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Daily Catholic Question

Are lectors allowed to change the words in readings?

No, we are not supposed to make up our own translations of the readings of the Lectionary. There is, however, some looseness in adapting or translating the readings for use in children's Masses. And, apart from the readings, there are places in the liturgical rites where the celebrant or minister is given a choice of prayers, told to invite, introduce or use other suitable words, without any specific formula being given.

Concerning the problem you raise about readers changing words, R. Kevin Seasoltz says in New Liturgy, New Laws (The Liturgical Press): "If observance of a law occasions the rejection of the liturgy or the Church by a large segment of the community, surely the traditional teaching of epikeia justifies the non-observance of the law. This affirmation is in keeping with the medieval axiom that sacraments are for people; people do not exist for the Church. For example, in communities that are aware of and committed to efforts to assure justice for women and minorities in the Church, the use of sexist language in the liturgy is often both irritating and alienating: In some instances it arouses deep hostility.

"Sometimes the bias against women is built into the vernacular translation but not into the original Latin text. There is no reason why the words 'pro multis' in the text of [eucharistic] institution within the anaphora need to be translated 'for all men.' To avoid harm and insult to the community, ministers have rightly changed the text and avoided sexist language."

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Friday, October 12, 2012
Daily Catholic Question for 10/11/2012 Daily Catholic Question for 10/13/2012


Th&eacute;r&egrave;se of Lisieux: "I prefer the monotony of obscure sacrifice to all ecstasies. To pick up a pin for love can convert a soul." These are the words of Thérèse of the Child Jesus, a Carmelite nun called the "Little Flower," who lived a cloistered life of obscurity in the convent of Lisieux, France. (In French-speaking areas, she is known as Thérèse of Lisieux.) And her preference for hidden sacrifice did indeed convert souls. Few saints of God are more popular than this young nun. Her autobiography, <i>The Story of a Soul</i>, is read and loved throughout the world. Thérèse Martin entered the convent at the age of 15 and died in 1897 at the age of 24. She was canonized in 1925, and two years later she and St. Francis Xavier were declared co-patrons of the missions. 
<p>Life in a Carmelite convent is indeed uneventful and consists mainly of prayer and hard domestic work. But Thérèse possessed that holy insight that redeems the time, however dull that time may be. She saw in quiet suffering redemptive suffering, suffering that was indeed her apostolate. Thérèse said she came to the Carmel convent "to save souls and pray for priests." And shortly before she died, she wrote: "I want to spend my heaven doing good on earth." </p><p>On October 19, 1997, Saint John Paul II proclaimed her a Doctor of the Church, the third woman to be so recognized, in light of her holiness and the influence on the Church of her teaching on spirituality. Her parents, Louis and Zélie were beatified in 2008.</p> American Catholic Blog How glorious, how holy and wonderful it is to have a Father in Heaven.

 
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