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The Global Missal Dissent System

Over the past year, I’ve spoken with countless individuals – from regular lay folk to educators, deacons to bishops – about the great blessing that is coming our way in the new English translation of the Roman Missal, and it seems to me that the overwhelming majority of Catholics tend to share my enthusiasm for the forthcoming corrections to the liturgical text. (And make no mistake about it, my friends, this is exactly what we’re awaiting in large measure; a long overdue attempt to correct the poorly done and unceremoniously rushed translations that have been in use over the last four-plus decades.)

I’ve also been keeping an eye on news items and blog posts on the topic as well, and wouldn’t you know it, the naysayers are getting more than their fair share of attention in some circles; so much so that if one didn’t know any better it would seem that a major crisis is at hand rather than a great blessing.

This is what I call the “Global Missal Dissent System” in action. Here’s how it works:

Some small group of Catholic dissenters loosely organized under an official sounding name, or perhaps even a single left-leaning individual with an impressive pedigree (ideally clerical in both cases), raises a red flag or two about the new translation. In neither instance can the case be made that these opinions are representative of the broader Catholic population much less the Magisterium, but undaunted, sympathetic media types seize the opportunity to create the illusion that some sort of popular uprising is in the offing.       

Well, it’s “crunch time.” It’s time to begin preparing the way for the Roman Missal – Third Edition in earnest, it’s time to discern between the reasonable concerns of faithful Catholics and the petty delay tactics of foot-dragging progressives, and that means it’s time to address some of the more well-traveled opinions being expressed by those who are at pains to paint the new translation as a disaster in the making.

Let me begin, however, by saying that some of the concerns being voiced about the Missal may be entirely valid, even if the hyperbolic doomsday predictions that sometimes accompany them are not. It serves no one to pretend otherwise.

For example, a number of well qualified people — theologians, Latinists and clergy covering a broad spectrum of ideological and theological orientations — have expressed dismay over the process of the translation. Apparently, the text that we now await reflects changes that were made in 2010 by the Congregation for Divine Worship (CDW) to some of the previously approved 2008 text (in the priest’s parts of Holy Mass) that was submitted by the bishops’ conferences and the ICEL (International Commission on English in the Liturgy). These changes are not necessarily considered “upgrades” shall we say in each and every case by some people, me included.

To this I would simply point out that the work of translation can often be as much an art as a science, and in all cases we are talking about a human endeavor. It is unreasonable, therefore, to expect everyone to agree upon what makes for the “perfect” or even the preferred translation in all circumstances.

Let’s be honest; it is entirely possible that some of the text we receive will reflect, at times, what only a powerful minority considered to be the best translation available. (Sound familiar?) To which I say, welcome to human affairs! On that same note, it is perhaps even less realistic for anyone to expect the process to be devoid of any evidence of our fallen nature. That’s just not possible. So now what.

There will be plenty of time to look back on the process to determine “who struck John,” and it may in fact become useful to do that at some point. In the meantime, however, we need to focus on the task at hand; playing 40+ years worth of catch-up in the matter of liturgical instruction in just nine months. Along the way, we can embrace this wonderful opportunity by celebrating the fact that the new translation (even in cases where the 2010 text seems inferior to the 2008) is by far a vast improvement over the text we’re currently using.

The truth is, where human beings are involved there’s gonna be warts. In the present case, there will no doubt be at least some passages coming our way that have room for even greater improvement, and guess what? That doesn’t mean the sky is falling, neither does it mean that the Church is flawed in Her authoritative structures (remember Who instituted them?) as some would have you believe. 

Among other concerns getting gratuitous media coverage is a news item that was recently disseminated the world over by Catholic News Service (CNS is wholly owned and largely funded by the USCCB and is not to be confused with CNA) reporting that the Association of Catholic Priests in Ireland (ACP) “has made an urgent plea to the country’s bishops to postpone the introduction of the new English translation of the missal for at least another five years.”

The reasons behind ACP’s “urgent plea” were given considerable ink in the story; among them, allegations leveled by a priest who said that the text is “archaic, elitist and obscure.” Another priest was quoted as saying that the Missal “is not acceptable,” warning that “if these new texts are imposed, they could create chaos in our church.”

While the CNS writer and her editors made it a point to let readers know that similar concerns “have been raised in English-speaking countries around the world, including the United States and Canada,” they apparently couldn’t find space in this story for one solitary quote in defense of the new translation. This in spite of the fact that they share an office building with the U.S. Bishops’ Secretariat for Divine Worship and have ready access to any number of its members who would have happily provided one. (Msgr. Anthony Sherman and Fr. Rick Hilgartner come to mind.)

The ACP press release from which CNS presumably took its information includes, though they failed to include it, the time-honored whine that the new translation “will insult and offend women who will be rightly enraged by the continued deliberate use of non-inclusive language,” even though the sacred Magisterium has articulated its position on this matter rather clearly. (E.g., see Liturgiam Authenticam – 30, 31.)

The unreported reality is that ACP is little more than a small leftwing splinter group of dissenters whose founding objectives (published one click deep into their website) includes “establishing a Church where all believers will be treated as equal” (because clearly that’s not the case today?) and placing “special emphasis” on such “teachings of the Second Vatican Council” as “the primacy of the individual conscience;” a canard that all but the truly uninformed recognize as wholesale rubbish. (See here.)

Needless to say, had CNS reported the story in its fullness, many readers would have recognized ACP’s “spirit of Vatican II” credentials and their utter lack of credibility on the matter. As it is, however, this lopsided “news” item was promptly reprinted by enemies of the new translation (like the National ahem… “Catholic” Reporter and America Magazine) and if one were not careful to consider sources, it might seem that all is doom and gloom when in fact it is not.

Now that is not to say that this new translation of the Roman Missal doesn’t represent a real challenge for us; on many levels, it certainly does.

For one, it is a challenge to liturgical pride. After four decades of allowing our creative impulses and personal tastes to exercise undue influence on how we “do liturgy,” it’s going to take great humility and the assistance of God’s grace for us to willingly “subordinate ourselves to the Divine” at Holy Mass, but according to the Fathers of Vatican Council II, that is exactly what the liturgy requires of us (cf SC 2). 

It will be a challenge for many of us to embrace the fact that “the visible signs used by the liturgy to signify invisible divine things have been chosen by Christ or the Church,” including, of course, the language that we use and the words that we speak (SC 33).

It will be a challenge, as Pope Benedict said, for many “to adjust to unfamiliar texts after nearly 40 years of continuous use of the previous translations.”

Yes, it will be a challenge on many levels, but challenges such as these are nothing more than the gateway to God’s blessings. In fact, if you think about it; challenge and gift simply go together don’t they?

Will everyone embrace this challenge with docility, even in the face of their concerns? No, probably not, but even this represents the gateway to God’s blessings for those who love Him. So the next time you encounter a news item or a blog post about the pending liturgical disaster, regardless of the apparent credibility of its source, take a step back and remind yourself of what Pope Benedict said of the forthcoming Missal:

“Through these sacred texts and the actions that accompany them, Christ will be made present and active in the midst of His people.”

And for that we can say, thanks be to God!


Author and speaker Louie Verrecchio has been a columnist for Catholic News Agency since April 2009. His work, which includes Year of Faith resources like the Harvesting the Fruit of Vatican II Faith Formation Series, has been endorsed by Cardinal George Pell of Sydney, Australia; Bishop Emeritus Patrick O’Donoghue of Lancaster, England; Bishop R. Walker Nickless of Sioux City, IA, USA and others. For more information please visit: www.harvestingthefruit.com.


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  • goral

    English is not a good and accurate language for Theology. It is even less so today than it was 400 yrs. ago when all the dissenters were searching for words to justify their rebellion.

    What are the Catholics of Italy, Poland, Portugal and Spain saying. Listen to the Catholics of the Philippines and Mexico and Korea and even the handful of Catholics in France.

    If the translation brings the English speaking world more in communion with the rest of the Universal Church, then it’s a move in the right direction.

  • Kathleen Woodman

    This is a very balanced, realistic approach to the coming changes in the Liturgy. Despite the human failings in the process of making these changes, faith tells me that God is still in control. Sometimes we overemphasize the human imperfections present in the church, and forget she is also the body of Christ.

  • HomeschoolNfpDad

    To goral’s point, there is one thing absolutely certain about the new translations: they bring the English versions of the Mass translations closer to the Spanish versions. In Spanish, we’ve been saying y con tu espíritu (et cum spiritu tuo) for a long time. And we’ve been asking the Lord to enter into my house, where a word from Him will suffice to heal me (or even, heal my soul) for a long time.

    In my fairly short time as a Catholic (First Communion and Confirmation at the Feast of Christ the King, 2003), I’ve often wondered at the reluctance of some of my immigrant friends to go to Mass in English, especially when all of them hope to improve their English and many of them are actively working on doing so. Part of it (probably the biggest part) is the sense of home that many feel in attending the Mass as adults in the same language in which they attended Mass as children. But sometimes, I wonder if a significant part of it isn’t the struggle they have in attempting to reconcile the way we say things at Mass in English with the way we say them in Spanish. The English forms are, let’s be frank, weird in some cases under the existing translation. Why can’t we invite Jesus into our house or wish that the holy things be with the priest’s spirit? Why can’t we wish Glory to God in Heaven and peace to men on earth? And why can’t we do so without suffering from the gratuitous and false accusations that these forms are unnecessarily archaic or sexist? It sure is a whole lot easier to go to Mass in Spanish, where we can check politics at the door and just worship God.

    This characterization is, perhaps, an exaggeration – but not by much. We have come to view Latin America as “mission territory” in the United States. However, these days it is far truer to characterize the United States in particular – and English-speaking countries in general – as mission territory. Catholic sensibility is certainly far more widespread in Mexico than in the United States, even if the sinfulness of Mexican Catholics isn’t less than that of American Catholics – and in a sense, I’m both, so I ought to know! Why not let our Mexican brethren engage their mission to us without introducing unnecessary barriers?

    Or let’s put it into a different light. It certainly will be easier for Spanish-speaking Catholics to learn the new English Mass translations than the old ones, because the new translations more closely approach the Spanish translations. Why would anyone in his right mind introduce the additional barrier of strange English forms to what is very quickly becoming the largest Catholic segment in the United States? Were I to apply the commonplace logic of progressivism, I would have to conclude that those who oppose the new translations do so out of bigotry and racism. Why else would they oppose making it easier for our Spanish-speaking brethren to bridge the gap in their newly adopted country?

    This, of course, goes too far – as it almost always does in every progressive argument that is couched in similar language. But how about a bit of intellectual honesty? Recognize that the new English translations facilitate the migration of the largest cohort of immigrant Catholics in the English-speaking world. And accept them both accordingly.

  • florin

    I have a question. Are our Catholic Bibles going to be updated also? Right now I use the Ignatius Revised Standard Version – I read a comment somewhere that said something about the word ‘virgin’ (referring to Our Lady) has been changed to ‘young woman’ – is this true? Thanks. This new website “Catholic Lane” is beautiful and rich in truth and tradition; well written indepth articles – I am so grateful.

  • Mary Kochan

    florin, thank you for your kind words about the site. We are very encouraged by all the postive comments. I just ask everyone to bear in mind that we do not have any budget for advertising right now, so we are completely dependent on you telling others about it. One way to do this is to put links to articles you like on Twitter and Facebook. Also like the site and various articles on FB. Another helpful thing to do is to send links to articles you like to your friends and family members who might not have seen the site yet.

    As for the Bible translation, I don’t know. I use the RSV b/c I find the one they read in Mass to be so clumsy. I cannot stand the God-hero stuff in Isaiah, or the mangling of the 23rd Psalm, among other things.

  • goral

    One thing is for certain, HomeschoolNfpDad, we are a culture on the move. We thrive on change and newness and progress and all the things that excite us.
    There is an economic benefit to that. People come from practically all the Spanish speaking countries to seek opportunities here. It is our blessing and our prowess and strength.

    One of the mysterious paradoxes that a mature Christian contemplates is that one’s greatest strength is also one’s greatest weakness. It’s how God keeps us sane and humble.
    Those who come to us to seek help are also those who can help us and teach us something.
    The great Catholic cultures of the world have something over us, namely a better grounding in Catholic Tradition and languages that convey theology more precisely.

    I’m not so sure however, that these immigrants are ready to set up missions here as practically every Catholic country in the world is struggling with it’s Catholic identity and most would prefer to join the progressive state over the traditional church. As a Polish priest told me last Sunday,
    “the Church is struggling and the struggle will get harder”.

  • “Playing 40+ years worth of catch-up in the matter of liturgical instruction in just nine months,” is too kind. Can’t we call the former translation what it is – a poorly done, hasty, mish-mash of “dynamic equivalency” and “politically correct” language.

    For those clergy who have concern about the English translation, the bishops can always recommend that they use the Latin solely. That way there is no question about whether the translation is correct, skewed, or otherwise unacceptable.

    In Christ,
    Michael

  • It’s true that there is a revision to the bible. Story here

    In Christ,
    Michael