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The Roman Missal: A New Translation of the Mass
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Rev. Thomas S. Willis – Director of Liturgy, Diocese of St. Augustine
Part 1 of 12: Same Mass – Different Words – Fuller Meaning
As you probably know by now, the English translation of the Mass will change when we reach the First Sunday of Advent this year. The
Holy See has approved the revisions of the Roman Missal – the book used by the priest to lead us in worship at Mass. This includes
the “Order of Mass,” also called the Ordinary, which contains the prayers and the people’s responses that are
used at every Mass.
This new translation comes eleven years after Pope John Paul II promulgated the third typical edition of the Roman Missal in the
Jubilee Year 2000. The revised edition was published in Latin in 2002, and the work of translation began. Over the last several years,
liturgical scholars, linguists, poets, musicians and theologians have worked to produce a translation that will be used in the English-
speaking world. The U.S. Bishops also were part of the process and approved the version that will be used in the United States of
America. This was a very time-consuming and arduous process. The time has now come for all parishes to receive the new
translation and be prepared for its use in worship.
It is important to know, first of all, that the Mass itself is not changing. The ritual that we have had since the early 1970’s will remain.
The small changes that occurred in 2000 following the promulgation of the third edition of the General Instruction of the Roman
Missal have already been made. What will change are the words that we use in worship. Words affect our lives. What we say
and how we say it affects how we react to life around us. Therefore, words also affect the way we pray and how
we express our beliefs.
There is a Latin maxim that says lex orandi, lex credendi. Simply translated this means, “the law of prayer is the law of belief.” In other
words, what we pray and how we pray must express the beliefs we hold. The translation of the Mass that we have used since the
1970’s has served the Church well. However, it also has many deficiencies and some errors. The new translation seeks to correct
these. One of the goals of the new translation is to lead us to a better and deeper understanding of God and our relationship to Him.
The changes in language can help us express our beliefs, as well as assist the Church in giving praise and thanks to God for all He
does for us.
Change is often difficult; but we also know that nothing stays the same. The changes that are coming in the words of the Mass are
ultimately meant to help us come to that “full, conscious and active participation” in the sacred liturgy to which the Second Vatican
Council called us in 1963. W e want to assist you in knowing what the changes will be, and in understanding them. Over the next
several weeks, we will use this page in the bulletin to explain them. While most of the changes in the Missal affect the priests’
prayers, we will concentrate on the ones that will most affect you in the pews.
Finally, the U.S. Bishops have given permission to begin implementing the changes that will take place in the sung acclamations
(Gloria, Sanctus and Memorial Acclamation) before the full implementation begins. In September, we will begin teaching and using a
new setting of the Mass’ acclamations. This will allow us to get used to the new translation gradually.
As with all changes, it takes time to adjust. After a few months we will all be used to the changes and will wonder why we were so
worried in the first place. There will also be workshops offered in the near future to help you better understand these changes. Make
every effort to attend these.
Part 1 of 12: Same Mass – Different Words – Fuller Meaning
As you probably know by now, the English translation of the Mass will change when we reach the First Sunday of Advent this year. The
Holy See has approved the revisions of the Roman Missal – the book used by the priest to lead us in worship at Mass. This includes
the “Order of Mass,” also called the Ordinary, which contains the prayers and the people’s responses that are
used at every Mass.
This new translation comes eleven years after Pope John Paul II promulgated the third typical edition of the Roman Missal in the
Jubilee Year 2000. The revised edition was published in Latin in 2002, and the work of translation began. Over the last several years,
liturgical scholars, linguists, poets, musicians and theologians have worked to produce a translation that will be used in the English-
speaking world. The U.S. Bishops also were part of the process and approved the version that will be used in the United States of
America. This was a very time-consuming and arduous process. The time has now come for all parishes to receive the new
translation and be prepared for its use in worship.
It is important to know, first of all, that the Mass itself is not changing. The ritual that we have had since the early 1970’s will remain.
The small changes that occurred in 2000 following the promulgation of the third edition of the General Instruction of the Roman
Missal have already been made. What will change are the words that we use in worship. Words affect our lives. What we say
and how we say it affects how we react to life around us. Therefore, words also affect the way we pray and how
we express our beliefs.
There is a Latin maxim that says lex orandi, lex credendi. Simply translated this means, “the law of prayer is the law of belief.” In other
words, what we pray and how we pray must express the beliefs we hold. The translation of the Mass that we have used since the
1970’s has served the Church well. However, it also has many deficiencies and some errors. The new translation seeks to correct
these. One of the goals of the new translation is to lead us to a better and deeper understanding of God and our relationship to Him.
The changes in language can help us express our beliefs, as well as assist the Church in giving praise and thanks to God for all He
does for us.
Change is often difficult; but we also know that nothing stays the same. The changes that are coming in the words of the Mass are
ultimately meant to help us come to that “full, conscious and active participation” in the sacred liturgy to which the Second Vatican
Council called us in 1963. W e want to assist you in knowing what the changes will be, and in understanding them. Over the next
several weeks, we will use this page in the bulletin to explain them. While most of the changes in the Missal affect the priests’
prayers, we will concentrate on the ones that will most affect you in the pews.
Finally, the U.S. Bishops have given permission to begin implementing the changes that will take place in the sung acclamations
(Gloria, Sanctus and Memorial Acclamation) before the full implementation begins. In September, we will begin teaching and using a
new setting of the Mass’ acclamations. This will allow us to get used to the new translation gradually.
As with all changes, it takes time to adjust. After a few months we will all be used to the changes and will wonder why we were so
worried in the first place. There will also be workshops offered in the near future to help you better understand these changes. Make
every effort to attend these.
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Part 2 of 12: “And with your spirit.”
One of the most noticeable differences in the new translation of the Mass that begins with the First Sunday of Advent will be the basic
response to all greetings. We have been conditioned to say, “And also with you,” whenever we hear one of the liturgical greetings.
Now our response will be, “And with your spirit.”
To understand this change in translation will also help us to know one of the primary reasons that a new translation of the Mass
came about in the first place. The principle that at one time guided the work of translating liturgical texts into vernacular languages
was known as “dynamic equivalence.” In 2001, the Vatican changed this to “formal equivalence,” meaning that the translation must
correspond exactly (or as closely as possible) to the Latin original.
In the case of “And with your spirit,” the Latin original is Et cum spiritu tuo. Notice the word spiritu? Well, there is only one way to
translate that word from Latin into English, and that is with the word “spirit.” So, whenever we hear a liturgical greeting once the new
translation takes effect, our response will be “And with your spirit.” Such greetings include:
The use of the term “spirit” as a Christian greeting goes back to Holy Scripture. Look at any of the following texts from the letters of
Saint Paul, and you will see examples of this: Galatians 6:18, Philippians 4:23, 2 Timothy 4:22, and Philemon 25. Paul is referring to
the gift of the Holy Spirit that is present to the Church – the Mystical Body of Christ on earth. The fullness of the Spirit is present in all
local Churches properly assembled under the guidance of a bishop.
The response “And with your spirit” also acknowledges the gift of the Spirit given to the ordained minister who leads worship. The
Holy Spirit is given in a particular way to every bishop, priest and deacon who receives the Sacrament of Holy Orders. Thus, the
liturgical response of the assembly rightfully affirms the grace that the leaders of worship have received through the laying on of
hands. [And, yes, this means that when a layperson must lead any kind of liturgy, none of the socalled liturgical greetings are used.]
Finally, “And with your spirit” establishes the spiritual tone of our worship. In John 4:23-24, Jesus says, “God is Spirit, and those who
worship Him must worship in Spirit and truth.” As such, our worship is spiritual and is directed towards God who is Spirit. At the
same time, worship is meant to renew each of us by the Spirit that is dwelling within us. For liturgy, in the first place, is always an act
of God for us. Only when we enter into it with the proper attitude, does liturgy become an expression of our worship of God.
One of the most noticeable differences in the new translation of the Mass that begins with the First Sunday of Advent will be the basic
response to all greetings. We have been conditioned to say, “And also with you,” whenever we hear one of the liturgical greetings.
Now our response will be, “And with your spirit.”
To understand this change in translation will also help us to know one of the primary reasons that a new translation of the Mass
came about in the first place. The principle that at one time guided the work of translating liturgical texts into vernacular languages
was known as “dynamic equivalence.” In 2001, the Vatican changed this to “formal equivalence,” meaning that the translation must
correspond exactly (or as closely as possible) to the Latin original.
In the case of “And with your spirit,” the Latin original is Et cum spiritu tuo. Notice the word spiritu? Well, there is only one way to
translate that word from Latin into English, and that is with the word “spirit.” So, whenever we hear a liturgical greeting once the new
translation takes effect, our response will be “And with your spirit.” Such greetings include:
- “The Lord be with you.”
- “The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all.”
- “Grace to you and peace from God our Father and the Lord Jesus Christ.”
- “Peace be with you.” (When a bishop celebrates Mass.)
- “The peace of the Lord be with you always.” (At the Sign of Peace.)
The use of the term “spirit” as a Christian greeting goes back to Holy Scripture. Look at any of the following texts from the letters of
Saint Paul, and you will see examples of this: Galatians 6:18, Philippians 4:23, 2 Timothy 4:22, and Philemon 25. Paul is referring to
the gift of the Holy Spirit that is present to the Church – the Mystical Body of Christ on earth. The fullness of the Spirit is present in all
local Churches properly assembled under the guidance of a bishop.
The response “And with your spirit” also acknowledges the gift of the Spirit given to the ordained minister who leads worship. The
Holy Spirit is given in a particular way to every bishop, priest and deacon who receives the Sacrament of Holy Orders. Thus, the
liturgical response of the assembly rightfully affirms the grace that the leaders of worship have received through the laying on of
hands. [And, yes, this means that when a layperson must lead any kind of liturgy, none of the socalled liturgical greetings are used.]
Finally, “And with your spirit” establishes the spiritual tone of our worship. In John 4:23-24, Jesus says, “God is Spirit, and those who
worship Him must worship in Spirit and truth.” As such, our worship is spiritual and is directed towards God who is Spirit. At the
same time, worship is meant to renew each of us by the Spirit that is dwelling within us. For liturgy, in the first place, is always an act
of God for us. Only when we enter into it with the proper attitude, does liturgy become an expression of our worship of God.
Part 3 of 12: The Penitential Rite
Almost every Mass begins with a Penitential Rite. Unfortunately, people think that this replaces having to go to confession and the
Sacrament of Penance. The Penitential Rite’s purpose in Mass never replaces our need to get to confession. Instead, at the very
beginning of worship, we state our collective stance before God and why we need Him: namely, because we are sinners. As such,
we need God to be active in our lives as He is in His Son, Jesus Christ, and through the work of the Holy Spirit.
God’s action in our lives is not just a past event. The very nature of liturgy is that we celebrate the paschal mystery of Jesus’ death and
resurrection by which the world is constantly being renewed and given the grace of salvation. We remember what happened so that it
can be effective again for us now.
There are three forms of the Penitential Rite in the Mass.
The first is the praying together of the Confiteor – a communal, corporate statement of our sinfulness, our brokenness before the
Lord -- and, in turn, our need for healing. There are two primary changes in the prayer from what we have known. First, it now says
“that I have greatly sinned.” The addition of the word “greatly” doesn’t necessarily mean that our sinning has become worse since the
original translation of the Roman Missal in the 1970’s. However, it does state what we believe happens any time a sin is committed:
the relationship with God is hurt, and any division from God greatly affects any and all of us. Sin must be taken seriously; it was for our
sins that Christ came among us and offered his life on the cross.
The other change is the lengthening of the phrase, “through my fault.” The revised prayer now says: “through my fault, through my
fault, through my most grievous fault.” Adults who remember the early changes in the Mass in the late 1960’s will recall this phrase
as being part of the Confiteor. Well, the phrase never left the Latin original, so, it has returned in the revised translation. Liturgy tends
to do many things in sets of threes. While there is the obvious Trinitarian emphasis, not everything is meant to recall the Holy Trinity.
Simply put, to do or repeat something three times means there is a truth to what we are saying or doing. Again, these phrases state
the truth of who we are before God: people who take responsibility for our sin.
The second form of the Penitential Rite is also changing to a translation that is closer to the original Latin and draws out the scriptural
allusions much better.
Priest: Have mercy on us, O Lord.
All: For we have sinned against you.
Priest: Show us, O Lord, your mercy.
All: And grant us your salvation.
The first part of this form comes from Baruch 3:2, while the next part comes from Psalm 85:8. So much of the Mass is taken from the
words of the Bible, and the revised translation brings this connection to the forefront.
For years, when this second form was used, the “Lord, have mercy” litany was left out. We have found out that this was never
intended. This litany is omitted only with the third form of the Penitential Rite. This form, which uses invocations addressed to Christ
(not statements about our sinfulness), includes the “Lord, have mercy” litany and will not be changing as part of the new translation.
Almost every Mass begins with a Penitential Rite. Unfortunately, people think that this replaces having to go to confession and the
Sacrament of Penance. The Penitential Rite’s purpose in Mass never replaces our need to get to confession. Instead, at the very
beginning of worship, we state our collective stance before God and why we need Him: namely, because we are sinners. As such,
we need God to be active in our lives as He is in His Son, Jesus Christ, and through the work of the Holy Spirit.
God’s action in our lives is not just a past event. The very nature of liturgy is that we celebrate the paschal mystery of Jesus’ death and
resurrection by which the world is constantly being renewed and given the grace of salvation. We remember what happened so that it
can be effective again for us now.
There are three forms of the Penitential Rite in the Mass.
The first is the praying together of the Confiteor – a communal, corporate statement of our sinfulness, our brokenness before the
Lord -- and, in turn, our need for healing. There are two primary changes in the prayer from what we have known. First, it now says
“that I have greatly sinned.” The addition of the word “greatly” doesn’t necessarily mean that our sinning has become worse since the
original translation of the Roman Missal in the 1970’s. However, it does state what we believe happens any time a sin is committed:
the relationship with God is hurt, and any division from God greatly affects any and all of us. Sin must be taken seriously; it was for our
sins that Christ came among us and offered his life on the cross.
The other change is the lengthening of the phrase, “through my fault.” The revised prayer now says: “through my fault, through my
fault, through my most grievous fault.” Adults who remember the early changes in the Mass in the late 1960’s will recall this phrase
as being part of the Confiteor. Well, the phrase never left the Latin original, so, it has returned in the revised translation. Liturgy tends
to do many things in sets of threes. While there is the obvious Trinitarian emphasis, not everything is meant to recall the Holy Trinity.
Simply put, to do or repeat something three times means there is a truth to what we are saying or doing. Again, these phrases state
the truth of who we are before God: people who take responsibility for our sin.
The second form of the Penitential Rite is also changing to a translation that is closer to the original Latin and draws out the scriptural
allusions much better.
Priest: Have mercy on us, O Lord.
All: For we have sinned against you.
Priest: Show us, O Lord, your mercy.
All: And grant us your salvation.
The first part of this form comes from Baruch 3:2, while the next part comes from Psalm 85:8. So much of the Mass is taken from the
words of the Bible, and the revised translation brings this connection to the forefront.
For years, when this second form was used, the “Lord, have mercy” litany was left out. We have found out that this was never
intended. This litany is omitted only with the third form of the Penitential Rite. This form, which uses invocations addressed to Christ
(not statements about our sinfulness), includes the “Lord, have mercy” litany and will not be changing as part of the new translation.
Part 4 of 12: The Gloria [Glory to God]
The Gloria is one of the most beautiful hymns of praise in the sacred liturgy. It has been called the “Angelic Hymn” because its
opening words echo those of the choirs of angels as reported by St. Luke in the gospel passage announcing Jesus’ birth to the
shepherds. This hymn has its origins in the Christian Orthodox Churches of the East. It made its way into the Roman liturgy in Gaul
(modern day France). By the early years of the sixth century, it had been incorporated into the papal Mass at Rome for Christmas.
Later on, the Gloria was restricted to papal Masses, but it eventually was granted as a favor and used in Masses celebrated by
bishops. In the 11th century, the Gloria was being sung on all Sundays as well as for special feast days no matter who the celebrant
of Mass happened to be.
The revised Roman Missal returns us to a translation of the Gloria that some will be familiar with from the late 1960’s/early 1970’s. At
the very beginning, the words are slightly different from what we are accustomed to say and hear. Instead of “Glory to God in the
highest and peace to his people on earth,” the new translation says:
Glory to God in the highest, and on earth peace to people of good will.
This brings us closer to the Latin original which echoes the words of Luke 2:14.
One of the more noticeable changes is the plethora of words that describes the Church’s praise of God. At present we simply say, “…
We worship you, we give you thanks, we praise you for your glory.” The revised translation states better the Latin original:
We praise you, we bless you,
we adore you, we glorify you,
we give you thanks for your great glory.
If it sounds as if we are “overstating the case,” well that’s exactly what is happening. We will never be able to exhaust the praise we
have in our hearts for the greatness of God. This means we will never be able to come up with enough words to describe Him or our
praise. The words of the Gloria here are the Church’s reminder of this mystery.
The next part of this hymn praises Jesus in both his human and divine natures. The translation now gives us Only Begotten Son and
Son of the Father. The words Fili Unigenite mean “only begotten Son” and are a highly esteemed title for Jesus from the earliest
years of the Church. The prior version simply said that Jesus is the “only Son of the Father.” The inclusion of both phrases better
expresses our beliefs and connects us with our faith’s long history.
The final change in this prayer is the reintroduction of the third statement of praise about Jesus. The revised translation states:
You take away the sins of the world, have mercy on us;
You take away the sins of the world, receive our prayer;
You are seated at the right hand of the Father, have mercy on us.
As if it’s necessary, the faithful remind Jesus of the reason for his divine Passion, that He is our sole Intercessor and that he has
been exalted in glory at the right hand of the Father. And thus, we also remind ourselves through whom the worship of the Mass is
offered, namely, Jesus. Our worship of God is based on the merits of Christ our Lord. We are simply privileged to be called to
participate in this marvelous, holy action.
The Gloria is one of the most beautiful hymns of praise in the sacred liturgy. It has been called the “Angelic Hymn” because its
opening words echo those of the choirs of angels as reported by St. Luke in the gospel passage announcing Jesus’ birth to the
shepherds. This hymn has its origins in the Christian Orthodox Churches of the East. It made its way into the Roman liturgy in Gaul
(modern day France). By the early years of the sixth century, it had been incorporated into the papal Mass at Rome for Christmas.
Later on, the Gloria was restricted to papal Masses, but it eventually was granted as a favor and used in Masses celebrated by
bishops. In the 11th century, the Gloria was being sung on all Sundays as well as for special feast days no matter who the celebrant
of Mass happened to be.
The revised Roman Missal returns us to a translation of the Gloria that some will be familiar with from the late 1960’s/early 1970’s. At
the very beginning, the words are slightly different from what we are accustomed to say and hear. Instead of “Glory to God in the
highest and peace to his people on earth,” the new translation says:
Glory to God in the highest, and on earth peace to people of good will.
This brings us closer to the Latin original which echoes the words of Luke 2:14.
One of the more noticeable changes is the plethora of words that describes the Church’s praise of God. At present we simply say, “…
We worship you, we give you thanks, we praise you for your glory.” The revised translation states better the Latin original:
We praise you, we bless you,
we adore you, we glorify you,
we give you thanks for your great glory.
If it sounds as if we are “overstating the case,” well that’s exactly what is happening. We will never be able to exhaust the praise we
have in our hearts for the greatness of God. This means we will never be able to come up with enough words to describe Him or our
praise. The words of the Gloria here are the Church’s reminder of this mystery.
The next part of this hymn praises Jesus in both his human and divine natures. The translation now gives us Only Begotten Son and
Son of the Father. The words Fili Unigenite mean “only begotten Son” and are a highly esteemed title for Jesus from the earliest
years of the Church. The prior version simply said that Jesus is the “only Son of the Father.” The inclusion of both phrases better
expresses our beliefs and connects us with our faith’s long history.
The final change in this prayer is the reintroduction of the third statement of praise about Jesus. The revised translation states:
You take away the sins of the world, have mercy on us;
You take away the sins of the world, receive our prayer;
You are seated at the right hand of the Father, have mercy on us.
As if it’s necessary, the faithful remind Jesus of the reason for his divine Passion, that He is our sole Intercessor and that he has
been exalted in glory at the right hand of the Father. And thus, we also remind ourselves through whom the worship of the Mass is
offered, namely, Jesus. Our worship of God is based on the merits of Christ our Lord. We are simply privileged to be called to
participate in this marvelous, holy action.
| .................... |
| May not be reprinted without permission of the author. |
| May not be reprinted without permission of the author. |