New Editio Typica of the Missal Reported by Avennire no Word of “Pro Multis”

After an unwilling  journey that lasted 16 years, the new edition of the Editio typica is printed in Italian: But what about the change words pro multis?

(Rome) Pope Francis gave the green light to publish the new edition of the Editio typica of the Missale Romanum in the Italian vernacular.  The Italian daily Avvenire, published an article without mentioning the most important point that led to the new edition: the translation of the words of change pro multis.

An oversight may be excluded. First, the article in its central passage:

The Italian re-translation of the Missale is ready to enter parishes of the peninsula. There is still no sure date, but the pope’s "green light" has been given. During the first day of the Spring Bishops' Conference of the Italian Episcopal Conference, Cardinal Gualtiero Bassetti, President, announced to the bishops that Francis would be pleased to announce the publication of the third edition of the Missal Romanum by Paul VI. in Italian. The Italian text was examined by the Congregation for the Divine Worship and the Sacrament Order for the necessary confirmatio. It is still too early to know when some formulas will change that celebrate the Eucharist in our language. It will probably take several months for the "renewed" liturgical book to come into force.

The new translation was decided last November by the General Assembly of the Bishops. Among the innovations introduced are those of the Lord's Prayer: we will no longer say, "and lead us not into temptation,” but "let us not fall into the temptation." In addition, in the same prayer the insertion of a "also" provided ("as are forgiven"). [1] In this form, the text of the Our Father already appears in the new Italian translation of the Bible, adopted by the Episcopal Conference in 2008, and has already been incorporated into the renewed Italian edition of the Lectionary, where the classic "peace on earth to men of good will" replaced by the new version “Peace on Earth to the people beloved by God."
The changes take place at the end of a path that lasted more than 16 years.

John Paul II’s and especially of Joseph Cardinal Ratzinger and later Pope Benedict XVI. desire was to bring the translations into the vernacular as close as possible to the Latin original. The first Italian edition of the Editio typica came into force in 1970 and implemented the liturgical reform. The deficits of this translation made the second edition necessary already in 1975. It is still in use today, though in the translation from 1983. Now it is replaced by the third edition.

Benedict XVI. in 2006, soon after his election as Pope, he ordered that the words of consecration pro multis should no longer be translated as "for all" but as "for many". On the other hand, there was some strong resistance, especially from the German Bishops’ Conference and the Italian Bishops' Conference. After six years, 2012, Benedict XVI. insisted again, and the same in German. By the time of his resignation his directive could be further delayed.

While other language areas have been publishing and using the new edition for several years, nothing has changed in the German and Italian-speaking world. 13 years after Benedict XVI. had  prescribed a more faithful translation, pro multis it is still rendered as "for all" in German and Italian churches. The mills of the church are slow to grind is the old dictum, but in this specific case, it is about willful procrastination resembling a boycott.

In the Avvenire article it is striking that the central point of the revision of the Editio typica was Benedict XVI’s  re-translation of pro multis, is not mentioned. In some ecclesiastical circles even this legacy of Benedict XVI seems to be  a thorn in the eye, which is why they prefer to remain silent.

Text: Giuseppe Nardi

Image: Avvenire (screenshot)

[1] This "too" is already included in the German version.

Trans: Tancred vekron99@hotmail.com

AMDG

More “Reforms”: Will Ecclesia Dei Be Devoured By The Congregation of Religious Too?

(Rome) The well-known website Rorate Caeli wrote that in 1988,  the Pontifial Commission Ecclesia Dei established by  Pope John Paul II could be dissolved in the course of reform of the Curia taking place under Pope Francis.   It’s a message that caused some excitement in the communities  faithful to tradition. The background forms the distance of the Argentine pope to tradition. Since taking office, Pope Francis has made gestures in a variety of directions, most recently in the Vatican Gardens  towards Judaism and Islam, in his discussions with Eugenio Scalfari also towards atheists, agnostics and Freemasons, while Catholic tradition has he largely ignored.

Papal Astonishment that Catholic Youth is Attracted to the Old Rite

Some cryptic formulations were even interpreted as a swipe against tradition. A general lack of liturgical sensibility seems in addition to hinder Pope Francis’  access to the Old Rite. Compared to the Apulian bishops, he reaffirmed last year, however, that the two forms of the rite should co-exist and be mutually reinforcing. Speaking to the Czech bishops, the head of the Church expressed surprise in the spring of 2014 expressed surprise that  Catholic youth are attracted to the Old Rite.

The Pontifical Commission Ecclesia Dei was created in 1988 to accommodate parts of the Priestly Society of St. Pius X. catch who did not want to go with “State of Emergency" illicit episcopal ordinations. Since then, the Commission is responsible for all old ritual Communities and orders in the Catholic Church. They thus have direct contact to the Roman Curia.

CDF: Does Lack of Agreement with the SSPX to Decoupling From Ecclesia Dei?

Pope Benedict XVI.  created a Pontifical Council with Ecclesia Dei.  In 2009, the Pontifical Commission of the Congregation and their prefect was automatically a President of the Commission. The President of the Commission has always been a cardinal. From 1988 to 2009 former or partly reigning Prefects of the different Roman Congregations have been incorporated without it.  From 1988-1991 Paul Augustin Cardinal Mayer OSB, former prefect of the Congregation for Divine Worship and the Discipline of the Sacraments, Antonio Cardinal Innocenti 1991-1995, former prefect of the Congregation for the Clergy, Cardinal Angelo Felici 1995-2000, former prefect of the Congregation for the Causes of Saints, 2000-2009, Cardinal Dario Castrillon Hoyos, the same was also Prefect of the Congregation for the Clergy till 2006. Since 2009, the respective Prefect of the CDF is Commission Chairman, 2009-2012 was  William Joseph Cardinal Levada, since then  the German Cardinal Gerhard Ludwig Müller has officiated.

Congregation of Religious - “Worst of the Worst" Variants

Since the news broke, that Pope Francis is  going  to dissolve a number  of papal councils, merge, or incorporate others, there is concern that   on this occasion they could be manually applied to those facilities in which tradition is of an institutional and therefore recognized framework in the Church. This makes especially the "worst of the worst" variants (Messa in Latino) in the traditional circles, namely the decoupling  of Ecclesia Dei from the CDF and the integration into the Congregation for Religious.  The dissolution of  the Commission is considered unlikely. The question of integration is seen as an indicator of "benevolence".

The presentiment that the leadership will go to  Cardinal Prefect Joao Braz de Aviz, a remaining appointment  from the time of Benedict XVI. (2011),  and Secretary, Curia, Archbishop José Rodríguez Carballo, OFM,   an equally unfortunate appointment by Pope Francis (2013), has left  traditional Catholics who are certainly not Cassandras, but have a high threshold of pain, in some anxiety, because of the unspeakable dealing with the Order of the Franciscans of the Immaculate.

The Amazing Zeal of an Inertial Congregation

The Franciscan religious order founded by Father Stefano Manelli  broke two taboos. It changed from the New Order, as such, ( he is subject to the Congregation of Religious and not Ecclesia Dei), from the New to the Old Rite. A step that it also associated with an in-depth engagement and public confrontation with the Church crisis, its causes and in this context with the Second Vatican Council. The male branch of the order was placed  under provisional administration in July of 2013, and a a Visitator for the female branch was appointed in May 2014 and the lay community affiliated with the Order was also suspended. In contrary to the existing Church law the Order of the Old Rite was banned. The priest must individually apply for a permission to celebrate the traditional Mass. To ensure that the female branch of the order was severely impaired, although initially excluded from direct action because the Franciscan Franciscan Sisters are no longer allowed to participate Holy Mass in the Old Rite. The fact that the sisters wanted to maintain the Old Rite, did not move  the leadership of the Congregation at all. 

However, Rome is not only this variant of the inclusion in the conversation. There is the inclusion of  the CDF in that. Pope Benedict XVI explicitly employed it with a view to a return of the SSPX into unity with Rome.  Yet this seems to have exhausted itself where the talks between the Holy See and the SSPX remain inconclusive.

The Congregation for Divine Worship - “Liturgical Sensibility"

Besides the possible "worst" variant, the inclusion in the Congregation of Religious,  there is also discussion of integration into the Congregation for Divine Worship. There since 2008, Cardinal Antonio Cañizares Llovera has officiated in the  Curia. It’s an office which could still be exercised for some years by the 68 year old Spaniard. However, there have been persistent rumors  since the election of Pope Francis   of his dismissal.  Indeed, Cardinal Cañizares is the only one of nine prefects of the Congregation, about whom Francis has still taken no decision. Originally, should he be sent back to Spain,  and according to his rank it would only be possible to appointment him as Archbishop of Madrid.  In contrast, there are again some reservations in Spain, where with such an option which no one had anticipated, where an internal succession and local solutions are under discussion.

Regardless of the unresolved question of the Prefect, the annexation of the Commission Ecclesia Dei to the Congregation for Divine Worship would be a  feasible and acceptable solution for traditional circles. The Congregation has very well trained staff with "high liturgical sensibility" (Messa in Latino) and excelled in the past few years mainly due to the sound and quick response to pending questions. Compared to the Congregation for Divine Worship all other congregations act cumbersomely. The special zeal of the Congregation of Religious in the damage of the Order of the Franciscans of the Immaculate represents a marked exception, which makes matters even more difficult.

How is Pope Francis decide?

How is Pope Francis decide? What his C8 Kardinalsrat recommend? Pope Benedict XVI. aimed to lead the two forms of the Roman Rite to actual equality in the Church. A counter-revolutionary act of the first order, the scope of which, few are aware of in the Church  today, however, some high-ranking enemy was aware of it and it has been  counteracted by Francis Pope personally. In his understanding is Summorum Pontificum and following the instruction Universae Ecclesiae it is only as a gesture of paternal accommodation to a small minority in the Church.  No less, but no more. As such, he sees and accepts the step of Benedict XVI. The question of whether he would ever take such a step himself, is ultimately a useless intellectual exercise.

Text: Giuseppe Nardi
image: Accion Liturgica

TransL Tancred vekron99@hotmail.com

Link to Katholisches….

AMGD

Cardinal Burke Writes Foreword to New Book by Nicola Bux

(Rome)  In the Italian Lindau Verlag (Turin) the outspoken book on current developments in the Church "The Empty Dance Around the Golden Calf" with the subtitle "Secularized Liturgy and the Law" has appeared.  The 144 page book has been written by the famous Liturgist Don Nicola Bux and the Canon Lawyer Raffaele Coppola, and is concerned with the liturgical questions and legal questions about the Liturgy.   The introduction comes from Raymond Leo Cardinal Burke, the Prefect of the Apostolic Signatura, to further contributions by experts, who will participate in a seminar at the Juristic Faculty of the University of Bari.

Whoever reads this book will understand why there is need for a clear and significant seriousness in the area of liturgy.  A necessity, which arises from the Ius divinum (Divine Law) in order to restore the correct relationship between God and his creation inclusive of men, in the only part of earthly creation, which he has formed in His image.  Cardinal Burke then recalled that the Lord spoke of the Law:

 Do not think that I am come to destroy the law, or the prophets. I am not come to destroy, but to fulfill.  For amen I say unto you, till heaven and earth pass, one jot, or one tittle shall not pass of the law, till all be fulfilled. He therefore that shall break one of these least commandments, and shall so teach men, shall be called the least in the kingdom of heaven. But he that shall do and teach, he shall be called great in the kingdom of heaven

The word of God declared the fundamental purpose of the law, to honor and to keep the divine law
and to honor and keep each commandment which God has imposed on the universe.

"All of the provisions aim to the correct relationship on which the salvation of the world depends and so it is God's ordering and it is not to be regarded as an invention of man.  After the fall man corrupted the divine law for human purposes",  says Cardinal Burke.  The latter is certainly the case of functionalism, with with which modern philosophy is saturated, as earlier, then Cardinal Ratzinger once noted.  It is so saturated with this that they have reduced the faith itself and even the divine cultus of the Sacraments to a "function".

Unity, truth, the good, beauty and justice are completely inseparable aspects of the holy reality and the Liturgy.   In this book of collected articles the problems and solutions, in part from a specifically technical view, is shown in order to rediscover the true and immediate nature of the holy cult, which is a direct application of the divine law. The Liturgy is the cult related to God, which is ordered  by the regulations of the Church congruent through the divine law and ordered with art and music.  An extraordinary resource, which teaches the liturgical, artistic, architectonic provisions and  contains the sacral vestments and objects, is the Rationale Diviniorum Officiorum publiced in the middle ages by Bishop Guillaume Durand (1230-1296) in the south of France, which was the standard work for the study of the Liturgy in use until the 17th century.


St. Charles Borromeo used the same method for his Instuctiones fabricae et supplettillis ecclesiasticae (1577), which appeared only 15 years after the Professio fidei tridentiae (1564) and an exemplar of a great number of similar documents which the Bishops of all of Europe were issued for their Diocese.

It is striking that this legal, liturgical and architectonic unity doesn't exist any longer today.  One asks oneself for that reason "if the collapse of the Liturgy and associated arts and previously still the Liturgy itself,  is not a part of the consequence of the separation of knowledge".

In the volume "The Empty Dance Around the Golden Calf" the teaching of the ecclesiastical tradition will be collected and represented, under that Council of Trent and the Catechism of Pope St. Pius X.  The volume combines principles, forms and uses, which repair that nominal order, where the liturgical subjectivism of the post-Conciliar times were spread with its abuses and serious errors among the clergy and the faithful, in which it developed into a cult which was no longer directed to the Lord, rather to dance about a "Gold Calf" or to express it another way, which is directed to man, who celebrates himself.

Text: Corrispondenza Romana/Cristina Siccardi
Übersetzung: Giuseppe Nardi

Holy Father: No Opposition Between Tradition and Progress in the Liturgy

Editor: Pope Benedict is addressing one of the chief sources of Liturgical abuses in the Church today, the Benedictines of Sant'Anselmo. He seems to make a backhand swipe at Dom Beauduin, perhaps. New Liturgical Movement got an Italian translation which describes Benedict's critique in terms of going "beyond" the Council. [About which Rorate Caeli was more circumspect, and Vatican Radio didn't touch on any of this at all.]Basically, this is more reform of the reform talk to Old Liberals who will do their best to ignore the Holy Father's admonitions and prescriptions. That doesn't appear in the following essay by theologian Armin Schibach, but there it is:

'sana traditio' and 'legitima progressio': The program of reform of the Council Fathers. Back in the future on the way to "Sacrosanctum Concilium'. The river of Tradition. by Armin Schibbach

Rome (kath.net/as) In the area of Liturgy, Tradition and progress are not put together in "an "awkward manner" one against the other. Actually, both enrich each other: Tradition contains in itself the principle of development and is always a living reality: "The river of Tradition always flows from its source as it strives toward its mouth". With these words Pope Benedict addressed today's Friday lecture, taking part in the event, organized for the the Papal Liturgical Institute 'Sant'Anselmo', on the occasion of the 50th Anniversary of its founding.

Benedict XVI next addressed the reason for the memorial, which lead to the founding of the Liturgical Institute. In this, it was the wish of Pope John XXIII to take up the Liturgical Movement [Editor: Its Revolutionary character, founded primarily in illicit and therefore sinful liturgical abuses don't get mentioned in talks like this.], whose aim was to give a new impetus to the prayer of the Church, shortly before the Vatican Council, by forming the Liturgical Institute at the Benedictine University at the Aventine. The Pope was to have a firm basis for the Liturgical Reform of the Council in this way.

On the eve of the Council, continued Benedict XVI, the need for the reform of the Liturgy made itself ever more certain. The pastoral necessity, which the Liturgical Movement ensouled, made it requisite that the active participation of the faithful in the Liturgical Celebration would be encouraged by the use of the vernacular and that the adaptation of the rites deepening the various cultures.

Similarly, there has been a necessity present from the beginning, to study the depths of the Liturgical foundation, "in order to avoid falling into Ritualism or to validate the subjectivism and protagonism of the celebrant." The reform should find itself centered in the area of the offering of the divine Sacrifice and its justification in the Tradition of the Church.

Proceeding with the theme of the Congress (The Papal Liturgical Institute between Commemoration and Prophesy") the Pope stressed that the reason for the institute is "Commemoration". The Institute has accomplished its task toward the reception of the IInd Vatican Council. For that reason it has become possible to help the holy people of God, "to live the liturgy as an expression of a praying people, as Christ's presence in the midst of the people and as constitute an actuality of salvation history".

The Constitution of the Holy Liturgy "Sacrosanctum Concilium" poses the twofold theological and ecclesiological character of the Liturgy: "The celebration simultaneously makes real an Epiphany of the Lord and an Epiphany of the Church, two dimensions, which is bound to the reality the Liturgical assembly". In the Liturgy of the Church "gives the active presence of Christ: What he brought into fruition during His stay among the people, whose focus formed in the Eucharist is made real."

The Liturgy of the Church "goes out from the 'Conciliar Reform'", says Benedict XVI. Its goal is not, above all, to change the rites and texts, but it is much more to renew the mentality and put the Christian life and the pastoral care of the celebration of the Pascal Mystery of Christ at its center.

"Unfortunately the Liturgy would-- even among us shepherds and experts -- be seen as an object, that it was necessary to reform, and not as a Subject, that is capable of renewing the Christian life, where there was a very narrow band between the renewal of the Liturgy and the renewal of the whole life of the Church: the Church draws its power to live from the Liturgy." In that point, he recalled Pope John Paul in his Apostolic writing "Vinesimus quintus annus" (4. Dezember 1988)on the occasion of the 25th anniversary of the Constitution of "Sancrosanctum Concilium".


The Liturgy is "the highpoint, to which the action of the Church reaches and is the source from which all of her virtues proceed", said Benedict XVI. So She becomes the great tutor of the primacy of the Faith and of Grace. The Liturgy is the "privileged witness of the living Tradition of the Church", in truth Her fundamental mission, in the "Today" of human affairs the "opus Redemptionis" between the apparent and the existent. For that reason the Liturgy lives "of a correct and standing relation between 'sana traditio' and 'legitima progressio'" (compare. Sancrosanctum Concilium, Nr. 23).

With these two concepts the Council Fathers desired to lay out their "program of reform", "to put the same weight on the great liturgical Tradition of the past with that of the future".

Pro Multis -- Translation of the 'Missale Romanum' Proceeds in Linz

Papal Commission met under the direction of Bishop Schwarz in the State Capital

Linz (kath.net/KAP) The review of the new translation of the Latin Missal (Missale Romanum) into German is the job of the Papal Commission "Quo Principia", which is shortly under the direction of the Linz Bishop, Ludwig Schwarz, not so much as otherwise in Rome, rather will meet at the Linz Seminary. Members of this Vatican Congregation for Worship and the Order of Sacraments are part of a Commission of academics assigned from diverse German speaking Universities and Diocese.

The new translation of the "Missale Romanum" comes from the Papal Commission "Ecclesia celebrans" under the direction of Cologne Bishop Cardinal Joachim Meisner. This work group generally comes together several times a year and develops translated elements for correction by "Quo principia". The work is done in parallel.

The Linz Diocesan Bishop is an authority in classical studies and was for that reason a leading collaborator at all levels of the development process. Based on this process, there should be a Missal which reflects on the one side the German language as spoken today, while on the other side staying true to the liturgical texts of the celebration of the Mass and expressing up to date language.