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
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.
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.
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
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.
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