{"id":59062,"date":"2022-01-19T20:21:21","date_gmt":"2022-01-20T02:21:21","guid":{"rendered":"https:\/\/praytellblog.com\/?p=59062"},"modified":"2022-01-23T14:18:19","modified_gmt":"2022-01-23T20:18:19","slug":"francis-liturgical-pope-on-the-vernacular-and-social-transformation","status":"publish","type":"post","link":"https:\/\/praytellblog.com\/index.php\/2022\/01\/19\/francis-liturgical-pope-on-the-vernacular-and-social-transformation\/","title":{"rendered":"Francis, Liturgical Pope: On the Vernacular and Social Transformation"},"content":{"rendered":"<p><em>Pope Francis has much insight into liturgy, though he is rarely credited with being \u201ca liturgical pope.\u201d This post continues a series that will examine and reflect upon the multifaceted thought of Pope Francis concerning liturgy, as it has been expressed in numerous teachings, homilies, statements, and addresses. The series is an invitation not only to notice, but also to take Pope Francis\u2019s liturgical insights to heart, considering how they might inform (and challenge) our own liturgical praxis and spirituality.<\/em><\/p>\n<p>+\u00a0 \u00a0+\u00a0 \u00a0+\u00a0 \u00a0+\u00a0 \u00a0+<\/p>\n<p>Pope Francis has drawn on the fearlessness and compassion of his namesake, St. Francis, to guide his papacy.\u00a0 As Pope Francis described, this \u201csaint of fraternal love, simplicity and joy\u201d inspired the writing of <em>Fratelli Tutti<\/em>, the 2020 Encyclical on Fraternity and Social Friendship.<\/p>\n<p>In this encyclical, drawn from Pope Francis\u2019 numerous other statements on social responsibility and action, he focuses on the theme of <em>encounter<\/em>\u2014the potential which humans hold in their hands to engage one another\u2014and the living God\u2014and their broken refusals to do so.\u00a0 Francis laments how our human hearts are sundered into labyrinths, because we are tempted\u2014or taught\u2014to \u201cbuild a culture of walls, to raise walls, walls in the heart, walls on the land, in order to prevent [the] encounter with other cultures, with other people\u201d (<em>Fratelli Tutti<\/em> 27).<\/p>\n<p>Francis admits that this human tendency to separate and divide\u2014so sharp in our present age in both its physical and social iterations\u2014denotes a \u201cnatural instinct of self-defence\u201d (<em>FT<\/em> 41).\u00a0 And yet, as he reminds, humans are more than bundles of natural instincts.\u00a0 We are made in the image of God: the creature in creation who is uniquely endowed with a \u201ccreative openness\u201d to others, with a unique ability to listen \u201cattentively\u201d to those around us (<em>FT <\/em>41, 47).<\/p>\n<p>The ability to be open\u2014and to listen\u2014allows us \u201cto encounter the other\u201d (<em>FT <\/em>41).\u00a0 In fact, we <em>cannot<\/em> live, develop and find fulfilment <em>except<\/em> \u201cin the sincere gift of self to others.\u201d\u00a0 As Francis describes:<\/p>\n<blockquote><p>\u201cLife exists where there is bonding, communion, fraternity; and life is stronger than death when it is built on true relationships and bonds of fidelity. \u00a0On the contrary, there is no life when we claim to be self-sufficient and live as islands: in these attitudes, death prevails\u201d (<em>FT <\/em>87).<\/p><\/blockquote>\n<p>Notions of encounter indubitably resonate with Christian sacramental practice and liturgical worship.\u00a0 But, in this moment here, I wish to point to the surprising consonance between Pope Francis\u2019 hopes for the social transformation of the human community through openness, dialogue and encounter\u2026and his views on the possibilities for and use of language in the liturgy.<\/p>\n<p><img loading=\"lazy\" decoding=\"async\" class=\"alignleft\" src=\"https:\/\/cms.evangelicalfocus.com\/upload\/imagenes\/55487f37663a1_pope630.jpg\" alt=\"Preaching according to a Vatican handbook, Evangelical Focus\" width=\"285\" height=\"183\" \/>Our languages are a primary means in which we engage, interpret, and communicate reality.\u00a0 Language is how we come to know one another, and the means in which we are able to listen to one another.\u00a0 For Christians, it is with words that we hear our faith preached and proclaimed to us, and it is with words that we celebrate the sacred mysteries.\u00a0 Indeed, it is the Word that invites us to know the Living God.<\/p>\n<p>In the same way, Pope Francis reminds, it was with words that Saint Francis of Assisi \u201caddressed his brothers and sisters and proposed to them a way of life marked by the flavour of the Gospel\u201d (<em>FT<\/em> 1).<\/p>\n<p>But how would we, in this present age, know the flavour of the Gospel, if we lacked the tongue to taste it?<\/p>\n<p>Pope Francis addressed the faithful\u2019s ability to taste the Gospel in a surprisingly direct way with his issuing of the <a href=\"https:\/\/press.vatican.va\/content\/salastampa\/en\/bollettino\/pubblico\/2017\/09\/09\/170909a.html\">September 9, 2017 motu proprio, <em>Magnum Principium<\/em><\/a>, which revised the principles for use in liturgical translation.<\/p>\n<p>In this motu proprio, Francis describes the Bishops\u2019 work of preparing and approving vernacular translations of the liturgical books as a \u201cweighty task,\u201d following the <em>magnum principium <\/em>(great principle) of the Second Vatican Council fathers: that \u201cliturgical prayer [is to] be accommodated to the comprehension of the people so that it might be understood\u201d (<em>Magnum Principium<\/em>).<\/p>\n<p>While Francis recognizes the \u201cattendant sacrifice involved in the partial loss of liturgical Latin\u201d in use for centuries, at the same time, the post-Conciliar Church \u201cwillingly opened the door so that these versions, as part of the rites themselves, might become the voice of the Church celebrating the divine mysteries along with the Latin language\u201d (<em>Magnum Principium<\/em>).<\/p>\n<p>The language in which we pray has long been a point of contention for Christians, and the process and techniques of translation in the last sixty years have prompted much discussion (and disagreement), from Christian theologians to the Faithful who sit in the pews (even the infrequent ones).<\/p>\n<p>Specifically, Pope Francis\u2019 document attempts to \u201cmake collaboration in this service to the faithful between the Apostolic See and Episcopal Conferences easier and more fruitful,\u201d with the modification of canon 838, \u00a7\u00a72 &amp; 3 of the <em>Code of Canon Law.\u00a0 <\/em>This <a href=\"https:\/\/praytellblog.com\/index.php\/2017\/12\/23\/the-relationship-between-the-moto-proprio-magnum-principium-and-liturgicam-authenticam\/\">affects<\/a>\u2014and limits\u2014the application of <em>Liturgiam Authenticam<\/em> in the future translations of texts.<\/p>\n<p>But, setting these more technical issues aside\u2014I\u2019d like to consider more deeply the <em>why <\/em>behind Francis\u2019 attention to liturgical language, and how it is related to the notion of \u201cencounter,\u201d so present in his other works.<\/p>\n<p>Francis tells us this:<\/p>\n<blockquote><p>\u201cThe object of the changes [directed in Magnum Principium] is to define better the roles of the Apostolic See and the Conferences of Bishops in respect to their proper competencies which are different yet remain complementary. \u00a0They are called to work in a spirit of dialogue regarding the translation of the typical Latin books as well as for any eventual adaptations that could touch on rites and texts. \u00a0All of this is at the service of the Liturgical Prayer of the People of God (<em>Magnum Principium<\/em>).&#8221;<\/p><\/blockquote>\n<p>Language is a primary means of encounter.\u00a0 In liturgical languages, the inculturated, embodied<img loading=\"lazy\" decoding=\"async\" class=\"alignright\" src=\"https:\/\/www.everythinglubbock.com\/wp-content\/uploads\/sites\/35\/2019\/12\/e856cf23da374e57accdc45d41ebaeb2.jpg?w=900\" alt=\"Joyous Congolese dances, songs enliven St. Peter&#039;s Basilica \u2013 KLBK | KAMC |  EverythingLubbock.com\" width=\"402\" height=\"267\" \/> faithful most profoundly encounter the living God.\u00a0 Language is at the service of the People of God\u2014so that <em>every<\/em> tongue might confess that Jesus Christ is Lord.\u00a0 And so, the process of translation\u00a0should be touched by this sense of dialogue and response to particular circumstances.\u00a0 Francis seems to suggest that there may not only be further translations, but further <em>adaptations <\/em>of the Roman ritual books\u2014perhaps <a href=\"https:\/\/praytellblog.com\/index.php\/2020\/12\/01\/pope-francis-the-zaire-rite-a-model-for-the-amazon\/\">like that of the <em>Zairian Rite<\/em><\/a>.<\/p>\n<p>Also significant, Francis describes the function of liturgical translation in this excerpt:<\/p>\n<blockquote><p>\u201cThe goal of the translation of liturgical texts and of biblical texts for the Liturgy of the Word is to announce the word of salvation to the faithful in obedience to the faith and to express the prayer of the Church to the Lord. \u00a0For this purpose it is necessary to communicate to a given people using its own language all that the Church intended to communicate to other people through the Latin language (<em>Magnum Principium<\/em>).&#8221;<\/p><\/blockquote>\n<p>Such flexibility in language moves away from the more literal translation process necessitated by <em>Liturgiam Authenticam<\/em>, and moves toward the principles of dynamic equivalence, as described in <em>Comme le Pr\u00e9voit<\/em>.<\/p>\n<p>This is not some \u201cprogressive\u201d versus \u201ctraditionalist\u201d baggage being trotted out once more, and we must not dismiss Francis\u2019 approach to language as such.\u00a0 Rather, I would argue this: \u00a0Pope Francis views liturgical language with the same eye as he does human communities and social friendship.\u00a0 He is attentive to <em>contexts<\/em>, to a vision of human love which goes beyond \u201cthe level of words\u201d (6), and <em>communication <\/em>which builds and transforms.\u00a0 In fact, it is in allowing for our <em>differences<\/em> to flourish that our humanity is enriched.<\/p>\n<p>There are no one-size-fits all possibilities for the People of God.<\/p>\n<p>For Francis, if how we speak and how we listen in our homes and workplaces and fields matters\u2014then how we speak and how we listen in our worship is the starting point for this encounter with the other:<\/p>\n<blockquote><p>\u201c[W]e want to be a Church that serves, that leaves home and goes forth from its places of worship, goes forth from its sacristies, in order to accompany life, to sustain hope, to be the sign of unity\u2026 to build bridges, to break down walls, to sow seeds of reconciliation\u00a0 <em>(FT<\/em> 276).\u201d<\/p><\/blockquote>\n<p>If we cannot understand our Church\u2019s words with clarity, we have scarce hope of responding to the \u201cinvitation to dialogue among all people of good will\u201d (<em>FT<\/em> 6).<\/p>\n<p>For Francis, our words allow us to enter into this mystery of encountering the Other.\u00a0 If we are to build a \u201ccivilization of love\u201d (<em>FT <\/em>183), we must start by hearing and speaking the flavor of the Gospel with the unique setting of our vernacular speech\u2014in our own tongue.\u00a0 It was in this way that the hearts of those gathered in Jerusalem first heard the preaching of the apostles\u2014in languages they understood.<\/p>\n<p>Without words we understand, how will we, in this age, be able to hear, let alone to listen?\u00a0 As Pope Francis urges: \u201cWe must not lose our ability to listen\u201d (<em>FT <\/em>48).\u00a0 And, just as Saint Francis experienced in his own graced life, this \u201clistening\u201d not only allows us to hear the voice of God, but also the voice of the poor, the infirm, and of nature (<em>FT <\/em>48).<\/p>\n<p>Certainly, for a biologist who has famously spoken of the church as a smelly sheepfold and a field hospital, the seemingly ethereal world of language appears beyond the scope of Francis\u2019 interest.\u00a0 And yet, the practical pastoral senses which guide his social teaching are directly reflected in his teaching with respect to translations and adaptations of liturgical language.<\/p>\n<p>And so, let those who have ears, hear:\u00a0 taste, and see that the Lord is good.<\/p>\n","protected":false},"excerpt":{"rendered":"<p>For a biologist who has famously spoken of the church as a smelly sheepfold and a field hospital, the seemingly ethereal world of language appears beyond the scope of Francis\u2019 interest.  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