Some may have heard the idea “the new liturgical movement” used nowadays to describe a recovery of the sacred Liturgy that understands a continuity in the Liturgy that has existed through the ages and not just made up by scholars and hacks. John Allen explores the origin of this idea according to the thinking of Pope Benedict in a brief NCR article, “What Benedict means by a ‘new liturgical movement.’
Almighty everlasting God, who granted to Your servants, in the profession of the true Faith, to recognize the glory of the eternal Trinity and to adore Its Unity in the might of majesty: we beseech You; that, in the steadfastness of that same Faith, we may always be defended from all adversities.
What do we, as Catholics, the Church, believe about the Holy Trinity? Much, in fact. Here are three paragraphs from the Catechism of the Catholic Church:
“The mystery of the Most Holy Trinity is the central mystery of Christian faith and life. It is the mystery of God in himself. It is therefore the source of all the other mysteries of faith, the light that enlightens them. It is the most fundamental and essential teaching in the ‘hierarchy of the truths of faith’. [GCD 43.] The whole history of salvation is identical with the history of the way and the means by which the one true God, Father, Son and Holy Spirit, reveals himself to men ‘and reconciles and unites with himself those who turn away from sin’. [GCD 47.]” (CCC 234)
“The Trinity is a mystery of faith in the strict sense, one of the ‘mysteries that are hidden in God, which can never be known unless they are revealed by God’. [Dei Filius 4: DS 3015.] To be sure, God has left traces of his Trinitarian being in his work of creation and in his Revelation throughout the Old Testament. But his inmost Being as Holy Trinity is a mystery that is inaccessible to reason alone or even to Israel’s faith before the Incarnation of God’s Son and the sending of the Holy Spirit.” (CCC 237)
“The whole divine economy is the common work of the three divine persons. For as the Trinity has only one and the same natures so too does it have only one and the same operation: ‘The Father, the Son and the Holy Spirit are not three principles of creation but one principle.’ [Council of Florence (1442): DS 1331; cf. Council of Constantinople II (553): DS 421.] However, each divine person performs the common work according to his unique personal property. Thus the Church confesses, following the New Testament, ‘one God and Father from whom all things are, and one Lord Jesus Christ, through whom all things are, and one Holy Spirit in whom all things are’. [Council of Constantinople II: DS 421.] It is above all the divine missions of the Son’s Incarnation and the gift of the Holy Spirit that show forth the properties of the divine persons.” (CCC 258)
Just returning from Rome where I spent 8 days making a personal retreat of sorts that included time in prayer with the monks at Sant’Anselmo, I could not divorce the experience of hearing the Word of God proclaimed frequently throughout the day. Truly, it was a renewing experience of keeping God in front of me. And how else does one live as a follower of Christ but to keep His word and sacrament in front of the self?
The Holy Father addressed Vox Clara during a lunch meeting, and approved the new translation of the 2002 Roman Missal. This is tremendous news. I look forward to praying the new texts! Not a perfect text but one that’s more theologically correct than the current missal. Some work still needs to be done but that ought to be finished shortly so that publishers, musicians, priests, and laity can make the new texts available for the anticipated inauguration for the First Sunday of Advent 2011. Each of the 11 English speaking conferences of bishops will get to work on rolling out the new missal in their countries with the proper catechetical formation for clergy and laity alike. The Pope’s words today:
I thank you for
the work that Vox Clara has done over the last eight years, assisting and
advising the Congregation for Divine Worship and the Discipline of the
Sacraments in fulfilling its responsibilities with regard to the English
translations of liturgical texts. This has been a truly collegial enterprise.
Not only are all five continents represented in the membership of the
Committee, but you have been assiduous in drawing together contributions from
Bishops’ Conferences in English-speaking territories all over the world. I
thank you for the great labour you have expended in your study of the
translations and in processing the results of the many consultations that have
been conducted. I thank the expert assistants for offering the fruits of their
scholarship in order to render a service to the universal Church. And I thank
the Superiors and Officials of the Congregation for their daily, painstaking
work of overseeing the preparation and translation of texts that proclaim the
truth of our redemption in Christ, the Incarnate Word of God.
spoke beautifully of the relation between John the Baptist, the vox clara that
resounded on the banks of the Jordan, and the Word that he spoke. A voice, he
said, serves to share with the listener the message that is already in the
speaker’s heart. Once the word has been spoken, it is present in the hearts of
both, and so the voice, its task having been completed, can fade away (cf.
Sermon 293). I welcome the news that the English translation of the Roman
Missal will soon be ready for publication, so that the texts you have worked so
hard to prepare may be proclaimed in the liturgy that is celebrated across the
anglophone world. Through these sacred texts and the actions that accompany
them, Christ will be made present and active in the midst of his people. The
voice that helped bring these words to birth will have completed its task.
new task will then present itself, one which falls outside the direct
competence of Vox Clara, but which in one way or another will involve all of
you – the task of preparing for the reception of the new translation by clergy
and lay faithful. Many will find it hard to adjust to unfamiliar texts after
nearly forty years of continuous use of the previous translation. The change
will need to be introduced with due sensitivity, and the opportunity for
catechesis that it presents will need to be firmly grasped. I pray that in this
way any risk of confusion or bewilderment will be averted, and the change will
serve instead as a springboard for a renewal and a deepening of Eucharistic
devotion all over the English-speaking world.
Dear Brother Bishops, Reverend
Fathers, Friends, I want you to know how much I appreciate the great
collaborative endeavour to which you have contributed. Soon the fruits of your
labours will be made available to English-speaking congregations everywhere. As
the prayers of God’s people rise before him like incense (cf. Psalm 140:2), may
the Lord’s blessing come down upon all who have contributed their time and
expertise to crafting the texts in which those prayers are expressed. Thank
you, and may you be abundantly rewarded for your generous service to God’s