Bishop Peter Elliot (Archdiocese of Melbourne - Excerpt from Adoremus Bulletin)

A particularly beautiful development is the complete retranslation of the invitation to Communion. Instead of the blunt and bland “This is the Lamb of God … happy are those who are called to His supper”, the priest will say, “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”.

Our response will be closer to the words of the centurion in the Scriptures (Luke 7: 6-7): “Lord, I am not worthy that you should enter under my roof, but only say the word and my soul shall be healed.” Note the shift to God’s initiative, not “that I should receive you” rather “that you should enter under my roof” and the restoration of “soul”. There was a fear of the word “soul” among theologians forty years ago. Since then Pope John Paul’s “theology of the body” has deepened our understanding of the unity of the person in body and soul.

These examples show that what is coming is richer, more elegant in style, more truthful in doctrinal content, closer to the Scriptures and more spiritual and mystical. The new translations should gradually deepen the quality and tone of our worship. But the transition will not be easy for some people. The new texts carry better doctrinal content but they will call for careful catechesis and explanation. But, what an opportunity this is! For all of us the transition and the catechesis involved should enrich our faith and worship, and our love for the Mass.

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USCCB (Changes in the peoples parts “Commentary”)

After the Lord’s Prayer and the Sign of Peace, we sing the Agnus Dei (“Lamb of God”) as the Priest breaks the sacred Host. The Agnus Dei text remains unchanged, though it is always good to recall its origin in the words of John the Baptist, as he heralds Christ’s arrival at the River Jordan: “Behold, the Lamb of God, who takes away the sin of the world” (Jn 1:29).

That passage from the Gospel of John is also embedded in the subsequent line spoken by the Priest, while he holds the Host over the chalice: “Behold the Lamb of God…”
The new translation recovers the word, “behold,” which also evokes the words of Pilate to the crowd in presenting the scourged Jesus: “Behold, the man” (“Ecce homo” – Jn 19:5).

The Holy Eucharist is a re-presentation of that same sacrificial Victim, and our partaking in it is a foretaste of the heavenly wedding banquet of the Lamb (Rev 19:9).

Then come the words we pray in response, before the distribution of Holy Communion begins: “Lord, I am not worthy…”

The replacement of our current, relatively terse “not worthy to receive you” with “I am not worthy that you should enter under my roof” is a significant change. The new line comes directly from the Gospels, particularly Matthew 8:8, in which the faith-filled centurion begs Jesus to heal his paralyzed servant: “Lord, I am not worthy to have you enter under my roof; only say the word and my servant will be healed.” It is therefore a Biblical text that conveys humanity’s unworthiness on account of sin, and our need for sincere humility before receiving the Holy Eucharist. Indeed, when Jesus encounters the centurion’s humility, he says, “Amen, I say to you, in no one in Israel have I found such faith” (Mt 8:10).

Nonetheless, despite these Biblical origins, speaking of “my roof” may seem strange before Holy Communion, since Christ is coming to us in the form of food – not literally entering into our houses. Certainly, the clear association with Matthew, chapter 8, has a figurative intent, but it may also be helpful to recall that Saint Paul says, “your body is a temple of the Holy Spirit within you” (1 Cor 6:19).

We are therefore to make our bodies into fitting homes for God’s grace to dwell within our souls. The Eucharist is true food that provides spiritual nourishment, which is why we will refer more specifically to “my soul” in the last line. But this sacramental strength for our souls in turn informs both our mental and physical deeds (recall the Confiteor also incorporates both types of action – “in my thoughts and in my words”), such that the totality of our bodies, souls, and lives may become suitable instruments of the Lord.