{"id":38757,"date":"2017-10-14T13:40:07","date_gmt":"2017-10-14T18:40:07","guid":{"rendered":"https:\/\/praytellblog.com\/?p=38757"},"modified":"2017-10-17T06:46:59","modified_gmt":"2017-10-17T11:46:59","slug":"on-things-liturgical-the-gap-between-francis-and-cardinal-sarah-just-got-wider","status":"publish","type":"post","link":"https:\/\/praytellblog.com\/index.php\/2017\/10\/14\/on-things-liturgical-the-gap-between-francis-and-cardinal-sarah-just-got-wider\/","title":{"rendered":"On Things Liturgical, The Gap Between Francis and Cardinal Sarah Just Got Wider"},"content":{"rendered":"

With Cardinal Sarah\u2019s most recent statement on liturgical translation, it is safe to say that the gap between him and Pope Francis has just gotten a bit wider. Pope Francis\u2019s recent Motu Proprio on translation<\/a>, Magnum Principium,<\/em> was seen by most commentators as a decentralization of the translation process, with most authority now devolved away from the Vatican Congregation for Divine Worship to bishops\u2019 conferences.<\/p>\n

But Sarah, the prefect of the Congregation for Divine Worship, issued yesterday a \u201chumble contribution for a better and correct understanding of the Motu Proprio Magnum Principium<\/em><\/a>.\u201d<\/em> In this piece, which appeared in the French Catholic journal L\u2019Homme Nouveau,<\/em> the cardinal argues that the Pope\u2019s alteration of the Congregation\u2019s translation authority to a last-step \u201cconfirmatio\u201d<\/em> of the work of bishops\u2019 conferences does not mean that the Congregation simply rubber stamps their work. In his understanding, the Congregation retains the right to impose texts upon conferences as a condition for granting its confirmation.<\/p>\n

Cardinal Sarah gives an example from the Creed:<\/p>\n

\u201cIf the expression “consubstantialem Patri” is translated into French with: \u201cde m\u00eame nature que P\u00e8re\u201d (“of the same nature as the Father”), the Holy See can – and must (cf. no. 6) \u2013 impose the translation “consubstantiel au P\u00e8re” (“consubstantial with the Father”), as a condition sine qua non<\/em> of its confirmatio of the Roman Missal, in French as a whole.”<\/p><\/blockquote>\n

The cardinal claims that Pope Francis\u2019s Motu Proprio does not lessen the authority of the 2001 Vatican instruction\u00a0Liturgiam Authenticam.<\/em> This is the document responsible for the 2011 Roman Missal<\/em> text which even Abbot Cuthbert Johnson, a member of the Vatican translation commission \u201cVox Clara,\u201d admitted is \u201ca little abstruse and pretentious<\/a>.\u201d Sarah\u00a0argues that the Motu Proprio brings about no significant change, with respect to Liturgiam Authenticam,<\/em> concerning the standards to be imposed.<\/p>\n

But as Rita Ferrone uncovered in a highly important articles that appeared in Commonweal <\/em>this past week<\/a>, the pope\u2019s recent Motu Proprio mysteriously has buried within it something of a ticking time bomb, waiting to be discovered by textual sleuths. When Magnum Principium<\/em> speaks of translation principles, it oftentimes paraphrases, or cites nearly word for word, the document Comme le Pr\u00e9voit<\/em> from 1969 \u2013but with no footnote acknowledging the borrowing.<\/p>\n

The 1969 document called for greater respect for local cultures and the inherent nature of vernacular languages than does Liturgiam authenticam<\/em> (2001). The literalness called for by Liturgiam authenticam<\/em> has resulted in the stilted and hard to understand translations of the 2011 Roman Missal<\/em> which end up making it more difficult for the original meaning of the Latin texts to be grasped. Liturgiam authenticam <\/em>had proclaimed itself to be a replacement for all earlier documents such as Comme le Pr\u00e9voit,<\/em> but Pope Francis obviously wants to put something of the spirit of that 1969 document back into play.<\/p>\n

An example of Pope Francis\u2019s reliance on Comme le Pr\u00e9voit,<\/em> Ferrone cites the following passages from Magnum Principium <\/em>and Comme le Pr\u00e9voit:<\/em><\/p>\n

MP 7: \u201c\u2026 Fidelity cannot always be judged by individual words but must be sought in the context of the whole communicative act and according to its literary genre.\u201d
\nCLP 6: \u201cA 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.\u201d<\/p><\/blockquote>\n

Andrea Grillo, professor of liturgy at the pontifical athaneum of Sant\u2019 Anselmo in Rome, is critical of Cardinal Sarah\u2019s understanding of the pope’s recent Motu Proprio. In a commentary published yesterday<\/a> he stated,<\/p>\n

\u201cBy proposing a reading of the motu\u00a0 proprio “Magnum Principium” which totally empowers him with every right, he [Cardinal Sarah] <\/em>shows that he is now playing \u2018offside\u2019 with respect to the path the Church has formally resumed since October 1 in liturgical reform and translation.\u201d<\/p><\/blockquote>\n

Grillo ties this to a tendency among some figures in the church during this papacy:<\/p>\n

\u201cFor nearly five years, a small group of theologian, pastors, and officials tries to \u2018immunize\u2019 itself from the magisterium of Francis.\u201d<\/p><\/blockquote>\n

As seen with other documents of Francis such as Evangelii Gaudium,<\/em>\u00a0 Laudato sii, <\/em>and especially Amoris Laetitia,<\/em> Grillo believes that this group empties documents of any significance.<\/p>\n

Grillo charges that the Cardinal<\/p>\n

\u201cshows that he has not received the heart of the document at all and is totally disoriented about what the new task is.\u201d<\/p><\/blockquote>\n

He asks rhetorically,<\/p>\n

\u201cDo we want the head of a Roman Congregation to be a prefect who seriously misunderstands papal texts, creates new conflicts with bishops\u2019 conferences, \u2026 and declares himself, a fortiori, <\/em>unavailable for the work of accompanying and of clarifying the new style which is needed?<\/p><\/blockquote>\n

*\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 *\u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u00a0*\u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u00a0*\u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u00a0*<\/p>\n

Finding suitable liturgical translations has proven to be a long and difficult path for the English-speaking Catholic Church.\u00a0One must hope that the differences in translation theory between a pope and a cardinal prefect, or between one pope and the next, are not simply contentious oppositions, but elements in a constructive and dynamic exchange.<\/p>\n

As I recently wrote in response to a Pray Tell<\/em>\u00a0commenter:<\/p>\n

I hope it\u2019s not one boomerang effect after another, with translation jerking back and forth in successive papacies.<\/p>\n

I\u2019m hopeful it won\u2019t be that. I think we all have to start thinking about the high ground that might unite us all, with texts that are broadly \u201caccurate,\u201d beautiful, worthy, inspiring, and good English whether original texts or based on Latin. I\u2019m hopeful that we\u2019ll never go back to 1974-type English texts, and that we\u2019ll not lose all the good we gained with the 1998, 2008, and 2011 attempts at translation.<\/p>\n

After all this rigamarole, the Christian must hope that something good awaits us all.<\/p><\/blockquote>\n

awr<\/p>\n","protected":false},"excerpt":{"rendered":"

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