Are the “Quick and the Dead” also with thy spirit? The latest phase in the struggle over the many prayerbooks of the “One Holy Catholic and Apostolic Church”

There are only three books regularly easy handreach of my computer are “Alice’s Adventures in Wonderful” & “Through the Looking Glass” (Lewis Carroll, in one volume), “Siva: the Erotic Ascetic” (Wendy Doniger O’Flaherty, Oxford U. Press), and “The Saint Helena Psalter.”   This bizarrely unmatching trio probably reflects something more serious about my (I would submit very mild) own multiple personality disorder than anything else.  But I grew up, as I mentioned recently on my mother’s birthday, with the 1662 Church of England/1928 American Episcopal Book of Common Prayer, along with the Bible, and the History of England, among the key documents essential to my education.

At an earlier stage of my life, either the English or American BCP would have been among the three books I always kept hand, but now it regularly causes too much turmoil in my mind to think about all the changes.  I accept the radical “inclusive language” of the “Saint Helena Psalter” for its genuine linguistic excellence, but on the whole I prefer Lewis Carroll’s 19th century English and Wendy Doniger O’Flaherty’s intense structuralism and interlinear Sanskrit translations to reflect on, but there have been at least four extremely important “Helens”, “Elenas”, or “Helenas” in my life….and for them alone I keep their namesake Psalter handy…..there is no harm in any of the Psalms: whatever their sexual identification of God’s nature or power may be, they are all songs of devotion and courage in the face of terrible adversity.

And talking of “terrible adversity”, I was a teenager in the 1970s.  Generally speaking, the 1970s were probably no worse a time than any to pass through that “terribly adverse” phase of life than most others no marred by fully pitched World War or the Black Death, but the 1970s just happened to be the time when the American Episcopal Church was falling apart quite completely.  I mean, when the American Episcopal Church was going through its last and most dramatic prayerbook transformation, essentially achieving a final “Great Divorce”. The C of E, E.C. of the USA was in the 1970s divorcing itself from its Elizabethan/Jacobean-Tudor/Stuart reformation identity of the previous 450 years strong (1979, the year of the adoption of the New Episcopal Prayerbook, was exactly 450 years after the downfall of Henry VIII’s Cardinal Thomas Wolsey in 1529, the major break with Roman authority which ultimately led to the establishment of the Church of England (Henry VIII was declared the “Head of the Church” five years later by Parliamentary Statute in 1534, although he had been “Fidei Defensor” since 1521, when he wrote his famous anti-Lutheran tract “Defense of the Seven Sacraments”).

I went through my confirmation classes at St. Thomas the Apostle on Hollywood Boulevard in 1973-74 with Cannon Noble L. Owings (we studied the “Acts of the Apostles” in depth) and was confirmed in late April 1974 at All Saints in Beverly Hills by Los Angeles Bishop Robert Claflin Rusack, who had just been elected in January of that year.  I was thus confirmed in the language of the old prayerbook and I hated the succession of Red, Green, and “Zebra” prayerbooks leading up to final adoption of the New Prayerbook in 1979—to which I have never adjusted.

I still prefer all the old prayers and introits.  In particular I prefer (and still recite in my mind, even as I listen to the modern texts) both the old “Collect”:

ALMIGHTY God, unto whom all hearts are open, all desires known, and from whom no secrets are hid; Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy Name; through Christ our Lord. Amen.

And then I can almost never forgive them for changing the old version of the Nicene Creed, especially the sections on Easter and Resurrection:

And the third day he rose again according to the Scriptures: And ascended into heaven, And sitteth on the right hand of the Father: And he shall come again, with glory, to judge both the quick and the dead; Whose kingdom shall have no end.

   And I believe in the Holy Ghost, The Lord, and Giver of Life, Who proceedeth from the Father and the Son; Who with the Father and the Son together is worshipped and glorified; Who spake by the Prophets: And I believe one Catholic and Apostolic Church: I acknowledge one Baptism for the remission of sins: And I look for the Resurrection of the dead: And the Life of the world to come. Amen.

We acknowledge one Baptism for the Remission of Sins, and look for the Resurrection of the Dead, and the life of the World to come.”  That’s the only change I actually like: I prefer that the “Credo” be rendered as a Credemus: “We believe” instead of “I believe.”  Other than all that, I think all the changes in the text are just so much offensive folderol, “to make the Church more “Commercial” as Tom Lehrer once said in the introduction to his 1965 parady “Vatican Rag”: “Get in line in THAT processional; step into the SMALL Confessional; there that guy who’s GOT Religion will TELL you if your sin’s ORIGINAL…. if it is, try playin’ it safer, drink the wine and chew the wafer…TWO FOUR SIX EIGHT….time to TRANSUBSTANTIATE….then get down upon your knees….”

But really, the WORST of all the changes for me was not even to have to abandon the liturgy of the “QUICK AND THE DEAD” as part of the Nicene Creed, it was having to respond to the phrase, “The Lord be With you” by saying, “AND ALSO WITH YOU”, instead of “And with thy Spirit.”  I STILL say “AND WITH THY SPIRIT” under my breath and to lots of people.  And I used to have “AND WITH THY SPIRIT” as my e-mail signature—but nobody ever got the point. And then:

Lift up your hearts.
We lift them up unto the Lord.
Let us give thanks unto our Lord God.
It is meet and right so to do.

So it was much to my astonishment when I read what was going on the RC Church: they are RESTORING more of the “archaic language”, including “and with thy spirit” (except of course its “and with your spirit”) instead of “and also with you.

American Catholics prep for new Mass translation

APBy RACHEL ZOLL – AP Religion Writer | AP – Sun, Nov 6, 2011
  • In this Oct. 24, 2011 photo, Monsignor Richard Arnhols of St. John the Evangelist Roman Catholic Church in Bergenfield, N.J., looks through a study guide for Catholic Mass, at St. Peter the Apostle Roman Catholic Church, in River Edge, N.J., during training sessions for priests of the Archdiocese of Newark, on the first new translation of the Mass liturgy in four decades. (AP Photo/Mel Evans)

    In this Oct. 24, 2011 photo, Monsignor Richard Arnhols of St. John the Evangelist …

  • In this Oct. 24, 2011 photo, Monsignor Richard Arnhols of St. John the Evangelist Roman Catholic Church in Bergenfield, N.J., looks through a study guide for Catholic Mass, at St. Peter the Apostle Roman Catholic Church, in River Edge, N.J., during training sessions for priests of the Archdiocese of Newark, on the first new translation of the Mass liturgy in four decades. (AP Photo/Mel Evans)

    In this Oct. 24, 2011 photo, Monsignor Richard Arnhols of St. John the Evangelist …

RIVER EDGE, N.J. (AP) — Each Sunday for decades, Roman Catholic priests have offered the blessing — “Lord be with you.” And each Sunday, parishioners would respond, “And also with you.”

Until this month.

Come Nov. 27, the response will be, “And with your spirit.” And so will begin a small revolution in a tradition-rich faith.

At the end of the month, parishes in English-speaking countries will begin to use a new translation of the Roman Missal, the ritual text of prayers and instructions for celebrating Mass. International committees of specialists worked under a Vatican directive to hew close to the Latin, sparking often bitter protests by English speakers over phrasing and readability. After years of revisions negotiated by bishops’ conferences and the Holy See, dioceses are preparing anxious clergy and parishioners for the rollout, one of the biggest changes in Catholic worship in generations.

“We’re tinkering with a very intimate and personal moment,” said the Rev. Richard Hilgartner, executive director of the worship office for the U.S. Conference of Catholic Bishops. “It’s public worship, it’s the church’s official public prayer, but for the individual faithful, it’s one of the primary means of their encounter with the Lord.”

The biggest challenge will be for priests, who must learn intricate new speaking parts — often late in their years of service to the church. At an Archdiocese of Newark training at St. Peter the Apostle Church in River Edge, many clergy had just received a final published copy of the Missal, a thick hardcover bound in red, accompanied by an equally dense study guide. Earlier drafts had been available for orientation sessions that have been ongoing for months nationwide.

Many clergy are upset by the new language, calling it awkward and hard to understand. The Rev. Tom Iwanowski, pastor of St. Joseph Roman Catholic Church in Oradell and New Milford, N.J., turned to the section of the new missal that calls funeral rites, “the fraternal offices of burial.”

“How can I say those words? It doesn’t make sense,” said Iwanowski, who has been a priest for 36 years. “It separates religion from real life.”

In the new translation, in the Nicene Creed, the phrase “one in Being with the Father,” will change to “consubstantial with the Father.” When a priest prays over the Holy Communion bread and wine, he will ask God for blessings “by sending down your spirit upon them like the dewfall.”

The new missal grew out of changes in liturgy that started with the Second Vatican Council, the 1960s meetings on modernizing the church that permitted Mass in local languages instead of Latin. Bishops in English-speaking countries created the International Commission on English in the Liturgy to undertake the translation. The panel produced a missal by 1973, but that version was considered temporary until better texts could be completed. As the commission worked to make the Mass more familiar in idiomatic English, some of the language strayed from the Latin. Also in some cases, the commission sought to use language that would be gender neutral.

The work took a new direction in 2001, when the Vatican office in charge of worship issued the directive Liturgiam Authenticam, or Authentic Liturgy, which required translations closer to the Latin. The Vatican also appointed another committee, Vox Clara, or Clear Voice, to oversee the English translation, drawing complaints from some clergy and liturgists that the Vatican was controlling what should be a more consultative process. (Cardinal George Pell, the Sydney, Australia, archbishop and chairman of Vox Clara, has called the complaints baseless and ideologically driven.)

The Rev. Anthony Ruff, a Benedictine monk and theology professor at St. John’s University in Minnesota, said he was removed last year as head of the music panel of the international translating commission because of criticisms he posted on his blog. In an open letter to U.S. bishops published in the Jesuit magazine America, Ruff cancelled his plans to speak on the text to diocesan priests because, “I cannot promote the new missal translation with integrity.”

In South Africa, church officials accidentally introduced much of the new text in parishes ahead of schedule in late 2008, generating similar complaints about ponderous language, although church officials now say most parishioners have adapted.

Jeffrey Tucker, a lay musician at St. Michael the Archangel Catholic Church in Auburn, Ala., said he also had concerns about how the translation was handled. Still, he said he found the new missal “extraordinary.” The text and music are truly integrated for the first time since the changes from the Second Vatican Council, Tucker said. He has been introducing the new text to lay people and church leaders in recent months, and has found the reaction to mostly be, “Oh, wow.'”

“The language is more accurate, but that is the most boring thing you can say about it. The more important thing about the language is that it’s beautiful,” said Tucker who is managing editor of Sacred Music, the journal of the Church Music Association of America. “Hardly anything ever good comes out of a committee. This time it did.”

Parishes around the United States have spent the summer trying to prepare church members for what’s ahead. Priests have been discussing the changes in homilies, in notices in parish bulletins, and in workshops and webinars. Many clergy plan to use poster-sized laminated cue cards for parishioners as the new text is introduced. The introduction of the new text comes on the first Sunday of Advent, just ahead of the Christmas season — a time when infrequent churchgoers attend services.

The Catholic Community at Pleasanton, Calif., which serves 5,000 families in the Diocese of Oakland, has been organizing ministry training sessions and town hall meetings for parishioners to ask questions and express concerns. Mark J. Sullivan, the church music director, said he has seen reactions range from people fully embracing the change to others asking, “Why now?”

“They say, ‘I’ve got everything memorized. Why are you messing with it?'” Sullivan said. “If people do get a little nervous, it because things are in a different place, and it is more content, but it’s more for great reasons. We’ve got more to work with.”

The Rev. Michael Ryan, pastor of St. James Cathedral in Seattle, started an online petition called, “What If We Just Said Wait,” that drew more than 22,000 signatures from clergy, lay people, liturgists and others around the world, who urged a limited, one-year introduction of the new translation followed by an evaluation before the text was adopted across the country.

Despite the protest, Ryan said he has been preparing parishioners for the change and he will be ready to recite the new text on Nov. 27.

“I’m not going to stand apart from the church,” Ryan said.

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