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"FIFTH
INSTRUCTION "FOR THE RIGHT IMPLEMENTATION OF THE
CONSTITUTION ON THE SACRED LITURGY OF THE SECOND VATICAN
COUNCIL"
( Sacrosanctum Concilium, art. 36)
Liturgiam
Authenticam
CONTENTS
I
- ON THE CHOICE OF VERNACULAR LANGUAGES TO BE INTRODUCED
INTO LITURGICAL USE
II
- ON THE TRANSLATION OF LITURGICAL TEXTS INTO VERNACULAR
LANGUAGES
- GENERAL PRINCIPLES APPLICABLE TO ALL TRANSLATION
OTHER NORMS PERTAINING TO THE TRANSLATION OF SACRED
SCRIPTURES AND THE PREPARATION OF LECTIONARIES
NORMS CONCERNING THE TRANSLATION OF OTHER LITURGICAL
TEXTS
A.
Vocabulary
B. Syntax,
style and literary genre
4. NORMS PERTAINING TO SPECIAL TYPES OF TEXTS
A. The
Eucharistic Prayers
B. The Creed
or Profession of Faith
C. The
"praenotanda" and the texts of a rubrical or
juridical nature
III
- ON THE PREPARATION OF TRANSLATIONS AND THE ESTABLISHMENT
OF COMMISSIONS
- THE MANNER OF PREPARING A TRANSLATION
THE APPROBATION OF THE TRANSLATION AND THE PETITIOIN
FOR THE RECOGNITIO OF THE APOSTOLIC SEE
ON THE TRANSLATION AND APPROBATION OF SACRAMENTAL
FORMULAE
ON A UNIFIED VERSION OF THE LITURGICAL TEXTS
ON "MIXED" COMMISSIONS
THE COMPOSITION OF NEW LITURGICAL TEXTS IN A
VERNACULAR LANGUAGE
IV
- THE PUBLICATION OF LITURGICAL BOOKS
V
- THE TRANSLATION OF PROPER LITURGICAL TEXTS
- DIOCESAN PROPERS
CONCLUSION
Liturgiam Authenticam
ON THE USE OF VERNACULAR LANGUAGES IN THE
PUBLICATION OF THE BOOKS OF THE ROMAN LITURGY
1. The Second Vatican Council strongly desired to
preserve with care the authentic Liturgy, which flows forth
from the Church's living and most ancient spiritual
tradition, and to adapt it with pastoral wisdom to the
genius of the various peoples so that the faithful might
find in their full, conscious, and active participation in
the sacred actions — especially the celebration of
the Sacraments — an abundant source of graces and a
means for their own continual formation in the Christian
mystery.[1]
2. Thereupon there began, under the care of the Supreme
Pontiffs, the great work of renewal of the liturgical books
of the Roman Rite, a work which included their translation[2]
into vernacular languages, with the purpose of bringing
about in the most diligent way that renewal of the sacred
Liturgy which was one of the foremost intentions of the
Council.
3. The liturgical renewal thus far has seen positive
results, achieved through the labor and the skill of many,
but in particular of the Bishops, to whose care and zeal
this great and difficult charge is entrusted. Even so,
the greatest prudence and attention is required in the
preparation of liturgical books marked by sound doctrine,
which are exact in wording, free from all ideological
influence, and otherwise endowed with those qualities by
which the sacred mysteries of salvation and the indefectible
faith of the Church are efficaciously transmitted by means
of human language to prayer, and worthy worship is offered
to God the Most High.[3]
4. The Second Vatican Ecumenical Council in its
deliberations and decrees assigned a singular importance to
the liturgical rites, the ecclesiastical traditions, and the
discipline of Christian life proper to those particular
Churches, especially of the East, which are distinguished by
their venerable antiquity, manifesting in various ways the
tradition received through the Fathers from the Apostles.[4]
The Council asked that the traditions of each of these
particular Churches be preserved whole and intact. For this
reason, even while calling for the revision of the various
Rites in accordance with sound tradition, the Council set
forth the principle that only those changes were to be
introduced which would foster their specific organic
development.[5]
Clearly, the same vigilance is required for the safeguarding
and the authentic development of the liturgical rites, the
ecclesiastical traditions, and the discipline of the Latin
Church, and in particular, of the Roman Rite. The same care
must be brought also to the translation of the liturgical
texts into vernacular languages. This is especially true as
regards the Roman Missal, which will thus continue to be
maintained as an outstanding sign and instrument of the
integrity and unity of the Roman Rite.[6]
5. Indeed, it may be affirmed that the Roman Rite is
itself a precious example and an instrument of true
inculturation. For the Roman Rite is marked by a signal
capacity for assimilating into itself spoken and sung texts,
gestures and rites derived from the customs and the genius
of diverse nations and particular Churches — both
Eastern and Western — into a harmonious unity that
transcends the boundaries of any single region.[7]
This characteristic is particularly evident in its orations,
which exhibit a capacity to transcend the limits of their
original situation so as to become the prayers of Christians
in any time or place. 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,[8]
not as a sort of historical monument, but rather as a
manifestation of the theological realities of ecclesial
communion and unity.[9]
The work of inculturation, of which the translation into
vernacular languages is a part, is not therefore to be
considered an avenue for the creation of new varieties or
families of rites; on the contrary, it should be recognized
that any adaptations introduced out of cultural or pastoral
necessity thereby become part of the Roman Rite, and are to
be inserted into it in a harmonious way.[10]
6. Ever since the promulgation of the Constitution on the
Sacred Liturgy, the work of the translation of the
liturgical texts into vernacular languages, as promoted by
the Apostolic See, has involved the publication of norms and
the communication to the Bishops of advice on the matter.
Nevertheless, it has been noted that translations of
liturgical texts in various localities stand in need of
improvement through correction or through a new draft.[11]
The omissions or errors which affect certain existing
vernacular translations — especially in the case of
certain languages — have impeded the progress of
the inculturation that actually should have taken place.
Consequently, the Church has been prevented from laying the
foundation for a fuller, healthier and more authentic
renewal.
7. For these reasons, it now seems necessary to set forth
anew, and in light of the maturing of experience, the
principles of translation to be followed in future
translations — whether they be entirely new
undertakings or emendations of texts already in use —
and to specify more clearly certain norms that have already
been published, taking into account a number of questions
and circumstances that have arisen in our own day. In order
to take full advantage of the experience gained since the
Council, it seems useful to express these norms from time to
time in terms of tendencies that have been evident in past
translations, but which are to be avoided in future ones. In
fact, it seems necessary to consider anew the true notion of
liturgical translation in order that the translations of the
Sacred Liturgy into the vernacular languages may stand
secure as the authentic voice of the Church of God.[12]
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.
8. The norms set forth in this Instruction are to be
substituted for all norms previously published on the
matter, with the exception of the Instruction Varietates
legitimae, published by the Congregation for Divine
Worship and the Discipline of the Sacraments on 25 January
1994, in conjunction with which the norms in this present
Instruction are to be understood.[13]
The norms contained in this Instruction are to be considered
applicable to the translation of texts intended for
liturgical use in the Roman Rite and, mutatis mutandis,
in the other duly recognized Rites of the Latin Church.
9. When it may be deemed appropriate by the Congregation
for Divine Worship and the Discipline of the Sacraments, a
text will be prepared after consultation with Bishops,
called a "ratio translationis", to be set forth by
the authority of the same Dicastery, in which the principles
of translation found in this Instruction will be applied in
closer detail to a given language. This document may be
composed of various elements as the situation may require,
such as, for example, a list of vernacular words to be
equated with their Latin counterparts, the setting forth of
principles applicable specifically to a given language, and
so forth.
I
ON THE CHOICE OF VERNACULAR LANGUAGES TO BE INTRODUCED INTO
LITURGICAL USE
10. To be considered first of all is the choice of the
languages that it will be permissible to put into use in
liturgical celebrations. It is appropriate that there be
elaborated in each territory a pastoral plan that takes
account of the spoken languages there in use, with a
distinction being made between languages which the people
spontaneously speak and those which, not being used for
natural communication in pastoral activity, merely remain
the object of cultural interest. In considering and drafting
such a plan, due caution should be exercised lest the
faithful be fragmented into small groups by means of the
selection of vernacular languages to be introduced into
liturgical use, with the consequent danger of fomenting
civil discord, to the detriment of the unity of peoples as
well as of the unity of the particular Churches and the
Church universal.
11. In this plan, a clear distinction is to be made also
between those languages, on the one hand, that are used
universally in the territory for pastoral communication, and
those, on the other hand, that are to be used in the Sacred
Liturgy. In drawing up the plan, it will be necessary to
take account also of the question of the resources necessary
for supporting the use of a given language, such as the
number of priests, deacons and lay collaborators capable of
using the language, in addition to the number of experts and
those trained for and capable of preparing translations of
all of the liturgical books of the Roman Rite in accord with
the principles enunciated here. Also to be considered are
the financial and technical resources necessary for
preparing translations and printing books truly worthy of
liturgical use.
12. Within the liturgical sphere, moreover, a distinction
necessarily arises between languages and dialects. In
particular, dialects that do not support common academic and
cultural formation cannot be taken into full liturgical use,
since they lack that stability and breadth that would be
required for their being liturgical languages on a broader
scale. In any event, the number of individual liturgical
languages is not to be increased too greatly.[14]
This latter is necessary so that a certain unity of language
may be fostered within the boundaries of one and the same
nation.
13. Moreover, the fact that a language is not introduced
into full liturgical use does not mean that it is thereby
altogether excluded from the Liturgy. It may be used, at
least occasionally, in the Prayer of the Faithful, in the
sung texts, in the invitations or instructions given to the
people, or in parts of the homily, especially if the
language is proper to some of Christ's faithful who are in
attendance. Nevertheless, it is always possible to use
either the Latin language or another language that is widely
used in that country, even if perhaps it may not be the
language of all — or even of a majority —
of the Christian faithful taking part, provided that discord
among the faithful be avoided.
14. Since the introduction of languages into liturgical
use by the Church may actually affect the development of the
language itself and may even be determinative in its regard,
care is to be taken to promote those languages which —
even while perhaps lacking a long literary tradition —
seem capable of being employed by a greater number of
persons. It is necessary to avoid any fragmentation of
dialects, especially at the moment when a given dialect may
be passing from spoken to written form. Instead, care should
be taken to foster and to develop forms of speech that are
common to human communities.
15. It will be the responsibility of the Conference of
Bishops to determine which of the prevailing languages are
to be introduced into full or partial liturgical use in its
territory. Their decisions require the recognitio of
the Apostolic See before the work of translation is
undertaken in any way.[15]
Before giving its decision on this matter, the Conference of
Bishops should not omit to seek the written opinion of
experts and other collaborators in the work; these opinions,
together with the other acts, are to be sent in written form
to the Congregation for Divine Worship and the Discipline of
the Sacraments, in addition to the relatio mentioned
below, in art. n. 16.
16. As regards the decision of the Conference of Bishops
for the introduction of a vernacular language into
liturgical use, the following are to be observed (cf. n.
79):[16]
a) For the legitimate passage of decrees, a two-thirds
vote by secret ballot is required on the part of those in
the Conference of Bishops who have the right to cast a
deliberative vote;
b) All of the acts to be examined by the Apostolic See,
prepared in duplicate, signed by the President and Secretary
of the Conference and duly affixed with its seal, are to be
sent to the Congregation for Divine Worship and the
Discipline of the Sacraments. In these acts are to be
contained the following:
i) the names of the Bishops, or of those equivalent to
them in law, who were present at the meeting,
ii) a report of the proceedings, which should contain
the outcome of the votes pertaining to the individual
decrees, including the number of those in favor, the
number opposed, and the number abstaining;
iii) a clear exposition of the individual parts
of the Liturgy into which the decision has been made to
introduce the vernacular language;
c) In the relatio is to be included a clear
explanation of the language involved, as well as the reasons
for which the proposal has been made to introduce it into
liturgical use.
17. As for the use of "artificial" languages,
proposed from time to time, the approval of texts as well as
the granting of permission for their use in liturgical
celebrations is strictly reserved to the Holy See. This
faculty will be granted only for particular circumstances
and for the pastoral good of the faithful, after
consultation with the Bishops principally involved.[17]
18. In celebrations for speakers of a foreign language,
such as visitors, migrants, pilgrims, etc., it is
permissible, with the consent of the diocesan Bishop, to
celebrate the Sacred Liturgy in a vernacular language known
to these people, using a liturgical book already approved by
the competent authority with the subsequent recognitio
of the Apostolic See.[18]
If such celebrations recur with some frequency, the diocesan
Bishop is to send a brief report to the Congregation for
Divine Worship and the Discipline of the Sacraments,
describing the circumstances, the number of participants,
and the editions used.
II
ON THE TRANSLATION OF LITURGICAL TEXTS INTO VERNACULAR
LANGUAGES
1. GENERAL PRINCIPLES
APPLICABLE TO ALL TRANSLATION
19. The words of the Sacred Scriptures, as well as the
other words spoken in liturgical celebrations, especially in
the celebration of the Sacraments, are not intended
primarily to be a sort of mirror of the interior
dispositions of the faithful; rather, they express truths
that transcend the limits of time and space. Indeed, by
means of these words God speaks continually with the Spouse
of his beloved Son, the Holy Spirit leads the Christian
faithful into all truth and causes the word of Christ to
dwell abundantly within them, and the Church perpetuates and
transmits all that she herself is and all that she believes,
even as she offers the prayers of all the faithful to God,
through Christ and in the power of the Holy Spirit.[19]
20. The Latin liturgical texts of the Roman Rite, while
drawing on centuries of ecclesial experience in transmitting
the faith of the Church received from the Fathers, are
themselves the fruit of the liturgical renewal, just
recently brought forth. In order that such a rich patrimony
may be preserved and passed on through the centuries, it is
to be kept in mind from the beginning that the translation
of the liturgical texts of the Roman Liturgy is not so much
a work of creative innovation as it is of rendering the
original texts faithfully and accurately into the vernacular
language. While it is permissible to arrange the wording,
the syntax and the style in such a way as to prepare a
flowing vernacular text suitable to the rhythm of popular
prayer, the original text, insofar as possible, must be
translated integrally and in the most exact manner, without
omissions or additions in terms of their content, and
without paraphrases or glosses. Any adaptation to the
characteristics or the nature of the various vernacular
languages is to be sober and discreet.[20]
21. Especially in the translations intended for peoples
recently brought to the Christian Faith, fidelity and
exactness with respect to the original texts may themselves
sometimes require that words already in current usage be
employed in new ways, that new words or expressions be
coined, that terms in the original text be transliterated or
adapted to the pronunciation of the vernacular language,[21]
or that figures of speech be used which convey in an
integral manner the content of the Latin expression even
while being verbally or syntactically different from it.
Such measures, especially those of greater moment, are to be
submitted to the discussion of all the Bishops involved
before being inserted into the definitive draft. In
particular, caution should be exercised in introducing words
drawn from non-Christian religions.[22]
22. Adaptations of the texts according to articles 37-40
of the Constitution Sacrosanctum Concilium are to be
considered on the basis of true cultural or pastoral
necessity, and should not be proposed out of a mere desire
for novelty or variety, nor as a way of supplementing or
changing the theological content of the editiones typicae;
rather, they are to be governed by the norms and procedures
contained in the above-mentioned Instruction Varietates
legitimae.[23]
Accordingly, translations into vernacular languages that are
sent to the Congregation for Divine Worship and the
Discipline of the Sacraments for the recognitio are
to contain, in addition to the translation itself and any
adaptations foreseen explicitly in the editiones typicae,
only adaptations or modifications for which prior written
consent has been obtained from the same Dicastery.
23. In the translation of texts of ecclesiastical
composition, while it is useful with the assistance of
historical and other scientific tools to consult a source
that may have been discovered for the same text,
nevertheless it is always the text of the Latin editio
typica itself that is to be translated.
Whenever the biblical or liturgical text preserves words
taken from other ancient languages (as, for example, the
words Alleluia and Amen, the Aramaic words
contained in the New Testament, the Greek words drawn from
the Trisagion which are recited in the Improperia
of Good Friday, and the Kyrie eleison of the Order of
Mass, as well as many proper names) consideration should be
given to preserving the same words in the new vernacular
translation, at least as one option among others. Indeed, a
careful respect for the original text will sometimes require
that this be done.
24. Furthermore, it is not permissible that the
translations be produced from other translations already
made into other languages; rather, the new translations must
be made directly from the original texts, namely the Latin,
as regards the texts of ecclesiastical composition, or the
Hebrew, Aramaic, or Greek, as the case may be, as regards
the texts of Sacred Scripture. [24]
Furthermore, in the preparation of these translations for
liturgical use, the Nova Vulgata Editio, promulgated
by the Apostolic See, is normally to be consulted as an
auxiliary tool, in a manner described elsewhere in this
Instruction, in order to maintain the tradition of
interpretation that is proper to the Latin Liturgy.
25. So that the content of the original texts may be
evident and comprehensible even to the faithful who lack any
special intellectual formation, the translations should be
characterized by a kind of language which is easily
understandable, yet which at the same time preserves these
texts' dignity, beauty, and doctrinal precision.[25]
By means of words of praise and adoration that foster
reverence and gratitude in the face of God's majesty, his
power, his mercy and his transcendent nature, the
translations will respond to the hunger and thirst for the
living God that is experienced by the people of our own
time, while contributing also to the dignity and beauty of
the liturgical celebration itself.[26]
26. The liturgical texts' character as a very powerful
instrument for instilling in the lives of the Christian
faithful the elements of faith and Christian morality,[27]
is to be maintained in the translations with the utmost
solicitude. The translation, furthermore, must always be in
accord with sound doctrine.
27. Even if expressions should be avoided which hinder
comprehension because of their excessively unusual or
awkward nature, the liturgical texts should be considered as
the voice of the Church at prayer, rather than of only
particular congregations or individuals; thus, they should
be free of an overly servile adherence to prevailing modes
of expression. If indeed, in the liturgical texts, words or
expressions are sometimes employed which differ somewhat
from usual and everyday speech, it is often enough by virtue
of this very fact that the texts become truly memorable and
capable of expressing heavenly realities. Indeed, it will be
seen that the observance of the principles set forth in this
Instruction will contribute to the gradual development, in
each vernacular, of a sacred style that will come to be
recognized as proper to liturgical language. Thus it may
happen that a certain manner of speech which has come to be
considered somewhat obsolete in daily usage may continue to
be maintained in the liturgical context. In translating
biblical passages where seemingly inelegant words or
expressions are used, a hasty tendency to sanitize this
characteristic is likewise to be avoided. These principles,
in fact, should free the Liturgy from the necessity of
frequent revisions when modes of expression may have passed
out of popular usage.
28. The Sacred Liturgy engages not only man's intellect,
but the whole person, who is the "subject" of full
and conscious participation in the liturgical celebration.
Translators should therefore allow the signs and images of
the texts, as well as the ritual actions, to speak for
themselves; they should not attempt to render too explicit
that which is implicit in the original texts. For the same
reason, the addition of explanatory texts not contained in
the editio typica is to be prudently avoided.
Consideration should also be given to including in the
vernacular editions at least some texts in the Latin
language, especially those from the priceless treasury of
Gregorian chant, which the Church recognizes as proper to
the Roman Liturgy, and which, all other things being equal,
is to be given pride of place in liturgical celebrations.[28]
Such chant, indeed, has a great power to lift the human
spirit to heavenly realities.
29. It is the task of the homily and of catechesis to set
forth the meaning of the liturgical texts,[29]
illuminating with precision the Church's understanding
regarding the members of particular Churches or ecclesial
communities separated from full communion with the Catholic
Church and those of Jewish communities, as well as adherents
of other religions — and likewise, her
understanding of the dignity and equality of all men.[30]
Similarly, it is the task of catechists or of the homilist
to transmit that right interpretation of the texts that
excludes any prejudice or unjust discrimination on the basis
of persons, gender, social condition, race or other
criteria, which has no foundation at all in the texts of the
Sacred Liturgy. Although considerations such as these may
sometimes help one in choosing among various translations of
a certain expression, they are not to be considered reasons
for altering either a biblical text or a liturgical text
that has been duly promulgated.
30. In many languages there exist nouns and pronouns
denoting both genders, masculine and feminine, together in a
single term. The insistence that such a usage should be
changed is not necessarily to be regarded as the effect or
the manifestation of an authentic development of the
language as such. Even if it may be necessary by means of
catechesis to ensure that such words continue to be
understood in the "inclusive" sense just
described, it may not be possible to employ different words
in the translations themselves without detriment to the
precise intended meaning of the text, the correlation of its
various words or expressions, or its aesthetic qualities.
When the original text, for example, employs a single term
in expressing the interplay between the individual and the
universality and unity of the human family or community
(such as the Hebrew word 'adam, the Greek anthropos,
or the Latin homo), this property of the language of
the original text should be maintained in the translation.
Just as has occurred at other times in history, the Church
herself must freely decide upon the system of language that
will serve her doctrinal mission most effectively, and
should not be subject to externally imposed linguistic norms
that are detrimental to that mission.
31. In particular: to be avoided is the systematic resort
to imprudent solutions such as a mechanical substitution of
words, the transition from the singular to the plural, the
splitting of a unitary collective term into masculine and
feminine parts, or the introduction of impersonal or
abstract words, all of which may impede the communication of
the true and integral sense of a word or an expression in
the original text. Such measures introduce theological and
anthropological problems into the translation. Some
particular norms are the following:
a) In referring to almighty God or the individual persons
of the Most Holy Trinity, the truth of tradition as well as
the established gender usage of each respective language are
to be maintained.
b) Particular care is to be taken to ensure that the
fixed expression "Son of Man" be rendered
faithfully and exactly. The great Christological and
typological significance of this expression requires that
there should also be employed throughout the translation a
rule of language that will ensure that the fixed expression
remain comprehensible in the context of the whole
translation.
c) The term "fathers", found in many biblical
passages and liturgical texts of ecclesiastical composition,
is to be rendered by the corresponding masculine word into
vernacular languages insofar as it may be seen to refer to
the Patriarchs or the kings of the chosen people in the Old
Testament, or to the Fathers of the Church.
d) Insofar as possible in a given vernacular language,
the use of the feminine pronoun, rather than the neuter, is
to be maintained in referring to the Church.
e) Words which express consanguinity or other important
types of relationship, such as "brother",
"sister", etc., which are clearly masculine or
feminine by virtue of the context, are to be maintained as
such in the translation.
f) The grammatical gender of angels, demons, and pagan
gods or goddesses, according to the original texts, is to be
maintained in the vernacular language insofar as possible.
g) In all these matters it will be necessary to remain
attentive to the principles set forth above, in nn. 27 and
29.
32. The translation should not restrict the full sense of
the original text within narrower limits. To be avoided on
this account are expressions characteristic of commercial
publicity, political or ideological programs, passing
fashions, and those which are subject to regional variations
or ambiguities in meaning. Academic style manuals or similar
works, since they sometimes give way to such tendencies, are
not to be considered standards for liturgical translation.
On the other hand, works that are commonly considered
"classics" in a given vernacular language may
prove useful in providing a suitable standard for its
vocabulary and usage.
33. The use of capitalization in the liturgical texts of
the Latin editiones typicae as well as in the
liturgical translation of the Sacred Scriptures, for
honorific or otherwise theologically significant reasons, is
to be retained in the vernacular language at least insofar
as the structure of a given language permits.
2. OTHER NORMS PERTAINING TO THE
TRANSLATION OF SACRED SCRIPTURES AND THE PREPARATION OF
LECTIONARIES
34. It is preferable that a version of the Sacred
Scriptures be prepared in accordance with the principles of
sound exegesis and of high literary quality, but also with a
view to the particular exigencies of liturgical use as
regards style, the selection of words, and the selection
from among different possible interpretations.
35. Wherever no such version of the Sacred Scriptures
exists in a given language, it will be necessary to use a
previously prepared version, while modifying the translation
wherever appropriate so that it may be suitable for use in
the liturgical context according to the principles set forth
in this Instruction.
36. In order that the faithful may be able to commit to
memory at least the more important texts of the Sacred
Scriptures and be formed by them even in their private
prayer, it is of the greatest importance that the
translation of the Sacred Scriptures intended for liturgical
use be characterized by a certain uniformity and stability,
such that in every territory there should exist only one
approved translation, which will be employed in all parts of
the various liturgical books. This stability is especially
to be desired in the translation of the Sacred Books of more
frequent use, such as the Psalter, which is the fundamental
prayer book of the Christian people.[31]
The Conferences of Bishops are strongly encouraged to
provide for the commissioning and publication in their
territories of an integral translation of the Sacred
Scriptures intended for the private study and reading of the
faithful, which corresponds in every part to the text that
is used in the Sacred Liturgy.
37. If the biblical translation from which the Lectionary
is composed exhibits readings that differ from those set
forth in the Latin liturgical text, it should be borne in
mind that the Nova Vulgata Editio is the point of
reference as regards the delineation of the canonical text.[32]
Thus, in the translation of the deuterocanonical books and
wherever else there may exist varying manuscript traditions,
the liturgical translation must be prepared in accordance
with the same manuscript tradition that the Nova Vulgata
has followed. If a previously prepared translation reflects
a choice that departs from that which is found in the Nova
Vulgata Editio as regards the underlying textual
tradition, the order of verses, or similar factors, the
discrepancy needs to be remedied in the preparation of any
Lectionary so that conformity with the Latin liturgical text
may be maintained. In preparing new translations, it would
be helpful, though not obligatory, that the numbering of the
verses also follow that of the same text as closely as
possible.
38. It is often permissible that a variant reading of a
verse be used, on the basis of critical editions and upon
the recommendation of experts. However, this is not
permissible in the case of a liturgical text where such a
choice would affect those elements of the passage that are
pertinent to its liturgical context, or whenever the
principles found elsewhere in this Instruction would
otherwise be neglected. For passages where a critical
consensus is lacking, particular attention should be given
to the choices reflected in the approved Latin text.[33]
39. The delineation of the biblical pericopai is
to conform entirely to the Ordo lectionum Missae or
to the other approved and confirmed liturgical texts, as the
case may be.
40. With due regard for the requirements of sound
exegesis, all care is to be taken to ensure that the words
of the biblical passages commonly used in catechesis and in
popular devotional prayers be maintained. On the other hand,
great caution is to be taken to avoid a wording or style
that the Catholic faithful would confuse with the manner of
speech of non-Catholic ecclesial communities or of other
religions, so that such a factor will not cause them
confusion or discomfort.
41. The effort should be made to ensure that the
translations be conformed to that understanding of biblical
passages which has been handed down by liturgical use and by
the tradition of the Fathers of the Church, especially as
regards very important texts such as the Psalms and the
readings used for the principal celebrations of the
liturgical year; in these cases the greatest care is to be
taken so that the translation express the traditional
Christological, typological and spiritual sense, and
manifest the unity and the inter-relatedness of the two
Testaments.[34]
For this reason:
a) it is advantageous to be guided by the Nova Vulgata
wherever there is a need to choose, from among various
possibilities [of translation], that one which is most
suited for expressing the manner in which a text has
traditionally been read and received within the Latin
liturgical tradition;
b) for the same purpose, other ancient versions of the
Sacred Scriptures should also be consulted, such as the
Greek version of the Old Testament commonly known as the
"Septuagint", which has been used by the Christian
faithful from the earliest days of the Church;[35]
c) in accordance with immemorial tradition, which indeed
is already evident in the above-mentioned
"Septuagint" version, the name of almighty God
expressed by the Hebrew tetragrammaton (YHWH) and
rendered in Latin by the word Dominus, is to be
rendered into any given vernacular by a word equivalent in
meaning.
Finally, translators are strongly encouraged to pay close
attention to the history of interpretation that may be drawn
from citations of biblical texts in the writings of the
Fathers of the Church, and also from those biblical images
more frequently found in Christian art and hymnody.
42. While caution is advisable lest the historical
context of the biblical passages be obscured, the translator
should also bear in mind that the word of God proclaimed in
the Liturgy is not simply an historical document. For the
biblical text treats not only of the great persons and
events of the Old and New Testaments, but also of the
mysteries of salvation, and thus refers to the faithful of
the present age and to their lives. While always maintaining
due regard for the norm of fidelity to the original text,
one should strive, whenever there is a choice to be made
between different ways of translating a term, to make those
choices that will enable the hearer to recognize himself and
the dimensions of his own life as vividly as possible in the
persons and events found in the text.
43. Modes of speech by which heavenly realities and
actions are depicted in human form, or designated by means
of limited, concrete terminology– as happens quite
frequently in biblical language (i.e., anthropomorphisms) —
often maintain their full force only if translated somewhat
literally, as in the case of words in the Nova Vulgata
Editio such as ambulare, brachium, digitus, manus,
or vultus [Dei], as well as caro, cornu, os,
semen, and visitare. Thus it is best that such terms not
be explained or interpreted by more abstract or general
vernacular expressions. As regards certain terms, such as
those translated in the Nova Vulgata as anima
and spiritus, the principles mentioned in above nn.
40-41 should be observed. Therefore, one should avoid
replacing these terms by a personal pronoun or a more
abstract term, except when this is strictly necessary in a
given case. It should be borne in mind that a literal
translation of terms which may initially sound odd in a
vernacular language may for this very reason provoke
inquisitiveness in the hearer and provide an occasion for
catechesis.
44. In order for a translation to be more easily
proclaimed, it is necessary that any expression be avoided
which is confusing or ambiguous when heard, such that the
hearer would fail to grasp its meaning.
45. Apart from that which is set forth in the Ordo
lectionum Missae, the following norms are to be observed
in the preparation of a Lectionary of biblical readings in a
vernacular language:
a) Passages of Sacred Scripture contained in the praenotanda
of the Ordo lectionum Missae are to conform
completely to the translation of the same passages as they
occur within the Lectionary.
b) Likewise the titles, expressing the theme of the
readings and placed at the head of them, are to retain the
wording of the readings themselves, wherever such a
correspondence exists in the Ordo lectionum Missae.
c) Finally, the words prescribed by the Ordo lectionum
Missae for the beginning of the reading, called the incipits,
are to follow as closely as possible the wording of the
vernacular biblical version from which the readings are
generally taken, refraining from following other
translations. As regards those parts of the incipits
that are not part of the biblical text itself, these are to
be translated exactly from the Latin when preparing
Lectionaries, unless the Conference of Bishops shall have
sought and obtained the prior consent of the Congregation
for Divine Worship and the Discipline of the Sacraments
authorizing a different procedure for introducing the
readings.
3. NORMS CONCERNING THE TRANSLATION OF
OTHER LITURGICAL TEXTS
46. The norms set forth above, and those regarding Sacred
Scripture, should be applied, mutatis mutandis, in like
manner to the texts of ecclesiastical composition.
47. While the translation must transmit the perennial
treasury of orations by means of language understandable in
the cultural context for which it is intended, it should
also be guided by the conviction that liturgical prayer not
only is formed by the genius of a culture, but itself
contributes to the development of that culture. Consequently
it should cause no surprise that such language differs
somewhat from ordinary speech. Liturgical translation that
takes due account of the authority and integral content of
the original texts will facilitate the development of a
sacral vernacular, characterized by a vocabulary, syntax and
grammar that are proper to divine worship, even though it is
not to be excluded that it may exercise an influence even on
everyday speech, as has occurred in the languages of peoples
evangelized long ago.
48. The texts for the principal celebrations occurring
throughout the liturgical year should be offered to the
faithful in a translation that is easily committed to
memory, so as to render them usable in private prayers as
well.
A. Vocabulary
49. Characteristic of the orations of the Roman
liturgical tradition as well as of the other Catholic Rites
is a coherent system of words and patterns of speech,
consecrated by the books of Sacred Scripture and by
ecclesial tradition, especially the writings of the Fathers
of the Church. For this reason the manner of translating the
liturgical books should foster a correspondence between the
biblical text itself and the liturgical texts of
ecclesiastical composition which contain biblical words or
allusions.[36]
In the translation of such texts, the translator would best
be guided by the manner of expression that is characteristic
of the version of the Sacred Scriptures approved for
liturgical use in the territories for which the translation
is being prepared. At the same time, care should be taken to
avoid weighting down the text by clumsily over-elaborating
the more delicate biblical allusions.
50. Since the liturgical books of the Roman Rite contain
many fundamental words of the theological and spiritual
tradition of the Roman Church, every effort must be made to
preserve this system of vocabulary rather than substituting
other words that are alien to the liturgical and
catechetical usage of the people of God in a given cultural
and ecclesial context. For this reason, the following
principles in particular are to be observed:
a) In translating words of greater theological
significance, an appropriate degree of coordination should
be sought between the liturgical text and the authoritative
vernacular translation of the Catechism of the Catholic
Church, provided that such a translation exists or is being
prepared, whether in the language in question or in a very
closely related language;
b) Whenever it would be inappropriate to use the same
vocabulary or the same expression in the liturgical text as
in the Catechism, the translator should be solicitous to
render fully the doctrinal and theological meaning of the
terms and of the text itself;
c) One should maintain the vocabulary that has gradually
developed in a given vernacular language to distinguish the
individual liturgical ministers, vessels, furnishings, and
vesture from similar persons or things pertaining to
everyday life and usage; words that lack such a sacral
character are not to be used instead;
d) In translating important words, due constancy is to be
observed throughout the various parts of the Liturgy, with
due regard for n. 53 below.
51. On the other hand, a variety of vocabulary in the
original text should give rise, insofar as possible, to a
corresponding variety in the translations. The translation
may be weakened and made trite, for example, by the use of a
single vernacular term for rendering differing Latin terms
such as satiari, sumere, vegetari, and pasci,
on the one hand, or the nouns caritas and dilectio
on the other, or the words anima, animus, cor, mens,
and spiritus, to give some examples. Similarly, a
deficiency in translating the varying forms of addressing
God, such as Domine, Deus, Omnipotens aeterne Deus, Pater,
and so forth, as well as the various words expressing
supplication, may render the translation monotonous and
obscure the rich and beautiful way in which the relationship
between the faithful and God is expressed in the Latin text.
52. The translator should strive to maintain the
denotation, or primary sense of the words and expressions
found in the original text, as well as their connotation,
that is, the finer shades of meaning or emotion evoked by
them, and thus to ensure that the text be open to other
orders of meaning that may have been intended in the
original text.
53. Whenever a particular Latin term has a rich meaning
that is difficult to render into a modern language (such as
the words munus, famulus, consubstantialis, propitius,
etc.) various solutions may be employed in the translations,
whether the term be translated by a single vernacular word
or by several, or by the coining of a new word, or perhaps
by the adaptation or transcription of the same term into a
language or alphabet that is different from the original
text (cf. above, n. 21), or the use of an already existing
word which may bear various meanings.[37]
54. To be avoided in translations is any psychologizing
tendency, especially a tendency to replace words treating of
the theological virtues by others expressing merely human
emotions. As regards words or expressions conveying a
properly divine notion of causality (e.g., those expressed
in Latin by the words "praesta, ut . . ."),
one should avoid employing words or expressions denoting a
merely extrinsic or profane sort of assistance instead.
55. Certain words that may appear to have been introduced
into the Latin liturgical text for reasons of meter or other
technical or literary reasons convey, in reality, a properly
theological content, so that they are to be preserved,
insofar as possible, in the translation. It is necessary to
translate with the utmost precision those words that express
aspects of the mysteries of faith and the proper disposition
of the Christian soul.
56. Certain expressions that belong to the heritage of
the whole or of a great part of the ancient Church, as well
as others that have become part of the general human
patrimony, are to be respected by a translation that is as
literal as possible, as for example the words of the
people's response Et cum spiritu tuo, or the
expression mea culpa, mea culpa, mea maxima culpa in
the Act of Penance of the Order of Mass.
B. Syntax, style and literary genre
57. That notable feature of the Roman Rite, namely its
straightforward, concise and compact manner of expression,
is to be maintained insofar as possible in the translation.
Furthermore, the same manner of rendering a given expression
is to be maintained throughout the translation, insofar as
feasible. These principles are to be observed:
a) The connection between various expressions, manifested
by subordinate and relative clauses, the ordering of words,
and various forms of parallelism, is to be maintained as
completely as possible in a manner appropriate to the
vernacular language.
b) In the translation of terms contained in the original
text, the same person, number, and gender is to be
maintained insofar as possible.
c) The theological significance of words expressing
causality, purpose or consequence (such as ut, ideo, enim,
and quia) is to be maintained, though different
languages may employ varying means for doing so.
d) The principles set forth above, in n. 51, regarding
variety of vocabulary, are to be observed also in the
variety of syntax and style (for example, in the location
within the Collect of the vocative addressed to God).
58. The literary and rhetorical genres of the various
texts of the Roman Liturgy are to be maintained.[38]
59. Since liturgical texts by their very nature are
intended to be proclaimed orally and to be heard in the
liturgical celebration, they are characterized by a certain
manner of expression that differs from that found in
everyday speech or in texts intended be read silently.
Examples of this include recurring and recognizable patterns
of syntax and style, a solemn or exalted tone, alliteration
and assonance, concrete and vivid images, repetition,
parallelism and contrast, a certain rhythm, and at times,
the lyric of poetic compositions. If it is sometimes not
possible to employ in the translation the same stylistic
elements as in the original text (as often happens, for
example, in the case of alliteration or assonance), even so,
the translator should seek to ascertain the intended effect
of such elements in the mind of the hearer as regards
thematic content, the expression of contrast between
elements, emphasis, and so forth. Then he should employ the
full possibilities of the vernacular language skillfully in
order to achieve as integrally as possible the same effect
as regards not only the conceptual content itself, but the
other aspects as well. In poetic texts, greater flexibility
will be needed in translation in order to provide for the
role played by the literary form itself in expressing the
content of the texts. Even so, expressions that have a
particular doctrinal or spiritual importance or those that
are more widely known are, insofar as possible, to be
translated literally.
60. A great part of the liturgical texts are composed
with the intention of their being sung by the priest
celebrant, the deacon, the cantor, the people, or the choir.
For this reason, the texts should be translated in a manner
that is suitable for being set to music. Still, in preparing
the musical accompaniment, full account must be taken of the
authority of the text itself. Whether it be a question of
the texts of Sacred Scripture or of those taken from the
Liturgy and already duly confirmed, paraphrases are not to
be substituted with the intention of making them more easily
set to music, nor may hymns considered generically
equivalent be employed in their place.[39]
61. Texts that are intended to be sung are particularly
important because they convey to the faithful a sense of the
solemnity of the celebration, and manifest unity in faith
and charity by means of a union of voices.[40]
The hymns and canticles contained in the modern editiones
typicae constitute a minimal part of the historic
treasury of the Latin Church, and it is especially
advantageous that they be preserved in the printed
vernacular editions, even if placed there in addition to
hymns composed originally in the vernacular language. The
texts for singing that are composed originally in the
vernacular language would best be drawn from Sacred
Scripture or from the liturgical patrimony.
62. Certain liturgical texts of ecclesiastical
composition are associated with ritual actions expressed by
a particular posture, gesture, or the use of signs. Thus, in
preparing appropriate translations it will be advantageous
to consider such factors as the time required for reciting
the words, their suitability for being sung or continually
repeated, etc.
4. NORMS PERTAINING TO SPECIAL TYPES OF
TEXTS
A. The Eucharistic Prayers
63. The high point of all liturgical action is the
celebration of the Mass, in which the Eucharistic Prayer or Anaphora
in turn occupies a pre-eminent place.[41]
For this reason, the approved translations of the approved
Eucharistic Prayers require the utmost care, especially as
regards the sacramental formulae, for which a particular
procedure is prescribed below, in nn. 85-86.
64. Without real necessity, successive revisions of
translations should not notably change the previously
approved vernacular texts of the Eucharistic Prayers which
the faithful will have committed gradually to memory.
Whenever a completely new translation is necessary, the
principles given below, in n. 74, are to be observed.
B. The Creed or Profession of Faith
65. By means of the Creed (Symbolum) or profession
of faith, the whole gathered people of God respond to the
word of God proclaimed in the Sacred Scriptures and
expounded in the homily, recalling and confessing the great
mysteries of the faith by means of a formula approved for
liturgical use. [42]
The Creed is to be translated according to the precise
wording that the tradition of the Latin Church has bestowed
upon it, including the use of the first person singular, by
which is clearly made manifest that "the confession of
faith is handed down in the Creed, as it were, as coming
from the person of the whole Church, united by means of the
Faith."[43]
In addition, the expression carnis resurrectionem is
to be translated literally wherever the Apostles' Creed is
prescribed or may be used in the Liturgy.[44]
C. The "praenotanda"
and the texts of a rubrical or juridical nature
66. All parts of the various liturgical books are to be
translated in the same order in which they are set forth in
the Latin text of the editio typica, including the institutiones
generales, the praenotanda, and the instructions
supplied in the various rites, which function as a support
for the whole structure of the Liturgy. [45]
The distinction between the various liturgical roles and the
designation of the liturgical ministers by their proper
titles is to be maintained in the translation precisely as
it is in the rubrics of the editio typica,
maintaining due regard for the principles mentioned in n.
50c above.[46]
67. Wherever such praenotanda or other texts of
the editiones typicae explicitly call for adaptations
or specific applications to be introduced by the
Conferences, as for example the parts of the Missal that are
to be defined more specifically by the Conference of
Bishops,[47]
it is permissible to insert these prescriptions into the
text, provided that they have received the recognitio
of the Apostolic See. It is not required in such
cases, by their very nature, to translate these parts
verbatim as they stand in the editio typica.
Nevertheless, a mention is to be made of the decree of
approbation of the Conference of Bishops and of the recognitio
granted by the Congregation for Divine Worship and the
Discipline of the Sacraments.
68. At the beginning of the vernacular editions are to be
placed the decrees by which the editiones typicae
have been promulgated by the competent Dicastery of the
Apostolic See, with due regard for the prescriptions found
in n. 78. Also to be placed there are the decrees by means
of which the recognitio of the Holy See has been
granted for the translations, or at least the mention of the
recognitio is to be made together with the date,
month, year, and protocol number of the decree issued by the
Dicastery. Since these are also historical documents, the
names of the Dicasteries or other organ of the Apostolic See
are to be translated exactly as they appeared on the date of
promulgation of the document, rather than being altered to
reflect the present name of the same or equivalent body.
69. The editions of the liturgical books prepared in the
vernacular language are to correspond in every part to the
titles, the ordering of texts, the rubrics, and the system
of numbering that appears in the editio typica,
unless otherwise directed in the praenotanda of the
same books. Furthermore, any additions approved by the
Congregation for Divine Worship and the Discipline of the
Sacraments are to be inserted either in a supplement or
appendix, or in their proper place in the book, as the
Apostolic See shall have directed.
III
ON THE PREPARATION OF TRANSLATIONS AND THE ESTABLISHMENT OF
COMMISSIONS
1. THE MANNER OF
PREPARING A TRANSLATION
70. On account of the entrusting to the Bishops of the
task of preparing liturgical translations,[48]
this work is committed in a particular way to the liturgical
commission duly established by the Conference of Bishops.
Wherever such a commission is lacking, the task of preparing
the translation is to be entrusted to two or three Bishops
who are expert in liturgical, biblical, philological or
musical studies.[49]
As regards the examination and approbation of the texts,
each individual Bishop must regard this duty as a direct,
solemn and personal fiduciary responsibility.
71. In nations where many languages are used, the
translations into individual vernacular languages are to be
prepared and submitted to the special examination of those
Bishops involved.[50]
Nevertheless, it is the Conference of Bishops as such that
retains the right and the power to posit all of those
actions mentioned in this Instruction as pertaining to the
Conference; thus, it pertains to the full Conference to
approve a text and to submit it for the recognitio of
the Apostolic See.
72. The Bishops, in fulfilling their mission of preparing
translations of liturgical texts, are carefully to ensure
that the translations be the fruit of a truly common effort
rather than of any single person or of a small group of
persons.
73. Whenever a Latin editio typica of a given
liturgical book is promulgated, it is necessary that it be
followed in a timely manner by the preparation of a
translation of the same book, which the Conference of
Bishops is to send, after having duly approved it, to the
Congregation for Divine Worship and the Discipline of the
Sacraments, to whom it pertains to grant the recognitio
according to the norms set forth in this Instruction, and
also in keeping with others established by the law.[51]
However, when it is a question of a change affecting only a
part of the Latin editio typica or the insertion of
new elements, these new elements are to be maintained fully
and faithfully in all succeeding editions produced in the
vernacular language.
74. A certain stability ought to be maintained whenever
possible in successive editions prepared in modern
languages. The parts that are to be committed to memory by
the people, especially if they are sung, are to be changed
only for a just and considerable reason. Nevertheless, if
more significant changes are necessary for the purpose of
bringing the text into conformity with the norms contained
in this Instruction, it will be preferable to make such
changes at one time, rather than prolonging them over the
course of several editions. In such case, a suitable period
of catechesis should accompany the publication of the new
text.
75. The translation of liturgical texts requires not only
a rare degree of expertise, but also a spirit of prayer and
of trust in the divine assistance granted not only to the
translators, but to the Church herself, throughout the whole
process leading to the definitive approbation of the texts.
The readiness to see one's own work examined and revised by
others is an essential trait that should be evident in one
who undertakes the translation of liturgical texts.
Furthermore, all translations or texts prepared in
vernacular languages, including those of the praenotanda
and the rubrics, are to be anonymous with respect to persons
as well as to institutions consisting of several persons, as
in the case of the editiones typicae.[52]
76. In implementing the decisions of the Second Vatican
Council, it has become evident from the mature experience of
the nearly four decades of the liturgical renewal that have
elapsed since the Council that the need for translations of
liturgical texts — at least as regards the major
languages — is experienced not only by the Bishops
in governing the particular Churches, but also by the
Apostolic See, for the effective exercise of her universal
solicitude for the Christian faithful in the City of Rome
and throughout the world. Indeed, in the Diocese of Rome,
especially in many of the Churches and institutes of the
City that depend in some way on the Diocese or the organs of
the Holy See, as well as in the activity of the Dicasteries
of the Roman Curia and the Pontifical Representations, the
major languages are widely and frequently employed even in
liturgical celebrations. For this reason, it has been
determined that in the future, the Congregation for Divine
Worship and the Discipline of the Sacraments will be
involved more directly in the preparation of the
translations into these major languages.
77. Furthermore, as regards the major languages, an
integral translation of all of the liturgical books is to be
prepared in a timely manner. Translations heretofore
approved ad interim are to be perfected or thoroughly
revised, as the case requires, and afterwards submitted to
the Bishops for definitive approbation in accordance with
the norms set forth in this Instruction. Finally, they
are to be sent to the Congregation for Divine Worship and
the Discipline of the Sacraments with a request for the recognitio.[53]
78. In the case of the less diffused languages that are
approved for liturgical use, the larger or more important
liturgical books, in particular, may be translated,
according to pastoral necessity and with the consent of the
Congregation for Divine Worship and the Discipline of the
Sacraments. The individual books thus selected are to be
translated integrally, in the manner described in n. 66
above. As for the decrees, the institutio generalis,
the praenotanda and the instructions, it is
permissible to print them in a language that is different
from the one used in the celebration, but nevertheless
intelligible to the priest or deacon celebrants in the same
territory. It is permissible to print the Latin text of the
decrees, either in addition to the translation or instead of
it.
2. THE APPROBATION OF THE TRANSLATION
AND THE PETITIOIN FOR THE RECOGNITIO OF THE APOSTOLIC
SEE
79. The approbation liturgical texts, whether definitive,
on the one hand, or ad interim or ad experimentum
on the other, must be made by decree. In order that this be
legitimately executed, the following are to be observed:[54]
a) For the legitimate passage of decrees, a
two-thirds vote by secret ballot is required on the part of
all who enjoy the right to a deliberative vote of the
Conference of Bishops.
b) All acts to be examined by the Apostolic See, prepared
in duplicate, signed by the President and Secretary of the
Conference, and duly affixed with its seal, are to be sent
to the Congregation for Divine Worship and the Discipline of
the Sacraments. In these acts are to be contained:
i) the names of the Bishops or of those
equivalent in law who were present at the meeting,
ii) a relatio of the proceedings, which
should contain the results of the voting for each
individual decree, including the number in favor, the
number opposed, and the number abstaining.
c) Two copies are to be sent of the liturgical texts
prepared in the vernacular language; insofar as possible,
the same text should be sent on computer diskette;
d) In the particular relatio, the following should
be explained clearly:[55]
i) the process and criteria followed in the
work of translation.
ii) a list of the persons participating at
various stages in the work, together with a brief note
describing the qualifications and expertise of each.
iii) any changes that may have been introduced in
relation to the previous translation of the same
edition of the liturgical book are to be indicated
clearly, together with the reasons for making such
changes;
iv) an indication of any changes with respect to
the content of the Latin editio typica together
with the reasons which they were necessary, and with a
notation of the prior consent of the Apostolic See for the
introduction of such changes.
80. The practice of seeking the recognitio from
the Apostolic See for all translations of liturgical books[56]
accords the necessary assurance of the authenticity of the
translation and its correspondence with the original texts.
This practice both expresses and effects a bond of communion
between the successor of blessed Peter and his brothers in
the Episcopate. Furthermore, this recognitio is not a
mere formality, but is rather an exercise of the power of
governance, which is absolutely necessary (in the absence of
which the act of the Conference of Bishops entirely in no
way attains legal force); and modifications –even
substantial ones—may be introduced by means of it.[57]
For this reason it is not permissible to publish, for the
use of celebrants or for the general public, any liturgical
texts that have been translated or recently composed, as
long as the recognitio is lacking. Since the lex
orandi must always be in harmony with the lex
credendi and must manifest and support the faith of the
Christian people, the liturgical translations will not be
capable of being worthy of God without faithfully
transmitting the wealth of Catholic doctrine from the
original text into the vernacular version, in such a way
that the sacred language is adapted to the dogmatic reality
that it contains.[58]
Furthermore, it is necessary to uphold the principle
according to which each particular Church must be in accord
with the universal Church not only as regards the doctrine
of the Faith and the sacramental signs, but also as regards
those practices universally received through Apostolic and
continuous tradition.[59]
For these reasons, the required recognitio of the
Apostolic See is intended to ensure that the translations
themselves, as well as any variations introduced into th |