Lost in Translation (Part 4)

Application Or 'Adaptation'

After all, the bishops in June 2001 approved of American "adaptations" to the General Instruction of the Roman Missal, the preface of the long-awaited third "typical edition" of the Roman Missal. The adaptations included standing as the "norm" for reception of Communion.

Bishop Trautman seemed to suggest the need for such an application for Liturgiam authenticam. "The [CDW] had a monumental task in developing principles for all languages," he said in an interview. "But we have to examine the instruction for our language."

He objected to what he sees as a centralizing tendency on the part of the Vatican. He regards the "lack of consultation" in the preparation of the document and the Holy See's insistence that translators receive a nihil obstat before commencing their work as contrary to the principles of collegiality and subsidiarity — though Bishop Joseph A. Fiorenza of Galveston-Houston, president of the USCCB, said there was consultation. Archbishop Rigali doubts that an American "adaptation" of Liturgiam authenticam is possible because it is an instruction of the Holy See.

Page and others were not eager to make any predictions as to what changes in the liturgy might actually occur, preferring instead to see what the bishops come up with first. That being true, the arguments over inclusive language are bound to continue. Indeed, the proposed changes are already meeting resistance. Bishop Trautman warns that changing the phrase "and also with you" would be a step backwards, ecumenically, because it is the response used by mainline Protestant churches and in ecumenical services.

"The majority of bishops in the English-speaking world are deeply, deeply committed to the work of the ICEL and its false principles," Edgeworth said at a recent convention of the Latin Liturgy Association in Chicago.

The instruction gives bishops' conferences five years to come up with an "integral plan" for making sure all the liturgical books used in their territory are in conformity with Liturgiam authenticam. Archbishop Rigali points out that there have already been changes in accord with the instruction in the new Lectionary, the second volume of which the Holy See approved in June 2001. It is closer to the Neo-Vulgate. Instead of "Israelites," for example, the phrase "children of Israel" is used, and Christ asks his disciples, "Can you drink the chalice [not cup] that I am going to drink?"

But will Catholics in the United States be saying "I believe" and replying "And with your spirit" by 2006? Rev. Joseph Fessio, S.J., editor of Ignatius Press and a member of the executive committee of Adoremus, a society founded in 1995 to promote "authentic reform" of the liturgy, thinks so. Father Fessio said he wouldn't be surprised if the new Mass translation sounds like the one Adoremus commissioned.

In the meantime, we must continue to use the texts that are approved. Francis Cardinal George of Chicago, the U.S. representative to ICEL, warned against anyone making any changes on his own before they are adopted by the bishops' conference and confirmed by Rome.

Better translations are a must. But other issues need attention. Mannion, speaking in Collegeville, said the Church must "take the rites we have and celebrate them with a deeper spirituality." That can happen by removing impediments to worship such as consumerism, individualism, and apathy, he said.

And as Edgeworth points out, liturgical abuses, such as priests failing to genuflect before the Host at the prescribed times, have to be corrected. He also believes that Communion in the hand while standing and catechesis that emphasizes meal symbolism for the Eucharist rather than the language of sacrifice, have "nearly destroyed faith in the real presence." Other problems, such as churches without kneelers or communion rails (which serve to demarcate the sacred space of the sanctuary) and tabernacles that are hidden away in a corner all have an effect on the faithful.

Susan Reilly of CIEL worries that the Church lacks the credibility to enforce the new translation norms. Rome has gone along with formerly forbidden practices, such as the use of female altar servers and reception of Communion in the hand. Local churches ignored the rules; ordinaries and the Holy See seemed to turn a blind eye. But after the practices spread, Rome finally said it was OK. On the local level, more and more people seem to have the attitude that the liturgy is "our thing, and we can do what we want," Reilly said. "Rome has to assert itself more."

She predicted that any faithful implementation of Liturgiam authenticam might run into obstacles in parishes with "liturgy committees" and pastors who continue to base their renovation decisions on discredited documents such as Environment and Art in Catholic Worship, published in 1978 by BCL to provide principles for those preparing liturgical space.

But, as if to reinforce the principles of Liturgiam authenticam, Pope John Paul said in September that a translation "does not represent an exercise in creativity, but a commitment to keeping the sense of the original without changes, omissions, or additions."

In a message to the CDW, the pope said that priests and laity must show attitudes of humility before the mystery of the Mass. He held up the example of the Tridentine Mass, which he said contained "very beautiful prayers with which the priest expresses the deepest sense of humility and reverence before the sacred mysteries; these reveal the very substance of any liturgy."

Copyright © 2001 Crisis Magazine

John Burger is staff writer at the National Catholic Register. This article first appeared in the January 2002 edition of Crisis Magazine. Reprinted with permission.