This Article covers three quite distinct topics:
(1) The proposed new English version of the Mass following a recent revision of the Latin text;
(2) Comments on the Diaconate in the light of the Holy Father’s recent motu proprio;
(3) For Readers who practise Contemplation, some
thoughts on Centering Prayer.
For any topic that is of particular interest to a
Reader, reference to the various websites mentioned should help to
enhance their understanding of the topic in question.
New English Translation of the Missal
The words in the left hand box below are taken from the current International Commission on English in the Liturgy translation (1973). The text that English congregations have been using for more than 30 years.
The words in the right hand box are taken from a new translation of the Roman Missal which it is proposed should be adopted within the next 18 months or so.
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GREETING
The Lord be with you
And also with you
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The Lord be with you.
And with your spirit.
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CONFITEOR
I have sinned through my own fault, in my thoughts and in my words, in what I have done, and in what I have failed to do.
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.....I have greatly sinned in my thoughts and in my words, in what I have done and in what I have failed to do, through my fault, through my fault, through my most grievous fault.
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Act in haste, repent at leisure
Writing in The Tablet on 16 January 2010 in an Article entitled Act in haste, repent at leisure, Michael G Ryan states that last December he wrote an article for America (the Jesuits’ respected weekly magazine) proposing a ‘road test’ of the controversial new translations of the Roman Missal. ‘Even in my most sanguine moments’ he says ‘I never imagined that in one month more than 10,000 people - lay, Religious, clergy - from all over the world would register their support.
It occurs to Aidan that the proposed Greeting given above and even more the Confiteor is reminiscent of the Tridentine texts in use before the revision of the Liturgy of the Mass which followed the Second Vatican Council. That is not so true of some of the other examples (eight in all) that are given in the Tablet article. What is true though is that the language of the proposed new translations follows the Latin text all too closely - and that Fr Ryan sees as the problem.
Fr Ryan says that what is at stake is nothing less than the Church’s credibility. ‘The church could surely gain some credibility’ he thinks ‘by giving us more beautiful translations, but clumsy is not beautiful, and precious is not prayerful.’ He continues: ‘During a recent dinner conversation, the issue of the new translations came up. Two at the table were keenly - and angrily - aware of the impending changes; two were not. When the uninformed heard a few examples ("and with your spirit"; "consubstantial with the Father"; "oblation of our service"; "precious chalice") the reaction was somewhere between disbelief and indignation.
Interestingly, Fr Ryan tells us of the ‘chilly reception the people of South Africa have already given the new translations. The bishops misread the directions from Rome and introduced the new translations of the Order of the Mass over a year ago. The translations were met almost uniformly with opposition bordering on outrage, and have created serious divisions in the parishes.’
Fr Ryan says that it is not his purpose here to discuss the flawed principles of translation behind this effort or the weak, inconsistent translations that have resulted. Others, he says, have already ably done that. All he asks is: what if we just said, "Wait"?
Bishops Conferences
Aidan cannot but wonder what line the three Bishops Conferences (of England & Wales, Scotland, and Ireland) within the British Isles are proposing to take.
The ‘Official Line’ would appear to be: this is a matter for the Holy See. Of course, but one can hope that the Vatican takes cognisance of what local Bishops Conferences think. That is Fr Ryan’s point, and many will hope that the Church Authorities are not in too much of a hurry - even though the matter has been under consideration for some 9 or 10 years. Apparently one of the principles laid down by the Holy See is that there must be one single English translation for all English speaking people. This is understandable (though just possibly questionable) in an organisation like the Roman Catholic Church which prides itself on ‘unity’. The late Bishop Christopher Butler, former Abbot of Downside and one-time Abbot President of the English Benedictine Congregation, was fond of saying: Unity of course, but not Uniformity.- or words to that effect.
An American Website
Readers wishing to look into this question in more depth can access a comprehensive website which has substantial examples taken from the whole spectrum of the new Order of Mass. [See NOTES below].
The interested reader may care to look at the following sections:
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Introduction
by Bishop Arthur J Sarratelli, Chairman of the USCCB Committee on Divine Worship. His contribution is headed: New Words: A Deeper meaning, but the same Mass.
Examples:
Resources:
Order of Mass
Letter Accompanying the Recognitio from Francis Cardinal Arinze
Prefect, Congregation for Divine Worship and the Discipline of the Sacraments
COMPLETE TEXT (PDF)
COMPLETE TEXT (Scripturally annotated) (PDF)
Eucharistic Prayer I (Roman Canon) (PDF)
Eucharistic Prayer II (PDF)
Eucharistic Prayer III (PDF)
Eucharistic Prayer IV (PDF)
Letters to The Tablet
Subsequent issues of The Tablet contain comments on Fr Ryan’s Article, and of course on the proposed new translations, in the LETTERS section. A particularly cogent statement made by John F Wilson is to the effect that our liturgical life is too important for rushed decisions taken without consultation. We need a text with which we can be comfortable, a text that invites us to explore the riches and mystery behind the words. Faithful translation may not be the same as real praying. Perhaps some at least of our Readers will join Aidan in saying ‘Amen’ to that.
A catechetical Programme
In an Issue which preceded that in which Fr Ryan’s article appeared Elena Curti (The Tablet’s Deputy Editor) and Michael Sean Winters (who writes for The Tablet from Washington DC) commented on the need for a catechetical programme to begin in parishes to prepare for the new text. Bishop Budd of Plymouth is quoted as saying in a pastoral letter that a series of meetings will be arranged for priests and deacons in 2010 to familiarise them with the new text. Clergy in turn will provide catechesis for parishes.
An official of the United States Conference anticipates that once the Holy See gives its final approval to the text the US Bishops will require at least a year to implement the changes.
Something of a conflict has arisen over the publication of the various documents. In its issue of 2 January The Tablet reports that a contract to print the new Missal has been or is being negotiated with the Catholic Truth Society which has never been involved in such work previously. That applies at least to the ‘altar editions’.
Clarity of speech
The introduction of completely new wording will emphasise the importance of ministers and lay readers speaking or reading the new texts with the utmost clarity. The commonest of faults is that of not pronouncing consonants clearly. Consonants are much more important than vowels, and regrettably the standard in many churches leaves much to be desired. Some parishes, rightly, insist on training sessions.
The Permanent Diaconate & Women
The Church of England has been ordaining women to the priesthood for quite some time now. The issue as to whether it would be appropriate to advance women priests to the Episcopate has been raised once more and is to be debated in Synod. How does the Catholic Church stand on such issues, or indeed the Orthodox?
In The Tablet of 9 January Phyllis Zagano, the author of a book on the subject published in 2000, raises the issue of the restoration of the female Diaconate in the Catholic Church. Note the word ‘restoration’. It was an established practice in the early Church for women as well as men to serve in an administrative role as servants, ministers or messengers. The first appointment of men to this role is recorded in Acts Ch 6. In his letter to the Romans, Paul refers to ‘our sister Phoebe, a deaconess of the church at Cenchreae’. He adds graciously: ‘She herself has come to the help of many people, including myself.’ [Rom 16:1, 2].
In her Article, Phyllis Zagano draws attention to a brief motu proprio of the Pope’s clarifying canon law on the distinction between the diaconate and the priesthood. She writes: ‘Essentially, Benedict has split the difference between the two vocations, returning to an ancient view of ministry in which the bishop has a dual cadre of helpers: priests who represent him and assist him in sacramental ministry and governance, and deacons who assist him in his ministry of charity, in the peaching and teaching of the Word, and in the liturgy.’
This emphasises that the diaconate does not necessarily imply priesthood, though for centuries there has been a misunderstanding that the diaconate was only a stepping stone to priesthood. The restoration of the permanent diaconate is of relatively recent origin. Some dioceses in England have adopted this practice to a greater extent than others, Arundel & Brighton being one such example, initially under Bishop Murphy-O’Connor
Phyllis Zagano’s interesting speculation following the Pope’s motu proprio is whether it now re-opens the door to the ordination of female deacons. The question seems to relate back some years to Paul VI who in the context of the restoration of the permanent diaconate reportedly asked the obvious question: what about women? The question was referred to the International Theological Commission in 1972 which subsequently took nearly 30 years before producing a document on the subject. But the document still left the question of women deacons open, stating that the teaching office of the Church had yet to decide the matter. She adds: ‘Pope Benedict - once a member of the commission - cannot forget Paul’s question, which, while not yet definitively answered, is inching towards a ‘yes’.
Contemplation
Readers who as part of their Prayer Life include periods of Contemplation, or attempts thereat, may be interested in the website of Contemplative Outreach UK
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Contemplative Outreach is a spiritual network of individuals and small faith communities committed to living the contemplative dimension of the Gospel in everyday life through the practice of Centering Prayer. The contemplative dimension of the Gospel manifests itself in an ever deepening union with the living Christ and the practical caring for others that flows from that relationship.
Aidan should emphasise, as CO.UK itself does, that Centering Prayer is but one method of practising Contemplation. It was first promulgated by Thomas Keating, an American Trappist monk and a founder, with others of his Community, of the Centering Prayer movement.
Contemplation Outreach UK publish a periodical Newsletter (obtainable by email on application). The latest contains a Commentary on the Parable of the Leaven by Thomas Keating [Matt 13:33].
NOTES:
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International Commission on English in the Liturgy (‘ICEL’). Chairman: Bishop Arthur Roche of Leeds.
Michael G Ryan, author of the Tablet article, is pastor of Seattle’s St James Cathedral.
Website: www.whatifwejustsaidwait.org The website provides an opportunity for anyone wishing to add their voice to the 10,000 who have already voiced their concern about the proposed new translations. A section of the website also has a selection of comments.
Website: www.usccb-org/romanmissal An American website containing a comprehensive set of examples taken from the whole spectrum of the new Order of Mass in English
Principles of translation: Search the Internet for "Bishop Roche" and you should find a ZENIT interview with him regarding the principles of translation adopted by the Commission.
Contemplative Outreach UK: www.couk.org.uk and
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