{"id":10056,"date":"2011-06-14T14:58:07","date_gmt":"2011-06-14T19:58:07","guid":{"rendered":"https:\/\/praytellblog.com\/index.php\/2011\/06\/14\/solemn-blessings-in-mr2008\/"},"modified":"2011-06-14T15:14:59","modified_gmt":"2011-06-14T20:14:59","slug":"solemn-blessings-in-mr2008","status":"publish","type":"post","link":"https:\/\/praytellblog.com\/index.php\/2011\/06\/14\/solemn-blessings-in-mr2008\/","title":{"rendered":"Solemn Blessings in MR2008"},"content":{"rendered":"

I have been recently engaged in a project for Liturgy Training Publications: recording all of the presidential chants as given for the new English translation [RM2011] of the third post-Vatican II edition of the Missale Romanum [hereafter MR2008]. I have derived great benefit from chanting these texts aloud, discovering where the solemn and simple tones seem to adorn the English texts naturally and where they offer some challenges. I have been especially surprised by some of the translations of the solemn blessings, a topic I don\u2019t believe has been addressed by the readers of Pray Tell<\/em>. I offer the following comments with genuine perplexity, hoping that other readers may be able to enlighten me about some of the choices that were made.<\/p>\n

My examples appear in the solemn blessing for Advent celebrations. In MR2008 the first paragraph reads: \u201cOmnipotens et misericors Deus, cuius Unigeniti adventum \/ et praeteritum creditis, et futurum exspectatis, \/ eiusdem adventus vos illustratione sanctificet \/ et sua benedictione locupletet.\u201d My slavishly literal translation would read: \u201cMay the almighty and merciful God, the initial coming of whose Only-begotten you believe [in] and the future [coming] you await, sanctify you by the enlightenment of his coming and enrich you by his blessing.\u201d The translation in RM2011 is: \u201cMay the almighty and merciful God, \/ by whose grace you have placed your faith \/ in the First Coming of his Only Begotten Son \/ and yearn for his coming again \/ sanctify you by the radiance of Christ\u2019s Advent \/ and enrich you with his blessing.\u201d I appreciate the use of the term \u201cAdvent\u201d to connect this blessing with the season, although I hope the faithful realize that two different words are being used in the English translation to translate one in Latin. I can even understand why the translators might supply \u201cSon\u201d to the term \u201cOnly-begotten\u201d and supply \u201cChrist\u201d when the Latin text has the possessive pronoun \u201chis.\u201d But I do not see any word or phrase that corresponds to \u201cby whose grace\u201d in the English translation. There should certainly be a comma after \u201cyearn for his coming again.\u201d The choice to capitalize \u201cFirst Coming\u201d and \u201cChrist\u2019s Advent,\u201d even thought the underlying Latin keeps these phrases in lower case, might suggest that \u201ccoming again\u201d might need special orthographic treatment. In other words, this paragraph as it stands does not seem to follow with precision the prescriptions of Liturgiam Authenticam<\/em>.<\/p>\n

The second paragraph reads: \u201cIn praesentis vitae stadio reddat vos in fide stabiles, \/ spe gaudentes, et in caritate efficaces.\u201d In my opinion RM2011 translates this quite elegantly as: \u201cAs you run the race of this present life, \/ may he make you firm in faith, \/ joyful in hope and active in charity.\u201d (I confess to taking delight in the alliteration of \u201crun the race\u201d, clich\u00e9d though it might be, and \u201cfirm in faith.\u201d)<\/p>\n

The translation of the third paragraph continues the pattern apparent in the translation of the first paragraph. In MR2008 it reads: \u201cUt, qui de adventu Redemptoris nostri \/ secundum carnem devota mente laetamini, \/ in secundo, cum in maiestate sua venerit, \/ praemiis aeternae vitae ditemini.\u201d My slavishly literal translation would read: \u201cSo that, you who rejoice with devoted mind at the coming of our Redeemer according to the flesh, may be lavished with the rewards of eternal life in the second, when he comes in his majesty.\u201d The translation in RM2011 is: \u201cSo that, rejoicing now with devotion \/ at the Redeemer\u2019s coming in the flesh, \/ you may be endowed with the rich reward of eternal life \/ when he comes again in majesty.\u201d I can appreciate the translators\u2019 decisions to omit any reference to devotion of \u201cmind\u201d since \u201cmens\u201d can have such a wide range of meaning, but was somewhat surprised to see no mention that the Redeemer is \u201cours\u201d (nostri). I can also appreciate the translators\u2019 decision to render \u201cpraemiis\u201d as the singular \u201creward\u201d although it is plural in the Latin, as well as adding the adjective \u201crich\u201d to reward, possibly to intensify the meaning of \u201cditemini.\u201d I do think there is something lost when the Latin\u2019s Second Coming (\u201cin secundo\u201d) is rendered simply as \u201ccomes again,\u201d though \u201cin majesty\u201d identifies this coming as the Parousia.<\/p>\n

But the real confusion for me is that paragraphs two and three form a single thought, yet are split into two presidential texts calling for congregational \u201cAmens.\u201d Paragraph three is an \u201cut-clause,\u201d specifying the consequences of living \u201cfirm in faith, joyful in hope and active in charity\u201d in paragraph two. However, this single thought has been interrupted by an \u201cAmen\u201d before the \u201cut clause\u201d begins, leading to an apparently redundant \u201cAmen\u201d at the conclusion of paragraph three. Now I know that there are liturgical settings (e.g., the Mozarabic \u201cLord\u2019s Prayer\u201d with Amens inserted after each clause) where multiple Amens appear as congregational interventions during the course of a text, but this seems different. It seems especially awkward to have the congregation assent to a clause beginning \u201cSo that,\u2026\u201d as though it were a complete sentence in English. I look forward to my colleagues at Pray Tell <\/em>both correcting my Latin translations and explaining what appears to be an odd placement of the congregational Amen.<\/p>\n","protected":false},"excerpt":{"rendered":"

I have been recently engaged in a project for Liturgy Training Publications: recording all of the presidential chants as given for the new English translation [RM2011] of the third post-Vatican II edition of the Missale Romanum [hereafter MR2008]…I have been especially surprised by some of the translations of the solemn blessings.<\/p>\n","protected":false},"author":17,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_publicize_message":"","jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":false,"jetpack_social_options":{"image_generator_settings":{"template":"highway","default_image_id":0,"font":"","enabled":false},"version":2},"_wpas_customize_per_network":false},"categories":[24],"tags":[721,1402,477],"class_list":["post-10056","post","type-post","status-publish","format-standard","hentry","category-translation-new-missal","tag-liturgy-training-publications","tag-presidential-chants","tag-translation-issues"],"yoast_head":"\nSolemn Blessings in MR2008 - 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