1. Roman Missal Third Edition Regal

USCCB releases Spanish-language resources on new Missal translation. Responsible to present the changes in the English edition of the Roman Missal to Spanish speakers.”. Of the Roman. Aug 4, 2017 - Many users of the English translation of the third edition of the Roman Missal acknowledge some theological gains but criticize its lengthy sentences. None of the Spanish missals includes much music, not even for the prefaces, and it has almost all been relegated to an appendix, even the Exsultet.

Extending the CMAA's activities to support musicians and clergy in ministry to Spanish-speaking communities was a hot topic this year, with Fr. Arthur Rojas (New York) appealing at the CMAA general meeting for initiatives in this area. Mahrt, as president, said that a committee of members would be formed for precisely this purpose, and volunteers for it are not just welcome, but necessary. One source of plainchant on Spanish texts will be Prof. Paul Ford's future Spanish edition of 'By Flowing Waters', which has been in the works for some time. I must agree.

I dearly would desire some spanish language plainchant propers or hymn or sequence translations in identical metre to the latin. Although I've been in the past tempted to say that latin should be viewed moreso as the proper liturgical language for the romance language speaking lands and peoples, I realize that this is probably not very pragmatic. We simply have to to it in spanish and french too. The Byzantine Orthodox and some Eastern Catholic Churches in Mexico have spectacular spanish language propers and are light years ahead of us. The same amount of spanish speaking people yearn for their traditional chant as the english speakers are. JavaScript is disabled in your browser, so the 'routine reminders' do not appear. Any news in this area?

An inquiring bishop wants to know. Mary Ann: I just saw this now, my apologies. I have begun with a cycle of Spanish responsorial psalms and have plans to do a collection of these with Alleluias and Gospel Verses, though this may still take a little time. I have a strong interest in doing antiphons also, but I'm a little stuck on this for the moment. I think I need to spend some more time learning about the Spanish liturgical texts.

I believe that there are something like 12 different Spanish translations of the Roman Missal, and I'm not sure what the re-translation time frame is either. But I suppose that any good translation will do. And which dialect should be used? And so forth. These are the concerns that I have before putting pen to paper for me.

But I have found a great love for working with Spanish texts, and have been doing weekly Spanish liturgies with Hispanic singers for the past 6 months or so. I really think that doing this will be possible, but I need to get some good answers to these questions first. JavaScript is disabled in your browser, so the 'routine reminders' do not appear. Pancho: You have made a wonderful attempt! Can you email me? I'd like to chat more with you about this idea if you'd like. Thanks, Adam.

I've already sent you an email. I know what you mean about the Spanish liturgical books. I'm still learning, too (and I really ought to know more by now). I know of at least 2 missals editions, the current Mexican one and another that I believe is used in Argentina. I assume there must be a third one used in Spain.

I don't know how much overlap exists between these editions beyond the Ordinary of the Mass. I also know of at least 2 lectionaries, the current Mexican one and the 'Hispanoamericana' edition.

I'm not sure if there is or are another one or other ones used in Spain or elsewhere. This makes it very difficult when looking for the readings online, most of the time the sites that have them don't say which edition for which countries they are using, or at least they hide the information very well. On the other hand, these sites are often more thorough than the USCCB one.

They'll include not just the scripture readings but also the missal antiphons, the collect, the prayer over the gifts and the concluding prayer. Often the prayers of the faithful too.

I'm not sure what the source is for those. Can I just add that I'm deeply, deeply, deeply annoyed that the USCCB sounds like it intends on having it's own Spanish missal? I think we really don't need another Spanish edition right now, in addition to all the existing ones. There are better ways they could be spending their energies. Edited to add: A couple of things I'd like to know more about are about the bible translations behind the lectionaries and the psalters used. For instance, the psalms I used above are from the Liturgy of the Hours.

They match the ones in the Leccionario Hispanoamericano but are different from the ones in the Mexican lectionary. Appearantly, they are also the same as the ones in the lectionary from Spain. Does that mean the Leccionario Hispanoamericano is the same as the lectionary from Spain or do they just share the same psalter? Either way, I prefer these psalms to the ones in the Mexican lectionary, and it's nice when the psalms at Mass match the psalms in the Liturgy of the Hours. Pancho, when I met Msgr.

Moroney during the 2003 FDLC Conference, the Leccionario Hispanoamericano was not licit for use in the Mass. These were commonly known as the Orange and Blue Lectionaries (orange for Sunday and blue for weekdays). The problem is that these have a translation that is tinged with liberation theology. The ones that we were told to use were the Lectionary that was approved for usage in Mexico. JavaScript is disabled in your browser, so the 'routine reminders' do not appear.

Benedictgal, are we talking about the same lectionary? The one I'm familiar with has a green cover and was being used at my parish for weekday masses. As I've said its psalter matches (more or less) the one used in the Liturgy of the Hours as well, it seems, as the one used in the lectionary from Spain. I also liked the readings better. The ones in the Mexican lectionary use simpler and (in my opinion) clunkier language. Could you be thinking of the Biblia Latinoamericana? I know that translation of the bible has gotten some criticims for its notes.

Maybe it was a green cover; I don't remember. As soon as we got back from the FDLC, we discontinued usage of these lectionaries.

Bear in mind, however, that even if you like the Lectionary from Spain better (or some other Spanish translation), we are bound to use only what is allowed in the United States. The Mexican Lectionary is a red-colored three-volume set. Now, I, for one, wish that we could use the RSV-CE Lectionary from the Antilles or the translation that the UK uses instead of the USCCB-NAB Lectionary. I do not like our translation; however, it's the one that we are stuck with until, hopefully (and please intercede for that Fr. Richard John Neuhaus), something better comes along.

Bear in mind, however, that even if you like the Lectionary from Spain better (or some other Spanish translation), we are bound to use only what is allowed in the United States. The Mexican Lectionary is a red-colored three-volume set. Yes, I'm aware that we are bound to what the bishop's conference decides, and I'm aware of the Mexican Lectionary (it's available from Liturgical Press and published by Obra Nacional de la Buena Prensa). However, as you have even pointed out, the responsorial psalms we are supposed to use (or at least the ones in the OCP material!) are not the ones in the Mexican Lectionary, they are from a different source. Jeffrey, I think not having an official translation in any language of the Gradual propers is a blessing in disguise. It would free a Spanish gradual from being tied to one country or region. On the other hand, using the translation from one of the missals when they match the gradual would make the work easier, and the music easier to introduce to parishes because the text would already be in their missals and worship aids.

Pancho, I live down here in the South Texas hinterland. The upshot is that we can, depending on how safe the other side is on a given day, cross over into Mexico and buy the three-volume set. Our religous goods store also gets it from Mexico.

To my very limited knowledge, I do not know if Mexico has anything remotely similar to a musical setting for the propers as we do with the SEP. The few times that I have been to Mass in Mexico, it's always hymns (and, sadly, badly written ones). I need to borrow a Roman Missal from Mexico to see what their propers look like. As for the US having its own Spanish-language Roman Missal, this could very well be a good thing.

We need to remember that while the United States has a huge Hispanic population, not all of them are of Mexican origin. There are many who hail from Cuba, Central America and South America. It's not just all about Our Lady of Guadalupe, as these other regions also have their particular Marian devotions as well as patron saints. Benedictgal, I live in the West Coast. I've travelled to Mexico often and lived with relatives there.

My own parish here is predominantly Latino and Spanish-speaking. I own my own copy of the Mexican edition of the Missal, that is how I got the text for the setting I did above of the entrance antiphon. I'm not aware of anything like the SEP in the Spanish-speaking world right now. I guess my experience of Mass in Mexico has been more positive than yours, I haven't found most of the hymns badly written, not noticeably so, but as the saying goes, your mileage may vary. There are a number of reasons why I think U.S.

Bishops shouldn't be bothering with their own Spanish Missal edition right now. Among other things, it's really redundant.

There are already exist editions that are serviceable, if not completely out of date. If it's because of the variety of Latino communities in this country the 'Leccionario Hisapnoamericano' seemed to address that as far as the readings, so why pick just the Mexican editions for now? (In fairness, the Mexican-American community is the largest segment of Latinos in this country, especially in the West, so picking those editions might make sense to them in that respect.) To make parishes buy one edition now, and then make them buy another one later on is a bit cruel, and I think bad stewardship. From the point of view of stewardship and subsidiarity, I think it would have been a better idea to allow parishes and dioceses to decide on their own from already approved material for Spain and Latin America, and to replace them as they get updated; and for the USCCB to publish U.S. Supplements with material like the propers for national patron saints, recently canonized saints, etc. Plus, that whole copyright thing.

However, you forgot one huge detail: the Mexican Spanish-language translation of the Roman Missal is outdated because we are now in the third typical edition of the Roman Missal. This needs to be re-worked under the guidelines of Liturgicam Authenticam. The USCCB has had a group working on this. In fact, in 2004, they met down here in Laredo to work on the translation, using LA as their guide. Furthermore, I take issue with the approach that each diocese in the United States should choose its own Spanish translation of the books. Whatever happened to unity?

This goes beyond copyright issues, Pancho. Granted, I am not a huge fan of a lot of what the USCCB has done regarding liturgy; however, there are a few times when the light bulb has lit up over their heads and this is one of them. Benedictgal, The current Mexican edition of the missal is based on the second typical edition, but is in it's own 17th edition, published in 2008. If the US bishops want a new Spanish missal because the current Spanish Missals are outdated, then I sure hope the USCCB is not working alone but with the bishops of Spanish-speaking countries.

It would be a little strange, and still redundant, if the most up-to-date missal available to Spain and Latin America is a missal published in the US, and it would be worrisome if the copyright was controlled just by the USCCB (in my opinion). There's no reason why they couldn't or shouldn't be collaborating with CELAM (the Latin American bishop's conference). Furthermore, I take issue with the approach that each diocese in the United States should choose its own Spanish translation of the books.

Whatever happened to unity? This goes beyond copyright issues, Pancho. Granted, I am not a huge fan of a lot of what the USCCB has done regarding liturgy; however, there are a few times when the light bulb has lit up over their heads and this is one of them. What I meant was keeping with the practice as it was until recently (like the choice between using the Mexican or Hispanoamericano lecitonaries) until a new edition based on the 3rd typical edition becames available. There was unity in the US a couple of decades ago when I believe publishers were could use other scripture translations and not just the NAB.

There's unity between the Church in the U.S. And the U.K., even though the English lectionaries use the New American Bible in on place and the Jerusalem Bible and Grail Psalms in the other. JavaScript is disabled in your browser, so the 'routine reminders' do not appear. However, the Hispanoamericano Lectionary was never meant for liturgical use, as it is tinged with Liberation Theology. That is what the USCCB found very problematic with it. Furthermore, there is a group in the USCCB working on the Spanish-language translation. Last I heard, one of the members of the group is the diocesan director of worship for the Archdiocese of San Antonio, who had also been working on it when he served as our own diocesan director of worship.

The group has to abide by the guidelines of Liturgiam Authenticam. I do not think that they are 're-inventing' the wheel, so to speak; however, since there is a third typical edition of the Roman Missal, the Spanish-language versions need to be revised to reflect that change. However, the Hispanoamericano Lectionary was never meant for liturgical use, as it is tinged with Liberation Theology. That is what the USCCB found very problematic with it. I did a couple of quick google searches and the only hits where I found an alleged connection with Liberation Theology, or criticism of the lectionary for it, were threads on this forum. It's incorrect this lectionary was never meant for liturgical use. It was available for nearly 30 years and published in the US, and used to be sold through Liturgical Press.

It seems to a large extent the rest of the lectionary, and not just the psalms, were taken from the Spanish lectionary; the Liturgy Commission of the Spanish Bishops' Conference is listed as the author on the. The current lectionaries are not, to the best of my knowledge, affected by the 3rd edition of the Roman Missal. As Liturgiam Authenticam is a church-wide document it makes no sense to work on a new edition of the missal just for the U.S., when over a dozen other countries would have need of a new edition as well. This is where the USCCB is being redundant (assuming they aren't already cooperating with the Spanish and Latin American bishops). Pancho, I heard this directly from Msgr. Moroney himself, who, if we recall, was the Secretary to the former Bishops Committee on Liturgy.

His explanation was that the 'blue' and 'orange' books were meant as study and not as a lectionary. He told us that the ones we were to use were from Mexico. Just because Liturgical Press sells something, that may not necessarily mean that it is okay for use in the Liturgy, as I later found out with their Passion proclamation booklets.

As for Liturgiam Authenticam, it covers ALL liturgical books, not just the Roman Missal. As far as the United States working on its own translation, I frankly do not see a problem with having our own Spanish-language version of the Roman Missal. This Missal, if I understand correctly, will take into account some of the various feasts celebrated by Hispanics who are other than Mexican in origin (Puerto Ricans, Cuabans, South Americans, Central Americans, etc). They also need to have the American adaptations (Blessed Kateri Tekakwitha, St. John Neumann, Thanksgiving Day and other primarily American celebrations). Benedictgal, Msgr. Moroney must have been referring to the 'Manual Para Proclamadores de la Palabra': Blue and orange examples and.

These are workbooks to prepare readers for Mass. No, just because Liturgical Press makes it available, doesn't mean it's suitable for the liturgy. However, I'm disputing what you said about the 'Hispanoamericano' lectionary not having beeen meant for liturgical use when it was available and used for a couple of decades already. I think you have been confusing it withe the workbooks above (as I've mentioned before, the copy I'm familiar with is hardbound, and has a green cover). What in a lectionary requires revision because of Liturgiam Authenticam? Will a new edition of the U.S. Lectionary be made because of Liturgiam Authenticam?

I do see a problem with a U.S. Edition of the Missal if the translation will be different to that of the Spanish-speaking countries, and if heavy copyright restrictions will be applied. The feasts of countries other than Mexico were already being taken account when we had access to different missals. The only time that is difficult is when you're using the Mexican edition of the Missal, which ironically is now the case because it's the only edition currently allowed. JavaScript is disabled in your browser, so the 'routine reminders' do not appear.

No, Pancho, he was not. I am well aware of what the liturgical books look like.

It is precisely because I need to use 16-bit Dos programs on a very regular basis that I am using 32-bit Windows rather than 64-bit Windows, which can’t run them. Every time I boot the patched version I get a window saying “NTVDM.EXE has stopped working”. Max ram windows xp. Without NTVDM, I can’t run them on 32-bit Windows either.

I am not stupid. The blue and orange books are hard-covered and resemble lectionaries. The orange one was for Sundays while the blue ones were for daily Mass. In fact, I saw the orange one at the local hopsital chapel sacristy (this book is not in use). Pancho, Msgr.

Moroney told us that these books were not meant for use in the United States. He told us that we needed to use the ones approved for Mexico. That is why, as soon as I returned home from the conference and reported it to the bishop and our diocesan director of worship, we immediately implemented the use of the correct books. Just because something may have been used elsewhere for 20 years does not mean that it was correct.

Unlike you, I do not have a problem with the USCCB having an edition of the Spanish-language Roman Missal for use in the United States. Copyright restrictions exist for other translations as well, so this is not merely a USCCB thing. In fact, might I remind you that the copyright for the English translation of the Roman Missal is actually for ICEL.

It is better to have one book that takes into account everything than to have several different Spanish-language Missals floating around. Furthermore, you also need to take into account that there are feasts and celebrations that are unique to the United States.

Try having a Mass on Thanksgiving Day in Spanish when there is nothing in the Mexican Roman Missal that sounds like our American adaptation. As far as the lectionary itself being translated, this is where the copyright becomes an issue for the USCCB.

The current lectionary that we have right now is a bad translation. It uses the RNAB as its base. Other English-speaking national conferences have better translations. Even the Carribbeans use the RSV-CE, which is a far superior translation to what we have. Benedictgal, I don't know what you think I'm arguing for. I stated my opinions that I think it was a poor decision to allow only one lectionary out of the ones we were already using, that I think this lectionary isn't as well written as one we were previously using, that having an additional edition of the Missal is redundant, that requiring parishes to use one existing edition out of many has the effect of forcing many parishes to replace adequate books with new ones which will only have to be replaced again in a few years, that it would've been better to wait until these were ready, etc.

I'm not a saying we can use a different edition of the lecitonary, I'm questioning the decision that made it unusable, mainly on practical grounds. Earlier you wrote you met with Msgr. Moroney in 2003. This is after a decision made in 2002 referenced on an earlier thread (found just over half way down, Aug. Previously we would have been free to use a different lectionary. Under the current decision most of the readings are from the Mexican edition, but the psalms remain the same as used in the 'Hispanoamericano'.

Until the U.S. Lectionary is published, it requires finding the psalms in another source, such as the previous 'Hispanoamericano' lectionary. In effect, we're still supposed to use a part of the 'Hispanoamericano'. If there are other editions of the Hispanoamericano lectionary with different colored covers with which I'm not familiar, then that is not surprising. I'd assume a lectionary can go through different editions and the covers and binding might change.

However, I would appreciate it if you could find a reference for idea that this lectionary is tainted with Liberation Theology. The only references I could find for that have been on this forum. The rest of your post I'll address at another time as I have a question I need to ask the forum. The reference to the Liberation Theology issue comes from a direct statement by Msgr. Moroney made at the conference. I was present when he stated that.

Benedictgal, thanks. I appreciate your account but I was hoping for a reference from somewhere else besides this forum. Re: the rest of your post. I do have a problem with the USCCB having it's own copyrighted edition if Dr.

Ford is correct and the purpose is for the USCCB to own and control the copyright. Whether the ultimate fault is of the USCCB itself or the Spanish-language equivalent of ICEL (if there is one).

I'm not alone in having problems with the way copyright is applied to liturgical texts, with how this works out in practice, and in thinking that there's a better way to do this. Did you know that in the Latin American edition of the Liturgy of the Hours it says explicitly that all rights are reserved even for the printing of booklets for use by the faithful? How are we going to make it easier to pray the Hours in parishes that way? If there is to be 'one book that takes into account everything' it might as well be an edition for all of (the) America(s) and not just the U.S. The LoTH I use does something similar to this, with propers for Mexico, for Columbia, and for Argentina. If the USCCB allowed more than one approved translation for lectionaries, as I believe they used to, then you might already have had access to the RSV-CE edition used in the Caribbean or another edition you'd prefer.

The Chapel Edition is sold out and will not be reprinted. Click here Altar Edition for more information about the full-sized Altar Edition that is currently available. Presenting the third edition of the Roman Missal, produced with the beauty, quality, and affordability expected of Liturgical Press. The full-sized Ritual Edition and the smaller Chapel Edition of the Roman Missal feature: A rich, durable deep-red cloth cover embellished with Christ enthroned, rendered in a distinguished, bold style and foil stamped in gold and copper.Interior adorned with fifteen beautiful illustrations by renowned liturgical illustrator and cover artist Br. Martin Erspamer, OSB.

Prayer texts set in readable, easy-to-proclaim type on natural ivory quality paper.Five sturdy grosgrain ribbon bookmarks and a full complement of beautiful tabs to enhance ease-of-use for celebrants.Gilded page edges that further esteem the text visually. Chapel edition: 11 pt type on 14 pt leading (space in between lines)Altar edition: 13 pt type, 17 pt leading Click here for information on the revisions to Eucharistic Prayer II, III, and IV. Introduction to the Order of Mass looks at the ministers, symbols, and rites of the Mass and offers specific suggestions on how to enrich the participation of the faithful, as well as help train liturgical ministers.

Comprehensive and well-organized, Introduction to the Order of Mass is ideal for pastoral musicians, liturgy committee members, and those interested in a deeper understanding of the Mass. Chapters are 'The Celebration of Mass,' “Introductory Rites,” “Liturgy of the Word,” “Liturgy of the Eucharist,” and “Concluding Rite.” Also includes an introduction and a list of abbreviations. 2006 Catholic Press Association Award Winner! Liturgiam Authenticam, issued by the Congregation for Divine Worship and the Discipline of the Sacraments in 2001 has provoked much comment, both positive and negative, from many people involved with the liturgy. Translating Tradition reprises a four-part series by Dr.

Peter Jeffery, Obl.S.B., that appeared in the journal Worship in 2004. Jeffery conducts a thoughtful and respectful reading of Liturgiam Authenticam, to identify core principles, understand what the document is really saying and relate it to other church teaching.

Chapters areThe Latin Liturgical Traditions, The Bible in the Roman Rite,' 'Languages and Cultures,' and 'Human and Angelic Tongues.' Peter Jeffery, OblSB, PhD, is the Scheide Professor of Music History at Princeton University. He is the author of A New Commandment: Toward a Renewed Rite for the Washing of Feet published by Liturgical Press. Presenting the third edition of the Roman Missal, produced with the beauty, quality, and affordability expected of Liturgical Press. The full-sized Ritual Edition features:. A rich, durable deep-red cloth cover embellished with Christ enthroned, rendered in a distinguished, bold style and foil stamped in gold and copper. Interior adorned with fifteen beautiful illustrations by renowned liturgical illustrator and cover artist Br.

Martin Erspamer, OSB. Prayer texts set in readable, easy-to-proclaim type on natural ivory quality paper. Five sturdy grosgrain ribbon bookmarks and a full complement of beautiful tabs to enhance ease-of-use for celebrants.

Gilded page edges that further esteem the text visually. Altar edition: 13 pt type, 17 pt leadingClick here for information on the revisions to Eucharistic Prayer II, III, and IV. 2008 Catholic Press Association Award Winner! The 2002 Institutio Generalis Missalis Romani (IGMR) comes at an important moment in the history of Roman Catholicism. The Church has come through the dramatic reforms of Vatican II and more than a generation has engaged in the contemporary liturgical practices. New churches have been built and texts and songs written that reflect the post–Vatican II approach to liturgy.

Roman Missal Third Edition Regal

In view of these many changes there are yet concerns about what norms best articulate the liturgical vision embedded in the documents of Vatican II and what directives are most appropriate for shaping the full, active, and conscious participation of the faithful. This commentary by members of the Catholic Academy of Liturgy is attentive to these concerns. While maintaining a balanced view of the revisions, the authors provide thoughtful analysis of the theological, pastoral, and ecclesial implications of the 2002 IGMR. Several prefatory chapters reflecting on the overall significance of the current Instruction are followed by a concise and meaningful chapter-by-chapter commentary. In addition to the full text of the Instruction in Latin and English, readers will find a varied and rich commentary by top liturgical scholars. No single author’s viewpoint dominates, and yet the authors offer a consistent, readable text for everyone interested in the current state of liturgy in the Catholic Church. The Chants of The Roman Missal: Study Edition is for celebrants, cantors, scholars, musicians, and everyone interested in the English chant of the newly translated Roman Missal.

Introductory articles on the place of English chant in worship, the value of chanting the dialogues and acclamations, and the challenges involved in adapting Latin chant to English are included. Also featured is commentary on every English chant in the new missal by genre–the Order of Mass, acclamations, prefaces, hymns, and antiphons.

This work will prove indispensible to presbyters, deacons, and cantors who hope to be prepared to chant the Mass, for music and liturgy directors, and for anyone interested in singing the English chant in our missal with greater understanding and prayerfulness. A Commentary on the Order of Mass of The Roman Missal gathers the insights of some of today’s foremost English-speaking liturgical scholars to aid in understanding this most recent edition of the Order of Mass and its new English translation.

We somehow think that during the eucharistic prayer at Mass, we are expected to be quiet, prayerful, and attentive, if we can be with our children or other neighbors in the pews distracting us. In this inviting book Barry Hudock shows us that the eucharistic prayer is indeed the most dynamic and 'explosive' moment of Christian worship, in fact, of Christian life.

Hudock takes us back to the beginnings of formal eucharistic worship in the early church, then forward to Vatican II and beyond, unpacking and exploring the eucharistic prayers old and new in words and concepts accessible to all of us. He also offers us, as the fruit of the journey, a set of points for a eucharistic prayer spirituality to prepare us for the explosion into life that is the whole purpose of our being.Barry Hudock is publisher for the parish market at Liturgical Press. He is the author of Faith Meets World: The Gift and Challenge of Catholic Social Teaching (Liguori). He received an STL in sacramental theology from The Catholic University of America.

He lives with his family in Albany, Minnesota. The pending revision of the Sacramentary is the latest development in the ongoing liturgical renewal, an area of vital interest for those in ministry. This volume serves the ongoing implementation of the liturgical vision of Vatican II—a vision that helps us to see God's Spirit in a living and dynamic tradition of people at worship—by commenting on the proposed revision.

The thirteen essays in Liturgy for the New Millennium feature the scholarship of well-known contributors in liturgy. John Page traces the history and process of the Sacramentary revision which has involved a wide consultation with the English Conferences of Bishops around the world. Gilbert Ostdiek presents an inside look into the fascinating but demanding field of liturgical translation. Burkhard Neunheuser examines the cultural foundation for the present order of Mass by looking at the nature of the 'Genius of the Roman Rite' as seen through the lens of the British liturgical historian Edmund Bishop. Keith Pecklers studies the role of the liturgical assembly throughout the Church's history and discusses pastoral issues facing the liturgical assembly today.

Mark Francis considers the various new options for beginning Mass proposed in the revised Sacramentary. Margaret Mary Kelleher looks at the mandate, rationale, and process by which new prayer texts have been proposed for the revised Sacramentary.

The pastoral option of restoring the greeting of peace to its ancient location at the conclusion of the Liturgy of the Word is critiqued by Dominic Serra, who offers both the history and theology of this gesture. Michael Witczak gives an overview of current research regarding Eucharistic Prayers. He then compares the old and new translations of these prayers as well as several new compositions. Gordon Lathrop both affirms and challenges this latest fruit of the liturgical reform of the Roman Catholic Church by examining the role that the revised Sacramentary can play in the liturgical renewal of other churches. Liturgy for the New Millennium is offered as a token of appreciation for Anscar Chupungco's ministry to the liturgical life of the Church.

It is his scholarship and professional expertise that has influenced countless students of liturgy—recognizing him as the preeminent Roman Catholic expert on liturgical inculturation. Essays and their contributors are 'Foreword,' by Wilton D. Gregory; 'Introduction,' by Mark R. Francis, CSV, and Keith F. Peckers, SJ; 'The Process of Revision of the Sacramentary,' by John R. Page; 'Principles of Translation in the Revised Sacramentary,' by Gilbert Ostdiek, OFM; 'Roman Genius Revisited,' by Burkhard Neunheuser, OSB; 'The Liturgical Assembly at the Threshold of the Millennium: A North American Perspective,' by Keith F.

Pecklers, SJ; 'Well Begun is Half Done: The New Introductory Rites in the Revised Sacramentary,' by Mark R. Francis, CSV; 'New Prayer Texts in the Revised Sacramentary,' by Margaret Mary Kelleher, OSU; 'The Greeting of Peace in the Revised Sacramentary: A New Pastoral Option,' by Dominic E. Serra; 'Eucharistic Prayers in the New Sacramentary,' by Michael G. Witczak; 'The Revised Sacramentary in Ecumenical Affirmation and Admonition,' by Gordon W. Lathrop; and 'Anscar—Monk Extraordinary,' by Bernardo Ma. Francis, CSV, is associate professor of liturgy at Catholic Theological Union.

He is the author of Liturgy in a Multicultural Community from the American Essays in Liturgy series and Living No Longer for Ourselves, published by The Liturgical Press. Pecklers, S.J., is professor of liturgical theology and history at the Pontifical Liturgical Institute in Rome. He is also the author of the award-winning The Unread Vision, published by The Liturgical Press. We somehow think that during the eucharistic prayer at Mass we are expected to be quiet, prayerful, and attentive-if we can be, with our children or other neighbors in the pews distracting us. In this inviting book Barry Hudock shows us that the eucharistic prayer is indeed the most dynamic and 'explosive' moment of Christian worship-in fact, of Christian life. Hudock takes us back to the beginnings of formal eucharistic worship in the early church, then forward to Vatican II and beyond, unpacking and exploring the eucharistic prayers old and new in words and concepts accessible to all of us.

He also offers us, as the fruit of the journey, a set of points for a eucharistic prayer spirituality to prepare us for the explosion into life that is the whole purpose of our being. Barry Hudock is publisher for the parish market at Liturgical Press.

He is the author of Faith Meets World: The Gift and Challenge of Catholic Social Teaching (Liguori). He received an STL in sacramental theology from The Catholic University of America. He lives with his family in Albany, Minnesota. The Roman Rite has evolved over the centuries in very diverse contexts and situations, and it has endured to our own day precisely because of its capacity to adapt and be shaped by the distinct cultures where it has been celebrated. In 2002 the Latin third edition of the Missale Romanum was promulgated and in subsequent years episcopal conferences have been busy at work producing vernacular translations of that Latin text. As the English-speaking world prepares to receive and implement the English translation of the Missal, Dr. Pecklers' book is offered as an instrument of catechesis in helping clergy and laity alike to better grasp the rationale for the new translations by considering the wider context of the Rite itself.

Pecklers, SJ, is professor of liturgy at the Pontifical Gregorian University and professor of liturgical history at the Pontifical Liturgical Institute in Rome. He is the author of the following titles published by Liturgical Press: Dynamic Equivalence: The Living Language of Christian Worship; The Unread Vision: The Liturgical Movement in the United States of America 1926-1955; Worship: A Primer in Christian Ritual; and editor of Liturgy for the New Millennium: A Commentary on the Revised Sacramentary. He is also the author of 'Liturgy from Trent to Vatican II' included in the Handbook of Liturgical Studies published by Liturgical Press.