In the Italian monthly 30 Giorni His Eminence Francis Card. Arinze, Prefect of the CDWDS, explains some changes made to the new printing of the 3rd, 2002 edition of the Missale Romanum. You have all heard about some of them, for example, new "dismissal" formulas and the fact that the Eucharistic Prayers for Masses with children are no longer included.
Alas, I am pressed for time right now, and thus cannot translate the whole thing for you. Here is the Italian:
MESSALE. Intervista con il cardinale Francis Arinze
Andate nella pace
Il prefetto della Congregazione per il Culto divino spiega i piccoli cambiamenti introdotti nella messa, con la ristampa della terza editio typica emendata del Messale latino del 2002: la formula “ite, missa est” sarà integrata con altre tre che indicano i frutti del sacramento
Intervista con il cardinale Francis Arinze di Gianni Cardinale
Dal 1° novembre di quest’anno la Chiesa cattolica ha una nuova ristampa della terza editio typica del Messale latino pubblicato nel 2002. Questa “tertia editio typica emendata”, le cui prime copie sono state stampate a ottobre, è stata annunciata dal bollettino ufficiale della Congregazione per il Culto divino e la disciplina dei sacramenti, Notitiae (numero 501-502, maggio-giugno 2008, pp. 175-176), che ha reso noto un decreto firmato dal cardinale prefetto Francis Arinze e dall’arcivescovo segretario Albert Malcolm Ranjith l’8 giugno 2008. Nel decreto in questione, che è stato approvato da Benedetto XVI in una udienza concessa al cardinale Arinze lo scorso 2 febbraio, vengono sommariamente indicate le novità della ristampa del Messale rispetto alla prima versione di sei anni fa.
Per illustrare queste variazioni 30Giorni ha posto alcune domande al cardinale Arinze, che dal 2002 guida il dicastero vaticano che si occupa della liturgia.
Eminenza, come da lei già affermato in un’intervista al L’Osservatore Romano dello scorso 17 ottobre, il cambiamento più grande che si trova in questa ristampa della terza editio typica del Messale latino si trova alla pagina 605 e riguarda l’ultima frase pronunciata dal celebrante, l’“Ite, missa est”.
FRANCIS ARINZE: La formula “Ite, missa est” non è abolita, rimane in vigore, ma viene integrata con altre tre possibilità.
Quali?ARINZE: “Ite ad Evangelium Domini annuntiandum”; oppure “Ite in pace, glorificando vita vestra Dominum”; oppure «Ite in pace».
Perché questa variazione?
ARINZE: È un frutto del Sinodo sull’Eucaristia celebrato nel 2005. Nel numero 51 dell’esortazione postsinodale Sacramentum Caritatis Benedetto XVI ha voluto ricordare che il saluto al termine della celebrazione eucaristica, con cui il diacono o il sacerdote congedano il popolo, permette di cogliere il rapporto tra messa celebrata e missione cristiana nel mondo. «Nell’antichità», ricorda il Papa, «missa significava semplicemente “dimissione”». Tuttavia l’espressione ha trovato nell’uso cristiano un significato più profondo trasformandosi in “missione”. Il saluto così esprime la natura missionaria della Chiesa e, di conseguenza, è opportuno aiutare il popolo di Dio ad approfondire tale dimensione costitutiva della vita ecclesiale, traendone spunto dalla liturgia. In tale prospettiva il Papa ha ritenuto utile «disporre di testi, opportunamente approvati, per l’orazione sul popolo e la benedizione finale che esplicitino tale legame». Anche perché ormai per tanti cattolici la formula “Ite, missa est” sembra significare semplicemente: «Ora la messa è finita, andate a riposarvi».
Come si è arrivati a scegliere le tre nuove formule?
ARINZE: Già al Sinodo molti padri, auspicando espressioni alternative per esprimere la dimensione missionaria del saluto finale, avevano suggerito, ad esempio, la seguente idea: «La celebrazione eucaristica è finita. Andate adesso a vivere ciò che abbiamo sentito, ricevuto, cantato, pregato e meditato». Interpellata dal Papa la nostra Congregazione ha avviato uno studio cui è seguita una vasta consultazione dalla quale sono emerse ben 72 formule alternative. Prima di presentarle a Benedetto XVI abbiamo ridotto il loro numero a nove e tra queste il Pontefice ha scelto le suddette tre.
La ristampa del Messale presenta anche altre variazioni…
ARINZE: Non molte. Non c’era infatti la volontà di emanare una nuova edizione vera e propria del Messale, ma di correggere alcuni piccoli refusi e imperfezioni – che solo gli addetti ai lavori hanno percepito – riguardanti gli accenti, la punteggiatura, l’uso del colore nero-rosso. Oppure anche di migliorare la disposizione grafica dei testi, al fine di facilitare il sacerdote nel proferire una preghiera senza l’incomodo di dover voltare pagina.
Nel decreto pubblicato su Notitiae si fa riferimento anche a variazioni nel numero 149 dell’Institutio generalis…
ARINZE: È un cambiamento che non riguarda i fedeli, ma il modo con cui un vescovo deve menzionare sé stesso nel Canone romano e nelle altre preghiere eucaristiche.
Sempre nel decreto si stabilisce che nella ristampa del Messale non ci siano più le preghiere eucaristiche per le messe con i bambini… [Still about the decree, in it it is established that in the reprint of the Missal there should not be the Eucharistic prayers for Masses with children…]
ARINZE: In effetti si è preferito che queste due preghiere eucaristiche non siano considerate obbligatorie per tutta la Chiesa. Forse non è poi così necessario avere delle preghiere eucaristiche apposite per i bambini. Detto questo, se ci sono degli episcopati che le vorranno mantenere, potranno farlo nei messali nazionali. ["Effectively, it was preferred that these two Eucharistic prayers not be considered obligatory for the whole Church. Perhaps it is not then so necessary to have Eucharistic prayers just for children. This said, if there are conferences of bishops who want to maintain them, they can do so in national missals."]
Al contrario, invece, alla fine della tertia editio typica emendata, è stato aggiunto un Supplementum con i testi propri di altre messe…
ARINZE: È così. Si tratta dei testi per la messa nella vigilia di Pentecoste – che, pur essendo stati pubblicati nel 1988, per un errore materiale non erano stati inseriti nella tertia editio typica del 2002 – e delle orazioni delle celebrazioni recentemente iscritte nel Calendario romano generale, e cioè: san Pio da Pietrelcina il 23 settembre; san Juan Diego Cuauhtlatoatzin il 9 dicembre e la Beata Vergine Maria di Guadalupe il 12 dicembre. Saranno molto contenti quindi i devoti di padre Pio e del celebre santuario messicano. C’è infine un’antica “Oratio super oblata” aggiunta nella festa della Natività della Beata Vergine Maria, l’8 settembre, e nel comune “per annum” della Beata Vergine Maria.
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It’s funny, however, that the interviewer is called “Cardinale” as a surname…
But I’m quite unsure these modifications apply to the Ordo Vetus, do they?
So, like the past 40 years, any bishops’ conference that desires to use or concoct some Eucharistic prayers for children are hereby allowed to do so.
Deo Gratias that I no longer have to pay much attention to the Novus Ordo liturgical reform train wreck.
What a joke…
[“Effectively, it was preferred that these two Eucharistic prayers not be considered obligatory for the whole Church. Perhaps it is not then so necessary to have Eucharistic prayers just for children. This said, if there are conferences of bishops who want to maintain them, they can do so in national missals.“]
What are the chances that you will not see a big change in things, and what does this mean for the “validity” of the Eucharistic Prayers? If they are valid, but “forbidden”, what would happen if a priest visiting a country where these EP’s are prohibited says a Mass in his own language with his missal from home that has these EP’s? How can we forbid it in some places but not in others? I guess I’m having a hard time understanding why that last part had to be inserted. It seems to negate the whole thing.
I am confused… is this a “revision” of the 3rd edition that came out a few years back, and therefore NOT a 4th edition?
I was hoping that the elimination of the Eucharistic Prayers in Masses with Children (which according to the rubrics means children outnumber adults) would lead to the eventual elimination of other Eucharistic Prayers, leaving only EPI & EPIII.
This shows just what an unreal world Church officials move in. In the past 40 years I don’t think I have EVER heard a priest or deacon limit himself to the prescribed translation of “Ite, missa est.” In fact, this is one of the most popular ad-lib opportunities of them all: “Go in peace to love and serve the Lord;” “Go and bring the light of Christ to everyone you meet this week;” “Go and do this,that and the other thing;” “Go and be all you can be.” And my personal favorite: “Go in peace and have a nice day everybody!” Deacons are notorious for making the most of this, one of their few opportunities to let all of us know they’re important. I’m sure they’ll find the three options now being presented a severe restriction on their creativity. That is, in the unlikely event that the average priest or deacon (a)ever hears about this, or (b) feels compelled to follow it.
Further reason why the Mass should be in Latin…no room for creativity.
Perhaps I live in a parallel universe – but in my world, most of the priests say “Go in Peace”, as the rubrics demand, and not a jota more. Admittedly there are some liturgical irregularities, and yes, I have been in masses I could hardly stand, but when Sarsfield states that he NEVER heard the proper dismissal uttered, he is either exaggerating grossly, or he has had very bad luck during the last 40 years.
Sarsfield,
Not every priest is a renegade rule breaker. Though I don’t have a missal with me, there are presently several approved dismissal formulas in the current English translation.
Off of the top of my head:
“The Mass is ended, go in peace.”
“Go in the peace of Christ.”
“Go in peace to love and serve the Lord.”
You may not like them or think that they should be options, but they are.
Fr. Z: [“Effectively, it was preferred that these two Eucharistic prayers not be considered obligatory for the whole Church. Perhaps it is not then so necessary to have Eucharistic prayers just for children. This said, if there are conferences of bishops who want to maintain them, they can do so in national missals.“]
There it is, folks: the loophole the U.S. bishops will use to try to retain the Eucharistic Prayers for Children. But, won’t any Eucharistic Prayer still have to go under the scrutiny of the translators before being approved even nationally? Regardless, what Cardinal Arinze is of some concern.
Correction to previous post: “Regardless, what Cardinal Arinze SAID is of some concern.”
A pity Cardinal Arinze did not get the Latin right before he put this into the Missal: Ite in pace, glorificando vita vestra Dominum
“Deacons are notorious for making the most of this, one of their few opportunities to let all of us know they’re important.”
Deacons ARE important, but if this is how they are demonstrating it, then they obviously do not understand the authentic importance of their office.
“Deacons are notorious for making the most of this…”
Just this Sunday the deacon said: “Go in peace to love and serve each other” instead of the usual “Go in peace to love and serve the Lord, and one other.” Hmmm…
would someone who knows latin better than I care to translate those dismissal formulas into english? As directly literal as possible.
When is the good man leaving?
Soon?
This week maybe ?
Can anyone cite an example of a Novus Ordo option that the liturgy would not be better off without?
Henry Edwards: The option to do a sprinkling rite in place of the confiteor.
Never mind that “ad-lib”-ing is common: let’s pretend we don’t know that: let’s have a few more options instead. And by all means let’s also have optional options by region.
The Latin children’s prayers were never meant for liturgical use, simply as models for vernculars. Removing them from the editio typica is a great thing, but if national missals can contain them, so what?
The dismissal options are in some sense ho-hum, ho-hum (though one of them is of questionable Latinity)…one wonders about chant melodies for them.
My main point of concern, though, is the same for the Missal as for the 2004 Martyrology: cost. Typical editions are already way overpriced (cf. the Liturgia Horarum). The changes to the 2002 printing could have been the matter for a fascicle supplement; ditto the 2004 vs. the 2001 Martyrology (they could also sell yearly Martyrology supplements).
Lastly, it might be nice to revise/reprint the 1970s era small-size Missale Romanum the Vatican published in 4 vols. A wonderful companion to the Liturgia Horarum (same size and format), the Missale had all the lectionary readings and provided a complete Missale (excellent for travel).
I’m a little confused. What is this “go in peace” phrase that I keep seeing posted? In my Virginia Beach parish, our priests usually end mass with a grand finale like “just do it.” Then everyone, including the priest laughs at his really funny liturgical humor. Come to the diocese of Richmond where we really know how to celebrate.
Monica, I hope you are joking. If not, perhaps you should stand up and exclaim, “I don’t know about y’all, but I came to worship God, not hear a commercial for Nike. I’m all about Adidas. If you’ll excuse me, I’m going to a Catholic church,” and storm out.
Brian Mershon nailed it. If the Bishops’ conferences can make them up, what’s the point?
In fact, that being the case, what’s the point of even having a typical edition at all??? Just let the Bishops’ conferences each make up their own missal. That would solve all the translation issues, at least, because you KNOW they would be in the local vernacular. And no worries over “inculturation” either, because that would be built right in to the local Missal!
What a mess….
We usually get “Go in peace to love and serve one
another,” unless it’s a deacon, then all bets are off.
I know we’re not playing, “Can You Top This?” but in addition to old favorites like “go in peace to love and serve the Lord and your neighbor,” and “go in peace to love and serve the Lord and to feed your neighbor,” which are typical for my parish, we hit a low point with “Go in peace, and YOU CAN PUT IT IT IN THE RECORD BOOKS! GO FALCONS!”
And yes it’s been brought to the attention of the pastor; the only person who can stop it won’t.
While reading through these comments, I can’t help but determine that there are two things in common between all of these parishes that are rife with liturgical abuses: people keep showing up every week, and people keep putting their money into the collection plate.
At the risk of getting flamed, I would suggest that people let their feet do the walking…right to a parish that has a properly-celebrated Mass. And if that’s not possible, explain to the pastor that your weekly contributions will be given to a parish (or a fraternity) that is committed to celebrating Mass as directed by Rome. This, of course, should be done as a corrective measure: in order to get liturgically wayward priests back on track.
As for me personally, I’m with Brian Mershon. I pay as little attention as possible to the Novus Ordo; the traditional Mass is where it’s at.
Carolina,
I did just that when told by my parish Priest that there would be no TLM “while he was alive and that he did not even speak Latin”…That is the truth and then he asked me “if I like a mumbling Priest with his back to me”..I was then told to drive 30 minutes away to another parish where I could find it…I did just that and have never been back to my parish Church which is a large Gothic Style (stunning) and across the street from me. It saddens me I was so rudely caste into oblivion.