O Frabjous Day!

From the National Catholic Register comes the good news that the Holy See has, at last, given its recognitio to the new English translation of the Roman Missal. So, if all goes well, we'll see much-improved texts in our parishes in Advent of next year—certainly by 2012.

How are the new texts an improvement over the old ones?

The current translations are the product of a translation method called dynamic equivalence, which tries to convey the gist of a text without necessarily translating word-for-word (or formal equivalence). This is OK for some situations, for example, if you want to give readers a simple overview of what the text means.

In 2001, the Congregation for Divine Worship and the Discipline of the Sacraments issued the instruction Liturgiam authenticam to give guidance on vernacular translations of the Bible and liturgical texts, calling for these to be more accurate and more faithful to the originals (see paragraphs 19–33, and especially paragraph 20). This meant that, basically, dynamic equivalence was a non-starter when it came to the new English translations, although many people, including several bishops, clung to the old ways on the grounds that the People in the Pews just wouldn't be able to understand fancy two-dollar words like "consubstantial." (Um, isn't that what catechesis is for?)

One of the dangers of the dynamic-equilvalence appropach is that it's fairly easy to oversimplify and obscure, or eliminate, subtleties in the original text. Here's an example, the Domine, non sum dignus:

Official Latin text
Domine, non sum dignus ut intres sub tectum meum: sed tantum dic verbo, et sanabitur anima mea.

Current translation (using dynamic equivalence)
Lord, I am not worthy to receive You, but only say the word, and I shall be healed.

New translation (using formal equivalence in accordance with Liturgiam authenticam)
Lord, I am not worthy that You should enter under my roof, but only say the word, and my soul shall be healed.

Do you recognize the new translation? It's the centurion's words in Matthew 8:8, when he asks Jesus to heal his servant—something that you wouldn't necessarily pick up from the current translation. (Of course, in the Gospel the centurion actually said "servant" rather than "soul," but that's neither here nor there. The point is that we join in the centurion's act of faith before receiving Communion.)

Here's another one, this time from Eucharistic Prayer III:

Official Latin text
Vere sanctus es, Domine,
et merito te laudat omnis a te condita creatura,
quia per Filium tuum,
Dominum nostrum Iesum Christum,
Spiritus Sancti operante virtute,
vivificas et santificas universa,
et populum tibi congregare non desinis,
ut a solis ortu usque ad occasum
oblatio munda offeratur nomini tuo.

Current translation
Father, You are holy indeed,
and all creation rightly gives You praise.
All life, all holiness comes from You
through Your Son, Jesus Christ our Lord,
by the working of the Holy Spirit.
From age to age You gather a people to Yourself,
so that from east to west
a perfect offering may be made
to the glory of Your Name.

New translation
You are indeed Holy, O Lord,
and all you have created
rightly gives you praise,
for through your Son our Lord Jesus Christ,
by the power and working of the Holy Spirit,
you give life to all things and make them holy,
and you never cease to gather a people to yourself,
so that from the rising of the sun to its setting
a pure sacrifice may be offered to your name.

The new translation, especially the part I've highlighted, more closely parallels Malachi 1:11 than does what we have now:

For from the rising of the sun, even to its setting,
My Name is great among the nations;
And everywhere they bring sacrifice to My Name,
and a pure offering. (New American Bible)

So, to quote Lewis Carroll (again):

Callooh! Callay!

Disclaimer: No jabberwocks or bandersnatches were harmed in the making of this blog post.