Inclusive Language and the Liturglcal Prayer of the Church The issue or the masculine pronoun to designate the entire human The issue of "inclusive language" is neither simply nor race is no longer commonly accepted as it once was. The easily defined, however, with regard to liturgy, its question of how to deal with Scripture texts in which the proponents have two major goals: the use of inclusive audience addressed at the time of writing was male is still language in references to the human community and the another and more complex facet of this issue. development of non-masculine images of God. Current Status of Liturgical Texts Although God is Spirit, the revelation of God in Scripture It is important to make clear that these questions of and particularly in the New Testament is of a loving Father language are significant, a genuine source of pain for who sent his only begotten Son to redeem the human many women-and increasingly for men as well. They family from sin and death. While Scripture need to be taken seriously, to be addressed, and in contains other images of God, the image of BE? fact this task is already underway. In liturgy God as Father is central and has been •0.11. we deal mainly with two forms of texts: with traditionally accepted by the followers of ~~ the ritual texts of the Order of in the Christ for almost 2,000 years. Those \"" and the other sacramental who seek to alter the language we use '0 rites (i.e. the prayers composed by the about God point out that God is more ..,. Church under the inspiration of the Holy than Father; they seek the exploration of ~,~ 5 Spirit,) and with texts from Scripture other non-masculine images of God, ~·~: ..Th found in the . Both the particularly those contained in Scripture W. -+- Sacramentary and lectionary and object specifically to the constant use ~. ' ! :r,>.;f.@f ~ translations currently in use date back to of the masculine pronoun for God ...who is VA 0 the sixties and seve~ties when i~clusive essentially pure spirit, and therefore neither V, ~:1"x"'\ language was not an Issue of public male nor female. O'1VE 'St{~\ concern. Revision of these two sets of texts Cornoared wi h he i f G d I • has been in process for some time under the ompare Wit t e Issue 0 0 - anguage, the goal of dl r f ICEl th b d ibl f . . d more inclusive language for the human community seems tree I~n 0 .' ~ 0 y re~ponsl. e or revismq an relatively simple. The problem centers in large part preparll)g new liturgical t~xts.1n Englls~. I.n1980 ~CEl . around differences between Latin and English: the Latin Issued a statemen~ pledqinq Itself to prl~cl~les o! inclusive language from which our translations of prayer texts are language an~ has In~o~poratedthose ~rlnclples .1n~0 derived contains two words, "vir" (male person) and subsequent ritual revl~~ons,e.g. the Rite of An~m.tmg and "ho . e "(h ) t d . t t t Pastoral Care of the Sick and the Order of Ohtistien rmn m uman race 0 esiqna e separa e concep s F, I .. . for which in English we have only one word, "man". In the ,unera 5, as well as the revised e.dltl~n ~f the past it was commonly accepted that when rendered in S~cr~mentar>:'scheduled for publication In 1.994: The. English each of these differing Latin words would be criteria establlshe.d by the U~CC for e~aluatlng .lncl~slve translated "man" WI'th'lnthe p t t d d howei language translations of SCripture are Included In this . as wo eca es, owever, . fWd W hi d i J f hi h perceptions have changed and the use of the word "man" Iss~e 0 or on o.rs tp an In une ~ t ISyear t e United States Catholic Conference of Bishops voted to Inclusive Language and the "Liturgical Prayer of the Church The issue or the masculine pronoun to designate the entire human The issue of "inclusive language" is neither simply nor race is no longer commonly accepted as it once was. The easily defined, however, with regard to liturgy, its question of how to deal with Scripture texts in which the proponents have two major goals: the use of inclusive audience addressed at the time of writing was male is still language in references to the human community and the another and more complex facet of this issue. development of non-masculine images of God. Current Status of Liturgical Texts Although God is Spirit, the revelation of God in Scripture It is important to make clear that these questions of and particularly in the New Testament is of a loving Father language are significant, a genuine source of pain for who sent his only begotten Son to redeem the human many women-and increasingly for men as well. They family from sin and death. While Scripture need to be taken seriously, to be addressed, and in contains other images of God, the image of G fact this task is already underway. In liturgy God as Father is central and has been v 0.11 we deal mainly with two forms of texts: with traditionally accepted by the followers of ~ ~ the ritual texts of the in the Christ for almost 2,000 years. Those \,.. Sacramentary and the other sacramental who seek to alter the language we use 0 rites (i.e. the prayers composed by the about God point out that God is more .,. Church under the inspiration of the Holy than Father; they seek the exploration of ~,; -5 Spirit,) and with texts from Scripture other non-masculine images of God, ~'~J] found in the lectionary. Both the particularly those contained in Scripture . w'Wt.~ -+- Sacramentary and lectionary and object specifically to the constant use ~. ; ~ JPS tran~la~ions currently .in use da~e bac.k to of the masculine pronoun for God ...who is v/\ \Jpiil 0 the sixties and seventies when inclusive essentially pure spirit, and therefore neither V, ~--:1';.X: language was not an issue of public male nor female. Or«.'St{~\ concern. Revision of these two sets of texts Cornoared wi h he i f God I • has been in process for some time under the ompare Wit t e Issue 0 - anguage, the goal of di f f ICEl th b d ibl f . . d more inclusive language for the human community seems tree I~n 0 .' ~ 0 y re~ponsl. e or revismq an relatively simple. The problem centers in large part prepadrlQgnetw hturtglcladlt~xts.1n Elfnglls~. I.n11980f ~CEIl . around differences between Latin and English: the Latin Issue a sta emen. p e glng itse to Prl~CI~es o. InCusive language from which our translations of prayer texts are language an~ has In~o~porated those ~nnclples .1n~0 derived contains two words, "vir" (male person) and subsequent ntual revl~~ons, e.g. the RIte of An~m.tmg and "hominem" (human rac e) t0 desiqna. te separa te concep ts FPastoral, I Care of the SIck and.. the Order. of Chtistien for which in English we have only one word, "man". In the ,unera s, as well as the revised e.dltl~n ~f the past it was commonly accepted that when rendered in S~cr~mentar>:' scheduled for publication In 1~94: The. English each of these differing Latin words would be cnteria establlshe.d by the U~CC for e~aluatlng .lncl~slve translated "man" WI-th'lnthe p t t d d howei language translations of Scnpture are Included In this . as wo eca es, owever, . f'AI d .AI hi. d i J f hi h perceptions have changed and the use of the word "man" Iss~e 0 vvor on IIlIo.rs Ip an In une ~ t ISyear t e United States Catholic Conference of Bishops voted to accept the revieed Lectionary (New translations can and should be made in there is the tragic case of congregations American Bible translation) which now light of additional knowledge in pertinent of religious who, because they have awaits the approval of Rome. A second areas, and with the goal of providing the become divided about the texts they will revised biblical translation, the New finest possible rendering of the message use for communal prayer are literally RS.V., already approved by Rome, has of Scripture in the language of a given unable any longer to pray together. As also been accepted for liturgical use in the time. Distinguishing between what is Americans we are accustomed to the United States. essential to revelation and what is not, "quick fix"; to getting what we want however, is the province of the teaching immediately - or even yesterday. If a Ad·hoc Pastoral Solutions authority of the Church under the process moves too slowly for our liking, Revised translatlons of Lectionary and guidance of the Holy Spirit. we find it natural to take matters into our Sacramentary will respond to the bulk of A second practice which needs to be own hands, to make our own arbitrary concerns about inclusive language, examined is that of groups or individuals adjustments. What we need to look at particularly those related to "horizontal" who alter the communally recited people's now are the long-term consequences of communal prayer fractured by disunity; of language, however, it is reasonably text of the Mass in order to avoid certain that all will not be satisfied. As we language which they have determined is cacophony in ourllturqlcal assemblies; of anticipate publication and use of these exclusive. Apart from the poor quality of the Word of God arbitrarily altered revised translations we are at a vital language which often result from these heedless of the integrity of its message; of juncture. During the interim, as we changes, the most important objections to the one true God of our faith replaced by awaited new translations, a number of ad- such a practice are that it introduces a god of our own devising, a syncretistic hoc pastoral solutions ranging from cacophony into the united prayer of the deity vaguely, if at all, related to the God moderate to radical, have gained assembly of God's people, interrupting of revelation. acceptance. This would seem to be a and distracting the prayer of others and, In her address to CORPUS in June of good point at which to stand back to above all, that it uses the Sacred Liturgy 1992, Margaret O'Brien Steinfels placed evaluate these practices which have gone as a forum for protest. on the lips of the "party of change" the relatively unchallenged over the last ten or Finally, there is among some, a movement rhetorical question: Do we have any fifteen years, practices, which, in the alternative if we are to achieve our opinion of many, have significant potential to alter the God-language of liturgical texts to make it more inclusive. Our goals right away? and responded to that to erode our faith and our Christian question, in part" ... Your choice is community. imaging of God is not something which can be dealt with lightly or without careful between those (goals) that promise the likelihood of fulfillment at some future First, the cavalier use in liturgy of prayer, thought and study. Scripture does alternative, feminist-oriented translations contain images of God which are feminine point and from which you may not of Scripture, regardless of their origins, and our translations of God's Word need personally benefit, and those (goals) that authenticity or integrity. In some to be carefully scrutinized so that these may be personally therapeutic, but communally corrosive. II She went on to instances these translations alter and references which may have been buried even re-write portions of Scripture, e.g. a in earlier translations can, be retrieved and cite the example of the of the decades preceding the line of a psalm or canticle, with no regard become part of our imaging of God. for the relationship of this passage to the Some of those concerned with this issue, : How many in the '30's, '40's, '50's and even '60's, rest of the Bible. Scripture is a web of however, feel no compunction about subtly interconnected themes woven and altering references to God in present texts expected to hear a restored, re-woven throughout its fabric. Only a of the liturgy for example, recasting the liturgy in their own lifetimes? Yet they comprehensive, academically sound re- trinitarian formula so that the personal engaged in extensive scholarship, sponsored serious journals, held translation can embrace this larger picture God is identified by impersonal functions, and insure that theological nuances such or changing the words of the Lord's conferences, identified and promoted as Messianic themes and others integral Prayer from "Our Father" to ''Our intermediate steps that fell short of their to the Judeo-Christian message are not Father/Mother". Those who take it to its ultimate hopes. They did not fracture the suppressed in the zeal to make the bible furth.est extreme engage in the fabrication unity of the church or the unity of the instantly inclusive. No group or individual of alternative "liturgies' in which prayer is eucharist .:" has the right arbitrarily to revise or offered to a patchwork god composed of It seems to me that the of the retranslate texts of Scripture simply to images drawn from native American and ' revised liturgical and Scripture texts calls accommodate the concerns of a particular near Eastern religions and even from us to ask ourselves some serious movement in history. The Dogmatic goddess worship associated with questions: Are we willing to work for a Constitution on Divine Revelation of the witchcraft. In fact, this single issue has cause in which we believe, with no Second Vatican Council, no. 11, states become so all-consuming for some guarantee that we ourselves will reap the The Church ... accepts as sacred and proponents of feminism that they are benefits? Are we willing to recognized canonical the books of the Old Testament unwilling, and even incapable of praying that before all else this work is God's, not and New Testament, whole and entire, to a God who is imaged 11S Father, or of simply ours? Are our personal goals so with all their parts, on the grounds that, praying through Jesus Christ, the Son of important that to achieve them we are written under the inspiration of the Holy God sent to be our redeemer. willing to jeopardize the unity of the Spirit, they have God as their author and Some conclusions Church and the unity of the Eucharist?oOt have been handed on as such to the Church herself. n The interpretation of We are in dire need, right now, I believe, Sr. Janet Baxendale, S.C. these texts is entrusted to the Church so of stepping back from these ad-hoc that this priceless heritage of God's self- solutions to take stock of where they are Executive Secretary. revelation may be handed on intact from leading. Their logical consequences are New York Archdiocesan Liturgical Commission ohe generation to the next, Revisions of frightening - to cite only one example, - 2------~------Criteria for the Evaluation of Inclusive Language

On November 15, 1990, during the translation of the liturgical books of the 6. This document treats the problem plenary assembly of the National Church in general and cf sacred scripture indicated above in four parts: General Conference of Catholic Bishops, the in particular. New translations of Principles; Principles for Inclusive members approved the Criteria for the scriptural passages used in the liturgy are Language Lectionary Translations; Evaluation of Inclusive Language being proposed periodicallytor their Preparation of Texts for Use in the Translations of Scriptural Texts proposed approval. Since the promulgation of the Lectionary; Special Questions, viz., for Liturgical Use. These criteria, 1983 Code of Canon Law these naming God, the Trinity, Christ, and the developed by the Joint Committee translations be approved by a Church. (Liturgy and Doctrine) on Inclusive conference of bishops or by the Apostolic Part One: General Principles Language over the past three years, are See.2 The question confronts the intended to assist bishops in evaluating bishops: With regard to a concern for 7. There are two general principles for the suitability of inclusive language inclusive language, how do we distinguish judging translations for liturgical use: the translations of scriptural texts proposed a legitimate translation from one that is principle of fidelity to the Word of God and for liturgical use. The text follows: imprecise? r- the principle of respect for the nature of the liturgical assembly. Individual Introduction: The Origins and Nature 3. The recognition of this problem questions, then, must be judged in light of of the Problem prompted the submission of a varium to the textual, grammatical, literary, artistic, t. Five historical developments have the National Conference of Catholic and dogmatic requirements of the converged to present the Church in the Bishops requesting that the Bishops' particular scriptural passage, and in light United States today with an important and Committee on the Liturgy and the of the needs of the liturgical assembly. In challenging pastoral concern. First, the Committee on Doctrine be directed jointly cases of conflict or ambiguity, the principle introduction of the vernacular into the to formulate guidelines which would assist of fidelity to the word of God retains its Church's worship has necessitated the bishops in making appropriate primacy. English translations of the liturgical books judgments on the inclusive language I. Fidelity to the Word of God and of sacred scripture for use in the translations of biblical texts for liturgical liturgy. Second, some segments of use. These two committees established a The following considerations derive from American culture have become Joint Committee on Inclusive Language, the principle of fidelity to the Word of God. increasingly sensitive to "exclusive which prepared this text. 8. The People of God have the right to language," i.e., language which seems to 4. This document, while providing an hear the Word of God integrally exclude the equality and dignity of each answer to the question concerning proclairned'' in fidelity to the meaning of person regardless of race, gender, creed, translations of biblical texts for liturgical the inspired authors of the sacred text. age or ability.1 Third, there has been a use, does not attempt to elaborate a noticeable loss of the sense of gramma- complete set of criteria for inclusive 9. Biblical translations must always be tical gender in American usage of the language in the liturgy in general, that is, faithful to the original language and English language. Fourth, English for prayers, hymns, preaching. These internal truth of the inspired text. It is vocabulary itself has changed so that cognate areas will be treated only insofar expected, therefore, that every concept in words which once referred to all human as they overlap the particular issues being the original text will be translated within its context. beings are increasingly taken as gender- addressed here. specific, and, consequently, exclusive. 5. This document presents practical 10. All biblical translations must respect Fifth, impromptu efforts at inclusive principles for the members of the National doctrinal principles of revelation, language, while pleasing to some, have Conference of Catholic Bishops to inspiration, and biblical interpretation often offended others who expect a exercise their canonical responsibility for (hermeneutics), as well as the formal degree of theological precision and approving translations of scripture rhetoric intended by the author (e:g. Heb linguistic or aesthetic refinement in the proposed for liturgical use. However, just 2:5-18). They must be faithful to Catholic public discourse of the liturgy. Some as this document does not deal with all teaching regarding God and divine activity impromptu efforts may also have cases of inclusive language in the liturgy, in the world and in human history as it unwittingly undermined essentials of neither is it intended as a theology of unfolds. "Due attention must be paid both Catholic doctrine. translation. The teaching of Dei Verbum to the customary and characteristic These current issues confront a and the instructions of the Pontifical patterns of perception, speech, and fundamental conviction of the Church, Biblical Commission prevail in matters of narrative which prevailed at the age of the namely, that the Word of God stands at inspiration inerrancy, and hermeneutics sacred writer and to the conventions .. the core of our faith as a basic theological and their relationship with meaning, which the people of his time followed."4 reality to which all human efforts respond language, and the mind of the author. II. The Nature of the Liturgical and by which they are judged. While there would be a value in producing Assembly a study summarizing these issues, it 2. The bishops of the United States wish would distract from the immediate The following considerations derive from to respond to this complex and sensitive purpose of this document. the nature of the liturgical assembly. issue of language in the English ------3- - -_. ------

women. Consequently, every effort 20. In narratives and parables the sex of should be made to render the language of individual persons should be retained. biblical translations as inclusively as a Sometimes, in the Synoptic tradition, the faithful translation of the text permits, writers select examples of especially when this concerns the People metaphors from a specific gender. of God, Israel, and the Christian Persons of the other sex should not be community. added merely in a desire for balance. The original references of the narrative or 15. When a biblical translation is meant images of the parable should be retained. for liturgical proclamation, it.must also take into.account those principles which Part Three: The Preparation of Texts apply to-the public communication of the for Use In the Lectionary biblical meaning. Inclusive language is 21. The liturgical adaptation of readings one of those principles, since the text is for use in the lectionary should be made proclaimed in the Christian assembly to in light of the norms of the Introduction to women and men who possess equal the Ordo Lectionum Missaa (1981), baptismal dignity and reflects the Incipits should present the context of the universal scope of the Church's call to , various pericopes. At times, transitions " evangelize. may need to be added when verses have 16. The books of the Bible are the been omitted from pericopes. Nouns may product of particular cultures, ~ith their replace pronouns or be added to limitations as well as their strengths. participial constructions for clarity in 11. Each and every Christian is called to, Consequently not everything in scripture proclamation and aural comprehension. and indeed has a right to, full and active will be in harmony with contemporary Translation should not expand upon the participation in worship. This was stated cultural concerns. The fundamental text, but the Church recognizes that in succinctly by the Second Vatican Council: mystery of incarnational revelation certain circumstances a particular text "The Church earnestly desires that all the requires the retention of those may be expanded to reflect adequately faithful be led to that full, conscious, and characteristics which reflect the cultural the intended meaning of the pericope.? active participation in liturgical context within which the Word was first celebrations called for by the very nature In all cases, these adaptations must received. of the liturgy. Such participation by the remain faithful to the intent of the original Christian people as 'a chosen race, a 17. Language which addresses and text. 8 royal priesthood, a holy nation, God's own refers to the worshiping community ought 22. Inclusive language adaptations of people' (1 Pt 2:9, see 2:4-5) is their right not use words or phrases which deny the lectionary texts must be made in light of and duty by reason of their bapttsrn." An common dignity of all the baptized. exegetical and linguistic attention to the integral part of liturgical participation is 18. Words such as "men," "sons," individual text within its context. hearing the word of Christ ''who speaks "brothers," "brethren," "forefethers," Blanket substitutions are inappropriate. when the scriptures are proclaimed in the "traternity," and "brotherhood" which were 6 23. Many biblical passages are Church: Full and active participation in once understood as inclusive generic inconsistent in grammatical person, that the liturgy demands that the liturgical terms, today are often understood as is, alternating between second person assembly recognize and accept the referring only to males. In addition, singular or plural ("you") and third person transcendent power of God's word. although certain uses of "he," "his," and singular ("he"). In order to give such "him" once were generic and included 12. According to the Church's tradition, passages a more intelligible consistency, biblical texts have many liturgical uses. both men and women, in contemporary some biblical readings may be translated American usage these terms are often Because their immediate purposes are so as to use either the second person perceived to refer only to males. Their somewhat different, texts translated for plural ("you") throughout or the third public proclamation in the liturgy may . use has become ambiguous and is person plural ("they") throughout. differ in.some respects (ct. Part Two) from increasingly seen to exclude women. Changes from the third person singular to those translations which are meant solely Therefore, these terms should not be the third person plural are allowed in for academic study, private reading, or used when the reference is meant to be individual cases where the sense of the lectio divina. generic, observing the requirements of n. original text is universal. It should be 7 and n. 10. 13. The language of biblical texts for noted that, at times, either the sense or liturgical use should be suitably and , 9. Words such as adarn, anthropos, and the poetic structure of a passage may faithfully adapted for proclamation and homo have been translated in many require that the alternation be preserved should facilitate the full, conscious, and English biblical and liturgical texts by the in the translation. active participation of all members of the collective terms "man," and 'family of 24. and canticles have habitually Church, women and men, in worship. man." Since in the original languages been appropriated by the Church for use these words actually denote human Part Two: Principles for Inclusive in the liturgy, not as readings for beings rather than only males, English Language Lectionary Translations proclamation, but as the responsive terms which are not gender-specific, such prayer of the liturgical assembly. 14. The Word of God proclaimed to all as "person," "people," "human family," and Accordingly, -adaptations have justifiably nations is by nature inclusive, that is, "humans," should be used in translating been made, principally by the omission of a-ddressed to all peoples, men and these words. verses which were judged to be -4------~------~_------. ----~ __~_-

inappropriate in a given culture or the Son of Man passage in Daniel 7. translations. Thus, the Church expects liturgical context. Thus, the liturgical III. Naming the Trinity in Biblical for its translations not only accuracy but books allow the adaptation of psalm texts facility and beauty of expression. Translations to encourage the full participation of the liturgical assembly. 30. In fidelity to the inspired Word of God, 34. Principles of translation when applied to lectionary readings and psalm texts the traditional biblical usage for naming Part Four: Special Questions the Persons of the Trinity as "Father," differ in certain respects from those 25. Several specific issues must be "Son," and "Holy Spirit" is to be retained. applied to translations of the Bible addressed in regard to the naming of Similarly, in keeping with New Testament destined for study or reading (see nos. God, the persons of the Trinity, and the usage and the Church's tradition, the 22-25 above). Thus, when submitting a new or revised translation of the Bible, an Church, since changes in language can feminine pronoun is no used to refer to have important doctrinal and theological the Persons of the Holy Spirit. edition of the lectionary or a liturgical implications. psalter for approval by the National IV. Naming the Church in Biblical Conference of Catholic Bishops, editors I. Naming God in Biblical Translations Translations must supply a complete statement of the 26. Great care should be taken in 31. Normally the neuter third person principles used in the preparation of the translations of the names of God and in singular or the third person plural pronoun submitted text. the use of pronouns referring to God. is used when referring to the People of 35. The authority to adapt the biblical text While it would be inappropriate to attribute God, Israel, the Church, the Body of for use in the lectionary remains with the gender to God as such, the revealed word Christ, etc. unless their antecedents conference of bishops .. These criteria for of God consistently uses a masculine clearly are a masculine or feminine> the evaluation of scripture translations reference for God. It may sometimes be metaphor, for instance, the reference to proposed for use in the liturgy have been useful, however, to repeat the name of the Church as the "Bride of Christ" or developed to assist the members of the God, as used earlier in the text, rather "Mother" (ct. Rev 12). National Conference of Catholic Bishops than to use the masculine pronoun in Conclusion to exercise their responsibility so that all every case. But care must be taken that the People of God may be assisted in the repetition not become tiresome. 32. These criteria for judging the hearing God's Word and keeping it.-:- appropriateness of inclusive language 27. The classic translation of the Notes translations of sacred scripture are Tetragrammaton (YHWH) as "LORD" and 1. CI. Bishop Members of the Pastoral Team, presented while acknowledging that the the translation of Kyrios as "Lord" should Canadian Conference 01 Catholic Bishops, To Speak English language is continually changing. as a Christian Community, (August 16, 1989), p. 2. be used in . 2. Code of Canon Law [hereafter CIC), 825.1. Contemporary translations must reflect 3. CIC 213. 28. Feminine imagery in the original developments in American English 4. Second Vatican Ecumenical Council, Constitution language of the biblical texts should be grammar, syntax, usage, vocabulary, and on Divine Revelation Del Verbum, no. 12. 5. Second Vatican Ecumenical Council, Constitution obscured or replaced by the use of style. The perceived need for a more on the Sacred Liturgy Sacrosanclum Concitium , n. masculine imagery in English translations, inclusive language is part of this 14. English translation Is from Documents on tne e.g., Wisdom literature. development. Such language must not Lilurgy 1965-1979; conauar. Papal and Curial Texts [hereafter DOL), Collegeville, MN: The Lilurgical distract hearers from prayer and God's II. Naming Christ in Biblical Press, 1982), 1, no. 14. revelation. It must manifest a sense of 6. Ibid., no. 7. Translations linguistic refinement. It should not draw 7. Secretarial lor Christian Unny (Commission for 29. Christ is the center and focus of all Religious Relations with Judaism), Guidelines and attention to itself. Suggestions lor lhe application of no. 4 of the conciliar scripture. 9 The New-Testament has declaration Noslra aetare, December 1, 1974 [AAS 67 33. While English translations of the Bible interpreted certain texts of the Old (1975) 73-79). have influenced the liturgical and 6. Sacred Congregation of Rites (ConsUium), Testament in an explicitly christological devotional language of Christians, such Instruction Comme Ie Prevoil on the translation of fashion. Special care should be observed liturgical texts for celebrations with a congregation translations have also shaped and formed in the translation of these texts so that the (January 25,1969) [DOL 123), nos. 30-32. the English language itself. This should 9. CI. Del Verbum, no. 16. christological meaning is not lost. Some be true today as it was in the age of the Copyright © 1990. United States Catholic Conlerence, examples include the Servant Songs of 3211 Fourth Street, NE, Washington, DC 20017. All King James and Douay-Rheims Isaiah 42 and 53, Psalms 2 and 110, and rights reserved. An Evaluation of Some Recent Service Books/Hymnals

In evaluating a publication that Is to serve the liturgical music Catholic congregational use, This latest effort contains service needs of a parish, there are several things that one should look mualc that is both old and new, most of it of good quality, for. They are: Psalms are represented by 56 musical settings of the common (season) responsorial psalms In various musical styles. t. Service Mualc - Are there musical settings of the common Perhaps the greatest drawback of this publication is its lack of sung parts of the mass and other sacraments In this publication? any settings of the three year cycle of proper responsorial 2. Paalma - Since psalms play an Important role in the mass psalms as they are found In the Lectionary. As for hymns and and other liturgies of the Church, then a service book/hymnal canticles, there are over 500 selections representing a solid should contain a generous amount of psalmody. collection that includes traditional Latin chants, Catholic and Protestant hymns, and newly composed works. However, if a 3. Hymna and Cantlclea - How broad is the collection of congregation is looking for some of the 'contemporary' songs hymns and songs? Is it all 'one style' of music. or are a number found in many publications, they are not in his hymnal. of styles represented? Are the texts theologically sound? Preparation aids are found in topical, seasonal, liturgical, and , 4. Preparation Aida - Does the publication contain indices that other Indices that help in selecting music for feasts arid seasons. help the musician In his/her selection of music? Liturgical, Music Issue - Breaking Bread is one of a number of topical, scriptural, and seasonal Indices are to be desired. 'mlssalette' type programs offered by Oregon Catholic Press. Of Keeping these points In mind, I offer the following brief critique of all the annually updated publications available for Catholic several service books/hymnals. churches today, this one is well thought out, comprehensive, and flexible, There is an ample amount of service music, and you Worship/Gather - These companion publications are designed will find psalms set in a variety of musical styles. Included is the to be qsed together and provide a parish with the best of both worlds. Both are published by G IA Publications. Worship, now proper responsorial psalm for each Sunday and solemnity with in its ard edition, provides a stable core of musical settings for an easy-to-sing-refrain. The hymns and canticle. are diverse, Catholic worship, while Gather, has brought together the best of and there is a fairly good blending of 'traditional' and 'contemporary' styles. As for preparation aids, although there the 'c9ntemporary style' of liturgical music. Both Worship and are no indices, a companion publication, Today's Liturgy, offers Gather contain servlce music of good to excellent quality, many suggestions based on the music contained in Breaking designed to wear well when sung over a period of months or Bread. If the use of a 'missalette' type publication is desired years. As for psalms, there is a wide variety of musical styles over a more permanent service book-hymnal, then Music Issue- represented from simple chant, the Gelineau Psalter, and Breaking Bread seems to offer the best selection in this format of Haugen/Haas arrangements. In addition to the common worship aid. responsorial psalms set to music, the entire three year cycle of proper responsorial psalms is to be found in Worship. Flor y Canto, also published by Oregon Catholic Press, is a response to the needs of the multi-faceted Hispanic community Regarding hymns and canticles, you will find that Worship contains 400 hymns drawn from traditional sources as well as in the Church. It contains favorite songs and hymns from Puerto Rico, Mexico, Central and South America, Cuba, and Spain, in some which have been recently composed. Gather has over addition to recenty composed pieces by a wide variety of 200 hymns and songs that represent the best of such composers as the S1. Louis Jesuits, Michael Joncas, David composers. There is a good colleciton of service music, some bi-lingual. Many common and seasonal psalms are set in a Haas, and others. Preparation aids abound in these variety of musicial styles. Hymns and canticles range from publications. Litur:.gical, topical, scriptural and other indices are traditional to contemporary, with over 60 bi-linqual selections. invaluable in matching musical selections to the readings of the day. Worship and Gather, when used together, provide a parish Like the English language publications from Oregon Catholic Press, Flor offers Liturgia Canci6n as a preparation with the most comprehensive, well organized, and flexible y y aid. This is probably the most comprehensive service book- collection of music for today's Catholic parish. The extensive hymnal available for the Hispanic community today.-:- research that produced these volumes is assurance that the music will not be 'outdated' and 'tired' in a few years. Publishers GIA Publications, Inc. 7404 South Mason Avenue Lead Me-Guide Me was created to meet the needs and Chicago, IL 60638 aspirations of Black Catholics for music that reflects both the (Worship, Gather, and Lead Me - Guide Me) African-American heritage and the Catholic faith. It is a The Liturgical Press collection of service music, psalms, and hymns, intended to Collegeville, MN 56321 be a service book and hymnal for an African-American (The Collegeville Hymnal) congregation. This is the first comprehensive attempt to accomplish this, and it is rather successful. Musical selections Oregon Catholic Press 5536 NE Hassalo have been drawn from many diverse sources. This publication Portland, OR 97213 should be investigated by any congregation looking for a (Music Issue-Breaking Bread, and Flor y Canto) collection of liturgical music that will reflect the African-American heritage and faith. It is published by G IA. David E. Fedor Director of Music Ministry The Collegeville Hymnal is published by Liturgical Press, which Cathedral of the Sacred Heart, Newarlc has a long tradition (over 30 years) of providing hymnals for -6------~~------Eucharistic Ministers How Does Your Parish Rate?

How does your parish rate? The following statements are sung and repeated as often as necessary to accompany the to help individuals evaluate the ministry of Special breaking of the bread. Ministers of . After you read each statement, Communion rate your parish experience on a scale of 1 (poor) to 5 (excellent). o After he drinks from the the celebrant distributes consecrated bread to the and eucharistic Preliminaries ministers. In order not to delay the communion of the people they are there to serve, ministers of communion o Special ministers of communion are well trained in both do not normally drink from the cup at this time. how to minister liturgically and how to care for the sick. o Taking a plate or cup and purificator each minister goes o After the training, special ministers of communion are to the designated communion station. mandated by the bishop and are Installed at a public ceremony before the assembled community. o Good order requires that the number and location of , communion stations be determined In advance. o Since the eucharistic ministry Is not a clerical but lay ministry, eucharistic ministers should not wear special o Experience seems to Indicate that movement Is garb, like or robes. The valuable sign of lay minis- facilitated by having two cups for every plate. The cups try should not be weakened or covered over, but should are best positioned at some distance from the plates to be allowed to speak clearly. . accomodate the flow of traffic. o Special ministers of communion are trained to commun- o In distributing the eucharist, the ministers pay attention icate reverence in the way they walk when carrying the to each person looking directly into their eyes and eucharist, in the way they handle the plate and cup, inviting a response. They do not speak to the air but to never rushing, but in an unhurried fashion. each person individually. General o Those who receive the host are not to dip it in the cup. Such a practice weakens the symbol of eating and o The Eucharistic Ministers arrive at least 15 minutes drinking. before Mass begins to assist in the ministry of hospitality by welcoming the members of the community o After communion the eucharistic ministers bring the as they arrive in the church. sacred species to the side table. Introductory Rites o Upon returning from the distribution of communion, the eucharistic ministers now receive from the cup, o Special ministers of communion may be part of the en- consume what remains, and return to their places. trance procession walking behind the . When the The breads are gathered into a single receptacle and procession reaches the the minister takes his or o may be reposed in the tabernacle immediately or after her place either in the sanctuary or within the congre- mass. (If left on the table the receptacle should be gation. covered with a clean white cloth.) Liturgy of the Word o Ministers should be assigned to wash the cups (and o Ministers of communion assist in the repose the Eucharist) after Mass. proclamation of God's word by looking directly at the lector and paying attention to the readings, joining in the singing of the The special ministers of communion come responsorial psalm and the of the forward and are sent to the homes of the gospel. Their example helps the whole sick directly from the Sunday celebration. congregation understand how to This sending forth can occur in a simple participate in the Liturgy of the Word. fashion with the words kept to a minimum. Breaking of the Bread o TOTAL o The ministers of communion come from their places at the end of the sign of To determine your parish rating, add together peace and help bring the necessary all the ratings and divide the total by 20. If your parish vessels and purificators to the altar. score falls below 3.5, an immediate effort should be o The deacon and/or eucharistic ministers made to improve the quality of your community's assist the celebrant in the breaking of the encounter with the presence of Christ in the bread, while the Lamb of God is being Eucharist. -:------7- How Do Your Parish Rate?

How does your parish rate? The following statements are o The lector leaves the pulpit while the psalmist or the meant to help individuals and parishes evaluate the leader of song leads the singing of the responsorial ministry of the word and to assist in planning for future psalm. If necessary, although not desireable, the lector ministerial training for readers. After you read each may remain in the pulpit to lead the responsorial psalm. statement, rate your parish experience on a scale of A second lector (if necessary,the same lector) enters the 1{poor) to 5{excellent). o . pulpit, picks up' the book and begins the second reading. PrelimInarles o At the conclusion of the second reading, the lector o Out of respect for the presence of God in his word, the places the book on the pulpit and remains standing with scriptures are proclaimed from a properly decorated head bowed and hands folded on' the book in prayer, lectionary and book of the gospels. They are never read observing a period (20-30 seconds) of silence. from a missal~!te or pamphlet. o With the beginning of the singing of the Alleluia before , o All readings of scripture take place in one and the same the Gospel, the lector begins moving from the pulpit. pulpit. The Old Testament readings and the are Before returning to his/her place, if the Book of the read from the same location as the gospels. Gospels is used by the priest or deacon, the lector should remember to reverently move the lectionary to a The Church recognizes the importance of hearing God's o shelf or stand in order to provide a place for the Book of word and has provided a quality sound system as a the Gospels. parish priority. o Lectors have been trained in both the scriptures and in effective reading techniques. o After the profession of faith, if a deacon is not present, the lector or another minister returns to the pulpit; and, Lectors should always prepare the readings before o after the celebrant introduces the prayer, reads the entering the pulpit. petitions in a clear and prayerful manner. Introductory Rites . o When the petitions are completed, the lector remains in o The lector carries the lectionary (or in the absence of a the pulpit until the priest has prayed the concluding deacon, the Book of the Gospels) and places it in the prayer. The reader's untimely movement out of the pulpit. (The Book of the Gospels is placed on the altar.) pulpit would distract the people from prayer. o The lector does not continue to stand in the pulpit, but Liturgy of the Eucharist proceeds to his/her place in the sanctuary or within the Throughout the rest of the Mass the lector participates congregation. o fully in the prayers and singing and by his or her The-Readings participation, attitude and attention contributes to the quality of the whole celebration. o After the opening prayer, the lector proceeds to the pulpit and waits for the congregation to settle down General before beginning the readings. o The parish provides lectors with o The congregation has been taught the importance of opportunities for spiritual listening to the word of God. They put down missalettes growth and continuing or hymnals, look directly at the lector and pay attention ministerial formation. tothe word of God as it is proclaimed. Except for (Days of recollection, unusual circumstances or handicaps, members of the parish ministerial days, congregation should not read along with the lector, but etc.) should look directly at him/her. o TOTAL o The lector opens the book, picks it up and holds the book high enough so that it can be seen, allowing the To determine your parish lector's voice to travel straight toward the people and not rating, add together all your down into the pulpit. ratings and divide the total o The lector reads clearly, with feeling and evident faith. by 20. If your score falls below 3.5, your parish At the end of the first reading the lector places the book o should consider doing on the pulpit and remains standing with head bowed something about it soon, so and hands folded on the book in prayer for a period of that God's word might be silence (20-30 seconds) during which the congregation uses the silence to turn inward and look at their heard by the people of your personal response to the word of God just proclaimed. parish.o a--J-~:;J~~~d 8------Book Review • Book Review • Book Review • Book Review F3001r Review • Book Review • f3001-( Review • Book Review

The Christian Initiation of Children going to make a banner of those words for her classroom. Hope for the Future Chapter Three introduces the concept of ritual ceiechesis as a by Robert D. Duggan and Maureen A. Kelly constitutive part of the initiatory process. The explanation of the development of the catechism, as we have known it, will prove Several weeks ago I was greeting parishioners as they were to be ~n illumination for those who are tempted, as Lot's wife, to coming to St. Agnes' to worship at the 10 am Sunday Eucharist. look back. If celebration is the heart of initiation, then ritual is I couldn't help but notice one of our parish's catechist, Emily, as the brains of celebration. Liturgy has long been regarded as the she approached me. She was sullen and down-in-the-mouth. church's "school of faith," and expression which recognizes the As she approached me I couldn't help but ask her if anything formative impact of ritual celebration on participants.f Hence, the was the matter. I could see her eyes beginning to well-up. "I dictum, ''the way you pray reflects the way you live." just came from CCD," she said disgustedly, " I had only six kids Chapter Four explores the catechetical dimension of #75 of the in my class today." I immediately identified her malady. "I had Order of Christian Initiation of Adults as they relate to children of seventeen two weeks ago-what did I do wrong, where did I catechetical age. I was very pleased to see in print the inclusion faiiT of the discussion of the Directory for Masses with Children.4 This Emily teaches second grade, that means what we lovingly call wonderful, under-used document, promulgated by the '1 or for some "last-Ccmrnunlon-Ior-a-while." You Congregation for Divine Worship as far back as November 1, see last Saturday was First Communion at St. Agnes', and for 1973, is the tool for adapting and celebrating the Word of God at many parents their child had "graduated"; that means, having the child's level of readiness. In advocating the use of the received Eucharist you won't see them again until its time "to "Directory" the grace of lectionary-based catechesis is used in get" confirmed. This "catch-the gOld-ring-theology" is not too that the stories of scripture so closely follow a child's most untypical in most of the parishes in which we minister. natural way of learning. Instead of nine months of.CCD, they This incident with Emily became all the more poignant for me have the full menu of 52 weeks. since I had just finished reading this book. I was deeply Chapter Five attests that conversion is at the heart of what a empathetic with her as well as quite disturbed by the community does when it initiates children. The way we welcome catechetical system we have made into a bronze god. new members says more about us than it does about them. Maureen Kelly and Bob Duggan have put together a short, Once a parish accepts this challenge, it begins to look for, _, concise and well written presentation on futuristic expect, and work toward conversion as the goal of all its efforts. initiation. Whenever we speak of process we must speak of the Conversion processes need to provide time for children to tell word . Whenever we speak of gradual we must speak of their stories of what God is like for them. The issue of the forum ulcers, heroes, heroines and saints. Waiting takes time. We for story-telling as well as community with God (i.e. prayer) is an must wait for the good theology of Vatican II as well as the Order important part of this chapter. "A child comes to faith, comes to of Christian Initiation of Adults to reach our hierarchy, clergy, know God, in the midst of community which itself becomes a religious houses, and the people in the pew. Anyone who revelation of divine presence.tf I must confess I have never fully studies the history of our church knows that "process" is our understood the phrase that a "community catechizes itself. middle name. Every Council produced saints, Vatican II will be Chapter Six gave me a better understanding of that reality. The no different. The saints of Vatican II will be you and me and all presentation of a fictional ideal parish is of itself worth the price those who ''waited'' for the work of the Council to finally take of this book. What Bob and Maureen have done for us is root. This book gives us the hope we need to enter the contest itemize what every parish staff or Pastoral Council attempts to of waiting. accomplish at their own yearly planning or sell-mystagogia. This book offers six gradations or "how tos" of what to do while What we are given in this book is a bold, clairvoyant view of we're waiting. The first reflects on the paradigmatic shift in possibilities, possibilities which with some determination, vision culture and the structures of society as a call for a new era in the and leadership, those of us who are to see to it that the tradition religious formation of children. We hear a call to not flinch from of the Church be carefully handed on, can be accomplished. being a "Church in change, not retreating to the security of the The only negative aspect of this book is that there is no deadline accustomed and familiar, but leading the way to discover new for us to follow for this model to become effective. But, it really ways of being church in the midst of an evolving world."! In doesn't matter, because in two hundred years we'll all be essence what this chapter does is gives us a reason to trod on canonized saints for living through the era of renewal!~ in spite of the obstacles. (I guess that's called hope!) The second chapter deals with "Christian Initiation" itself. 'Any 1. pg. 18 - Christian Initiation of Children: Hope for the Future kind of initiation has to do with a process of being absorbed into 2. pg.26 and bonded to a group. Here is the passage I gave Emily to 3. pg.49 . read: "When an authentic initiation process occurs for an 4. Directory for Masses wi!h Children. BCL· 1983 individual, the values, symbols, and ethical behavior of the group 5. mID. are internalized. One never thinks of "graduating" from an Rev. Michael A. Merluccl initiatory community. One may perhaps leave by choice, or Director of the RCIA become less engaged, but one does not become initiated in Archdiocese of Newark order to finish."2 After reading that sentence, Emily said she was ------9------

BISHOPS' COMMITTEE ON Consultation on Common Texts (ICET), revised Order of Readings for Mass as well as the variation of that order of THE LITURGY UPDATE which was responsible for preparing the r: versions of the Gloria, Creed, , readings prepared in 1982 by the etc., presently in use. Slight revisions ecumenical North American Consultation Third Progress Report on the Revision have been made in the , the on Common Texts (CCT). (In November of the dialogue, and the ecumenical 1982 the members of the National The Third Progress Report on the version of the Lord's Prayer. Conference of Catholic Bishops had Revision of the Roman Missal was approved a controlled experimental use of The section on prefaces includes the published in early April by the the CCT Order of Readings, but that revised translation of several preface International Commission on English in action failed to receive the required openings, 15 complete preface texts (two the Liturgy (ICEL). The report treats the confirmation of the Apostolic See.) of them with music), and an explanation of present work of four ICEL subcommittees, the preface musical formulary tone and In 1985 the late Archbishop John F. those dealing with Translations and how the translation had to take into Whealon of Hartford was appointed Revisions, Original Texts, Music, and the consideration the fact that the preface is, chairman of the Lectionary Subcommittee. Presentation of Texts. A copy of the of its nature, a sung text. Several issues relating to the ultimate report was sent to each bishop in the completion of the lectionary were then United States as well as to each diocesan The four Roman eucharistic prayers, the , underway within the NCCB. Archbishop Eucharistic Prayer for Masses of liturgical commission or office of worship. Whealon himself was involved in Reconciliation I, and the Eucharistic Similar to the first and second progress reviewing the translation of the revised Prayer for Masses with Children I are reports, published in March 1988 and New Testament of the New American given in their revised translation. And the November 1990 respectively, the Third Bible. Several other bishops from the texts of 7 solemn blessings are provided Progress Report on the Revision of the Committees on Doctrine and on the to demonstrate the new translation which, Roman Missal deals principally with the Liturgy were studying the issue of by rhythm and cadence, more easily revised translation of texts of the Order of inclusive language in Scripture invites the liturgical assembly's response. Mass, including the eucharistic prayers translations. Archbishop Whealon and prefaces. -Also included are several The revised Missal will be presented to directed the Lectionary Subcommittee to original texts composed for the Order of. the English-speaking conferences of begin preparing the text of the revised Mass, including some .new prefaces and bishops in two volumes in June 1994. lectionary even while these other solemn blessings. A section from the concerns were still unresolved. pastoral introduction to the Order of Mass Update on the Revised Lectionary for The various components of the lectionary and a note of clarification on the Mass were approved by the NCCB as they were '.; translation of in the eucharistic The Bishop's Committee on the Liturgy completed. In 1986 the NCCB prayers complete the report. will present the first volume of the revised Administrative Committee approved the The report contains revised translations of edition of the Lectionary for Mass, revised New Testament of the New the first greeting at Mass, the first form for containing the New American Bible American Bible. In November 1990 the the blessinq of water, the conclusion to translation of Scripture, at the June 1992 full body of bishops approved the the readings, the Orate, fratres, the meeting of the National Conference of principles for preparing the pericopes from introduction to the memorial acclamations, Catholic Bishops at the University of Notre the New American Bible which would be and the invitation to communion. Revised Dame. Volume I includes all readings contained in the lectionary. They also translations of texts used in common with assigned for Mass on Sundays, approved Criteria for the Evaluation of other English-speaking Churches are also solemnities, and feasts of the Lord. Inclusive Language Translations of included. These texts have been Scriptural Texts Proposed for Lit!.!rgical Work on the revised lectionary began in prepared by the English Language Use, a document formulated by a Joint 1983, when the NCCB Committee on the Liturgical Consultation (ELLC), the Committee of the Liturgy and Doctrine Liturgy established a Lectionary sllcces"sor body to the International Committees to provide guidance to the Subcommittee under the chairmanship of bishops when they were asked to approve Des Moines Bishop William H. Bullock, any new inclusive-language Scriptural then Auxiliary Bishop of Saint Paul and translations proposed for use in the liturgy. Minneapolis, to implement the changes which were contained in the second Latin In November 1991 the NCCB approved a edition of the Ordo Lectionum Missae, new translation of the Book of Psalms for published by the Congregation for the the New American Bible and a slightly Sacraments and Divine Worship on revised translation of 'Verbum Domini, n January 21, 1981. The first meeting of which concludes every reading in the the subcommittee, composed of biblical, lectionary. Vatican confirmation is still liturgical, and patristic scholars, was held awaited for the new psalter translation. on December 3, 1983. All the components of the revised The subcommittee began its task by first lectionary have now been approved by making a thorough study of the 1983 the NCCB, and the Sunday readings have been prepared. Proofreading of the entire -10------text by individual members of the Liturgy, stru!?gle as a recovering alcoholic gave him Doctrine, and Pastoral Practices -REMEMBERING- a spiritual depth which he shared with r: Committees is now underway. Every page those who sought his counsel. of the manuscript is being reviewed by Fr. Hovda was a gifted writer. His book three persons. The Sunday volume of on liturgical presidency, Strong, Loving, readings will be presented for the and Wiu (Liturgical Press) nas gone approval of the NCCB in June. Volume II, through several printings and is acknowledged as the best primer on the containing all weekday readings, ritual subject. He was a sought-after lecturer Masses, etc., is expected to be presented who spoke in the Archdiocese of Newark for approval in November. on numerous occasions at workshops and Revised Translation of Verbum Domini liturgical conventions in the 1970's and 80's. One quickly forgot his raspy voice Confirmed and concentrated on the person and what On March 27, 1992, the Most Reverend he had to say. Daniel E. Pilarczyk, Archbishop of He put his liturgical theory into practice Cincinnati and President of the National as a parochial vicar at St. Joseph's parish in Conference of Catholic Bishops, notified New York City, his last position before he the members of the NCCB that the retired in 1983. From his place of retirement in Manhattan, Bob continued Congregation for Divine Worship and the to write a popular column in Worship Discipline of the Sacraments had entitled "The Amen Corner." confirmed the Conference's action He continued to keep up with his many approving a slightly revised translation of friends, especially through his thoughtful "Verbum Domini" when used in the home-made Christmas cards. The last liturgy. The revised text is "The word of one I will ever receive from him contained the Lord." (after a first or second reading) a personal note: "Hope the pastor is and "The gospel of the Lord." (after a thriving!", which prompted me to phone reading from one of the four gospels). I have been asked to write a few words him and ask when he was finally coming about Fr. Robert Hovda, a pioneer of the to visit me at Cedar Grove. He replied. Approval of this change of translation was liturgical movement who died on that when spring' came and the weather given by the Latin rite members of the February 3rd, 1992. It is not difficult to was warmer he would take a bus out to NCCB at their November 1991 plenary remember Bob Hovda, because he is one visit me. As we spoke, he was very meeting and in the subsequent mail-in inspiring Christian I shall never forget. I hopeful about the future of the Church, balloting of members who were absent first got to know him in the early 70's having just returned from being a during the voting at the plenary meeting. when the liturgical revision was in full principal speaker at the Southwest swing and he was serving as an editor Liturgical Conference. Bob Hovda died The new translation is being incorporated with The Liturgical Conference. During two weeks later in his sleer of a heart into the manuscript of the revised his occasional trips to Washington, DC., I attack at the age of 71. I wil never forget Lectionary for Mass. It will also be used would srop by to visit him at his office to this inspiring leader of the liturgical in the Collection of Masses of the seek out his wisdom. Always gracious, movement, nor the message on his Christ Blessed Virgin Mary, Vol. II: Lectionary, even without prior appointment he would card for 1991: simply put aside whatever he was doing in which is soon to be published by The order to be present to me. On my first Evanescent wings Catholic Book Publishing Company and big outing as a fledgling liturgist, we /oft heavy consciences by The Liturgical Press, and the lectionary found ourselves on the same plane en to value the other as oneself, sections of the several books contained in route to the Notre Dame Conference on fi:ee us hostages for a pilgrim journey toward the Roman Ritual, whenever any of these Pastoral Liturgy. I showed him my Jerusalem. need to be reprinted by publishers. prepared manuscript on anointing of the sick and was heartened by his encouraging Rev. Charles W. Gusmer A decree issued by Archbishop Pilarczyk comments. Some years later I was on March 25 states that the new honored by his invitation to write two translation is to be incorporated into all issues of his monthly letter, Living approved liturgical books, whenever they Worship. are published or republished in the future. One could only be impressed by his The translation is also to be incorporated personal integrity. His journey of faith took him from Methodism to into missalettes and other popular Episcopalianism to the Roman Catholic participation aids, beginning with the priesthood. "Priest of Fargo" (North issues containing the liturgy for the First Dakota) was the tide inscribed on ~his Sunday of in 1993, and it will calling card. Already at the time of the become mandatory in the dioceses of the Second World War he was a conscientious United States on that date. However, it objector who was nearly sent to prison. may be used in celebrations of the HIS passion for good worship was matched by his passion for social justice: Eucharist prior to that date once the they were for Bob Hovda two sides of the appropriate instruction has been given. -:- same coin called Church. His candid ------11- LM,.. LM Ii-

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