二〇〇二年版『ローマ・ミサ典礼書』と『総則』解説 : ミサ典礼書の変遷に見られる典礼刷新の歩み

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概要

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• This article aims to analyze some theological and pastoral implications revealed in the third edition of the Roman Missal (Missale Romanum) along with the 2002 General Instruction of the Roman Missal (Institutio generalis Missalis Romani). The third edition of the Roman Missal and the new General Instruction, published in 2002 with the approval of the late Pope John II, are regarded as decisive works of the forty years effort to renew the Roman Catholic Church's liturgy in the motto of "the full, conscious, and active participation in the liturgical celebrations" (Constitution on the Sacred Liturgy. No. 14). Fostering the translation process from the Latin into the vernaculars, the Catholic Bishop's Conference of each country or each language group has tried to reflect the significance of the new edition in their practical applications. The proper translation and its proper application of the new edition may have two results: (1) to foster creative adaptation of the Roman Missal within each cultural situation, and (2) to secure a sense of stability by using the Missal's fixed liturgical text. This article uses "comparison" as a methodology to analyze the characteristics of the new edition. The third edition of the Roman Missal is compared with the first (published in 1970) and the second edition (published in 1975) ; the 2002 General Institution of the Roman Missal is compared with previous ones, especially the 1983 edition. After careful comparison and analysis, this article reaches the conclusion that the new edition reveals some specific characteristics in two distinctive ways : (1) some concrete directions are provided to explain the practice clearer; (2) some new practices are added to foster full and active participation of the whole assembly. The Constitution on the Sacred Liturgy (Sacrosanctum Concilium) provides fundamental norms for adapting the liturgy to the temperament and tradition of people. For example, number 37 of the same document states "the Church has no wish to impose a rigid uniformity but respects and fosters the genius and talents of the various races and people" (no. 37). Number 38 also stresses the variations and adaptations to different groups, regions, and peoples, especially in mission countries, in their process of translating and revising. This article argues that the new edition's significance will be fully achieved when the whole process is entrusted to the discretion of the local ordinaries. For translation and its application will be well realized not by a rigid uniformity of liturgy, but by the substantial unity coming from tradition.

著者

• 具 正謨

  上智大学神学部

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