This lesson is in two parts and consists of seven of the changes that took place Advent of 2011 in the Liturgy of the Eucharist. Before we begin the number one question being asked is why did we change the text of the Mass? Below are three videos that give explanations of the new translation. One is a quick overview, one is a little bit more of an explanation (and is more geared for teens), and the other is a more extensive overview.
 
Video – Rome Reports
 
VIDEO – New Roman Missal for High School Teens
 
TV Show – EWTN Live
 
The simple explanation is we (the Catholic Church) is trying to get back to a much more authentic translation from the Latin text. Above, the PCC’s will show how the new translations are a much closer translation. The current text does not convey accurately the meaning of the Latin text. It is also to be even more scriptural. Why do we have to go back to Latin? To be fair we never left the Latin language. The English translation of the Mass derives itself from the Latin language, which is the true and proper way to worship the Mass.
 
Why is the Church changing it now? This new translation has been in the works for a number of years. It took almost eight years to translate all the parts of the Mass in the proper context, and is just now ready to be implemented in the Mass.
 
In each section there are three rows. The first row (top row) is the current prayer in Roman Rite (Ordinary Form) or Novus Order, the second row (middle row) is the change that will be take place and the third (bottom row) is the current prayer in the Roman Rite (Extraordinary Form) or Tridentine/Latin Mass. After the table there is a commentary from the Roman Missal [1962] and or Edward Sri’s A Guide to the New Translation of the Mass.
 
Suscipiat Dominus (Preparation of the altar and the gifts)

 
From the Roman Mission [1962]
The Eucharist is the sacrifice of the whole Church; it is not exclusively the priest’s sacrifice, but the property of the faithful also. The priest alone performs the sacrificial act itself, for only his hands are anointed and consecrated to offer sacrifices. He offers in the name of the faithful and for their benefit. Tus priest and people are at the altar bound together sacrifice, and they offer not only the host and chalice, but themselves also. “The Mass will be a sacrifice for us to God, when we have made an offering of ourselves” (St. Gregory the Great)
 
Preface Dialogue (Eucharistic Prayer)
   
From the Roman Mission [1962]
The Preface begins the preparation for the Consecration, which is the second principal part of the Mass after the Offerotory. At the Last Supper, Christ began His Passion by giving thanks. “The Priest, in saying the Preface, disposes the souls of the brethren by saying, ‘Lift up your hearts,’ and when the people answer, ‘We have lifted them up to the Lord,’ let them remember that they are to think of nothing else but God.” (St. Cyprian).

Sanctus[i] (Holy, Holy, Holy) – Preface

   
From the Roman Mission [1962]
The Preface called us to lift up our hearts, and the people now praise the Divinity of Christ alongside the Angels: “Holy, Holy, Holy”; they praise His Humanity alongside the Hebrew children of Palm Sunday, singing as Christ entered Jerusalem to suffer for our salvation: “Blessed is He that comes in the name of the Lord.”
 
 
A Guide to the New Translation of the Mass
The opening line of the Sanctus is taken not from a hymn book, but from the angel’s worship of God in heaven. In the Old Testament, the prophet Isaiah was given a vision of the angels praising God, crying out, “Holy, holy, holy is the Lord of hosts” (see Isaiah 6:3). The word “hosts” here refers to the heavenly army of angles. When we recite “Holy, Holy, Holy Lord” in the Mass, therefore, we are joining the angels in heaven, echoing their very words of worship. The previous translation of this prayer referred to the Lord as “God of power and might.” In the new translation, we address him as “Lord God of hosts.” This more clearly echoes the biblical language of the angels in Isaiah and underscores the infinite breadth of God’s power. All things in heaven and on earth are under his dominion – including the angels, who adore him unceasingly. Indeed, he is “the Lord God of hosts.”

Link to Liturgy
Through our baptism we join the heavenly army of angels, we join the “hosts” because we are a part of the Communion of Saints. On earth we are an army, the Church militant and at Mass we join the army of angels and Saints, the Church Triumphant in given praise to God. If through our baptism, we join the Church militant, it is through Confirmation, which strengthens and completes Baptismal Grace that we become soldiers of Christ.
 

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[i] See also Link to Liturgy:  The Seven Last Words and the Mass