I et innlegg på Rorate Cæli klager skribenten over at en requiemmesse for hans tante ikke ble noen skikkelig requiem fordi prestene han kjenner gjorde begravelsen til en takkemesse for hennes liv (slik de visst pleier å gjøre) heller enn til en bønn for hennes sjel – som rubrikkene også til novus ordo messen sier at man skal gjøre. Og den nye engelske oversettelsen av messen førte ikke til noen forbedringer.
Jeg undrer meg også noen ganger over at prester fokuserer så lite på bønnen for den avdøde i en katolsk begravelse, og det var vel ikke å vente at den nye engelske oversettelsen av messen kunne føre til umiddelbare og dramatiske forandringer – selv om jeg selv har oppdaget at 1. eukaristiske bønn har blitt svært mye mer tydelig, og betraktelig bedre enn den norske oversettelsen (om jeg får tid skal jeg sammenligne den engelske og norske oversettelsen). Men i dee mange kommentarene (og som vanlig på Rorate Cæli av varierende kvalitet) til innlegget, er det én kommentar fra en nyordinert prest som jeg gjerne vil at flere leser:
Yes, the new translation will not fix the way the new Mass is said in most places. Yes, there are problems even in the Latin. However, as a recently ordained diocesan priest, I have to say that the new translation is not nothing. It may be nothing in terms of forcing an real end to the liturgical debacle. However, at our parish’s small daily Masses, where we never have extraordinary ministers, where I rarely look up toward the people outside of the homily, where nothing is sung except the hymn I pick for the recessional, and at which I use the Roman Canon daily, omit the general intercessions, and always use the Confiteor and the entrance and communion antiphons, it has made a difference to me.
You are right, it has not changed the way I say Mass. I used the same «options» with the old translation. You are right, it is still the Novus Ordo with all the issues that that entails. However, I have found that sacrificial language of the new translation of the Roman Canon very edifying. I am able to say each day and my parishioners hear at each of my Masses, «and bless these gifts, these offerings the holy and unblemished sacrifices,» «bless, acknowledge and approve this offering in every respect,» «accept this oblation of our service,» «we…offer to your glorious majesty…this pure victim, this holy victim, this spotless victim, the holy Bread of eternal life and the Chalice of everlasting salvation; Be pleased to look upon these offerings with a serene and kindly countenance and accept them…and the offering of your high priest Melchizedek, a holy sacrifice, a spotless victim.» In addition, the orations are translated far more accurately. I have many times found orations which are identical to those found in the TLM. With the new translation it is much easier to preach on these texts. The old translation mangled them so badly that even where the Novus Ordo made us of traditional orations, the translation made them unrecognizable and often altered their theology.
So no, the new translation will not fix our liturgical crisis. Yes, most people will find the mess at their parishes to be more or less the same. However, the new translation is still not nothing. I became a diocesan priest, rather than joining the FSSP or another community (which I seriously considered), because I believe that this is where God is asking me to be. Being where I am, I have found the new translation to be a real help in making that best of a bizarre historical situation.