Friday, July 15, 2011

2002 GIRM #10-15 Adaptation to New Conditions (Latin, Italian, and My Translation)

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LatinMy TranslationCanada’ Approved Version
Ad novas rerum condiciones accommodatio 10. Novum igitur Missale, dum testificatur legem orandi Ecclesiae Romanae, fideique depositum a Conciliis recentioribus traditum tutatur, ipsum vicissim magni momenti gradum designat in liturgica traditione. Cum enim Patres Concilii Vaticani II asseverationes dogmaticas Concilii Tridentini iterarunt, in longe alia mundi aetate sunt locuti; qua de causa in re pastorali valuerunt afferre proposita et consilia, quae ante quattuor saecula ne praevideri quidem potuerunt. 11. Agnoverat iam Tridentinum Concilium magnam utilitatem catecheticam, quae in Missae celebratione contineretur; unde tamen colligere omnia consectaria, ad vitae usum quod attinet, nequibat. A multis reapse flagitabatur, ut sermonem vulgarem in sacrificio eucharistico peragendo usurpari liceret. Ad talem quidem postulationem, Concilium, rationem ducens adiunctorum illa aetate obtinentium, sui officii esse arbitrabatur doctrinam Ecclesiae tralaticiam denuo inculcare, secundum quam sacrificium eucharisticum imprimis Christi ipsius est actio, cuius proinde efficacitas propria eo modo non afficitur, quo fideles eiusdem fiunt participes. Idcirco firmis hisce simulque moderatis verbis edictum est: «Etsi Missa magnam contineat populi fidelis eruditionem, non tamen expedire visum est Patribus, ut vulgari passim lingua celebraretur».12 Atque condemnandum esse pronuntiavit eum, qui censeret «Ecclesiae Romanae ritum, quo submissa voce pars Canonis et verba consecrationis proferuntur, damnandum esse; aut lingua tantum vulgari Missam celebrari debere».13 Nihilominus, dum hinc vetuit in Missa linguae vernaculae usum, illinc animarum pastores eius in locum congruentem substituere catechesim iussit: «Ne oves Christi esuriant ... mandat sancta Synodus pastoribus et singulis curam animarum gerentibus, ut frequenter inter Missarum celebrationem vel per se vel per alios, ex his, quae in Missa leguntur, exponant atque inter cetera sanctissimi huius sacrificii mysterium aliquod declarent, diebus praesertim dominicis et festis».14 12. Propterea congregatum, ut Ecclesiam aptaret ad proprii muneris apostolici necessitates hisce ipsis temporibus, Concilium Vaticanum II funditus perspexit, quemadmodum Tridentinum, didascalicam et pastoralem indolem sacrae Liturgiae.15 Et, cum nemo catholicorum esset, qui legitimum efficacemque ritum sacrum negaret lingua latina peractum, concedere etiam valuit: «Haud raro linguae vernaculae usurpatio valde utilis apud populum exsistere possit», eiusque adhibendae facultatem dedit.16 Flagrans illud studium, quo hoc consultum ubivis est susceptum, profecto effecit ut, ducibus Episcopis atque ipsa Apostolica Sede, universae liturgicae celebrationes quas populus participaret, exsequi liceret vulgari sermone, quo plenius intellegeretur mysterium, quod celebraretur. 13. Verumtamen, cum linguae vernaculae usus in sacra Liturgia instrumentum sit, quamvis magni momenti, quo apertius exprimeretur catechesis mysterii, quae in celebratione continetur, Concilium Vaticanum II admonuit praeterea, ut aliqua Tridentini praescripta, quibus non omnibus locis erat obtemperatum, ad exitum deducerentur, veluti homilia diebus dominicis et festis habenda17 et facultas inter ipsos sacros ritus quasdam monitiones intericiendi.18 Potissimum vero Concilium Vaticanum II, a quo suadebatur «illa perfectior Missae participatio, qua fideles post Communionem sacerdotis ex eodem sacrificio Corpus dominicum sumunt»,19 incitavit, ut aliud optatum Patrum Tridentinorum in rem transferretur, ut scilicet ad sacram Eucharistiam plenius participandam «in singulis Missis fideles adstantes non solum spirituali affectu, sed sacramentali etiam Eucharistiae perceptione communicarent».20 14. Eodem quidem animo ac studio pastorali permotum, Concilium Vaticanum II nova ratione expendere potuit institutum Tridentinum de Communione sub utraque specie. Etenim, quoniam hodie in dubium minime revocantur doctrinae principia de plenissima vi Communionis, qua Eucharistia sub una specie panis suscipitur, permisit interdum Communionem sub utraque specie, cum scilicet, per declaratiorem signi sacramentalis formam, opportunitas peculiaris offerretur altius intellegendi mysterii, quod fideles participarent.21 15. Hoc pacto, dum fida permanet Ecclesia suo muneri ut magistrae veritatis, custodiens «vetera», id est depositum traditionis, officium quoque explet considerandi prudenterque adhibendi «nova» (cf. Mt 13, 52). Pars enim quaedam novi Missalis preces Ecclesiae apertius ordinat ad temporis nostri necessitates; cuius generis sunt potissimum Missae rituales et pro variis necessitatibus, in quibus traditio et novitas opportune inter se sociantur. Itaque, dum complures dictiones integrae manserunt ex antiquissima haustae Ecclesiae traditione, per ipsum saepius editum Missale Romanum patefacta, aliae plures ad hodierna requisita et condiciones accommodatae sunt, aliae, contra, uti orationes pro Ecclesia, laicis, operis humani sanctificatione, omnium gentium communitate, necessitatibus quibusdam nostrae aetatis propriis, ex integro sunt contextae, sumptis cogitationibus ac saepe ipsis locutionibus ex recentibus Concilii documentis. Ob eandem porro aestimationem novi status mundi, qui nunc est, in vetustissimae traditionis textuum usu, nulla prorsus videbatur inferri iniuria tam venerando thesauro, si quaedam sententiae immutarentur, quo convenientius sermo ipse cum hodiernae theologiae lingua concineret referretque ex veritate condicionem disciplinae Ecclesiae praesentem. Hinc dicta nonnulla, ad existimationem et usum bonorum terrestrium attinentia, sunt mutata, haud secus ac nonnulla, quae exterioris quandam paenitentiae formam prodebant aliarum Ecclesiae aetatum propriam. Hoc denique modo normae liturgicae Concilii Tridentini pluribus sane in partibus completae et perfectae sunt normis Concilii Vaticani II, quod ad exitum perduxit conatus ad sacram Liturgiam fideles propius admovendi, qui per haec quattuor saecula sunt suscepti, praesertim vero recentiore aetate, maxime studio rei liturgicae a S. Pio X eiusque Successoribus promoto. Adaptations to new conditions 10. The new missal, while it attests to the Roman Church’s Law of Prayer (Lex Orendi) and safeguards the deposit of faith transmitted by way of the recent councils, in its turn, signals a stage or great importance in Liturgical Traditions. When the Fathers of the Second Vatican Council resumed the dogmatic formulations of the Council of Trent, their words resounded in a era very different in the life of the world. Because of (For) this, in the pastoral field, they were able to give suggestions and advice that would have been unthinkable four centuries before. 11. The Council of Trent had already recognized the great catechetical value in the celebration of the Mass, but could not draw all the practical consequences. In reality, many were requesting for the concession to using the vernacular language when celebrating the Eucharistic Sacrifice. But before this request, the Council, considering the circumstances of the time, felt that it was its duty to reaffirm the traditional doctrine of the Church, according to which the eucharistic sacrifice is first and foremost action of Christ himself: it follows that its effectiveness is in no way dependent on the participation of the faithful. That is why it was expressed with both decisive and measured words: Although the Mass contains a rich teaching for the people of the faithful, the Fathers have not considered that it should be celebrated without distinction in the vernacular;[12] And they condemned all those who dared to say that "we must not permit the rite of the Roman Church, by virtue of which a part of the canon and the words of consecration are said in a low voice; or that the Mass is to be celebrated only in the vernacular [13]” Nevertheless, if on one hand you prohibit the use of the Spoken language in the Mass, on the other the pastors were ordered to supplement it with an catechetical opportunity, So Christ’s flock does not suffer hunger. The Holy Council orders the pastors and all those who have care of souls to linger (dwell upon) frequently, during the celebration of Mass, or personally by other means, on this or that text of the Mass, and to explain, among other things, the mystery of the most Holy Sacrifice, especially on Sundays and Festive Days. Convocated (convened) because the Church would adapt her the work of her apostolic mission to our times, the Second Vatican Council, like the one at Trent, deeply(profoundly) the didactic and pastoral nature of the Liturgy [15] And since there is now no Catholic who denies the legitimacy and effectiveness of the rite performed in the latin language, the Second Vatican Council has admitted without difficulty that "the use of the spoken language can often be of great benefit to the people" and has therefore been authorised[ 16]. The Enthusiasm with which this decision was thereby received, brought, under the guidance of theee Bishops and the Apostolic See, to the concession that all the liturgical celebrations with the participation of the people may be done(celebrated) in living languages, to render it easier to fully understand the celebrated mystery. 13. However, since the use of the spoken language in the sacred Liturgy is only an instrument, even if very important, to explain more clearly the cathechesis of the mystery contained in the celebration, Vatican Council II insisted that certain prescribed practices of the Council which had were not observed, such as the duty to give a homily on Sundays and Festive Days; and the possibility of interlayering the rites with determined introductions.[18] Above all, though, the Second Vatican Council, in counseling that perfect participation at Mass, by which the faithful, after the Communion of the Celebrant, receive the Body and Blood of the Lord of the same sacrifice.[19] brought to completion of another votive (vote) of the Tridentine Fathers, who, in other words, in order to participate more fully in the Eucharist, "in the individual Masses those present would communicate not only with the fervor of the soul, but also with the sacramental reception of the Eucharist" [ 20] 14. Moved by the same spirit and the same pastoral zeal, Vatican Council II was able to reexamine the decision of Trent with regards Communion under both Species. Even though no one actually doubts the doctrinal principles on the full value of Communion under the species of bread alone, the council gave permission in some cases to communicate under both species, with which, thanks to the clearest form of the sacramental sign, there is a way to penetrate more deeply into the mystery in which the faithful participate.[21]. 15.In this way, while the Church remains faithful in her duty(charge) as teacher of the Truth, preserving what is the deposit of Tradition, absolves even its duty to examine and adopt with prudence One part of the New Missal adapts more visibly the prayers of the Church to the needs of our time. Such are , especially, the Ritual Massers and those for Various Need, in which are founded felicitously tradition and novelty. While, therefore, many expressions drawn from the most ancient traditions of the church remained intact and made familiar by the same Roman Missal in the various editions, many others have been adapted to the exigent and current conditions. Others, such as prayers for the Church, for the laity, for the sanctification of human work, for the union of all peoples and for certain needs of our time, were entirely composed ex novo (entirely new), drawing on the thoughts and often even the terms of recent conciliar documents. As a matter of fact, with a view to a new awareness of the new situation of the contemporary world, it seemed no venerable treasure of tradition was offended, by changing some of the expressions of the ancient texts, in order to better harmonize the language with that of theology present and because they express the truth is that this situation of Church discipline. For this reason, certain modes of expression which were affected by a certain mentality on the appreciation and use of earthly goods and that still highlighted a form of penance exterior of the Church of other times were changed. The Liturgical norms of the Tridentine Council were, therefore, on many counts, completed and integrated into the Norms of Vatican Council II; The council is thus brought nearer to the end of that effort to pull the faithful in the sacred Liturgy, the efforts of four centuries, and with more intensity in recent epoch, thanks mainly to the liturgical zeal promoted by St. Pius X and his successors. Accommodation to New Conditions 10. Hence, the new Missal, while bearing witness to the Roman Church’s rule of prayer (lex orandi), also safeguards the deposit of faith handed down by the more recent Councils and marks in its turn a step of great importance in liturgical tradition. For, when the Fathers of the Second Vatican Council reaffirmed the dogmatic pronouncements of the Council of Trent, they spoke at a far different time in world history, and, for that reason, were able to bring forward proposals and measures regarding pastoral life that could not have even been foreseen four centuries earlier. 11. The Council of Trent had already recognized the great catechetical usefulness contained in the celebration of Mass but was unable to bring out all its consequences in regard to actual practice. In fact, many at that time requested that permission be given to use the vernacular in celebrating the Eucharistic Sacrifice. To such a request, the Council, by reason of the circumstances of that age, judged it a matter of duty to answer by insisting once more on the teaching of the Church as had been handed on, according to which the Eucharistic Sacrifice is in the first place the action of Christ himself, whose inherent efficacy is therefore unaffected by the manner in which the faithful participate in it. The Council for this reason stated in these firm and likewise measured words: “Although the Mass contains much instruction for the faithful people, it did not seem to the Fathers expedient, however, that it be celebrated indiscriminately in the vernacular.”12 And the Council declared worthy of censure anyone maintaining that “the rite of the Roman Church, in which part of the Canon and the words of consecration are pronounced in a low voice, is to be condemned, or that the Mass must be celebrated only in the vernacular.”13 Nevertheless, at the same time as it prohibited the use of the vernacular in the Mass, it ordered, on the other hand, pastors of souls to put appropriate catechesis in its place: “lest Christ’s flock go hungry… the Holy Synod commands pastors and each and all of those others having the care of souls that frequently during the celebration of Mass, either personally or through others, they should explain what is read at Mass; and expound, among other things, something of the mystery of this most holy Sacrifice, especially on Sundays and feast days.”14 12. Hence, the Second Vatican Council, having come together in order to accommodate the Church to the requirements of her proper apostolic office precisely in these times, considered thoroughly, as had the Council of Trent, the catechetical and pastoral character of the Sacred Liturgy.15 And since no Catholic would now deny a sacred rite celebrated in Latin to be legitimate and efficacious, the Council was also able to concede that “not rarely adopting the vernacular language may be of great usefulness for the people” and gave permission for it to be used.16 The eagerness with which this measure was everywhere received has certainly been so great that it has led, under the guidance of the Bishops and the Apostolic See itself, to permission for all liturgical celebrations in which the people. participate to be in the vernacular, so that the people may more fully understand the mystery which is celebrated. 13. In this regard, although the use of the vernacular in the Sacred Liturgy is a means, admittedly of great importance, for expressing more clearly catechesis on the mystery, a catechesis inherent in the celebration itself, the Second Vatican Council ordered additionally that certain prescriptions of the Council of Trent that had not been followed everywhere be brought to fruition, such as the Homily to be given on Sundays and feast days17 and the faculty to interject certain explanations during the sacred rites themselves.18 Above all, the Second Vatican Council, which recommended “that more perfect form of participation in the Mass by which the faithful, after the Priest’s Communion, receive the Lord’s Body from the same Sacrifice,”19 called for another desire of the Fathers of Trent to be put into effect, namely, that for the sake of a fuller participation in the Holy Eucharist “at each Mass the faithful present should communicate not only by spiritual desire but also by sacramental reception of the Eucharist.”20 14. Prompted by the same intention and pastoral zeal, the Second Vatican Council was able to give renewed consideration to what was established by Trent on Communion under both kinds. And indeed, since nowadays the doctrinal principles on the complete efficacy of Eucharistic Communion received under the species of bread alone are not in any way called into question, the Council gave permission for the reception on occasion of Communion under both kinds, because this clearer form of the sacramental sign offers a particular opportunity for understanding more deeply the mystery in which the faithful participate.21 15. In this manner the Church, while remaining faithful to her office as teacher of truth, safeguarding “things old,” that is, the deposit of tradition, fulfills at the same time the duty of examining and prudently adopting “things new” (cf. Matthew 13.52). For part of the new Missal orders the prayers of the Church in a way more open to the needs of our times. Of this kind are above all the Ritual Masses and Masses for Various Needs, in which tradition and new elements are appropriately brought together. Thus, while a great number of expressions, drawn from the Church’s most ancient tradition and familiar through the many editions of the Roman Missal, have remained unchanged, numerous others have been accommodated to the needs and conditions proper to our own age, and still others, such as the prayers for the Church, for the laity, for the sanctification of human labour, for the community of all nations, and certain needs proper to our era, have been newly composed, drawing on the thoughts and often the very phrasing of the recent documents of the Council. On account, moreover, of the same attitude toward the new state of the world as it now is, it seemed to cause no harm at all to so revered a treasure if some phrases were changed so that the language would be in accord with that of modern theology and would truly reflect the current state of the Church’s discipline. Hence, several expressions regarding the evaluation and use of earthly goods have been changed, as have several which alluded to a certain form of outward penance which was proper to other periods of the Church’s past. In this way, finally, the liturgical norms of the Council of Trent have certainly been completed and perfected in many particulars by those of the Second Vatican Council, which has carried into effect the efforts to bring the faithful closer to the Sacred Liturgy that have been taken up these last four centuries and especially those of recent times, and above all the attention to the Liturgy promoted by St. PIUS X and his Successors.

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Scripture to keep in mind

Six things there are, which the Lord hateth, and the seventh his soul detesteth: [17] Haughty eyes, a lying tongue, hands that shed innocent blood, [18] A heart that deviseth wicked plots, feet that are swift to run into mischief, [19]A deceitful witness that uttereth lies, and him that soweth discord among brethren. [20] My son, keep the commandments of thy father, and forsake not the law of thy mother. ***Cf:Douay-Rheims Proverbs 6: 16-20

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