And the strife between CDWDS and ICEL delayed the (much needed) replacement of the original ICEL text by over 15 years.

It is no surprise that difficulties have arisen between the Episcopal Conferences and the Apostolic See in the course of this long passage of work. In order that the decisions of the Council about the use of vernacular languages in the liturgy can also be of value in the future a vigilant and creative collaboration full of reciprocal trust between the Episcopal Conferences and the Dicastery of the Apostolic See that exercises the task of promoting the Scared Liturgy, i.e. the Congregation for Divine Worship and the Discipline of the Sacraments, is absolutely necessary.

Likewise I order that the Congregation for Divine Worship and the Discipline of the Sacraments modify its own “Regulations” on the basis of the new discipline and help the Episcopal Conferences to fulfil their task as well as working to promote ever more the liturgical life of the Latin Church.

Since “time is greater than space”, I would make it clear that not all discussions of doctrinal, moral or pastoral issues need to be settled by interventions of the magisterium. Unity of teaching and practice is certainly necessary in the Church, but this does not preclude various ways of interpreting some aspects of that teaching or drawing certain consequences from it. This will always be the case as the Spirit guides us towards the entire truth (cf. Jn 16:13), until he leads us fully into the mystery of Christ and enables us to see all things as he does. Each country or region, moreover, can seek solutions better suited to its culture and sensitive to its traditions and local needs. For “cultures are in fact quite diverse and every general principle… needs to be inculturated, if it is to be respected and applied”.3

Amores Laetitia 3

This is moral relativism, plain and simple…

…Some are already speculating that the battle over “pro nobis” and “pro multis” in the words of the Consecration will come back with gusto, with individual conferences potentially allowing even more substantive changes to this most important prayer of the Mass — changes significant enough that the validity of the sacrament could be called into question. How naive must we be to hope that the damnable scourge of inclusive language won’t rear its ugly head after we thought it had breathed its last? It takes only a little imagination to envision just how unpleasant things might become…

…But as my friend Hilary White has so often said, “The Church couldn’t have survived another ‘conservative’ pope.” Francis has woken people up, and they will never be able to sleep again. And once they began to evaluate why what he was doing was wrong, many began examining with a more critical eye all that has happened since the council that made the present moment possible…

Steve Skojec

Matters have come to this pass: the people have left their houses of prayer and assembled in the deserts, — a pitiable sight; women and children, old men, and men otherwise infirm, wretchedly faring in the open air, amid most profuse rains and snow-storms and winds and frosts of winter; and again in summer under a scorching sun. To this they submit because they will have no part of the wicked Arian leaven.
– St. Basil the Great; Epistulae 242, 376 AD.

"Many will find it hard to adjust to unfamiliar texts after nearly forty years of continuous use of the previous translation. The change will need to be introduced with due sensitivity, and the opportunity for catechesis that it presents will need to be firmly grasped. I pray that in this way any risk of confusion or bewilderment will be averted, and the change will serve instead as a springboard for a renewal and a deepening of Eucharistic devotion all over the English-speaking world."

a new "ecumenical Mass" is in the works

ICEL is out of the picture

ICEL were following the translation guidelines the Holy See (ie. the Consilium, secretary Annibale Bugnini) had promulgated.

Paragraph two of the revised canon 838 concerns active review and evaluation of adaptations of the liturgy itself. The confirmation required by paragraph 3, on the other hand, concerns vernacular translations of the original Latin text of the liturgy. The change here, from the recognitio of the Holy See to the confirmatio, shifts evaluative authority away from the Holy See and onto the episcopal conference.

Archbishop Roche explains that the confirmatio is “not to be considered an alternative intervention in the process of translation” but only “an authoritative act” by which the Holy See “ratifies the approval of the [episcopal conference].”

In practical terms, it seems that all future translations of the liturgy will be carried out by local bishops’ conferences, who alone will be responsible for the “faithfulness” of the translation; the necessary approval of the Holy See will be an act of simple ratification and not provide an opportunity for specific changes or improvements.

Rome’s future passive role in future translations is underscored in an accompanying, unsigned, explanatory note from the Congregation for Divine Worship, which observes that the confirmatio will be “ordinarily granted based on trust and confidence”. The same note points out that the new wording of canon 838 §3 is deliberately phrased so that it “cannot be equated to the discipline of canon 455” which governs how and when episcopal conferences can issues laws.

May these mysteries, O Lord,
in which we have participated,
profit us, we pray,
for even now, as we walk amid passing things,
you teach us by them
to love the things of heaven
and hold fast to what endures.

Lord our God,
grant that in our journey through this passing world
we may learn from these mysteries
to cherish even now the things of heaven
and to cling to the treasures that never pass away.

In the first year of Darius, the son of Assuerus, of the seed of the Medes, who reigned over the kingdom of the Chaldeans:

The first year of his reign I, Daniel, understood by books the number of the years, concerning which the word of the Lord came to Jeremias, the prophet, that seventy years should be accomplished of the desolation of Jerusalem.

And I set my face to the Lord, my God, to pray and make supplication with fasting, and sackcloth, and ashes.

And I prayed to the Lord, my God, and I made my confession, and said: I beseech thee, O Lord God, great and terrible, who keepest the covenant, and mercy to them that love thee, and keep thy commandments.

We have sinned, we have committed iniquity, we have done wickedly, and have revolted: and we have gone aside from thy commandments, and thy judgments.

We have not hearkened to thy servants, the prophets, that have spoken in thy name to our kings, to our princes, to our fathers, and to all the people of the land.

To thee, O Lord, justice: but to us confusion of face, as at this day to the men of Juda, and to the inhabitants of Jerusalem, and to all Israel, to them that are near, and to them that are far off, in all the countries whither thou hast driven them, for their iniquities, by which they have sinned against thee.

O Lord, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, that have sinned.

But to thee, the Lord our God, mercy and forgiveness, for we have departed from thee:

And we have not hearkened to the voice of the Lord, our God, to walk in his law, which he set before us by his servants, the prophets.

And all Israel have transgressed thy law, and have turned away from hearing thy voice, and the malediction, and the curse, which is written in the book of Moses, the servant of God, is fallen upon us, because we have sinned against him.

And he hath confirmed his words which he spoke against us, and against our princes that judged us, that he would bring in upon us a great evil, such as never was under all the heaven, according to that which hath been done in Jerusalem.

As it is written in the law of Moses, all this evil is come upon us: and we entreated not thy face, O Lord our God, that we might turn from our iniquities, and think on thy truth.

And the Lord hath watched upon the evil, and hath brought it upon us: the Lord, our God, is just in all his works which he hath done: for we have not hearkened to his voice.

And now, O Lord, our God, who hast brought forth thy people out of the land of Egypt, with a strong hand, and hast made thee a name as at this day: we have sinned, we have committed iniquity,

O Lord, against all thy justice: let thy wrath and thy indignation be turned away, I beseech thee, from thy city, Jerusalem, and from thy holy mountain. For by reason of our sins, and the iniquities of our fathers, Jerusalem, and thy people, are a reproach to all that are round about us.

Now, therefore, O our God, hear the supplication of thy servant, and his prayers: and shew thy face upon thy sanctuary, which is desolate, for thy own sake.

Incline, O my God, thy ear, and hear: open thy eyes, and see our desolation, and the city upon which thy name is called: for it is not for our justifications that we present our prayers before thy face, but for the multitude of thy tender mercies.

O Lord, hear: O Lord, be appeased: hearken, and do: delay not, for thy own sake, O my God: because thy name is invocated upon thy city, and upon thy people.

Now while I was yet speaking, and praying, and confessing my sins, and the sins of my people of Israel, and presenting my supplications in the sight of my God, for the holy mountain of my God:

As I was yet speaking in prayer, behold the man, Gabriel, whom I had seen in the vision at the beginning, flying swiftly, touched me at the time of the evening sacrifice.

And he instructed me, and spoke to me, and said: O Daniel, I am now come forth to teach thee, and that thou mightest understand.

From the beginning of thy prayers the word came forth: and I am come to shew it to thee, because thou art a man of desires: therefore, do thou mark the word, and understand the vision.

Seventy weeks are shortened upon thy people, and upon thy holy city, that transgression may be finished, and sin may have an end, and iniquity may be abolished; and everlasting justice may be brought; and vision and prophecy may be fulfilled; and the Saint of saints may be anointed.

Know thou, therefore, and take notice: that from the going forth of the word, to build up Jerusalem again, unto Christ, the prince, there shall be seven weeks, and sixty-two weeks: and the street shall be built again, and the walls, in straitness of times.

And after sixty-two weeks Christ shall be slain: and the people that shall deny him shall not be his. And a people, with their leader, that shall come, shall destroy the city, and the sanctuary: and the end thereof shall be waste, and after the end of the war the appointed desolation.

And he shall confirm the covenant with many, in one week: and in the half of the week the victim and the sacrifice shall fail: and there shall be in the temple the abomination of desolation: and the desolation shall continue even to the consummation, and to the end.

Daniel 9