An article in the Sunday New York Times, “Why the King James Bible Endures” by Charles McGrath, contains an aside about the newly translated missal.
It’s an interesting example of the new missal entering into broader cultural conversations. McGrath, writer-at-large for the NYTimes and former editor of the NYT Book Review, describes himself here as a “nonbeliever.” He writes:
There are countless new Bibles available now, many of them specialized: a Bible for couples, for gays and lesbians, for recovering addicts, for surfers, for skaters and skateboarders, not to mention a superheroes Bible for children. They are all “accessible,” but most are a little tone-deaf, lacking in grandeur and majesty, replacing “through a glasse, darkly,” for instance, with something along the lines of “like a dim image in a mirror.” But what this modernizing ignores is that the most powerful religious language is often a little elevated and incantatory, even ambiguous or just plain hard to understand. The new Catholic missal, for instance, does not seem to fear the forbidding phrase, replacing the statement that Jesus is “one in being with the Father” with the more complicated idea that he is “consubstantial with the Father.”
H/T: Pray Tell reader Sam Howard.