It should be made clear from the outset that the structure of the Mass is not going through any changes. There still exists some confusion on this point, which has created unnecessary anxiety. Some Catholics remember that the process of change and implementation related to the reforms of the Second Vatican Council was not always clearly explained or prepared for adequately in terms of the impact on Catholics. Word of new translations and processes of implementation has generated anxiety in some quarters that the same confusion that accompanied those changes will likewise accompany these. 

While the impact of the new translation will certainly require serious attentiveness from priest and laity alike, this process of implementation has sought throughout to be clear as to what is happening, when it is happening and what is expected of the faithful. 

Authentic Translation

So, if there are no structural changes to the Mass, what will be different on the First Sunday of Advent? The most concrete difference will be in the language used for the celebration of Mass. The responses of the people to the invitations from the priest and the prayers used at Mass have been newly translated in light of the call from the Church for more authentic translations of the prayers and responses from the Latin into English. 

It must be remembered that the dynamic of translating the holy Sacrifice of the Mass into the vernacular is a recent development, and only now has the Church been able to reflect on the extended use of the vernacular after the Second Vatican Council. The new translation, in its faithfulness to the Latin, introduces phrases and words into the lexicon of our celebration of the Sacred Mysteries that better reflect what we believe. 

In addition to the substantial changes in language, the new translation includes in the Roman Missal recently canonized saints, the restoration and addition of Masses for various needs and intentions as well as several votive Masses that were removed at the time of the council. Along with these changes there has also been the addition of prefaces for these various Masses and a greater precision regarding the instructions for the celebration of the Mass for both the priest and the people.  

Specific Changes

These are not all the changes that will be experienced by faithful and priest alike, but are the ones that will require the most attention from all present at the holy Sacrifice of the Mass. It is true that these changes will require a great deal of focus on the part of all who celebrate the Mass. At the beginning of the process there will be some tension and struggle, as there always is when dealing with change. However, we are being presented with a powerful opportunity to renew our faith and increase our understanding of the meaning of what we celebrate. Let us always keep in mind that we are celebrating the heavenly banquet and, as such, must constantly strive to give fitting glory and praise to God! TCA

The Greeting

The first change experienced by the faithful will be the response to the greeting from the priest at the beginning of Mass. The priest will give the usual greeting, “The Lord be with you,” and the people will respond, “And with your spirit.” This change not only reflects a more faithful translation from the Latin, but it also employs biblical language that reminds the faithful of the origins and history of what we celebrate. Furthermore, in addressing the priest in this manner, the faithful recognize the working of the Holy Spirit in the man who has been ordained by an outpouring of that same Holy Spirit. This exchange is no mere ordinary greeting but is part of the understanding that the primary actor in the work of the sacred liturgy is Christ, and it is His Spirit, working through the priest we are greeting, that brings us together and makes effective the celebration into which we are entering.

The Confiteor

The Church provides several expressions of penance in preparation for the Mass. The first of these options is the Confiteor (“I confess…”) which has been translated now to reflect the seriousness of our sins before God. We now repeat three times, “through my fault, through my fault, through my most grievous fault” in order to better express our deep and abiding sorrow for sins committed and to articulate clearly our responsibility for these sins.

The Gloria

Again, like all aspects of this new translation, the language of the Gloria, that great hymn of praise to the Triune God, is more closely associated with the Latin text. So, too, there is a clearer emphasis on the reality that Christ is the “Only Begotten Son” of the Father. This is more faithful to the biblical language which describes the relationship between Christ and His heavenly Father and reinforces the understanding that we are brought into the unique relationship that exists between them.

The Nicene Creed

The most noticeable change to the Creed will be at the very beginning. As we now profess our faith we will say, “I believe.” This may seem like a minor translation issue, but not only is it an accurate translation of the Latin text, it reflects the necessity of personally articulating and interiorizing the faith. While we are united in Christ and can speak of ourselves as “we,” there is always an understanding that our baptismal dignity commits us as individuals to living deliberately and consciously our faith. In addition to this change the faithful will also notice the new language: “consubstantial with the Father,” as opposed to the older translation that simply stated that Christ was one in being with the Father. The use of the word “consubstantial” reflects both language and theological import that has been present in the Church since the Council of Nicea in A.D. 325. The use of this theologically rich and textured language reminds us all of the ancient realities we celebrate in the holy Sacrifice of the Mass. The final substantial change in the Creed is the phrase “was incarnate of the Virgin Mary.” This demonstrates a more accurate translation of the Latin and better expresses the theological reality that Christ actually took on human flesh and did not simply pass through our Blessed Mother on the way to being born. 

The Holy, Holy, Holy 

The opening phrase here reflects the language of the prophet Isaiah: “Holy, holy, holy is the Lord of Hosts!” (Is 6:3). The new translation reflects this biblical articulation and reminds us that not only is the Lord powerful and mighty (the language of the previous translation) but He is the Lord of hosts, the angels in heaven, expressing the infinite power and majesty of God.

Words of Institution

In the words of institution, the most sacred and powerful in the Mass, the priest will refer not to an ordinary cup, but to the “chalice” of my blood. The use of the word chalice underscores the significance of what is contained within. This is no ordinary instrument for the holding of wine; rather, it is the vessel that contains the Precious Blood of our Savior. This language draws our attention to the uniqueness of what we experience, forcing us to be more mindful of the real presence of our Savior. Also, the priest will speak about the blood of Christ being shed “for many” instead of for “all.” This new translation reflects more closely the biblical language of Our Lord and the language that the Church has used for several centuries.

Invitation to Communion

The priest will invite the faithful to “Behold the Lamb of God, behold him who takes away the sins of the world. Blessed are those called to the supper of the Lamb.” The people will respond: “Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed.” This new language, again, points to the connection between liturgical language and its biblical roots. In this particular instance, the language articulates the words of the Book of Revelation: “Blessed are those who have been called to the wedding feast of the Lamb” (19:9). The response of the people expresses the words of the Roman centurion who understood his unworthiness before the Lord and manifested great faith of His power. As we stand before the act of receiving our saving God we, too, recognize our unworthiness and at the same time profess our faith in His saving power.

Msgr. C. Eugene Morris, a priest of the St. Louis Archdiocese, serves as director of Sacred Liturgy for the College of Liberal Arts and the School of Theology at the Pontifical College Josephinum in Columbus, Ohio.