Eymard de Silva Wijeyeratne

There is a recurring tide in the affairs of the Catholic Church that drives it to make changes that have little or no incrementally spiritual impact on the life of the faithful. As the young get older and the older get much older there is a natural tendency to cherish a way of life that is really not in need of change. If I may be given the licence to parody the poet, Dylan Thomas; the incessant urge to change, drives manƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s green age to colourless dotage. This contrasts sharply with the naturally bestowed opportunity he has to be cheerful, content and enriched with the ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”pied beautyƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ of old age (G. M. Hopkins). Though some poets and scientists deride religion as being no more than a springboard for ambitious men to play God, religion does play an important function in filling a personal and cultural void in the lives of people, whether they are Christians or Buddhists or of another religion. Language conspires to play a vital role in the service of religion as long it is neither totally drained of emotive content nor filled with the gush of fanatic emotion or vain verbosity.

ƒÆ’-¡ƒ”š‚ Religion and the Social Milieu

The purpose of religion, apart from promoting adherence to the metaphysical features of its core beliefs, should be to promote and enhance the humane features of manƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s estate, especially in his dealings with his fellowmen. It is common knowledge that the entire world is in a state of turmoil, with murder, rape, fraud, drug addiction and an assortment of perversions making the headlines in the media. In this context, religion should be directed towards the goal of providing a safe haven, where man can regain his birthright not in an idyllic Utopian paradise, but under the shade of his God-given personal identity. This yearning can be summarised in the following words:ƒÆ’-¡ƒ”š‚  ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-Sicut cervus desiderat ad fontes aquarum, ita desiderat anima mea ad te DeusƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ (ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-As pants the hart for cooling streams when heated in the chase, so longs my soul O God for thee and thy refreshing graceƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚(Psalm 42, Words of Hymn: by Nicholas Brady and Nahum Tate). I have used the Latin version and a free translation found in a hymn to illustrate the point that banal word by word translation (transliteration) from Latin to English only serves to stultify manƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s understanding of divine purpose.

The New English TranslationƒÆ’-¡ƒ”š‚ 

I will deal with some elements of the new translation that will stultify the slowly maturing process of spiritual realisation. The reasons attributed for the changes incorporated in the New English translation of the English Missal that has been mandated for the celebration ofƒÆ’-¡ƒ”š‚  the Eucharist (Mass) are trivial both in the matter of theology and language usage. Fr. Aloysius Peiris, the renowned Jesuit theologian has expressed his views on the new translation in the following words. ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-The first translation, which was made by a team in consultation with the Episcopal conferences of English speaking nations, had carefully removed all such theological deviations (ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”And with your spiritƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ ƒÆ’‚¢ƒ¢-¡‚¬ƒ¢¢”š¬…” my interpolation) when translating the Tridentine Mass. But the team that worked on the new translations violated the principle of collegiality by acting unilaterally (i.e. without consulting the English speaking episcopate and ignoring the protests of so many bishops) and also violated the intentions of the Council by translating the Tridentine Mass literally (i.e. without eliminating medieval deviations in conformity with the theology of priesthood and worship, which the Council had advocated on the basis of the ancient traditional sources of Christianity. A bad translation is bad enough; but resorting to sterile arguments to justify it, is an insult to the royal, priestly and prophetic people of GodƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ (from ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”Footprints January-February 2012, ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-And with Your SpiritƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ of the New Translation: Bad theology Justifying Meaningless Literalism ƒÆ’‚¢ƒ¢-¡‚¬ƒ¢¢”š¬…” Aloysius Peiris s.j.). ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚  It is not my intention to denigrate the Latin language but to point out that it does not have the capacity to handle nuances of the human condition that is a part of GodƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s creation. The Old Testament was written in Hebrew, Jesus spoke Aramaic and the New Testament that includes the four Gospels, the Acts, Book of Revelation and the letter of Paul, Peter, James and John were written in Greek. The standard Roman Rite that was established by Emperor Charlemagne stifled other Western rites, and assured that Latin would continue to be the liturgical language of the Roman Church. As a result the Kingdom of God was irretrievably but incorrectly tied to the Roman Empire. The conjoined twins that were in urgent need of surgery were judiciously separated by the Second Vatican Council, without harm to those who live in anticipation of GodƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s Kingdom. The document, Sacrasanctum Concilium, sets out the ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”General Principles for the Restoration and Promotion of the Sacred LiturgyƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ with great clarity; with emphasis placed on ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”noble simplicityƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ and the property of ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-being within the peopleƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s powers of comprehension and normally should not require much explanationƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ (Art. 34). As I see it, the systematic attempt to dismantle the steps taken by Pope John XXIII of revered memory (a saint as far as I am concerned) for the renewal (aggiornamento) of the Church, is seriously flawed.

Solecisms and Exaggerations in the New Transliteration from Latin

I will deal with the some of the translations that border on the absurd in the order they occur in the rite of the Mass.

1. Confiteor – The new translation serves to dramatise sinfulness as a serious pathological condition and not as a sincere admission of the recurrent need for genuine repentance. The repetition of ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”mea culpa, mea culpa, mea maxima culpaƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ has little to do with what we call ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”perfect contritionƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢. It is more suitable for use in a morality play. Since more attention is paid to match the English to Latin, it is matter of regret that the Latin used as a basis for the translation is poor. Dictionaries as well as books on grammar define ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”nimisƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ as ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”excessivelyƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ or ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”too muchƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢. The proper translation should therefore be ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”I have sinned excessively or too much and not greatly. If one wishes to have confirmation of the proper meaning of the word, a good example of this usage it is found in Pope Paul IVƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s papal Bull ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-Cum nimis absurdumƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ of 14^th July 1555. (Catholic Encyclopaedia). Another good example of the translation of this word is found in CiceroƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”De LegibusƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢, Book III: ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-Tu vero eum nec nimis valde umquam nec nimis saepe laudaverisƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ (As a matter of fact, at all times, you will have praised him neither too strongly nor too often).
2. Gloria – ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-Peace to people of goodwillƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ (Luke 2:14). The earlier translation, which read as ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-peace to his people on earthƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚, was inclusive of all men and therefore in accordance with the Jesus ChristƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s commitment to save all men; as found in the following statement, ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-For the Son of Man came to seek and to save what was lostƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ (Luke 19: 10). There is a debate as to whether the word for ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”goodwillƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ found in the Greek manuscript of LukeƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s Gospel should be ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”eudokiasƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ (genitive) or ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”eudokiaƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ (nominative). The translators of the King James Revised Version have opted for ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”eudokiaƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ with the translation reading as, ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”peace, goodwill to men (sic). In any case I take the version authorised by Vatican IIƒÆ’‚¢ƒ¢-¡‚¬ƒ…-, ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”peace to people on earthƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ as the final word on the subject. What has been collegially decided with the advice of experts cannot be cast aside by an ad hoc Committee
3. The replacement of ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-only Son of the FatherƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ with ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-only begotten SonƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ is trivial. It does not add a whit to our understanding of, or of belief in the relationship between Father and the Son. The substitution of the word ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”adoreƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ for ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”worshipƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ too, is trivial as far as English speakers are concerned. The rearrangement of the composition of the Gloria has robbed our praise of God, of the rhythm and music of good English prose.
4. Creed ƒÆ’‚¢ƒ¢-¡‚¬ƒ¢¢”š¬…” The substitution of ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”IƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ for ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”WeƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ is not justified. When the faithful gather together to celebrate the Eucharist they do so as a community. In these circumstances the use of ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”IƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ is a rejection of the important principle that has been emphasized by Jesus Christ himself in the following words. ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-For where two or three come together in my name, there I am with themƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ (Matthew, 18:20).
5. The words ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”seen and unseenƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ found in the Vatican II version have been replaced with the words ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-visible and invisibleƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚. This type of trivial change gives the impression that the Committee entrusted with the task had no real understanding of the English language as well the language used in Scripture. Their task was evidently to change the Vatican II version at any cost. This is what Jesus told Thomas: ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-Because you have seen me, you have believed; blessed are those who have not seen and yet have believedƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚(John 20: 29). The word ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”seenƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ refers to the things that we see as a part of our life in the physical world, whereas the word ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”unseenƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ refers to the spiritual realities that we do not see. There are many invisible things that we do not see directly but accept as a result of scientific investigation, namely: atoms, electrons and quarks. Why do we need to reduce theology to meaningless language?
6. The use of ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-consubstantial with the FatherƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚, in place of ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-one being with the FatherƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚ is an abstract theological conceit that makes no meaningful spiritual contribution to the participation of the faithful in the divine service. It is not good English. Similarly the substitution of ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-incarnate of the Virgin MaryƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚, in place of ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-born of the Virgin MaryƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢, spoils the effect of Jesus ChristƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s simple birth in a cattle shed in Bethlehem.ƒÆ’-¡ƒ”š‚  These changes amount to no more than a superficial Latin-based veneer that in no way adds to the solemnity and sincerity that should necessarily be a part of plea, thanksgiving and prayerful sentiment from which the faithful draw sustenance.
7. 7.ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚  Invitation to Communion ƒÆ’‚¢ƒ¢-¡‚¬ƒ¢¢”š¬…” In this section ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-Blessed are those who are called to the supper of the LordƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚. Has been replaced with, ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-Blessed are those who are called to the supper of the LambƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚. This is a translation that reveals lack of understanding of language in general and the English language in particular. Two similes are used to describe the character of Jesus. The simile ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”shepherdƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ is used to describe his vigilant concern for the humanity, and the simile ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”lambƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ is used to describe the absence of resistance to torture, crucifixion and death that he experienced. The extended use of this simile in the form of ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”supper of the lambƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ cannot be applied to the momentous event, when Jesus Christ, celebrated the Passover with his apostles. That supper of the Lord refers to the austere diet of unleavened bread and wine. The immediate impression a person gets is that he is invited to a supper of lamb. ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚  ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚ ƒÆ’-¡ƒ”š‚  In the noble and simple Vatican II version the faithful responded to this invitation to the supper of the Lord, with the response, ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-Lord I am not worthy to receive you, but only say the word and I shall be healedƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚. The attempt to incorporate the incident that Luke refers to in his story about the CenturionƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s faith, when he said ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-Lord I am not worthy that thou should come under my roofƒÆ’‚¢ƒ¢-¡‚¬ƒ”š‚, is inappropriately contrived. The humble people, who receive the Eucharist, do so in a Church or chapel and not under their roof. Furthermore their plea is not only that their souls but also their bodies too should be healed. Soul and body is an organic unity that lives by God and is responsible to God.

Conclusion

The Word of God is an apt summary of the will of God and manƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s desire to be absorbed into GodƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢s Kingdom. It is a matter of irony that 2012 has been declared the Year of the Word of God in Sri Lanka. In the sphere of creative writing, Gustav Flaubert referred to ƒÆ’‚¢ƒ¢-¡‚¬ƒ…-le seul mot justeƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢: the exact and precise word to be used in a given context. The Word of God is unique in a more solemnƒÆ’-¡ƒ”š‚  ƒÆ’-¡ƒ”š‚ context. It is ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”Le seul mot justeƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢. What we have in these superficial changes found in the new translation, is an endless stream of words, words, and more words.

Eymard de Silva Wijeyeratne

Addenda:

• A cup for drinking in Greek is ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”kulixƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢. The word chalice is derived from it. Jesus used a cup used by the people. We use the word to indicate a sacred vessel. Yet, we have no reason to change the word ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”cupƒÆ’‚¢ƒ¢-¡‚¬ƒ¢-¾‚¢ used by Jesus in his fellowship with his apostles, disciples and people.
• ƒÆ’‚¢ƒ¢-¡‚¬ƒ”¹…”Those who have gone to their rest in the Lord is now translated as those who are sleep in the Lord. All genuine Christians live in the Lord during wakin hours and sleep in the Lord in the night.