The English Language Liturgical Consultation (ELLC) is a group of national associations of ecumenical liturgists in the English-speaking world. Their work has been concerned with developing and promoting common liturgical texts in English and sharing a common lectionary wherever possible. It is the successor body to the International Consultation on English Texts (ICET).
ICET was formed in 1969 and, after circulating drafts in 1971, 1972 and 1973, completed its work in 1975 by publishing the booklet Prayers We Have in Common, its proposed English versions of liturgical texts that included the Apostles' Creed, the Nicene Creed, the Athanasian Creed and the Lord's Prayer. These texts were widely adopted by English-speaking Christians, with the exception of the Lord's Prayer ("Our Father"), for which, in most countries, a traditional text was kept. The other three texts were accepted in the official 1975 English translation of the Roman Missal. In the United States the English translation of the Roman Missal was printed before the definitive 1975 ICEL text of the Nicene Creed was ready and therefore has in its place the 1973 draft. This differs in a few points from the final text; in one instance, the 1973 draft speaks of Christ becoming man after mentioning his birth, while the 1975 text does so after mentioning instead his incarnation.[1]
The Revised Common Lectionary was the product of a collaboration between the North American Consultation on Common Texts (CCT) and the International English Language Liturgical Consultation (ELLC). After a nine-year trial period, it was released in 1994.[2]
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Transcription
As we examined in our previous video, “What is the Novus Ordo Missae?” The New Mass was created after Vatican II, under the influence of Fr. Annibale Bugnini and Pope Paul VI, both of whom wanted a liturgy that was ecumenical and would not be a “stumbling block” to Protestants. This goal was accomplished with the new liturgy by obscuring or even removing from its prayers the Catholic doctrines concerning the propitiatory nature of the Mass, the sacrificial and mediatory character of the priesthood, and the dogma of the Real Presence of Our Lord Jesus Christ in the Holy Eucharist. It was these alarming theological deficiencies that caused Cardinals Ottaviani and Bacci to write in September 1969 to Pope Paul VI what was called the “Ottaviani Intervention.” In Part 6 we read: “It is evident that the Novus Ordo has no intention of presenting the Faith as taught by the Council of Trent, to which, nonetheless, the Catholic conscience is bound forever. With the promulgation of the Novus Ordo, the loyal Catholic is thus faced with a most tragic alternative.” And that the New Mass departs from the Catholic Faith “as a whole and in its details.” Along the same lines, Archbishop Marcel Lefebvre affirmed, “that the New Mass, even when said with piety and respect for the liturgical rules, is subject to […] reservations since it is impregnated with the spirit of Protestantism. It bears within it a poison harmful to the Faith.” With the deficiencies in the rite itself, Archbishop Lefebvre also pointed out the danger to the Faith coming from bad preaching and liturgical abuses. In itself the rite of the New Mass does not clearly express the Faith precisely on the points of doctrine denied by the Protestant heresies. In itself therefore this new rite of the Mass constitutes a danger to souls. It is a fact that this new liturgy has confused or destroyed the Faith of millions of Catholics since the 1970’s to the point that most churchgoers today have an erroneous understanding of the Catholic doctrine of the Mass and sometimes do not even believe in the real presence. The Church cannot ask her members to endanger their Faith. This is the reason why Catholics are not obliged to attend the New Mass to fulfill the Sunday Precept. In fact, for those who have knowledge of its inherent problems, the New Mass is to be completely avoided, as they understand that it is also an offense to God. When a traditional Mass is not available, or when the Faith is endangered by the preaching or opinions of the priest, one is dispensed from attending Mass on a Sunday or Holy Day. In such cases, the Church recommends the faithful to sanctify Sunday by dedicating a time for prayer, alone or in the family: one could read the Mass of the day, pray the rosary, and make a spiritual communion. If a duty of charity obliges one to attend a New Mass, for example, for a wedding or a funeral, the attendance should be passive. Passive attendance consists in being present without participating. It is legitimate to do so occasionally if there is no danger of scandal. One could pray the rosary during the ceremony, for example. For any particular situations and questions, please consult an SSPX priest close to you - or contact us directly at the District House. For further insight and understanding, we recommend reading “The Mass of All Time" by Archbishop Marcel Lefebvre - which can be found at AngelusPress.org Another great source we recommend is "Priestly Holiness” also by Archbishop Marcel Lefebvre. And, "Pope Paul's New Mass” by Michael Davies. As well the "Ottaviani intervention” - a Short Critical Study of the New Order of Mass. To learn more go to sspx.org and subscribe to our email list.
Praying Together
ELLC, in turn, published in 1988 Praying Together, with revisions of the ICET texts. They have been accepted by many Churches. For instance, the Presbyterian Church (USA) in 1998,[3] the Methodist Church of Great Britain in 1999[4] and the Anglican Church of Ireland in 2002[5] However, many of them introduced modifications, as can be seen in A Survey of Use and Variation.[6]
Contents include:
- Lord's Prayer
- Kyrie Eleison
- Gloria in Excelsis
- Nicene Creed
- Apostles' Creed
- Sursum Corda
- Sanctus and Benedictus
- Agnus Dei
- Gloria Patri
- Te Deum Laudamus
- Benedictus
- Magnificat
- Nunc Dimittis
New Zealand
In 1984 the New Zealand Roman Catholic Bishops permitted and encouraged the use of the ELLC version of the Lord's Prayer in all dioceses except that of Christchurch. With the introduction of the Third Roman Missal, the ELLC version of the Lord's Prayer was not recognised and so had to be changed back to the traditional text. However, the ELLC version is still permitted to be used outside Mass.
See also
- Consultation on Common Texts
- International Commission on English in the Liturgy
- Revised Common Lectionary
References
- ^ S.J., Felix Just. "Order of Mass: Basic Texts for the Roman Catholic Eucharist". catholic-resources.org. Archived from the original on 2011-07-02. Retrieved 2009-08-31.
- ^ "The Lectionary (part 1) - Liturgy". liturgy.co.nz.
- ^ "Nicene Creed". Office of the General Assembly, Presbyterian Church (U.S.A.). Archived from the original on 2008-01-10.
- ^ "The Methodist Worship Book... at a Glance". Official Website of the Methodist Church in Great Britain. Archived from the original on 2005-04-13.
- ^ "General Synod 2003: Bills - Bill No. 1". Church of Ireland.
- ^ "The ELLC Texts: A Survey of Use and Variation". English Language Liturgical Consultation. Archived from the original on 2013-12-31.
External links
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