Chris wrote:The Eucharistic Prayer in the 1964 interim order of Mass in England remained in Latin (up till the Agnus Dei), so there was no translation of the Sanctus.
The American order however had the Sanctus, Pater Noster and Agnus Dei in English.
The Sanctus from the 1964 American order: (punctuation and capitalisation as found in The Tablet, September 5th 1964, p1008)
Holy, holy, holy Lord God of hosts.
Heaven and earth are filled with your glory.
Hosanna in the highest.
Blessed is he who comes in the name of the Lord.
Hosanna in the highest.
This was the period when the Order of Mass was gradually moving from Latin to the vernacular. It did so in stages, the last thing to go being the Roman Canon (there were no others canons at that point).
In order to cope with this, the UK publishers Geoffrey Chapman issued two loose-leaf binders, the blue Book of Collects (for use at the chair — contained the introductory rites as they then were, Collect Prayer, Postcommunion Prayer and concluding rites) and the red Sacramentary (for use at the altar — contained everything else). In order to cope with the phased changes from Latin to the vernacular, fresh batches of replacement pages were sent out every few months for priests to insert in the binders in place of existing pages, as new parts of the Mass progressively went into English. The translation used at that point was the NLC (National Liturgical Commission) translation, whose antiphons and prayers continued to exist side-by-side with the ICEL ones for years after in missalettes from Goodliffe Neale, Farnworth, etc. The loose-leaf idea was messy, but in practice it worked and kept the users abreast of the latest liturgical developments as they happened.
In 1969 the new Order of Mass was published in Latin, translated into English by ICEL and used in English from the 1st Sunday of Advent of the same year. It was followed closely by the new Holy Week rites ahead of the full Missal. These were available for use in English for the first time in Holy Week 1970. Publishers produced special Holy Week altar books and people's books for the purpose.
At that stage we still had the "men who are God's friends" Gloria and the "Thy glory fills all heaven and earth" Sanctus that John Ainslie adduces. These changed to the 1970/71 ICET translation we are currently using in 1973, but older versions hung around for some while. Baxter's setting of the 'Holy, holy', cited by Ainslie, was probably the last to disappear.
People such as the late Laurence Bévenot, who had published
New Music for Holy Week in the 1960s had to revise it, to his considerable annoyance as I recall.
ICEL's complete English translation of the Roman Missal was completed in 1973, but did not appear in published form in the British Isles until 1975: the Roman Missal that we currently use.
At the same time as all this was going on, the Congregation had published the
Ordo Lectionum Missae in 1969. This was a list of scripture references for readings and chants for the new Lectionary, including captions to the readings and responses to the psalms. This resulted in the one-volume Jerusalem Bible Lectionary (red cover) appearing in 1970, followed later in the same year by a similar volume (dark blue cover) using RSV for the scriptures. The latter was a better product than the former (but did not sell as well, since most people had bought the JB version instead of waiting). Opportunities had been taken to iron out mistakes in the JB Lectionary, and the translation itself, though still in thee-thou language, was designed for public proclamation in a way that the JB was not. There are still a few churches using the RSV Lectionary from that time — Douai Abbey is one. The Grail psalms were common to both versions.
In 1980 Rome issued a three-volume
Lectionarium, this time containing the actual texts of the scriptures including psalms, and slightly increased in content in the ritual and votive masses and notably with a much expanded and very rich Introduction. This appeared in English in 1981 as the three-volume Lectionary that we have now, Jerusalem Bible only with Grail psalms.
In a few cases Rome had altered the psalm responses (and even the actual psalms in one or two instances). The Bishops decided that, for Sundays and major feasts, it was undesirable to change responses which the people had got used to, and so they stayed as they were, which accounts for some (but not all) of the small number of minor divergences between E&W and US lectionaries to this day.
The new
Lectionarium also paired up Gospel Acclamations with the following Gospel readings. Chapman's editors had already in 1968-70 made selections when there was a choice of texts of Gospel Acclamations (for example during Sundays and Weekdays of Ordinary Time), pairing them as appropriately as possible with the Gospel readings. This was also what appeared in people's lectionaries, and carried over into hand missals. In the new three-volume Lectionary and in people's missals, from 1981 on, therefore, there would often be two choices: the original one selected by Chapman's editors, and the one selected in the Roman three-volume version, whenever the two did not coincide.
The differences arise from the completely different "theory" of translation contained in the instruction Liturgiam Authenticam (2001) as compared with the guidance given in the previous instruction Comme le prévoit (1967).
