The Greeting: (Found 5 times throughout the Mass)

Old Text:
Priest : The Lord be with you.
People : And also with you.

New Text:
Priest : The Lord be with you.
People : And with your spirit

Reasoning:

Consider the words of St. Paul: “The grace of our Lord Jesus Christ be with your spirit. Amen” (Galatians 6:18) and “The Lord be with your spirit” (2 Timothy 4:22).

It is the spirit of a man that is transformed by the graces of the sacrament of Holy Orders. A priest or a bishop’s spirit has been ontologically changed so that Christ can act through him, transforming ordinary bread and wine into the Body and Blood of Christ in the Mass.

It is the spirit of the priest that the Lord has touched to do this, so it is only right that we pray for him, that the Lord be “with his spirit”.

The Penitential Act, Form A:

Old Text:
I confess to almighty God, and to you, my brothers and sisters, that I have sinned through my own fault, in my thoughts and in my words, in what I have done, and in what I have failed to do; and I ask blessed Mary, ever virgin, all the angels and saints, and you, my brothers and sisters, to pray for me to the Lord, our God.

New Text:
I confess to almighty God and to you, my brothers and sisters, that I have greatly sinned in my thoughts and in my words, in what I have done and in what I have failed to do, through my fault, through my fault, through my most grievous fault; therefore I ask blessed Mary ever-virgin, all the Angels and Saints, and you, my brothers and sisters, to pray for me to the Lord our God.

Reasoning:

“I have greatly sinned” - this calls to mind what David said, when confronted by the prophet Nathan, following David’s sins of adultery with Bathsheba and the subsequent murder of her husband Uriah:

“Then David said to God, ‘I have sinned greatly in doing this thing’” (1 Chr 21:8).

The penitent people are instructed to beat their breast as they say, “through my fault, through my fault, through my most grievous fault”.

This recalls the parable Jesus told about the Pharisee and the tax collector in Luke 18:

“But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, ‘God, be merciful to me a sinner!’”

The Gloria:

Old Text:
Glory to God in the highest and peace to his people on earth. Lord God, heavenly King, almighty God and Father, we worship you, we give you thanks, we praise you for your glory. Lord Jesus Christ, only Son of the Father, Lord God, Lamb of God, you take away the sin of the world: have mercy on us; you are seated at the right hand of the father: receive our prayer. For you alone are the Holy One, you alone are the Lord, you alone are the Most High, Jesus Christ, with the Holy Spirit, in the glory of God the Father. Amen.

New Text:
Glory to God in the highest, and on earth peace to people of good will. We praise you, we bless you, we adore you, we glorify you, we give you thanks for your great glory, Lord God, heavenly King, O God, almighty Father. Lord Jesus Christ, Only Begotten Son, Lord God, Lamb of God, Son of the Father, you take away the sins of the world, have mercy on us; you take away the sins of the world, receive our prayer; you are seated at the right hand of the Father, have mercy on us. For you alone are the Holy One, you alone are the Lord, you alone are the Most High, Jesus Christ, with the Holy Spirit, in the glory of God the Father. Amen.

Reason:

Perhaps one of the most striking changes in the revised prayers of the Roman Missal will be the Gloria, the ancient hymn of praise which follows the Penitential Rite and precedes the Opening Prayer, or Collect, of the Mass.  The Gloria is sung or recited on Sundays outside of Advent and Lent, on solemnities and other festive days.

 The Gloria is sometimes referred to as the “Angelic Hymn” because the opening words are taken from the song of the heavenly hosts who appeared to the shepherds near Bethlehem announcing the birth of Christ (see Luke 2:8-20).  One of the changes in translation, from “peace to his people on earth” to “on earth peace to people of good will,” reflects more accurately the Biblical text from which the hymn is taken.

The Nicene Creed

Old Text:
We believe in one God, the Father, the Almighty, maker of heaven and earth, of all that is seen and unseen. We believe in one Lord, Jesus Christ, the only Son of God, eternally begotten of the Father, God from God, Light from Light, true God from true God, begotten, not made, one in Being with the Father. Through him all things were made. For us men and for our salvation he came down from heaven: by the power of the Holy Spirit he was born of the Virgin Mary, and became man. For our sake he was crucified under Pontius Pilate; he suffered, died, and was buried. On the third day he rose again in fulfillment of the Scriptures; he ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead, and his kingdom will have no end. We believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son. With the Father and the Son he is worshipped an glorified. He has spoken through the Prophets. We believe in one holy, catholic and apostolic Church. We acknowledge one baptism for the forgiveness of sins. We look for the resurrection of the dead, and the life of the world to come. Amen.

New Text:
I believe in one God, the Father almighty, maker of heaven and earth, of all things visible and invisible. I believe in one Lord Jesus Christ, the Only Begotten Son of God, born of the Father before all ages. God from God, Light from Light, true God from True God, begotten, not made, consubstantial with the Father; through Him all things were made. For us men and for our salvation He came down from Heaven, and by the Holy Spirit was incarnate of the Virgin Mary, and became man. For our sake he was crucified under Pontius Pilate, He suffered death and was buried, and rose again on the third day in accordance with the Scriptures. He ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead and his kingdom will have no end. I believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son, who with the Father and the Son is adored and glorified, who has spoken through the prophets. I believe in one, holy, catholic and apostolic Church. I confess one baptism for the forgiveness of sins and I look forward to the resurrection of the dead and the life of the world to come. Amen.

Reason:

The Creed now begins “I believe”, instead of “We believe”, because the literal definition of the Latin “Credo” is “I believe”. We each affirm our faith by this prayer. The use of “I” continues throughout the prayer.

Just as a married person may renew wedding vows to a spouse after a certain period of time, reaffirming the marriage covenant, it is important for each individual in the Church, the “Bride of Christ” (cf. Revelations 19:7, 21:2), to weekly profess complete fidelity to Jesus, the Divine Bridegroom (John 3:29).

“Consubstantial” is a more direct translation of the Latin “consubstantialis”, and means, “of the same substance”. This is a much stronger term than “one in Being”.

The use of the term "was incarnate of the Virgin Mary" stresses that Jesus did not come into existence by His birth, but became man, like you and I, in all ways except sin, through that singular act.

The Apostle's Creed

Old Text:
I believe in God, the Father almighty, Creator of heaven and earth. I believe in Jesus Christ, his only Son, our Lord. He was conceived by the power of the Holy Spirit and born of the Virgin Mary. He suffered under Pontius Pilate, was crucified, died, and was buried. He descended to the dead. On the third day, he rose again. He ascended into heaven, and is seated at the right hand of the Father. He will come again to judge the living and the dead. I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.

New Text:
I believe in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, his only Son, our Lord, who was conceived by the Holy Spirit, born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died and was buried; he descended into hell; on the third day he rose again from the dead; he ascended into heaven, and is seated at the right hand of God the Father almighty; from there he will come to judge the living and the dead. I believe in the Holy Spirit, the holy catholic Church, the communion of Saints, the forgiveness of sins, the resurrection of the body, and life everlasting. Amen.

Reason:

The Apostle’s Creed is an option in place of the Nicene Creed for Masses with Children 

Suscipiat Dominus:

Old Text:
Priest : Pray, brethren, that my sacrifice and yours may be acceptable to God, the almighty Father.

People (rise and reply) : May the Lord accept the sacrifice at your hands for the praise and glory of his name, for our good, and the good of all his Church.

New Text:

Priest : Pray, brethren, that my sacrifice and yours may be acceptable to God, the almighty Father.

People (rise and reply) : May the Lord accept the sacrifice at your hands for the praise and glory of his name, for our good and the good of all his holy Church.

Reason:

“His holy Church”. The Church is indeed holy - it is one of the four marks of the true Church: “one, holy, catholic and apostolic”. It does not mean that every individual in the Church is holy in conduct - we must always remember that Judas was one of the Twelve.

What it does mean is that the indwelling Spirit of God - the Spirit of holiness - makes holiness possible for all who freely cooperate with God’s grace.

Preface Dialogue :

Old Text:
Priest : The Lord be with you.

People : And also with you.

Priest : Lift up your hears.

People : We lift them up to the Lord.

Priest : Let us give thanks to the Lord our God.

People : It is right to give him thanks and praise.

New Text:
Priest : The Lord be with you.

People : And with your spirit.

Priest : Lift up your hearts.

People : We lift them up to the Lord.

Priest : Let us give thanks to the Lord our God.

People : It is right and just.

Reason:

“We lift them (our hearts) up to the Lord”. This is an affirmation of the fact that at this moment, we are actually in the heavenly courts, surrounded by the angels and saints. We must leave behind the cares of this world that weigh our hearts down, and let them fly to the joys of heaven.

“It is right and just”. For us not to give thanks (“Eucharistia”) to God for his great gifts and graces to us - supremely for the gift of his Son - would indeed be a grave injustice.

Sanctus (Holy, Holy, Holy) :

Old Text:

Holy, holy, holy Lord, God of power and might. Heaven and earth are full of your glory. Hosanna in the highest. Blessed is he who comes in the name of the Lord. Hosanna in the Highest.

New Text:

Holy, Holy, Holy Lord God of hosts. Heaven and earth are full of your glory. Hosanna in the Highest. Blessed is he who comes in the name of the Lord. Hosanna in the highest.

Reason:

“Lord God of Hosts”; In Hebrew, “hosts” refers to an army. It may refer to Yahweh’s protection of the armies of Israel, but it may also refer to the “armies” of the heavenly king - that is, the angels, as well as the “hosts” of stars in the heavens. This is the heavenly King who is about to decend in the Eucharist, with countless angelic hosts attending him.

Mystery of Faith:

Old Text:

Priest : Let us proclaim the mystery of faith.

People :
A)  Christ has died, Christ is risen, Christ will come again
B)  Dying you destroyed our death, rising you restored our life. Lord Jesus, come in glory.
C)  When we eat this bread and drink this cup, we proclaim your death, Lord Jesus, until you come in glory.
D)  Lord, by your cross and resurrection, you have set us free. You are the Savior of the World.

New Text:

Priest : The mystery of faith.

People :
A)  We proclaim your death, O Lord, and profess your Resurrection until you come again.
B)  When we eat this Bread and drink this Cup, we proclaim your death, O Lord, until you come again.
C)  Save us, Savior of the world, for by your Cross and Resurrection, you have set us free.

Reason:

For Catholics, a “mystery” of faith does not mean an unsolvable riddle, but rather a truth that is so deep, we’ll never get to the bottom of it; we will never exhaust its riches. A prime example is the Real Presence of Christ in the Eucharist. In the new text, for options A and B, the scriptural background is 1 Corinthians 11:26: “For as often as you eat this bread and drink the chalice, you proclaim the Lord’s death until he comes.” For option C, “We know that this truly is the Savior of the world” (John 4:42). “For freedom, Christ set us free” (Galatians 5:1).

Agnus Die (Lamb of God):

Old Text:

Priest : This is the Lamb of God who takes away the sins of the world. Happy are those who are called to his supper.

People : Lord, I am not worthy to received you, but only say the word and I shall be healed.

New Text:

Priest : Behold the Lamb of God, behold him who takes away the sins of the world. Blessed are those called to the supper of the Lamb.

People : Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed

Reason:

“Lord, I am not worthy that you should enter under my roof” is actually a quote from Matthew 8, where a Roman centurion tells Jesus that it is unnecessary for him to travel to his home to heal his servant. The Lord then marvels at the man’s faith in him - a faith we need to acknowledge Jesus’ Real Presence in the Eucharist.

Later in Matthew 8, Jesus talks about “Eating and drinking in the Kingdom of God”, which is the very thing we are about to do in the liturgy of the Eucharist.