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The Roman Missal: Embracing the New Translation View Comments
By Father Richard Hilgartner

SOON WE WILL BE noticing some changes at Mass. At the beginning of Advent, newly translated prayers will be used at liturgy in the dioceses of the United States (and throughout the English-speaking world). In this article, we’ll take a look at the reasons behind those changes. They offer us a chance to understand more deeply the liturgy itself.

The Roman Missal, source of the prayers, is now in its third edition. It is marked by a shift from the style of language of its predecessors. The first and second editions of the Roman Missal in English (formerly called the Sacramentary), officially introduced in 1974 and 1985, respectively, were marked by a style of English that was immediately accessible and easy to understand. The prayers themselves, though, were not always accurate translations of the original Latin texts.

The Roman Missal, Third Edition, on the other hand, makes use of a more formal style of English. Its translation from Latin to English was completed in 2010; the new translation is now ready for use in U.S. parishes. The prayers are intended to be more literal renderings of the original Latin texts so that the meaning contained in them is accurately expressed in English.

Listening to and praying the prayers of the Mass, essential ingredients of active participation in the liturgy, will require some work. Some background on the nature of the prayers, the principles of translation and the purpose of liturgical prayer will help all of us to take up this work.

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Father Richard Hilgartner is executive director of the Secretariat of Divine Worship at the United States Conference of Catholic Bishops.

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Philip Neri: Philip Neri was a sign of contradiction, combining popularity with piety against the background of a corrupt Rome and a disinterested clergy, the whole post-Renaissance malaise. 
<p>At an early age, he abandoned the chance to become a businessman, moved to Rome from Florence and devoted his life and individuality to God. After three years of philosophy and theology studies, he gave up any thought of ordination. The next 13 years were spent in a vocation unusual at the time—that of a layperson actively engaged in prayer and the apostolate. </p><p>As the Council of Trent (1545-63) was reforming the Church on a doctrinal level, Philip’s appealing personality was winning him friends from all levels of society, from beggars to cardinals. He rapidly gathered around himself a group of laypersons won over by his audacious spirituality. Initially they met as an informal prayer and discussion group, and also served poor people in Rome. </p><p>At the urging of his confessor, he was ordained a priest and soon became an outstanding confessor, gifted with the knack of piercing the pretenses and illusions of others, though always in a charitable manner and often with a joke. He arranged talks, discussions and prayers for his penitents in a room above the church. He sometimes led “excursions” to other churches, often with music and a picnic on the way. </p><p>Some of his followers became priests and lived together in community. This was the beginning of the Oratory, the religious institute he founded. A feature of their life was a daily afternoon service of four informal talks, with vernacular hymns and prayers. Giovanni Palestrina was one of Philip’s followers, and composed music for the services. </p><p>The Oratory was finally approved after suffering through a period of accusations of being an assembly of heretics, where laypersons preached and sang vernacular hymns! (Cardinal Newman founded the first English-speaking house of the Oratory three centuries later.) </p><p>Philip’s advice was sought by many of the prominent figures of his day. He is one of the influential figures of the Counter-Reformation, mainly for converting to personal holiness many of the influential people within the Church itself. His characteristic virtues were humility and gaiety.</p> American Catholic Blog We need do no more than we are doing at present; that is, to love divine Providence and abandon ourselves in his arms and heart.<br />—St. Padre Pio

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