In both the Vetus Ordo and Novus Ordo there is a strong interlinking with the upcoming Season of Advent, which is thematically more about the Second Coming of Christ than it is about His First Coming at Bethlehem.
In the Novus Ordo this is the 34th and Last Sunday of the year and, as such, it is the Solemnity of Christ the King. In the Vetus Ordo, Christ the King is celebrated on the last Sunday of October.
When the Lord returns He will return as King and Judge. Consider 2 Peter 3:10-12:
10 But the day of the Lord will come like a thief, and then the heavens will pass away with a loud noise, and the elements will be dissolved with fire, and the earth and the works that are upon it will be burned up.
11 Since all these things are thus to be dissolved, what sort of persons ought you to be in lives of holiness and godliness, 12 waiting for and hastening[b] the coming of the day of God, because of which the heavens will be kindled and dissolved, and the elements will melt with fire! 13 But according to his promise we wait for new heavens and a new earth in which righteousness dwells.
Christ will judge us all, dear friends, and submit all things to the Father (cf. 1 Cor 15:28). Having excluded some from His presence, our King, Christ Jesus, will reign in majestic glory with the many who accepted His gifts and thereby merited eternal bliss.
The Collect for Mass in the Novus Ordo is a new composition, similar in some respects to the Collect in the Vetus.
Omnipotens sempiterne Deus,
qui in dilecto Filio tuo, universorum Rege,
omnia instaurare voluisti,
concede propitius,
ut tota creatura, a servitute liberata,
tuae maiestati deserviat ac te sine fine collaudet.
1962 Missale Romanum: Omnipotens sempiterne Deus, qui dilecto Filio tuo universorum Rege, omnia instaurare voluisti: concede propitius; ut cunctae familiae gentium, peccati vulnere disgregatae, eius suavissimo subdantur imperio… “so that all the families of peoples, torn apart by the wound of sin, may be subject to His most gentle rule.”
Instauro is a wonderful word which deserves more attention: “to renew, repeat, celebrate anew; to repair, restore; to erect, make”. It is synonymous with renovo. Etymologically instauro is related to Greek stauros. Turning to a different L&S, the immensely valuable Liddell & Scott Greek Dictionary, we find that stauros is “an upright pale or stake.” Stauros is the word used in the Greek New Testament for the Cross of Jesus. Also the word immediately makes us think not only of the motto on the coat-of-arms of Pope St. Pius X, but also the origin of that motto Ephesians 1:10: “For he has made known to us in all wisdom and insight the mystery of his will, according to his purpose which he set forth in Christ as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth.” (Eph 1:9-10 RSV).
There have been, by the way, some changes in the Latin texts of this passage. The older Vulgate says “instaurare omnia in Christo” while the New Vulgate says “recapitulare omnia in Christo”.
Recapitulare is related to Latin caput (“head”) and was deemed by the scholars behind the New Vulgate as a better translation of the Greek anakephalaioô, “to sum up the argument.” This harks to the headship of Christ over the Body of the Church and expresses that He is the Final Statement, the Conclusion of All Things. At any rate, in 1925 and in the 1960’s when the older version of Vulgate was in use, the Collect had instaurare and not recapitulare.
Why all this electronic ink about recapitulare? The phrase, “renew/reinstate all things in Christ” points to the Kingship of Jesus. In everything that Jesus said or did in His earthly life, He was actively drawing all things and peoples to Himself. In the time to come, when His Majesty the King returns in gloria and maiestas this act of drawing-to-Himself (cf. John 12:32) will culminate in the exaltation of all creation in a perfect unending paean of praise. In the meantime, by virtue of baptism and our integration into Christus Venturus (Christ About-To-Come), we all share in His three-fold office of priest, prophet, and also king. We have the duty to proclaim His Kingship by all that we say and do.
We are to offer all our good works back to Him for the sake of His glory and the expectation of His Coming. This glorious restoration (instaurare) is possible only through the Lord’s Cross (Greek stauros). The Cross is found subtly in the midst of this Collect, where it is revealed as the pivot point of all creation (creatura).
LITERAL TRANSLATION:
Almighty eternal God,
who desired to renew all things
in Your beloved Son, the King of the universe,
graciously grant
that the whole of creation, having been freed from servitude,
may zealously serve Your majesty and praise You greatly without end.
The first objective of our participation in the Church’s sacred rites is to praise God, Father, Son and Holy Spirit, and give God glory. Liturgical and Biblical Latin is rich with words and phrases which exalt and express praise of God. In fact, the concepts of “glory” and “majesty” are nearly interchangeable in this light. We, on the one hand, render up honor and glory to God in a way external to God. On the other hand, glory and majesty are also divine attributes which we in no way give Him, which He has – or rather is – in Himself by His nature.
When we come into His presence, even in the contact we have with Him through the Church’s sacred mysteries, His divine attribute of splendor or glory or majesty, whatever you will, has the power to transform us. His majestic glory changes us.
Our sacred liturgical rites make mysteries present to us and present us to the mysteries. What and how we do as our rites in our churches is of existential importance for us as Christians, since our rites are doctrine and we are our rites.
More and more this is becoming obvious.
Will we get this sorted out before the return of the Lord as King and Judge? We had better try! As we say in Advent, “make straight His path”! For Christ, when He returns, is going to make that path straight, is going to level all obstacles and raise everything that is low whether we have done it or not.
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Why is the ab needed in “a servitute liberata“? Why not just “servitute liberata“? According to Wheelock, this is an ablative of separation, and no preposition is required.
Or does ecclesiastical Latin work differently than classical Latin here?
@WesleyD
Well, Ecclesiastical compositions usually manifest a clear preference for clarity. The desire here, perhaps, being that it isn’t accidentally read like the ablative phrase “peccati vulnere disgregatae” in the old version of the prayer, as somehow being “liberated BY servitude.”
That said, the “ra” of “creatura” being followed by the “a” bothers me immensely.
The collect for the North American Ordinariate is essentially the same as that for the Vetus Ordo.