). They must live as loyal citizens in both realms, the Church itself serving as a kind of leaven in human society (n. 40). World 44 Thanks to Steve Bevans SVD Another Binary Image Creation-centered Theologies Vs. Redemptive-centered Theologies 45 Creation-Centered Theologies Human experience is good Grace builds on nature The world is a sacramental place where God continuously selfcommunicates There is sin, but it is an aberration in a world that God said is good There is a continuitybetween human existence and divine revelation 46 Redemption centered Theologies Culture & human nature need radical transformationor total replacement Grace cannot build on nature because nature is corrupt Grace replaces nature The world distortsgod s reality and rebels against it Christ must be brought to a culture for it to have any saving meaning Lumen Gentium This binary lens suggests: Lumen Gentium leans toward the redemptive side Gaudium et Spes leans toward the creation side Gaudium et Spes reproduced 8

9 It is traditional to talk about the three bodies of Christ Historical body ANOTHER BINARY IMAGE OF PENDULUM SWINGING Sacramental body Ecclesial body In the early church Emphasis was on the ecclesial body as the corpus verum (e.g., St. Paul, Augustine) 51 By the 12 th century Growing liturgical controversies Increase the linkage Between the historical body And the eucharistic body As a result, by 12 th century, the sacrament of the eucharist had become corpus verum, and the baptized the corpus mysticum 52 One can imagine the Reforms of Vatican II as a pendulum swing back towardthe ecclesial body THINKING ABOUT TRANSLATIONS AS A PENDULUM SWING And the most recent translation a swing back toward the sacramental body and eucharistic species reproduced 9

10 New Translation symptomatic of a pendulum swing From Gaudium et Spes to Lumen Gentium From what Timothy Radcliffe calls kingdom Catholicismto communio Catholicism From creational to redemptive From what David Tracy calls Thomistic perspective = alliance between church & modernity Bonaventurian perspective = Catholic theology forges its unique identity apart from the dangerous contours of modernity From ecclesial to sacramental body 55 INCULTURATION AND THE PENDULUM SWING 56 As the pendulum swings from Gaudium et Spes to Lumen Gentium Inculturation gets rethought From a correlational perspective Inculturation is a dialoguebetween some local culture and the liturgy But from a neo-scholastic perspective Inculturation is the planting of a timeless reality into a 57 local culture A B C Varietates Legitimae (1994) 4 th Instruction on the proper implementation of Sacrosanctum Concilium: Inculturation and the Roman Liturgy Insists on maintaining substantial unity of the Roman Rite, as found in the liturgical books Peter Phan suggests it manifests an excessive desire for control and does not respect the relative autonomy of the local churches Inculturation is less dialogue than guardianship A B A1 58 Gaudium et Spes form of vernacular translation et Dynamic equivalency As outlined in Comme le prévoit The prayer of the church is always a prayer of some actual community assembled here and now. It is not sufficientthat a formula handed down from some other time or region should be translated verbatim, even The formula translated must become the genuine prayer of the congregation and in it each of its members should be able to express if accurately, for liturgical usehimself or herself [20 c] 59 Lumen Gentium form of vernacular translation Literal in both language and syntax Outlined in Liturgiam Authenticam (2001) = 5 th Instruction on the proper implementation of Sacrosanctum Concilium Vernacular Translation of the Roman Missal The wordsspoken in liturgical celebrations express truths that transcend the limits of time and space. [Therefore], the original text, insofar as possible, must be translated integrally and in the most exactmanner, without omissions or additions without paraphrases or glosses [no. 20] 60 reproduced 10

11 Church World the principles set forth in this Instruction will contribute to the gradual development. of a sacred style that will come to be recognized as proper to liturgical language. Thus it may happen that a certain manner of speech which has come to be considered somewhat obsoletein daily usage may continue to be maintained in the liturgical context. In translating biblical passages where seemingly inelegant words or expressions are used, a hasty tendency to sanitize this characteristic is likewise to be avoided. These principles, in fact, should free the Liturgy from the necessity of frequent revisions when modes of expression may have passed out of popular usage. 61 FROM PENDULUM SWING TO PUSH-BACK 62 Original Texts 1 THE END OF ORIGINAL TEXTS 63 Comme le prévoit The creation of new texts will be necessary [no. 43] Original texts appeared in the 1973 English Translation of the Missale Romanum [The only 1 st edition translation in any language that did so 64 The 1995 ICEL translation of the Roman Missal Proposed 3 opening prayers for each Sunday to match the lectionary cycle: Opening Prayers: Collects in Contemporary Language (Canterbury Press Norwich, 1999) 65 Key discussion in the 1990 s Is the English text actually a source of theology? Or whether this was only true of the Latin text Question actually posed in a questionnaire from the Bishops Committee on the Liturgy Authors of LA seem convinced Latin syntax contains doctrine E.g., quaesumus is not just a supplicatory convention but contains profound theological truth that must be replicated in Lex orandi, Lex textus principalis? syntax Latin structure Doctrine English 66 reproduced 11

12 That combined with a concern about the theology of the original texts Such texts had no precedents in the liturgical books of the Roman Rite Not just an English issue Italian Missal offers 3 collects corresponding to 3 year lectionary cycle The lack of centralization of such texts Led to the demiseof the ICEL committee for original Lex principalis statuat legem credendi The resacralization of the priesthood 2 texts Various factors led to a concern that the ontological distinction between the priesthood of the baptized and that of ministerial priesthood was eroding, e.g., a liberal interpretation of Lumen Gentium s emphasis on the holiness of the baptized The growth of ecclesial ministry The collegial form of eucharistic ministries The removal of architectural barriers between sanctuary and nave Broadening definitions of sacramentality 69 Redemptionis Sacramentum [2004] To be avoided is the danger of obscuringthe complementary relationship between the action of clericsand that of laypersons, in such a way that the ministry of laypersons undergoes what might be called a certain clericalization, while the sacred ministers inappropriately assume those things that are proper to the life and activity of the lay faithful. [n. 45] 70 The Priest as Set Apart in RS The homilyshould never be given to a layperson [n. 66] Giftscan only be placed on the altar by a priest or deacon [n. 49] The Priest may give the sign of peace to the ministers but always remains within the sanctuary [n. 72] People are never allowed to share in the breaking of the bread [R.S. N. 73] It is not licit for the faithful to take... by themselves... and, still less, to hand... from one to another the sacred host or the sacred chalice [181] 71 Much of this anticipated in 1997 Document Instructions for the Laity approved by Pope John Paul II in 1997 Telling title: On certain Questions regarding the collaboration of the non-ordained faithful in the Sacred Ministry of Priest [sic!] which forbids the laity being: designated Chaplains preaching the Homily at Sunday Mass cleansing the Chalice after Mass or distributing Holy Communion when a priest who can distribute it is present. 72 reproduced 12

13 Priest set apart even from the Deacon The homilyappears to be given to a deacon as a last option [n. 66] The Deacon ordinarily kneels from the epiclesis through the showing of the chalice [n. 179]. the deacon servesthe priest [n. 94] But it is the priest who offer[s]the sacrifice in the person of Christ (sacrificium in persona Christi offerendi, n. 93) INCLUSIVE LANGUAGE AND THE FEMINIZATION OF THE CHURCH The US bishops & Inclusive Language Criteria for the Evaluation of Inclusive Language Translations of Scriptural Texts Proposed for Liturgical Use composed by the bishops Joint Committee on Inclusive Language(J.C.I.L.), adopted and promulgated by the NCCB in 1990: Words such as men, sons, brothers... forefathers... once understood as inclusive terms, today are often understood as referring only to males (J.C.I.L. Criteria, No. 18). words such as Adam, anthropos and homo in the original languages actually denote human beings rather than only males and therefore direct that English terms that are not genderspecific, such as person, people...should be used in translating these words (No. 19). 75 Why Rome balked? Unfortunately ICEL championed inclusivity as largely a gender issue Inclusivity is about physical access About race and ethnicity About intellectual ability But ICEL seemed focused on gender A perceived subtext was the ordination of women 76 Although the teaching that priestly ordinationis to be reserved to men Discussion alone has been preserved by the closed constant and universal Tradition of the Church at the present time in Ordinatio some places it is nonetheless Sacerdotalis considered still open to debate, or is considered to have a merely John Paul II disciplinary force. In order that all 1994 doubt may be removed regarding a matter of great importance which pertains to the Church s divine constitution itself I declare that the Church has no authority whatsoever to confer priestly ordination on women and that this judgment is to be definitively held 77 by all the Church's faithful. REFORMING THE REFORM OR RESTORATION? 4 78 reproduced 13

14 6/6/2011 Thomas O Meara Leaving the Baroque? Baroque Vestiges according to O Meara The pre-vatican II Church was a Baroque church In the century and a half prior to Vatican II, Catholic life focused on the active priest and nun, multiple devotions and apostolates centered on the papacy, and experienced the supernatural in interior emotion and awe-inspiring sacramentality: all marks of the Baroque (1996) 79 More emphasis on spirituality than theology Emphasis on obedience and authoritative interpretations Turn toward triumphalism in worship Celebration of Rome, its traditions and Latin Language Marked clericalism 80 Consonant with previous themes? Pendulum shift toward Lumen Gentium A more redemptive rather than creational approach to world Distinctiveness of Roman Church and its Latinity Swing from emphasis on ecclesial to sacramental body Reliance on 1979 Neo-Vulgate for Biblical texts Emphasis on continuity rather than discontinuity of Vatican II 81 Expanded permission for the Missal of 1962 Some bishops emphasizing facing east Papal communion only to those who kneel and on the tongue Elimination of flagons and permission to pour the consecrated wine copyright Edward Foley - may not be reproduced 83 14