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Pope Saint Paul VI (3 April 1969): “Although the text of the Roman Gradual—at least that which concerns the singing—has not been changed, the Entrance antiphons and Communions antiphons have been revised for Masses without singing.”

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Views from the Choir Loft

Roman Missal 3.0 — Installment no. 1

Fr. David Friel · February 3, 2012

A bit over two months have passed since the English-speaking world received the new translation of the “Roman Missal Three-Point-O.” Because the missal is intimately connected with Holy Mass, there is literally no end to what could be said about it.

Recently, though, I gave an adult education presentation on the topic in my parish. I limited myself to speaking on five central “highlights” and left the rest of the session to questions and answers. I would like to present those same, five central points as a five-part series in this written forum. These observations are not intended to constitute a comprehensive analysis of the missal, but I hope they will serve as insights into the treasures we have just received.

My first highlight concerns the Church as “She.” The beautiful new rendering of the Roman Canon includes these words:

“Accept and bless these gifts, these offerings, these holy and unblemished sacrifices, which we offer you firstly for your holy catholic Church. Be pleased to grant her peace, to guard, unite, and govern her throughout the whole world.”

And, in the prayer that follows the Embolism and leads into the Sign of Peace, we now pray:

“Look not on our sins, but on the faith of your Church, and graciously grant her peace and unity in accordance with your will.”

The use of the feminine singular pronoun may strike our ears strangely, since we have been referring the Holy Mother Church as “it” for the last forty-some years. The feminine pronoun is, however, a very fitting usage (and one we should employ in our own speech concerning the Church). Why?

Because the Church is the Bride of Christ, and She is our Mother. The Bible uses lots of imagery, and one of the most pervasive, overriding images of Scripture is the marriage of Christ with the Church. The image begins in Genesis and extends throughout all the prophets; it is mentioned in the Gospels, and it takes center stage as the wedding feast of the Lamb in the Book of Revelation. Cover-to-cover, the Bible is the story of the marriage between Christ and His Church. Just as in earthly marriage, this heavenly marriage necessitates the union of a man with a woman in an inseparable bond that is faithful, fruitful, and utterly free. For this reason, the Church has always been regarded as a feminine entity. Now our English liturgical prayers reflect that great truth.

Blessed Isaac of Stella makes a comparison between Mary and the Church. He points out that both are Mothers. Both, moreover & mysteriously, are virgins—women blessed with generativity, though not with sexual union. Mary is the Church in nucleo: at Bethlehem, at Nazareth, at Golgotha, at Pentecost, and at the Assumption.

Like Mary, the Church is, indeed, our Mother. May She always be honored as such!

Opinions by blog authors do not necessarily represent the views of Corpus Christi Watershed.

Filed Under: Articles Last Updated: January 1, 2020

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About Fr. David Friel

Ordained in 2011, Father Friel is a priest of the Archdiocese of Philadelphia and serves as Director of Liturgy at Saint Charles Borromeo Seminary. —(Read full biography).

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Corpus Christi Watershed

President’s Corner

    New Bulletin Article • “21 September 2025”
    My pastor requested that I write short articles each week for our parish bulletin. Those responsible for preparing similar write-ups may find a bit of inspiration in these brief columns. The latest article (dated 21 September 2025) discusses some theological items—supported by certain verses in ancient Catholic hymns—and ends by explaining why certain folks become delirious with jealousy when they observe feats by Monsignor Ronald Knox.
    —Jeff Ostrowski
    Cheap! Cheap! Cheap!
    It’s always amusing to see old diocesan newspapers—in huge capital letters—advertising the Cheapest Catholic Paper in the United States. The correspondent who sent this to me added: “I can think of certain composers, published by large companies in our own day, who could truthfully brag about the most tawdry compositions in the world!” I wonder what she could have meant by such a cryptic comment…
    —Jeff Ostrowski
    PDF Download • Dom Murray Harmonies
    Along with so many others, I have deep respect for Dom Gregory Gregory Murray, who produced this clever harmonization (PDF) of “O SANCTISSIMA.” It’s always amazed me that Dom Gregory—a truly inspired composer—was so confused when it came to GREGORIAN CHANT. Throughout his life, he published contradictory statements, veering back-and-forth like a weather vane. Toward the end of his life, he declared: “I see clearly that the need for reform in liturgical music arose, not in the 18th and 19th centuries, but a thousand years earlier—in the 8th and 9th centuries, or even before that. The abuses began, not with Mozart and Haydn, but with those over-enthusiastic medieval musicians who developed the elaborate and flamboyant Gregorian Chant.”
    —Jeff Ostrowski

Quick Thoughts

    Karl Keating • “Canonization Questions”
    We were sent an internet statement (screenshot) that’s garnered significant attention, in which KARL KEATING (founder of Catholic Answers) speaks about whether canonizations are infallible. Mr. Keating seems unaware that canonizations are—in the final analysis—a theological opinion. They are not infallible, as explained in this 2014 article by a priest (with a doctorate in theology) who worked for multiple popes. Mr. Keating says: “I’m unaware of such claims arising from any quarter until several recent popes disliked by these Traditionalists were canonized, including John XXIII, Paul VI, and John Paul II. Usually Paul VI receives the most opprobrium.” Mr. Keating is incorrect; e.g. Father John Vianney, several centuries ago, taught clearly that canonizations are not infallible. Archbishop Fulton J. Sheen would be another example, although clearly much more recent than Saint John Vianney.
    —Corpus Christi Watershed
    Vatican II Changed Wedding Propers?
    It’s often claimed that the wedding propers were changed after Vatican II. As a matter of fact, that is a false claim. The EDITIO VATICANA propers (Introit: Deus Israel) remained the same after Vatican II. However, a new set of propers (Introit: Ecce Deus) was provided for optional use. The same holds true for the feast of Pope Saint Gregory the Great on 3 September: the 1943 propers (Introit: Si díligis me) were provided for optional use, but the traditional PROPRIA MISSAE (Introit: Sacerdótes Dei) were retained; they weren’t gotten rid of. The Ordo Cantus Missae (1970) makes this crystal clear, as does the Missal itself. There was an effort made in the post-conciliar years to eliminate so-called “Neo-Gregorian” chants, but (contrary to popular belief) most were retained: cf. the feast of Christ the King, the feast of the Immaculate Conception, and so forth.
    —Corpus Christi Watershed
    Solemn “Salve Regina” (Chant)
    How many “S” words can you think of using alliteration? How about Schwann Solemn Salve Score? You can download the SOLEMN SALVE REGINA in Gregorian Chant. The notation follows the official rhythm (EDITIO VATICANA). Canon Jules Van Nuffel, choirmaster of the Cathedral of Saint Rumbold, composed this accompaniment for it (although some feel it isn’t his best work).
    —Corpus Christi Watershed

Random Quote

“The sun’s disc did not remain immobile. This was not the sparkling of a heavenly body, for it spun round on itself in a mad whirl, when suddenly a clamor was heard from all the people. The sun, whirling, seemed to loosen itself from the firmament and advance threateningly upon the earth as if to crush us with its huge fiery weight. The sensation during those moments was terrible.”

— ‘Dr. Almeida Garrett, professor of natural sciences at the University of Coimbra (1917)’

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