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Home · New Missal Coming Soon (Part 2)

Last time I wrote of the various Latin editions of the Roman Missal (See below). The first edition after the Second Vatican Council was published by Pope Paul VI in 1969. Another was published in 1975 and the most recent published in 2002 by John Paul II. The inspiration behind the first edition had many aspects but three things stand out. First, the fruits of over 50 years of study of the bible and the early church Fathers, the liturgical movement and the ecumenical movement, came together at the Council. This was a return to the origins of the liturgy after centuries of bits and pieces being added and subtracted in various times and places. Second, there was a recovery of a particularly liturgical theology and spirituality, namely that the heart of the liturgy is always the paschal mystery of Christ in which we are immersed from our baptism. Third, there was a pastoral desire to promote a "full and active participation" of the people in the action of the liturgy. This participation was meant primarily in the sense that all the faithful are part of the action of Christ in the paschal mystery. This participation can take various forms such as in our silence, listening, singing, praying, movement, and posture.

When the Missal came to be translated into English and other vernacular languages there was a new understanding of the Church at it's heart. The Church was now looked at not only as a hierarchical institution but also as a communion of all the Baptised from the smallest child to the Pope. So there was less concern with a centralised control over the ways in which various language groups translated the Roman Missal and other liturgical books. The translations were made very much with local pastoral concerns in mind. The translations "must be faithful to the art of communication in all its aspects" so said the document which guided translations at the time (Comme le Prevoit 1969. Note it is in French!). This meant there was a serious attempt made both to translate and compose liturgical prayer that respected the genius of each language and people. The guidelines encouraged a diversity in liturgical language according to the different cultures. The authority to do this was given to the bishops of the world by the Council working in a collegial way. What is remarkable is that the translation was produced very quickly. As a result it had shortcomings. Nevertheless, it has become the language of our liturgical prayer for the past 50 years. It has been an great gift to the Church. Through it we have begun to learn how to pray liturgically in English. The Anglicans have had several centuries of experience doing this.

Not long after this first English translation had been published work had begun on a new one by 1987. Next time I will say more about this translation.

Fr Graham