Order of Mass Final UK – leaked

The leakage continues. Now someone has put up the Order of Mass – Final UK at WikiSpooks. Note, this document includes lots of prefaces. And if this is the final version for the UK, presumably it’s the final version for the rest of us too. (But why do I have the sinking feeling that the Congregation for Divine Worship will do more fiddling with it before it’s over?)

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47 comments

  1. The fourth iteration of the Eucharistic Prayer for Various Needs and Occasions: entitled, “Jesus, Who Went About Doing Good.” Rather lacks the incarnational assertion of “Jesus, the Compassion of God”.

    Still, the consecatory epiclesis is easily extractable and relocatable to a position after the anamnesis. I suppose that’s good news (not that anyone would want to do such a thing.)

    1. Ha you’re sounding like that renowned eBay seller who has been known to sell liturgical “study texts” suggesting: “And as for Roman Catholic clergy – well, there is nothing wrong with using this for ‘study purposes’ – and you would not be the first guy to study this book at the Altar, vested, with your arms outstretched, the candles alight and the microphones turned on!” http://cgi.ebay.com/ws/eBayISAPI.dll?ViewItem&item=310274723144

      1. I agree, do they think we are all children? When are they going to realise that we are adults and intelligent (mostly!).

    2. I realize this is very late in the game, but EP for Various Needs 4 uses the heading “Iesus pertransiens benefaciendo” which comes directly from Scripture: “Iesum a Nazareth, quomodo unxit eum Deus Spiritu Sancto et virtute, qui pertransivit benefaciendo et sanando omnes oppressos a Diabolo, quoniam Deus erat cum illo.” (Acts 10:38)

      The English translations of the Bible I regularly refer to render the phrase as “went about doing good” (RSV, NAB, KJV, DR). This is an instance of translating an intention biblical allusion as closely as possible. No Kindergarten stuff here.

  2. I love the title “THE ORDER OF MASS WITH THE PARTICIPATION OF A SINGLE MINISTER” – amazed that the minister’s marital status gets a mention!

    Reminds me of the suggestion, years ago, that Mass “sine populo” should be called “WEEKDAY CELEBRATION IN THE ABSENCE OF A CONGREGATION”!

    1. The world, probably not any more than usual. The funny-dressing fellows in the Vatican, I fear so.

      This is getting ever more absurd. At least one member of my choir has visited this site, looked at the new translations, read the discussions, and is contemplating getting in touch with some Universalist friends. This person is, by the way, an actively-practicing cradle Catholic who recently celebrated 50 years of marriage, so it cannot be said that there is missing catechesis at fault..

      Yep, something’s gone mad.

      1. It is difficult for me to believe that a person would depart from Catholicism over a translation, especially for a denomination without the sacraments. There must be a deeper issue. Just my .02.

      2. Jack,

        There is more; but this nonsense and how it came about is the last straw for this person. There are folks for whom religion gets in the way of faith, and then religion must go, or change.

  3. I like this translation. So much more biblical than the current usage, a better translation of the beauty in the original Latin prayers. It is like receiving the post Vatican II English liturgy for the first time.

    1. he took this precious chalice into his holy and venerable hands …. Let’s see that’s in Matthew … no wait Luke ….

    2. I think you need to explain what you mean by “biblical.” People sometimes mention the Domine, non sum dignum in this regard, saying that the literal translation of sub tectum makes it more biblical, but since even in Latin it’s not an exact quotation from the Bible I’ve never found this particularly convincing. So are there other examples of how it is more biblical (there may well be, but I would be interested in seeing them).

      1. +JMJ+

        I think the point is that scriptural allusions are more clear (although the propers’ clarity in 2008 may have been obscured in 2010’s translation…). When the liturgical texts quote from the Bible, the allusion should be evident, even if the liturgical texts differ slightly from the inspired texts (such as the dropping of the word “marriage” from “the [marriage] supper of the Lamb”).

        Examples just off the top of my head: “for many”, “Lord God of hosts”, “as we await the blessed hope” (instead of “as we wait in joyful hope”), “from the rising of the sun to its setting”, “behold the lamb of God” (instead of the dry “this is…”).

    3. He used the broad brush first Jeffrey and Ive read enough of your comments to know that you’re an honest man. You don’t think the 2010 is very beautiful at all do you? 2008 was. This isn’t. And what has a lot of us so sad or alright mad or maybe disgusted is that after waiting so long we came so close and the Cong in Rome that was supposed to be watching out for things has totally let us all down. And you know it’s true.

      1. +JMJ+

        “So much more biblical than the current usage” is a comparative, and it’s true. He didn’t say that the prayers are word-for-word from Scripture. If you disagree with what he did say, take it up, don’t argue something he didn’t say. And can we get past this “he did it first, so…” mentality here, of which probably everyone is guilty? (I haven’t been keeping score.)

        I think the 2008 translation is beautiful. I think the 2008 Order of Mass could have used a bit of tweaking (like that confusing phrase in the Roman Canon about “we offer it for them, or they offer it for themselves…”), and other parts should have been left alone (like “lead us, with our sins forgiven, to eternal life” instead of the 1973 absolution translation). I think the 2010 text is, by and large, atrocious. There are probably cases where it has obscured the scriptural allusions made clear in the 2008 text (in the propers, I mean).

        You don’t need to try to convince me of that. I’m a bit perplexed as to how people with skill in both English and Latin could have produced — or allowed to be produced — such a bad final text from such a promising 2008 text. (And before someone says, “but none of them were skilled!”, please take a look at Fr. Ruff’s “List of Players”.)

      2. Jeffrey,

        I’m not qualified to comment on anyone’s Latin credentials, but I know lots and lots of native English speakers who aren’t very skilled in their native tongue, let alone any other. Thus, I’m not at all convinced that the parties responsible for the 2010 monstrosity are, in fact, skilled in English. One might reasonably hope and expect that they are, but the fact of ordination certainly doesn’t _prove_ it, The result of their efforts doesn’t speak well of those skills, either.

      3. As the well-known and slavishly literal Catholic blogger askes in his recent Wanderer WDTPRS column:

        “Could it be that they have asked a person who is not a native speaker of English to review the orations? Could it be that there is someone who is a native speaker of non-Anglo English (that is, not American, British, Australian, etc.) reviewing these prayers? Could it be that the person or persons doing the revision just don’t have a clue?”

        Hmm . . . Could this be the result of some sort of attempt at inculturation?

    4. What about “an offering in spirit and in truth?” – we’re losing that, but it’s pretty biblical…. how about “from east to west – a perfect offering may be made…” how does the allusion “from the rising of the sun…” trump “from east to west” biblically?

      1. +JMJ+

        “An offering in spirit and in truth” is a nice biblical allusion, but it’s not what the Roman Canon says. Yes, we will be losing whatever biblical quotes/allusions were added in the 1973 translation, but we will be gaining the ones that we have been missing in the actual Missal text itself.

        As for “the rising of the sun to its setting”, that phrase is found in Psalm 50:1 and Psalm 113:3, but the complete biblical allusion is from Malachi 1:11. Those links are provided to show that no major English translation of the Bible (including the NAB which is not listed there) renders those words as “east” and “west”.

        (The one exception is that the New Living Translation renders Psalm 50:1 and Psalm 113:3 rather differently: “he has summoned all humanity from where the sun rises to where it sets” vs “Everywhere–from east to west–praise the name of the LORD”.)

        EP III uses the phrase: “so that from the rising of the sun to its setting a pure sacrifice may be offered to your name.” Compare that with Malachi 1:11…

        For from the rising of the sun to its setting my name is great among the nations, and in every place incense is offered to my name, and a pure offering; for my name is great among the nations, says the LORD of hosts. (RSV)

        For from the rising of the sun, even to its setting, my name is great among the nations; And everywhere they bring sacrifice to my name, and a pure offering; For great is my name among the nations, says the LORD of hosts. (NAB)

  4. Prayers over the people (p.107)
    9. May your family always rejoice together, O God,
    over the mysteries of redemption they have celebrated,
    and grant its members the perseverance
    to attain the effects that flow from them.

    “them” is ambiguous – does it refer to the members or to the mysteries?

    Abstract. What does this mean?

    10. Lord God, from the abundance of your mercies

    “mercies”, not “mercy” ? Weird.

    15. Hasten to the aid of your faithful people
    who call upon you, O Lord, we pray,
    and graciously give strength in their human weakness,
    so that, being dedicated to you in complete sincerity,
    they may find gladness in your remedies
    both now and in the life to come.

    “give strength in their human weakness”: what does that mean?
    “your remedies”: remedies to what? What are we talking about?

    16. Look with favour on your family, O Lord,
    and bestow your endless mercy on those who seek it:
    and just as without your mercy,
    they can do nothing truly worthy of you,
    so through it,
    may they merit to obey your saving commands.

    Awkward style.
    Are we asking that we “merit to obey”? Bizarre.

    17. Bestow increase of heavenly grace
    on your faithful, O Lord;

    It is not enough to ask for heavenly grace: we have to ask for an increase of it, like a worker asking for a raise? I don’t just want grace: I want more grace!

    22. May the weakness of your devoted people
    stir your compassion, O Lord, we pray,
    and let their faithful pleading win your mercy,
    that what they do not presume upon by their merits
    they may receive by your generous pardon.

    “what they do not presume upon by their merits they may received”: what are we talking about?

    My conclusion: Abstract and largely meaningless. Basically, this prayer is a good time for us to tune out.

    1. Claire, I thought you might like to see other attempts at some of those prayers:

      9 Familia tua, Deus,
      et de celebratis mysteriis
      suae redemptionis iugiter collaetetur,
      et eius dona perseveranter acquirat.

      2008
      Let your family always rejoice together, O God,
      as they celebrate the mysteries of their redemption,
      and grant them the perseverance to attain its rewards.

      1998
      Grant, Lord God,
      that your family may always rejoice in this saving mystery
      and continue to receive the gifts it bestows.

      15
      Succure, Domine, quaesumus, populo fideli deprecanti
      et opem tribue benignus fragilitati humanae,
      ut sincera tibi mente devotus
      et praesentis vitae remediis gaudeat et futurae.

      2008
      Come quickly to the aid of your faithful people
      who call upon you,
      O Lord, we pray,
      and in your compassion
      bring them strength in human weakness,
      so that, being devoted to you with a sincere mind,
      they may enjoy your healing
      both in this life and in the life to come.

      16
      Respice, Domine, propitius familiam tuam
      et perpetuam largire misericordiam supplicanti;
      ut sine qua nihil potest a te dignum prorsus efficere,
      per eam salutaria tua praecepta mereatur implere.

      2008
      Look with favor on your family, Lord,
      and pour out your endless mercy on those who seek it;
      just as without it
      they can do nothing truly worthy of you,
      so through it
      may they be found ready to observe your saving precepts.

      22
      Moveat pietatem tuam, quaesumus, Domine,
      fragilitas plebis tibi devotae
      et misericordiam tuam supplicatio fidelis obtineat,
      ut quod meritis non praesumit,
      indulgentiae tuae largitate percipiat.
      Per Christum.

      2008
      Let the frailty of your devoted people
      stir your compassion, Lord, we pray,
      and let their faithful pleading win your mercy,
      that what they do not presume by their merits
      they may obtain by your generous pardon.

      1. Thank you. I recognize that the 2008 version looks better and avoids some of the blocks I stumbled on.

        But I have an idea: if we have to have a Mass whose fixed prayers don’t speak to us, we can simply shift our attention to other parts of the liturgy. The Prayer of the Faithful is the one place at Mass, besides the hymns, that is open to free-form prayer. But it is often not very beautiful. Why don’t the many talented writers contributing to this blog try their hand at that?

      2. Since we now have all these translations online for us to study, and a group of commentators who have various positions on how the Latin should be translated, it would be very helpful for me (and perhaps for others) if each week for the following week (e.g. this week for Advent II Sunday) if we had someone do a post commenting on the various alternatives that have been proposed for the present text (i.e. the one that we are still going to be praying this Sunday).

        Even though I am somewhat familiar with the Latin text, I am never going to spend the time studying it and the various translations. I am just not that much into translation. I would be very happy even if people composed entirely new prayers not based on the Latin. But I am willing to listen to people who feel passionately discuss these issues, especially the meaning of the Latin text, if the discussions are timely, i.e. if they fit into my preparation for the coming Sunday’s Liturgy, not next year’s Mass, nor into boring theoretical augments about how to translate or which is the better translation.

        It would be very helpful if there were a group doing the posts so that we might have a variety of opinions. That might require some behind the scenes coordination.

  5. Not that I know much Latin, and I don’t know whether those examples are already present in some other versions of the text or in the Latin. I just know that, to me, they are opaque.

  6. “Basically, this prayer is a good time for us to tune out.”

    Good point, Claire.

    Rather than take advantage of an opportunity to produce (and not just translate) texts that will invite the listener/pray-er to go deeper, the MR3 interpretation will solidify the appeal of vernacular songs (or lack thereof) and the Scriptures. While there’s certainly a lot of depth and artistry on those fronts, it would have been good to have more of the Mass opened up as a source of lay prayer and spirituality.

    Time to get to work on MR4.

  7. p.49 Preface
    For when your children were scattered afar by sin,
    through the Blood of your Son and the power of the Spirit,
    you gathered them again to yourself,
    that a people, formed as one by the unity of the Trinity,
    made the body of Christ and the temple of the Holy Spirit,
    might, to the praise of your manifold wisdom,
    be manifest as the Church.

    Isn’t it strange to say that “your children were scattered afar by sin, through the Blood of your Son and the power of the Spirit,” ?

    Potentially misleading sentence ordering.

    Preface p.54

    For by the overshadowing of the Holy Spirit
    she conceived your Only Begotten Son,
    and without losing the glory of virginity,
    brought forth into the world the eternal Light,
    Jesus Christ our Lord.

    To overshadow means: ” To cast a shadow over; darken or obscure. To make insignificant by comparison; ”

    Surely that is not what the writer meant to say!

    I also am dubious about the idea of “the glory of virginity”.

    1. +JMJ+

      “Overshadow” (Gk. ἐπεσκίαζεν, Lt. obumbrabit) is the scriptural word used to describe the presence of the Holy Spirit (or, the glory-cloud of God) over the former ark of the covenant in Exodus 40:35 (LXX) and the latter ark of the new covenant (Mary) in Luke 1:35. It is also used by Luke (and Matthew and Mark) in the scene of the Transfiguration in Luke 9:34.

      From Lumen Gentium: “the Spirit, who had already overshadowed her in the Annunciation…” (LG 59) “By her belief and obedience, not knowing man but overshadowed by the Holy Spirit…” (LG 63)

      From the Catechism: “These two images [cloud and light] occur together in the manifestations of the Holy Spirit. In the theophanies of the Old Testament, the cloud, now obscure, now luminous, reveals the living and saving God, while veiling the transcendence of his glory – with Moses on Mount Sinai, at the tent of meeting, and during the wandering in the desert, and with Solomon at the dedication of the Temple. In the Holy Spirit, Christ fulfills these figures. The Spirit comes upon the Virgin Mary and “overshadows” her, so that she might conceive and give birth to Jesus. On the mountain of Transfiguration, the Spirit in the “cloud came and overshadowed” Jesus, Moses and Elijah, Peter, James and John, and “a voice came out of the cloud, saying, ‘This is my Son, my Chosen; listen to him!'” Finally, the cloud took Jesus out of the sight of the disciples on the day of his ascension and will reveal him as Son of man in glory on the day of his final coming.” (697; cf. 965, 1218)

      1. Thanks.

        I guess I’ve never had difficulty with that word in the context of an oudoors scene depicting a cloud. Then, in that concrete setting, I understand that the shadow of the cloud comes over Jesus and his companions, without needing to open the dictionary to check what the word means.

        As to the Annunciation, there are many difficulties with that passage (in terms of visualizing the scene, knowing how to believe it, understanding Mary’s reaction,…) and I’ve never noticed that word there before.

        Now I know!

    2. Preface VIII of Sundays in Ordinary Time

      Quia filios, quos longe peccati crimen abstulerat,
      per sanguinem Filii tui Spiritusque virtute,
      in unum ad te denuo congregare voluisti:
      ut plebs, de unitate Trinitatis adunata,
      in tuae laudem sapientiae multiformis
      Christi corpus templumque Spiritus nosceretur Ecclesia.

      For, when sin had scattered your children afar,
      you chose to gather them again to yourself
      through the Blood of your Son and the power of the Spirit,
      so that a people made one from the unity of the Trinity
      might be revealed as your Church,
      the Body of Christ and the Temple of the Spirit,
      to the praise of your manifold wisdom.

      There is simply no escaping it (as opposed to “escape from death” – that horrendous phrase in one of the Prefaces of Masses for the Dead!): the people who worked on 2010 have RUINED the work of the translators of 2008. Sometimes only a little; sometimes more extensively. Quite apart from their translation skills or lack thereof, they are manifestly deficient in any ability to communicate the meaning of the Latin in the receptor language, English. In this particular Preface, for example, their multi-faceted lack of talent is evident: sentence structure butchered, modifying clauses shunted about willy-nilly, distorted constructions teaming up with all of these misplacements to render the entire text into a tongue-twisting nightmare.

      Let the valiant defenders, who daily must see the hope of a “smooth reception” [of something (else) which they’ve been defending for months] now slipping away, chime in with their cries of “nitpicking” but, even they, in their heart of hearts, must be wishing that 2008 had prevailed.

      And at some point we really need to know who is/are responsible for this debacle. If only to keep his/their axe away from any revision of the Liturgy of the Hours! Keep your eyes on the Bolletino’s Rinunce e Nomine: may he/they be promoted right swiftly – far away from CDW’s word processor!

      1. Fr. X.R.

        Perhaps this blessing fits the situation: “May God bless and keep the Tsar [CDW, LA, Vox Clara]…far away from us!”

        With apologies to _Fiddler on the Roof_.

      2. Well said, Lynn, and a great idea! give this man/these men a fiddle and put him/them on the roof of Saint Peter’s. A fine view of the city they love and very little power to harm!

      3. Thank you!

        I would then pray that they are at least modestly skilled on the fiddle, that their music might be pleasing to hear, or high enough up that we won’t actually have to suffer hearing them. A poorly played violin is at least as bad as poor translations, and that’s clearly pretty bad. Just how high is the roof of St. Peter’s, anyway?

  8. It’s a dog’s dinner (as we Brits colloquially say), isn’t it? I dread to think how many more young people will be driven from the practice of their faith by this nonsense, not to mention all the adults who will appalled, not only by the very poor quality of the final texts, but by the processes that have produced them.

    Whatever else these texts have to be, they must surely have to be good and correct English. If they lack integrity, how can those who are charged with introducing them do so with any confidence?

    1. Oh heavens no… people will be knocking the doors down to get in and pray these beautiful, holy, reverent, biblical prayers. How the Church will flourish once we rid the liturgy of this kindergarten Sacramentary!

      1. Are you serious or were you saying that with your tongue firmly in your cheek?
        I for one am not looking forward to its implementation. The parts that I have read come across as clunky, the long sentences make following it harder work than is really necessary; and I’m not talking about people not being able to understand what is being said.

      2. Margaret,

        Look below, where Sean replied to my question. Tongue sticking through cheek might cover it…

  9. “For when your children were scattered afar by sin,
    through the Blood of your Son and the power of the Spirit,
    you gathered them again to yourself,
    that a people, formed as one by the unity of the Trinity,
    made the body of Christ and the temple of the Holy Spirit,
    might, to the praise of your manifold wisdom,
    be manifest as the Church.”

    Not even in the most elaborately written speech, such as Cicero’s, would any human being say anything like this. The clause “made the body of Christ and the temple of the Holy Spirit” is inserted in a totally unliterary, totally unspeakable, and totally unproclaimable way. But how can one convince the tonedeaf committee who concocted this that it it just impossible?

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