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#311909 - 02/06/09 11:04 PM
The Art of Pastoral Translation at the Service of Communion
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Member
Registered: 01/24/06
Posts: 56
Loc: Atlanta, GA
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http://www.catholicculture.org/culture/library/view.cfm?recnum=8743Definitely worth a read by those interested in liturgy and translation. The remarks of Abp. Vigneron focus on LA and the new Roman Missal translation. I think his comments apply to the work of all the venerable liturgical traditions. By insisting on accuracy in translating liturgical texts, LA safeguards, as Cardinal Dulles notes, the content of faith, fides quae creditur; by stressing the sacral mode of expression in the language of liturgical translations — what we could call the “reverential diction” of the translations — LA seeks to safeguard the attitude of faith, fides qua creditur.4 By both of these moves, according to the Instruction, the vernacular texts of the liturgy will advance rather than hinder the basic end or telos of the liturgy: that is, the communication of the divine realities made present to us through God’s acts of revelation and appropriated by our acts of faith.
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#312672 - 02/14/09 08:14 PM
Re: The Art of Pastoral Translation at the Service of Communion
[Re: SultanOfSuede]
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John
Member
Registered: 11/02/01
Posts: 5617
Loc: Virginia
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I printed this and read it through several times during the week. Archbishop Vigneron provides an excellent outline for a liturgical translation commission to work with. There are numerous points that can be discussed, but I would like to highlight the points on unity: A. “Global”/“Over-Arching” Principles
Let me begin my remarks on what I am calling the “global” or “over-arching” principles found in LA by offering what seems to me to be a fairly typical example:
(1) The texts “must be translated integrally and in the most exact manner, without omissions or additions in terms of their content, and without paraphrase or glosses” (LA 20).
This norm clearly aims at the goal of accuracy identified by Cardinal Dulles.
Let me give you a sampling of a few more of the principles from the Instruction which fall into this “architectonic” or “genetic” set:
(2) “The translation must always be in accord with sound doctrine” (LA 26).
(3) The translations of liturgical texts should be “marked by sound doctrine, [exactness] in wording, free from all ideological influence…” and they should be an efficacious medium for the transmission of the mysteries of salvation and the indefectible faith of the Church (LA 3).
(4) “In preparing all translations of the liturgical books, the greatest care is to be taken to maintain the identity and unitary expression of the Roman Rite, not as a sort of historical monument, but rather as a manifestation of the theological realities of ecclesial communion and unity” (LA 5).
(5) The translation of liturgical texts is not a work of “creative inventiveness, [but] of fidelity and exactness in rendering the Latin texts into a vernacular language”. However, note that here there follows immediately this important qualifier: “with all due consideration for the particular way that each language has of expressing itself” (LA 20). Later I will say more about this qualifier and the others that parallel it in the Instruction.
(6) “The translation should not restrict the full sense of the original text within narrower limits” (LA 32). The Revised Divine Liturgy destroys the liturgical unity of the Byzantine Church, both at the level of those who hold the Ruthenian Recension as their norm and at the larger level of the whole Byzantine Church, both Catholic and Orthodox. Surely the bishops realized that they were violating both the Liturgical Instruction and Liturgiam Authenticam, but did they realize that they were destroying the unity of the Byzantine Rite? If we review the text of the Revised Divine Liturgy we can easily see that it violates each of the six points given above from Liturgiam Authenticam.What incredible wisdom there is in Liturgiam Authenticam:This Instruction therefore envisions and seeks to prepare for a new era of liturgical renewal, which is consonant with the qualities and the traditions of the particular Churches, but which safeguards also the faith and the unity of the whole Church of God. (LA 7) It is never too late for the Council of Hierarchs to scrap the Revised Divine Liturgy and direct the liturgical commission to prepare texts that are accurate and faithful to the normative Church Slavonic editions. The clergy and lay faithful deserve an accurate and complete translation of the Divine Liturgy and all of our liturgical texts. I continue my prayer and appeals that the Ruthenian Bishops will rescind the Revised Divine Liturgy and will instead promulgate the Ruthenian Divine Liturgy.
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#325931 - 06/26/09 04:44 PM
Re: The Art of Pastoral Translation at the Service of Communion
[Re: Administrator]
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Member
Registered: 08/29/05
Posts: 931
Loc: usa
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I had the opportunity to read this. It is excellent. This point in particular is quite relevant to the RDL: While in this world we can have some experiential glimpse of the Revelation, here below it is fully grasped only by report — by what Christ has said and by what His Apostles and their successors have handed on. Vision of the mysteries waits for the world to come. Only there will we be able to register what we know now by report.
This veiled character of the New Covenant realities in this age makes it imperative for us to present accurately in English what has been authoritatively reported in...[Greek] What we know about God and His mysteries we know by hearing, not by sight, and so our vernacular texts must say all and only what the Church has heard and has recorded in her liturgy. Accuracy is always important in translation, in any translation; however, in the case of translating texts which present Revelation, the wisest translators will do everything possible to craft texts which express exactly what the original expresses.
This theological “meta-principle” helps us understand why LA is so insistent that our first response in translating liturgical texts should not be to make them sound like what we are used to. They present a dimension of reality that is not only beyond the ordinary, but even transcends the most hidden aspects of created reality. The Revelation expressed and made present in the liturgy’s texts is the norm for our culture, and not vice-versa. This basic meta-principle leads me to conclude that if a translation of the...[Divine Liturgy] did not to some significant degree strike us as being out of step with our ordinary speech, we should be suspicious of that translation. My emphasis and slight alterations.
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