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.
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.
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.
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.
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.
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.
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.
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.
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]
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.
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.
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 them, will not harm the unity of God's people, but will serve
it instead.[60]
81. The recognitio granted by the Apostolic See is to
be indicated in the printed editions together with the concordat cum
originali signed by the chairman of the liturgical commission of the
Conference of Bishops, as well as the imprimatur undersigned by the
President of the same Conference.[61]
Afterwards, two copies of each printed edition are to be sent to the
Congregation for Divine Worship and the Discipline of the Sacraments.[62]
82. Any alteration of a liturgical book that has already been
approved by the Conference of Bishops with the subsequent recognitio of
the Apostolic See, as regards either the selection of texts from liturgical
books already published or the changing of the arrangement of the texts, must
be done according to the procedure established above, in n. 79, with due
regard also for the prescriptions set forth in n. 22. Any other manner of
proceeding in particular circumstances may be employed only if it is
authorized by the Statutes of the Conference of Bishops or equivalent
legislation approved by the Apostolic See.[63]
83. As regards the editions of liturgical books prepared in
vernacular languages, the approbation of the Conference of Bishops as well as
the recognitio of the Apostolic See are to be regarded as valid only
for the territory of the same Conference, so that these editions may not be
used in another territory without the consent of the Apostolic See, except in
those particular circumstances mentioned above, in nn. 18 and 76, and in
keeping with the norms set forth there.
84. Wherever a certain Conference of Bishops lacks sufficient
resources or instruments for the preparation and printing of a liturgical
book, the President of the that Conference is to explain the situation to the
Congregation for Divine Worship and the Discipline of the Sacraments, to whom
it pertains to establish or to approve any different arrangement, such as the
publication of liturgical books together with other Conferences or the use of
those already employed elsewhere. Such a concession shall only be granted by
the Holy See ad actum.
85. As regards the translation of the sacramental formulae,
which the Congregation for Divine Worship must submit to the judgment of the
Supreme Pontiff, the following principles are to be observed besides those
required for the translation of other liturgical texts:[64]
a) In the case of the English, French, German, Italian,
Portuguese and Spanish languages, all of the acts are to be presented in that
language;
b) If the translation differs from a vernacular text already
prepared and approved in the same language, it is necessary to explain the
reason for the introduction of the change;
c) The President and Secretary of the Conference of Bishops
should testify that the translation has been approved by the Conference of
Bishops.
86. In the case of the less widely diffused languages,
everything shall be prepared as set forth above. The acts, however, are to be
prepared with great care in one of the languages mentioned above as more
widely known, rendering the meaning of each individual word of the vernacular
language. The President and Secretary of the Conference of Bishops, after any
necessary consultation with trustworthy experts, are to testify to the
authenticity of the translation.[65]
87. It is recommended that there be a single translation of
the liturgical books for each vernacular language, brought about by means of
coordination among the Bishops of those regions where the same language is
spoken.[66]
If this proves truly impossible because of the circumstances, the individual
Conferences of Bishops, after consultation with the Holy See, may decide
either to adapt a previously existing translation or to prepare a new one. In
either case, the recognitio of their acts is to be sought from the
Congregation for Divine Worship and the Discipline of the Sacraments.
88. In the case of the Order of Mass and those parts of the
Sacred Liturgy that call for the direct participation of the people, a single
translation should exist in a given language,[67]
unless a different provision is made in individual cases.
89. Texts which are common to several Conferences, as
mentioned above in nn. 87-88, are ordinarily to be approved by each of the
individual Conferences of Bishops which must use them, before the confirmation
of the texts is granted by the Apostolic See.[68]
90. With due regard for Catholic traditions and for all of the
principles and norms contained in this Instruction, an appropriate relationship
or coordination is greatly to be desired, whenever possible, between any
translations intended for common use in the various Rites of the Catholic
Church, especially as regards the text of Sacred Scripture. The Bishops of the
Latin Church are to foster the same in a spirit of respectful and fraternal
cooperation.
91. A similar agreement is desirable also with the particular
non-Catholic Eastern Churches or with the authorities of the Protestant
ecclesial communities,[69]
provided that it is not a question of a liturgical text pertaining to
doctrinal matters still in dispute, and provided also that the Churches or
ecclesial communities involved have a sufficient number of adherents and that
those consulted are truly capable of functioning as representatives of the
same ecclesial communities. In order completely to avoid the danger of scandal
or of confusion among the Christian faithful, the Catholic Church must retain
full liberty of action in such agreements, even in civil law.
92. So that there might be unity in the liturgical books even
as regards vernacular translations, and so that the resources and the efforts
of the Church might not be consumed needlessly, the Apostolic See has
promoted, among other possible solutions, the establishment of
"mixed" commissions, that is, those in whose work several
Conferences of Bishops participate.[70]
93. The Congregation for Divine Worship and the Discipline of
the Sacraments erects such "mixed" commissions at the request of the
Conferences of Bishops involved; afterwards the commission is governed by
statutes approved by the Apostolic See.[71]
It is ordinarily to be hoped that each and every one of the Conferences of
Bishops will have deliberated the matter of the above-mentioned establishment
of the commission as well as of the composition of its statutes before the
petition is submitted to the Congregation for Divine Worship and the
Discipline of the Sacraments. Even so, if it is judged opportune by that
Dicastery due to the great number of Conferences, or the protracted period of
time required for a vote, or particular pastoral necessity, it is not excluded
that the statutes be prepared and approved by the same Dicastery, after
consultation, insofar as possible, with at least some of the Bishops involved.
94. A "mixed" commission, by its very nature,
provides assistance to the Bishops rather than substituting for them as
regards their pastoral mission and their relations with the Apostolic
See.[72]
For a "mixed" commission does not constitute a tertium quid
place between the Conferences of Bishops and the Holy See, nor is it to be
regarded as a means of communication between them. The Members of the
Commission are always Bishops, or at least those equivalent in law to Bishops.
It pertains to the Bishops, furthermore, to direct the Commission as its
Members.
95. It would be advantageous that among the Bishops who
participate in the work of each "mixed" commission, there be at
least some who are responsible for dealing with liturgical matters in their
respective Conferences, as, for example, the chairman of the liturgical
commission of the Conference.
96. Such a commission, in fact, insofar as possible, should
exercise its office by means of the resources of the liturgical commissions of
the individual Conferences involved, using their experts, their technical
resources, and their secretarial staff. For example, the work undertaken is
coordinated in such a way that a first draft of the translation is prepared by
the liturgical commission of one Conference and then improved by the other
Conferences, even in light of the diversity of expression prevailing in the
same language in the individual territories.
97. It is preferable that at least some Bishops participate at
the various stages of work on a given text, until the time when the mature
text is submitted to the Plenary Assembly of the Conference of Bishops for its
examination and approval and is then sent immediately by the Conference
President, with the signature also of the Secretary General, to the Apostolic
See for the recognitio.
98. In addition, the "mixed" commissions are to
limit themselves to the translation of the editiones typicae, leaving
aside all theoretical questions not directly related to this work, and not
involving themselves either in relations with other "mixed"
commissions or in the composition of original texts.
99. In fact, the necessity remains for establishing
commissions dealing with the Sacred Liturgy as well as sacred art and sacred
music according to the norm of law in each diocese and territory of the
Conference of Bishops.[73]
These commissions shall work in their own right for the purposes proper to
them, and shall not cede the matters entrusted to them to any
"mixed" commission.
100. All of the principal collaborators of any
"mixed" commission who are not Bishops, and to whom a stable mission
is entrusted by such commissions, require the nihil obstat granted by
the Congregation for Divine Worship and the Discipline of the Sacraments
before beginning their work. The nihil obstat will be granted after
consideration of their academic degrees and testimonies regarding their
expertise, and a letter of recommendation submitted by their own diocesan
Bishop. In the preparation of the statutes mentioned above, in n. 93, the
manner in which the request for the nihil obstat is to be made shall be
described with greater precision.
101. All, including the experts, are to conduct their work
anonymously, observing confidentiality to which all who are not Bishops are to
be bound by contract.
102. It is also advantageous that the terms of office of the
members, collaborators and experts be renewed periodically in a manner defined
by the Statutes. On account of a need on the part of the
Commissions that may become evident in the course of the work, the
Congregation for Divine Worship and the Discipline of the Sacraments may
grant, upon request, a prolongation by indult of the term of office
established for a particular member, collaborator or expert.
103. In the case of previously existing "mixed"
Commissions, their statutes are to be revised within two years from the date
that this Instruction enters into force, according to the norms of n. 93 and
of the other norms prescribed by this Instruction.
104. For the good of the faithful, the Holy See reserves to
itself the right to prepare translations in any language, and to approve them
for liturgical use.[74]
Nevertheless, even if the Apostolic See, by means of the Congregation for
Divine Worship and the Discipline of the Sacraments, may intervene from time
to time out of necessity in the preparation of translations, it still belongs
to the competent Conference of Bishops to approve their assumption into
liturgical use within the boundaries of a given ecclesiastical territory,
unless otherwise explicitly indicated in the decree of approbation of the
translation promulgated by the Apostolic See. Afterwards, for the purpose of
obtaining the recognitio of the Holy See, the Conference shall transmit
the decree of approbation for its territory together with the text itself, in
accordance with the norms of this Instruction and of the other requirements of
the law.
105. For reasons such as those set forth in nn. 76 and 84
above or for other urgent reasons of pastoral need, commissions, councils,
committees, or work groups depending directly on the Apostolic See are
established by decree of the Congregation for Divine Worship and the
Discipline of the Sacraments for the purpose of working on the translation
either of individual liturgical books or of several. In this case,
insofar as possible, at least some of the Bishops involved in the matter will
be consulted.
106. Regarding the composition of new liturgical texts
prepared in vernacular languages, which may perhaps be added to those
translated from the Latin editiones typicae, the norms currently in force are
to be observed, in particular those contained in the Instruction Varietates
legitimae.[75]
An individual Conference of Bishops shall establish one or more Commissions
for the preparation of texts or for the work involved in the suitable
adaptation of texts. The texts are then to be sent to the Congregation
for Divine Worship and the Discipline of the Sacraments for the recognitio,
prior to the publication of any books intended for the celebrants or for the
general use of the Christian faithful.[76]
107. It is to be borne in mind that the composition of new
texts of prayers or rubrics is not an end in itself, but must be undertaken
for the purpose of meeting a particular cultural or pastoral need. For this
reason it is strictly the task of the local and national liturgical
Commissions, and not of the Commissions treated in nn. 92-104 above. New texts
composed in a vernacular language, just as the other adaptations legitimately
introduced, are to contain nothing that is inconsistent with the function,
meaning, structure, style, theological content, traditional vocabulary or
other important qualities of the texts found in the editiones typicae.[77]
108. Sung texts and liturgical hymns have a particular
importance and efficacy. Especially on Sunday, the "Day of the
Lord", the singing of the faithful gathered for the celebration of Holy
Mass, no less than the prayers, the readings and the homily, express in an
authentic way the message of the Liturgy while fostering a sense of common
faith and communion in charity.[78]
If they are used widely by the faithful, they should remain relatively fixed
so that confusion among the people may be avoided. Within five years from the
publication of this Instruction, the Conferences of Bishops, necessarily in
collaboration with the national and diocesan Commissions and with other
experts, shall provide for the publication of a directory or repertory of
texts intended for liturgical singing. This document shall be transmitted for
the necessary recognitio to the Congregation for Divine Worship and the
Discipline of the Sacraments.
109. Of the liturgical books of the Roman Rite containing only
Latin texts, only the one published by decree of the Congregation having
competency at the time is designated the "editio typica".[79]
The editiones typicae published prior to this Instruction were issued
either Typis Polyglottis Vaticanis or by the Libreria Editrice
Vaticana; in the future, they are usually to be printed by the Tipografia
Vaticana, while the right of publication is reserved to the Libreria
Editrice Vaticana.
110. The norms of this Instruction, as regards all rights,
refer to the editiones typicae that have been or will be published, whether of
a whole book or of a part: namely, the editions of the Missale Romanum,
the Ordo Missae, the Lectionary of the Missale Romanum, the Evangeliary
of the Missale Romanum, the Missale parvum extracted from the Missale
Romanum and Lectionarium, the Passio Domini Nostri Iesu Christi,
the Liturgia Horarum, the Rituale Romanum, the Pontificale
Romanum, the Martyrologium Romanum, the Collectio Missarum de
Beata Maria Virgine and its Lectionary, the Graduale Romanum, the Antiphonale
Romanum, as well as the other books of Gregorian chant and the editions of
the books of the Roman Rite promulgated by decree as editiones typicae,
such as the Caeremoniale Episcoporum and the Calendarium Romanum.
111. As regards the liturgical books of the Roman Rite
promulgated in an editio typica either before or after the Second Vatican
Council by decree of the Congregations competent at the time, the Apostolic
See, through the Administratio Patrimonii or, in its name and by its
mandate, through the Libreria Editrice Vaticana, possesses and reserves
to itself the right of ownership commonly known as "copyright". The
granting of permission for a reprinting pertains to the Congregation for
Divine Worship and the Discipline of the Sacraments.
112. Of the liturgical books of the Roman Rite, those prepared
in the Latin language by an editor after the publication of the editio
typica, with the permission of the Congregation for Divine Worship and the
Discipline of the Sacraments, are said to be "iuxta typicam".
113. As regards the editions iuxta typicam intended for
liturgical use: the right of printing liturgical books containing only the
Latin text is reserved to the Libreria Editrice Vaticana and to those
editors to whom the Congregation for Divine Worship and the Discipline of the
Sacraments will have chosen to grant contracts, unless a different provision
is made in the norms inserted into the editio typica itself.
114. The right of translating the liturgical books of the
Roman Rite in a vernacular language, or at least the right of approving them
for liturgical use and of printing and publishing them in their own territory,
remains uniquely that of the Conference of Bishops, with due regard, however,
to the rights of recognitio[80]
and the proprietary rights of the Apostolic See, also set forth in this
Instruction.
115. As regards the publication of liturgical books translated
into the vernacular which are the property of a given Conference of Bishops,
the right of publication is reserved to those editors to whom the Conference
of Bishops shall have given this right by contract, with due regard for the
requirements both of civil law and of juridical custom prevailing in each
country for the publication of books.
116. In order for an editor to be able to proceed to the
printing of editions iuxta typicam intended for liturgical use, he must
do the following:
a) in the case of books containing only the Latin text,
obtain, in each single instance, the consent of the Congregation for Divine
Worship and the Discipline of the Sacraments, and then enter into an agreement
with the Administratio Patrimonii Sedis Apostolicae or with the Libreria
Editrice Vaticana, which acts in the name and by the mandate of the same
body, regarding the conditions for the publication of such books;
b) in the case of books containing texts in a vernacular
language, obtain the consent, according to the circumstances, of the President
of the Conference of Bishops, the Institute or the Commission that manages the
matter in the name of several Conferences by license of the Holy See, and
enter at the same time into an agreement with this body regarding the
conditions for publication of such books, with due regard for the norms and
laws in force in that country;
c) in the case of books containing principally a vernacular
text but also containing extensive use of the Latin text, the norms of n. 116a
are to be observed for the Latin part.
117. The rights of publication and the copyright for all
translations of liturgical books, or at least the rights in civil law
necessary for exercising complete liberty in publishing or correcting texts,
is to remain with the Conferences of Bishops or their national liturgical
Commissions.[81]
The same body shall possess the right of taking any measures necessary to
prevent or correct any improper use of the texts.
118. Wherever the copyright for translated liturgical texts is
common to several Conferences, a licensing agreement is to be prepared for the
individual Conferences, such that, insofar as possible, the matter may be
administrated by the individual Conferences themselves, according to the norm
of law. Otherwise, a body shall be established for such administration by the
Apostolic See, after consultation with the Bishops.
119. The correspondence of the liturgical books with the editiones
typicae approved for liturgical use, in the case of a text prepared only
in the Latin language, must be established by the attestation of the
Congregation for Divine Worship and the Discipline of the Sacraments; however,
in the case of a text prepared in a vernacular language or in the case
described above, in n. 116 c, it must be established by attestation of the
local Ordinary in whose diocese the books are published.[82]
120. The books from which the liturgical texts are recited in
the vernacular with or on behalf of the people should be marked by such a
dignity that the exterior appearance of the book itself will lead the faithful
to a greater reverence for the word of God and for sacred realities.[83]
Thus it is necessary as soon as possible to move beyond the temporary phase
characterized by leaflets or fascicles, wherever these exist. All books
intended for the liturgical use of priest or deacon celebrants are to be of a
size sufficient to distinguish them from the books intended for the personal
use of the faithful. To be avoided in them is any extravagance which would
necessarily lead to costs that would be unaffordable for some. Pictures or
images on the cover and in the pages of the book should be characterized by a
certain noble simplicity and by the use of only those styles that have a
universal and perennial appeal in the cultural context.
121. Even in the case of pastoral aids published for the
private use of the faithful and intended to foster their participation in the
liturgical celebrations, the publishers must observe the proprietary rights:
a) of the Holy See, in the case of the Latin text, or of the
Gregorian music in books of chant published either before or after the Second
Vatican Council — with the exception, however, of those rights
conceded universally, or those to be thus conceded in the future;
b) of the Conference of Bishops or of several Conferences of
Bishops simultaneously, in the case of a text prepared in a vernacular
language or of the music printed in the same text, which is the property of
the Conference or Conferences.
For these aids, especially if published in the form of books,
the consent of the diocesan Bishop is required, according to the norm of law.[84]
122. Care is to be taken to ensure that the choice of
publishers for the printing of the liturgical books be made in such a way as
to exclude any whose publications are not readily seen to conform to the
spirit and norms of Catholic tradition.
123. Regarding texts produced by agreement with the particular
Churches and ecclesial communities separated from the communion of the Holy
See, it is necessary that the Catholic Bishops and the Apostolic See retain
full rights for introducing any changes or corrections that may be deemed
necessary for their use among Catholics.
124. According to the judgment of the Conference of Bishops,
leaflets or cards containing liturgical texts for the use of the faithful may
be excepted from the general rule by which liturgical books prepared in a
vernacular language must contain everything that is in the Latin textus
typicus or editio typica. As for the official editions, namely
those for the liturgical use of the priest, deacon or competent lay minister,
the norms mentioned above, in nn. 66-69, are to be maintained.[85]
125. Besides what is contained in the editio typica or
foreseen or set forth specifically in this Instruction, no text is to be added
in the vernacular edition without prior approbation granted by the
Congregation for Divine Worship and the Discipline of the Sacraments.
126. In the preparation of a translation of texts of a
diocesan liturgical approved by the Apostolic See as textus typici, the
following are to be observed:
a) The translation is to be done by the diocesan liturgical
Commission[86]
or by another body designated by the diocesan Bishop for this purpose, and
then it must be approved by the diocesan Bishop, after consultation with his
clergy and with experts;
b) The translation is to be sent to the Congregation for
Divine Worship and the Discipline of the Sacraments for the recognitio,
along with three copies of the textus typicus together with the translation;
c) A relatio is to be prepared as well, which is to
contain:
i) the decree by which the textus typicus has been
approved by the Apostolic See,
ii) the process and criteria followed in the
translation;
iii) a list of the persons who have participated at various
stages of the work, together with a brief description of their experience or
abilities, and of their academic degrees;
d) In the case of the less widely diffused languages, the
Conference of Bishops should testify that the text is accurately translated
into the language in question, as mentioned above, in n. 86.
127. In the printed text are to be contained the decrees by
means of which the recognitio of the Holy See is granted for the
translations; or at least a mention is to be made of the recognitio,
including the date, the month, the year, and the protocol number of the decree
published by the Dicastery, in keeping with the same norms as above, in n. 68.
Two copies of the printed text are to be sent to the Congregation for Divine
Worship and the Discipline of the Sacraments.
128. In the preparation the translation of texts approved by
the Apostolic See as textus typici for religious families, that is,
Institutes of Consecrated Life or Societies of Apostolic Life, or other
approved associations or organizations having the rights to their use, the
following are to be observed:
a) The translation is to be made by the general liturgical
Commission or by another body constituted for the purpose by the Supreme
Moderator or at least by his mandate given to the Provincial Superior, and
then it is to be approved by the Supreme Moderator with the deliberative vote
of his Council, after any necessary consultation with experts and with
appropriate members of the Institute or Society;
b) The translation is to be sent to the Congregation for
Divine Worship and the Discipline of the Sacraments for the recognitio,
together with three copies of the textus typicus;
c) A relatio is also to be prepared, which is to
contain:
i) the decree by which the textus typicus has been
approved by the Apostolic See,
ii) the process and criteria followed in the
translation,
iii) a list of the persons who have participated at various
stages of the work, together with a brief description of their experience or
abilities, and of their academic degrees;
d) In the case of the less widely diffused languages, the
Conference of Bishops should testify that the text is accurately translated
into the language in question, as mentioned above, in n. 86.
e) As regards religious families of diocesan right, the same
procedure is to be followed, but in addition, the text is to be sent by the
diocesan Bishop, together with his judgment of approbation, to the
Congregation for Divine Worship and the Discipline of the Sacraments.
129. In the liturgical Propers of religious families, the
translation of the Sacred Scriptures to be employed for liturgical use is to
be the same one approved for liturgical use according to the norm of law for
the same territory. If this proves difficult, the matter is to be referred to
the Congregation for Divine Worship and the Discipline of the Sacraments.
130. In the printed text are to be contained the decrees by
means of which the recognitio of the Holy See is granted for the
translations, or at least a mention is to be made of the recognitio,
including the date, the month, the year, and the protocol number of the decree
published by the Dicastery, in keeping with the same norms as above, in n. 68.
Two copies of the printed text are to be sent to the Congregation for Divine
Worship and the Discipline of the Sacraments.
131. Approbation granted in the past for individual liturgical
translations remains in effect even if a principle or criterion has been
followed which differs from those contained in this Instruction. Nevertheless,
from the day on which this Instruction is published, a new period begins for
the making of emendations or for undertaking anew the consideration of the
introduction of vernacular languages or idioms into liturgical use, as well as
for revising translations heretofore made into vernacular languages.
132. Within five years from the date of publication of this
Instruction, the Presidents of the Conferences of Bishops and the Supreme
Moderators of religious families and institutes equivalent in law are bound to
present to the Congregation for Divine Worship and the Discipline of the
Sacraments an integral plan regarding the liturgical books translated into the
vernacular in their respective territories or institutes.
133. In addition, the norms established by this Instruction
attain full force for the emendation of previous translations, and any further
delay in making such emendations is to be avoided. It is to be hoped that this
new effort will provide stability in the life of the Church, so as to lay a
firm foundation for supporting the liturgical life of God's people and
bringing about a solid renewal of catechesis.
After the preparation of this Instruction by the Congregation
for Divine Worship and the Discipline of the Sacraments in virtue of the
mandate of the Supreme Pontiff transmitted in a letter of the Cardinal
Secretary of State dated 1 February 1997 (Prot. n. 408.304), the same Supreme
Pontiff, in an audience granted to the Cardinal Secretary of State on 20 March
2001, approved this Instruction and confirmed it by his own authority,
ordering that it be published, and that it enter into force on the 25th
day of April of the same year.
From the offices of the Congregation for Divine Worship and
the Discipline of the Sacraments, 28 March, the year 2001.
Jorge A. Card. Medina Estévez
Prefect
Francesco Pio
Archbishop Secretary