Unde et Memores

Missale Romanum 1962

Unde et memores, Domine, nos servi tui sed et plebs tua sancta, eiusdem Christi Filii tui Domini nostri tam beatae passionis, nec non ab inferis resurrectionis, sed et in caelos gloriosae ascensionis: offerimus praeclarae maiestati tuae de tuis donis ac datis, hostiam † puram, hostiam † sanctam, hostiam † immaculatam. Panem † sanctum vitae aeternae et Calicem † salutis perpetuae.

Mindful, therefore, O Lord, not only of the blessed passion of the same Christ, Thy Son, our Lord, but also of His resurrection from the dead, and finally His glorious ascension into heaven, we, Thy ministers, as also Thy holy people, offer unto Thy supreme majesty, of Thy gifts bestowed upon us, the pure Victim, the holy Victim, the all-perfect Victim: the holy Bread of life everlasting and the Chalice of unending salvation.1

Alternate translations:

Wherefore, O Lord, we Thy servants, as also Thy holy people, calling to mind the blessed passion of the same Christ, Thy Son, our Lord, His resurrection from the grave, and His glorious ascension into heaven, offer up to Thy most excellent majesty of Thine own gifts bestowed upon us, a victim which is pure, a victim which is holy, a victim which is stainless, the holy bread of life everlasting, and the chalice of eternal salvation.2

Wherefore, O Lord, we Thy servants, and likewise Thy holy people, calling to mind the blessed Passion of the same Christ Thy Son, our Lord, together with His resurrection from the grave, and also His glorious ascension into heaven, offer unto Thy excellent Majesty, of Thy gifts and presents a pure Victim, a holy Victim, an immaculate Victim: the holy bread of eternal life, and the chalice of everlasting salvation.3

Missale Romanum 1970

Unde et memores, Domine, nos servi tui sed et plebs tua sancta, eiusdem Christi Filii tui Domini nostri tam beatae passionis, nec non ab inferis resurrectionis, sed et in caelos gloriosae ascensionis: offerimus praeclarae maiestati tuae de tuis donis ac datis, hostiam puram, hostiam sanctam, hostiam immaculatam. Panem sanctum vitae aeternae et Calicem salutis perpetuae.

Father, we celebrate the memory of Christ, your Son. We your people and your ministers, recall his passion, his resurrection from the dead, and his ascension into glory; and from the many gifts you have given us we offer to you, God of glory and majesty, this holy and perfect sacrifice: the bread of life and the cup of eternal salvation.4

This prayer actually forms together with the next two preceding prayers a single liturgical prayer of oblation. The consecration of the elements has essentially completed the liturgical sacrifice by the making present of the Body and Blood of Christ upon the Altar. For we hold by faith that the sacrifice of the Altar is the re-presentation to the Father of the Sacrifice of the Cross. Therefore the making present of the Sacrifice of the Cross already completes the essential sacrificial action. However, the Church wishes to present these holy gifts together with those spiritual gifts we have offered in union with the one sacrifice of Christ. She does so with supplication that they be accepted and finally asks for the blessings of grace to be abundantly poured out upon all who participate in the holy sacrificial action.

Dr. Gihr points out that the plural “Thy servants” is a left-over from a time when the concelebration of the priests with the bishop was still in practice. This points to two things, first it proves the ancient tradition in the Roman Church of concelebration which dwindled in frequency until it remained only for the ordination of priests and bishops. Secondly, it proves the antiquity of the prayer itself.5

“At this offering priest and people are at the same time “mindful also of the blessed passion, resurrection and ascension of Jesus Christ,” and that, because the Lord Himself commanded it. It is to this above-mentioned and previously stated command of Christ (in mei memoriam facietis) [hoc facite in meam commemorationem] that the words Unde et memores refer. The Eucharistic Sacrifice is the living commemoration and mystical accomplishment of the entire work of redemption (opus redemptionis nostrae exercetur); Christ, as Highpriest and as Victim, is present on the altar with all the fruits and merits of the redemption. In the Holy Sacrifice of the Mass not only His passion and death, but also the life of His glory is mystically (in mysterio) represented and renewed. Three great mysteries are here principally made prominent: before all, the sufferings of Christ in His sacrifice and death on the Cross, as the essence and center of the work of the redemption; then the joyful resurrection and glorious ascension, which constitute the conclusion, crown and completion of the work of the redemption.”6

The ICEL text, as seen in previous prayers, is not a literal translation. They do not translate the triple hostiam puram, hostiam sanctam, hostiam immaculatam, instead opting for a paraphrase of this holy and perfect sacrifice. It is part of the character of the Roman Canon, that in places things are repeated in triplicate and in seems that in these cases, the translators opted not to carry this distinctive characteristic into the English translation. Secondly, they refuse the translation of hostiam as victim, rendering it instead as sacrifice. It remains true that in all sacrifices a victim is offered. It seems plausible that the scholars responsible for translation thought it best to underscore this interconnection for those of the faithful who might not have understood the interconnection between victim and sacrifice. Remaining consistent to my previous criticism, I prefer a literal translation to an interpretive one, regardless of the appropriateness or quality of the translation. Due to the rendering of victim as sacrifice some have criticized the translators of being intentionally unfaithful to the catholic ethos of the text. I see no reason to presume that is the case. They have drawn a sufficient interconnection between the passion, resurrection and ascension of Christ into glory and the holy and perfect sacrifice offered sacramentally: the bread of life and cup of eternal salvation.

The wording they chose to translate ‘offerimus praeclarae maiestati tuae de tuis donis ac datis’, fails to draw out the double meaning of the Latin text. The chosen translation represents only a reference to the earthly elements offered as ‘from the many gifts you have given us.’ A better choice in my opinion is the use of the prepostion ‘of’ rather than ‘from.’ The gifts now offered are not merely the eucharistic elements of bread and wine, for this offering was accomplished at the Offertory. The offering done here is more significant in that it comes after the consecration is completed. This echoes the Byzantine Divine Liturgy of St. John Chrysostom: “Remembering therefore this precept of salvation and everything that was done for our sake, the Cross, the tomb, the resurrection on the third day, the ascension into heaven, the enthronement at the right hand, the second and glorious coming again, we offer Thee Thine own of what is Thine own, in all and for sake of all.”7

As I have seen numerous times throughout the ICEL texts, wherever they have decided to simplify the structure of a prayer, or elucidate a particular meaning of phrases in order to instruct the faithful, they succeeded mostly in obscuring the richness of our tradition while simultaneously stripping it of its literary beauty. Still, what remains is orthodox and with a little study of the original text nothing is lost to the faithful who desire to know the mind of the Church.

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1 My Sunday Missal, Rt. Rev. Msgr. Joseph F. Stedman, Confraternity of the Precious Blood, 1961, pp.. 37-38.

2 The New Roman Missal, Fr. F. X. Lasance, Christian Book Club of America, 1993, pg. 784.

3 The Holy Sacrifice of the Mass; Dogmatically, Liturgically and Ascetically Explained, Rev Dr. Nicholas Gihr, 6th edition, B. Herder Book Co, 1924, pp. 646-647.

4 Daily Roman Missal, Fr. James Socias, ed., Midwest Theological Forum, 2003, pg. 758-759.

5 The Holy Sacrifice of the Mass, Rev. Dr. Gihr, pg. 649.

6 Ibid., pg. 650-651

7 The Divine and Holy Liturgy of our Father among the Saints John Chrysostom, Kyr Joseph-Archibishop Raya, Alleluia Press, pg. 67.

In Perpetuity?

Changes to the Roman Missal brought about by Cum Sanctissimum (1604 Clement VIII)

1570 Roman Missal: Rubric directing the celebrant upon entering the church to kneel and recite a verse from Ps. 65: Introibo in domum tuam; in holocaustis reddam tibi vota mea, quae distinxerunt labia mea, before reciting the further antiphon, Ne reminiscaris, and the five psalms in preparation for Mass.

1604 Roman Missal: First antiphon suppressed (omitted).

1570 Roman Missal: The prayer of St. Ambrose, Summe Sacerdos, is not divided into parts.

1604 Roman Missal: The Summe Sacerdos is divided into sections for various days of the week.

1570 Roman Missal: The general rubrics are not numbered. Within the general rubrics there is no mention of ringing a bell, incense or torchbearers.

1604 Roman Missal: The general rubrics are numbered. Ringing a bell, incense and torchbearers are included in the rubrics along with additions such as RG XX describing the preparation required for the altar.

1570 Roman Missal: After the Confiteor the words “all sins” appear in the absolution rite. (Misereatur...omnibus peccatis; Indulgentiam ...omnium peccatorum)

1604 Roman Missal: The words “all sins” do not appear in Clement VIII’s Missal.

1570 Roman Missal: At High Mass the verse Dirigatur Domine ... is to be said by the celebrant while he incenses the altar before saying the Introit and again when the altar is incensed during the Offertory.

1604 Roman Missal: This rubric is suppressed in the Missal of Clement VIII.

1570 Roman Missal: The Kings name is mentioned in the Canon.

1604 Roman Missal: This rubric suppressed.

1570 Roman Missal: The words “As often as you do these things...,” (Haec quotiescumque) are said while the celebrant elevates the chalice.

1604 Roman Missal: The rubrics order the above words to be said after the elevation instead of during.

1570 Roman Missal: At the end of High Mass, the celebrant is directed to impart three blessings not one: one at the epistle corner, one in the center, and one at the gospel corner of the altar. (“In missa solemnia... ter benedicat populo, primo a cornu Epistolae dicens, Pater, secundo ante medium altaris dicens, Et Filius, tertio a cornu Evangelii dicens, Et Spiritus Sanctus...”)

1604 Roman Missal: This rubric suppressed and triple blessings reserved for prelates.

Source: Paul Cavendish, in an article for Altar No. 1, 1994 "The Tridentine Mass". Cites Missale Romanum, Paris, 1572, British Library Catalogue 1475.bb. 15; Pontificale Romanum, Venice, 1572, British Library Catalogue C132.h.50.

Also of note is the suppression by the 1570 Roman Missal of a proper Mass entitled the “Immaculate Conception” for December 8th. Most pre-Trent missals have this Mass formula and give the introit Egredimini and the same collect as in the Mass proper Pius IX was to authorize three centuries later. In Pius V’s missal no mention of “immaculate” appears and in most of the early editions of the missal a proper is not even printed on December 8th for Our Lady’s Conception instead a rubric directs the celebrant to use the formulary given for the Nativity of the Blessed Virgin on September 8th and change the word “nativity” to “conception” in the collect. (Missale Romanum, Venice, 1481, British Library Catalogue IA19880; Missale Romanum, 1572, loc. cit).

Pope St. Pius V's missal lasted only 34 years in it's entirety before revision. Clement VIII's missal lasted only 30 years after that. There doesn't seem to be substantial differences in Urban's missal, mainly a re-wording of the rubrics for clarity and a change in the calendar. Of course this missal was again modified by Benedict XV, which incorporated the changes of Pius X revision's to the calendar and rubrics (e.g. the color of vestments within octaves, the number of Masses to be sung in Cathedral and Collegiate Churches when a feast and major feria coincided, rules regarding the choice of preface, and the choice of Mass formulary in Lent et al.) The major change brought about by this revision is the familiar green vestments on Sunday. Before this revision when Sunday's and feasts coincided, the Sunday was commemorated in the festal Mass the color of the vestments therefore being red or white.

Pretty much the same development occured with the Breviary. The Bull establishing the Tridentine Breviary Quod a nobis called down the same wrath of the Apostles Peter and Paul upon any who dared to omitt, add, or change the Breviary of Trent in any manner whatsoever. On that score alone, the argument used for the 'perpetuity' of Quo Primum Tempore would cause us to reject the development to the Breviary in the same manner that the some use Quo Primum Tempore to reject the later revisions to the Roman Missal. Clearly we don't reject the Clement VIII, Urban VIII, Pius X/Benedict XV, Pius XII (except some fringe sedevacanist groups) or the John XXIII (again some sedevacanists do) revisions to the Roman Missal. Since we accept the revisions of the Breviary and Missal up to this point, it's simply arbitrary to not accept those revisions brought about by the pontificates of Paul VI and John Paul II. Indeed, Quo Primum Tempore simply does not and cannot mean what some claim it to in their protestations of the Vatican II era revisions given their practice of accepting all of the above mentioned reforms.

Veni Veni Emmanuel

Taking the time to study the propers and readings for the Masses of Advent is quite edifying. Both the current missa normativa and the 1962 editio typica do not in fact spend most of their time contemplating the Nativity of our Lord primarily. In fact, the season itself is one with a penitential character. The focus is on not only preparing and remembering for the historical event of the Virgin Birth, but has an eschatological meaning in the preparing and waiting for the glorious Second Coming.

The scripture texts in the 1962 Missal are: Rom 13:11-14, Luke 21: 25-33 (First Sunday); Rom 15:4-13, Matt 11:2-10 (Second Sunday); Philip 4:4-7, John 1:19-28 (Third Sunday); 1 Cor 4:1-5, Luke 3:1-6 (Fourth Sunday).

The scripture texts in the current Missal are: Is 2:1-5, Ps 122:1-9, Rom 13:11-14, Matt 24:37-44 (First Sunday); Is 11:1-10, Ps 72:1-2, 7-8, 12-13, 17, Rom 15:4-9, Matt 3:1-12 (Second Sunday); Is 35:1-6a, 10, Ps 146:6-10, Jas 5:7-10, Matt 11:2-11 (Third Sunday); Is 7:10-14, Ps 24:1-6, Rom 1:1-7, Matt 1:18-24 (Fourth Sunday).

In both missals what is underscored for the liturgy is a remembrance of the promises of redemption in the Old Testament, a celebration of the Nativity as a historical event, and the looking forward to the advent of our Saviour in the end times. The First Sunday reminds us at the Postcommunion prayer that the coming celebration is the celebration of our Redemption.1 The Communion prayer of the Second Sunday reminds us to rejoice with Jerusalem as the prophets had extolled her for the joy which comes from God.2 The Third Sunday captures the underlying idea behind the Advent Season: God will save us. This message is expressed throughout the season in the readings and especially on the Third Sunday in the Collect and the Communion prayer.3 The Fourth Sunday builds to the celebration coming and expresses it's joy and expectation in the Introit, while begging for forgiveness in anticipation of the Nativity/Second Coming in the Alleluia.4.

The study of liturgical texts bears the fruits of contemplation, giving the individual to understand the communal celebration of the Church. She bears witness to the Faith in and through her liturgy. This season is one of penance in reparation for failures and in anticipation of salvation. It is a season of joy, recalling the God who is faithful to his promise and with Fatherly love gives to us every good thing: expressing it in the humbling of the Second Person who deigns to take upon himself our human nature for the salvation of those whom he loves so perfectly. Let us recall this event, amend our lives, and look forward with joy to this forthcoming celebration: remembering always that he has kept his promises and will keep his promise to return.

Allelúia, allelúia. Excita Dómine poténtiam tuam et veni: ut salvos fácias nos. Allelúia.

Alleluia, alleluia. Stir up Thy might, O Lord, and come: that Thou mayest save us. Alleluia Ps 79:3

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1. Postcommunion: May we in the midst of Thy holy temple, O Lord, receive of Thy mercy, who seek with fitting honour to welcome the coming festival of our Redemption. Through our Lord Jesus Christ, Thy Son, Who liveth and reigneth with Thee in the unity of the Holy Ghost, God, world without end. Amen.

2. Communion - Bar. 5:5; 4:36: Arise, O Jerusalem, and stand on high: and behold the joy that cometh to thee from thy God.

3. Communion - Is. 35:4: Say, ye faint-hearted, take courage, and fear not: behold our God will come and will save us. Collect: Bow down Thine ear, we beseech Thee, O Lord, to our prayers; and by the brightness of Thine Advent lighten the darkness of our minds. Who livest and reignest, with God the Father, in the unity of the Holy Ghost, God, world without end. Amen.

4. Introit: Is. 45:8; Ps. 18:2: Drop down dew, ye heavens, from above, and let the clouds rain the just; let the earth be opened and bud forth a Saviour. Ps: The heavens show forth the glory of God, and the firmament declareth the work of His hands. Glory be to the Father, and to the Son, and to the Holy Ghost. As it was in the beginning, is now, and ever shall be, world without end. Amen. Alleluia: Alleluia, alleluia. Come O Lord, and tarry not: forgive the sins of Thy people Israel. Alleluia.

Incidentally it is also the Fourth Sunday of Advent in the 1962 Missal which uses the text that we know as the first half of the Hail Mary: Offertory: Luke 1:28, 42: Hail Mary, full of grace; the Lord is with thee: blessed art thou among women, and blessed is the fruit of thy womb.

Rubrics for Holy Communion during Mass

Decree of the Sacred Congregation of Rites, July 26, 1960, AAS 52, 596: Promulgation of the New Rubrical Code.
Motu proprio Rubricarum instructum, Pope John XXIII, July 25, 1960 (Novum rubricarum breviarii et missalis romani corpus approbatur, AAS 52, 593-595)

Part 3, Chapter 8, I. 502-503:

502. The proper time for distributing holy communion to the faithful is within the Mass, after the communion of the celebrating priest, who himself distributes it to those who seek it, unless it is appropriate by reason of the great number of communicants that he be helped by another priest or priests.
It is altogether improper, however, that holy communion be distributed by another priest, outside of the proper time of communion, at the same altar at which Mass is being celebrated.
On the other hand, it is also permissible for a good reason to distribute holy communion immediately before or after Mass, or even outside of the time of Mass. In such cases the form prescribed in the Roman ritual [Rituale Romanum], tit. 5, ch. 2, nos 1-10, is used.

503. Whenever holy communion is distributed within the Mass, when the celebrant has consumed the most sacred Blood, the Confiteor and the absolution [Misereatur et Indulgentiam] are omitted, but the celebrant says the Ecce Agnus Dei and says the Domine, non sum dignus three times, and then proceeds immediately to the distribution of the holy Eucharist.

Source: The New Liturgy: A Documentation 1903 to 1965, R. Kevin Seasoltz, 1966, Herder and Herder New York 16, N.Y.

[insertions in brackets are mine].

Simili Modo (Consecration of the Chalice)

Missale Romanum 1962
Simili modo, postquam coenatum est, accipens et hunc praeclarum Calicem in sanctas ac venerabiles manus suas: item tibi gratias agens, benedixit, deditque discipulis suis, dicens: Accipite, et bibite ex eo omnes.

HIC EST ENIM CALIX SANGUINIS MEI, NOVI ET AETERNI TESTAMENTI: MYSTERIUM FIDEI: QUI PRO VOBIS ET PRO MULTIS EFFUNDETUR IN REMISSIONEM PECCATORUM.

Haec quotiescumque feceritis, in mei memoriam facietis.

In like manner, when supper was done, taking also this goodly chalice into His holy and venerable hands, again giving thanks to Thee, He blessed it and gave it to His disciples, saying: Take ye all and drink of this:

FOR THIS IS THE CHALICE OF MY BLOOD OF THE NEW AND ETERNAL COVENANT: THE MYSTERY OF FAITH, WHICH SHALL BE SHED FOR YOU AND FOR MANY UNTO THE FORGIVENESS OF SINS.

As often as you shall do these things, in memory of Me shall you do them.1

Alternate Translations:

In like manner, after supper, taking also this excellent chalice into His holy and venerable hands: and giving thanks to Thee, He blessed, and gave to His disciples, saying: Take, and drink ye all of it: For this is the Chalice of My Blood, of the new and eternal testament: the mystery of faith: which will be shed for you, and for many, unto the remission of sins. As often as you do these things, ye shall do them in remembrance of Me.2

In like manner, after He had supped, taking also into His holy and venerable hands this goodly chalice again giving thanks to Thee, He blessed it, and gave it to His disciples, saying: Take ye, and drink ye all of this: For this is the Chalice of My Blood, of the new and everlasting testament, the mystery of faith, which for you and for many shall be shed unto the remission of sins. As often as ye shall do these things, ye shall do them in memory of Me. 3

Missale Romanum 1970
Simili modo, postquam cenatum est, accipens et hunc praeclarum calicem in sanctas ac venerabiles manus suas, item tibi gratias agens benedixit, deditque discipulis suis, dicens:

Accipite et bibite ex eo omnes: hic est enim calix Sanguinis mei novi et aeterni testamenti, qui pro vobis et pro multis effundetur in remissionem peccatorum. Hoc facite in meam commemorationem.

Mysterium fidei.

All:
A. Mortem tuam annuntiamus, Domine, et tuam resurrectionem confitemur, donec venias.
B. (Not an option in Latin)
C. Quotiescumque manducamus panem hunc et calicem bibimus, motem tuam annuntiamus, Domine, donec venias.
D. Salvatur mundi, salva nos, qui per crucem et resurrectionem tuam liberasti nos.

When supper was ended, he took the cup. Again he gave you thanks and praise, gave the cup to his disciples, and said: Take this all of you and drink from it: this is the cup of my blood, the blood of the new and everlasting covenant. It will be shed for you and for all so that sins may be forgiven. Do this in memory of me.

Let us proclaim the mystery of faith:

All:
A. Christ has died, Christ is risen, Christ will come again.
B. Dying you destroyed our death, rising you restored our life. Lord Jesus, come in glory.
C. When we eat this bread and drink this cup, we proclaim your death, Lord Jesus, until you come in glory.
D. Lord, by your cross and resurrection you have set us free. You are the Savior of the world. 4

Mozarabic ( Missale Mixtum from Patrologia Latina Volume 85): 5
HIC EST: CALIX : NOVI : TESTAMENTI : IN : MEO : SANGUINE : QUI : PRO : VOBIS : ET : PRO : MULTIS : EFFUNDETUR : IN : REMISSIONEM : PECCATOREM.
This is the Chalice of My Blood, of the New Testament, which shall be shed for you and for many unto the remission of sins.

Divine Liturgy of St. Basil: 6
P: He tasted, and gave it also to his own holy disciples and saintly apostles saying "Take, drink of it all of you. For this is my Blood for the new covenant which shall be shed for you and many, to be given for the remission of sins. Do this in remembrance of Me."
C: This is also true. Amen.

Divine Liturgy of St. John Chrysostom:7
P: Drink of this all, THIS IS MY BLOOD OF THE NEW TESTAMENT, which is shed for you and for many for the remission of sins.
C: Amen.

Syriac Antiochean Maronite Liturgy (Anaphora of the Twelve Apostles): 8
Ho-no den ee-tow dmo deel dee-ya-tee-qee hda-to dah-lo-fy-koon wah-lof sa-gee-yeh meh-teh-shed ou-meh-tee-heb lhoo-so-yo dhow-beh wal-ha-yeh dal-o’-lam ‘ol-meen.
This is my blood of the new covenant, which is shed and handed over to you and for many, for the forgiveness of sins and eternal life.

De Sacramentis: 9
Hic est enim sanguis meus.
For this is My Blood.

In the prayer over the Chalice, the prayer of consecration has been changed (as also in the prayer over the bread) but this by not an addition but a relocation of the phrase: mystery of faith (mysterium fidei). This phrase is not found in the context of the words of consecration in other liturgical Rites that are conceded to be also valid. "[T]he mystery of faith . . . indicates the unsearchable depth and obscurity of the Eucharistic Sacrifice. That the God-Man did shed His Blood for us on the Cross, and that He again sheds it for us in a mystical manner on the altar – is an adorable divine achievement which includes in itself that sum of the most unheard-of wonders, all of which can be acknowledged and believed as true only in the light and the power of faith."10

His Holiness Pope Paul VI wrote in his Encyclical Mysterium Fidei that, "The Mystery of Faith, that is, the ineffable gift of the Eucharist that the Catholic Church received from Christ, her Spouse, as a pledge of His immense love, is something that she has always devoutly guarded as her most precious treasure . . ." The words therefore refer to and encapsulate what has taken place on the Altar. It is the greatest mystery that transcends time to bring the people of God to the foot of the Cross and the act of our redemption. It transcends the purely physical world wherein heaven and earth become one and we are brought into the presence of the Most High God, Jesus Christ.

In the ICEL translation the phrase moved out of the consecratory formula is placed within the context of proclamation (Let us proclaim the mystery of faith). Some might mistake the proclamation that follows as being the mystery of faith, but the proclamation is a response to the mystery of faith that has already taken place, the transubstantiation of the bread and wine into the Body and Blood of our Lord Jesus Christ. It follows on St. Paul’s exhortation in his first letter to the Corinthians that "as often as you eat this bread and drink the cup, you proclaim the death of the Lord until he comes." 1 Cor 11:26 In our acclamation which follows the consecration we profess by our words and through our deeds (that of sacramental or spiritual reception) that we believe with St. Paul that the death of our Lord on the Cross has just been made present to us.

The consecratory formula is “this is the cup of my blood, the blood of the new and everlasting covenant. It will be shed for you and for all so that sins may be forgiven.” The words ‘for all’ are used in the vernacular instead of the literal translation of ‘for many’. There are those who see in this an insertion of a heretical teaching into the holy liturgical rite of the Catholic Church. Without getting into a drawn out discussion on sacramental theology, it suffices to put forth the explanation that because the sacrifice of the Altar is the self-same sacrifice of the Cross, we cannot consider it a heretical proposition that the Eucharistic sacrifice is offered objectively for the salvation of the world (i.e. all men). (See Does For All Invalidate the Consecration?, The "Pro Multis" Question (9/21/03))

I refer the reader to check this Zenit file, which addresses this particular issue from the linguistic and scriptural point of view. The fact of the matter is that the Catholic Church has always taught the objective redemption of all as found in her liturgical rites: for our salvation and the salvation of all, that is on this day...(pro nostra omniumque salute pateretur, hoc est, hodie) is inserted into the Qui pridie on Holy Thursday.11 In addition to this text, the offertory prayer of the Chalice offers the Chalice with the express intention of being ‘for our salvation and that of the whole world’ (pro nostra et totius mundi salute). If these examples do not suffice to convince the inquirer to the truth that this is the constant teaching of the Church, perhaps the problem is not theological but attitudinal.

LITERAL TRANSLATION:
The Mystery of Faith!
R. 1: We proclaim your death, O Lord, and we profess belief in your resurrection until at length you come!
R. 2: As often as we eat this bread and drink this chalice, we proclaim your death, O Lord, until at length you come!
R. 3: Save us, O Savior of the world, who freed us through your Cross and resurrection!12

In the case of these prayers, I don't see a substantial difference between the translations. The first is a looser translation that seems to convey the general meaning of the Latin text. The second is a literal translation that is more accurate to the authoritative Latin text. I prefer the second for several reasons. The language is more dignified. My experience at English vernacular celebrations of the Byzantine Divine Liturgy has completely debunked (at least for me) the excuse that a literal translation is not as easily proclaimed. Many of the invocations in the Byzantine tradition are quite formal and hence in my opinion are far better used for proclamation of the sacred mysteries. In following more closely the original Latin the unity of our profession of faith in the various approved vernacular languages will be more clearly demonstrated. It is with great hope that I await the fruition of the decrees of Liturgiam Authenticam, wherein our liturgy will be returned in many points to agreement with the original texts.

The acclamations which follow have an eschatalogical dimension. They speak our faith in the return of the Lord at the end times. Within this same context St. Paul acclaims that in the celebration of the Holy Sacrifice of the Mass, our Paschal feast, we proclaim these same beliefs by keeping the feast. The 1970 Missale Romanum makes this aspect of our participation explicit.

With the prayer Simili Modo, we must overcome several objections to validity. We have shown above that there is no heresy involved in the for many/for all alteration. Further, that the removal of the phrase mystery of faith does not invalidate the consecration because it is also not present in valid Eastern anaphora in the context of the words of institution. The Church has approved the formulas for use in the original Latin text and in the approved vernacular translations therefore we are sure of their efficacy.

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1 My Sunday Missal, Rt. Rev. Msgr. Joseph F. Stedman Director of the Confraternity of the Precious Blood, Confraternity of the Precious Blood, 1961.

2 The Holy Sacrifice of the Mass: Dogmatically, Litugically and Ascetically Explained, Rev. Dr. Nicholas Gihr, 1877 1st edition, 1897 6th edition, translated from German ©1902, printed 1924, page 638.

3 The New Roman Missal, Rev F. X. Lasance, Christian Book Club of America, 1993 “Faithful reprint of the 1945 Copyright edition of the Fr. Lasance New Roman Missal with appendix and changes of feasts promulgated under the pontificate of His Holiness Pope Pius XII, page 783.

4 Daily Roman Missal, Rev. James Socias, Midwest Theological Forum, 2003, pages 755-756.

5 Since the Middle Ages the Gregorian-Carolingian Roman Rite formula has been used. Text given as taken from Patrologia Latina Volume 85. Mozarabic Missale Mixtum

6 Divine Liturgy of St. Basil

7 Divine Liturgy of St. John Chrysostom

8 Syriac Antiochean Maronite Liturgy; select The Twelve Apostles from the Anaphora drop down box.

9 De Sacramentis, St. Ambrose.

10 The Holy Sacrifice of the Mass: Dogmatically, Litugically and Ascetically Explained, Rev. Dr. Nicholas Gihr, 1877 1st edition, 1897 6th edition, translated from German ©1902, printed 1924, page 641.

11 Missale Romanum editio princeps, pg. 238 Libreria Editrice Vatticana, Citta del Vaticano, 1998. Fr Lasance, The New Roman Missal, pg 453.

12 The translation is provided by Fr. John Zuhlsdorf with permission. His scholarly articles appear in the Wanderer and at his website What Do The Prayers Really Say? I highly encourage anyone interested to peruse either his site or his articles in the Wanderer.

Update:
Oct. 12, 2005: Added link - Does For All Invalidate the Consecration?
Oct. 14, 2005: Added link - The "Pro Multis" Question from rerum-novarum.blogspot.com

Confiteor Deo

Missale Romanum 1962
P/S: Confíteor Deo omnipoténti, beátæ Maríæ semper Vírgini, beáto Michaéli Archángelo, beáto Joanni Baptístæ, sanctis Apóstolis Petro et Paulo, ómnibus Sanctis, et tibi, Pater: quia peccávi nimis cogitatióne, verbo et ópere: mea culpa, mea culpa, mea máxima culpa. Ideo precor beátam Maríam semper Vírginem, beátum Michaélem Archángelum, beátum Joánnem Baptístam, sanctos Apóstolos Petrum et Paulum, omnes Sanctos, et vobis, fratres (et te, Pater)1, oráre pro me ad Dóminum Deum nostrum.

S/P: Misereátur tui omnípotens Deus, et dimíssis peccátis tuis, perdúcat te (vos) ad vitam ætérnam.

P/S: Amen.

P. Indulgéntiam, absolutiónem, et remissiónem peccatórum nostrórum tríbuat nobis omnípotens et miséricors Dóminus.

S. Amen.

P/S: I confess to Almighty God, to blessed Mary ever Virgin, to blessed Michael the Archangel, to blessed John the Baptist, to the holy Apostles Peter and Paul, to all the Saints, and to you Father, that I have sinned exceedingly, in thought, word and deed: He through my fault, through my fault, through my most grievous fault. Therefore I beseech blessed Mary ever Virgin, blessed Michael the Archangel, blessed John the Baptist, the holy Apostles Peter and Paul, all the Saints, and you brethren (you, Father), to pray to the Lord our God for me.

S/P: May Almighty God have mercy upon you, forgive you your sins, and bring you to life everlasting.

P/S: Amen.

P.May the Almighty and merciful God grant us pardon, absolution, and remission of our sins.

S.Amen.

Missale Romanum 1970
All: Confiteor Deo omnipotens et vobis, fratres, quia peccavi nimis cogitatione, verbo, opere et omissione: mea culpa, mea culpa, mea maxima culpa. Ideo precor beatam Mariam semper Virginem, omnes Angelos et Sanctos, et vos, fratres, orare pro me ad Dominum Deum nostrum.

P: Misereatur nostri omnipotens Deus et, dimissis peccatis nostris, perducat nos ad vitam aeternam.

C: Amen.

All: I confess to almighty God, and to you, my brothers and sisters, that I have sinned through my own fault in my thoughts and in my words, in what I have done, and in what I have failed to do; and I ask blessed Mary, ever virgin, all the angels and saints, and you, my brothers and sisters, to pray for me to the Lord our God.

P: May almighty God have mercy on us, forgive us our sins, and bring us to everlasting life.

C: Amen.

The Confiteor has gone through periods of change and development. (See the Catholic Encyclopedia article at the NewAdvent website). The differences in the older form and the current are negligible. The revised form retains the confessional portion, and the request to the Angels and Saints and especially the Blessed Virgin Mary for intercession. The revised form of the Confiteor is actually more theologically sound in that it adds the sin of omission to our confession, because one sins also by not doing good. I also have a deep appreciation for the older missal and older prayers. I even say my Rosary in Latin (which by the way has been very helpful in moving beyond the words to a more contemplative prayer of the Mysteries). In no way do I wish to criticize or detract from the older missal, but rather to present a picture that objectively analyzes the differences while expressing the continuity of the two Roman Missals allowed for the celebration of the Holy Mass.

That being said, the two versions of the Confiteor in the Latin editions indeed do differ, but these differences are negligible in my opinion. Both versions include a statement of confession to God first of all, and then to the Church for our faults. In the older rendition certain saints were explicitly named that are omitted in the newer missal. This does not imply anything different theologically, because our confession is to God first, and then to the Mystical Body of Christ, the Holy Catholic Church. Who can object to the older use in that the Priest represented not only the alter Christi (to whom our confession has already been directed) and also as representative of Holy Mother Church and the local eccesial community who also belong to the Mystical Body of Christ through baptism into the same. Who then can object to the revised version which makes confession also to God and to the local eccesial community (which by default includes the Priest) there as members of the Mystical Body of Christ? The revised form of the prayer was indeed simplified in the first half, and happily the place of the Blessed Mother retained as well as a general request to the angels and saints for intercession on our part.

There can be no real objection to this change other than simply love for the older version. Otherwise you are in a position where you have to criticize the Rite of the Dominicans whose Confiteor names the Blessed Mother, St. Dominic, and the saints in general (omitts mention of angels, but included by implication in the allocution of 'saint') in the confessional half but does not include any in the request for intercession!2 Indeed the locution of 'et omissione' (and failed to do: sin of omission) is found also in this Rite, most probably under the influence of the even older Gallican Rite. The same is true of the Carthusian Rite. According to their liturgical texts that predate Vatican II and the 1970 Missale Romanum.

It seems to be clear is that the change is more probably explained as a simplification of the prayer itself that relied on other forms than the Roman Missal. If some like the older version better, I don't blame them- it's beautiful and theologically sound. Though it cannot be denied that the addition of 'et omissione' is an improvement theologically as well as having a fine liturgical tradition in the Gallican Rite and in the Holy Monastic Orders of both Dominicans and Carthusians. You'll also notice that the 1970 Roman Missal made concessions in it's rewriting of the Confiteor, neither simply replacing the traditional Roman version with Gallican or other those of other Rites, but instead blending the historical liturgical use of the Latin Rite traditions (hence retaining the mea culpa, mea culpa, mea maxima culpa, though the ICEL's translation makes this fact invisible).

It is not required that certain specific words be spoken before the approaching of the Altar of God, but rather that each individual prepare themselves to either celebrate or assist at the Holy Mass (whichever is proper to their role). Hence the laity enter the Church, genuflect to the tabernacle, and by immemorial custom kneel and pray to God as they prepare for the Holy Mass. The lack of preparation for serving at the Altar isn't really due to the newer missal but rather to a lack of catechesis.

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1 The Priest says the Confiteor first, the Server replies with the Misereatur, the Priest replies Amen. Then the Server says the Confiteor, the Priest replies with the Misereatur, the Server replies Amen.
2 P: Confiteor Deo omnipotenti, et beatae Mariae semper virgine, et beato Dominico patri nostro, et omnibus sanctis, et vobis, fratres (S: et tibi pater), quia peccavi nimis, cogitatione, locutione, opere et omissione, mea culpa; precor vos orare pro me. See the Ordo Missae Dominicae

Prayers at the foot of the Altar

The first portion of the 1962 Missale Romanum is referred to as the ‘Iudica me’. It is the forty-second Psalm. It begins with the Antiphon Introibo ad altare Dei (I will go to the altar of God). These prayers are omitted in the 1970 Missale Romanum. The Antiphon is also found in the liturgical texts of the Mozarabic Rite (with the Psalm) at the foot of the altar and again before the Illatio (the Preface). The Milanese Liturgy has in the prayer at the foot of the Altar merely the Antiphon Introibo without the Forty-second Psalm.1 The Carthusians, Dominicans and Carmelites never use the Forty-second Psalm in the prayers at the foot of the altar.2 Indeed even in the 1962 (and 1958) Missale Romanum the Iudica me is omitted in all Requiem Masses and in all Passiontide Masses from Passion Sunday to Holy Saturday, though the Antiphon Introibo is retained.

Certainly the ‘Iudica me’ is a holy and proper prayer before ascending to the altar, and it warrants no criticism on my part. Everyone should before going to assist at Mass (Catholics do not merely attend, but in a real and spiritual sense, we assist at the Holy Mass), offer prayers to God to prepare themselves for participation in the sublime and most holy mysteries of the Sacrifice of the Mass. What is pointed out above is merely that the ‘Iudica me’ is not of itself essential to the Sacrifice of the Mass.The use of the Psalm varies much more greatly than proponents of the Classical Roman Rite will generally lead others to believe. At the same time, one can certainly appreciate the expression of love for this Psalm from those who have a special attachment to the older liturgy. It cannot be considered a theological aberration to omit or to include the Forty-second Psalm. Its omission cannot justify the claim that the 1970 Missale Romanum has been protestantized for then we must hold the same to be objectively true for those rites wherein it is not used.

These Introductory prayers (The Antiphon, Psalm Forty-two, the Confiteor and two prayers at the end) were the last developed of the various portions of the preparatory part of the Mass. They are first mentioned from the eleventh century. Preparatory prayers were indeed recited at a much earlier period; but they were not so rigorously prescribed, and did not belong strictly to the Mass liturgy, as they were generally said in the sacristy or on the way to the altar, while the choir sang the Introit Psalm. All known liturgies begin with a kind of confession of guilt. In former times the formulas differed greatly: the classic Roman form for the Confiteor appears to have been in general use since the thirteenth century.3 The very fact that some of the preparatory prayers are omitted and that various forms of the others are used; verifies my assessment that they are not per se required in the liturgy for validity but their long historical development and traditional uses also establishes for them a place of honor and they properly belong to the older Roman Missal.

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1 Rev. Dr. Nicholas Gihr, The Holy Sacrifice of the Mass: Dogmatically, Litugically and Ascetically Explained, 1877 1st edition, 1897 6th edition, translated from German ©1902, printed 1924, Pg. 353 Cf. footnote 1.

2 Ibid, Pg. 356 Cf. footnote 2, cites Romsee, T.I., Opera liturgica. Mechlinae 1838.

3 Ibid, Pg. 346 Cf. footnote 1. “The assertion that Pope Celestine I. (422-432) gave the Psalm Iudica its present position, is entirely untenable. Cf. Bona, Ioann., Cardinalis, Ord. Cist., Rerum liturgicarum libri duo. Studio et labore Rob. Sala. Augustae Taurinorum 1763.”

Participation of the Faithful - 1962 Missale Romanum

Changes in the rubrical code:

References:1

• Novum rubricarum brevarii et missalis romani corpus approbatur, AAS 52, 1960, 593-595. Moto proprio of Pope John XXIII July 25, 1960 (Rubricarum instructum)
• De musica sacra, AAS 50, 1958, 630-663. Instruction of the Sacred Congregation of Rites September 3, 1958.
• Decree of the Sacred Congregation of Rites, July 26, 1960, AAS 52, 596
  

The Moto Proprio of Pope John XXIII, referred to as Rubricarum Instructum promulgated a new code of rubrics for the Missale Romanum. The new rubrical code was published the next day by the Sacred Congregation of Rites. I found the following section interesting.

DSCR: no. 272:
272. Of its nature the Mass demands that all those present take part in it, after the manner proper to them.
A choice must be made, however, among the various ways in which the faithful may take part actively in the most holy sacrifice of the Mass, in such a way that any danger of abuse may be removed, and the special aim of the participation may be realized, namely a fuller measure of worship offered to God and of edification obtained for the faithful.
This active participation of the faithful has been dealt with at greater length in the Instruction, Sacred Music and the Sacred Liturgy, given by the Sacred Congregation of Rites on September 3, 1958.

The referenced document De musica sacra lays out the following interesting items, those proposed (one could even say encouraged) in no. 31 exceptionally so:

28. In the case of the read Mass, too, special care must be taken that the faithful are present “not as outsiders or as silent spectators” (apostolic constitution Divini cultus, December 20, 1928: AAS 21, 1929, 40), but in such a way that may exercise that kind of participation which is demanded by such a great mystery and which yields such abundant fruits.

29. The first way in which the faithful can participate in the low Mass is when each participates on his own initiative, whether his participation is internal, through devout attention to the principal parts of the Mass, or external, according to the various approved local customs. They deserve special praise who use a small missal suitable to their understanding and pray along with the priest in the very words of the Church.
But, all are not equally capable of understanding properly the rites and formulas, and spiritual needs are not the same and do not always remain the same for any individual. Hence, there are easier and more suitable ways of participating for some, such as “piously meditating upon the mysteries of Jesus Christ, or performing other devotional exercises, or reciting prayers which, though they may differ in form from the sacred rites, are nevertheless in keeping with them by their nature” (Mediator Dei, AAS 39, 1947, 560-561).
Furthermore, it should be noted that if the practice prevails in some places of playing the organ during a read Mass, and if, after stopping this practice, the faithful would participate either with common prayers or with singing, then it is necessary to disapprove the uninterrupted playing of the organ, harmonium or other musical instrument. Such instruments must therefore remain silent:

a) after the priest celebrant has reached the altar until the offertory;

b) from the first verses before the preface up to and including the Sanctus;

c) where the custom exists, from the consecration up to the Pater noster;

d) from the Lord’s Prayer up to the Angus Dei inclusive; during the Confiteor before the people’s communion; while the postcommunion is being said: and during the blessing given at the end of the Mass.

30. A second form of participation is when the faithful take part in the Eucharistic sacrifice by offering up prayers and song in common, provided, above all, that the prayers and song are suited to the individual parts of the Mass, observing what has been noted in no. 14-c.2

31. Finally, the third and most perfect manner of participation is had when the faithful give the liturgical responses to the celebrant, taking part, as it were, in a dialogue with him, and saying aloud the parts that belong to them.

In this more perfect participation there are four stages:

a) In the first stage the faithful give the easiest liturgical responses to the celebrant, which are: Amen; Et cum spiritu tuo; Deo gratias; Gloria tibi, Domine; Laus tibi, Christe; Habemus ad Dominum; Dignum et justum est, and Sed libera nos a malo.

b) In the second stage the faithful give those responses which the acolyte must pronounce according to the rubrics, and if holy communion is given during the Mass, also recite the Confiteor and the triple Domine non sum dignus.

c) The third degree is that in which the faithful recite parts of the ordinary of the Mass with the celebrant, namely: Gloria in excelsis Deo, the Credo, the Sanctus-Benedictus and the Agnus Dei.

d) The fourth and final degree is that in which the faithful also recite with the celebrant part of the proper of the Mass: the introit, gradual, offertory and communion. This last degree can be practiced with fitting dignity only by select and well trained groups.

32. In read Mass, the entire Pater noster, an appropriate and ancient prayer in preparation for communion, may be recited by the faithful, but only in Latin and with all joining in the Amen. Its recitation in the vernacular is strictly forbidden.

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1 The New Liturgy: A Documentation, 1903-1965, R. Kevin Seasoltz, Herder and Herder NY, 1966.

2 14-c: It is strictly forbidden to say aloud the parts of the proper, ordinary and canon of the Mass together with the priest celebrant, in Latin or in translation, and this applies both to the faithful and to a commentator, with the exceptions laid down in No. 31

Qui Pridie (Consecration of the Host)

Missale Romanum 1962

Qui pridie quam pateretur, accepit panem in sanctas, ac venerabiles manus suas: et elevatis oculis in caelum ad te Deum Patrem suum omnipotentem, tibi gratias agens, benedixit, fregit, deditque discipulis suis, dicens: Accepite, et manducate ex hoc omnes.
HOC EST ENIM CORPUS MEUM.

Who the day before He suffered, took the bread into His holy and venerable hands: and having raised His eyes to heaven, unto Thee, O God, His Father almighty, giving thanks to Thee, blessed, broke it, and gave it to His disciples, saying: Take ye all and eat of this:
FOR THIS IS MY BODY!1

Alternate translations:

Who, the day before He suffered, took bread into His holy and venerable hands, and with eyes lifted toward heaven, unto Thee, O God, His Almighty Father, giving thanks to Thee, did bless, break and give unto His disciples, saying: Take, and eat ye all of this: For this is My Body.2

Who, the day before He suffered, took bread into His holy and venerable hands, and having lifted up His eyes to heaven, to Thee, God, His almighty Father, giving thanks to Thee, blessed it, broke it, and gave it to His disciples, saying: Take ye and eat ye all of this: For this is My Body.3

Missale Romanum 1970

Qui, pridie quam pateretur, accepit panem in sanctas ac venerabiles manus suas, et elevatis oculis in caelum ad te Deum Patrem suum omnipotentem, tibi gratias agens benedixit, fregit, deditque discipulis suis dicens: Accipite et manducate ex hoc omnes: hoc est enim Corpus meum, quod pro vobis tradetur.

The day before he suffered, he took bread in his sacred hands, and looking up to heaven, to you, his almighty Father, he gave thanks and praise. He broke the bread, gave it to his disciples and said: Take this, all of you, and eat it: this is my body which will be given up for you.4


Mozarabic (First Sunday of Advent):
Hoc est Corpus Meum quod pro vobis tradetur.5
This is My Body, which will be given up for you.

Ambrosian:6
Hoc est enim Corpus meum, quod pro vobis confringetur.
For this is My Body, which will be broken for you.

Divine Liturgy of St. Basil:7
P: “...For this is My Body, which shall be broken for you and for many, to be given for the remission of sins. Do this in remembrance of Me.”
C: This is true. Amen.

Divine Liturgy of St. John Chrysostom:8
P: Take, eat, THIS IS MY BODY, which is broken for you for the remission of sins.
C: Amen.

Syriac Antiochean Maronite Liturgy (Anaphora of the Twelve Apostles):9
Ho-no den ee-tow faghro deel dah-lo-fy-koun wah-lof sagee-yeh meh-teq-seh ou-meh-tee-heb lhoo-so-yo dhow-beh wal-ha-yeh dal-‘o-leen ‘olmeen.
This is My Body, which is broken and delivered for you and for many, for the forgiveness of sins and eternal life.

There are several translation errors by the ICEL. The phrase ‘holy and venerable hands’ (sanctas ac venerabiles manus) is translated as ‘sacred hands’. This translation is surely orthodox in that it introduces nothing contrary to the Catholic faith. The traditional and literal translation of the terms has significant meaning. Sacred does not convey the fullest understanding of the phrase alone. Holy is a synonym with sacred, but neither sacred or holy are synonyms with venerable. That which is venerable is also respected, august, esteemed, honored, revered and admired. Dr. Gihr writes, “Holy and sanctifying, venerable and adorable beyond all expression are the hands of Christ. How often has He raised them in prayer to His Father, and extended them over men to bless them! How these hands were transpierced on the Cross with the most intolerable heat of pain!”10

The word blessed (benedixit) is omitted in the ICEL translation. The blessing at this point does not effect the consecration. That Christ blest the bread is sure, but our sacramental theology is sure that the words of consecration do not consist of this blessing but rather of the words following: “For this is My Body.” The omission therefore is not one that is grave, but still contributes to the inadequacy of the translation. We do not know how or by what ritual Christ imparted the blessing in specifics.11 “Christ did indeed adhere to the Old Testament Paschal rite, as to the selection of time for the institution and the matter of the Eucharist, as also to its breaking and distribution, and as to the thanksgiving and blessing, but He gave this thanksgiving a more sublime meaning and to the blessing a more exalted end, inasmuch as He thanked His Heavenly Father for the benefits bestowed on His holy humanity and on the entire human race in general, as well as in particular for the great grace of the Most Holy Sacrament, decreed and prepared from eternity and now to be instituted by Him, -- and inasmuch as by blessing the bread and wine, He prepared both for the sacramental Consecration at hand, and that, indeed, in this wise, that as Man and Highpriest He prayed for this wonderful Consecration, which He as God, together with the Father and the Holy Ghost, was about to perform.”12

The phrase ‘to You, God, His almighty Father’ (ad te Deum Patrem suum omnipotentem) is translated incorrectly as ‘to you, his almighty Father’. Certainly we know that the Father almighty is God, as evidenced just preceeding the Liturgy of the Eucharist by the recitation of the Creed wherein we profess belief in “God the Father almighty” (Credo in unum Deum Patrem omnipotentem). And other various places in the liturgy such as the Gloria and also in the Preface.

Quite apart from the issue of translation, we have at the words of consecration an addition to the Canon of the words “which will be given up for you.” It is a fact that various formulas have been used throughout the history of the Church continuing on until today where the various rites have found their own happy expressions to this great mystery. I’ve provided a few of them (and there are many more). The one most significant is from the Mozarabic Rite celebrated in Toledo, Spain. Our consecratory formula of the bread now expressly follows that of this missal. The Mozarabic liturgy existed from before the time of the Arab conquest of Spain in 712 A.D. It was the liturgical rite celebrated by several great saints, notably St. Isidore.13

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1 My Sunday Missal, Rt. Rev. Msgr. Joseph F. Stedman Director of the Confraternity of the Precious Blood, Confraternity of the Precious Blood, 1961.

2 The Holy Sacrifice of the Mass: Dogmatically, Litugically and Ascetically Explained, Rev. Dr. Nicholas Gihr, 1877 1st edition, 1897 6th edition, translated from German ©1902, printed 1924, page 633.

3 The New Roman Missal, Rev F. X. Lasance, Christian Book Club of America, 1993 “Faithful reprint of the 1945 Copyright edition of the Fr. Lasance New Roman Missal with appendix and changes of feasts promulgated under the pontificate of His Holiness Pope Pius XII, page 780.

4 Daily Roman Missal, Rev. James Socias, Midwest Theological Forum, 2003, pages 755-756.

5 Since the Middle Ages the Gregorian-Carolingian Roman Rite formula has been used. Text given as taken from Patrologia Latina Volume 85. Mozarabic Missale Mixtum

6 Ordo Missae Ambrosianum

7 Divine Liturgy of St. Basil

8 Divine Liturgy of St. John Chrysostom

9 Syriac Antiochean Maronite Liturgy; select The Twelve Apostles from the Anaphora drop down box.

10 The Holy Sacrifice of the Mass: Dogmatically, Litugically and Ascetically Explained, Rev. Dr. Nicholas Gihr, 1877 1st edition, 1897 6th edition, translated from German ©1902, printed 1924, page 635.

11 Ibid.

12 Die eucharistiche Wandlung und Epiklese der griechischen und orientalischen Liturgien, Dr. Jos. Theod. Franz, Wurzburg 1880, as found in Dr. Gihr, The Holy Sacrifice of the Mass, page 636.

13 The Mass of the Western Rites, Rt. Rev. Dom Fernand Cabrol

Quam Oblationem

Missale Romanum 1962

Quam oblationem tu, Deus, in omnibus, quaesumus, benedictam, ad†scriptam, ra†tam, rationabilem, acceptabilemque facere digneris: ut nobis Corpus, et San†guis fiat dilectissimi Filii tui Domini nostri Iesu Christi.

Do Thou, O God, deign to, bless what we offer, and make it approved, effective, right and wholly pleasing in every way, that it may be for our good the Body, and the Blood of Thy dearly beloved Son, Jesus Christ our Lord.1

Alternate translations:

Which oblation do Thou, O God, we beseech Thee, vouchsafe to make in all things blessed, approved, ratified, reasonable, and acceptable: that it may become for us the Body and Blood of Thy most beloved Son, our Lord Jesus Christ.2

And do Thou, O God, vouchsafe in all respects to bless, consecrate and approve this our oblation, to perfect it and to render it well-pleasing to Thyself, so that it may become for us the body and blood of Thy most beloved Son, Jesus Christ our Lord.3

Missale Romanum 1970

Quam oblationem tu, Deus, in omnibus, quaesumus, benedictam, adscriptam, ratam, rationabilem, acceptabilemque facere digneris: ut nobis Corpus, et Sanguis fiat dilectissimi Filii tui Domini nostri Iesu Christi. (Per Christum Dominum nostrum. Amen.)

Bless and approve our offering; make it acceptable to you, an offering in spirit and truth Let it become for us the body and blood of Jesus Christ, your only Son our Lord. (Through Christ our Lord. Amen.)4

The often repeated criticism of the ICEL translation of this prayer that it somehow expresses Protestant theology of the Eucharist is completely unfounded. The implication by detractors of the phrase “for us” does not take into account that this is the same translation of Rev. Dr. Gihr, Fr. Lassance, and Rt. Rev. Msgr. Joseph F. Stedman. In fact it is the literal translation of the latin phrase “nobis” which means exactly “for us”. Given that fact, there can be no criticism of the ICEL translation on this point. The additions of “an offering in spirit and truth” are interpolations in that text which seem to me to allude to the prayers which preceeded especially “In spiritu humilitatis”.5 Again I see no reason to oppose this interpolation on purely theological grounds.

“If the oblation is so constituted as to be conformable to Holy Scripture, to the will and command of Christ (Hoc facite), then necessarily it is also an “oblatio rata”6, that is, a true or valid sacrifice 7; for with this presupposition all the features and elements are at hand requisite for the existence of the Eucharistic Sacrifice.The contents of the above three words (benedicta, adscripta, rata) are now stated more correctly and emphatically, in this that the Sacrifice is called a “spiritual”, or “reasonable oblation” (oblatio rationabilis). In the liturgies the Eucharist is often designated as a “spiritual sacrifice” (hostia spiritualis) or as “a reasonable and unbloody worship of God”. This expression is borrowed from Holy Scripture; in its liturgical use it refers as well to the way and manner of offering, as to the sacrificial gift, and characterizes it as endowed with life, spirit and reason, in contrast with the Old Testament offerings of irrational animals and inanimate things. The Eucharist is therefore a “reasonable oblation”, because on the altar the living Lamb of God, the God-Man Jesus Christ, is sacrificed, He who is, indeed, the eternal reason, in uncreated and personal wisdom of God.

If the Eucharistic Sacrifice has these four qualities, it is then infallibly and in the highest degree also “pleasing to God”, dear, precious and acceptable to the Heart of God (oblatio acceptabilis). The explanation of the obscure antecedent clause follows or lies in the concluding words, “that it may be made for us the Body and Blood of Christ,” (fiat=transeat in), which denote and implore unequivocally the change of the substance of the matter of the sacrifice. The little word nobis (“for us”), moreover, adds a new idea; for it proves that the Body and Blood of Christ take their place of bread and wine, that is, become presentunder their appearances for us, for our sake, for our salvation and blessing and advantage. For us the Saviour offers Himself on the altar, to us He gives Himself in Holy Communion. Totus mihi datus (Dominus) et totus in meos usus expensus est.8 In like manner the angels announced to the sheperds: “This day is born to you a Savior” (Luke 2, 11)."9

Not only does Rev. Dr. Gihr concur with the implicit sense in which the oblation is an offering in spirit and in truth, so that the ICEL interpolation makes explicit what before only liturgists may have understood, but also debunks totally any pretension of the phrase “for us” bearing a Protestant connotation of the theology of the Eucharist; for him, these words in fact prove that transubstantiation takes place.

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1 My Sunday Missal, Confraternity of the Precious Blood, Msgr. Joseph F. Stedman, 1962

2 The Holy Sacrifice of the Mass: Dogmatically, Litugically and Ascetically Explained, Rev. Dr. Nicholas Gihr, 1877 1st edition, 1897 6th edition, translated from German ©1902, printed 1924, page 627.

3 The New Roman Missal, Fr. Lassance, 1993 reproduction of the 1945 edition, page 779.

4 Daily Roman Missal, Rev. James Socias, Midwest Theological Forum, 2003, pages 754-755.

5 In spiritu humilitatis et in animo contrito suscipiamur a te, Domine; et sic fiat sacrificium nostrum in conspectu tuo hodie, ut placeat tibi, Domine Deus. (ICEL translation: Lord God, we ask you to receive us and be pleased with the sacrifice we offer you with humble and contrite hearts.)

6 Ratus (from reor) = intended; transferred to = determined, valid, true’ legal. – Quod nostro geritur ministerio, ratum habeas, ac si sine nobis manibus tuis idem ageretur (Robert. Paulul. De offic. Eccles. 1, 2, c. 31).(Because we have carried out our office, consider valid, and in fact if without us your hands therefore have tilled.) Translation mine.10

7 Praeterea postulatur, ut per consecrationem fiat rata, i.e. vera; non enim est haec vera sacrificalis oblatio, nisi consecratio valida sit et efficax; quomodo dicere solemus, sacramentum esse ratum, quando vere factum (Suarez 1.c.). (Moreover, we ask, in order that for the consecration to be valid, i.e. true: by no means can we be sure these are true sacrificial offerings, except the consecration be effecacious and valid; in what way are they called perfect, the sacrament to be valid, when truly made?) Translation mine.10

8 Your All for me is given, O Lord and Your All is to my advantage paid out. St. Bernard, translation mine.10

9 The Holy Sacrifice of the Mass: Dogmatically, Litugically and Ascetically Explained, Rev. Dr. Nicholas Gihr, 1877 1st edition, 1897 6th edition, translated from German ©1902, printed 1924, page 629.

10 I may have been both too loose and too rigid in my translations, but should have been able to get the main gist of the latin across.

Hanc Igitur

Missale Romanum 1962

Hanc igitur oblationem servitutis nostrae, sed et cunctae familiae tuae, quaesumus Domine, ut placatus accipias: diesque nostros in tua pace disponas, atque ab aeterna damnatione nos eripi, et in electorum tuorum iubeas grege numerari: Per Christum Dominum nostrum. Amen.

Graciously accept, then, we beseech Thee, O Lord, this service of our worship and that of all Thy household. Provide that our days be spent in Thy peace, save us from everlasting damnation, and cause us to be numbered in the flock Thou hast chosen. Through Christ our Lord. Amen.1

Alternate translations:

This oblation, therefore, of our service, and that of Thy whole family, we beseech Thee, O Lord, graciously to accept and to dispose of our days in Thy peace, and to command us to be delivered from eternal damnation, and to be numbered in the flock of Thine elect. Through Christ Our Lord. Amen.2

Wherefore, we beseech Thee, O Lord, graciously to receive this oblation which we Thy servants, and with us Thy whole family, offer up to Thee: dispose of our days in Thy peace; command that we be saved from eternal damnation and numbered among the flock of Thine elect. Through Christ our Lord. Amen.3

Missale Romanum 1970

Hanc igitur oblationem servitutis nostrae, sed et cunctae familiae tuae, quaesumus, Domine, ut placatus accipias: diesque nostros in tua pace disponas, atque ab aeterna damnatione nos eripi, et in electorum tuorum iubeas grege numerari: (Per Christum Dominum nostrum. Amen.)

Father, accept this offering from your whole family. Grant us your peace in this life, save us from final damnation, and count us among those you have chosen: (Through Christ our Lord. Amen.)4

The ICEL translation is fairly muddled but still retains the general sense of the Latin text. Among the erroneous translations of terms are: Father for Domine, offering for oblationem, final for aeterna. There is however as sense in which each of these translations can be taken to be correct. The Lord to whom we are offering the oblation is the Father (as understood by the Canon being a continuation of the Preface which is addressed to the Father). An oblation is an offering, in fact oblatus is listed as a past participle of offero by Dr. Traupman in his ‘New College Latin and English Dictionary’.5 Oblation is an english ‘latinism’ which I find preferable because it carries a more easily understood connotation of the sacrificial. Nevertheless, the sacrificial connotation of the prayer is just as easily understood from the context in which it used and the action that is taking place upon the altar. Eternal damnation is quite final because it is damnation without end. Final damnation must also be eternal, the case is closed, judgement is without appeal, is the judgement cannot be repealed then it is everlasting. I still prefer the traditional wording in this instance.

On the meaning of the prayer there seems to be various view points. Dr. Gihr and the 1962 Sunday Missal understand it in one way while the ICEL and Fr. Lasance seem to understand it in another way. The latter grouping seems to understand ‘oblationem servitutis nostrae’ or at least the oblation therein mentioned as referring to the gifts of the altar. Whereas the former, and in my opinion more insightful opinion, understands the term more literally as the ‘oblation of our servitude’. Dr. Gihr explains it thus: “The expression ‘oblation of our servitude’ may be applied to those who are present, that is, to those who most intimately take part in the celebration of Mass; the addition ‘as also of Thy whole family’ to all the others, who are absent. Or we may consider the first clause as especially designating the consecrated ministers of the altar, that is, the priests, or all clerics, in which case by the family of God the believing people are to be understood, but in particular those faithful who by actual participation unite in the celebration of the Mass. However, this does not exhaust the full sense: it says ‘the oblation of our servitude’, (oblatio servitutis nostrae), which would signify more than ‘the offering which we Thy servants (nos servi) present,’ which is the expression used immediately after the Elevation. The holy Mass is called ‘the oblation of our servitude,’ that is, the offering that we and all the members of the Church make, in order to acknowledge the absolute dominion of God over all that is created, and to express our profound submission to it.6

Dr. Gihr goes on further to explain that the oblation here spoken of is the ‘veneration, homage and acknowledgement’; that ‘worship which is due to Him alone’ because ‘sacrifice is the chief act of religion, or, what amounts to the same thing, of divine worship’. Now if I understand Dr. Gihr correctly then while this prayer more literally concerns the sacrifice of the people of God and not only in reference to the gifts of the altar themselves; it is here where the faithful are urged in explicit terms to join their own particular sacrifice of self to that of the perfect Sacrifice of Calvary about to be made present on the altar at the consecration of the gifts. Understood in this fuller sense, the oblation is of both, but foremost of the only perfect offering made to the Father through the complete Self-sacrifice of His Son upon the Cross. I find this explanation much more satisfying, though perhaps far to liberal with the literal meaning of the text. Given the explanation of the prayer it seems to me that none of the English translations really captures the fullest meaning of the Latin prayer, and yet all are capable of such a mystical understanding, which does not contradict the literal sense of the vernacular.

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1 My Sunday Missal, Confraternity of the Precious Blood, Msgr. Joseph F. Stedman, 1962

2 The Holy Sacrifice of the Mass: Dogmatically, Litugically and Ascetically Explained, Rev. Dr. Nicholas Gihr, 1877 1st edition, 1897 6th edition, translated from German ©1902, printed 1924, page 621.

3 The New Roman Missal, Fr. Lassance, 1993 reproduction of the 1945 edition, page 778.

4 St. Joseph's Sunday Missal, 2003

5 The New College Latin & English Dictionary, Revised and Enlarged, John C Traupman, Ph.D., 1966 and Revised 1995.

6 The Holy Sacrifice of the Mass: Dogmatically, Litugically and Ascetically Explained, Rev. Dr. Nicholas Gihr, 1877 1st edition, 1897 6th edition, translated from German ©1902, printed 1924, page 623.

Communicantes

Missale Romanum 1962

Communicates, et memoriam venerates in primis gloriosae semper Virginis Mariae, Genitricis Dei et Domini nostri Iesu Christi: sed et beati Ioseph, eiusdem Virginis Sponsi, et beatorum Apostolorum ac Martyrum tuorum, Petri et Pauli, Andreae, Iacobi, Ioannis, Thomae, Iacobi, Philippi, Bartholomei, Matthaei, Simonis et Thaddaei, Lini, Cleti, Clementis, Xysti, Cornelii, Cypriani, Laurentii, Chrysogoni, Ioannis et Pauli, Cosmae et Damianis: et omnium Sanctorum tuorum; quorum meritis, precibusque concedas, ut in omnibus protentionis tuae muniamur auxilio. Per eumdem Christum Dominum nostrum. Amen.

In the unity of holy fellowship we observe the memory first of the glorious and ever virgin Mary, mother of our Lord and God, Jesus Christ; next that of blessed Joseph, Spouse of the same Virgin, and of Thy blessed apostles and martyrs, Peter and Paul, Andrew, James, John, Thomas, James, Philip, Bartholomew, Matthew, Simon and Thaddeus; of Linus, Cletus, Clement, Sixtus, Cornelius, Cyprian, Lawrence, Chrysogonus, John and Paul, Cosmas and Damian, and of all Thy saints, by whose merits and prayers grant that we may be always fortified by the help of Thy protection. Through the same Christ our Lord. Amen.1

In communion with and honoring the memory, especially of the glorious ever Virgin Mary, Mother of God and our Lord Jesus Christ; as also of Thy blessed Apostles and Martyrs, Peter and Paul, Andrew, James, John, Thomas, James, Philip, Bartholomew, Matthew, Simon and Thaddeus, Linus, Cletus, Clement, Xystus, Cornelius, Cyprian, Lawrence, Chrysogonus, John and Paul, Cosmas and Damian, and all Thy Saints; by whose merits and prayers grant that we may in all things be made secure by the aid of Thy protection. Through the same Christ our Lord. Amen.2

Having communion with and venerating the memory, first, of the glorious Mary, ever a virgin, mother of Jesus Christ, our God and our Lord: likewise of Thy blessed apostles and martyrs, Peter and Paul, Andrew, James, John, Thomas, James, Philip, Batholomew, Matthew, Simon and Thaddeus; of Linus, Cletus, Clement, Sixtus, Cornelius, Cyprian, Lawrence, Chrysogonus, John and Paul, Cosmas and Damian, and of all Thy saints: for the sake of whose merits and prayers do Thou grant that in all things we may be defended by the help of Thy protection. Through the same Christ, our Lord.3

Missale Romanum 1970

Communicantes, et memoriam venerantes, in primis gloriosae semper Virginis Mariae, Genertricis Dei et Domini nostri Iesu Christi: sed et beati Ioseph, eiusdem Virginis Sponsi, et beatorum Apostolorum ac Martyrum tuorum, Petru et Pauli, Andreae, (Iacobi, Ioannis, Thomae, Iacobi, Philippi, Bartholomaei, Matthaei, Simonis et Thaddaei: Lini, Cleti, Clementis, Xysti, Cornelii, Cypriani, Laurentii, Chrysogoni, Ionnis et Pauli, Cosmae et Damiani) et omnium Sanctorum tuorum; quorum meritis precibusque concedas, ut in omnibus protectionis tuae muniamur auxilio. (Per Christum Dominum nostrum. Amen.)

In union with the whole Church we honor Mary, the ever-virgin mother of Jesus Christ our Lord and God. We honor Joseph her husband, the apostles and martyrs Peter and Paul, Andrew, (James, John, Thomas, James, Philip, Bartholomew, Matthew, Simon and Jude; we honor Linus, Cletus, Clement, Sixtus, Cornelius, Cyprian, John and Paul, Cosmas and Damian) and all the saints. May their merits and prayers gain us your constant help and protection. (Through Christ out Lord. Amen.)4

In this case I find the ICEL translation rather a good one, with the exception of the omission of ‘glorious’ (gloriosae) in reference to the Blessed Virgin. Other terms not translated into English but necessarily implied in the passages are those of ‘primis’ and ‘concedas’ (first, grant). That we honor Mary first of all is implied by her place as the first of whom we honor in the list of saints. That God grant us our pleas should be understood from the prayer itself for the merits and prayers of the saints to result in gaining for us the constant help and protection of God. The other differences are that those words enclosed in parenthesis may be omitted at recitation. This shortens or simplifies the list of the saints and removes the doxology (Per Christum Dominum nostrum. Amen.) In the former instance this serves to 'save time' though I can't see any obvious reason as to why the choice for exclusion was made after the name of St. Andrew. In the latter instance (omission of the doxology), I assume this is to remove the sense of format that the preceeding prayers (Te Igitur, Memento Domine, Communicantes) form one prayer instead of being a cohesive unit with all of the following prayers and as such unifying the whole Eucharistic prayer. My opinion is that this is simply stylistic nonsense, a decade of a Rosary is made up of 12 prayers (1 Our Father, 10 Hail Mary's, 1 Glory Be) each prayer is seperated from the others with the conlusion of "Amen," yet the decade consists in a single prayer of contemplation. However, these changes are fully orthodox and in no way affect the efficacy of the prayers.

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1 My Sunday Missal, Confraternity of the Precious Blood, Msgr. Joseph F. Stedman, 1962

2 The Holy Sacrifice of the Mass: Dogmatically, Litugically and Ascetically Explained, Rev. Dr. Nicholas Gihr, 1877 1st edition, 1897 6th edition, translated from German ©1902, printed 1924, page 587.

3 The New Roman Missal, Fr. Lassance, 1993 reproduction of the 1945 edition, page 778.

4 St. Joseph's Sunday Missal, 2003.

Memento Domine

Missale Romanum 1962

Memento, Domine, famulorum, famularumque tuarum N. et N. et omnium circumstantium, quorum tibi fides cognita est, et nota devotio, pro quibus tibi offerimus: vel qui tibi offerunt hoc sacrificium laudis, pro se, suisque omnibus: pro redemptione animarum suarum, pro spe salutis, et incolumitatis suae: tibique reddunt vota sua aeterno Deo, vivo et vero.

Be mindful, O Lord, of Thy servants and handmaids N. and N. and of all here present, whose faith is known to Thee, and likewise their devotion, on whose behalf we offer unto Thee, or who themselves offer unto Thee, this sacrifice of praise for themselves and all their own, for the good of their souls, for their hope of salvation and deliverance from all harm, and who pay Thee the homage which they owe Thee, eternal God, living and true.1

Alternate translations:

Remember, O Lord, Thy servants and handmaids, N. and N. and all here present, whose faith and devotion are known to thee; for whom we offer, or who offer up to Thee this Sacrifice of praise for themselves and all pertaining them, for the redemption of their souls, for the hope of their salvation and safety, and who pay their vows unto Thee, the eternal God, living and true.2

Be mindful, O Lord, of Thy servants, N. and N., and of all here present, whose faith and devotion are known to Thee, for whom we offer, or who offer up to Thee, this sacrifice of praise, for themselves, their families, and their friends, for the salvation of their souls and the health and welfare they hope for, and who now pay their vows to Thee, God eternal, living, and true.3

Missale Romanum 1970

Memento, Domine, famulorum, famularumque tuarum N. et N. et omnium circumstantium, quorum tibi fides cognita est, et nota devotio, pro quibus tibi offerimus: vel qui tibi offerunt hoc sacrificiam laudis, pro se, suisque omnibus: pro redemptione animarum suarum, pro spe salutis et incolumitatis suae: tibique reddunt vota sua aeterno Deo, vivo et vero.

Remember, Lord, your people, especially those for whom we now pray, N. and N. Remember all of us gathered here before you. You know how firmly we believe in you and dedicate ourselves to you. We offer this sacrifice of praise for ourselves and those who are dear to us. We pray to you, our living and true God, for our well-being and redemption.4


This prayer seems substantially represented by the ICEL translation. Though it is not an entirely literal rendition of the prayer, the English does carry much of the same meaning so far as purpose is considered. There are however some wording choices that are better demonstrated by a more literal translation. Especially, the phrase pro redemptione animarum suarum which is better translated as ‘for the redemption of their souls’. A second phrase that is simply not rendered at all in the ICEL text is tibique reddunt vota sua, ‘and who pay their vows to Thee’. The ICEL text has ‘We pray to you’, which captures the truth of the action, but not it’s interconnection with what has been previously said in the Momento. In my estimation the 1962 text of the represents the idea of the passage better even than Dr. Gihr or Fr. Lassance. The idea is intimately united with what has gone before pro quibus tibi offerimus vel qui tibi offerunt hoc sacrificium laudis. The vow of which Fr. Lassance and Dr. Gihr have understood from vota, carries with it the idea that through baptism a vow was made (either by ourselves or in our name, subsequently taken up at our confirmation) which obligates us to the Eucharistic sacrifice and offering thereof at the Altar of God. "Votum does not always in the strict sense of the word signify a vow, but it has in liturgical language a far more comprehensive meaning ... Already at baptism we receive precious gifts and glorious promises, and in return we solemnly vowed to die to the world and to sin, to live only for God and heaven. These holy vows we pay at the Holy Sacrifice of the Mass, inasmuch as we offer not only the Eucharistic Victim, but in union with it we offer ourselves also, our body and our soul, our prayers and our homage, our labors and trials, our sufferings and our joys, as gifts due to the Lord."5

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1 My Sunday Missal, Confraternity of the Precious Blood, Msgr. Joseph F. Stedman, 1962.

2 The Holy Sacrifice of the Mass: Dogmatically, Litugically and Ascetically Explained, Rev. Dr. Nicholas Gihr, 1877 1st edition, 1897 6th edition, translated from German ©1902, printed 1924, page 587.

3 The New Roman Missal, Fr. Lassance, 1993 reproduction of the 1945 edition, page 777-778.

4 St. Joseph's Sunday Missal, 2003.

5 The Holy Sacrifice of the Mass: Dogmatically, Litugically and Ascetically Explained, Rev. Dr. Nicholas Gihr, 1877 1st edition, 1897 6th edition, translated from German ©1902, printed 1924, pages 604-605.

Te Igitur

Missale Romanum 1962

Te igitur, clementissime Pater, per Iesum Christum Filium tuum Dominum nostrum, supplices rogamus ac petimus uti accepta habeas, et benedicas, haec dona, haec munera, haec sancta sacrificia illibata, in primis, quae tibi offerimus pro Ecclesia tua sancta catholica: quam pacificare, custodire, adunare, et regere digneris toto orbe terrarum: una cum famulo tuo Papa nostro N. et Antistite nostro N., et omnibus orthodoxis, atque catholicae, et apostolicae fidei cultoribus.

Therefore, most gracious Father, we humbly beg of Thee and entreat Thee, through Jesus Christ, Thy Son, our Lord to deem acceptable and bless, these gifts, these offerings, these holy and unspotted oblations. which we offer unto Thee in the first instance for Thy holy and Catholic Church, that Thou wouldst deign to give her peace and protection, to unite and guide her the whole world over; together with Thy servant N., our Pope, and N., our bishop, and all true believers, who cherish the catholic and apostolic faith.1

Various renderings of the Te Igitur:

Therefore, we humbly pray and beseech Thee, most merciful Father, through Jesus Christ Thy Son, Our Lord, to receive and to bless these gifts, these presents, these holy unspotted sacrifices, which we offer up to Thee, in the first place, for Thy holy Catholic Church, that it may please Thee to grant her peace, to guard, unite, and guide her, throughout the world; as also for thy servant N., our Pope, and N., our Bishop, and for all who are orthodox in belief and who profess the Catholic and Apostolic faith.2

We, therefore, humbly pray and beseech Thee, most merciful Father, through Jesus Christ Thy Son, Our Lord, that Thou wouldst accept and bless these gifts, these presents, these holy unspotted sacrifices, which, in the first place, we offer Thee for Thy holy Catholic Church, which Thou mayst vouchsafe to pacify, guard, unite and govern throughout the world: together with Thy servant N., our Pope, N., our Bishop, as also all orthodox believers and promoters of the Catholic and Apostolic faith.3

Missale Romanum 1970

Te igitur, clementissime Pater, per Iesum Christum, Filium tuum, Dominum nostrum, supplices rogamus ac petimus, uti accepta habeas et benedicas haec dona, haec munera, haec sancta sacrificia illibata, in primis, quae tibi offerimus pro Ecclesia tua sancta catholica: quam pacificare, custodire, adunare et regere digneris toto orbe terrarum: una cum famulo tuo Papa nostro N. et Antistite nostro N., et omnibus orthodoxis, atque catholicae, et apostolicae fidei cultoribus.

We come to you, Father, with praise and thanksgiving, through Jesus Christ your Son, Through him we ask you to accept and bless these gifts we offer you in sacrifice, We offer them for your holy catholic Church, watch over it, Lord, and guide it; grant it peace and unity throughout the world. We offer them for N. our Pope, for N. our bishop, and for all who hold and teach the catholic faith that comes to us from the apostles. 4


This is the first prayer of the Roman Canon, referred to as the Te Igitur. Notice immediately that the difference between the two versions is not in the official Latin, but rather in the translation into the vernacular. A couple of points might be mentioned here with regards to this translation. First, it was traditional in the Altar Missal and even most missals for the laity to decorate this prayer with the ‘T’ of Te igitur, as a cross. This was a visual aid to recognize the action that was being intended, the making present of the Holy Sacrifice of the Mass. This artistry could have been retained, had the traditional translations of the Latin-English missals been used which begin this prayer with ‘Therefore’. Secondly, the English version changes the tone of the prayer. The ICEL text draws a continuation from the praise and thanksgiving of the Preface, while the Latin original actually changes the mood to one of supplicants who are humbly begging and pleading the most merciful Father for acceptance and blessing of the gifts being presented for consecration. According to ICEL notes, the reason for their translation was, “To translate clementissime directly would violate English usage, which rarely attaches an adjective to a vocative; the meaning of clementissime is carried into the English by the tone of the first two lines.”5 “Both of these claims are, in fact, untrue. English usage is actually most hospitable to adjectives attached to vocatives, since nearly every letter written in the language begins with one: "Dear so-and-so." The "tone of the first two lines" is dominated by thanksgiving in ICEL’s text; there is no allusion to God’s mercy or a suggestion that we might need it. While the English translation seeks to establish continuity between the Canon and what immediately precedes, the Latin begins with a change of mood. In the Preface we have thanked and praised God for his goodness already shown to us and, in consequence (igitur, "therefore"), we find ourselves able in the Canon to implore his mercy for the present and future.”6

The reason for the differences are from a viewpoint of style. Now I disagree with this principle, because I think that the Roman style should be allowed to show through in the translation, because as Latin Rite Catholics, the mood, rhythms and stylistic devices of the Latin are a part of our Catholic heritage. Let me note again, that while I disagree with the principle of translation used, I see no reason to impugn the inaccuracy of this translation with denials of any theological distinctions. Imploring is asking, oblations are gifts that are offered though the preciseness of translation is what will convey the mood of the original.

The differences in tone and preciseness of translation do not necessarily point to a doctrinal deficiency. With regards to the theological and doctrinal value of humility and supplication to a merciful God the ICEL version of the Ordo Missae of Pope Paul VI is not lacking, though not as repetitive as the older missal. The humility with concern to the priest's and the faithful's disposition is supplied in the prayer of the offertory "Lord God, we ask you to receive us and be pleased with the sacrifice we offer you with humble and contrite hearts.". Thus we see that the offering that is continued in the Te Igitur is one of humbleness and contrition. That mercifulness is an attribute of God's is well known and also supplied in the ICEL translation in earlier prayers, especially as part of the Penitential Rite: 'May almighty God have mercy on us...' The very purpose of the Penitential Rite is to prepare ourselves for the sacrifice that takes place in the Mass, and to ask forgiveness for our shortcomings from our God who is merciful. This further demonstrates how the ICEL's english version should be understood in light of orthodox theology, though it does not alleviate the fact that the ICEL's translation is not a precise or accurate work, which can and should be improved upon.

To that end, with the promulgation of Liturgiam Authenticam, the latest ICEL translation submitted (but not yet approved) gives this rendering of the same verses: “Most merciful Father, we therefore humbly pray and implore you through Jesus Christ, your Son, our Lord, to accept and bless + these gifts, these offerings, these holy and undefiled sacrifices...”7 This certainly goes a long way in satisfying my personal tastes, though for some who simply do not wish for the liturgy to be said in English, I’m sure it won’t please them. Though to make one final point, the English translation of the Te igitur in my grandfathers 1962 My Sunday Missal isn’t precisely accurate either, though it is certainly superior to that of our current ICEL text in conveying the character, tone, and meaning of the Latin original.

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Supplementary Data: 8

igitur: then, therefore, accordingly

clementissime: most gently, most mildly, most kindly, most compassionately

supplices: kneeling, on one's knees, in entreaty, humble, submissive, suppliant

rogamus: to ask, ask for, beg, request

petimus: to demand, require, exact; to ask for; to claim, lay claim to, sue for; to beg entreat etc.

habeas: to have, to hold, to posess

dona: gift, present; votive offering, sacrifice

munera: to reward, honor, present

illibata: undiminished, unimpaired, intact

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1 My Sunday Missal, Confraternity of the Precious Blood, Msgr. Joseph F. Stedman

2 The New Roman Missal, Fr. Lassance, 1993 reproduction of the 1945 edition, page 777.

3 The Holy Sacrifice of the Mass: Dogmatically, Litugically and Ascetically Explained, Rev. Dr. Nicholas Gihr, 1877 1st edition, 1897 6th edition, translated from German ©1902, printed 1924, page 586-587.

4 The New Roman Missal, Rev F. X. Lasance, Christian Book Club of America, 1993 “Faithful reprint of the 1945 Copyright edition of the Fr. Lasance New Roman Missal with appendix and changes of feasts promulgated under the pontificate of His Holiness Pope Pius XII, pages 746-747.

5 The Roman Canon in English Translation Together with their Notes on the Text (London: Geoffrey Chapman, 1967), 28. (As found in www.liturgysociety.org Antiphon Volume 5, Number 2, Bruce Harbert).

6 Antiphon Volume 5, Number 2, Ancient Rhetoric and Modern Prayer: The Case for the Roman Canon, Bruce Harbert.

7 Roman Missal Translation Update: Bishops Receive ICEL Missal Texts; Translation Norms, Online Edition - Vol. X, No. 1: March 2004, Helen Hull Hitchcock, Adoremus Bulletin Vol. X, No. 1: March 2004

8 The New College Latin & English Dictionary, Revised and Enlarged, John C Traupman, Ph.D., 1966 and Revised 1995.