The Motu Proprio Magnum Principium on the Edition of Liturgical Books in the Vernacular Languages

Abstract

The Motu Proprio Magnum Principium on the Edition of Liturgical Books in the Vernacular Languages Maurizio Barba* (bio) On September 3rd, 2017, the memorial of Saint Gregory the Great, pope and doctor of the Church, Pope Francis issued the Motu Proprio Magnum Principium, with the intention of clarifying the competences of the Holy See and of the Episcopal Conferences on the sacred liturgy and, in particular, on the translation of liturgical books into vernacular languages. This is an important and delicate provision with which the supreme legislator makes some changes in ecclesiastical legislation on liturgy. The Motu Proprio, in fact, introduces modifications in canon 838 of the Code of Canon Law, which, in Book IV on the munus sanctificandi of the Church, regulates the discipline of sacred liturgy that falls exclusively under the authority of the Church.1 INCULTURATION AS THE FUNDAMENTAL THEME The principle, already affirmed in Sacrosanctum Concilium,2 according to which the regulation of liturgical discipline belongs [End Page 201] to the hierarchy, is motivated by the very nature of the liturgy: the action of Christ and of the Church, oriented towards the sanctification of the people of God. Precisely because of this specific identity it is not permissible, beyond constituted authority—that is the Apostolic See and the bishops—to add, detract or modify anything from the liturgy approved by the Church out of personal initiative.3 The sanctification of the people of God, the primary objective of the liturgy, accompanies the action whereby the faithful, in response to the divine sanctifying action, render their cult to God. The aim of the liturgy is, therefore, that the holy people of God participate more intensely in the mystery that is celebrated within it; by means of a greater comprehension of the liturgical action (actio liturgica) that takes place with words and actions.4 This objective is achieved through that particular and subtle process of inculturation by means of which "the Church makes the Gospel incarnate in different cultures—and at the same time introduces peoples, together with their cultures, into her own community."5 [End Page 202] From this perspective, inculturation thus has no other ambit than that same one which Vatican II has made the basis of liturgical reform: In this restoration, both texts and rites should be drawn up so that they express more clearly the holy things which they signify; the Christian people, so far as possible, should be enabled to understand them with ease and to take part in them fully, actively, and as befits a community.6 Such a process of inculturation occurs by safeguarding the substantial unity of the roman rite—expressed in the typical liturgical books authorized by the Supreme Pontiff—and in those corresponding liturgical books that are approved by the Episcopal Conferences for their respective countries and confirmed by the Apostolic See.7 In such a context of adapting the Gospel and the liturgy to the nature and the traditions of various peoples, one does well to understand that . . . the first significant measure of inculturation is the translation of liturgical books into the language of the people. The completion of translations and their revision, where necessary, should be effected according to the directives given by the Holy See on this subject. Different literary genres are to be respected, and the content of the texts of the Latin typical edition is to be preserved; at the same time the translations must be understandable to participants, suitable for proclamation and singing, with appropriate responses and acclamations by the assembly. All peoples, even the most primitive, have a religious language which is suitable for expressing prayer, but liturgical language has its own special [End Page 203] characteristics: It is deeply impregnated by the Bible; certain words in current Latin use (memoria, sacramentum) took on a new meaning in the Christian faith. Certain Christian expressions can be transmitted from one language to another, as has happened in the past, for example in the case of ecclesia, evangelium, baptisma, eucharistia. Moreover, translators must be attentive to the relationship between the text and the liturgical action, aware of the needs of oral communication and sensitive to the literary qualities of the living language of...