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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. 4

Fr. David Friel · February 16, 2012

The fourth “highlight” of the new Roman Missal I will give for our reflection regards the manner of translation itself.

In composing the new missal, the International Commission on English in the Liturgy (ICEL) embraced the school of translation known as “formal correspondence” over the “dynamic equivalence” school, which had been employed in crafting the 1973 Sacramentary. The result is that the thoughts, words, and sentiments of the original Latin are captured and conveyed with tremendous fidelity in the new English texts. This fidelity has revealed a wealth of theology and traditional piety in many of the new prayers that was either less clear or missing altogether in the former translation.

I shall present only two of the abundant examples—one from the Proper of the Mass, and one from the Ordinary of the Mass. The Proper prayers are those that change so as to pertain to the particular feast being celebrated. In the following table, compare the Latin original of the proper prayers for the memorial of the Most Holy Name of Jesus with the two different English translations:

As I prayed these prayers from the new missal for the first time on January 3rd, I was struck nearly dumb, literally. Not only their intrinsic elegance captivated me, but also the fantastic manner in which they demonstrate a form of traditional Catholic piety that is too often ignored.

What I mean is this. If you look closely at the Latin, you will notice that the prayers nowhere include the name, Iesu. This brilliant reservation of the Divine Name on its very feast is an expression of the piety that has inspired generations of Catholics to be solicitous in their use of the only Name that saves (cf., Acts 4:12). The prayers, themselves, teach us by their nuance to revere the Holy Name.

The translators who created the Sacramentary (actually, in this case, its companion “Supplement”) chose, as you see, to insert the Lord’s Name in each of the three orations. While there is nothing heinous nor heretical about this decision, it unfortunately did not allow the piety so beautifully intended by the Latin to be appreciated at English Masses. The 2011 Roman Missal, contrariwise, has carefully withheld the usage of the Divine Name in its translation of these prayers and so restored the practice and piety of so many years. I find this effort (and all such efforts) to reclaim our Catholic heritage praiseworthy.

The second example I shall present is a response that occurs as part of a dialogue with the priest (or bishop or deacon) five times during the course of Holy Mass. It is an ancient exchange, recorded at least as early as the Apostolic Tradition of St. Hippolytus in AD 215. In its original Latin, the response is:

Et cum spiritu tuo.

In the former Sacramentary, the phrase had been translated:

And also with you.

Now, in the newly translated Roman Missal, the response is given:

And with your spirit.

Herein, one can see a clear illustration of the difference between “dynamic equivalence” and “formal correspondence.” As small as this change in English may seem, it is a very important change.

By greeting the people with the words, “The Lord be with you,” the priest makes a profound statement. He expresses his desire that the dynamic activity of God’s Spirit be poured out on the people of God, enabling them to go about the work of transforming the world, which God has entrusted to them through Baptism.

The response of the people, “And with your spirit,” is equally profound. It refers specifically to the unique gift of the Spirit given to a bishop, priest, or deacon at ordination. This, then, is a prayer of the people for the celebrant. It asks that the priest might use the charismatic gifts he received at ordination and, in so doing, fulfill his ecclesial, prophetic role. Notably, therefore, this exchange is addressed only to an ordained minister. Whereas it may have seemed appropriate to respond, “And also with you,” to a lay person, the fidelity of the new translation helps to clarify that this call and response has always been and continues to be reserved for situations between an ordained minister and a congregation.

The orations for the memorial of the Most Holy Name of Jesus and the response, “And with your Spirit” are fine examples of translation by “formal correspondence.” This method of translation, we have endeavored to show, carries the benefit of preserving the wealth of theology and traditional piety inherent in the prayers of the Roman Rite. In these and similar instances, it is remarkably true that fidelity of translation reveals subtlety of theology.

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 • “14 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 14 September 2025) discusses OFFERTORY ANTIPHONS and contains a wonderful quote by Archbishop Fulton J. Sheen.
    —Jeff Ostrowski
    PDF Download • Draft Copy (Pamphlet)
    A few days ago, I posted a draft copy of this 12-page pamphlet with citations about the laity’s “full, conscious, and active participation.” Its basic point or message is that choir directors should never feel embarrassed to teach real choral music because Vatican II explicitly ordered them to do that! We’ve received tons of mail regarding that pamphlet, with many excellent suggestions for improvement. Please feel free to chime in!
    —Jeff Ostrowski
    “Entrance Chant” • 23rd (Ordinary Time)
    This coming Sunday, 7 September 2025, is the 23rd Sunday in Ordinary Time (Year C). You can download the “Entrance Chant,” conveniently located at the feasts website. I also recorded a rehearsal video for it (freely available at the same website). The Communion Chant includes gorgeous verses in FAUXBOURDON. I attempted to create a rehearsal video for it, and it’s been posted at the feasts website, called by some: “church music’s best kept secret.”
    —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

“You should try to eat their food in the way they prepare it, although it may be dirty, half-cooked, and very tasteless. As to the other numerous things which may be unpleasant, they must be endured for the love of God, without saying anything or appearing to notice them.”

— Fr. Paul Le Jeune (1637)

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