Tuesday, July 12, 2011

2002 GIRM #2-5 (Latin, Italian, My English Translation) Testimony of Unmutated Faith

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LatinMy TranslationCanada’ Approved Version
Testimonium fidei immutatae 2. Missae natura sacrificalis, a Concilio Tridentino, quod universae traditioni Ecclesiae congruebat, sollemniter asserta,1 rursus enuntiata est a Concilio Vaticano II, quod circa Missam haec significantia protulit verba: «Salvator noster in Cena novissima sacrificium eucharisticum Corporis et Sanguinis sui instituit, quo sacrificium crucis in saecula, donec veniret, perpetuaret, atque adeo Ecclesiae dilectae sponsae memoriale concrederet mortis et resurrectionis suae».2 Quod sic a Concilio docetur, id formulis Missae continenter exprimitur. Etenim doctrina, quae hac sententia, iam in antiquo Sacramentario, vulgo Leoniano nuncupato, exstante, presse significatur: «quoties huius hostiae commemoratio celebratur, opus nostrae redemptionis exercetur»,3 apte accurateque explicatur in Precibus eucharisticis; in his enim sacerdos, dum anamnesin peragit, ad Deum nomine etiam totius populi conversus, ei gratias persolvit et sacrificium offert vivum et sanctum, oblationem scilicet Ecclesiae et hostiam, cuius immolatione ipse Deus voluit placari,4 atque orat, ut Corpus et Sanguis Christi sint Patri sacrificium acceptabile et toti mundo salutare.5 Ita in novo Missali lex orandi Ecclesiae respondet perenni legi credendi, qua nempe monemur unum et idem esse, excepta diversa offerendi ratione, crucis sacrificium eiusque in Missa sacramentalem renovationem, quam in Cena novissima Christus Dominus instituit Apostolisque faciendam mandavit in sui memoriam, atque proinde Missam simul esse sacrificium laudis, gratiarum actionis, propitiatorium et satisfactorium. 3. Mirabile etiam mysterium praesentiae realis Domini sub speciebus eucharisticis, a Concilio Vaticano II 6 aliisque Ecclesiae Magisterii documentis7 eodem sensu eademque sententia, quibus Concilium Tridentinum id credendum proposuerat,8 confirmatum, in Missae celebratione declaratur non solum ipsis verbis consecrationis, quibus Christus per transubstantiationem praesens redditur, sed etiam sensu et exhibitione summae reverentiae et adorationis, quae in Liturgia eucharistica fieri contingit. Eadem de causa populus christianus adducitur, ut feria V Hebdomadae sanctae in Cena Domini, et in sollemnitate Ss.mi Corporis et Sanguinis Christi, hoc admirabile Sacramentum peculiarem in modum excolat adorando. 4. Natura vero sacerdotii ministerialis, quod presbyteri proprium est, qui in persona Christi sacrificium offert coetuique populi sancti praesidet, in ipsius ritus forma, e praestantiore loco et munere eiusdem sacerdotis elucet. Huius vero muneris rationes edicuntur et perspicue ac fusius explanantur in gratiarum actione Missae chrismatis, feria V Hebdomadae sanctae; quo videlicet die institutio sacerdotii commemoratur. In illa enim collatio potestatis sacerdotalis per manuum impositionem facta illustratur; atque ipsa potestas, singulis officiis recensitis, describitur, quae est continuatio potestatis Christi, Summi Pontificis Novi Testamenti. 5. Sed hac sacerdotii ministerialis natura etiam aliud quiddam, magni sane faciendum, in sua luce collocatur, id est regale sacerdotium fidelium, quorum sacrificium spirituale per sacerdotum ministerium in unione cum sacrificio Christi, unici Mediatoris, consummatur. 9 Namque celebratio Eucharistiae est actio Ecclesiae universae; in qua unusquisque solum et totum id agat, quod ad ipsum pertinet, respectu habito gradus eius in populo Dei. Quo efficitur, ut etiam rationes quaedam celebrationis magis attendantur, quibus saeculorum decursu interdum est minor cura adhibita. Hic enim populus est populus Dei, Sanguine Christi acquisitus, a Domino congregatus, eius verbo nutritus, populus ad id vocatus, ut preces totius familiae humanae ad Deum admoveat, populus, qui pro mysterio salutis gratias in Christo agit eius sacrificium offerendo, populus denique, qui per Communionem Corporis et Sanguinis Christi in unum coalescit. Qui populus, licet origine sua sit sanctus, tamen per ipsam participationem consciam, actuosam et fructuosam mysterii eucharistici in sanctitate continenter crescit Testimony of (Witness to) an unmutated Faith 2. The sacrificial nature of the mass, solemnly affirmed at the Council of Trent, in harmony with all the traditions of the Church,[1] was reaffirmed at the Second Vatican Council, which pronounced, with regard to the Mass, these significant words( this statement): “ Our Saviour, at the Last Supper… instituted the Eucharistic Sacrifice of his Body and of his Blood, to be perpetuated throughout the ages until His return, the sacrifice of the Cross, and to entrust to his delectable wife, the Church, the memorial of his death and resurrection.[2] This same teaching of the Council is found constantly(consistently) in the formulae of the Mass. The same doctrine, infact, is enunciated with precision in this text of the Ancient Sacramentarian called Leonian: Every time that we celebrate the memorial of this sacrifice, we perform the masterpiece of our redemption[3] developed with clarity and with care in the Eucharistic prayers: in these prayers, when the priest declares the anamneses, referring himself to God in the name of all the people, he renders to God thanks, and offers the holy and living sacrifice, that is the oblations of the Church and the spotless victim for our redemption [4] and prays the Body and Blood of Christ to be an acceptable sacrifice to the Father for the Salvation of the whole world. In this way, in the New Missal, the normative (law) of prayer of the Church co-responds to her constant (sister) rule (law) of faith(lex credenda); this tells us that, except for the difference in which it is offered, there is full identity between the sacrifice of the cross and the sacramental renovation of the Mass, that Christ Lord instituted at the Last Supper and ordered the Apostles to celebrate in His memory. It follows that the Mass is at the same time a sacrifice of laud(praise), of propitiation (appeasement) and expiation (atonement) 3. Even the amazing mystery of the true(majestic) presence of the Lord under (in the form) of the Eucharistic species is affirmed in the Second Vatican Council and in other documents of the Church’s magisterium, [7] in this same sense and with the same doctrine with which the Council of Trent proposed it to our faith.[8] In the celebration of Mass, this mystery is revealed not only the words of the consecration, which make Christ present by means of the transubstantiation, but also from the sense and the outward expression of supreme respect and adoration of being made in the course of the eucharistic liturgy. For the same reason, on HolyThursday, during the celebration of the Lord’s Supper, and on the solemnity of the Body and Blood of the Lord, the christian people are called to honour in a particular way, with the adoration of the Blessed Sacrament, this wonderful sacrament. 4. The nature of the ministerial priesthood, which is proper to the Bishop and the Priest(presbyter), in that they offer the sacrifice in the person of Christ (in persona Christi) and preside over the assembly of the holy people, is brought to light, in the form of the rite itself, by eminent place (position) of the priest and his function. The tasks of this function are indicated and reiterated with great clarity in the preface of the Chrism Mass on Holy Thursday, the day which commemorates the institution of the priesthood. The text underscores the priestly power, conferred by means of the imposition of hands and describes this same power by the enumeration of its all offices: and the continuation of priestly power of Christ, the High Priest of the New Covenant (Testament). 5. This nature of the ministerial priesthood places in turn in the right light another reality of great importance: the royal priesthood of the faithful, whose spiritual sacrifice reaches its full realization, through the ministry of the Bishop and priests, in union with the sacrifice of Christ, the one Mediator[ 9]. The celebration of the Eucharist is in fact the action of the whole Church. In it each of us performs only, but integrally that which is assigned to us, keeping in mind the place the people of God occupy. It is the reason we now pay increased attention to certain aspects of the celebration that, in the course of the ages (over time), were altogether totally neglected. These People are the People of God, bought by the Blood of the Christ, gathered by the Lord, nourished by his Word; A people whose vocation is to raise to God the preayers of the whole human family; a People who, in Christ offers thanks for the mystery of salvation, offering His sacrifice; A people who, in the end, by way of the Communon of the Body and Blood of Christ, reinforces its unity (oneness). This People is already blessed by its origins; but is stronger in its informed active and fruitful participation in the Eucharistic mystery, grows continually in holiness.[10] Testimony of an Unaltered Faith 2. The sacrificial nature of the Mass, solemnly defended by the Council of Trent, because it accords with the universal tradition of the Church,1 was once more stated by the Second Vatican Council, which pronounced these clear words about the Mass: “At the Last Supper, Our Saviour instituted the Eucharistic Sacrifice of his Body and Blood, by which the Sacrifice of his Cross is perpetuated until he comes again; and till then he entrusts the memorial of his Death and Resurrection to his beloved spouse, the Church.”2 What is taught in this way by the Council is consistently expressed in the formulas of the Mass. Moreover, the doctrine which stands out in the following sentence, already notable and concisely expressed in the ancient Sacramentary commonly called the Leonine – “for whenever the memorial of this sacrifice is celebrated the work of our redemption is accomplished”3 – is aptly and exactly expounded in the Eucharistic Prayers; for as in these the Priest enacts the anamnesis, while turned toward God likewise in the name of all the people, he renders thanks and offers the living and holy sacrifice, that is, the Church’s oblation and the sacrificial Victim by whose death God himself willed to reconcile us to himself;4 and the Priest also prays that the Body and Blood of Christ may be a sacrifice which is acceptable to the Father and which brings salvation to the whole world.5 3. So, in the new Missal the rule of prayer (lex orandi) of the Church corresponds to her perennial rule of faith (lex credendi), by which we are truly taught that the sacrifice of his Cross and its sacramental renewal in the Mass, which Christ the Lord instituted at the Last Supper and commanded his Apostles to do in his memory, are one and the same, the same time a sacrifice of praise, thanksgiving, propitiation and satisfaction. 3. Moreover, the wondrous mystery of the real presence of the Lord under the Eucharistic species, confirmed by the Second Vatican Council6 and other teachings of the Church’s Magisterium7 in the same sense and with the same doctrine as the Council of Trent proposed that it must be believed,8 is proclaimed in the celebration of the Mass, not only by the very words of consecration by which Christ is rendered present through transubstantiation, but also with a sense and a demonstration of the greatest reverence and adoration which strives for realization in the Eucharistic liturgy. For the same reason, the Christian people are led to worship this wondrous Sacrament through adoration in a special way on Thursday of the Lord’s Supper in Holy Week and on the Solemnity of the Most Holy Body and Blood of Christ. 4. In truth, the nature of the ministerial priesthood proper to the Bishop and the Priest, who offer the Sacrifice in the person of Christ and who preside over the gathering of the holy people, shines forth in the form of the rite itself, on account of the more prominent place and function given to the Priest. The essential elements of this function are set out and explained clearly and extensively in the Preface for the Chrism Mass on Thursday of Holy Week, the day, namely, when the institution of the priesthood is commemorated. For in the Preface is made clear how the conferral of priestly power is accomplished through the laying on of hands; and, by the listing one by one of its duties, that power is described which is the continuation of the power of Christ, the High Priest of the New Testament. 5. Moreover, by this nature of the ministerial priesthood, something else is put in its proper light, something certainly to be held in great esteem, namely, the royal priesthood of the faithful, whose spiritual sacrifice is brought to completion through the ministry of the Bishop and the Priests, in union with the Sacrifice of Christ, the sole Mediator.9 For the celebration of the Eucharist is the action of the whole Church, and in it each one should carry out solely but totally that which pertains to him, in virtue of the place of each within the People of God. The result of this is that greater consideration is also given to some aspects of the celebration that have sometimes been accorded less attention in the course of the centuries. For this people is the People of God, purchased by Christ’s Blood, gathered together by the Lord, nourished by his word, the people called to present to God the prayers of the entire human family, a people that gives thanks in Christ for the mystery of salvation by offering his Sacrifice, a people, finally, that is brought together in unity by Communion in the Body and Blood of Christ. This people, though holy in its origin, nevertheless grows constantly in holiness by conscious, active, and fruitful participation in the mystery of the Eucharist.10

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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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