Theology 101

The New Translation of the Mass in New Hampshire

Part 12 of a 12-part Series

By Caroline Blonski

“The new translation of the Mass helps people to participate more fully in the heavenly liturgy,” says Father Jason Jalbert, Director of Worship for the Diocese of Manchester. “In the Book of Revelations, we get a glimpse of what liturgy is in heaven and the Church wants to reveal this through signs and symbols so that we all can participate in something that is real. Declarations such as ‘Holy, Holy, Holy Lord God of hosts’ take us into heavenly worship.”

Father Jalbert notes that with this third edition of the Roman Missal, there is now one version of the English translation for the whole world. “This is profound,” he says.

“Through the Holy Spirit, the Church continues to articulate what it believes to be true. What does it mean that Jesus is consubstantial with the Father? This is a Catholic word filled with meaning and identifies part of the mystery of faith that theologians have long debated since early in the life of the Church,” Father Jalbert says. “The new translation helps us more fully participate in this mystery.”

Father Jalbert explains that up until the sixteenth century, the Church, which had spread from Rome to different parts of the world, was not using the same Missal. Although essential parts of the Mass were unified there were some variations with prayers and the order of the Mass. The first unified liturgy emerged with the first Roman Missal in the sixteenth century under Pope Pius V at the Council of Trent. This Mass, celebrated in Latin, was the primary liturgy until the 1960s. In the twentieth century, a succession of popes proposed a more full and conscious participation of the laity in the Mass. They wanted everyone to know what they were participating in; that they were receiving the body and blood of Christ and that they were being transformed by Christ. In 1969, Pope Paul VI promulgated a reformed Mass, which was translated into major languages throughout the world.

Father Jalbert says the current Roman Missal, which was issued in 1970, is a living document. “We received the second edition in 1985, which also contained modifications to the wording in the Mass. Pope John Paul II continued to deepen our understanding of the liturgy and its riches and sought to develop liturgical spirituality with Christ as the liturgist. The Church is always moving forward, but looking back to see where we’re coming from.”

Father Jalbert explains that in many ways some of the new wording adheres more closely to some scripture passages that people have become familiar with since the Second Vatican Council, which also encouraged the reading of scripture at Mass in the vernacular, and this is a very important part of this new translation. For example, we now use John the Baptist’s words from John’s gospel, “Behold the Lamb of God,” whereas we used to say, “This is the Lamb of God.”

“The changes helped me enter more deeply into the mystery of the Mass. I now stop and reflect on the new prayers in preparation for Mass and what we are celebrating,” he says. “Like anything that is new, there is a learning curve, some struggles, and things people like and don’t like. The diocese prepared priests first and then equipped them to prepare their parishioners. We wanted people to do more than just learn new words; we wanted them to know the rich meaning behind the new words.”

Lisa Poisson, a parishioner from Our Lady of the Miraculous Medal in Hampton, says she was well prepared for the new translation and appreciated the sheets available in the pews. She believes some of the new terms could accomplish Pope Benedict XVI’s hopes that the new translation will serve as a springboard for a renewal and a deepening of Eucharistic devotion will be accomplished.

For example, Lisa points to the word “consubstantial” which is now used in the Creed: I believe in one Lord Jesus Christ, the Only Begotten Son of God, born of the Father before all ages. God from God, Light from Light, true God from true God, begotten, not made, consubstantial with the Father…

Lisa says, “‘Consubstantial’ is not used in our society and although it may best describe the mystery of the relationship of the Son and the Father for theologians, it serves, at least initially, to complicate our statement of faith. I fear many people may now skip over this part of the Creed and may never fully comprehend what they are professing. Perhaps terminology like this could be explained by our priests for the benefit of new Catholics, children, and perhaps a reminder for regular parishioners. This may not be a bad thing as consubstantial is central to our faith and the mystery of the Eucharist and ultimately our complete understanding of Jesus’ sacrifice and his desire for intimate relationship with us.”

Janine Christiana, a parishioner of Saint Michael Parish in Exeter, said she was well-prepared for the changes and felt they gave her a more individual and personal experience with God. “Like many, my biggest hurdle was not saying the responses I have recited for my whole life,” she says. “The new wording felt a little awkward in the beginning, but the changes have challenged me to think more about their meaning and what I am reciting. I think in many ways the Mass is becoming more personal for me and the intention behind the changes are becoming more real. For instance, in our Creed, saying ‘I believe’ instead of ‘we believe’ and in saying, ‘Lord, I am not worthy that you should enter under my roof…’ I am reminded that I am taking Jesus, not only into my body, but also into my heart, my home and my family.”

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