Emended Missale Romanum, editio typica tertia

The April Newsletter of the USCCB’s Committee on Divine Worship is out.

There is an interesting article about the new printing of the Missale Romanum.  There are corrections of spelling, grammatical and typographical errors.

Holy See Issues Emended Missale Romanum, editio typica tertia

Since the year 2000, when Pope John Paul II issued the third typical edition of the Missale Romanum, nations throughout the world have been translating the text into the various vernacular languages. As the Holy See and various translators around the world worked on vernacular editions of the Roman Missal, a variety of minor errors were found in the Latin text which necessitated issuing a reprint. Therefore, on October 6, 2008, an emended edition of the Missale Romanum, editio typica tertia was published. The slight changes that have been made will be reflected in the final English translation of the Roman Missal.

This reprint corrects spelling, grammatical, and typographical errors, and other inaccuracies (such as the insertion at the beginning of the Apostles’ Creed of “unum,” as in the Nicene Creed). In some saints’ listings, the saint’s particular designation – such as martyr, religious, or virgin – was missing in the 2000 text. The emended Missale Romanum also includes three new dismissal formulas: Go and announce the Gospel of the Lord, Go in peace, glorifying the Lord by your life, and Go in peace. These formulas were incorporated into the approved Order of Mass English translation, and will take effect when the new Roman Missal is published.

By separate decree of the Congregation for Divine Worship and the Discipline of the Sacraments (Prot. N. 652/08/L, published in Notitiæ vol. 45 [2008], pgs. 239-240), the Eucharistic Prayers for Masses with Children were removed from the Missale Romanum, [Hurray!] and will appear in the future as a separate ritual text. [Hissssss!] In its space now appears a Supplement, containing Collects for the memorials of St. Pio of Pietrelcina (Sept. 21), St. Juan Diego Cuauhtlatoatzin (Dec. 9), and Our Lady of Guadalupe (Dec. 12). Those three memorials were inserted into the General Roman Calendar after the initial 2000 publication.

The Supplement also provides the rubrics and prayers for celebrating an extended Vigil of Pentecost, similar to the way the readings are proclaimed at the Easter Vigil on Holy Saturday night. (An article on the extended Pentecost Vigil can be found on page 16 of this issue of the Newsletter.)

Two final emendations are of note. At the Chrism Mass, the rubric mandating the General Intercessions after the Renewal of Commitment to Priestly Service has been removed, returning the practice to what it was before the editio typica tertia was issued. Finally, a rubric in the General Instruction of the Roman Missal (GIRM) affecting Bishops celebrating Mass outside their own Dioceses has been altered. In an unofficial translation, the relevant part of number 149 now reads: “If, however, the Bishop is celebrating outside his own diocese, after the words N., our Pope, he adds: and my brother N., the Bishop of this Church, and me, your unworthy servant” (emphasis added). This change to the GIRM took effect last November, and should be incorporated by Bishops as soon as possible if they celebrate Mass outside their Diocese. The complete list of emendations to the Missale Romanum, editio typica tertia is published in Notitiæ, vol. 45 [2008], pgs. 367-387.

 I guess I’ll have to get a copy.

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14 Responses to Emended Missale Romanum, editio typica tertia

  1. George says:

    Is this the first time that the vigil of Pentecost has been seen since it was removed in the 50s? Does the new vigil include the blessing of the waters as it once did? This would be very exciting news, reconnecting us with an ancient tradition.

    I had always been disappointed about that removal, ever since I learned of it. Sometimes I wish the Catholic Church would be a bit more like the Orthodox: When something is impractical but ancient or venerable, don’t remove it, just make it optional.

  2. PNP, OP says:

    I lived in a priory once…not naming names!…where the regular Sunday morning Mass was always celebrated using the “Children’s Mass” ritual. Of the 100 or so people who showed up regularly, only about 10 were actually children. Of course, these 10 children will grow believing that the pablum they were fed on Sundays is the norm rather than the extra-ordinary. Sad.

    Fr. Philip, OP

  3. Aidan says:

    I’d be interested in reading that article on the Vigil of Pentecost that is mentioned but the newsletter hasn’t been put on the USCCB website yet. Is there any chance anyone could post it?

  4. Richard says:

    The majority of times I have seen the Children’s Mass used, it has usually been an occasion for priests to have children come stand around the altar and even sometimes have the kids raise their hands in the air in a priestly gesture as they recite the various responses for the faithful inserted many times throughout the various Cildren’s Mass Eucharistic Prayers. I have not seen the Children’s Mass used properly enough times with enough children present to determine whether it makes a difference in engaging children in the Mass. I was a director of Religious Education at a military chapel once, and as their was only one Mass Sunday morning as the chapel was shared with a Protestant congregation, the standard Mass was always used, despite the fact that 90% of the congregation was families with young children. The standard form of Mass was used so consistently enough that children knew what was going on and seemed as if whether the incentive of having a Children’s Mass didn’t even enter the picture.

  5. Mila says:

    …the Eucharistic Prayers for Masses with Children were removed from the Missale Romanum, [Hurray!]

    I join wholeheartedly. I can do Fr. Philip’s one better. I live in a parish where the pastor uses the “Children’s Mass” ritual during the week, when there are NO children around! NONE! I have noticed that the more people present at Mass during the week, the more likely he is to use it, as if he’s in a hurry or something. And it makes me sad that he’s in such a rush to have Mass over with. Not that he’s saving any time by using the “Chidren’s Mass”; it takes just as long. And this is the same priest who, in my 8 years here, has not once used the Roman Canon!

  6. Maureen says:

    My pastor loves the Children’s Mass eucharistic prayer. I don’t know why, especially since he doesn’t seem the sentimental type, and he doesn’t pray it in a hurry. Indeed, he recites it slowly.

    It makes it sound like the only sin is hate, and the only reason it’s bad is because it makes it hard to be friends with each other. Um. No.

    I keep resisting the urge to ask if the prayer means that we can do all the evil we like, as long as we keep it secret from all our lovely friends. But technically, since God does know everything, and all sin does spring from rejection and thus hatred of God, I suppose one could read it in an orthodox fashion. It sounds so dorky, though. I bet kids now make as much fun of it as we used to make fun of the stupider stuff from the Seventies.

  7. JillofTheAmazingWolverineTribe says:

    Darn good thing women CAN\’T be clergy, because if I was one and had any authority, we\’d bring back the worst abuses of the inquisition against any priest who did \”chilllllldrun\’s Masses\” and double torture for those who did it without chillllllldrun present.

    I\’ve been subjected to it a few too many times with very few chillllldrun present on a Sunday Evening Mass. And what chillllldrun there are are toddlers, too young to understand boo anyway, or old enough to prefer something other than pap.

    And Mila is right these priests NEVER use canon I. You\’d have to hold a gun to their heads. And that\’s something else I\’d mandate.. Canon one MUST be used on Sunday. Or if they want innovation, then #4 — but only those two allowed for a Sunday.

    So many \”choices\” too many places NEVER to the Confiteor OR the Kyrie.

  8. “Is this the first time that the vigil of Pentecost has been seen since it was removed in the 50s?”

    I believe it’s mentioned in the General Instruction to the Liturgy of the Hours as an option, combining the Vigil Mass and the Office of Readings.

  9. I don’t see why, with such changes, this shouldn’t have been termed the Fourth Edition. That’s really what it is, as it includes more than the correction of typographical errors.

  10. Mila says:

    I’m with you,Jill. I would also mandate either Canon 1 or #4 on Sundays. Notice how we have soooo much variety, but you hardly ever hear anything other than #2–unless its the children’s one. I think so many choices are bad for us.

  11. Michael says:

    The Syriac Church has over 70 Anaphoræ, commonly about 13 are in use, not one is dumbed or watered down to the lowest denominator.. why have a “Children’s Mass” at all? What we in the Syriac Tradition do is do our regular Liturgy in teaching form, everything is exactly the same, except the priest or another priest will explain what is going on when and why.

  12. Victor says:

    Father Z.,
    can you elaborate about the vigil of Pentecost? Only recently I learned (via the NLM) that before the changes of 1955, this vigil was modelled after the Easter vigil. I would like to know whether there is a provision for Pentecost vigils even now, and what this vigil looks like.
    Thanks in advance!

  13. Rob says:

    Say, isn’t Padre Pio’s feast on Sept. *23*, not 9/21?

  14. Carlos Palad says:

    Is the new Vigil of Pentecost mandatory or optional?