Midway through the Eucharistic Prayer, the priest has been inviting you to proclaim the mystery of faith. The response has been one of four acclamations that we know very well. Now we have new ones to learn. The memorial acclamation comes just after the part of the Eucharistic Prayer that contains the words of Jesus from the Last Supper. There are slight changes in the words that the priest uses there too, that I’ll have to get used to.
I now say: “Take this all of you, and eat it; this is my body…” I will soon say: “Take this all of you and eat of it, for this is my body…” Again, the Latin language is a little more precise than English, and lets us know that we all partake of the one bread and so we become one body in Christ.
There are more differences when the priest takes the wine. You will notice the word “chalice” instead of “cup.” This matches our way of referring to the vessel on the altar. It highlights the ceremonial use of the vessel even at the Last Supper; and it matches the frequent appearance of the word “chalice” in the bible.
The new translation is: “…for this is the chalice of my blood, the blood of the new and eternal covenant, which will be poured out for you and for many for the forgiveness of sins…”
The covenant will be called eternal instead of everlasting. The length of God’s covenant with us can't be measured. In place of blood that is shed, we see blood that is poured out. The new verb underlines the fact that Jesus freely gave up his life for us. The Passion isn’t just something that happened to Jesus, but something that he freely chose to go through.
Many people will notice the difference between blood shed for all has now been changed to shed for many. To some, the new translation will make it sound as though Jesus had second thoughts about how many would be redeemed.
Its clear in the New Testament that Jesus came for the salvation of all people. But the word in Latin means “many.” This is the word we believe Jesus used at the Last Supper. It is probably an allusion to Isaiah, chapter 53, about the suffering servant who bore the sins of “many.”
The line after this has changed from “so that sins may be forgiven” to “for the forgiveness of sins.” There is no major difference in meaning, but the new wording is a more direct translation and a stronger statement of the reconciling ministry of Jesus, who came not that sins, “may” be forgiven, but “for the forgiveness of sins.”
The priest then announces “the mystery of faith.” We used to say, “let us proclaim the mystery of faith.” This is more of what appears in the Latin. Its similar to what you hear in other parts of the Mass: “The Word of the Lord,” “The gospel of the Lord,” “The Body of Christ,” “The Blood of Christ.” These are simple faith filled statements that call for a response.
The priest is in the middle of a long prayer; the words are all being directed to God the Father. In the current translation when we say, “Let us,” we suddenly shift focus and address the community and then back to the prayer directed to the Father. By omitting the word “let us,” the new translation should help the priest keep centered on his role.
Besides, “let us” implies that the priest will also be making the acclamation, which the previous translation has encouraged him to do. The acclamation is the community’s to make, not the priest’s. The priest is not supposed to join you in it, any more than he should make the response to: “the body of Christ.” He makes the announcement, you make the acclamation. Afterward, he starts up his prayer to the Father and begins with the theme you just acclaimed; the memorial of the death and resurrection of Christ.
There are three acclamations that are in the new missal. They resemble the ones we know, but their deeper meaning is revealed. Probably the best known of our acclamations is going away. “Christ has died, Christ is risen, Christ will come again.” It is a strong acclamation, but its weakness in this context is that is makes a statement of faith about Christ, rather than a prayer to him. It also fails to express you role as the one who shares Eucharist and awaits its fulfillment. The new acclamations will make this function clear.
The first two of the previous acclamations have three phrases that are very similar. “Christ has died” is like “dying you destroyed our death.” “Christ is risen” is like “rising you restored our life.” “Christ will come again” is like “Lord Jesus come in glory.” These two acclamations are based on the same Latin text, and the new translation is a more faithful rendering of the original.
Instead of three brief statements that build in intensity, this translation shows the connection between the dying and rising of Christ, and the way we proclaim it in anticipation of his coming.
There is almost no change in the next acclamation, except for timing, clarity, and rhythm. In the last acclamation, the word order is changed. The text now offers an explicit prayer to Jesus: “Save us.” His two titles in the previous translation are combined into one. Jesus has freed us by his cross and Resurrection, and for this reason we ask him to save us.
For most Catholics it is the communion rite of the Mass that keeps us returning here week after week. This is when we partake of the Body and Blood of Christ, receiving our spiritual nourishment for the week ahead. Next week we’ll finish our look at the new translation of the Roman Missal and look the words in our Communion and Concluding Rites.
No comments:
Post a Comment