WASHINGTON— The United States Conference of Catholic Bishops has received approval (recognitio) from the Holy See’s Congregation for Divine Worship and the Discipline of the Sacraments for the new English-language translation of the Order of Mass (Ordo Missae).
This is the first section of the translation of the third edition of the Roman Missal. It includes most of the texts used in every celebration of the Mass, including the responses that will be said by the people.
In its letter, the Congregation pointed out that while the texts are binding, the approval “does not intend that these texts are to be put into use immediately.”
Cardinal Francis Arinze, Prefect of the Congregation, explained the reasons for providing the text at this time. The purpose is to provide “time for the pastoral preparation of priests, deacons and for appropriate catechesis of the lay faithful. It will likewise facilitate the devising of musical settings for parts of the Mass.”
The text is covered by copyright law and the Statutes of the International Commission on English in the Liturgy.
The more significant changes of the people’s parts are:
1. et cum spiritu tuo is rendered as “And with your spirit”
2. In the Confiteor, the text “through my fault, through my fault, through my most grievous fault” has been added
3. The Gloria has been translated differently and the structure is different from the present text
4. In the Preface dialogue the translation of “Dignum et justum est” is “It is right and just”
5. The first line of the Sanctus now reads “Holy, Holy, Holy Lord God of hosts”
6. The response of the people at the Ecce Agnus Dei is “Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed.”
At this time, no date is available as to when the entire translation of the Roman Missal will be released.
Domine, non sum dignus....
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Yes, brothers and sisters, if you are fans of the Traditional Roman Rite of 1962, you may recognize this Gospel for the Tenth Sunday after Pentecost. What point am I driving to? I am very excited to just type this here: I attended my first Latin Mass this afternoon! Being brought up in the Novus Ordo Mass, I had no idea what a Latin Mass was like until I experienced it this afternoon.
After having spent the previous night at a house of a very close friend, something made me attend Mass in their parish. I then realized that their parish celebrated a Holy Mass in the Extraordinary Form. I made my way to the church, all the while realizing the need for a missal. Good thing a very kindly lady already seated on one of the pews lent hers.
Actually during the start of the rite, I tried to recall all the videos I have watched about the Traditional Rite, and I began to get excited at the fact that I was about to witness everything before my very eyes. The silence was invigorating, inspiring, elevating!What led my soul to great joy was when I saw the Host and the Chalice elevated, and later the Host coming into my very being in such a special way: kneeling, tongue out, and the priest giving it himself. My inner yearning for such a way of celebrating and assisting at Holy Mass has at last been realized. I can only praise the Lord for such grace!
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* I attended this very beautiful Mass at the Divine Mercy Parish, Sikatuna Village, Quezon City.
OZAMIZ CITY, July 13, 2008 – Reiterating the Catholic Church stand against abortion Ozamiz Archbishop Jesus A. Dosado, CM said pro-abortion Catholic politicians should be denied Holy Communion until they bring to an end the objective situation of sin.
In a pastoral letter released today, Dosado said a Catholic politician who consistently campaign and vote for permissive abortion should be instructed on Church’s teachings and informed by parish priests that he is not to present himself for Holy Communion until he brings to an end the objective situation of sin or otherwise he will be denied the Eucharist.
Quoting from the Pontifical Council for Legislative Texts Declaration “Holy Communion and Divorced, Civilly Remarried Catholics” [2000], number 3-4, the prelate stressed that when these precautionary measures have not had their effect or in which they where not possible, and the person in question, with obstinate persistence, still presents himself to receive the Holy Eucharist, the minister of Holy Communion must refuse to distribute it.
Dosado added that this decision, properly speaking, is not a sanction or a penalty. Nor is the minister of the Holy Communion passing judgment on the person’s subjective guilt, but rather is reacting to the person’s public unworthiness to receive Holy Communion due to an objective situation of sin.
Citing the General Principles of Joseph Cardinal Ratzinger (now Pope Benedict XVI), June 2004, titled “Worthiness to Receive Holy Communion” Dosado said taking Communion should be a conscious decision, based on a reasoned judgment regarding one’s worthiness to do so. The practice of indiscriminately presenting oneself to receive Holy Communion merely as a consequence of being present at Mass, is an abuse that
must be corrected.
Dosado stressed not all moral issues have the same moral weight as abortion.
“For example, if a Catholic were to be at odds with the Holy Father on the decision to wage war, he would not for that reason be considered unworthy to present himself to receive Holy Communion. There may be a legitimate diversity of opinion even among Catholics about waging war, but not about abortion,” he added.
The local ordinary said apart from an individual’s judgment about his worthiness to present himself to receive the Holy Eucharist, the minister of Holy Communion may find himself in the situation where he must refuse to distribute Holy Communion to someone, such as in cases of a declared excommunication, a declared interdict, or an obstinate persistence in manifest grave. (Wendell Talibong)
It is in fact justly observed that a conjugal act imposed upon one's partner without regard for his or her condition and lawful desires is not a true act of love, and therefore denies an exigency of right moral order in the relationships between husband and wife. Likewise, if they consider the matter, they must admit that an act of mutual love, which is detrimental to the faculty of propagating life, which God the Creator of all, has implanted in it according to special laws, is in contradiction to both the divine plan, according to whose norm matrimony has been instituted, and the will of the Author of human life. To use this divine gift destroying, even if only partially, its meaning and its purpose is to contradict the nature both of man and of woman and of their most intimate relationship, and therefore it is to contradict also the plan of God and His will. On the other hand, to make use of the gift of conjugal love while respecting the laws of the generative process means to acknowledge oneself not to be the arbiter of the sources of human life, but rather the minister of the design established by the Creator. In fact, just as man does not have unlimited dominion over his body in general, so also, with particular reason, he has no such dominion over his generative faculties as such, because of their intrinsic ordination towards raising up life, of which God is the principle. "Human life is sacred," Pope John XXIII recalled; "from its very inception it reveals the creating hand of God.
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To justify conjugal acts made intentionally infecund, one cannot invoke as valid reasons the lesser evil, or the fact that such acts would constitute a whole together with the fecund acts already performed or to follow later, and hence would share in one and the same moral goodness. In truth, if it is sometimes licit to tolerate a lesser evil in order to avoid a greater evil or to promote a greater good,17 it is not licit, even for the gravest reasons, to do evil so that good may follow therefrom;18 that is, to make into the object of a positive act of the will something which is intrinsically disorder, and hence unworthy of the human person, even when the intention is to safeguard or promote individual, family or social well-being. Consequently it is an error to think that a conjugal act which is deliberately made infecund and so is intrinsically dishonest could be made honest and right by the ensemble of a fecund conjugal life.
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Upright men can even better convince themselves of the solid grounds on which the teaching of the Church in this field is based, if they care to reflect upon the consequences of methods of artificial birth control. Let them consider, first of all, how wide and easy a road would thus be opened up towards conjugal infidelity and the general lowering of morality. Not much experience is needed in order to know human weakness, and to understand that men -- especially the young, who are so vulnerable on this point -- have need of encouragement to be faithful to the moral law, so that they must not be offered some easy means of eluding its observance. It is also to be feared that the man, growing used to the employment of anti-conceptive practices, may finally lose respect for the woman and, no longer caring for her physical and psychological equilibrium, may come to the point of considering her as a mere instrument of selfish enjoyment, and no longer as his respected and beloved companion.
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Beloved and venerable brothers in the episcopate, with whom we most intimately share the solicitude of the spiritual good of the People of God, at the conclusion of this encyclical our reverent and affectionate thoughts turn to you. To all of you we extend an urgent invitation. At the head of the priests, your collaborators, and of your faithful, work ardently and incessantly for the safeguarding and the holiness of marriage, so that it may always be lived in its entire human and Christian fullness. Consider this mission as one of your most urgent responsibilities at the present time. As you know, it implies concerted pastoral action in all the fields of human activity, economic, cultural and social; for, in fact, only a simultaneous improvement in these various sectors will make it possible to render the life of parents and of children within their families not only tolerable, but easier and more joyous, to render the living together in human society more fraternal and peaceful, in faithfulness to God's design for the world.
