30th Sunday in Ordinary Time, October 23, 2011

Exodus 22:20-26; 1 Thessalonians 1:5c-10; Matthew 22:34-40

          We will continue today with a further explanations of the some changes regarding our liturgical texts used during the Mass Celebration. As it has been mentioned on numerous occasions those changes will officially take place on the first Sunday of Advent , November 27th, 2011. Today we will concentrate on the words of the Eucharistic Prayers, and in particular on the words which Jesus spoke during his Last Supper. The book which you received from us several weeks ago, "Understanding the Revised Mass Texts," contains some of the reflections regarding this topic on pages 36-37.

OLD - Take this, all of you, and eat it: this is my body which will be given up for you.

NEW -Take this, all of you, and eat of it: for this is my Body which will be given up for you.

OLD-Take this, all of you, and drink from it: this is the cup of my blood, the blood of the new and everlasting covenant.  It will be shed for you and for all so that sins may be forgiven.  Do this in memory of me.

NEW-Take this, all of you, and drink from it: for this is the chalice of my Blood, the Blood of the new and eternal covenant; which will be poured out for you and for many for the forgiveness of sins.  Do this in memory of me.

         

          In this particular moments of the Mass Celebration the Priest recounts the events of the Last Supper, holding the bread and cup as Jesus did, and repeating the words that he said. The Roman Catholic Church understands these to be the words of consecration, in which the bread and wind become the Body and Blood of Christ. The moment when as Deacon Mike talked the last week we believe the transubstantiation occurs.

         

          These words, called the Institution Narrative, are based on four passages from the New Testament: Matthew 26:27-28; Mark 14:23-24; Luke 22:19-21; 1 Corinthians 11:23-25. There are four verbs used in all these passages: " took", "giving thanks", "broke", and "gave." The Greek word for giving thanks is the origin of the word "Eucharist." As you look at the new text you will see quickly that:

          Instead of the word "cup" we will be using the word Chalice. The word chalice appears in Luke and 1 Corinthians, but not in Matthew and Mark. The word evolved from the Latin word "calix," which appears in the Vulgate and the liturgical history of this particular prayer.

          Instead of the word "everlasting" we will use the word Eternal - for the word "everlasting" resembles the word "longlasting" and implies measurable time, whereas "eternal" describes a mystery outside of time, beyond any possible measurement of it.

          Instead of the word "shed" we will use the words pour out- for a body sheds blood, but a chalice does not. The verb refers to the blood of Jesus flowing from his wounded body, as well as the blood contained in the chalice. According to the theologians revising the liturgical texts the words "pour out" work for the both images.

          Instead of the words "for all" we will use the words for many - from Latin "pro multis." There is ample evidence that Jesus died for all (John 11:52, 2 Corinthians 5:14-15, Titus 2;11; 1 John 2:2), but in Matthew's and Mark's accounts of the Last Supper, Jesus said he was pouring out his blood for many. What the scholars believe is that Jesus  is surely alluding in Mathew and Mark to Isaiah 53:12, the prophecy about the suffering servant, which says God's servant will take away the sins of many. According to them this particular text has more to do with Jesus' fulfillment of that prophecy than about any restriction of those who are saved.

         

          The Institution Narrative consecrates, and the moment deserves our devout recognition, but structurally this section of the Eucharistic Prayer is praising the Father more than it imitates Jesus or evokes Eucharistic Adoration. 

The 28th Sunday in Ordinary Time, October 8, 2011

Isaiah 25:6-10a; Philippians 4:12-14,19-20; Matthew 22:1-14

In today's liturgy, Isaiah and the Matthean Jesus remind us that above and beyond the invitations we extend to one another are the invitations of God. In the first reading, the prophet describes a sumptuous banquet hosted by God for all peoples. Not only will there be food and drink in abundance but also healing, forgiveness, salvation and great rejoicing. "Will you come?" asks God. "Well, of course," we answer. "You don't have to ask me twice!"

          But our enthusiasm is put to the test by the words of Today's Gospel. In his parable, the Matthean Jesus acknowledges that some of those invited to the great banquet of God's reign have found excuses not to come. Family obligations, business affairs or lack of interest have taken priority, and as a result, they put God's invitation on hold or set it aside alltogether. 

          In addition to this test we also find out from the parable that if we decide to come to the banquet of God's reign it is not enough for us just to show up but that we have to be dressed properly for the occasion. Many theologians believe that a man who was removed from the celebration represents those of us who do not live up to our baptismal commitments being lax in living out the gospel of Christ and taking any invitations of God for granted. The liturgy, the Eucharist, our gatherings here hopefully help us to deal with that issue helping us to be more aware of our baptismal commitments. I believe this is one of the reasons why the liturgical texts, including the Mass texts, are being revised for the English speaking world. 

          However, although I believe that, I still struggle personally with understanding theology of the new texts, at least the ones I have seen, some other possible reasons behind the whole process, and the whole process itself. I know I am not alone in that regard. Why do I struggle? 

·       First, "my theology"  and the theology I was taught in seminaries, particularly in the American ones, seem to be more corresponding to the theology of the current liturgical texts. I also feel more at home with them. 

·       Second, I am afraid that some criticisms of the new texts might be true. I just recently read the words of Bishop of Erie, Donald W. Trautman who said in 2009: "....If a translated text---no matter how exact and faithful to the original Latin---does not communicate in the living language of the worshipping assembly, it fails pastorally; it fails to dispose God's people to participate fully, consciously and actively in the Eucharist. " I have a copy of the whole lecture given by the bishop Trautman and would be willing to share it with anyone who would like to read it. Just send me an email, please.

     However, there are also other things which I am aware of. For example, 

·       I have taken some liturgical texts of the Mass in Latin, Polish from 1986,  and newly revised ones in English and compare them side by side. I have discovered for myself that the new English translation is almost identical with Latin one and 1986 Polish translation. I guess if I paid more attention to what I was doing during the mass in Poland I would have less questions now.

Studying the liturgical texts and translating them from one language to another is also a very complex matter. There is much history and theology behind development of  the current liturgical texts. Those who have done the newest translation tried their best with the best intentions in their minds. Some time needs to pass to see the results of their efforts. If this translation is meant to stay with us for many years it will, if not there will be another. God works in many different and mysterious ways in our lives. At the end He is the one who is truly in control.

My hope is that the new liturgical texts will awake in us a greater understanding of our baptismal commitments, that they will deepen our relationship with God and one another.