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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

Is the 1998 ICEL Missal Translation Worth Another Look?

Fr. David Friel · June 21, 2015

MAKE NO SECRET of my appreciation for the 2011 English translation of the third typical edition of the Roman Missal. I am an unabashed supporter who has publicly sung the praises of this new translation very often (for example, in an article for Homiletic & Pastoral Review and on Views from the Choir Loft HERE, HERE, & HERE).

I would be hard-pressed to think of a parishioner who dislikes the new translation. The occasions when I’ve heard a complaint about it from an ordinary churchgoer are extremely few. This translation received an overwhelmingly positive response from a September 2012 CARA study, which found that 7 in 10 Catholics feel the new translation is “a good thing.”

Yet, when reading certain publications, one gets the sense that every Catholic in the world is up-in-arms about the present translation. Why is there this dichotomy?

One of the most commonly proffered solutions to the “offensive,” “clunky,” and “imposed” new translation is that we should scrap it and simply use the 1998 English translation that was the result of many years of work. In a recent letter to the editor of The Tablet, Father Gerald O’Collins, SJ, made an impassioned plea that permission be given to use the 1998 translation. All such requests have been denied by Archbishop Arthur Roche, Secretary of the CDW.

I will not explore all the issues with the 1998 translation in detail here. Suffice it to say that its creators subscribed to the theory of “dynamic equivalence,” and the result was a very “dynamic” translation. This principle of translation, of course, was supplanted by the method of “formal correspondence” by directive of the 2001 document Liturgiam Authenticam.

The most important reason why the 1998 translation cannot simply be used to replace the 2011 translation, however, is often overlooked. The reason is this: the 1998 text is a translation of the second typical edition of the Roman Missal from 1975. The third typical edition was promulgated in Latin in 2002. How could we reasonably revert to a translation of an outdated Missal, much less such a loose translation that never held any force? The 1998 translation is obsolete in every way.

There is no need to go back to another translation, nor is there a need to craft hastily another translation. The present missal is imperfect, I admit, but it is a monstrous step forward from the previous ICEL translation of 1970. It has many merits of its own accord, independent of comparison to other translations. Its texts & rhythms & beauty have nourished my young priesthood, and it is nourishing the faith of English speakers worldwide. Praise God, from Whom this blessing has flowed!

Editor’s Note : We thank Fr. Friel for another wonderful post. Regarding the “lack of consultation” myth—which Fr. Friel didn’t have time to address in this article—it’s worth pointing out that Msgr. Andrew Wadsworth has utterly repudiated this. He has publicly stated that each bishop remained free to consult whomever they wished throughout the process, and no restrictions whatsoever were placed upon them.

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

Filed Under: Articles Tagged With: 1998 Rejected Sacramentary, ICEL New Translation of the Roman Missal, Roman Missal Third Edition, The Old ICEL Translation of the Mass 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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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

“There are some so restless that when they are free from labour they labour all the more, because the more leisure they have for thought, the worse interior turmoil they have to bear.”

— Pope Gregory the Great

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