when did catholic mass go from latin to english
Latin Mass A further distancing between the concepts of "Tridentine Mass" and "Latin Mass" was brought about by the 1964 Instruction on implementing the Constitution on Sacred Liturgy of the Second Vatican Council, which laid down that "normally the epistle and gospel from the Mass of the day shall be read in the vernacular". Episcopal conferences were to decide, with the consent of the Holy See, what other parts, if any, of the Mass were to be celebrated in the vernacular.[3] Permissions were thus granted from 1967 onwards to celebrate most of the Tridentine Mass in vernacular languages, including the Canon.
King James Version By the mid-18th century the wide variation in the various modernized printed texts of the Authorized Version, combined with the notorious accumulation of misprints, had reached the proportion of a scandal, and the Universities of Oxford and Cambridge both sought to produce an updated standard text. First of the two was the Cambridge edition of 1760, the culmination of 20-years work by Francis Sawyer Parris,[97] who died in May of that year. This 1760 edition was reprinted without change in 1762 [98] and in John Baskerville's fine folio edition of 1763.[99] This was effectively superseded by the 1769 Oxford edition, edited by Benjamin Blayney,[100] though with comparatively few changes from Parris's edition; but which became the Oxford standard text, and is reproduced almost unchanged in most current printings.[101] Parris and Blayney sought consistently to remove those elements of the 1611 and subsequent editions that they believed were due to the vagaries of printers, while incorporating most of the revised readings of the Cambridge editions of 1629 and 1638, and each also introducing a few improved readings of their own. They undertook the mammoth task of standardizing the wide variation in punctuation and spelling of the original, making many thousands of minor changes to the text. In addition, Blayney and Parris thoroughly revised and greatly extended the italicization of "supplied" words not found in the original languages by cross-checking against the presumed source texts. Blayney seems to have worked from the 1550 Stephanus edition of the Textus Receptus, rather than the later editions of Beza that the translators of the 1611 New Testament had favoured; accordingly the current Oxford standard text alters around a dozen italicizations where Beza and Stephanus differ.[102] Like the 1611 edition, the 1769 Oxford edition included the Apocrypha, although Blayney tended to remove cross-references to the Books of the Apocrypha from the margins of their Old and New Testaments wherever these had been provided by the original translators. Altogether, the standardization of spelling and punctuation caused Blayney's 1769 text to differ from the 1611 text in around 24,000 places.[103] Since that date, a few further changes have been introduced to the Oxford standard text. The Oxford University Press paperback edition of the "Authorized King James Version" provides Oxford's standard text, and also includes the prefatory section "The Translators to the Reader".[104]
Lent For other Latin Catholics, by the early 20th century the theoretical obligation of the penitential fast throughout Lent except on Sundays was to take only one full meal a day. In addition, a smaller meal, called a collation, was allowed in the evening, and a cup of some beverage, accompanied by a little bread, in the morning. In practice, this obligation, which was a matter of custom rather than of written law, was not observed strictly.[49] The 1917 Code of Canon Law allowed the full meal on a fasting day to be taken at any hour and to be supplemented by two collations, with the quantity and the quality of the food to be determined by local custom. The Lenten fast ended on Holy Saturday at noon. Only those aged 21 to 59 were obliged to fast. As with all merely ecclesiastical laws, particular difficulties, such as strenuous work or illness, excused one from observance, and a dispensation from the law could be granted by a bishop or parish priest. In addition to fasting, abstinence from meat was to be observed on Ash Wednesday and on Fridays and Saturdays in Lent.[50] A rule of thumb is that the two collations should not add up to the equivalent of another full meal. Rather portions were to be: "sufficient to sustain strength, but not sufficient to satisfy hunger".[51] The apostolic constitution Paenitemini of 17 February 1966 reduced the fasting days to two: Ash Wednesday and Good Friday, and allowed episcopal conferences to "substitute abstinence and fast wholly or in part with other forms of penitence and especially works of charity and the exercises of piety".[52] This was made part of the 1983 Code of Canon Law, which made obligatory fasting for those aged between 18 and 59, and abstinence for those aged 14 and upward.[53] The Irish Catholic Bishops' Conference decided to allow other forms of Friday penance to replace that of abstinence from meat, whether in Lent or outside Lent, suggesting alternatives such as abstaining from some other food, or from alcohol or smoking; making a special effort at participating in family prayer or in Mass; making the Stations of the Cross; or helping the poor, sick, old, or lonely.[54] The Catholic Bishops' Conference of England and Wales made a similar ruling in 1985[55] but decided in 2011 to restore the traditional year-round Friday abstinence from meat.[56] The United States Conference of Catholic Bishops has maintained the rule of abstention from meat on Friday only during Lent.[57]
Matthew 7:7–8 The common English expression "Seek and Ye Shall Find" is derived from this verse.