NEW YEAR-2012.
Numbers 6: 22-27,Galatians 4:4-7;Gospel:Luke 2: 16-21
It is fortunate that New Year's Day falls on a Sunday. This brings us all together into the house of God. This, of course, is where we ought to begin a New Year. On a new year’s day a young man started out with a prayer: Dear Lord! So far this year I've done well. I haven't gossiped, I haven't lost my temper, I haven't been greedy, grumpy, nasty, selfish, or overindulgent. I'm very thankful for that. But in a few minutes, Lord, I'm going to get out of bed, and from then on I'm probably going to need a lot more help. Amen. Though we feel to laugh on this, it tells us that we really need God’s help to keep us going in good track.
New year comes around with a lot of expectations, but behind them there may be some remorse too. The name "January" comes from the Roman god Janus, the god with two faces, one looking to the past and the other looking to the future. This is indeed a time to look back at the year that has just ended and to look forward to the new year ahead of us. How did I spend this one year of my life that has just passed? Did I use it to advance my goals and objectives in life? Did I use it to enhance the purpose of my existence? Could I have done better last year in the way I invested my time between the demands of work, family, friends and society, and the demands of my spiritual life? What things did I achieve last year and what did I fail to achieve? How can I consolidate the achievements of last year while reversing the failures and losses in this new year? Through soul searching questions like these we find that a review of the past year naturally leads to setting goals and resolutions for the new year. We do need to review our lives from year to year because, as Socrates says, the unexamined life is not worth living.
Today's newspapers are full of individual and collective new year resolutions. Most of those, however, are not resolutions at all but only wishes. What is the difference between a resolution and a wish? A wish identifies a goal one wants to reach, a resolution specifies the steps one will take to reach it.
A boy asked his father, "Dad, if three frogs were sitting on a limb that hangs over a pool, and one frog decided to jump off into the pool, how many frogs would be left on the limb?" The dad replied, "Two."
"No," the son replied. “Here is the question again: There are three frogs and one decided to jump, how many are left?"
The dad said, "Oh, I get the point! If one decided to jump, the others would too. So there are none left."
The boy said, "No dad, the answer is three. The frog only DECIDED to jump."
Does that sound like our last year’s resolutions? Great inspiration and great resolutions, but oftentimes we only decide, and months later we are still on the same limb of do-nothing. Because, mostly they were wishes, not resolutions, involving the steps to achieve them.
Our lives are shaped much more by our attitude than by our circumstances. Everybody has struggles. My struggles are just more apparent than yours. That’s why I think my troubles are greater than yours.
The good news is what lies ahead is no surprise to God. In fact, He has already been where we are going. That reason alone empowers us to face every tomorrow with hope, knowing whatever touches us passes through His hands, with His permission.
Whatever the situation in which we find ourselves - a hardship, a disappointment, a decision to make - God has a solution, an answer that is right for us. We tell God about it in prayer but we also listen to what God has to tell us about it. Prayer is a conversation with God but sometimes all we do is pick up the phone, read out the list of our problems to God and drop the phone without listening to hear what God has to say to us. Let us today resolve to listen more to the voice of God, to treasure God's word and ponder it in our hearts. Then shall we be able to realize our new year resolution of a new life in union with God. Let us see this year as another chance given to us to get it right, to grow in familiarity with God our loving Father, and to grow in our awareness of ourselves as God’s beloved children.
Today’s Feast of "Mary, the Mother of God" is a very appropriate way to begin a new year. What better way to ring in the New Year than to celebrate the woman whose complete devotion to God played such a central role in our salvation? A Human woman is the mother of God, and God is the son of a human mother.
The gospel today presents Mary to us as a model of that new life in Christ that all of us wish for ourselves in the new year. There we see that Mary was prepared to do something to realize this goal. What did she do? We read that the shepherds, when they went to adore the Child Jesus in the manger, told all that the angels had said to them. "But Mary treasured all these words and pondered them in her heart" (Luke 2:19). Again after the boy Jesus was found in the Temple, we are told that "His mother treasured all these things in her heart" (Luke 2:51). Mary was a woman who valued the word of God, who treasured it and made time to meditate and ponder it. It is true that the holiness of Mary is attributed to the grace of God, but this should not make us forget that she needed to make an effort in order to cooperate with the grace of God. She pondered the word of God in order to discern what God was saying to her at every stage in her life as the handmaid of God.
St Luke tells us that "Mary kept all these things, reflecting on them in her heart." God did not tell Mary his entire plan. We know much more than she did about how everything was going to work out. She had to walk in the dim light of faith, one step at a time, trusting in God, witnessing his action, and seconding it whenever she could. But she paid attention. She pondered in her heart all of God's gifts to her, all of his words and deeds. Today in Holy Communion we will receive the Body of Christ, which was formed in the womb of Mary. When we do, let's ask our spiritual Mother, the Mother of God and of all Christians, to teach us how to take care of the precious faith we have received and renewed during these days, just as she took care of the baby Jesus.
Saturday, December 31, 2011
Saturday, December 24, 2011
CHRISTMAS-2011
CHRISTMAS.
After explaining childbirth the biology teacher asked her 4thgraders to write an essay on "childbirth" in their families. Susan went home and asked her mother how she was born. Her mother, who was busy at the time, said, “A big white swan brought you darling, and left you on our doorstep.” Continuing her research she asked grandma how her parents got her. Being in the middle of something, her grandma similarly deflected the question by saying, “A fairy brought me and my mother found me in our garden in an open box”. Then the girl went and asked her great-grandmother how her parents got her as a baby. “My mother picked me from a box found in the gooseberry bush”, said the surprised great-grandma. With this information the girl wrote her essay. When the teacher asked her later to read it in front of the class, she stood up and began, "I really wonder why there was not even a single natural birth in our family for four generations... Today we celebrate the birth of Jesus. It’s a non-normal birth never before seen or experienced because it is the birth of God as man – Jesus Christ, Son of God and Son of Man, as our Savior.
Larry King on CNN was once asked by some one on Christmas Day and told if Jesus were to come now and you are given a chance to ask him one question, just one question, what would that question be ? He said: He would ask: Are you born of a Virgin?. That is the proof that he was God. Is there any thing that God could not perform by human beings? God could give power to human beings and make them do things, even great things. Samson in the O.T. was a great man, man of power. He could kill several lions in just one stroke.
When we make things for our use, we make them useful for our particular purpose, special use. If we make a spade that is meant to make holes in the ground. If we make a ship that is meant to travel in water and so it would be fitted to be able to travel in water. So is with anything we make for our need. If God created every human being in this world through the union of a man and a woman, and make just one man exempt from that order of creation, it is for a purpose. Otherwise he would be irrational God, creating things with no purpose. Why do you think Jesus was to be born of a virgin and not from the cooperation of a man in this process?
If God wanted to come to the earth and save man, he could have come down on Good Friday and do the work of salvation in three days and get back to heaven on the third day. Why did he come down to the earth as a weak human being ? First of all to save human beings from our sins. Sin became part of human nature. It is not something outside of us that we can get rid of it of ourselves. Man could not forgive his sins himself, because it is in himself. He had to be forgiven by God, because it is primarily a sin against God, a separation from God. So someone who is in human nature and at the same time is above human nature and is able to free the sins from the human nature has to be involved in this process. That is why God became man and at the same time he remained God too. Perfectly man and perfectly God. That is why he was born of a virgin. If he was born of a virgin he is surely God. Because no one ever was born that way.
No incarnations in other religions ever claimed that right. The Quran clearly mentions, and even more vehemently defends than the Bible does, that Jesus was born of a virgin. It also admits that no one was ever born that way. If the Quran admits so, that is the clear proof that Quran admits Jesus’ divinity, even though, it tells that Jesus is not God in other places. Why would God let someone be born in a unique way, without a human father and he is just a prophet like any body else ? Are you saying God does things without meaning and purpose ? If you have a Muslim friend and ask him this question and see what he answers.
It is popular nowadays to say that all religions are basically the same. You may have heard the example of people who say that God is like a mountain, and the different religions are the different paths up the mountain. But to say that all religions are the same is neither respectful nor tolerant - it is either arrogant or ignorant. Religions do have some things in common, but they also have substantial differences.
Theologian Karl Barth stood before students and faculty at Princeton in 1963 during his Princeton Lectures. A student asked: "Sir, don't you think that God has revealed himself in other religions and not only Christianity?" Barth stunned many who were present when he thundered, "No, God has not revealed himself in any religion, including Christianity. He has revealed himself in his Son." Christianity is not a religion like all other religions of the world. The Church reveals the truth the Holy Spirit reveals to her. It is a complete manifestation of God for the humanity for the sake of building a living relationship with him.
No other religion can beat Christianity on two grounds both of which tell of Jesus’ divinity. First, is his Virgin birth. Even in the Hindu scriptures mentions are made about a man being born of a virgin bringing salvation for the humanity that prophesy has not been fulfilled in Hinduism yet, but only in Christianity. Secondly his resurrection of which the disciples were witnesses and for which they all died martyrs death. If it were a lie, none of the Apostles would not have given up their lives to defend that lie. You never hear people laying down life to defend lies, but only truth. No other religion can stand against this solid truths of Christianity.
Only we Christians have the privilege of saying, "The Word became flesh, and lived among us." God-with-us is a divine promise first to Israel, and through them to all of us, of God's unilateral faithfulness to humanity and God's eternal initiative toward all that is created. To put it even more plainly, Yahweh says I am going to be with you whether you know it or not, ask for it or not, or enjoy it or not. God is GIVEN once, and for all, and forever, to the human species and to the whole created world! That is the meaning of Incarnation, the meaning of Emmanuel, and the first and final meaning of Christmas. The other day I heard some one preaching on the word Emmanuel. Em-man-u-el- Man who knows you well. Though it is far fetched explanation, it sounds good to me.
The message of Christmas is that we are just travelers through this earthly life, and that God has come to travel with us, and that if we stay by his side, we are guaranteed to arrive safely at our final destination: the everlasting life of heaven, in the Father's house. That's why we can be joyful even in the midst of our tears and difficulties; because we know that our Redeemer lives and weeps at our side, and will never abandon us.
Our preparing for Christ’s rebirth in our daily lives is to cultivate the spirit of sacrifice and humility. It was by sacrifice that the shepherds of Bethlehem and the Magi were able to find the Savior. They were humble enough to see God in the Child in the manger. We too can experience Jesus by sharing Him with others, just as God shared His Son with us. Let us remember that the angels wished peace on earth only to those able to receive that peace, those who possessed the good will and largeness of heart to receive and then to share Jesus our Savior with others in love, kindness, mercy, forgiveness and humble service.
Let’s all the blessings of the Manger Born Baby be yours at this Christmas and through out the New year.
After explaining childbirth the biology teacher asked her 4thgraders to write an essay on "childbirth" in their families. Susan went home and asked her mother how she was born. Her mother, who was busy at the time, said, “A big white swan brought you darling, and left you on our doorstep.” Continuing her research she asked grandma how her parents got her. Being in the middle of something, her grandma similarly deflected the question by saying, “A fairy brought me and my mother found me in our garden in an open box”. Then the girl went and asked her great-grandmother how her parents got her as a baby. “My mother picked me from a box found in the gooseberry bush”, said the surprised great-grandma. With this information the girl wrote her essay. When the teacher asked her later to read it in front of the class, she stood up and began, "I really wonder why there was not even a single natural birth in our family for four generations... Today we celebrate the birth of Jesus. It’s a non-normal birth never before seen or experienced because it is the birth of God as man – Jesus Christ, Son of God and Son of Man, as our Savior.
Larry King on CNN was once asked by some one on Christmas Day and told if Jesus were to come now and you are given a chance to ask him one question, just one question, what would that question be ? He said: He would ask: Are you born of a Virgin?. That is the proof that he was God. Is there any thing that God could not perform by human beings? God could give power to human beings and make them do things, even great things. Samson in the O.T. was a great man, man of power. He could kill several lions in just one stroke.
When we make things for our use, we make them useful for our particular purpose, special use. If we make a spade that is meant to make holes in the ground. If we make a ship that is meant to travel in water and so it would be fitted to be able to travel in water. So is with anything we make for our need. If God created every human being in this world through the union of a man and a woman, and make just one man exempt from that order of creation, it is for a purpose. Otherwise he would be irrational God, creating things with no purpose. Why do you think Jesus was to be born of a virgin and not from the cooperation of a man in this process?
If God wanted to come to the earth and save man, he could have come down on Good Friday and do the work of salvation in three days and get back to heaven on the third day. Why did he come down to the earth as a weak human being ? First of all to save human beings from our sins. Sin became part of human nature. It is not something outside of us that we can get rid of it of ourselves. Man could not forgive his sins himself, because it is in himself. He had to be forgiven by God, because it is primarily a sin against God, a separation from God. So someone who is in human nature and at the same time is above human nature and is able to free the sins from the human nature has to be involved in this process. That is why God became man and at the same time he remained God too. Perfectly man and perfectly God. That is why he was born of a virgin. If he was born of a virgin he is surely God. Because no one ever was born that way.
No incarnations in other religions ever claimed that right. The Quran clearly mentions, and even more vehemently defends than the Bible does, that Jesus was born of a virgin. It also admits that no one was ever born that way. If the Quran admits so, that is the clear proof that Quran admits Jesus’ divinity, even though, it tells that Jesus is not God in other places. Why would God let someone be born in a unique way, without a human father and he is just a prophet like any body else ? Are you saying God does things without meaning and purpose ? If you have a Muslim friend and ask him this question and see what he answers.
It is popular nowadays to say that all religions are basically the same. You may have heard the example of people who say that God is like a mountain, and the different religions are the different paths up the mountain. But to say that all religions are the same is neither respectful nor tolerant - it is either arrogant or ignorant. Religions do have some things in common, but they also have substantial differences.
Theologian Karl Barth stood before students and faculty at Princeton in 1963 during his Princeton Lectures. A student asked: "Sir, don't you think that God has revealed himself in other religions and not only Christianity?" Barth stunned many who were present when he thundered, "No, God has not revealed himself in any religion, including Christianity. He has revealed himself in his Son." Christianity is not a religion like all other religions of the world. The Church reveals the truth the Holy Spirit reveals to her. It is a complete manifestation of God for the humanity for the sake of building a living relationship with him.
No other religion can beat Christianity on two grounds both of which tell of Jesus’ divinity. First, is his Virgin birth. Even in the Hindu scriptures mentions are made about a man being born of a virgin bringing salvation for the humanity that prophesy has not been fulfilled in Hinduism yet, but only in Christianity. Secondly his resurrection of which the disciples were witnesses and for which they all died martyrs death. If it were a lie, none of the Apostles would not have given up their lives to defend that lie. You never hear people laying down life to defend lies, but only truth. No other religion can stand against this solid truths of Christianity.
Only we Christians have the privilege of saying, "The Word became flesh, and lived among us." God-with-us is a divine promise first to Israel, and through them to all of us, of God's unilateral faithfulness to humanity and God's eternal initiative toward all that is created. To put it even more plainly, Yahweh says I am going to be with you whether you know it or not, ask for it or not, or enjoy it or not. God is GIVEN once, and for all, and forever, to the human species and to the whole created world! That is the meaning of Incarnation, the meaning of Emmanuel, and the first and final meaning of Christmas. The other day I heard some one preaching on the word Emmanuel. Em-man-u-el- Man who knows you well. Though it is far fetched explanation, it sounds good to me.
The message of Christmas is that we are just travelers through this earthly life, and that God has come to travel with us, and that if we stay by his side, we are guaranteed to arrive safely at our final destination: the everlasting life of heaven, in the Father's house. That's why we can be joyful even in the midst of our tears and difficulties; because we know that our Redeemer lives and weeps at our side, and will never abandon us.
Our preparing for Christ’s rebirth in our daily lives is to cultivate the spirit of sacrifice and humility. It was by sacrifice that the shepherds of Bethlehem and the Magi were able to find the Savior. They were humble enough to see God in the Child in the manger. We too can experience Jesus by sharing Him with others, just as God shared His Son with us. Let us remember that the angels wished peace on earth only to those able to receive that peace, those who possessed the good will and largeness of heart to receive and then to share Jesus our Savior with others in love, kindness, mercy, forgiveness and humble service.
Let’s all the blessings of the Manger Born Baby be yours at this Christmas and through out the New year.
Friday, December 9, 2011
III Sunday- Mass Changes
MASS CHANGES- continuation..
Advent is the time calling us for change. This advent we are called in a special way to accept some changes we almost never had it before- accepting the changes of the Mass.
Some of the Changes made in our Mass prayers are:
1. The most important one that unsettles us is the “And with your spirit.”. We are so used to saying “and also with you” that it is almost difficult to get it right all the time. It is currently foreign to the ear, but to the mind of the Church, it is infused with an unseen truth. It reflects the biblical language of St.Paul in his letters (Gal.6:18; Phil.4:23; 2 Tim.4:22) and recognizes the unique work of the Holy Spirit though the ordained priest to celebrate the Eucharist. When a man is ordained a priest, the Holy Spirit comes upon him in a unique way, enabling him to perform the sacred rites of the Mass and consecrate the Eucharist. By responding “And with your Spirit”, we acknowledge the Spirit’s activity through the priest during the sacred liturgy. It is Jesus Christ who is the head of the community gathered for Mass and it is his Spirit who is the primary actor in the liturgy, regardless who the particular priest celebrating Mass may be. That is why the priest is able to say this is My body, instead of His body.
2. The Confiteor ( I confess to almighty God…)
Instead of simply saying that I have sinned “through my own fault”, we now repeat it three times while striking our breasts in a sign of repentance saying: “Through my fault, through my fault, through my most grievous fault.”. When we are at fault over something small, we might simply say to the person whom we have wronged, “I am sorry.” But if it is a more serious matter and we deeply feel sorrow over our actions, we sometimes apologize several times and in varying ways: “I am so sorry.. I really regret doing that.. please forgive me.” This prayer in the liturgy helps us recognize that sinning against God is no light matter. The gesture of making a fist and striking our breast three times, is not to be seen as an accusatory “finger pointing,” but should be seen as a rock crushing the sin within us — destroying those stumbling blocks that keep us from the Lord and His Altar.
3. The Gloria:
In the new translation Jesus is addressed as the “Only Begotten Son,”. This more closely follows the theological language used in the early Church to highlight how Jesus is uniquely God’s Son, sharing in the same divine nature as the Father. In studying the text closely one will notice that in addition to being a hymn of praise, it is also a basic creedal statement about the Church's belief in who God is and what He has done through the person of Jesus Christ. As Catholics, we believe in One God, who is a communion of three persons — the Almighty Father to whom the praise of the Sacred Liturgy is always directed; the Only Begotten Son, Our Lord Jesus Christ, who has become the sacrificial Lamb of God and takes away the sins of the world; and the Holy Spirit who is alone holy with the Son while radiating the glory of the Father. Because the Gloria is more than a hymn, the rubrics or rules that govern the Sacred Liturgy mandate that "the text of this hymn may not be replaced by any other text." (GIRM 53)
4.The Creed:
The opening words of the Nicene creed is changed from “We believe.. into I believe in one God”, a more personal expression of faith- as well as a more literal translation of the Latin text of the creed. After the Vat.II, English was the only Western language that translated the opening Latin word of the Creed (Credo, “I believe) with the plural “We believe”. The singular “I” however, makes the creed more personal and challenges each individual to interiorize the faith.
“One in being with the Father” is now “Consubstantial with the Father. This wording closely reflects the theological language of the bishops at the Council of Nicea (AD 325) who wanted to safeguard that Jesus was acknowledged as the eternal Son of God, equal to the Father. The council condemned the false teaching of a man named Arius who held that there was a time when the Son did not exist. According to Arius, God created the Son and then adopted him. He said the Son was “from another substance” than that of the Father (Ccc.465).
In opposition to this, the Council of Nicea taught that the Son is “God from God, light from light, true God from true God” and of the same substance (homoousios in Greek) as the Father. Homoousios was translated from Greek into English as “Consubstiantial”.
“Was born of the Virgin Mary” is now “Was incarnate of the Virgin Mary”. The Latin word “incarnatus (“incarnate”) means that Jesus was not just born but “took on human flesh”, the Word became flesh (Jn.1:14) as John’s gospel tells.
5. The Sanctus
The opening line of the Sanctus is not taken from a hymn book, but from the angels’ worship of God in heaven. In the Old Testament, the prophet Isaiah was given a vision of the angels praising God, crying out, “Holy, Holy, holy is the Lord of hosts” (Is.6:3). The word “hosts” here refers to the heavenly army of angels. The previous translation of this prayer referred to the Lord as “God of power and might.” In the new translation we address him as “Lord God of hosts”. This underscores the infinite breadth of God’s power.
6. The words of Institution.
While the previous translation of the Words of Institution referred to the “cup” of Christ’s blood, the new translation renders it “chalice”. This is more accurate and more formal rendering of the Latin text of the Mass and one that underscores the liturgical nature of this vessel. This is no ordinary cup, but the Eucharistic cup (Lk.22:20; 1 Cor.11:25ff), that the Lord consecrated at the Last supper.
“For all” is now “For Many”. The previous translation of the Mass referred to Jesus’ blood having redemptive value “for all”. But the new translation replaces the words “for all” with “ for many”. This revision remains closer to Jesus’ actual words of institution in the gospels (Mt.26:28). It is also more harmonious with the Latin text of the Mass- and with wording that has been used in the liturgy for centuries. The new rending also has implications for understanding how Christ’s saving work is applied to our lives. Some hold that the new wording gives the impression that Jesus did not die on the cross for everyone- that he offered his blood on Calvary not “for all” but just for a group of people, “for many”. This is a misunderstanding of the text.
The new translation points to the reality that while Jesus died for all, not everyone chooses to accept this gift. Each individual must choose to welcome the gift of salvation in Christ and live according to that grace, so that they may be among “the many” who are described in this text.
Moreover, a number of Scripture scholars have observed that Jesus’ language at the Last supper about his blood being poured out “for many” recalls “the many” that are three times mentioned in Is.53:11-12. In this prophecy, Isaiah foretold that God one day would send his servant who would make himself “an offering for sin”, bearing the sin of “many” and making “many” righteous (Is.53:10-12). Jesus, by speaking at the last supper about his own blood bring poured out “for many”, was associating himself with this “suffering servant” figure prophesied by Isaiah. Jesus is the one who offers his life for the “many”. This should not be understood in opposition to the fact that Jesus died “for all” (1 Tim.2:6). The other prophecies of Isaiah about the Servant of the Lord make clear that he has a universal mission, one that announces salvation to all humanity (Is.42:1-10, 49:6,52:10).
7.MYSTERY OF FAITH.
The priest no longer would say :Let’s proclaim the mystery of faith, after the consecration. Instead he will simply announce: The mystery of faith”, equivalent to the Latin rendering “mysterium fidei”. Theological reason for this subtle change is that it is not a proclamation but an acclamation. The words “the mystery of faith” have been part of the institution narrative since the 7th century. Before the second Vatican council’s reform of the liturgy, they were said by the priest inaudibly as part of the consecration of the wine. With the liturgical revisions in 1969, the formula was moved to its present position and made audible. The purpose is not proclamation but the priest invite the people to make an acclamation. Unlike a proclamation, an acclamation is addressed directly to someone: it is spoken in the second person, not the third person. The present response “Christ has died, Christ is risen, Christ will come again” is not an acclamation. So it is no longer going to be used.
8. Ecce Agnus Dei (“Behold the Lamb of God..”
“Happy are those who are called to his supper” is now “Blessed are those called to the supper of the Lamb”.
This new translation highlights how this Eucharist is no ordinary meal. The new words more directly recall a climactic moment in the book of Revelation when Jesus comes to unite himself to his people in a great heavenly wedding feast. In this scene, Jesus Christ, the Lamb of God, is depicted as a bridegroom intimately joining himself to his bride, the Church. An angel announces this loving union by saying, “Blessed are those who are invited to the marriage supper of the Lamb” (Rev.19:9).
In this new translation, we see how the Eucharist we are about to receive involves an intimate, loving communion with our Lord Jesus- one that is likened to the union shared between a husband and a wife. Indeed, holy communion is a participation in that heavenly wedding supper of the Lamb, which celebrates the union of Jesus with his bride, the Church.
9. “Lord I am not worthy to receive you” is now “Lord, I am not worthy that you should enter under my roof”.
These new words reflect the humility and trust of the Roman centurion in the gospels who asked Jesus to heal his servant who is at his house, paralyzed and in distress. He believes Jesus can heal from afar, simply by speaking his word: “But only say the word, and my servant shall be healed” (Mt.8:8; Lk.7:6-7). Jesus praises this man for his faith.
Like the centurion, we at this moment in the Mass, recognizes our unworthiness to have Jesus come sacramentally under the “roof” of our souls in holy communion. Yet just as the centurion believed Jesus was able to heal his servant, so do we trust that Jesus can heal us as he becomes the most intimate guest of our souls in the Eucharist.
Advent is the time calling us for change. This advent we are called in a special way to accept some changes we almost never had it before- accepting the changes of the Mass.
Some of the Changes made in our Mass prayers are:
1. The most important one that unsettles us is the “And with your spirit.”. We are so used to saying “and also with you” that it is almost difficult to get it right all the time. It is currently foreign to the ear, but to the mind of the Church, it is infused with an unseen truth. It reflects the biblical language of St.Paul in his letters (Gal.6:18; Phil.4:23; 2 Tim.4:22) and recognizes the unique work of the Holy Spirit though the ordained priest to celebrate the Eucharist. When a man is ordained a priest, the Holy Spirit comes upon him in a unique way, enabling him to perform the sacred rites of the Mass and consecrate the Eucharist. By responding “And with your Spirit”, we acknowledge the Spirit’s activity through the priest during the sacred liturgy. It is Jesus Christ who is the head of the community gathered for Mass and it is his Spirit who is the primary actor in the liturgy, regardless who the particular priest celebrating Mass may be. That is why the priest is able to say this is My body, instead of His body.
2. The Confiteor ( I confess to almighty God…)
Instead of simply saying that I have sinned “through my own fault”, we now repeat it three times while striking our breasts in a sign of repentance saying: “Through my fault, through my fault, through my most grievous fault.”. When we are at fault over something small, we might simply say to the person whom we have wronged, “I am sorry.” But if it is a more serious matter and we deeply feel sorrow over our actions, we sometimes apologize several times and in varying ways: “I am so sorry.. I really regret doing that.. please forgive me.” This prayer in the liturgy helps us recognize that sinning against God is no light matter. The gesture of making a fist and striking our breast three times, is not to be seen as an accusatory “finger pointing,” but should be seen as a rock crushing the sin within us — destroying those stumbling blocks that keep us from the Lord and His Altar.
3. The Gloria:
In the new translation Jesus is addressed as the “Only Begotten Son,”. This more closely follows the theological language used in the early Church to highlight how Jesus is uniquely God’s Son, sharing in the same divine nature as the Father. In studying the text closely one will notice that in addition to being a hymn of praise, it is also a basic creedal statement about the Church's belief in who God is and what He has done through the person of Jesus Christ. As Catholics, we believe in One God, who is a communion of three persons — the Almighty Father to whom the praise of the Sacred Liturgy is always directed; the Only Begotten Son, Our Lord Jesus Christ, who has become the sacrificial Lamb of God and takes away the sins of the world; and the Holy Spirit who is alone holy with the Son while radiating the glory of the Father. Because the Gloria is more than a hymn, the rubrics or rules that govern the Sacred Liturgy mandate that "the text of this hymn may not be replaced by any other text." (GIRM 53)
4.The Creed:
The opening words of the Nicene creed is changed from “We believe.. into I believe in one God”, a more personal expression of faith- as well as a more literal translation of the Latin text of the creed. After the Vat.II, English was the only Western language that translated the opening Latin word of the Creed (Credo, “I believe) with the plural “We believe”. The singular “I” however, makes the creed more personal and challenges each individual to interiorize the faith.
“One in being with the Father” is now “Consubstantial with the Father. This wording closely reflects the theological language of the bishops at the Council of Nicea (AD 325) who wanted to safeguard that Jesus was acknowledged as the eternal Son of God, equal to the Father. The council condemned the false teaching of a man named Arius who held that there was a time when the Son did not exist. According to Arius, God created the Son and then adopted him. He said the Son was “from another substance” than that of the Father (Ccc.465).
In opposition to this, the Council of Nicea taught that the Son is “God from God, light from light, true God from true God” and of the same substance (homoousios in Greek) as the Father. Homoousios was translated from Greek into English as “Consubstiantial”.
“Was born of the Virgin Mary” is now “Was incarnate of the Virgin Mary”. The Latin word “incarnatus (“incarnate”) means that Jesus was not just born but “took on human flesh”, the Word became flesh (Jn.1:14) as John’s gospel tells.
5. The Sanctus
The opening line of the Sanctus is not taken from a hymn book, but from the angels’ worship of God in heaven. In the Old Testament, the prophet Isaiah was given a vision of the angels praising God, crying out, “Holy, Holy, holy is the Lord of hosts” (Is.6:3). The word “hosts” here refers to the heavenly army of angels. The previous translation of this prayer referred to the Lord as “God of power and might.” In the new translation we address him as “Lord God of hosts”. This underscores the infinite breadth of God’s power.
6. The words of Institution.
While the previous translation of the Words of Institution referred to the “cup” of Christ’s blood, the new translation renders it “chalice”. This is more accurate and more formal rendering of the Latin text of the Mass and one that underscores the liturgical nature of this vessel. This is no ordinary cup, but the Eucharistic cup (Lk.22:20; 1 Cor.11:25ff), that the Lord consecrated at the Last supper.
“For all” is now “For Many”. The previous translation of the Mass referred to Jesus’ blood having redemptive value “for all”. But the new translation replaces the words “for all” with “ for many”. This revision remains closer to Jesus’ actual words of institution in the gospels (Mt.26:28). It is also more harmonious with the Latin text of the Mass- and with wording that has been used in the liturgy for centuries. The new rending also has implications for understanding how Christ’s saving work is applied to our lives. Some hold that the new wording gives the impression that Jesus did not die on the cross for everyone- that he offered his blood on Calvary not “for all” but just for a group of people, “for many”. This is a misunderstanding of the text.
The new translation points to the reality that while Jesus died for all, not everyone chooses to accept this gift. Each individual must choose to welcome the gift of salvation in Christ and live according to that grace, so that they may be among “the many” who are described in this text.
Moreover, a number of Scripture scholars have observed that Jesus’ language at the Last supper about his blood being poured out “for many” recalls “the many” that are three times mentioned in Is.53:11-12. In this prophecy, Isaiah foretold that God one day would send his servant who would make himself “an offering for sin”, bearing the sin of “many” and making “many” righteous (Is.53:10-12). Jesus, by speaking at the last supper about his own blood bring poured out “for many”, was associating himself with this “suffering servant” figure prophesied by Isaiah. Jesus is the one who offers his life for the “many”. This should not be understood in opposition to the fact that Jesus died “for all” (1 Tim.2:6). The other prophecies of Isaiah about the Servant of the Lord make clear that he has a universal mission, one that announces salvation to all humanity (Is.42:1-10, 49:6,52:10).
7.MYSTERY OF FAITH.
The priest no longer would say :Let’s proclaim the mystery of faith, after the consecration. Instead he will simply announce: The mystery of faith”, equivalent to the Latin rendering “mysterium fidei”. Theological reason for this subtle change is that it is not a proclamation but an acclamation. The words “the mystery of faith” have been part of the institution narrative since the 7th century. Before the second Vatican council’s reform of the liturgy, they were said by the priest inaudibly as part of the consecration of the wine. With the liturgical revisions in 1969, the formula was moved to its present position and made audible. The purpose is not proclamation but the priest invite the people to make an acclamation. Unlike a proclamation, an acclamation is addressed directly to someone: it is spoken in the second person, not the third person. The present response “Christ has died, Christ is risen, Christ will come again” is not an acclamation. So it is no longer going to be used.
8. Ecce Agnus Dei (“Behold the Lamb of God..”
“Happy are those who are called to his supper” is now “Blessed are those called to the supper of the Lamb”.
This new translation highlights how this Eucharist is no ordinary meal. The new words more directly recall a climactic moment in the book of Revelation when Jesus comes to unite himself to his people in a great heavenly wedding feast. In this scene, Jesus Christ, the Lamb of God, is depicted as a bridegroom intimately joining himself to his bride, the Church. An angel announces this loving union by saying, “Blessed are those who are invited to the marriage supper of the Lamb” (Rev.19:9).
In this new translation, we see how the Eucharist we are about to receive involves an intimate, loving communion with our Lord Jesus- one that is likened to the union shared between a husband and a wife. Indeed, holy communion is a participation in that heavenly wedding supper of the Lamb, which celebrates the union of Jesus with his bride, the Church.
9. “Lord I am not worthy to receive you” is now “Lord, I am not worthy that you should enter under my roof”.
These new words reflect the humility and trust of the Roman centurion in the gospels who asked Jesus to heal his servant who is at his house, paralyzed and in distress. He believes Jesus can heal from afar, simply by speaking his word: “But only say the word, and my servant shall be healed” (Mt.8:8; Lk.7:6-7). Jesus praises this man for his faith.
Like the centurion, we at this moment in the Mass, recognizes our unworthiness to have Jesus come sacramentally under the “roof” of our souls in holy communion. Yet just as the centurion believed Jesus was able to heal his servant, so do we trust that Jesus can heal us as he becomes the most intimate guest of our souls in the Eucharist.
Saturday, December 3, 2011
Reflection on Mass Changes (IInd Sunday of Advent)
NEW TRANSLATION OF THE MASS.
Last Sunday, after the Mass as I was shaking hands with people as usual, one gentle man came up to me and told, next time you will see me in the Protestant Church. Whether he meant it or not, one thing was clear to me, he did not like the new translation of the Mass. Change is never easy- even the small ones.
It may take a little time to move away from the pew cards. However, this is an historic move for the Church that strengthens our unity as the One Holy Catholic and Apostolic Church. All other languages, Spanish, French, German, Portugese, had their Mass translated to the original Latin nearly a decade ago, except the English speaking Latin rite Catholics.
Change is never easy, even when it is welcomed and necessary. French Journalist and Poet Anatole France once wrote, "All changes, even the most longed for, have their melancholy; for what we leave behind us is a part of ourselves; we must die to one life before we can enter another." It is said: In every seven years, all the cells in our body are totally changed. But that change being slow and gradual we don’t realize much of it. Change is part of growth, and only growing things change
The ability to adapt to change is a sign of strength and maturity. Charles Darwin said” It is neither the strongest of the species that survives, nor the most intelligent. It is the one that is the most adaptable to change.” Dinosaurs were strong, but did not survive, because they could not adapt themselves to the changing environment.
Why do we need a new translation ?
The Liturgy, the Church celebrates has undergone various changes though out the centuries, but the heart of the liturgy has remained the same. The Church makes sure that the Eucharist we celebrate always remains in continuity with the first Eucharist the Lord instituted. The new translation of the text are very close to the original Latin text that was used in 1545. In addition to new observances for recently canonized saints, additional prefaces for the Eucharistic prayers, additional Masses for various needs and intentions, and updated instructions for the overall celebration of the Mass are added, making the Missal a large volume for the Mass servers to hold up to the priest.
The pope has dedicated next year as the year of Faith commemorating the 50th year of Vat.II’s beginning, (1962-65). After the Vat.II, the Liturgy was translated into the Vernacular of a given country to encourage more active participation by the people. When the first translation that was published in 1970, the approach to the translation was aimed at (known as “dynamic equivalence”), communicating the general meaning of the Latin text of the Mass, rather than providing a literal, or word for word, translation.
After 40 years of celebration, the Church has come to see certain areas where the English text could be improved. Further, when the Latin text was paraphrased, a number of rich spiritual metaphors and images were lost. Important theological concepts were not always clear, and several biblical allusions did not shine out as noticeably as they could. The new translation of the Mass preserves more fully the theological tradition captured through out the centuries in the liturgy. It also more clearly communicates the many biblical allusions and vital theological concepts that are expressed in the Latin original. This revised translation as a whole uses a more “heightened” style of English that is less conversational and nobler in tone. This style more closely parallels the Latin text and helps us express an even greater reverence and humility in praying to God in the Mass. All these changes are valuable.
The way we worship tells us a lot about what we believe and how we view our relationship with God. In other words the way we pray shapes our beliefs. And what we believe affects how we live our relationship with God. For example when we use more informal language while praying, we might tend to relate to God in a more casual manner. But when the Mass uses more heightened language that emphasizes God’s goodness, power and glory, we may be more disposed to recognize that we are encountering the presence of the all holy God in the sacred liturgy and to approach him with greater humility, reverence, and gratitude. Indeed, the words we use in worship express how we view ourselves in relationship to God. Thus, it was important for the Church to weigh carefully the translation of the Mass parts in this way.
Some of the Changes made are:
1. The Lord be with you. In place of the words “And also with you”,the congregation replies “And with your spirit”- wording that better reflects the biblical language of St.Paul in his letters (Gal.6:18;Phil.4:23; 2 Tim.4:22) and recognizes the unique work of the Holy Spirit though the ordained priest to celebrate the Eucharist. When a man is ordained a priest, the Holy Spirit comes upon him in a unique way, enabling him to perform the sacred rites of the Mass and consecrate the Eucharist. By responding “And with your Spirit”, we acknowledge the Spirit’s activity through the priest during the sacred liturgy. It is Jesus Christ who is the head of the community gathered for Mass and it is his Spirit who is the primary actor in the liturgy, regardless who the particular priest celebrating Mass may be. That is why the priest is able to say this is My body, instead of His body.
It is not a greeting…In the older translation, one might get the impression that our response was merely intended to express an exchange of personal greetings or reciprocal good will: “May the Lord be with you too, Father”.
2. The Confiteor ( I confess to almighty God…)
Instead of simply saying that I have sinned “through my own fault”, we now repeat it three times while striking our breasts in a sign of repentance saying: “Through my fault, through my fault, through my most grievous fault.”. When we are at fault over something small, we might simply say to the person whom we have wronged, “I am sorry.” But if it is a more serious matter and we deeply feel sorrow over our actions, we sometimes apologize several times and in varying ways: “I am so sorry.. I really regret doing that.. please forgive me.” This prayer in the liturgy helps us recognize that sinning against God is no light matter. We must take responsibility for whatever wrong we have done and whatever good we failed to do.
The gesture of making a fist and striking our breast three times, is not to be seen as an accusatory “finger pointing,” but should be seen as a rock crushing the sin within us — destroying those stumbling blocks that keep us from the Lord and His Altar.
I will continue with the explanation of changes the next time we meet again. Let’s acknowledge that the Church knows better than we individuals know about the tradition and how it can help us develop a deep relationship with God. Primary thing is to start to love the changes, even though we don’t like it. Imagine the trouble of the priests, especially the older generation priests, and the retired priests who have to say mass any way, to adjust with the new changes. And if their eye sight is poor, how will they learn and say the Mass…? As Eucharistic liturgy is the root and centre of our worship let’s put our heart and soul in it to love it.
Last Sunday, after the Mass as I was shaking hands with people as usual, one gentle man came up to me and told, next time you will see me in the Protestant Church. Whether he meant it or not, one thing was clear to me, he did not like the new translation of the Mass. Change is never easy- even the small ones.
It may take a little time to move away from the pew cards. However, this is an historic move for the Church that strengthens our unity as the One Holy Catholic and Apostolic Church. All other languages, Spanish, French, German, Portugese, had their Mass translated to the original Latin nearly a decade ago, except the English speaking Latin rite Catholics.
Change is never easy, even when it is welcomed and necessary. French Journalist and Poet Anatole France once wrote, "All changes, even the most longed for, have their melancholy; for what we leave behind us is a part of ourselves; we must die to one life before we can enter another." It is said: In every seven years, all the cells in our body are totally changed. But that change being slow and gradual we don’t realize much of it. Change is part of growth, and only growing things change
The ability to adapt to change is a sign of strength and maturity. Charles Darwin said” It is neither the strongest of the species that survives, nor the most intelligent. It is the one that is the most adaptable to change.” Dinosaurs were strong, but did not survive, because they could not adapt themselves to the changing environment.
Why do we need a new translation ?
The Liturgy, the Church celebrates has undergone various changes though out the centuries, but the heart of the liturgy has remained the same. The Church makes sure that the Eucharist we celebrate always remains in continuity with the first Eucharist the Lord instituted. The new translation of the text are very close to the original Latin text that was used in 1545. In addition to new observances for recently canonized saints, additional prefaces for the Eucharistic prayers, additional Masses for various needs and intentions, and updated instructions for the overall celebration of the Mass are added, making the Missal a large volume for the Mass servers to hold up to the priest.
The pope has dedicated next year as the year of Faith commemorating the 50th year of Vat.II’s beginning, (1962-65). After the Vat.II, the Liturgy was translated into the Vernacular of a given country to encourage more active participation by the people. When the first translation that was published in 1970, the approach to the translation was aimed at (known as “dynamic equivalence”), communicating the general meaning of the Latin text of the Mass, rather than providing a literal, or word for word, translation.
After 40 years of celebration, the Church has come to see certain areas where the English text could be improved. Further, when the Latin text was paraphrased, a number of rich spiritual metaphors and images were lost. Important theological concepts were not always clear, and several biblical allusions did not shine out as noticeably as they could. The new translation of the Mass preserves more fully the theological tradition captured through out the centuries in the liturgy. It also more clearly communicates the many biblical allusions and vital theological concepts that are expressed in the Latin original. This revised translation as a whole uses a more “heightened” style of English that is less conversational and nobler in tone. This style more closely parallels the Latin text and helps us express an even greater reverence and humility in praying to God in the Mass. All these changes are valuable.
The way we worship tells us a lot about what we believe and how we view our relationship with God. In other words the way we pray shapes our beliefs. And what we believe affects how we live our relationship with God. For example when we use more informal language while praying, we might tend to relate to God in a more casual manner. But when the Mass uses more heightened language that emphasizes God’s goodness, power and glory, we may be more disposed to recognize that we are encountering the presence of the all holy God in the sacred liturgy and to approach him with greater humility, reverence, and gratitude. Indeed, the words we use in worship express how we view ourselves in relationship to God. Thus, it was important for the Church to weigh carefully the translation of the Mass parts in this way.
Some of the Changes made are:
1. The Lord be with you. In place of the words “And also with you”,the congregation replies “And with your spirit”- wording that better reflects the biblical language of St.Paul in his letters (Gal.6:18;Phil.4:23; 2 Tim.4:22) and recognizes the unique work of the Holy Spirit though the ordained priest to celebrate the Eucharist. When a man is ordained a priest, the Holy Spirit comes upon him in a unique way, enabling him to perform the sacred rites of the Mass and consecrate the Eucharist. By responding “And with your Spirit”, we acknowledge the Spirit’s activity through the priest during the sacred liturgy. It is Jesus Christ who is the head of the community gathered for Mass and it is his Spirit who is the primary actor in the liturgy, regardless who the particular priest celebrating Mass may be. That is why the priest is able to say this is My body, instead of His body.
It is not a greeting…In the older translation, one might get the impression that our response was merely intended to express an exchange of personal greetings or reciprocal good will: “May the Lord be with you too, Father”.
2. The Confiteor ( I confess to almighty God…)
Instead of simply saying that I have sinned “through my own fault”, we now repeat it three times while striking our breasts in a sign of repentance saying: “Through my fault, through my fault, through my most grievous fault.”. When we are at fault over something small, we might simply say to the person whom we have wronged, “I am sorry.” But if it is a more serious matter and we deeply feel sorrow over our actions, we sometimes apologize several times and in varying ways: “I am so sorry.. I really regret doing that.. please forgive me.” This prayer in the liturgy helps us recognize that sinning against God is no light matter. We must take responsibility for whatever wrong we have done and whatever good we failed to do.
The gesture of making a fist and striking our breast three times, is not to be seen as an accusatory “finger pointing,” but should be seen as a rock crushing the sin within us — destroying those stumbling blocks that keep us from the Lord and His Altar.
I will continue with the explanation of changes the next time we meet again. Let’s acknowledge that the Church knows better than we individuals know about the tradition and how it can help us develop a deep relationship with God. Primary thing is to start to love the changes, even though we don’t like it. Imagine the trouble of the priests, especially the older generation priests, and the retired priests who have to say mass any way, to adjust with the new changes. And if their eye sight is poor, how will they learn and say the Mass…? As Eucharistic liturgy is the root and centre of our worship let’s put our heart and soul in it to love it.
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