Liturgical Renewal and Re-Evangelization (4)

The first principle of translation which the Vatican document Liturgiam authenticam immediately considers is the principle of language. The fundamental question that arises out of this consideration is this: Can this language be used for liturgical celebrations? What are the qualities of this language which make it fit and capable of being used for the translation of the Roman liturgy?

To answer these questions, let us listen to the document: (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.”

Now that position is interesting. First of all, the choice of language for translations should be part of an elaborate pastoral plan. It is not just a translation for translation’s sake, but a translation within the context of a plan to shepherd, to guide and to take good care of the faithful. Primary concern is placed in the unity of the people: that language may not become a source and an instrument of division, but of unity both in society and in the Church. But how does one implement this in a church community that is already culturally and linguistically diverse? What language and what vernacular should prevail?

Listen to this: (LA, 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 into 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..

Are there dialects that cannot be liturgically used? Listen to this: (LA, 12) …In particular, dialects that do not support common academic and cultural formation cannot be taken into full liturgical use, since the lack that stability and breadth that would be required for their being liturgical languages on a broad scale…but (13) ..(they) may be used, at least occasionally, in the Prayer of the Faithful, in the sung texts, in the invitations and 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.” – Fr. Ben Alforque, MSC