CNS PHOTO | DAVE CRENSHAW
With the introduction of the new Roman Missal the order and structure of the Mass will not change, but changes in the wording of prayers, responses which will begin this Advent.
Bit by bit, the third edition of the Roman Missal is being introduced in parishes throughout the English-speaking world.
From Canada to southern Africa to New Zealand, Catholics have seen parts of the new missal introduced at various times — most since January, but some earlier — so that by the first Sunday of Advent Nov. 27, the transition to a new set of prayers and liturgical music will be as seamless as possible for the faithful.
The liturgists charged with overseeing the missal’s introduction in seven of the 11 English-speaking countries and regions making the transition told Catholic News Service that their efforts have eased concerns that the translation was a step back from the Second Vatican Council’s vision for liturgy.
“The bishops here took the view that there should be an incremental approach to implementation,” explained Father Peter Williams, executive secretary of the Bishops Commission for Liturgy in Australia.
The process began with the introduction of new musical settings in January, followed by the spoken parts of the Mass at Pentecost in June, Williams said. The Eucharistic Prayers and other parts of the missal will be introduced Nov. 1 so that by Advent, the transition will be completed.
The pace of each phase was left to local pastors, with some parishes moving more quickly and others more slowly depending on how well congregations welcomed them, Williams said.
The introduction of the English translation of the missal — under development since 2002 — is occurring in countries represented by the 11 bishops’ conference members of the International Commission on English in the Liturgy.
Member conferences include the United States, Canada, Ireland, England and Wales, Scotland, southern Africa (South Africa, Swaziland and Botswana), India, Pakistan, Philippines, New Zealand and Australia.
The most recent translation of the Roman Missal is the third since Vatican II’s call for the “full, conscious and active participation” of all Catholics in the liturgy. In introducing the third Latin translation in 2002, Pope John Paul II said it more closely matched the vivid language used throughout Church history.
The English translation took nearly seven years as representatives to ICEL debated the proper words that reflected the sacred language found in the latest Latin edition of the missal. The Vatican approved the English translation in 2009.
Disagreements emerged among U.S. bishops as the final translation was reviewed before it was sent to Rome for approval. Some bishops deemed it as elitist or remote from everyday speech. Despite the concerns, the American bishops overwhelmingly approved the translation.
CNS PHOTO | NANCY WIECHEC
A page proof from the new edition of the Roman Missal shows a change in the peoples response during the dismissal at Mass. After the priest say's, 'The Lord be with you,' the people now respond, 'and with your spirit.'
In Ireland, the Association of Catholic Priests, which represents about 10 per cent of the country’s clergy, continued to object to the translation into 2011. In a March 28 statement, the association charged that the translation was “too complex and too cumbersome” and included sexist language. It also questioned its “theological veracity” and described the translation process as flawed.
Such challenges have not delayed implementation, however.
In New Zealand, where the introduction of the missal began last Advent and was to take one year, the attitude among the country’s 560,000 Catholics largely has been to “just go on with the business,” said Father Trevor Murray, director of the National Liturgy Office for the country’s bishops.
“There are some people who are really happy about it and others not so happy,” Murray said. “That’s true of the priests as well as the people. But the majority of people are pragmatic about it.”
Around the world the implementation has been boosted through workshops and meetings with key Church leaders aimed at explaining what the changes entail and their significance. Each bishops’ conference has developed its own resources, including laminated cards in pews for worshippers, seminars and websites.
Perhaps the most widely used resource has been Become One Body, One Spirit in Christ, an interactive DVD developed by ICEL. It explores the richness of the liturgy, explains the changes and examines why the changes are being made.
In Canada, Father William Burke, director of the Canadian Conference of Catholic Bishops’ National Liturgy Office, has found people accepting of the changes — once the reasoning behind them is explained.
Burke has visited 27 Canadian dioceses to explain the changes and said he has found some anxiety and animosity over the new text at each stop. As he reviews the translation and offers the reasoning behind them, he said he has seen the uncertainty wither.
“By and large,” he said, I hear people saying, ‘What’s all the fuss about?’ People realize this is not the devastation (of the liturgy) we heard.”
Patrick Jones, director of the National Centre for Liturgy in Ireland, said preparation for the new missal began in early 2011 with workshops for priests followed by the introduction of the changes to diocesan and parish liturgy committees, parish council members and music ministers.
Parts of the Mass that directly involve the Irish faithful were to be introduced Sept. 11.
“This will enable Massgoers on Sundays and weekdays to be familiar with those changed parts” prior to the full implementation in Advent, Jones explained.
Dominican Sister Jordana Maher, coordinator of liturgy for the Southern African Catholic Bishops’ Conference, said the changes will be formally implemented at Advent.
Some parishes there began implementing the revisions without authorization in 2009 before the Vatican formally approved the texts, Maher said. The parishes picked up the texts from Internet sources, thinking they were ready for use.
“That created a bit of a complicated situation,” she said.
The changes in South Africa, Botswana and Swaziland will move forward, however, without a new Lectionary. Problems at a printer of liturgical texts in Kenya will prevent the Lectionary from being distributed in time for the full implementation, she said.
In the United Kingdom, which includes the bishops’ conferences of Scotland and England and Wales, the implementation began Sept. 4.
For Father Andrew McKenzie, secretary of the National Liturgy Commission in Scotland, the success won’t be measured for quite some time.
“The real result will be seen after a couple of years on how well it is accepted,” he said.