Countdown To The New English Translation Of The Mass

THE CATHOLIC KNIGHT: In the left-hand column of this blog you will see a clock that counts down the days, hours, minutes and seconds to the beginning of the new English mass translation. The clock is set to run on your web browser's internal timer. So it is set relative to your time zone. This means when the clock runs down to zero, it will be November 27, 2011 at 12:00 AM in your area. That is when the new English mass translation will be in full effect, and the old English mass will have been permanently suppressed. Thanks be to God!

The poor English mass translation we've been using for the last forty years has been a bulwark of the Modernist occupation of the English-speaking Church. It has allowed liberals within the Church to get away with all sorts of liturgical innovation and poor catechesis. That's not to say that liturgical innovation and poor catechesis will stop with the new translation. On the contrary, liberals will probably try all that much harder to hang on to what they've created. However, with the old translation suppressed, it's going to be a lot harder for them to do that, and the playing field has just been tilted in favor of Traditionalists within the Church. Slowly over time, Tradition will make advances as the Modernists retreat in a gradual 5 to 10 year war of attrition from that time forward. The Modernist English mass we are all so painfully familiar with today will be radically diminished by 2016 and virtually extinct by 2021.  As I said, the new English translation is a game changer. I'm not alone in this assumption, as the U.S. Catholic bishops have made a similar (albeit veiled) admission on their website promoting the new translation...

What will happen after the texts are used in liturgical celebrations?
The long-term goal of the new translation is to foster a deeper awareness and appreciation of the mysteries being celebrated in the Liturgy. The axiom lex orandi, lex credendi — “what we pray is what we believe” — suggests that there is a direct relationship between the content of our prayers and the substance of our faith. It is hoped that writers will start to provide materials reflecting on the rich content of the text. These contributions might encourage priests to use the content of the prayers as a basis for their homilies or to supplement their homilies on Sundays. Those giving retreats or days of recollection can use the new texts of the missal as a resource for their presentations. All can make use of the texts for deepening their prayer life.

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