CONSILIUM
Instruction Comme le prévoit, on the translation of
liturgical texts for celebrations with a congregation, 25 January 1969: Not 5
(1969) 3-12 (French; issued in six major languages)
1. The Constitution on the Sacred Liturgy forsees that many Latin
texts of the Roman liturgy must be translated into different languages (art.
36). Although many of them have already been translated, the work of
translation is not drawing to a close. New texts have been edited or prepared
for the renewal of the liturgy. Above all, after sufficient experiment and
passage of time, all translations will need review.
2. In accordance with art. 36 of the Constitution Sacrosanctum
Concilium and no. 40 of the Intruction of the Congregation of Rites Inter
Oecumenici, the work of translation of liturgical texts is thus laid down:
It is the duty of the conferences of bishops to decide which texts are to be
translated, to prepare or review the translations, to approve them, and
after approval, that is, confirmation by the Holy See to promulgate
them.
When a common language is spoken in several different countries,
international commissions should be appointed by the conferences of bishops who
speak the same language to make one text for all (letter of Cardinal Lecaro to
the presidents of the conferences of bishops, 16 October 1964).
3. Although these translations are the responsibility of the
competent territorial authority of each country, it seems desirable to observe
common principles of procedure, especially for texts of major importance, in
order to make confirmation by the Holy See easier and to achieve greater unity
of practice.
4. The Consilium has therefore thought fit in this declaration to
lay down, in common and non-technical terms, some of the more important
theoretical and practical principles for the guidance of all who are called
upon to prepare, to approve, or to confirm liturgical translations.
5. A liturgical text, inasmuch as it is a ritual sign, is a medium
of spoken communication. It is, first of all, a sign perceived by the senses
and used by men and women to communicate with each other. But to believers who
celebrate the sacred rites, a word is a mystery. By spoken words
Christ himself speaks to his people, and the people, through the Spirit in the
Church, answer their Lord.
6. The purpose of liturgical translations is to proclaim the
message of salvation to believers and to express the prayer of the church to
the Lord: Liturgical translations have become
the voice of the
Church (address of Paul VI to participants in the Congress on
translations of liturgical texts, 10 November 1965). To achieve this end, it is
not sufficient that a liturgical translation merely reproduce the expressions
and ideas of the original text. Rather it must faithfully communicate to a
given people, and in their own language, that which the Church by means of this
given text originally intended to communicate to another people in another
time. A faithful translation, therefore, cannot be judged on the basis of
individual words: the total context of this specific act of communication must
be kept in mind, as well as the literary form proper to the respective
language.
7. Thus, in the case of liturgical communication, it is necessary
to take into account not only the message to be conveyed, but also the speaker,
the audience, and the style. Translations, therefore, must be faithful to the
art of communication in all its various aspects, but especially in regard to
the audience for which it is intended, and in regard to the manner of
expression.
8. Even if in spoken communication the message cannot be separated
from the manner of speaking, the translator should give first consideration to
the meaning of the communication.
9. To discover the true meaning of a text, the translator must
follow the scientific methods of textual study as used by experts. This part of
the translators task is obvious. A few points may be added with reference
to liturgical texts.
10. (a) If need be, a critical text of the passage must first be
established so that the translation can be done from the original, or, at least
from the best available text.
11. (b)Latin terms must be considered in light of their uses
historical or cultural, Christian or liturgical. For example, the early
Christian use of devotio differs from its use in classical or more
modern times. The Latin oratio means in English not an oration (one
of its senses in classical Latin) but a prayer and this
English word bears different meanings such as prayer of praise or prayer in
general or prayer of petition. Pius and Pietas are very
inadequately rendered in English as pious and piety. In
one case the Latin salus may mean salvation in the
theological sense; elsewhere it may mean safety, health
(physical health or total health), or well-being.
Sarx-caro is inadequately rendered in English as flesh.
Doulos-servus and famula are inadequately rendered in
English by slave, servant, handmaid. The
force of an image or metaphor must also be considered, whether it is rare or
common, living or worn out.
12. (c ) The translator must always keep in mind that the
unit of meaning is not the individual word but the whole passage.
The translator must therefore be careful that the translation is not so
analytical that it exaggerates the importance of particular phrases while it
obscures or weakens the meaning of the whole. Thus, in Latin, the piling up of
ratam, rationabilem, acceptabilem may increase the sense of
invocation. In other tongues, a succession of adjectives may actually weaken
the force of the prayer. The same is true of beatissima Virgo or
beata et gloriosa or the routine addition of sanctus or
beatus to a saints name, or the too casual use of superlatives.
Understatement in English is sometimes the most effective means of
emphasis.
13. (d) To keep the correct significance, words and expressions
must be used in their proper historical, social, and ritual meanings. Thus in
prayers for Lent, ieiunium now has the sense of lenten
observance, both liturgical and ascetic; the meaning is not confined to
abstinence from food. Tapienos-humilis originally had
class overtones not present in the English humble or
even lowly. Many of the phrases of approach to the Almighty were
originally adapted from forms of address to the sovereign in the courts of
Byzantium and Rome. It is necessary to study how far an attempt should be made
to offer equivalents in modern English for such words as quaesumus,
dignare, clementissime, maiestas, and the
like.
14. The accuracy and value of a translation can only be assessed
in terms of the purpose of the communication. To serve the particular
congregations who will use it, the following points should be observed in
translating:
15. (a) The language chosen should be that in common
usage, that is, suited to the greater number of the faithful who speak it in
everyday use, even children and persons of small education (Paul VI
in the allocution cited). However, the language should not be
common in the bad sense, but worthy of expressing the highest
realities (ibid.). Moreover, the correct biblical or Christian meaning of
certain words and ideas will always need explanation and instruction.
Nevertheless no special literary training should be required of the people;
liturgical texts should normally be intelligible to all, even the less
educated. For example, temptation as a translation of
tentatio in the Lords prayer is inaccurate and can only be
misleading to people who are not biblical scholars. Similarly,
scandal in the ordinary English sense of gossip is a misleading
translation of the scriptural scandalum. Besides, liturgical texts
must sometimes possess a truly poetic quality, but this does not imply the use
of specifically poetic diction.
16. (b) Certain other principles should be observed so that a
translation will be undertood by the hearers in the same sense as the revealed
truths expressed in the liturgy:
17. (1) When words are taken from the so-called sacral
vocabulary now in use, the translator should consider whether the everyday
common meaning of these words and phrases bears or can bear a Christian
meaning. These phrases may carry a pre-Christian, quasi-Christian, Christian,
or even anti-Christian meaning. The translator should also consider whether
such words can convey the exact Christian liturgical action and manifestation
of faith. Thus in the Greek bible, the word hieros (sacer) was
often avoided because of its connection with the pagan cults, and instead the
rarer word hagios (sanctus) was substituted. Another example: The
proper meaning of the biblical hesed-eleos-misericordia, is not
accurately expressed in English by mercy or pity. Again
the word mereri in classical Latin often signifies to be
worthy of something. But in the language of the liturgy it carries a very
different meaning from the ancient meaning: I do something because of
which I am worthy of a prize or a reward. In English the word to
deserve when used by itself retains the stricter sense. A translation
would lead to error if it did not consider this fact, for example, in
translating Quia quem meruisti portare in the hymn Regina
caeli as because you deserved to bear
18. (2) It often happens that there is no word in common use that
exactly correponds to the biblical or liturgical sense of the term to be
translated, as in the vase of the biblical iustitia. The nearest
suitable word must then be chosen which, through habitual use in various
catechetical texts and in prayer, lends itself to take on the biblical and
Christian sense intended by the liturgy. Such has been the evolution of the
Greek word doxa and the Latin gloria when used to
translate the Hebrew kabod. The expression homnibus bonae
voluntatis literally translated as to men of good will (or
good will to men in order to stress divine favor) will be
misleading; no single English word or phrase will completely reflect the
original latin or Greek which the Latin translates.
Similarly in English there is no exact equivalent for
mysterium. In English, mystery means something which
cannot be readily explained or else a type of drama or fiction. Nor can the
word venerabilis (as in sanctas et venerabiles manus)
be translated as venerable, which nowadays means
elderly.
19. In many modern languages a biblical or liturgical language
must be created by use. This will be achieved rather by infusing a Christian
meaning into common words than by importing uncommon or technical terms.
20 c. The prayer of the church is always the prayer of some actual
community, assembled here and now. It is not sufficient that a formula handed
down from some other time or region be translated verbatim, even if accurately,
for liturgical use. The formula translated must become the genuine prayer of
the congregation and in it each of its members should be able to find and
express himself or herself.
21. A translation of the liturgy therefore often requires cautious
adaptation. But cases differ:
22. (a) Sometimes a text can be translated word for word and keep
the same meaning as the original, for example, pleni sunt caeli et terra
gloria tua.
23. (b) Sometimes the metaphors must be changed to keep the true
sense, as in locum refrigerii in northern regions.
24. (c ) Sometimes, the meaning of a text can no longer be
understood, either because it is contrary to modern Christian ideas (as in
terrena despicere or ut inimicos sanctae Ecclesiae humiliare
digneris), or because it has less relevance today (as in some phrases
intended to combat Arianism), or because it no longer expresses the true
original meaning as in certain obsolete forms of lenten penance. In
these cases, so long as the teaching of the Gospel remains intact, not only
must inappropriate expressions be avoided, but others found which express a
corresponding meaning in modern words. The greatest care must be taken that all
translations are not only beautiful and suited to the contemporary mind, but
express true doctrine and authentic Christian spirituality.
25. A particular form of expression and speech is required for
spoken communication. In rendering any liturgical text, the translator must
keep in mind the major importance of the spoken or rhetorical style, or what
might, by extension of the term, be called the literary genre. On this matter
several things should be noted:
26. (1) The literary genre os every liturgical text depends first
of all on the nature of the ritual act signfied in the words acclamation
or supplication, proclamation or praying, reading or singing. Each action
requires its proper form of expression. Moreover a prayer differs as it is to
be spoken by one person or by many in unison; whether it is in prose or in
verse; spoken or sung. All these considerations affect not only the manner of
delivery, but also the choice of words.
27. (2) A liturgical text is a linguistic fact
designed for celebration. When it is in written form (as is usually the case),
it offers a stylistic problem for the translators. Each text must therefore be
examined to discover the significant elements proper to the genre, for example,
in Roman prayers the formal structure, cursus, dignity, brevity, etc.
28. Among the separate elements are those which are essential and
others which are secondary and subsidiary. The essential elements, so far as
possible, should be preserved in translation, sometimes intact, sometimes in
equivalent terms. The general structure of the Roman prayers can be retained
unchanged: the divine title, the motive of the petition, the petition itself,
the conclusion. Others cannot be retained: the oratorical cursus, rhetorical
prose cadence.
29. It is to be noted that if any particular kind of quality is
regarded as essential to a literary genre (for example, intelligibility of
prayers when said aloud), this may take precedence over another quality less
significant for communication (for example, verbal fidelity).
30. Among liturgical texts, sacred Scripture has always held a
special place because the church recognizes in the sacred books the written
voice of God (Constitution Dei Verbum, 9). The divine word has been
transmitted to us under different historical forms or literary genres, and the
revelation communicated by the documents cannot be entirely divorced from these
forms or genres.
In the case of biblical translations intended for liturgical
reading, the characteristics of speech or writing are proper to different modes
of communication in the sacred books and should be preserved with special
accuracy. This is particularly important in the translations of the psalms and
canticles.
31. Biblical translation in the Roman liturgy ought to conform
with the Latin liturgical text (Instruction Inter
Oecumenici, 26 September 1964, 40a). In no way should there be a
paraphrasing of the biblical text, even if it is difficult to understand. Nor
should words or explanatory phrases be inserted. All this is the task of
catechesis and the homily.
32. In some cases it will be necessary that suitable and
accurate translations be made into the different languages from the original
texts of the sacred books. And if, given the opportunity and the approval of
Church authority, these translations are produced in cooperation with the
separated brethren as well, all Christians will be able to use them God
(Constitution Dei Verbum, 22). Translations approved for liturgical use
should closely approximate the best versions in a particular language.
33. Some euchological and sacramental formularies like the
consecratory prayers, the anaphoras, prefaces, exorcisms, and those prayers
which accompany an action such as the imposition of hands, the annointing, the
signs of the cross, etc., should be translated integrally and faithfully,
without variations, omissions, or insertions. These texts, whether ancient or
modern, have a precise and studied theological elaboration. If the text is
ancient, certain Latin terms present difficulties of interpretation because of
their use and meaning, which are much different from their corresponding terms
in modern language. The translation will therefore demand an astute handling
and sometimes a paraphrasing in order to render accurately the original
pregnant meaning. If the text is a more recent one, the difficulty will be
reduced considerably, given the use of terms and a style of language which are
closer to modern concepts.
34. The prayers (Opening Prayer, Prayer over the Gifts, Prayer
after Communion, and Prayer over the People) from the ancient Roman tradition
are succint and abstract. In translation they may need to be rendered somewhat
more freely while conserving the original ideas. This can be done my moderately
amplifying them, or, if necessary, paraphrasing expressions in order to
concretize them for the celebration and the needs of today. In every case
pompous and superfluous language should be avoided.
35. All texts which are intended to be said aloud follow the laws
proper to their delivery and, in the case of written texts, their literary
genre. This applies especially to the acclamations where the act of acclaiming
by voice is an essential element. It will be insufficient to translate only the
exact meaning of an idea unless the text can also be expressed by sound and
rhythm.
36. Particular care is necessary for texts which are to be
sung:
(a) The form of singing which is proper to every liturgical action
and to each of its parts should be retained (antiphon alternated with the
psalm, responsory, etc. See Instruction Musicam sacram, 5, March 1967, 6
and 9).
(b) Regarding the psalms, in addition to the division into
versicles as given in Latin, a division into stanzas may be particularly
desirable if a text is used which is well known by the people or common to
other churches.
(c) The responses (versicles, responsories) and antiphons, even
though they come from Scripture, become part of the liturgy and enter into a
new literary form. In translating them it is possible to give them a verbal
form which, while preserving their full meaning, is more suitable for singing
and harmonizes them with a liturgical season or a special feast. Examples of
such adaptations which include minor adaptations of the original text are
numerous in ancient antiphonies.
(d) When the content of an antiphon or psalm creates a special
difficulty, the conference of bishops may authorize the choice of another text
which meets the same needs of the liturgical celebration and the particular
season or feast.
(e) If these same texts are likewise intended for recitation
without singing, the translation should be suitable for that purpose.
37. Liturgical hymns lose their proper function unless they are
rendered in an appropriate verse rhythm, suitable for singing by the people. A
literal translation of such texts is therefore generally out of the question.
It follows that hymns very often need a new rendering made according to the
musical and choral laws of the popular poetry in each language.
38. To make the translations, committees such be formed of experts
in the various disciplines, namely liturgy, Scripture, theology, pastoral
study, and especially languages and literature, and according to the
circumstances, music. If several committees are concerned with the different
parts of liturgical texts, their work should be coordinated.
39. Before a text is promulgated, sufficient opportunity should be
allowed for experiment by selected congregations in different places. An ad
interim translation should be properly approved by the liturgical
commission of the conference of bishops.
40. Close collaboration should be established between the
committee of experts and the authorities who must approve the translation (such
as a conference of bishops), so that:
(1) the same people, for the most part, share in the work from
beginning to end; and
(2) when the authority asks for emendations, these should be made
by the experts themselves, and a new text then submitted for the judgment of
the authority. Otherwise, it should give the task to a new committee which is
more suitable, but also composed of qualified people.
41. Those countries which have a common language should employ a
mixed commission to prepare a single text. There are many
advantages to such a procedure: in the preparation of a text the most competent
experts are able to cooperate; a unique possibility for communication is
created among these people; participation of the people is made easier. In this
joint venture between countries speaking the same language, it is important to
distinguish between the texts which are said by one person and heard by the
congregation, and those intended to be recited or sung by all. Uniformity is
obviously more important for the latter category than for the former.
42. In those cases where a single text is prepared for a large
number of countries, the text should satisfy the different needs and
mentalities of each region (letter of Cardinal Lecaro to the presidents
of the conferences of bishops, 16 October 1964). Therefore:
(1) Each conference of bishops sharing the same language should
examine the translation program, or the first draft of a text.
(2) Meanwhile, to avoid anxiety and unnecessary delay for priests
and people, the coordinating secretariat should provide a provisional text
which, with the consent of the proper authority (see no. 39) can be published
and printed as an ad interim text in each country. It is preferable that the
same text be used everywhere since the result will contribute to a better final
text for all the countries.
(3) Each of the countries will receive the definitive text at the
same time. If a particular conference of bishops requires a change or a
substitution for specific local needs, it should propose the change to the
mixed commission which must first agree. This is necessary in order
to have a single text which remains substantially unchanged and under the
supervision of the mixed commission.
(4) Each country can publish texts which are provisional as well
as texts which are officially approved by the Holy See, but ought to contribute
on a proprated basis according to the extent it publishes, to the expenses of
the mixed commission which must pay the periti and bishops of the
commission. National liturgical commissions should make prior arrangements with
the secretariat regarding these publications.
(5) In the publications of works from the mixed
commissions, the appropriate notice should appear on the first page:
A provisional text prepared by the mixed
commission
or Text approved by the mixed
commission
and confirmed by the Consilium for the Implementation of
the Constitution on the Sacred Liturgy.
If a change or substitution is desirable in an individual country,
as indicated in no. 42.3, a further notice is necessary, namely: with
adaptations authorized by the conference of bishops of
and the
mixed commission.
43. Texts translated from another language are clearly not
sufficient for the celebration of a fully renewed liturgy. The creation of new
texts will be necessary. But translation of texts transmitted through the
tradition of the church is the best school and discipline for the creation of
new texts so that any new forms adopted should in some way grow
organically from forms already in existence (Constitution Sacrosanctum
Concilium, art. 23).
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