Some Changes to the GIRM

Over at the Chant Cafe, Jeffrey Tucker gave us the first look at some of the changes ushered in by the revised translation of the GIRM.  He reminded us that the 2003 GIRM we were operating under was meant to be a provisional one and the one that is now a part of the revised Roman Missal (due out in November) is the "permanent" (my interpretation, for lack of a better word) version.  Fr. Z, in his excellent blog, "What Does the Prayer Really Say", offers valuable insight into the revision of GIRM No. 160.

I called the USCCB to ask if this version was now in force and the answer was in the affirmative.

Here are some of the changes:

GIRM 2002

GIRM 2011

48. The singing at this time is done either alternately by the choir and the people or in a similar way by the cantor and the people, or entirely by the people, or by the choir alone. In the dioceses of the United States of America there are four options for the Entrance Chant: (1) the antiphon from the Roman Missal or the Psalm from the Roman Gradual as set to music there or in another musical setting; (2) the seasonal antiphon and Psalm of the Simple Gradual; (3) a song from another collection of psalms and antiphons, approved by the Conference of Bishops or the Diocesan Bishop, including psalms arranged in responsorial or metrical forms; (4) a suitable liturgical song similarly approved by the Conference of Bishops or the Diocesan Bishop. 61(d). [T]he following may also be sung in place of the Psalm assigned in the Lectionary for Mass: either the proper or seasonal antiphon and Psalm from the Lectionary, as found either in the Roman Gradual or Simple Gradual or in another musical setting; or an antiphon and Psalm from another collection of the psalms and antiphons, including psalms arranged in metrical form, providing that they have been approved by the United States Conference of Catholic Bishops or the Diocesan Bishop. Songs or hymns may not be used in place of the responsorial Psalm. 63. When there is only one reading before the Gospel, During a season when the Alleluia is to be said, either the Alleluia Psalm or the responsorial Psalm followed by the Alleluia with its verse may be used; During the season when the Alleluia is not to be said, either the psalm and the verse before the Gospel or the psalm alone may be used; The Alleluia or verse before the Gospel may be omitted if they are not sung. 87. In the dioceses of the United States of America there are four options for the Communion chant: (1) the antiphon from the Roman Missal or the Psalm from the Roman Gradual as set to music there or in another musical setting; (2) the seasonal antiphon and Psalm of the Simple Gradual; (3) a song from another collection of psalms and antiphons, approved by the United States Conference of Catholic Bishops or the Diocesan Bishop, including psalms arranged in responsorial or metrical forms; (4) a suitable liturgical song chosen in accordance with no. 86 above. This is sung either by the choir alone or by the choir or cantor with the people.

48. This chant is sung alternately by the choir and the people or similarly by a cantor and the people, or entirely by the people, or by the choir alone. In the Dioceses of the United States of America, there are four options for the Entrance Chant: (1) the antiphon from the Missal or the antiphon with its Psalm from the Gradual Romanum, as set to music there or in another setting; (2) the antiphon and Psalm of the Graduate Simplex for the liturgical time; (3) a chant from another collection of Psalms and antiphons, approved by the Conference of Bishops or the Diocesan Bishop, including Psalms arranged in responsorial or metrical forms; (4) another liturgical chant that is suited to the sacred action, the day, or the time of year, similarly approved by the Conference of Bishops or the Diocesan Bishop. 61(d). …[I]nstead of the Psalm assigned in the lectionary, there may be sung either the Responsorial Gradual from the Graduale Romanum, or the Responsorial Psalm or the Alleluia Psalm from the Graduale Simplex, as described in these books, or an antiphon and Psalm from another collection of Psalms and antiphons, including Psalms arranged in metrical fonn, providing that they have been approved by the Conference of Bishops or the Diocesan Bishop. Songs or hymns may not be used in place of the Responsorial Psalm. 63.  When there is one reading before the Gospel: a.       During a time of year when the Alleluia is prescribed, either an Alleluia Psalm or a Responsorial Psalm followed by the Alleluia with its verse may be used; b.      During a time of year when the Alleluia is not foreseen, either the Psalm and the verse before the Gospel or the Psalm alone may be used; c.       The Alleluia or the Verse before the Gospel, if not sung, may be omitted. 87. In the Dioceses of the United States of America, there are four options for singing at Communion: (1) the antiphon from the Missal or the antiphon with its Psalm from the Graduale Romanum, as set to music there or in another musical setting; (2) the antiphon with Psalm from the Graduale Simplex of the liturgical time; (3) a chant from another collection of Psalms and antiphons, approved by the Conference of Bishops or the Diocesan Bishop, including Psalms arranged in responsorial or metrical forms; (4) some other suitable liturgical chant (cf. no. 86) approved by the Conference of Bishops or the Diocesan Bishop.

The Homily After the homily a brief period of silence is appropriately observed.

The Homily It is appropriate for a brief period of silence to be observed after the Homily.

Mass Celebrated Without a Deacon 136. The priest, standing at the chair or at the ambo itself or, when appropriate, in another suitable place, gives the homily. When the homily is completed, a period of silence may be observed. 148. As he begins the Eucharistic Prayer, the priest extends his hands and sings or says, Dominus vobiscum (The Lord be with you). The people respond, Et cum spiritu tuo (And also with you). As he continues, Sursum corda (Lift up your hearts), he raises his hands. The people respond, Habemus ad Dominum (We lift them up to the Lord). Then the priest, with hands outstretched, adds, Gratias agamus Domino Deo nostro (Let us give thanks to the Lord, our God), and the people respond, Dignum et iustum est (It is right to give him thanks and praise). Next, the priest, with hands extended, continues the Preface. At its conclusion, he joins his hands, and together with everyone present, sings or says aloud the Sanctus (cf. above, no. 79b). 150. A little before the consecration, when appropriate, a server rings a bell as a signal to the faithful. According to local custom, the server also rings the bell as the priest shows the host and then the chalice. 151.  After the consecration when the priest has said, Mysterium fidei (Let us proclaim the mystery of faith), the people sing or say an acclamation using one of the prescribed formulas. 154. Then the priest, with hands extended, says aloud the prayer, Domine Iesu Christe, qui dixisti (Lord Jesus Christ, you said). After this prayer is concluded, extending and then joining his hands, he gives the greeting of peace while facing the people and saying, Pax Domini sit simper vobiscum (The peace of the Lord be with you always). The people answer, Et cum spiritu tuo (And also with you). Afterwards, when appropriate, the priest adds, Offerte vobis pacem (Let us offer each other the sign of peace). 157. When the prayer is concluded, the priest genuflects, takes the host consecrated in the same Mass, and, holding it slightly raised above the paten or above the chalice, while facing the people, says, Ecce Agnus Dei (This is the Lamb of God). With the people he adds, Domine, non sum dignus (Lord, I am not worthy). 160.  The priest then takes the paten or ciborium and goes to the communicants, who, as a rule, approach in a procession. The faithful are not permitted to take the consecrated bread or the sacred chalice by themselves and, still less, to hand them from one to another. The norm for reception of Holy Communion in the dioceses of the United States is standing. Communicants should not be denied Holy Communion because they kneel. Rather, such instances should be addressed pastorally, by providing the faithful with proper catechesis on the reasons for this norm. 162. The priest may be assisted in the distribution of Communion by other priests who happen to be present. If such priests are not present and there is a very large number of communicants, the priest may call upon extraordinary ministers to assist him, e.g., duly instituted acolytes or even other faithful who have been deputed for this purpose.97 In case of necessity, the priest may depute suitable faithful for this single occasion.98 167. Then the priest, extending his hands, greets the people, saying, Dominus vobiscum (The Lord be with you). They answer, Et cum spiritu tuo (And also with you).

Masses Celebrated Without a Deacon 136. The Priest, standing at the chair or at the ambo itself, or, if appropriate, in another worthy place, gives the Homily.  When the Homily is over, a period of silence may be observed. 148.  As he begins the Eucharistic Prayer, the Priest extends his hands and sings or says, The Lord be with you.  The people reply, And with your spirit.   As he continues, saying Lift up your hearts, he raises his hands.  The people reply, We lift them up to the Lord.  Then, the Priest, with hands extended, adds Let us give thanks to the Lord our God, and the people reply, It is right and just.  After this, the Priest, with hands extended, continues the Preface.  At its conclusion, he joins his hands and, together with all those present, signs or says aloud the Sanctus (Holy, Holy, Holy) (cf no. 79b). 150. A little before the Consecration, if appropriate, a minister rings a bell to signal to the faithful.  The minister rings the small bell at each elevation by the Priest, according to local custom. 151.  After the Consecration, when the Priest has said, The mystery of faith, the people pronounce the acclamation, using one of the prescribed formulas. 154. Then the Priest, with hands extended, says aloud the prayer Domine Iesu Christe, qui dixit (Lord Jesus Christ, you said) and when it is concluded, extending and then joining his hands, he announces the greeting of peace, facing the people and saying, The peace of the Lord be with you always.  The people reply And with your spirit. After this, if appropriate, the Priest adds, Let us offer each other the sign of peace. 157.  When the prayer is concluded, the Priest genuflects, takes a host consecrated at the same Mass, and, holding it slightly raised above the paten or above the chalice, facing the people, says, Ecce Agnus Dei (Behold the Lamb of God) and together with the people, he adds, Lord, I am not worthy. 160. The Priest then takes the paten or ciborium and approaches the communicants who usually come up in procession. It is not permitted for the faithful to take the consecrated Bread or the sacred chalice by themselves and, still less, to hand them on from one another among themselves.  The norm established for the Dioceses of the United States of America is that Holy Communion is to be received standing, unless an individual member of the faithful wishes to receive Communion while kneeling (Congregation for Divine Worship and the Discipline of the Sacraments, Instruction, Redemptionis Sacramentum, March 25, 2004, no. 91). 162. In the distribution of Communion, the Priest may be assisted by other Priests who happen to be present.  If such Priests are not present and there is a truly large number of communicants, the Priest may call upon extraordinary ministers to assist him, that is, duly instituted acolytes, or even other faithful who have been duly deputed for this purpose.  In case of necessity, the Priest may depute suitable faithful for this single occasion. 167. Then the Priest, extending his hands, greets the people, saying, The Lord be with you.  They reply, And with your spirit.

Mass with a Deacon 181. After the priest has said the prayer at the Rite of Peace and the greeting Pax Domini sit semper vobiscum (The peace of the Lord be with you always) and the people have responded, Et cum spiritu tuo (And also with you), the deacon, if it is appropriate, invites all to exchange the sign of peace. He faces the people and, with hands joined, says, Offerte vobis pacem pacem (Let us offer each other the sign of peace). Then he himself receives the sign of peace from the priest and may offer it to those other ministers who are closer to him.	Mass with a Deacon 181. After the Priest has said the prayer for the Rite of Peace and the greeting, The peace of the Lord be with you always, and the people have replied And with your spirit, the Deacon, if appropriate, says the invitation to the Sign of Peace.  With hands joined, he faces the people and says, Let us offer each other the sign of peace.  Then he himself receives the Sign of Peace from the Priest and may offer it to those other ministers who are nearest to him.
Concelebrated Mass 243. Then the principal celebrant takes a host consecrated in the same Mass, holds it slightly raised above the paten or the chalice, and, facing the people, says the Ecce Agnus Dei (This is the Lamb of God). With the concelebrants and the people he continues, saying the Domine, non sum dignus (Lord, I am not worthy).	Concelebrated Mass 243. Then the principal celebrant takes a host consecrated in the same Mass, holds it slightly raised above the paten or the chalice, and, facing the people, says, Ecce Agnus Dei (Behold the Lamb of God).  With the concelebrants and the people, he continues saying the Domine non sum dingus (Lord, I am not worth).
Mass at Which only One Minister Participates 266. After the acclamation at the end of the embolism that follows the Lord's Prayer, the priest says the prayer Domine Iesu Christe, qui dixisti (Lord Jesus Christ, you said). He then adds, Pax Domini sit semper vobiscum (The peace of the Lord be with you always), and the minister answers, Et cum spiritu tuo (And also with you). The priest gives the sign of peace to the minister, if appropriate 268. After the commixtion, the priest quietly says the prayer Domine Iesu Christe, Fili Dei vivi (Lord Jesus Christ, Son of the living God) or Perceptio (Lord Jesus Christ, with faith in your love and mercy). Then he genuflects, takes the host, and, if the minister is to receive Communion, turns to the minister and, holding the host a little above the paten or the chalice, says the Ecce Agnus Dei (This is the Lamb of God), adding with the minister the Domine, non sum dignus (Lord, I am not worthy). Facing the altar, the priest then partakes of the Body of Christ. If, however, the minister does not receive Communion, the priest, after genuflecting, takes the host and, facing the altar, says quietly the Domine, non sum dignus (Lord, I am not worthy) and the Corpus Christi custodiat (May the Body of Christ bring) and then receives the Body of Christ. Then he takes the chalice and says quietly, Sanguis Christi custodiat (May the Blood of Christ bring), and then consumes the Blood of Christ.	Mass at Which only One Minister Participates 266. After the acclamation at the end of the embolism that follows the Lord’s Prayer, the Priest says the prayer Domine Iesu Christe, qui dixit (Lord Jesus Christ, who said to your Apostles).  He then adds, The peace of the Lord be with you always, to which the minister replies, And with your spirit.  If appropriate, the Priest gives the Sign of Peace to the minister. 268. After the commingling, the Priest quietly says the prayer, Domine Iesu Christe, Fili Dei vivi (Lord Jesus Christ, Son of the living God) or the prayer Perceptio Corpus et Sanguis tui (May the receiving of your Body and Blood). Then, he genuflects, takes the host, and, holding the host a little above the paten or the chalice, says the  Ecce Agnus Dei (Behold the Lamb of God), adding with the minister, Lord, I am not worthy.  Then, facing the altar, the Priest partakes of the Body of Christ.  If, however, the minister does not receive Communion, the Priest, genuflecting, takes the host and, facing the altar, says quietly, Lord, I am not worthy, etc., and the Corpus Christi custodiat me in vitam aeternam (May the Body of Christ keep me safe for eternal life), and consumes the body of Christ. Then he takes the chalice and says quietly, Sanguis Christi custodiat me in vitam aeternam (May the Blood of Christ keep me safe for eternal life), and consumes the Body of Christ.

The Arrangement and Orientation of Churches 307. The candles, which are required at every liturgical service out of reverence and on account of the festiveness of the celebration (cf. above, no. 117), are to be appropriately placed either on or around the altar in a way suited to the design of the altar and the sanctuary so that the whole may be well balanced and not interfere with the faithful's clear view of what takes place at the altar or what is placed on it. The Ambo 309. The dignity of the word of God requires that the church have a place that is suitable for the proclamation of the word and toward which the attention of the whole congregation of the faithful naturally turns during the Liturgy of the Word.117 It is appropriate that this place be ordinarily a stationary ambo and not simply a movable lectern. The ambo must be located in keeping with the design of each church in such a way that the ordained ministers and lectors may be clearly seen and heard by the faithful. From the ambo only the readings, the responsorial Psalm, and the Easter Proclamation (Exsultet) are to be proclaimed; it may be used also for giving the homily and for announcing the intentions of the Prayer of the Faithful. The dignity of the ambo requires that only a minister of the word should go up to it. 311. Places should be arranged with appropriate care for the faithful so that they are able to participate in the sacred celebrations visually and spiritually, in the proper manner. It is expedient for benches or seats usually to be provided for their use. The custom of reserving seats for private persons, however, is reprehensible.122 Moreover, benches or chairs should be arranged, especially in newly built churches, in such a way that the people can easily take up the postures required for the different parts of the celebration and can easily come forward to receive Holy Communion. 312. The choir should be positioned with respect to the design of each church so as to make clearly evident its character as a part of the gathered community of the faithful fulfilling a specific function. The location should also assist the choir to exercise its function more easily and conveniently allow each choir member full, sacramental participation in the Mass.123

The Arrangement and Orientation of Churches 307. The candlesticks required for the different l place at the liturgical services for reasons of reverence or the festive character of the celebration (cf. no. 117) should be appropriately placed either on the altar or around it, according to the design of the altar and the sanctuary, so that the whole may be harmonious and the faithful may not be impeded from clear view of what takes place at the altar or what is placed on it. The Ambo 309. The dignity of the Word of God requires that in the church there be a suitable place from which it may be proclaimed and toward which the attention of the faithful naturally turns during the Liturgy of the Word. It is appropriate that generally this place be a stationary ambo and not simply a movable lectern.  The ambo must be located in keeping with the design of each church in such a way that the ordained ministers and readers may be clearly seen and heard by the faithful. From the ambo only the readings, the Responsorial Psalm and the Easter Proclamation (Exultet) are to be used; likewise it may be used for giving the Homily and for announcing the intentions of the Universal Prayer.  The dignity of the ambo requires that only a minister of the word should stand at it. 311. Places for the faithful should be arranged with appropriate care so that they are able to participate in the sacred celebrations, duly following them with their eyes and their attention. It is desirable that benches or seating usually should be provided for their use.  However, the custom of reserving seats for private persons is to be reprobated.  Moreover, benches or seating should be so arranged, especially in newly built churches, that the faithful can easily take up the bodily postures required for the different parts of the celebration and can have easy access for the reception of Holy Communion. 312.  The schola cantorum (choir) should be so positioned with respect to the arrangement of each church that its nature may be clearly evident, namely as part of the assembled community of the faithful undertaking a specific function.  The positioning should also help the choir to exercise this function more easily and allow each choir member full sacramental participation in the Mass and in a convenient manner.

Masses and Prayers for Various Needs and Occasions 373. Masses for Various Needs or Masses for Various Circumstances are used in certain situations either as matters arise or at fixed times. Days or periods of prayer for the fruits of the earth, prayer for human rights and equality, prayer for world justice and peace, and penitential observances outside Lent are to be observed in the dioceses of the United States of America at times to be designated by the Diocesan Bishop. In all the dioceses of the United States of America, January 22 (or January 23, when January 22 falls on a Sunday) shall be observed as a particular day of penance for violations to the dignity of the human person committed through acts of abortion, and of prayer for the full restoration of the legal guarantee of the right to life. The Mass "For Peace and Justice" (no. 21 of the "Masses for Various Needs") should be celebrated with violet vestments as an appropriate liturgical observance for this day. Masses for the Dead 382. At the Funeral Mass there should, as a rule, be a short homily, but never a eulogy of any kind.

Masses and Prayers for Various Needs and Occasions 373.  Masses for Various Needs or Masses for Various Circumstances are used in certain situations either as matters arise or at fixed times. Days or periods of prayer for the fruits of the earth, prayer for human rights and equality, prayer for world justice and peace, and penitential observances outside Lent are to be observed in the dioceses of the United States of America at times to be designated by the Diocesan Bishop. In all the Dioceses of the United States, January 22 (or January 23, when January 22 falls on a Sunday) shall be observed as a particular day of prayer for the full restoration of the legal guarantee of the right to life and of penance for violations of the dignity of the human person committed through  acts of abortion.  The liturgical celebrations for this day may be the Mass “For Giving Thanks to God for the Gift of Human Life” (no. 48/1 of the Masses and Prayers for Various Needs and Occasions), celebrated with white vestments, or the Mass “For the Preservation of Peace and Justice” (no. 30 of the Masses and Prayers for Various Needs and Occasions), celebrated with violet vestments. Masses for the Dead 382. At Funeral Masses there should usually be a short Homily, but to the exclusion of a funeral eulogy of any kind.

What is rather notable is what the GIRM has retained, especially insofar as the distribution of Holy Communion under Both Kinds is concerned.  No. 287 in the revised version reiterates the fact that the Priest is the sole minister to employ the use of intinction.

In future blog posts, I will offer some commentary on these revisions.   However, I am posting these now so as to give folks some idea of what the changes, now in force, look like.  The USCCB has made the revised GIRM available at its website:

http://new.usccb.org/prayer-and-worship/roman-missal/general-instruction-of-the-roman-missal/

My House is a House of Prayer

Today, the Church presents us with the Gospel account of a Canaanite who challenges Jesus, persisting in her request to have him heal her daughter.  Interestingly enough, the Church gives us, as the first reading, a passage from the Prophet Isaiah that speaks about the House of God being a house of prayer for all nations.

During the last week of Jesus' life, the synoptic Gospels relay the account of Our Lord going into the Temple, becoming dismayed at the commercial exchange that he saw going on in the Court of the Gentiles, sacred space reserved for non-Jews to come and worship the One, True God of Israel, and then driving them out with whips and cords, saying, "My Father's House is a house of prayer; but, you have made it into a den of thieves."  In St. John's Gospel account of the same incident, Jesus refers to the Temple of His body, when He says "Destroy this Temple and in three days I will raise it up."

Even the Responsorial Psalm, today's reading from St. Paul's Epistle to the Romans and the Communion Antiphon for Cycle A also carry the same theme.  "O God, let all the nations praise you", we chanted during as the responsorial psalm.

All of this ultimately has to do with liturgy, with worship.  Ancient Israel conducted all of her cultic sacrificial acts of worship within the Temple.  Sacrifice could not be made any place else.

The Canaanite woman recognized Jesus for Who He truly Is.  She seeks Him out, putting up with His rebuffs and insults (especially when he inferred that she was a dog) because she has faith that He would take care of what she needs the most, a cure for her daughter.  So what does this have to do with liturgy, with worship?  Even in her persistence, she is praying, she is worshipping.  She beseeches Jesus, calling Him the Son of David, one of His titles.  Without knowing it, she is approaching the true Temple.  She does him homage.  She calls him Lord.

This is not the first time that a non-Jewish person comes to Jesus.  Recall the account of the 10 lepers.  The only one who comes back to do Jesus homage in thanksgiving is the one who is not Jewish.  The Roman centurion who tells Jesus to simply say the word is another one, as is the Samaritan woman.  

In his dialogue with the Samaritan woman at the well, Jesus tells her that there will come a time when true followers will worship the Father in Spirit and in Truth, no longer offering sacrifices at the Temple in Jerusalem.  He is preparing her and Ancient Israel for the time when Isaiah's prophecy (from the first reading) will find its complete fulfillment.

Note how today's Communion Antiphon, from the Simple English Propers, ties all of this together:

"My house will be called a house or prayers, says the Lord; everyone who asks here, will receive, and he who seeks will find, and to him who knocks, it will be opened."

The Church, as Jesus' mystical body here on earth, is that House of Prayer for all nations.   She is Catholic because she is universal.  Ancient Israel was united by the blood of Abraham.  Blood family relationships were important to Ancient Israel.  One had to be a descendant of Abraham to be fully immersed in the Old Covenant.  The Church, who is the New Israel, is united by the Blood of Christ.

As the New Israel, the Church hands down to us what she has received from her Spouse and Lord, Christ, that worship of the Father in Spirit and in Truth, which is the Holy Sacrifice of the Mass.  We need to imitate the Canaanite woman in today's Gospel and recognize how valuable and precious that gift is.  We need to worship God with our hearts, confident that when we approach him in faith and in love, He will embrace us in return.  In His House of Prayer, we have that privileged encounter with the living God, the same God who accepted the woman's persistence and who is just as persistent in seeking us.

Transfiguring the Liturgy

Today, the Universal Church presents us with the great feast of the Transfiguration.   One could make the case that this is the fourth Epiphany of our Lord,  as Jesus gives Sts. Peter, James and John a glimpse into His divinity.   As the Preface for the Feast of the Transfiguration notes:

For after he had told the
disciples of his coming Death,
on the holy mountain he manifested to them His glory
to show, even by the testimony of the Law and the Prophets
that the Passion leads to the glory of the Resurrection.

In the Holy Sacrifice of the Mass, we once again return to Mount Tabor with Sts. Peter, James and John. Under the appearance of bread and wine Jesus gives us a glimpse of His divinity, much as He did to the three Apostles.  In the Sacred Liturgy, too, we hear from the Law and the Prophets, through Sacred Scripture.  In today's reading, from the Book of Daniel, when we see "one like a Son of Man" being presented to the "Ancient One", we are reminded that at every Mass, we go back to the moment when the Son of Man is presented to the Father, the "Ancient One" in  sacrifice,  when we come to the point of  of the Doxology.

Something else to consider is that, at least as far as I can tell, this is perhaps the only time of the year when the Church proclaims nearly the exact same readings several months apart.  On the Second Sunday of Lent, the Church marks the Transfiguration of the Lord.  This juxtaposition places the event in its proper context, as it occurs while Jesus and the 12 are journeying to Jerusalem where Jesus will suffer, die and rise again.  Through the Transfiguration, He reveals Himself to Sts. Peter, James and John in a particular way so as to help them understand the nature of the Passion that He will endure.  It is this same trio who accompanies him to the Garden of Gethsemane.

In today's case, the celebration takes on a more festive tone, as we contemplate that gradual unveiling, that Epiphany, that Jesus gives the Apostles (and, by virture of their testimony, as evidenced in the second reading from St. Peter's first letter, to us, as well) of His Divinity.  The same trio had already seen Jesus raise someone from the dead, as they were present at the miracle of the daughter of Jairus. They were there during the multiplication of the fish and loaves and the many miraculous cures that Jesus performed.  Now, they got a particular glimpse into Jesus' true identity.  St. John, in his First Epistle, writes that:

 

When Christ is revealed, we shall be like him, for we shall see him as he is.

And, so it is with the Mass.  At every Holy Sacrifice, heaven and earth are united and the veil between time and space is lifted.  We are just as much there, on Mount Tabor, as were Sts. Peter, James and John.  but, we are also present in the Upper Room, at Gethsemane, at the foot of the Cross and at the empty tomb. It bears repeating that the Mass is our "dress rehearsal" to hep prepare us to experience the fulfillment of the mystery of the Transfiguration. 

The final two...

The final two on the list, were sadly, not very hard to rank.  I had a harder time with the middle of the pack than with the top three and the bottom two.  I really tried to be charitable with Catholic Book Publishing and Liturgical Press, but, looking at their offerings made me wonder if they did not carefully read Liturgiam Authenticam.

7. Catholic Book Publishing

In business for 100 years, Catholic Book Publishing should have some experience with the Roman Missal.  After all, it's been publishing the venerable St. Joseph's Weekday Missals for quite some time.   However, it's latest offering, in my opinion, sadly comes up somewhat short.

The cover for the deluxe Roman Missal (priced at a reasonable $159) looks nice, and some of the artwork is traditonal.  However, the work that is imbedded within the actual text is, in my opinion, poor quality.  It looks too juvenile and does not match the nobility of the words that it is designed to highlight.  The use of sans-serif type is also problematic in that it makes the highlighted text seem too harsh.

Here is a link to the sample pages:

http://catholicbookpublishing.com/Images/pdfs/9780899420745.pdf

The cloth-bound altar edition runs $129 and its chapel version is set at $89.  Budget-conscious parishes might want to opt for the Magnificat since they would be getting a higher-quality product at a better price.


8. Liturgical Press

When I posted my rankings and copied them on Musica Sacrae, a composer who writes for Liturgical Press thought that perhaps I was a tad bit too harsh in my critique of the artwork in LP's version of the Roman Missal. 

Here is the cover:

 

Some might find a similarity between it and the one for the Midwest Theological Forum.  The only similarity that I find is that it is a depiction of Christ the King.  What makes LP's version problematic is that the artwork is quite harsh and not at all attractive.  The composer told me that maybe I wasn't seeing it in the best possible light because of the color of the paper and how it might not have translated well as a PDF.  Even after three viewings (with whatever adjustments he had them make at LP), it is still not attractive art.  Frankly, I would love to get the Crescat's opinion on this since she knows a thing or two about bad art.  It would be interesting to get her take on this.

There is also a strange mix of fonts that I found rather distracting.  I saw the sans-serif on top, but, within the body of the text, I wasn't sure if they were mixing Times New Roman with another similar font.

LP, at least as of this posting, does not seem to offer a leather-bound edition.  Both the Ritual edition and the Chapel version are cloth-bound, with the Ritual Edition coming in at $169 and the smaller, Chapel version priced at $119.95.

The next three...

A plethora of commitments prevented me from posting the rest of my reviews; however, now that I have some time, here are the comments for those versions of the Roman Missal that ranked fourth, fifth and sixth.

4. Midwest Theological Forum

Make no mistake about it, this is a gorgeous Roman Missal with impressive artwork.  The cover also resembles that of the Roman Missal used in Papal Masses.   Here is the sample artwork:

http://www.theologicalforum.org/books/RM/previewbook.asp?pi=432

Here is what the text looks like:


http://www.theologicalforum.org/books/Advent/previewbook.asp?pi=432


However, the reason why this version did not score as high on my list as that of WLP and the Magnificat is the price.  The regal edition of the MTF Roman Missal is a rather steep $500, with the classic edition coming in at $350.  The latter is rather steep, when one considers that the cover is made of faux leather.  For me, that is too much to pay, especially since, for that price, CTS offers its version of the Roman Missal with a genunine leather cover.  While the quality is impressive and the book a work of art on its own, the price may make it cost prohibitive for many parishes.  For those parishes that can afford it, this version of the Roman Missal would be a sound investment, indeed.


5. USCCB


This version of the Roman Missal, published by the USCCB, marks the conference's entrance into the field.  While the USCCB publishes the General Instruction of the Roman Missal (commonly known as the GIRM), this marks the first time, to my knowledge, that it is publishing the actual Roman Missal.

The cover is rather handsome, and one of the best renderings of Our Lord that I have seen.  However, when I took a virtual tour of the inside of the book, I was somewhat disappointed.  All of the artwork comes from the Basilica of the National Shrine of the Immaculate Conception.   Not that this is a bad thing, but, some of the shrine's artwork is a bit harsh.  The other caveat was the use of sans serif in the titles. 

Here is a sampling of the pages:

http://www.usccb.org/romanmissal/RM-Sample-pages-spread_3-28-11.pdf

It's a good effort, on the part of the USCCB, but, it just does not seem to come across as excellently as the CTS or the Magnificat. 

The USCCB edition of the Roman Missal runs at $169 for the Ritual Edition and $115 for the Chapel version. 


6.  Liturgical Training Press

LTP specializes in printing all things liturgical, thus, it was only natural that it, too, would join the pack in publishing its own rendition of the Roman Missal.

Unlike the other versions of the Roman Missal previously reviewed, LTP features original artwork.  This particular style resembles Medieval woodcuts.  It's actually quite decent; however, it is rather spartan in that it is all done in black, white and red.  The red, however, might be a little jarring in some cases.  Here is a sample:

http://www.ltp.org/resources/RM3RE_INTart.pdf

Nonetheless, the artwork is good.  The actual text and music is laid out quite nicely:

http://www.ltp.org/resources/RM3RE_INT.pdf

LTP retains the use of serifs all throughout the layout, which is easy on the eyes.  Like several of the other Roman Missals, LTP also uses acid-free archival paper that is designed to last a very long time.

The Altar version is priced at $175.  Interestingly enough, LTP is also distributing the MTF Classic Edition of the Roman Missal.  I did not see a price listed for the Chapel Edition.

The final two reviews will be forthcoming.

Roman Missal review

In Sacrosanctum Concilium, the Church made a very clear observation on the imporance of beauty in the Sacred Liturgy:

122. Very rightly the fine arts are considered to rank among the noblest activities of man's genius, and this applies especially to religious art and to its highest achievement, which is sacred art. These arts, by their very nature, are oriented toward the infinite beauty of God which they attempt in some way to portray by the work of human hands; they achieve their purpose of redounding to God's praise and glory in proportion as they are directed the more exclusively to the single aim of turning men's minds devoutly toward God.

Liturgiam Authenticam takes this point further, applying it to the actual publication of the books to be used for the Sacred Liturgy:

120. The books from which the liturgical texts are recited in the vernacular with or on behalf of the people should be marked by such a dignity that the exterior appearance of the book itself will lead the faithful to a greater reverence for the word of God and for sacred realities.83

Thus it is necessary as soon as possible to move beyond the temporary phase characterized by leaflets or fascicles, wherever these exist. All books intended for the liturgical use of priest or deacon celebrants are to be of a size sufficient to distinguish them from the books intended for the personal use of the faithful. To be avoided in them is any extravagance which would necessarily lead to costs that would be unaffordable for some. Pictures or images on the cover and in the pages of the book should be characterized by a certain noble simplicity and by the use of only those styles that have a universal and perennial appeal in the cultural context.

Thus, the Church gives us parameters that cover not only what the text should say, but, the manner in which it is to be presented.  The criteria spelled out in Liturgiam Authenticam constitute what I used in determining my rankings of the various versions of the Roman Missals prepared by the different publishers.

 

All told, there were eight different versions, one from the United Kingdom and the remaining seven from the United States.  Although I had alreadly ranked these in my previous blog post, I wanted to present to you a more detailed analysis, as well as a method to my madness in judgment.

1.  The Catholic Truth Society (the United Kingdom)

Of all of the different versions I reviewed, the Catholic Truth Society, one of the official publishers to the Holy See, was the one that was the best embodiment of the vision behind Liturgiam Authenticam's publication guidelines.  Great Britain has a rich patrimony of sacred art.  It also has a rich liturgical heritage, and the CTS certainly brought that to the forefront in its version of the Roman Missal.

Flipping through the sample pages, I was greatly impressed with the care and intricate design that CTS used in publishing its Roman Missal.  The artwork, taken from Great Britain's rich treasury of sacred imagery, is simply superb.  CTS really strove to publish a book that is just as aesthetically noble and grand as the words that it contains.

Here is how CTS describes its approach:

Beauty & Durability

• Binding. Bound in deluxe genuine padded Italian leather.
• Cover decoration. Gold decorative blocking on front, back and spine, plus Florentine gold blocking on inside lip of cover. Cruciform design based on Byzantine St George’s cross; border design inspired by Ingeborg Psalter.
• Durable spine. Ribbed spine gives greater durability and ensures the volume lies flat and keeps its shape over time.
• Strong binding. Endpapers made of extra-strong tear-resistant Skinplast® to ensure durability.
• Gilded page edges.
• Colour illustrations. Full-colour illustrations from the 12th-century Ingeborg Psalter (Musée Condé), printed on high-quality art paper

In addition, the CTS notes that:

Beauty and Practicality
CTS is working with highly-skilled printers and binders in Italy to ensure a high quality of craftsmanship in the finished volume. The choice of paper, binding, marker ribbons and leather page tabs has been made to ensure ease of use and durability over many years. For the interior, colour illustrations have been sourced from medieval illustrated manuscripts, and decorative elements from skilled contemporary artists and from volumes in the British Library.

Now, the gilded pages reference applies to the Altar Edition, which is set at the princely sum of $370.30 (USD).  The chapel version, which does not have gilded pages, but, is just as noble and grand, costs $185.15.  A third version, called the "study edition" costs $80.50 and is bound in leatherette, but, still features the same quality paper and art work.

Here is a sample of what the Roman Missal looks like:

http://www.cts-online.org.uk/acatalog/info_RM01.html

One of the members of the Musica Sacra forum expressed concerns that perhaps, as beautiful as the Roman Missal may be, it might not be functional, insofar as the musical notations for the chanted parts of the Mass are concerned.  I purchased the transitional Roman Missal from the CTS, which is a hybrid of the old and revised translation, complete with the chant notation for the new ICEL settings, and I can attest that these are quite easy to read.  As the UK is embarking on a dual-phase implementation, with usage of the Ordinary set to begin in September, the transitional Missal is quite helpful.

Obviously, if you belong to an American parish, the big caveat is that the CTS version is meant for the United Kingdom (England, Wales, Scotland and Australia) and you won't have the propers for the United States.  However, in my conversations with the CTS, I learned that this has not stopped several American parishes from pre-ordering the Roman Missal from them.

For me, the CTS edition was the benchmark by which I measured the seven American versions of the Roman Missal.

Now for the Stateside publishers.

2. The Magnificat

The Magnififcat publishes a widely used and, almost universally loved, monthly missallette by the same name.  The cover and back interior pages showcase sacred art.  Naturally, as far as I can tell, publishing the actual Roman Missal would probably be a natural extension for the Magnifcat.  After all, they've been marrying sacred art to sacred text all of these years.

This is the major game-changer, and, perhaps America's closest answer to the Catholic Truth Society's magnificent edition. 

Priced at a very reasonable $169 (before October 31, 2011), the Altar edition features:

An exquisitely crafted volume, very practical and with reinforced binding

Elegantly laid out in typescript that is both beautiful and extremely readable

More than 130 reproductions of sacred art paintings, drawings, woodcuts and engravings

A work of art in itself that answers Pope Benedict XVI’s wishes to pray in beauty: "Beauty is not mere decoration, but rather an essential element of the liturgical action, since it is an attribute of God himself and his revelation."

Here is a small sample of what the pages look like: 

 

Unfortunately, I could not get the zoom feature to work, but, nonetheless, even this sampling gives a good indication of what to expect from the full-sized version.

Here are the sample pages:

http://www.magnificat.com/missal/pdf/INT_PromoMissel_BD.PDF

Now, the chapel edition, priced at $79,  has 90 reproductions of sacred art, but, it is no less beautiful.  Like its bigger sister, this volume also appears to be easily readable.  Thus, it's an ideal marriage between form and function. 

For its maiden effort, the Magnificat certainly does not disappoint.


3. World Library Publications (WLP)

Like the Magnificat, World Library Publications, J.S. Paluch's liturgical division, makes its grand entrance into the Roman Missal field in a solid manner.  WLP has extensive experience in publishing missallettes, as their publications are used in many parishes throughout the United States; hence, it would only be a matter of time until it made the leap to releasing its own full-scale version of the Roman Missal. 

For its art work, WLP went straight to the top, culling its selections from no less than the Vatican Apostolic Library itself.   You certainly can't go wrong picking sacred art directly from the Church's main source. 

Here is the WLP description of its version of the Roman Missal:

The cover of the 9 x 12 Deluxe Edition is constructed of durable, dark red genuine leather.  The artwork, depicting a host and chalice, is foil-stamped in gold and green and surrounded by engraved Florentine-inspired scrollwork.  The page edges are gilded in gold. Text throughout the book is two colors (black and deep red) on eye-pleasing, natural parchment-colored paper. The type is large and legible, for ease of reading and proclaiming the texts, even in low light. High-quality ribbons and sturdy genuine leather tabs accent the book, providing you with excellent placeholders. 

Added feature: World Library Publications' award-winning music engravers have set all the chants in the Missal in a clean, easy-to-chant style that respects the sense of the text and helps celebrants to sing them more effortlessly and effectively.

Here is a sampling of the WLP offering:

http://www.wlp.jspaluch.com/download/New_Roman_Missal_Brochure_003_006Rev.pdf

I think my friend from Musica Sacra will be pleased with the WLP version when it comes to the appearance of the musical settings.  Unfortunately, for me the two big caveats were the use of sans serif type and the price.  I learned in my copy lay-out class that using sans serif type was not easy on the eyes.  The red "titles" are in sans serif and that does not look that good in print.  Insofar as the price is concerned, the deluxe version of the Roman Missal costs $395, while the chapel edition runs at $195.  In comparison with the Magnificat, WLP is a pricey option.
======================================
The reviews for fourth, fifth and sixth place will come in the next post.

And the rankings are in...

I have been meaning to sit down and write some posts for the blog, but, professional commitments have prevented me from doing so.  Nonetheless, I am grateful to my friend Paco for spurring me on to write, since I did promise to post my Roman Missal rankings as soon as possible.

It was not an easy thing to sort through eight different versions of the Roman Missal.  Special thanks does go to "chonak" from the MusicaSacra forum for informing me that WLP is also publishing its own version of the Roman Missal.  I had originally reviewed seven, but, the WLP addition bumped the number to eight.

The criteria that I used was based on what had been given in Liturgiam Authenticam:

120. The books from which the liturgical texts are recited in the vernacular with or on behalf of the people should be marked by such a dignity that the exterior appearance of the book itself will lead the faithful to a greater reverence for the word of God and for sacred realities.83

Thus it is necessary as soon as possible to move beyond the temporary phase characterized by leaflets or fascicles, wherever these exist. All books intended for the liturgical use of priest or deacon celebrants are to be of a size sufficient to distinguish them from the books intended for the personal use of the faithful. To be avoided in them is any extravagance which would necessarily lead to costs that would be unaffordable for some. Pictures or images on the cover and in the pages of the book should be characterized by a certain noble simplicity and by the use of only those styles that have a universal and perennial appeal in the cultural context.

The versions that I reviewed came from:  Catholic Books, Magnificat, Liturgical Press, Liturgical Training Press, the Catholic Truth Society, the Midwest Theological Forum, the USCCB and WLP.  Of these, seven are stateside publishers, while the Catholic Truth Society hails from the United Kingdom.

While price was a very important determining factor, I also looked at the quality of the art as well as the type-set.  Here are my rankings:

1.  Catholic Truth Society (United Kingdom)
2. Magnificat
3. WLP
4. Midwest Theological Forum
5. USCCB
6. Liturgical Training Publications
7. Catholic Books
8. Liturgical Press

In a subsequent post, I will go into greater detail regarding the reasons behind my rankings.  Suffice to say that the CTS artwork, culled from England's rich treasury of Sacred Art, really takes into account the full intention behind Liturgiam Authenticam's mandate.   The price is set at $370 for the Altar Missal while the Chapel edition is $185.  However, the overall quality of the Roman Missal is superb.  The reason why Liturgical Press ranks at the bottom is the lack of quality in the art.  The artwork strikes me as too angular, too stark and not at all in keeping with the beauty envisioned by Liturgiam Authenticam.