Monastic Worship Forum Newsletter A Quarterly Publication for Members of the Monastic Worship Forum

Monastic Worship Forum Newsletter A Quarterly Publication for Members of the Monastic Worship Forum Volume 1, Number 4 Summer 2011 2011 Monastic Worship Forum Conference 12 16 July at Saint Meinrad Archabbey ANCIENT WINE IN NEW WINESKINS: Celebrating Eucharist with Twenty-First Century Documents Keynote Presenters: Dr. Paul Ford, Obl.S.B. and Sr. Julia Upton, RSM, Ph.D./ Obl.S.B. 1

Preparing to Receive the Roman Missal 2010 translation. Fr. Jan Michael Joncas (As shared with Saint John s Abbey in February 2011, adapted from PowerPoint presentations with the permission of the author for the benefit of the Monastic Worship Forum.) LEARNING TO PARTICIPATE WELL BY LISTENING IN A NEW WAY TO CELEBRANT S PRAYERS LISTENING STRUCTURALLY Collects: you / who / do / through Address (simple, adjectives) Relative Clause (God s character, God s activities) Request (Petition for the praying assembly, intercession for the wider world) Through (Stereotyped ending invoking Trinitarian dynamic of prayer) Prefaces: protocol / embolism / eschatocol Vere dignum: transition from the Preface Dialogue addressed to the assembly to the Prayer addressed to the Father Body: central reason(s) for praise and thanksgiving at this particular liturgical celebration Et ideo: transition from Body to Sanctus by uniting ourselves with the angelic/cosmic hymn of praise LISTENING GRAMMATICALLY (chant) Minor Euchology (Solemn Tone) Minor Euchology (Simple Tone) Preface Presentation of the strengths of the new text, helping us to see the new missal positively LISTENING IMPRESSIONISTICALLY (wash of sound) EP For Use in Masses for Various Needs III STRENGTHS OF THE NEW TEXT, HELPING US TO SEE THE NEW MISSAL POSITIVELY Additions to the Roman Calendar: 3 January: Most Holy Name of Jesus 8 February: St. Josephine Bakhita, virgin 23 April: St. Adalbert, bishop and martyr 28 April: St. Louis Mary de Montfort, priest 13 May: Our Lady of Fatima 21 May: Sts. Christopher Margallanes and companions, martyrs 22 May: St. Rita of Cascia, religious 9 July: Sts. Augustine Zhao Rong and companions, martyrs 20 July: St. Apollinaris, bishop and martyr 24 July: St. Sharbel Makhluf, priest 2 August: St. Peter Julian Eymard, priest 9 August: St. Teresa Benedicta of the Cross (Edith Stein), virgin and martyr 12 September: Most Holy Name of Mary 23 September: St. Pio of Pietrelcina, priest 28 September: Sts. Lawrence Ruiz and companions, martyrs 2

24 November: Sts. Andrew Dung-Lac and companions, martyrs 25 November: St. Catherine of Alexandria, virgin and martyr Our Lady of Guadalupe and Juan Diego added in 2008 ENRICHMENT OF VOCABULARY: ineffable consubstantial inviolate chalice/cup RE-TRANSLATION OF THE PASCHAL PROCLAMATION: Exult, let them exult, the hosts of heaven, exult, let Angel ministers of God exult, let the trumpet of salvation sound aloud our mighty King s triumph! Be glad, let earth be glad, as glory floods her, ablaze with light from her eternal King, let all the corners of the earth be glad, knowing an end to gloom and darkness. Rejoice, let Mother Church also rejoice, arrayed with the lightning of his glory, let this holy building shake with joy, filled with the mighty voices of the peoples. ENRICHMENT OF LITURGICAL CELEBRATIONS: Eucharistic Prayers for Masses of Reconciliation and for Various Needs bound into the volume Vigil celebrations of Ascension and Pentecost have been added Additional Masses and Prayers for Various Needs and Intentions Significant rubrical changes for Holy Week 3

RE-TRANSLATION OF CHANTS FOR HOLY WEEK AND TRIDUUM: Gloria Laus et honor (Palm Sunday) Ubi caritas (Mass of the Lord s Supper) Crux Fidelis (Friday of the Passion of the Lord) CLEARER CONNECTION TO ROMAN RITE EUCHOLOGY: Preference for reproducing Latin syntax, esp. subordination of clauses Preference for reproducing Latin rhetorical techniques, esp. verbal redundancy in groups of three and five Preference for abstract circumlocutions rather than objective correlatives Preference for binary oppositions PERSPECTIVES ON THE NEW ENGLISH TRANSLATION OF THE 3 RD EDITION OF THE POST-VATICAN II ROMAN MISSAL-B FOUR EXAMPLES Formulary for the First Sunday of Advent Renato DeZan: Method of Interpreting Liturgical Texts RICHER BIBLICAL ALLUSIONS: 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. Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed. What is the exact text being studied? In contemporary Roman Rite euchology, we begin with the editio typica [when possible]. What is the meaning of this text? Since the text is written in Latin [in most cases], we must first of all do a philological analysis. This will provide the meaning of the individual words, expressions, grammatical and syntactic constructions. What is the text s historical identity? Analysis tried to determine (as far as possible) the text s author, its time and place of composition, and its purpose as intended by the author. The text reflects, in the various liturgical traditions, the socio-cultural and theological characteristics of its period of composition. What is its communicative and pragmatic identity? Since the text is intended not 4

only to be read but to be spoken, it may be analyzed for its locutory, illocutory, and perlocutory dimensions. How has this text evolved historically through liturgical use? The study of the text s tradition leads us to examine how it may have evolved and assumed different functions. ut, Christo tuo venienti iustis operibus occurentes, eius dexterae sociati, regnum mereantur possidere caeleste. Per Dominum. What is its literary identity? Does the text employ Sacred Scripture, other texts of the liturgy, Christian writers (the Fathers ), and/or the magisterium and, if so, how? What is its contextual identity? There exists a ritual context within which the text is linked to other elements (gestures, spaces, objects, seasons). These give the text a shape that cannot be derived from textual, semantic, and literary-historical study alone. What is the text s theological value? All the previous data is organized according to its four dimensions (anamnesis, epiclesis, doxology, koinonia) and its four foundations (theandric, Christological-pneumatological, ecclesial, and symbolic). What is its new shape (translation) in a world that is culturally different from the one in which it originated? After all these steps, which enable us to know and understand the text, we can finally engage the real task of translation/ preaching. FIRST EXAMPLE: Collect Da, quaesumus, omnipotens Deus, hanc tuis fidelibus voluntatem What is the exact text being studied? Collect for the First Sunday of Advent in: MR 1970 MR 1975 MR 2002 MR 2008 What is the meaning of this text? Da, quaesumus, omnipotens Deus, Grant, we pray, almighty God, hanc tuis fidelibus voluntatem this will to your faithful, ut, Christo tuo venienti iustis operibus occurentes, that, running with just works toward your coming Christ, eius dexterae sociati, regnum mereantur possidere caeleste. having been gathered at his right, they may merit to possess the heavenly kingdom. Per Dominum. Through [our] Lord. What is its historical identity? An earlier version of this text is found in an ancient Roman sacramentary, the 5

Old Gelasian Sacramentary, an unicum that preserves the usages of late antique/ early medieval presbyteral liturgies in the City of Rome. How has this text evolved historically through liturgical use? This text did not appear in the MR1570, but that is not surprising since the MR1570 didn t articulate the season of Advent as the MR1970 has (through an increase in the number of Advent formularies, many drawn from ancient Roman sacramentaries and the famous Rotulus of Ravenna). What is its literary identity? Invocation: omnipotens Deus ( almighty God ) Amplification: none Simple or compound apposition? Relative clause? GeV1139: II, LXXXIII [Orationes de Adventu Domini]. Item alia missa (PC): Da, quaesumus, omnipotens Deus, cunctae familiae tuae hanc voluntatem in Christo Filio tuo Domino nostro venienti in operibus iustis aptos occurrere et eius dexterae sociati, regnum mereantur possidere caeleste. Per. What is its communicative and pragmatic identity? All-powerful God, increase our strength of will for doing good, that Christ may find an eager welcome at his coming, and call us to his side in the kingdom of heaven, where he lives and reigns with you and the Holy Spirit, one God, for ever and ever. [1974 U.S.A. Sacramentary] Petition: Hortatory subjunctive? Imperative? Da hanc voluntatem tuis fidelibus( give this will to your faithful ) End/Purpose: Ut clause + subjunctive? Ut mereantur posside reregnum caeleste ( so that they may merit to possess the heavenly kingdom ) Ad + accusative of the gerund? Motive: none Quia + subjunctive? Simple relative? What is its contextual identity? Concludes the Introductory Rites at Eucharist (and Evening Prayer I, II, Morning Prayer, and the Office of Readings of the Liturgy of the Hours) At Eucharist: Oremus (with gesture) Silent prayer 6

Spoken/chanted text (with orans posture) Amen. Four Dimensions Anamnesis: recalls Christ s first coming in history Epiclesis: invokes Christ s final coming in majesty Doxology: praises God for Christ s present coming in [liturgical] mystery Koinonia: notes God s faithful in the Church, gathered at Christ s right hand as the first-fruits of the in-gathering of humanity at the end of time Four Foundations What is the text s theological value? God the Father = almighty, strengthens will of the faithful, determines the faithful s presence in the heavenly kingdom, has a special relation with Christ his Anointed Jesus the Christ = special relation to God the Father (anointed), coming (again?) into human history, has gathered the Father s faithful to his (Christ s) right, mediator of the prayer God the Holy Spirit = lives and reigns with Father and Son, God Faithful = God the Father s, hastening toward the Christ who hastens to meet them, bear works of justice, gathered at Christ s right, can be equipped by God to merit possessing the heavenly kingdom Theandric: God [the Father] is the source of all blessings (change of will, worthiness of salvation) for human beings Christological-Pneumatological: Christ enters human history and unites humans (by means of His Spirit?) Ecclesial: the Church is the first gathered harvest of the in-gathering of humanity Symbolic: deeds of justice What is its new shape (translation) in a world that is culturally different? Grant your faithful, we pray, almighty God, the resolve to run forth to meet your Christ with righteous deeds at his coming, so that, gathered at his right hand, they may be worthy to possess the heavenly kingdom. Through our Lord Jesus Christ, your Son. [2010 Roman Missal] Priest = united with but separate from the faithful (quaesumus/ mereantur) 7

Second Example: Prayer over the Gifts Suscipe, quaesumus, Domine, munera Accept, we pray, Lord, the gifts Quae de tuis offerimus collate beneficiis, Which, gathered from your blessings, we offer, Et, quod nostrae devotioni concedes effici temporali, And, grant that what is done through our temporal devotion, Tuae nobis fiat praemium redemptions aeternae. May be for us the reward of your eternal redemption. Per Christum. Through Christ. Ver575: XVIII, XXVIIII. [Orationeset precesdiurnae]. Item alia (SO) 1974 USA Sacramentary Father, from all you give us we present this bread and wine. As we serve you now, accept our offering and sustain us with your promise of eternal life. 2011 Roman Missal Text Accept we pray, O Lord, these offerings we make, gathered from among your gifts to us, and may what you grant us to celebrate devoutly here below gain for us the prize of eternal redemption. Through Christ our Lord. Third Example: Prayer After Communion Prosint nobis, quaesumus, Domine, frequentata mysteria, May the mysteries we have attended be present-in-power to us, we pray, Lord, quibus nos, inter praetereuntia ambulantes, by which you instruct us, walking among things that pass, iam nunc instituis amare caelestia et inhaerere mansuris. already now to love heavenly things and cling to the things that endure. Per Christum. Through Christ. Ver1053: XXVIII, XV [Mense Septembri]. Itemalia. (SO): Prosint nobis, Domine, frequentata mysteria, quae nos a cupiditatibus terrena expediant, et instituant amare caelestia. Per. Ver173: VIII, I [Mense maiao]. Precesin Ascensa Domini (C): Da nobis, Domine, non terrena sapere, sed amare caelestia, et inter praetereuntia constitutos iam nunc inhaerere mansuris. Per. 1974 USA Sacramentary Father, may our communion teach us to love heaven. May its promise and hope Guide our way on earth. We ask this through Christ our Lord. 2011 Roman Missal May these mysteries, O Lord, in which we have participated, profit us, we pray, for even now, as we walk amid passing things, you teach us by them to love the things of heaven and hold fast to what endures. Through our Lord. 8

Fourth Example: Preface [Protocol] Vere dignum et iustum est, aequum et salutare, Truly it is right and just, proper and salutary, Nos tibi simper et ubique gratias agere: For us always and everywhere to give thanks to you: Domine, sancte Pater, omnipotens aeterne Deus: Lord, holy Father, almighty eternal God, Per Christum Dominum nostrum. Through Christ our Lord. Body Qui, primo adventu in humilitate carnis assumptae, Who, at the first coming in the humility of flesh having-been-taken-on, Dispositionis antiquae munus implevit, Fulfilled the task of the ancient design, Nobisque salutis perpetuae tramitem reseravit: And opened for us the path of eternal salvation: Ut, cum secundo venerit in suae gloria maiestatis, So that, when he comes a second time in the glory of his majesty, Manifesto demum munere capiamus, We might recognize by that task now made manifest, Quod vigilantes nunc audemus exspectare promissum. That promise which we, keeping watch, now dare to await. Eschatocol Et ideo cum Angelis et Archangelis, And so with Angels and Archangels, cum Thronis et Dominationibus, with Thrones and Dominations, cumque omni militia caelestis exercitus, and with the entire militia of the heavenly army, hymnum gloriae tuae canimus, we sing the hymn of your glory, sine fine dicentes: saying without end: Ver184: VIIII, VI [Preces in Ascensa Domini]. Item alia. (Pr) GeV583: I, LXIIII. [Preces in Ascensa Domini]. Item alia. (Pr) Vere dignum: in hac die, quo Iesus Christus Filius tuus, Dominus noster divini consummato fine mysterii dispositionis antiquae munus explevit, & ut scilicet et diabolum caelestis operis inimicum per hominem quem subiugaret elideret, et humanum reduceret ad superna dona substantiae. & Per. Ver179: VIIII, IIII. [Preces in Ascensa Domini]. Item alia. (Pr) Vere dignum: teque suppliciter exorare, ut mentibus nostris tua inspiratione concedas, quo redemptor noster conscendit adtolli: ut secundo mediatoris adventu manifesto munere capiamus, Quod nunc audemus sperare promissum: Per hunc eundum Iesum Christum Dominum nostrum Per quem te laudant angeli. 1974 Sacramentary Father, all-powerful and ever-living God, we do well always and everywhere to give you thanks through Jesus Christ our Lord. 9

When he humbled himself to come among us as a man, he fulfilled the plan you formed long ago and opened for us the way to salvation. Now we watch for the day, hoping that the salvation promised us will be ours when Christ our Lord will come again in his glory. And so, with all the choirs of angels in heaven we proclaim your glory and join in their unending hymn of praise. 2011 Roman Missal It is truly right and just, our duty and salvation, always and everywhere to give you thanks, Lord, holy Father, almighty and eternal God, through Christ our Lord. For he assumed at his first coming the lowliness of human flesh, and so fulfilled the design you formed long ago, and opened for us the way to eternal salvation, That, when he comes again in glory and majesty, and all is at last made manifest, we who watch for that day may inherit the great promise in which now we dare to hope. And so, with Angels and Archangels, with Thrones and Dominions, and with all the hosts and Powers of heaven, we sing the hymn of your glory, as without end we acclaim. A COMPARISON OF TWO TRANSLATION DOCUMENTS CONSILIUM: COMME LE PRÉVOIT (25 JAN 1969) Emphases of Comme le prévoit 6. The purpose of liturgical translations is to proclaim the message of salvation to believers and to express the prayer of the church to the Lord. To achieve this end, it is not sufficient that a liturgical translation merely reproduce the expressions and ideas of the original text. Rather it must faithfully communicate to a given people, and in their own language, that which the Church by means of this given text originally intended to communicate to another people in another time. A faithful translation, therefore, cannot be judged on the basis of individual words: the total context of this specific act of communication must be kept in mind, as well as the literary form proper to the respective language. 7. Thus, in the case of liturgical communication, it is necessary to take into account not only the message to be conveyed, but also the speaker, the audience, and the style. Translations, therefore, must be faithful to the art of communication in all its various aspects, but especially in regard to the audience for which it is intended, and in regard to the manner of expression. 10. A critical text of the passage must first be established. 11. Latin terms must be considered in the light of their uses historical or cultural, Christian or liturgical. 10

12. The translator must always keep in mind that the unit of meaning is not the individual word, but the whole passage. 13. Words must be used in their proper historical, social and ritual meanings.. 15. The language chosen should be that in common usage, that is, suited to the greater number of the faithful who speak it in everyday use, even children and persons of small education. 20. The prayer of the church is always the prayer of some actual community, assembled here and now. It is not sufficient that a formula handed down from some other time or region be translated verbatim, even if accurately, for liturgical use. The formula translated must become the genuine prayer of the congregation and in it each of its members should be able to find and express himself or herself. LITURGIAM AUTHENTICAM Congregation for Divine Worship and the Discipline of the Sacraments 28 March 2001 Emphases of Liturgiam Authenticam Stresses the sacred nature of the Liturgy, which the translated texts must carefully safeguard Translation IS NOT a work of creative inventiveness Translation IS a work of fidelity and exactness in rendering the Latin texts in the vernacular language, with all due consideration for the particular way that each language has of expressing itself Sources Liturgical translations are to be made ONLY from the editio typica Other ancient source texts may be consulted Loan words from other ancient languages may be retained Neo-Vulgate is the scriptural translation to be consulted Vocabulary Vocabulary must be BOTH easily comprehensible to ordinary people AND expressive of the dignity and oratorical rhythm of the original Free from exaggerated dependence upon modern modes of expression Free from psychologizing language Slightly archaic language may on occasion be appropriate to liturgical vocabulary No discriminatory or hostile language toward non-catholic Christians, Jews, other religions Clarifying this is a matter for catechesis, however, not translation Gender Clear notion of man as a unitary, inclusive and corporate yet truly personal figure must be retained [adam/ anthropos/ homo] Grammatical gender of the persons of the Trinity should be retained * Son of Man + Feminine pronoun must be retained in referring to the Church Translation Principles Must not extend or restrict the meaning of the original terms Terms that recall publicity slogans or those that have political, ideological, or similar overtones should be avoided 11

Academic and secular style-books are not to be used uncritically Collaborative effort containing continuity as much as possible between the original and vernacular texts Translation of Liturgical Texts Aim = dignified vernacular fit for worship in a given cultural context Proper distinctive terms should be used for sacred persons and things rather than employing the same words as for the persons or things of everyday domestic life Syntax, style, literary genre, relationship of clauses through subordination and parallelism, person, number and voice of verbs of the Latin language are to be respected Consideration must be given to public proclamation / singing Comparison of Translation Documents CLP emphasizes reception of the text by the worshiping assembly / LA emphasizes sending of the text to a worshiping assembly CLP emphasizes the characteristics of the receptor language / LA emphasizes the characteristics of the donor language CLP emphasizes common language / LA emphasizes sacral language The Monastic Worship Forum Newsletter is published quarterly. It is edited by Rev. Godfrey Mullen, O.S.B., Saint Meinrad Archabbey, St. Meinrad, IN 47577-1010. Rev. Dunstan Moorse, O.S.B., St. John's Abbey, Collegeville, MN 56321-2015 oversees production and distribution. Copies are sent electronically to member communities and friends of the Monastic Worship Forum. Information is available from Rev. Dunstan Moorse, O.S.B., Monastic Worship Forum, St. John's Abbey, Collegeville, MN 56321-2015. (320) 363-2093. Monastic Worship Forum. CLP emphasizes dynamic equivalence / LA emphasizes verbal identity Please see: http://sites.google.com/site/monasticworshipforum for registration and schedule information for the 2011 MWF Conference Also: For Composers In years past, members of the Forum have been invited to compose music for liturgical texts distributed from the Steering Committee. In light of the topic for this year's Conference, Composers are encouraged to share other compositions of their choosing, but to set the new translations of the acclamations from the Roman Missal to share at the meeting. Those texts can be found in large part at http://www.icelweb.org/musicfolder/openmusic.php. If you're interested in sharing compositions, please indicate that on your registration form. 12