Critiquing the new translation alongside earlier ones

I'm still reading Anscar Chupungco's critique of the official English translation of Eucharistic Prayer for Reconciliation I:

ICEL2010 takes liberty with the Latin text in unum corpus congregentur in Christo, a quo omnis auferatur divisio, whose literal meaning is: “they may be gathered into one Body in Christ, from which may every division be {482} removed.” It is obvious that a quo refers to corpus, not to Christo. There can be no division in Christ in the first place. (A Commentary on the Order of Mass, pp. 481-482)

That is a good literal translation of the Latin provided by Fr. Chupungco (a Benedictine monk). The English text he is critiquing, from the new English translation of the Roman Missal, is "they may be gathered into one Body in Christ who heals every division." He goes on to say:

The Latin text does not say that Christ “heals” every division. The verb “to heal” is not a dynamic equivalent, much less a literal translation of auferatur. What is prayed for is that all division be eliminated from the community, the body gathered into one in Christ. (Ibid, p. 482)

He has a valid point here. The verb auferre means generally "to remove". It appears in a penitential prayer of the Extraordinary Form of the Mass (commonly called the Tridentine Mass), aufer a nobis... ("Take away our iniquities from us...").

I wonder, though, why here in the commentary on translation, mention is not made of earlier translations (e.g. 1975 and 1998) of the same Latin text; comparing the 2010 text to earlier translations happens quite frequently in this particular commentary. The two earlier translations I have noted (1975 and 1998) employed dynamic equivalency, and yet they rendered the phrase in question as "healed of all division" and "in whom all divisions are healed". Perhaps this is why a comparison or remark is absent.

While Fr. Chupungco is correct that "healed" does not translate (literally or dynamically) auferatur, I would dare to suggest that "healed of all division(s)" does dynamically (though not quite literally) translate omnis auferatur divisio. For, in this case, the divisions are in a body, a body which is meant to be perfectly united, perfectly one, utterly undivided. The removal, therefore, of divisions in this body appropriately be called "healing".

Translating the Sanctus

The Adoremus Bulletin had an article nine years ago about the proper translation of Sanctus, sanctus, sanctus, Dominus Deus Sabaoth. This article pointed out that while "Deus" is a noun in the nominative (subject of a verb) and vocative (direct address) cases, "Dominus" is only properly a nominative noun. The vocative form of "Dominus" is "Domine", as in Miserere, Domine.

This means the strictly literal translation of the first line of the Sanctus is really "Holy, holy, holy is the Lord God of Hosts," instead of what we're used to, "Holy, holy, holy, Lord God of Hosts."

So I was a bit surprised when reading Anscar Chupungco's analysis of the new English translation, wherein he writes:

In compliance with the norms of formal correspondence advocated by [Liturgiam Authenticam], the English Sanctus for [Eucharistic Prayer for Reconciliation I] in ICEL2010 (“Holy, Holy, Holy, Lord God of hosts”) appropriately corrects its 2007 gray book translation of this prayer (Holy, Holy, Holy is the Lord God of hosts). (A Commentary on the Order of Mass, p. 478)

There are a number of other inaccuracies in the final translation of the Latin text which the numerous authors in the Commentary have pointed out, but I was surprised at this one.

Jerome: "Ignorance of Scripture is ignorance of Christ"

(Reposted from two years ago...)

I've heard that quote of St. Jerome's many times. But I wanted to know its context. It comes from his introduction to the book of the Prophet Isaiah. It's written in Latin, of course, but it didn't take me long to find a decent English translation of it.

[I obey] the precepts of Christ who says "examine the Scriptures" (John 5:39) and "seek and you will find." (Matt 7:7)  Let me not hear with the Jews: "you are wrong because you do not know scriptures nor the power of God." (Matt. 22:29)  For if, according to the apostle Paul, Christ is "the power of God and the wisdom of God" (1 Cor. 1:24) and who does not know Scripture does not know the power or the wisdom of God, then ignorance of Scripture is ignorance of Christ.

Documents on the Liturgy - Latin

DOL 1: Sacrosanctum concilium (constitution on the liturgy), 4 Dec 1963
(36) 36.1. Particular law remaining in force, the use of the Latin language is to be preserved in the Latin rites.

(54) 54. With art. 36 of this Constitution as the norm, in Masses celebrated with the people a suitable place may be allotted to their mother tongue. This is to apply in the first place to the readings and "the universal prayer," but also, as local conditions may warrant, to those parts belonging to the people. Nevertheless steps should be taken enabling the faithful to say or to sing together in Latin those parts of the Ordinary of the Mass belonging to them. Where a more extended use of the mother tongue within the Mass appears desirable, the regulation laid down in art. 40 of this Constitution is to be observed.


DOL 23: Inter oecumenici (first instruction on the orderly carrying out of the Constitution on the Liturgy), 26 Sep 1964
(351) 59. Pastors shall carefully see to it that the Christian faithful, especially members of lay religious institutes, also know how to recite or sing together in Latin, mainly with simple melodies, the parts of the Ordinary of the Mass proper to them.

(379). 87. [...] Nevertheless, this faculty [use of the vernacular in individual cases by those clerics for whom the use of Latin constitutes a serious hindrance], conceded solely to make the recitation of the divine office easier and more devout, is not intended to lessen in any way the obligation of priests in the Latin rite to learn Latin.


DOL 332: Doctrina et exemplo (Instruction on the liturgical formation of future priests), 25 Dec 1965
(2686) 15. The language of the liturgy in the Mass and divine office in seminaries will be Latin, the language of the Latin Church, which all clerics are required to know (SC art. 36.1 and art. 101.1). It will be advisable, however, to use the vernacular in the celebration of Mass on some specified days (for example, once a week) -- to the extent permitted by the lawful authority for each region and confirmed by the Holy See -- so that the clergy will be better prepared for the vernacular celebrations in the parishes. Thus use of the vernacular must never become the general practice at the expense of Latin. In granting the use of the vernacular, the Church does not intend that clerics think themselves freed from going to the sources or that in their preparation for the priesthood they neglect even slightly the universal language of the Latin Church.


DOL 32: L'heureux developpement (letter on problems in the reform of the liturgy), 25 Jan 1966
(424) It is only right that where the use of the vernacular in the liturgy is concerned, one should be guided not only by the spirit of the Liturgy Constitution, but also be an awareness of the given situation in different places. Here and there, in fact, the adoption of the vernacular in the Mass has given rise to some signs of disquiet. It would be good if local Ordinaries were to consider the eventual suitability of preserving in some churches, especially in big cities and in places where they are large influxes of tourists, one, or more if necessary, Mass in Latin.


DOL 508: Musicam sacram (instruction on music in the liturgy), 5 Mar 1967
(4168) 47. According to the Constitution on the Liturgy, "particular law remaining in force, the use of the Latin language is to be preserved in the Latin rites."* At the same time "use of the mother tongue ... frequently may be of great advantage to the people."** Therefore "the competent ecclesiastical authority ... is empowered to decide whether and to what extent the vernacular is to be used. ... The acta of the competent authority are to be approved, that is, confirmed by the Apostolic See."*** These norms being observed exactly, there should be a wise use of the kind of participation that is best suited to the capabilities of each assembly. Pastors should see to it that, in addition to the vernacular, "the faithful are also able to say or to sing together in Latin those parts of the Ordinary of the Mass belonging to them."****
* Sacrosanctum Concilium 36.1
** Sacrosanctum Concilium 36.1
*** Sacrosanctum Concilium 36.1
**** Sacrosanctum Concilium 54, Inter Oecumenici 59

(4169) 48. Once the vernacular has been introduced into the Mass, local Ordinaries should determine whether it is advisable to retain one or more Masses in Latin, particularly sung Masses. This applies especially to great cities in churches with a large attendance of faithful using a foreign languages [sic].


DOL 512: Letter to the Italian conference of bishops (on liturgical music), 2 Feb 1968
(4199) [...] In any event we must not lose the important ecclesial bond that consists of a solid repertoire in Gregorian chant and therefore in Latin. THe national liturgical commission is responsible for a program that will include the Credo and the Pater noster among the Gregorian melodies that the people should know well (see SC art. 54; the instruction Inter Oecumenici no. 59; and Musicam sacram no. 47).


DOL 121: Address to Latinists (excerpt on Latin and the vernacular), 26 Apr 1968
(835) Today in the presence of this assembly of men of great wisdom, we desire to repeat: the study of Latin must still be cultivated in our times and above all in seminaries and houses for the religious formation of the young. In no way is it permissible to ignore this language if there is to be any genuine attempt to create keen minds in the young, to train them in humane letters, to probe and reflect on the words of the Fathers, and above all to prepare them to share fully in the ancient treasures of the liturgy. Without the knowledge of Latin something is altogether missing from a higher, fully rounded education — and in particular with regard to theology and liturgy. The people of our times expect such an education of their priests and the Fathers of Vatican Council II repeatedly endorsed it, in the Decree Optatam totius on priestly formation, in the Constitution on the Liturgy (art. 16), and in other conciliar norms. Because of the power and effectiveness of Latin to develop the mind and to open the way to the more advanced fields of study, we have the strong desire that it continue to receive the attention it deserves. At the same time the whole world knows that, in willing and eager obedience to the wise norms of Vatican Council II, we ourself have taken every step to have all the modern languages introduced into the liturgy. No lack of regard for Latin has moved us in this direction, but rather the keen awareness of our own pastoral responsibility and a deep sense of the need for pastors to provide plentifully the food of God's word contained in the liturgy. But it must also be presented in such a way as to be understood and in a way that will lead Christ's faithful to experience the loveliness of the liturgical rites and to take part in them eagerly and intently.

(836) We want to say something very plainly to those whose shallow minds or unthinking passion for the new lead them to the idea that the Latin language must be totally spurned by the Latin Church. To them we say that it is absolutely clear that Latin must be held in high honor and especially for the excellent and serious reasons that we have mentioned. On the other hand, we also address those who, out of an empty aestheticism that goes too far in seeking to preserve what is old or out of a prejudice against anything new, have bitterly denounced the changes recently introduced. To them we say that we must clearly never forget that Latin must be subordinate to the pastoral ministry and is not an end in itself. Any defense, thereofre, of the rights this language has acquired in the Church must avoid at all costs impeding or constricting the renewal of pastoral service mandated by the Council. In this matter, too, the highest law must be the well-being of souls.


DOL 545: Domus Dei (decree on the title of minor basilica), 6 Jun 1968
(4352) 8. As may seem advisable, in every basilica especially on holydays, one or more of the Masses, recited or sung, is to be in Latin.* When sung, such Masses are to have Gregorian melodies or sacred polyphony performed with great care and attention.
* Sacrosanctum Concilium 54, Inter Oecumenici 59, Musicam Sacram 48


DOL 212: Address to a general audience on the new Ordo Missae, 26 Nov 1969
(1762) Morever, the new Mass rite lays down the provision that the faithful "should know how to sing at least some parts of the Ordinary of the Mass in Latin, especially the profession of faith and the Lord's Prayer."*
* 1975 GIRM 19


DOL 216: Instructione de Constitutione (notification on the Roman Missal, book of the LOTH, and the Calendar), 14 Jun 1971
(1773) 4. Regarding the language used: a. For Masses with a congregation [...] It is for local Ordinaries to judge, with the good of the faithful as the decisive consideration, whether once use of the vernacular has begun it seems advisable to have one or more Masses in Latin, especially sung Masses*, in certain churches, especially those attended by people of a foreign language.
* Musicam Sacram 48


DOL 329: Ecclesiae imago (directory on the pastoral ministry of bishops), 22 Feb 1973
(2656) 86e. Finally, it is up to the bishop to see that pastors make proper provision for the faithful coming from places where a different language is spoken, especially in the churches of larger cities and in populous vacation centers. These faithful are to have the opportunity to assist at Mass celebrated according to their own practices and in their own language or, in case there are many languages, in the majority language or in Latin. [...]*
* Eucharisticum Mysterium 19


DOL 521: Letter from Cardinal Villot to Cardinal Siri (on sacred music), Sep 1973
(4234) [...] [Pope Paul] notes the many requests worldwide to preserve the Latin, Gregorian singing of the Gloria, Credo, Sanctus, Pater noster, and Agnus Dei. The POpe again recommends, therefore, that every appropriate measure be taken to transform this desire into fact and that these ancient melodies be treasured as the voice of the universal Church and continue to be sung as expressions and demonstrations of the unity existing throughout the ecclesial community.


DOL 522: Address at an audience for choir members, 12 Oct 1973
(4235) [...] Furthermore, we must all commend the concern of those who are striving to keep in the repertoire of customary liturgical song at least the several texts that have always and everywhere been sung in Latin and in Gregorian chant. These texts make communal song possible even for people of different countries at certain special occasions in Catholic worship. The Gloria, Credo, and Sanctus of the Mass are examples.


DOL 523: Voluntati obsequens (letter to bishops accompanying Iubilate Deo), 14 Apr 1974
(4237) Pope Paul VI has expressed often, and even recently, the wish that the faithful of all countries be able to sing at least a few Gregorian chants in Latin (for example, the Gloria, Credo, Sanctus, Agnus Dei). [...] I also take this occasion to commend to your own pastoral concerns this new measure intended to ensure the carrying out of the prescription of Vatican Council II: "Steps should be taken enabling the faithful to say or to sing together in Latin those parts of the Ordinary of the Mass belonging to them."*
* Sacrosanctum Concilium 54


DOL 208: General Instruction of the Roman Missal, 27 Mar 1975
(1409) 19. [...] Since the faithful from different countries come together ever more frequently, it is desirable that they know how to sing at least some parts of the Ordinary of the Mass in Latin, especially the profession of faith and the Lord's Prayer, set to simple melodies.*
* Sacrosanctum Concilium 54, Inter Oecumenici 59, Musicam Sacram 47


DOL 335: In ecclesiasticam futurorum sacerdotum (instruction on liturgical formation in seminaries), 3 Jun 1979
(2798) 19. A good knowledge of Latin and Gregorian chant is extremely useful for the students. There is a need to safeguard for the faithful the opportunity to join together in song and prayer at international gatherings, as Vatican Council II envisioned.* It is also right that future priests have a thorough grounding in the tradition of the Church at prayer, understand the authentic meaning of texts, and thus be able to explain vernacular translations by comparing them to the original.
* Sacrosanctum Concilium 54

More on Latin from Vatican II

Just thought I'd share yet another quote from Vatican II on the importance of Latin.  This is from Optatam Totius, the decree on priestly training (i.e. the priestly formation of seminarians).

13. Before beginning specifically ecclesiastical subjects, seminarians should be equipped with that humanistic and scientific training which young men in their own countries are wont to have as a foundation for higher studies. Moreover they are to acquire a knowledge of Latin which will enable them to understand and make use of the sources of so many sciences and of the documents of the Church. The study of the liturgical language proper to each rite should be considered necessary; a suitable knowledge of the languages of the Bible and of Tradition should be greatly encouraged.

That's all. Have a blessed Sunday.

Latin? In my Mass?!

I recently asked a Benedictine priest (who has a rather conservative liturgical ideal) what he thought about the virtual absence of Latin from the typical parish liturgical experience today.  I am referring to Sacrosanctum Concilium (the Vatican II Constitution on the Sacred Liturgy) article 54:

In Masses which are celebrated with the people, a suitable place may be allotted to their mother tongue. This is to apply in the first place to the readings and "the common prayer," but also, as local conditions may warrant, to those parts which pertain to the people, according to tho norm laid down in Art. 36 of this Constitution.

Nevertheless steps should be taken so that the faithful may also be able to say or to sing together in Latin those parts of the Ordinary of the Mass which pertain to them.

And wherever a more extended use of the mother tongue within the Mass appears desirable, the regulation laid down in Art. 40 of this Constitution is to be observed.

It seems that the only parts of this article that get real attention are the first and third sections, which deal with the inclusion of the vernacular in the Mass... potentially (and actually, as experience has shown) throughout the entire Mass.  But what about the second section?  “Nevertheless steps should be taken so that the faithful may also be able to say or to sing together in Latin those parts of the Ordinary of the Mass which pertain to them.”

The saying or singing in Latin of certain parts of the Order of Mass is not the experience of most Catholics nowadays.  In fact, the ability for the faithful to do so is virtually non-existent.  And yet, our weekly experience of the reformed liturgy includes 1) an expanded Lectionary, 2) the regularity of homilies, 3) the Prayer of the Faithful, 4) the use of the vernacular, 5) the partaking in the sacrifice offered at that Mass (rather than Hosts consecrated at a previous Mass and retrieved from the tabernacle), 6) Communion under both kinds, 7) and a new rite of concelebration.

Those seven reforms I just mentioned are part of the typical parish experience (priest shortage notwithstanding), and they are the products of articles 51-58 of Sacrosanctum Concilium.

So why have the other reforms been so successfully implemented (and then some!) and generally well-received, but that pesky little sentence in article 54 about Latin can’t seem to get its foot in the door?  Why do Catholics who otherwise support the reforms they experience from articles 51-58 become indignant whenever mention is made of the mere possibility of making Latin responses at Mass?  (Such a reaction can be found in the comment-boxes at the National Catholic Reporter web site, for example:  here, here, and here.)


What’s the problem with that sentence about Latin in article 54? People — at least SOME people — were making the responses in Latin before 1963. Why did it become impossible and undesirable?  Is it obsolete? Opposed to "full, conscious, and active participation"? A monastic ideal not appropriate for normal parish life? A compromise sentence which was never meant to be taken seriously?

Advent Hymns: Veni, Veni, Emmanuel

The second Advent hymn we'll look at is the popular favorite, "Veni, Veni, Emmanuel" ("O Come, O Come, Emmanuel"). I will provide the Latin verses, a traditional translation with which you are probably familar, and then my own translation of the Latin, along with some commentary. I present the verses in no particular order.

At the bottom of this post is some information on the O Antiphons, the prayers which are the ancestors of the verses of this hymn.

1. VENI, veni, Emmanuel captivum solve Israel,
qui gemit in exsilio, privatus Dei Filio.

O come, O come, Emmanuel, and ransom captive Israel,
That mourns in lonely exile here until the Son of God appear.

Come, Emmanuel, come: unbind captive Israel,
who, deprived of the Son of God, laments in exile.

The context of this hymn is the exile and captivity of Israel, and the promise of a coming Messiah, the Son of God.  This exile need not be confined to their historical captivity among the Assyrians and Babylonians; Israel mourns for lack of Emmanuel up until His coming... and perhaps even now though He has come.

R: Gaude! Gaude! Emmanuel nascetur pro te Israel!

Rejoice! Rejoice! Emmanuel shall come to thee, O Israel.

Rejoice! Rejoice! Emmanuel shall be born for you, Israel!

I think the common translation fails to capture the sense of the Latin:  Emmanuel will not just come to Israel, He will be born for Israel.  Yes, He is for all mankind, but His advent is centered upon God's promises to Israel.  And so Israel, even in her exile, has cause for rejoicing.

2. VENI, veni, Adonai, qui populo in Sinai
legem dedisti vertice in maiestate gloriae. R.

O come, O come, Thou Lord of Might, Who to Thy tribes on Sinai's height
In ancient times didst give the law in cloud, and majesty, and awe.

Come, Lord, come, Who at the top of Mount Sinai
gave the law to Your people in the majesty of Your glory.

Note that this hymn is about the coming of Emmanuel.  By this verse, the Lord Who gave the Law to Israel at Mt. Sinai is the same Lord Who is Emmanuel, the One Who will be born for Israel.  And if He gave the Old Law in maiestate gloriae, how much more glorious will His own coming be?

3. VENI, O Iesse virgula, ex hostis tuos ungula,
de spectu tuos tartari educ et antro barathri. R.

O come, thou Rod of Jesse’s stem, from every foe deliver them
That trust thy mighty power to save, and give them victory o’er the grave.

Come, O shoot of Jesse: lead Your own out from the grasp of their enemies,
and from the sight of hell and the grave of the dead.

The seven verses of the hymn are built around seven titles for the Lord (found in seven prophecies of His coming, received by Isaiah).  This title, the "Rod (or Shoot) of Jesse" (Iesse virgula in the hymn, Iesse radix ("Root of Jesse") in the O Antiphons, "virga de radice Iesse" in the Vulgate of Isa. 11:1), was heard in this Sunday's First Reading from Isaiah 11.  The verse points to the Lord's power to save His own from their enemies and from the very power of death.

4. VENI, Clavis Davidica, regna reclude caelica,
fac iter tutum superum, et claude vias inferum. R.

O come, Thou Key of David, come, and open wide our heavenly home;
Make safe the way that leads on high, and close the path to misery.

Come, Key of David, open up the heavenly kingdom,
make the heavenly road safe, and close up the path of hell.

The prophecy of the key of the house of David (cf. Isa. 22:19ff) is often seen as a precursor to our Lord's words to St. Peter:  "I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven." (Matt. 16:19; cf. "And I will place on his shoulder the key of the house of David; he shall open, and none shall shut; and he shall shut, and none shall open," Isa. 22:22, and "The words of the holy one, the true one, who has the key of David, who opens and no one shall shut, who shuts and no one opens", Rev. 3:7)

But the prophecy pertains to Christ as well:  Christ is the key Who opens the gate of Heaven to us.  In doing so, we pray that He both secure the path to Heaven and bar the road to perdition; for He is the way.

5. VENI, veni O Oriens, solare nos adveniens,
noctis depelle nebulas dirasque mortis tenebras. R.

O come, thou Day-spring from on high, and cheer us by thy drawing nigh;
Disperse the gloomy clouds of night, and death’s dark shadow put to flight.

Come, O Daybreak, come: comfort us by Your advent;
dispel the dreadful clouds of night and the shadow of death.

The Lord is called the "Orient":  the East, the Daybreak, the rising Sun.  Jesus describes His second coming "from the east" like the lightning; His Ascension amid clouds of glory took place to the east of Jerusalem, and the angels assured the disciples that His return would be in the same manner.  His coming will be as a light shining on those who have dwelt in darkness. (cf. Isa. 9:2)  This is He whom Zechariah, the father of John the Baptist, prophesied, saying, "the day shall dawn upon us from on high to give light to those who sit in darkness and in the shadow of death." (Luke 1:78-79)

6. VENI, veni, Rex Gentium, veni, Redemptor omnium,
ut salvas tuos famulos peccati sibi conscios. R.

O come, Desire of nations, bind in one the hearts of all mankind;
Bid Thou our sad divisions cease, and be Thyself our King of Peace.

Come, King of the Nations, come: Redeemer of all, come:
in order to save Your servants, conscious of their own sin.

I have not found a lyrical version of this verse which translates the Latin; they all appear to draw upon the antiphon, which mentions the "desire of nations", the "cornerstone", and making one of many.  This verse, in the Latin, heralds the coming of the King of all nations (consider the Solemnity of Christ, King of the Universe) and the Savior of all men.  If I have not translated it incorrectly, the verse draws attention to our sense of sin:  we, who are servants of the Lord, are aware of our having sinned against Him.  Thus we beg Him come and save us:  Hosanna!

7. VENI, O Sapientia, quae hic disponis omnia,
veni, viam prudentiae ut doceas et gloriae. R.

O come, Thou Wisdom from on high, Who orderest all things mightily;
To us the path of knowledge show, and teach us in her ways to go.

Come, O Wisdom, Who ordains all things here below;
come to show us the way of prudence and glory.

The last verse acknowledges God as that Wisdom Who orders and ordains the affairs of this world.  We wish to have His wisdom, to learn from Him and follow His way, which leads us to His glory.

---

The O Antiphons, which are part of the Divine Office (or Liturgy of the Hours) from December 17th through December 23rd, are the ancestors of this hymn.  Here they are in the order they are prayed, one per night:

O Sapientia, quae ex ore Altissimi prodisti, attingens a fine usque ad finem fortiter, suaviterque disponens omnia: veni ad docendum nos viam prudentiae.

O Adonai, et dux domus Israel, qui Moysi in igne flammae rubi apparuisti, et ei in Sina legem dedisti: veni ad redimendum nos in brachio extento.

O Radix Jesse, qui stas in signum populorum, super quem continebunt reges os suum, quem gentes deprecabuntur; veni ad liberandum nos, iam noli tardere.

O Clavis David, et sceptrum domus Israel: qui aperis, et nemo claudit; claudis, et nemo aperit: veni et educ vinctum de domo carceris, sedentem in tenebris, et umbra mortis.

O Oriens, splendor lucis aeternae, et sol justitiae: veni, et illumina sedentis in tenebris, et umbra mortis.

O Rex gentium, et desideratus earum, lapisque angularis, qui facis utraque unem: veni, et salva hominem, quem de limo formasti.

O Emmanuel, Rex et legifer noster, expectatio gentium, et Salvator erum: veni ad salvandum nos, Domine Deus noster.

The first letters of these titles for the Lord, taken in reverse (Emmanuel, Rex gentium, Oriens, etc.) spell "ERO CRAS" in Latin, which means "Tomorrow, I will be (here)", which is very fitting for December 23rd:  the next night heralds the birth of Christ.

I also recommend reading Dom Prosper Guéranger's commentary on the O Antiphons, a truly amazing resource.

Annunciation: Angelus ad Virginem

The Solemnity of the Annunciation to the Blessed Virgin Mary is March 25. Here is a medieval "carol" for the Annunciation to the Blessed Virgin Mary, called Angelus ad Virginem.
Take a listen to the carol being performed by the Tallis Scholars (2:35).

Here's another version (only the first two verses) sung in a rather different (and considerably more medieval-folk sounding) style, by The King's Singers (1:15).

Here are the words with a translation:

Latin	English
Angelus ad virginem Sub intrans in conclave, Virginis formidinem Demulcens, inquit: Ave! Ave regina virginum; Caeli terraeque Dominum Concipies Et paries intacta Salutem hominum; Tu porta caeli facta, Medela criminum.	When the angel came secretly to the Virgin in her room, soothing the maiden's fear, he said: "Hail! Hail, Queen of virgins. While yet untouched by man you shall conceive and bear the Lord of heaven and earth, salvation for mankind. You have become the gate of heaven, a remedy for sins."
Quomodo conciperem Quae virum non cognovi? Qualiter infringerem Quod firma mente vovi? Spiritus Sancti gratia Perficiet haec omnia; Ne timeas, Sed gaudeas, secura Quod castimonia Manebit in te pura Dei potentia.	"How can I conceive, since I have not known a man? How can I break the vow I made with firm intent?" "The grace of the Holy Spirit shall bring all this to pass. Fear not, but rejoice, secure in the knowledge that pure chastity shall remain yours through God's mighty power."
Ad haec virgo nobilis Respondens inquit ei: Ancilla sum humilis Omnipotentis Dei. Tibi caelesti nuntio, Tanti secreti conscio, Consentiens, Et cupiens videre Factum quod audio; Parata sum parere, Dei consilio.	To this the noble Virgin replied, saying: "I am the lowly handmaiden of Almighty God. I bend my will to you, O celestial messenger, who share so great a mystery, and I long to see performed what I now hear. I am ready to yield myself to God's design."
Eia mater Domini, Quae pacem redidisti Angelis et homini, Cum Christum genuisti: Tuum exora filium ut se nobis propitium Exhibeat, Et deleat peccata: Praestans auxilium Vita frui beata Post hoc exsilium.	Ah, mother of the Lord, who gave back peace to angels and mankind when you bore Christ, pray your son to be gracious to us, and wipe away our sins, granting us aid to enjoy a blessed life after this exile.

Merry Christmas - Today's Collect

Being familiar with the Roman Missal in both Latin and English, as well as in both the Ordinary and Extraordinary forms, often provides me with a little bonus when I pay close attention to the prayers of the Mass.

The Collect (commonly referred to as the "opening prayer") of the Mass of Christmas during the day sounded familiar to me.  The English translation I heard had to do with God wonderfully creating man and then even more wonderfully restoring him in Christ, and asking that as Jesus shared our weakness, so too we might share His glory.  While the translation could have been better (and is elsewhere during the Mass!) it caused me to recollect another prayer.  But first, the Latin text of the Collect:

Deus, qui humanae substantiae dignitatem
et mirabiliter condidisti, et mirabilius reformasti,
da, quaesumus, nobis eius divinitatis esse consortes,
qui humanitatis nostrae fieri dignatus est particeps.

This is very similar to the prayer over the water and wine during the Offertory in the Extraordinary Form of the Roman Rite, some of which (the bolded part) is retained in the Ordinary Form:

Deus, qui humánæ substántiæ dignitátem
mirabíliter condidísti et mirabílius reformásti:
da nobis, per hujus aquæ et vini mystérium,
ejus divinitátis esse consórtes,
qui humanitátis nostræ fíeri dignátus est párticeps,
Jesus Christus, Fílius tuus, Dóminus noster:
Qui tecum vivit et regnat in unitáte Spíritus Sancti Deus:
per ómnia sæcula sæculórum. Amen.

The prayer is about how God wonderfully created man and even more wonderfully restored him (in Christ), and how the mingling of the water in the wine represents Christ sharing our humanity as a pledge that we will share His divinity.  St. Peter wrote about that!  The latter half of this Collect was translated better (not having to do with "weakness" and "glory" but, accurately, with "humanity" and "divinity") during the Offertory:  "By the mystery of this water and wine, may we come to share in the divinity of Christ, who humbled himself to share in our humanity."

As for the mingling of water and wine, the inimitable Fr. Z offers this commentary:

The Christmas Collect was adapted for the preparation of the chalice by the priest during every Mass. Before the priest raises the chalice upwards in offering, he mingles with the wine a very small quantity of water, just drops. The mingling of water and wine underscores three things.

First, it reveals how the Divine Son humbly accepted human nature.

Second, it shows how we will be transformed by Him in the life to come. Indeed, we who are baptized into Christ and who receive the Eucharist are already being transformed, like drops of water in His wine. In the mingling of the water and wine, the water loses itself, becoming what the wine is (though in God’s transforming embrace we do not "lose" ourselves, but rather find ourselves more perfectly!). "O admirabile commercium! O marvelous exchange!" as the Church sings at Vespers and Lauds on Christmas Octave. As Fathers of the Church expressed it the Son of God became the Son of Man so that we might become the sons of God. This "holy exchange" is the heart of Holy Mass. Bread and wine are given to us by God and we, in turn, collect them, work them, give them back to God who transforms them through the power of the Holy Spirit into the Real Presence of Christ (Body, Blood, soul and divinity). In turn the species of the Eucharist transform us, making us also into acceptable offerings to God. In this marvelous exchange earthly and temporal things mysteriously, sacramentally, become vehicles of the eternal.

Third, the mixing of those few (human) drops into the (divine) wine in the chalice (an image of sacrifice and oblation) reveals how lay people must unite their prayers and sacrifices to what the priest offers at the altar: "Pray brethren that my sacrifice and yours be acceptable to God the almighty Father." There is a distinction made regarding the way in which the priest and the people offer their sacrifices. The people offer good and acceptable sacrifice to God from their "baptismal priesthood", as members of Christ, who is High Priest. But the priest makes a very different kind of sacrifice, as alter Christus… another Christ. So, the people at Mass must unite their good offerings to those of the priest. The mingling of the water and wine is a good moment to make a conscious effort to do precisely that.

Reason #12,943 why we need the new English translation of the Roman Missal

Fr. Z presents the current translation of today's Post-Communion prayer:

Father,
may our communion
teach us to love heaven.
May its promise and hope guide our way on earth.

Here's the Latin:

Prosint nobis, quaesumus, Domine, frequentata mysteria,
quibus nos, inter praetereuntia ambulantes,
iam nunc instituis amare caelestia et inhaerere mansuris.

He quips, "When the English is shorter than the Latin, friends, you know there’s trouble."  He then provides these two far more content-rich and accurate translations, showing us what the prayer really says:

SLAVISHLY LITERAL TRANSLATION:
We beg You, O Lord, may they be profitable for us,
these oft celebrated sacramental mysteries,
by which You established that we,
walking amidst the things that are passing away,
would now in this very moment love heavenly things
and cleave to the things that will endure.

A SMOOTHER VERSION:
May these mysteries we so often celebrate
redound to our benefit, O Lord, we entreat You,
since by them You instruct us,
as we journey in the midst of this world which is passing away,
to love the things of heaven and cling to what endures.

Read the whole post!

Article: "Bringing Back Latin" (Homiletic & Pastoral Review)

Dr. Mark J. Clark has written an article in the December 2009 issue of Homiletic & Pastoral Review (HPR) entitled "Bringing Back Latin."  Here is an excerpt from the beginning:

When [the Council Fathers] ultimately decided to endorse the use of the vernacular in the Mass it doubtless never occurred to them that the facility in Latin that they took for granted—Latin, after all, was an integral part of their own intellectual patrimony and would remain the official language of the Church—would largely disappear within half a century.

Yet disappear it did, and quickly. How and why merits our attention, as does the question of what can be done to revivify the tradition of living Latin within the Church. For if living Latin dies, the consequences for the Church are grave. What is significant about the fact that the Fathers of the Council spoke readily in Latin is that they thought in Latin, which gave them easy access to the length and breadth of the Catholic tradition. The Church’s treasury of writings spanning the centuries is like a large chest in the attic, to which Latin is the key.

I suggest you read the whole thing.

Here is the prayer mentioned at the end and my attempt at rendering of it into English:

Actiones nostras, quaesumus, Domine,
aspirando praeveni, et adjuvando prosequere,
ut cuncta nostra oratio et operatio a te semper incipiat,
et per te coepta finiatur.

Precede our actions, we beseech You, Lord,
with Your inspiration, and accompany them with Your aid,
that our every prayer and work may always begin in You,
and through You find completion.

[H/T: Ignatius Insight Scoop]

Caritas in veritate in Latin

Zenit gets right to the point:

 VATICAN CITY, SEPT. 1, 2009 (Zenit.org).- For those who enjoy a good encyclical in Latin, the Vatican Web site has recently posted a version of Benedict XVI's "Caritas in Veritate" in the language of ancient Rome.

The encyclical is also available in print form through the Vatican Publishing House.

Latin, the official language of the Catholic Church, was introduced to the site on May 9, 2008.

The need for a new English Roman Missal

Fr. Thomas Kocik at the New Liturgical Movement points out a reason why the present English translation of the Roman Missal (commonly called the Sacramentary) is in need of revision.  Here is the post-communion prayer for today, the Feast of the Exaltation of the Cross, in Latin:

Refectione tua sancta enutriti, Domine Iesu Christe,
supplices deprecamur, ut,
quos per lignum crucis vivificae redemisti,
ad resurrectionis gloriam perducas.
Qui vivis et regnas in sæcula sæculorum.

Here is the present English translation:

Lord Jesus Christ, you are the holy bread of life.
Bring to the glory of the resurrection
the people you have redeemed by the wood of the cross.
We ask this through Christ our Lord.

Here is my translation:

Nourished by your holy refreshment, Lord Jesus Christ,
we humbly beseech you, that,
those whom you redeemed by the wood of the life-giving cross,
you would lead to the glory of the resurrection.
Who lives and reigns for ever and ever.

Now, translation quality aside (although that is an issue!), Fr. Kocik points out the absolute mistranslation – it can't even be called that – of the bolded words.  The prayer is addressed to Christ, not to the Father, which is why the Latin does not end with "Per Christum Dominum nostrum", but rather with "Qui vivis..."  The translators fell asleep at the wheel on this one!

Propers for the Most Holy Body and Blood of Christ

On the universal calendar, this Thursday is the Solemnity of the Most Holy Body and Blood of Christ (formerly known as Corpus Christi). In the US, this solemnity is transferred to the following Sunday.

Here are the proper prayers in Latin, and my attempts at translating them:

Collecta
Deus, qui nobis sub sacraménto mirábili passiónis tuae memóriam reliquísti,
tríbue, quaesumus,
ita nos Córporis et Sánguinis tui sacra mystéria venerári,
ut redemptiónis tuae fructum in nobis iúgiter sentiámus.

O God, Who bequeathed to us the memorial of Your Passion under this wonderful Sacrament,
grant to us, we beseech You,
so to venerate the sacred mysteries of Your Body and Blood,
that we may unceasingly perceive within us the fruit of Your redemption.

Super oblata
Ecclésiae tuae, quaesumus, Dómine,
unitátis et pacis propítius dona concéde,
quae sub oblátis munéribus mystice designántur.

Graciously bestow to Your Church,
we pray, Lord, the gifts of unity and peace,
which are mystically signified under the gifts offered here.

Post communionem
Fac nos, quaesumus, Dómine,
divinitátis tuae sempitérna fruitióne repléri,
quam pretiósi Córporis et Sánguinis tui temporális percéptio praefigúrat.

Cause us, we beg you, Lord,
to be filled with eternal enjoyment of Your divinity,
which the present reception of Your Precious Body and Blood prefigures.

(Note in the Post-Communion prayer the characteristic future-present juxtaposition.)

June 1 - St. Justin Martyr

We honor the memory of St. Justin Martyr. Here are the prayers (Collect, Super Oblata, and Post-Communion) in Latin and my attempts at translating them.

COLLECT
Deus, qui per stultítiam crucis eminéntem Iesu Christi sciéntiam
beátum Iustínum mártyrem mirabíliter docuísti,
eius nobis intercessióne concéde,
ut, errórum circumventióne depúlsa,
fídei firmitátem consequámur.

God, Who wonderfully taught the blessed martyr Justin
surpassing knowledge of Jesus Christ by the folly of the cross,
grant his intercession to us,
that, driving out the uncertainty of error,
we may obtain firmness of faith.


SUPER OBLATA
Concéde nobis, quaesumus, Dómine,
haec digne frequentáre mystéria,
quae beátus Iustínus strénua virtúte deféndit.

Grant to us, we beseech You, O Lord,
to worthily and frequently approach these mysteries,
which blessed Justin defended with vigorous strength.


POST-COMMUNION
Caelésti alimónia refécti, súpplices te, Dómine, deprecámur,
ut, beáti Iustíni mártyris mónitis obsequéntes,
de accéptis donis semper in gratiárum actióne maneámus.

Having been restored by this heavenly food, we humbly beg you, Lord,
that, heeding the admonition of blessed martyr Justin,
we may ever abide in thanksgiving, having received this gift.

Pope Urban IV, Transiturus de hoc mundo (translation)

I'm compiling my resources on Eucharistic Adoration into a book (surprise, surprise). In doing so, I'm expanding the amount of information that I had in my notes and my presentation. To that end, I've decided to translate the fragments of Pope Urban IV's bull Transiturus de hoc mundo from August 11, 1264, with which he established the Feast of Corpus Christi.

The Latin text (below my translation) can be found in Denzinger 846-847.

Indeed, with regard to this sacrament, He said to the Apostles, “Do this in remembrance of me” (Luke 22:19), that the especial, unique, and manifest memorial of His most excellent love, with which He loved us, might be for us this supreme and august sacrament. Miraculous is the memorial ... in which the sign is renewed and the wonderful things are transformed, in which is contained all delight, in which certainly we obtain support of life and salvation. This is the saving memorial, in which we bring to mind the dear memory of our redemption, in which we are brought back from evil and built up in goodness, and attain an increase of virtues and graces, in which we most certainly approach the bodily presence of the Savior Himself.

Note, on the one hand how we are gathered together in spirit and mind with those others whose memory we celebrate, but we do not obtain thereby their real presence. [But] in this sacramental commemoration of Christ, Jesus Christ is truly present, albeit under another form, He is truly with us in His very own substance. Indeed, as He was about to ascend into Heaven, He said to the Apostles and to their followers: “Behold, I am with you all days, even to the consummation of the world” (Matt. 28:20), comforting them by the gracious promise, that He would abide and be with them even in his bodily presence.

Transcending every fullness of bounty, exceeding all manner of love, He provides himself in this meal. O singular and admirable, O unique and extraordinary gift, whereby the Giver comes as gift, and the very same is given with the Giver inside. Therefore, He gives to us himself as sustenance, that, because man had been overcome by death [by food in Eden], even so He might be raised to life by food. A taste [of the food in Eden] mortally wounded man, and a taste [of this food] cured him. See this: because, whence the wound was sprung [from a tree (in the garden)], so came the cure [from a tree (the cross)], and whence death crept in, thence life came forth. Of the former tasting it is written accordingly: “In whatsoever day you eat [of it], you shall die to the death” (Gen. 2:17); of the latter [tasting], it reads truly: “If any man eat of this bread, he shall live for ever.” (John 6:52)

Such an appropriate gift and fitting work of the Holy Spirit came forth, that the Eternal Word of God, who is the food and refreshment of [us] rational creatures, was made flesh, that He may be given as food for a rational creature, for flesh and body, that is, for man. This bread is received [as food], but it is not truly “devoured;” it is eaten, but it is not changed, because in the eating it is not transformed at all, but, if it is received worthily, the one who receives it is conformed to Him.

In institutione quidem huius sacramenti dixit ipse Apostolis: 'Hoc facite in meam commemorationem' (Lc 22, 19), ut praecipuum et insigne memoriale sui amoris eximii, quo nos dilexit, esset nobis hoc praecelsum et venerabile sacramentum. Memoriale, inquam, mirabile ..., in quo innovata sunt signa et mirabilia immutata, in quo habetur omne delectamentum ..., in quo utique vitae suffragium consequimur et salutis. Hoc est memoriale ... salvificum, in quo gratam redemptionis nostrae recensemus memoriam, in quo a malo retrahimur et in bono confortamur et ad virtutum et gratiarum proficimus incrementa, in quo profecto proficimus ipsius corporali praesentia Salvatoris.

Alia namque, quorum memoriam agimus, spiritu menteque complectimur, sed non propter hoc realem eorum praesentiam obtinemus. In hac vero sacramentali Christi commemoratione Iesus Christus praesens sub alia quidem forma, in propria vero substantia est nobiscum. Adscensurus enim in caelum dixit Apostolis et eorum sequacibus: 'Ecce ego vobiscum sum omnibus diebus usque ad consummationem saeculi' (Mt 28,20), benigna ipsos promissione confortans, quod remaneret et esset cum eis etiam praesentia corporali.

Transcendens omnem plenitudinem largitatis, omnem modum dilectionis excedens, attribuit se in cibum. O singularis et admiranda liberalitas, ubi donator venit in donum, et datum est idem penitus cum datore! ... Dedit igitur nobis se in pabulum, ut, quia per mortem homo corruerat, et per cibum relevaretur ad vitam. ... Gustus sauciavit, et gustus sanavit. Vide, quia, unde vulnus est ortum, prodiit et medela, et, unde mors subiit, exinde vita evenit. De illo siquidem gustu dicitur: 'Quacumque die comederis, morte morieris' (Gen 2, 17); de isto vero legitur: 'Si quis comederit ex hoc pane, vivet in aeternum' (Jo 6, 52). ...

Decens quoque liberalitas exstitit et conveniens operatio, ut Verbum Dei aeternum, quod rationabilis creaturae cibus est et refectio, factum caro, se rationabili creaturae carni et corpori, homini videlicet, in edulium largiretur. ... Hic panis sumitur, sed vere non consumitur; manducatur, sed non transmutatur, quia in edentem minime transformatur, sed, si digne recipitur, sibi recipiens conformatur.

My Brother's Keeper (part two)

I just did a small Latin exercise. "My brother's keeper" in Latin is custos fratris mei. "Our brothers' keepers" is custodes fratrum nostrorum. Either would be a good title for a Catholic Social Justice movement or organization.

Why does the priest turn to face us during ad orientem Mass?

C. Why should the priest turn round to the people when he is engaged in so solemn an act of communion with Almighty God?

P. To assure them continually of his good will toward them, to remind them that they are parties with himself in the great act he is performing, and to keep up their attention; even as our blessed Lord Himself broke off three several times from His prayer in the garden in order to sustain the fainting hearts of His Apostles: and hence the Church would have us remember that our life on earth is divided between the duties of devotion and charity, for on those "two great commandments hang all the Law and the Prophets." But you will find that when the priest has once entered upon the more solemn parts of the Mass, he no longer salutes the people by turning toward them.

(Source: The Glories of the Catholic Church The Catholic Christian Instructed in Defence of His Faith by Richard Challoner, et. al.)

Pope St. Leo I, Quam laudabiliter (translation)

I have not found this Latin text translated into English anywhere, so I've given it my best shot. This is Pope St. Leo professing, in AD 447, that the Church's catholic faith professes, among other things, that the Holy Spirit proceeds from both the Father and the Son. It comes from Quam laudabiliter, which can be found in the 1957 Latin Denzinger compilation, n. 284.

Primo itaque capitulo demonstratur,
quam impie sentiant de Trinitate divina,
qui et Patris et Filii et Spiritus Sancti unam atque eandem asserunt esse personas,
tamquam idem Deus nunc Pater,
nunc Filius,
nunc Spiritus Sanctus nominetur;

Thus, in the first chapter it was demonstrated,
how irreverently they think about the Holy Trinity,
who claim the Father and the Son and the Holy Spirit to be one and the same persons,
as if the same God is now called Father,
[and] now called Son,
[and] now called the Holy Spirit;

nec alius sit qui genuit,
alius qui genitus est,
alius qui de utroque processit,
sed singularis unitas in tribus quidem vocabulis,
sed non in tribus sit accipienda personis.

not even that They are the One Who begets,
the Other Who was begotten,
the Other Who proceeded from both,
yet a singular unity, in three names to be sure,
but not be understood in three persons.

Quod blasphemiae genus de Sabellii opinione sumpserunt,
cuius discipuli etiam Patripassiani merito nuncupantur;

Concerning the blasphemy they took up, its origin is of the beliefs of Sabellius,
whose disciples, furthermore, are rightly called "Patripassionists;"

quia si ipse est Filius qui et Pater,
crux Filii Patris est passio;

because if the very person is the Son who is [also] the Father,
the crucifixion of the Son is the passion of the Father;

et quidquid in forma servi Filius Patri oboediendo sustinuit,
totum in se Pater ipse suscepit.

and whatsoever the Son, in the form of a slave to the Father Who must be obeyed, sustained,
the Father Himself took up all of it in Himself.

Quod catholicae fidei sine ambiguitate contrarium est,
quae Trinitatem deitatis sic homousion confitetur,
ut Patrem et Filium et Spiritum Sanctum sine confusione indivisos,
sine tempore sempiternos,
sine differentia credat aequales:

Which is contrary, without ambiguity, to the Catholic faith,
which confesses the Blessed Trinity of the divine nature homousion in this manner,
that she believes the Father and the Son and the Holy Spirit [are] indivisible without confusion,
eternal without time,
equal without difference:

quia unitatem in trinitate non eadem persona,
sed eadem implet essentia.

because not the same person fulfills the unity in the Blessed Trinity,
but the same essence (substance).

Lenten Laments in English: Parce, Domine

Here is my attempt at a decent translation of Parce, Domine which retains the melody of the Latin chant.

R. Spare Thy people, Lord; spare us, Lord, we kneel here before Thee: lest Thy anger stay upon us forever.

1. To our knees we fall before Thy wrath, weeping tears of true contrition; crying out in supplication, we call to Thee with sorrowful hearts.

2. By our sins we have offended Thee, transgressing upon Thy mercy; pour down upon us from on high Thy gracious pardon, merciful One.

3. Cleanse the off'ring of our hearts, O Lord, in our tears and Thy charity: now is the day of salvation, now is a most acceptable time.

4. O benign Creator hear our prayers, bend Thine ear to our lamentations, in this season of penitence, this holy Lent of forty days.

5. O, beloved searcher of the heart, Thou Who knowest ev'ry weakness; grant Thy grace of forgiveness to those returning unto Thee.