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Le sfide di una liturgia autentica


Nel periodo intercorso tra l’annuncio e l’effettiva pubblicazione della 3 ^a edizione tipica del Missale Romanum , la Congregazione per il Culto Divino è intervenuta sull’uso delle lingue popolari nell’edizione dei libri della liturgia romana con la «Quinta istruzione per la retta applicazione della costituzione del Concilio Vaticano II sulla sacra liturgia» , che ha per titolo Liturgiam authenticam .

Scorrendo le pagine del documento, il liturgista si compiace dell’attenzione prestata alla « traduzione nelle lingue moderne » (n. 2), perché è importante che Dio Padre e l’assemblea liturgica possano interloquire sulla stessa lunghezza d’onda.

Parimenti si rallegra quando l’istruzione ricorda che «il Concilio ecumenico Vaticano II [...] ha dato grande rilevanza ai riti liturgici [...] delle Chiese particolari , soprattutto orientali, illustri per veneranda antichità e che pertanto manifestano in vari modi la tradizione ricevuta dagli Apostoli attraverso i Padri» (n. 4).


Accingendosi ad esporre «in modo nuovo i princìpi di traduzione , ai quali ci si dovrà attenere, sia nella preparazione integrale delle future traduzioni, sia nella revisione dei testi già in uso», l’istruzione dichiara «necessario che si riconsideri la genuina nozione di traduzione liturgica , di modo che le traduzioni della sacra liturgia nelle lingue vernacole siano con sicurezza la voce autentica della Chiesa di Dio» (n. 7).

Ribadisce poi che «le traduzioni should be made directly from the original texts , that is from the Latin for liturgical texts of ecclesiastical composition, from Hebrew, Aramaic or greek, if necessary, with regard to the texts of Scripture "(n. 24).

It also points out the need to develop, for each language area, "a sacred style , you can recognize as the liturgical language " (No. 27).

recommends not flatten the liturgical expression with the abstract and vague, since "the literal translation of phrases that unusual sounds in popular language may in fact stimulate interest and give the audience an opportunity to submit a catechesis " (No. 43).

Since "the liturgical texts are by nature intended to be proclaimed and heard in the liturgical celebration," the statement urges translators to pay particular attention to the techniques of oral transmission , what are the syntax and style The solemn tone, the 'alliteration el' assonance, concrete images and lively, the repetitions, the parallelism and contrast, rhythm (59).

Coming to speak of the Eucharistic prayers, the document does not fail to remember that "the climax of the whole liturgical action is the celebration of Mass, which in turn anaphora or Eucharistic prayer occupies the first place. So approved translations of the Eucharistic prayers need to be prepared with great care (summa cum Diligentia ) especially as to the sacramental formulas "(No. 63).

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Un’intercessione propria per la Chiesa italiana: perché no?

Step education Eucharistiæ participationem illustrates both the context and has seen the rise of the Eucharistic Prayers, respectively, the Swiss Church and the Church Zairean / Congolese, and see what more could rise further. Expressed it this way in 1973, the Congregation for Divine Worship:

'Without prejudice to the unity of the Roman Rite, the [Holy See] will not fail to consider (not consider renuet ) the legitimate requests and will consider sympathetically ( benign perpendet ) applications that will be addressed by the Episcopal Conferences in view of the drafting and introduction into the liturgy, in particular circumstances, a new Eucharistic Prayer. It will propose the rules to be followed in special cases ( Eucharistiæ participationem 6, AAS 65 [1973] 342). "


Beginning in 1973 the door was then opened to the drafting of new Eucharistic prayers, an editorial not left to the discretion of any ill-considered innovative, it is prudent initiative of the Episcopal Conferences that had requested the Holy See.


However, if one considers the work to which shall bear, in their time, experts of both the Swiss Bishops 'Conference of the Bishops' Conference of Zaire, must agree that the drafting of a Eucharistic prayer is something that is challenging . It requires many skills, that we should wish to find combined in one person. In fact, those who dedicate themselves to this task should be familiar with both the resources of religion in their area, and with the riches of lex orandi , cultured at different layers of the tradition of the Church. If one or other of these powers were not, the result would surely be compromised.


is important that the episcopal conferences that are willing to engage in this sense to take all necessary precautions to ensure their success. The Roman document states that such a project could be put in the yard, not in all circumstances, but "under certain circumstances (in peculiaribus adiunctis ), that is, when it suggests a particularly important . It might be the case for a national synod of the diocese or a set that fall within a region reconcile.


But what it provides in Roman law the most ordinary circumstances? The answer lies in the same document more than Eucharistiæ participationem : the Roman tradition, but is distinguished from the others in the fixity of the text of the Eucharist, but admits the possibility of receiving some variations. After recalling the case of prefaces mobile whose number has been increased largely in order to enhance the action of grace, the document mentions Roman the variant represented by their intercessions :

'... new liturgical books have also changed some of the formulas of intercession, which may be used in every Eucharistic Prayer, in relation to its particular structure, in particular celebrations and rituals in the first place at the Masses. This will take account of what is proper to a special celebration and it is emphasized that this petition is high in communion with the Church ... Nothing prevents the Episcopal Conferences for their region, the Bishop for the ritual at the very his diocese and the Authority responsible for the ritual to his very religious family, arrange for the drafting of the elements mentioned above (ie, intercessions and preface), which are subject to change, and who seek confirmation from the Holy See ( Eucharistiæ participationem 9-10 , in AAS 65 [1973] 343-344).


The ability to draw their intercession for certain situations to attract the attention of those who dream of inculturation of the Roman forms in the history and spirituality of their own local church or your religious family.

For the spiritual features of a local church or a religious family is more advantageous to have a his intercession not just a preface. Since - for example - the memory of a saint, the intercession is made on purpose to ask the Lord to be able to imitate the virtues. The adoption then their intercessions, in relation to the sanctoral as the storm, would leave many new prefaces to those issues that exhortation today unduly invade.

Since each religious tradition has a potential euchological original and profound, that it would be convenient in each of the diocesan Church and of every religious institute liturgists authorities undertake to study the expressions of faith that have characterized and still characterize the growth of their communities in order to collect, examine and include in dell'eucologia Christian heritage as the "de facto" belongs.

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Dire o non dire il nome dei Defunti nella Preghiera Eucaristica?

response to the thesis of the Protestant Reformation, which challenged the sacrificial character of the Mass, the Tridentine Faith states that it is lawfully offered, in the tradition of the Apostles, [... ] also for the dead in Christ, not yet wholly purified "(DS 1743). The reference to tradition is a significant confirmation in testament of St. Monica, who - before he died - so he speaks to his two sons, "This only I ask you, that you remember me at the altar of God, wherever you find "(Augustine, Confessions 9.11).



What does remind us of our dead to the altar of God, if I remember the names of God in the extension epiclesis about communicating? fact, with the intercession for the Dead assembly celebrant asks for nothing but his dead if not what che ha appena richiesto per se stessa, e cioè che anch’essi siano trasformati escatologicamente, ossia sem-pre più, «in un solo corpo». Dobbiamo riconoscere che i Defunti, non essendo più in grado di rivolgere personalmente a Dio questa domanda che implica l’effettiva partecipazione al corpo sacramentale, si trovano in posizione debole. Per questo noi veniamo in soccorso alla loro debolezza e, sostituendoci amorevolmente alla loro bocca non più in grado di comunicare, domandiamo per essi, attraverso la nostra comunione di suffragio, quella trasformazione escatologica che ardentemente attendono.

Un’antica e ininterrotta tradizione consente al celebrante di pronunciare il nome of the deceased or that of those dead who are covered by special commemoration. The habit of pronouncing sacredly their name is full of theological significance. In the liturgical norms it knows no exclusion of days, because it fits neatly into the Sunday memorial of the resurrection. Those who are inclined today to exclude the proclamation of the name of the dead on Sunday - and to reduce to a minimum during the week - claim that the ancient practice of the Roman Church does not permit such commemoration on holidays. This is specious argument, that does not withstand examination of documents. Of course, it is important to raise awareness priests why put in all efforts to always say the name of the deceased, you must at the same time educate the faithful not to give absolute the proclamation and to understand that even if quotas for reasons the name was omitted, or even if you accidentally produced an error in his proclamation, this does not reduce the minimum the amount of their late transformation "into one body."

As the Roman Canon (with the Pro variis necessitatibus PE and PE Cum Pueris II) present in Memento of the Dead , diction N. N. et (which stands for Appointment ) - while the PE II and III, comprised only in the specific additional intercession -, many wonder: it is permissible or not to enter the name (s) in those PE (eg: the IV ) that have the words N. N. et ? therefore propose a series of reflections on the subject.


1) Headings are like the canons of the CJC, that are subject to interpretative exegesis (like Scripture itself and the documents of the Magisterium). We must admit that even for headings, like the other areas, interpretation can have different nuances, depending on departure and assumptions of who is going to interpret .

2) Many , starting from the materiality of the text rubrical considerations suggest that tend to close and restrict the wording of the legislation rubrical . I do not think this the right way. The same canon remind us that when the canon is open, do not close it with a strict interpretation .

3) As regards the possibility of pronouncing the name of the deceased in the Eucharistic Prayer, starting from the theology of intercession for the Dead, I think that in all the Eucharistic Prayers there is this possibility .

4) The fact that the intercession of the dead there is or there is the phrase "No and N "is purely editorial, and depends only on those that the editor or editors who have had a hand in the text - one might almost say - when the layout.

5) I also think that one thing is to add the names (eg: in PE III) after the words "Welcome into your kingdom our departed brothers and sisters," while another thing is to use the special intercession. I think the appropriateness of using or not the intercession specification should be left to the celebrant. It is also not to complicate the celebration with these formulas that are truly successful (cf the EP III), but do not abuse it with a frequency not justified.


6) In response to the objection of those who would exclude the possibility of pronouncing the name of the deceased on Sunday, appealing to the drafting history of the Roman canon, I can refer to the investigation which I have explained in Eucharistic Prayers for the Church today , pp. 225-246 ( The announcement of the names in the Memento of the Dead: restrictive practice or tradition euchological open? ).

7) Al fine di sensibilizzare i celebranti alla bellezza della proclamazione del nome (e tranquillizzarli a livello rubricale) non si potrebbe in occasione della 3 ^a edizione del Messale Romano-Italiano dotare della dizione N. e N. il Memento dei Defunti di ogni Preghiera Eucaristica?

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Pneumatizzare le epiclesi del Canone Romano? Di grazia, no!

Non è raro incontrare qualche liturgista che, giustamente ammirato davanti alla pneumatologia delle anafore orientali (nonché delle nuove preghiere eucaristiche romane), ipotizza una possibile riformulazione delle due epiclesi del Canone Romano, tale cioè da dotarle di quella pneumatologia that they lack. In this way, forcing the hand of the old editor, you could say the (for our offering Quam ) "Sanctify this offer with the power of your Spirit ... 'and (for the supplices you rogamus ) '... Send forth your Holy Spirit, fill us with every grace and blessing of heaven. "
While appreciating the feeling that moves these proposals, say "Pray, no!" .
First: not necessarily be any epiclesis pneumatological (there is also the epiclesis the Word: Anaphora of Serapion and New Anaphoras Ambrosian V and VI, however, prepared to from old material).
Also: the absence of configuration pneumatological epiclesis of the Roman Canon is an indication of antiquity . Indeed the Roman Canon is too old to have already epiclesis pneumatological!

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Tradurre la Preghiera Eucaristica

C. GIRAUD (ed.), The Roman Missal . Tradition, translation , Proceedings of the XXX week Study Association of Professors of Liturgy, Liturgical Editions, Rome 2003, pp. 367 [reprinted 2007]




C. Giraudo, The Eucharistic prayer in the tradition: between reception and transmission , ibid., 177-222

1. Translation as tradition
2. The translator and the preliminary overcoming preconceptions
3. The Magisterium of the Eucharistic Prayer and the translator
3.1. The Eucharistic Prayer as a dynamic unity
3.2. The interaction between the block 'story-history' and group 'epiclesis-intercessions "
3.3. The mutual reference between epiclesis on communicating and sacramental communion
4. The translator of the eucharistic prayers to the bench. Some clarifications on how to assess and how to translate
4.1. Before translating, make sure the editors. But by what criteria?
4.2. How to translate "gratias agere"?
4.3. How to evaluate a preface and a post-Sanctus? On what criteria?
4.4. How to translate the verbs historical preface and the post-Sanctus?
4.5. How to translate the phrase "Deus Sabaoth"?
4.6. How to translate the terms "quod pro vobis tradetur 'and' pro vobis effundetur here"?
4.7. As observed in the translation the consequential logic epiclesis and anamnesis?
4.8. How to deal with thematic-verbal hooks and how to translate the similarities?
4.9. The translator as "editor" of his intercession for the local Church: the Italian Church, as well as the Italian Church
5. As we have received, so we have to translate



C. Giraudo, "Preces de eucharisticae reconciliation ': analysis of thematic progression in the light of the structure anaphoric , ibid., 299-336

I. 'Prex eucharistica de reconciliation before "
1. Text analysis
1.1. The preface
1.2. The Sanctus
1.3. The Post-Sanctus
1.4. Epiclesis for the transformation of the offerings
1.5. The story institutional
1.6. The history
1.7. Epiclesis for the processing of communicating
1.8. The intercessions
1.9. The doxology
2. Comparison with typical synoptic text of the essay review


II. 'Prex eucharistica de secunda reconciliation "
1. Text analysis
1.1. The preface
1.2. The Sanctus
1.3. The Post-Sanctus
1.4. Epiclesis for the transformation of the offerings
1.5. The story institutional
1.6. The history
1.7. Epiclesis for the processing of communicating
1.8. The intercessions
1.9. The doxology
2. Comparison with typical synoptic text of the essay review

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Tradurre la Preghiera Eucaristica

Cesare Giraudo, Translate Eucharistic Prayer in the Catholic Civilization II 118-131 2008 (April 19, 2008, book 3788)

SUMMARY

Before you even be a matter of literary style or pastoral sensitivity, the translation of liturgical texts is something that directly affects the transmission of the deposit of faith . The postulate of a translatio always aptanda , as is true of the texts of Sacred Scripture, so also applies to the prayers of the sacred liturgy. The provisional nature which is bound to encounter any real translation, far from discouraging the authority must rather an incentive to mobilize all efforts in trying to make the best, lived reality of a Church in prayer, the original text, in obedience to tradition. Here you want draw reader's attention to some problematic issues concerning the translation of the Eucharistic prayer, which must be dissolved for the third edition of the missal Italian .

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In persona Ecclesiæ orantis sermone Christi

Cesare Giraudo, In persona Christi, "" In person Ecclesiae. " Eucharistic formulas in light of the lex orandi in Review of Theology 51 (2010 / 2) 181-195

SUMMARY

The systematic school saw the consecration as an action sacred in itself, framed by a set of prayers. To give status to these two portions, it has coined two different formulas: the consecration of the Minister acting in persona Christi , prayers acts in persona Ecclesiae . It is correct to oppose the two formulas and take for granted both the fragmentation of the eucharistic prayer as the fracture suffered by the ministerial role? A clear answer is offered by the patristic mystagogy: while stressing the absolute efficacy of the words of consecration, the Fathers were concerned with all'epiclesi and report it to the entire Eucharistic prayer.

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La «Theotokos» nella tradizione anaforica

Caesar GIRAUD, The position of the Theotokos in the tradition of East and West anaphoric in Theotokos 16 (2008) 183-204

CONTENTS

In keeping with the aphorism De Maria numquam satis , the tradition of Eucharistic prayers have been able to sing the praises of the Virgin with unbounded admiration, passionate humanity and exemplary measure. From ' examination of a hundred ancient Eucharistic Prayers of East and West that the Mother of God intervenes in place almost two obliged. With the exception of some rare form that the appointment does not explicitly, it appears in the usual way nell'anamnesi Christological preface or post-Sanctus and in a stable manner in ' intercession for the Church trionfante . L’elevata frequenza della formula «memento», che ne introduce la menzione, solleva il quesito se abbia senso «pregare per la Tuttasanta» o se sia più logico «pregare con la Tuttasanta» . La rassegna dei formulari si conclude con uno sguardo alle anafore mariane della tradizione etiopica: fascinose e poetiche, ma prive di spina dorsale a causa di una mancata attenzione alla struttura anaforica.

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Come tradurre "hostiam puram, hostiam sanctam..."

Siccome nel Canone Romano la terminologia sacrificale – come si sa – è già fin troppo abbondante, converrebbe rispettarla e, in ogni caso, non maggiorarla ulteriormente con traduzioni fantasiose.

 

Se prescindiamo da espressioni piuttosto generiche ("hæc dona", "hæc munera", "munera pueri tui iusti Abel", "de tuis donis") o da locuzioni pronominali che in una traduzione richiedono di essere svolte ("supra quæ", "hæc perferri"), la terminologia sacrificale fa capo ai seguenti tre gruppi semantici:

1. offerre/oblatio ("quæ tibi offerimus", "pro quibus tibi offerimus", "qui tibi offerunt", "hanc igitur oblationem", "quam oblationem", "offerimus præclaræ maiestati tuæ", "quod tibi obtulit")
2. hostia ("hostiam puram, hostiam sanctam, hostiam immaculatam", "immaculatam hostiam")
3. sacrificium ("sacrificia illibata", "sacrificium laudis", "sacrificium patriarchæ nostri Abrahæ", "sanctum sacrificium".

 

Converrebbe pertanto:

1. tradurre sempre hostia con " vittima " (occhio al cursus dell'anamnesi!);
2. forgo making tradetur paraphrase paraphrased with "that will be offered in sacrifice" (which will be offered "is more than enough!) .

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Come tradurre "pro multis"

1) To answer the question of whether the expression pro multis means "for many" or "for all", can be questioned on ' process that led to its merger euchological with pro vobis .

2) It turns out then that the liturgy, not worried about losing anything because of the scriptural, composed the Lucan-Pauline tradition ( pro vobis ) with the traditional matte-marciana ( pro multis), relates how two variants that confirm and reinforce each other.

3) Only later theological reflection has postulated the existence of a possible conflict in order to propose a cut of ethical and spiritual reflection.

4) It should be noted however that the opposition is not in the text, but only to the particular interpretive technique in progress, in the context of exegesis and Midrash that exhortation, isolating and make absolute an item, it forces an interpretation in order to draw practical conclusions.

5) Dall’osservazione di 120 anafore d’Oriente e d’Occidente emerge una grande oscillazione delle formule concernenti i destinatari dell’istituzione eucaristica, nonché la significativa apertura di alcune.

6) I testi liturgici confermano comunque quanto i biblisti hanno sempre sostenuto, cioè il valore inclusivo di pro multis, che significa «per i molti», «per le moltitudini», vale a dire «per tutti».

7) Non è dunque possibile immaginare che il pro multis sia intervenuto, nell’intenzione del Signore Gesù, a restringere l’ampiezza del pro vobis.

For more details, cf GIRAUD C., The phrase "pro vobis et pro multis" of the institutional story. The reception of a given scriptural liturgy in light of the anaphora of East and West in Magazine Liturgical 94 (2007) 257-284.
Cf also: Pro multis (2)

SUMMARY

To answer the question of whether the phrase "pro multis" means "for many" o «per tutti», ci si interroga sull’iter che ha portato alla sua fusione anaforica con «pro vobis». Si scopre allora che la liturgia, preoccupata di non perdere nulla del dato scritturistico, ha composto la tradizione lucano-paolina («pro vobis») con la tradizione matteano-marciana («pro multis»), riguardate come due varianti che si confermano e si rafforzano a vicenda. Solo in un secondo momento, in contesto parenetico, la teologia ha postulato l’esistenza di una contrapposizione allo scopo di proporre una riflessione etico-spirituale. L’osservazione di tutte le anafore d’Oriente e d’Occidente conferma che non è possibile immaginare che il «pro multis» intervenga a restringere l’ampiezza del «pro vobis». Il valore inclusivo di «pro multis», sostenuto da tutta l’esegesi, trova conferma nella variante giovannea «pro mundi vita» che figura in numerose anafore orientali.

To respond to the dilemma whether the expression «pro multis» means «for many» or «for all», one must ask about the iter that has become fused in the anaphora with «pro vobis». One discovers that the liturgy has united the tradition of Luke and Paul («pro vobis») with that of Matthew and Mark («pro multis»). The observation of all the anaphoras of the East and West confirms that it is impossible to imagine that the «pro multis» would intervene to restrict the extensiveness of «pro vobis». The inclusive value of «pro multis» finds its confirmation in John’s variant «pro mundi vita» which figures in numerous Eastern anaphoras.

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Come tradurre "Ipse nos tibi perficiat" della PE III

È evidente che l'attuale traduzione «Egli faccia di noi un sacrificio perenne a te gradito...» è ambigua (come peraltro ambigua è la redazione latina): infatti, tanto il pronome latino Ipse quanto il pronome italiano Egli sembrano riferirsi logicamente all'ultimo nome di persona menzionato ( Christo in / in Christ). Therefore it is necessary to explain the pronoun in reference to the Holy Spirit , that the divine person whose action has just been requested epiclesis.

To avoid repeating unpleasant
'... the fullness of His Holy Spirit ,
because in Christ we become
one body and one spirit.
The Holy Spirit will make us ... "
you could say (transferring the adjective" her "the next shot):
'... the fullness of the Holy Spirit ,
because in Christ we become
one body and one spirit.
"The same his Holy Spirit will make us ... .

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Come tradurre "Nobis quoque peccatoribus"

us sinners also, thy servants ,
hope that in the multitude of thy mercies,
deign to give the community a place of your holy apostles and martyrs: with
John, Stephen, Matthias, Barnabas,
[Ignatius, Alexander, Marcellinus and Peter,
Felicity, Perpetua, Agatha, Lucia,
Agnes, Cecilia, Anastasia]
and with all thy saints:
admit - please - in their company,
not weighing the merits, but by giving wide forgiveness,
through Christ our Lord ...

The fact that the variant of Sacramentarium Rossianum also mentions the female component of the assembly ( "Nobis quoque et peccatoribus famulis famulabus Tuis' ) confirms that the Nobis quoque can not be understood as a "memento" of the celebrants themselves. Today's Italian translation of 'famuli "with" ministers " [order] - inherited from the Roman Missal of 1965-Italian and accepted in the first two editions typical - in fact he clericalized a intercession in itself open up the entire ecclesial component . It is true that the "ministers" are sinners, but the others are no different. One more reason to keep open the intercession!

The terms of the service relationship is a wealth of Roman canon, and therefore should be maintained, as is a typical biblical theme of covenant.

When, in the terminology of the Roman canon service ( servitus , famuli ) is correlated with terms that mean the entire people (family , plebs sancta ) it can be translated as "ministers" (as in the case of ' Hanc igitur and of' Unde et memores ).

When it appears alone (as here in Nobis quoque ), the terminology of the service he remains open semantics, and therefore not be translated as "ministers" .

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How to translate "gratias agens benedixit"

A typical case of synonymous parallelism, through accumulation of synonyms is the hendiadys gratias agens-benedixit that the ancient tradition of the Roman canon adopted in the formulation of the institutional story. To understand the value of the two verbs must start from the consideration of theology, and the resulting legislation rubrical that the post-biblical Judaism developed around the concept of blessing (b ^and raka ). In context the word convivial benedixit , used at all, refers to the short giaculatoriale blessing that the father turns to God before enjoying two noble foods in nature. Before eating the bread, say "Blessed art Thou, O Lord our God, king of the world, that you release the bread from the earth and likewise, before drinking the wine, say "Blessed art Thou, O Lord our God, king of the world, creator of the fruit of the vine" .

Comparing literature data with the Talmudic account of the institution of the Eucharist we note that, while in the Talmudic texts speak only of blessing, in the New Testament stories involved either the verb blessed and the verb gratias agere- . While the traditional matte-use marciana eulogêsas ( benedixit / benedicens ) for bread (Mt 26.26, Mk 14.22) and eucharistêsas ( gratias-Egito / gratias agens-) for the glass (Mt 26.27, Mk 14.23), but the tradition-Pauline Luke's uses a eucharistêsas ( gratias-Egito / gratias agens-) only, which Is the bread (Luke 22:19; 1 Cor 11:24), and using the phrase "the same way" implies for the cup (Luke 22:20, 1 Cor 11:25). Because these alternatives? Answer perhaps the two verbs in different connotations?

As we have discussed several times elsewhere in this particular issue (cf The literary structure of the Eucharistic Prayer , 260-269; Eucharist for the Church, 192 -200), we are going to reaffirm their absolute equivalence. Therefore, if we wonder what words Jesus "gave thanks", respectively, over the bread and cup, we respond without hesitation, saying: "Blessed art Thou, O Lord our God, etc..." The absolute primacy of the verb blessed in prayer is due to the phenomenon of Jewish rabbinic standardization, dating from a time that corresponds roughly with the New Testament events. The rabbis established fact that all prayer begins with the formula "Blessed art Thou, O Lord our God, king of the world." Through the use of alternative eulogêsas [having-given-the-blessing] and eucharistêsas [having-given-l'azione-of-thanks], the stage of New Testament literature is a time of unstable equilibrium, which now sees the emergence of one or another verb Board. The fact could be explained by assuming, or at the time of drafting of the New Testament the Jewish standardization was still relatively fluid, or that the sacred writers have aimed to move away from standardization in eulogein and thus start a new standardization Christian eucharistein (cf In unum corpus , 158-164).

particularly significant and decisive is the observation of the Syriac Bible and the Liturgy. First, the root Syrian yada ' , present in scritti neotestamentari come retroversione semitica di eucharistein , ci permette di collegare con assoluta certezza il neotestamentario eucharistein all’ebraico yadah [confessare, rendere grazie] (cf In unum corpus , 292-294). Inoltre nei testi siriaci è evidente l’equivalenza e l’intercambiabilità tra il gruppo semantico barak / eulogein [benedire] e il gruppo semantico yadah / eucharistein [confessare, rendere-grazie] . Infatti chi ha la pazienza di confrontare i testi biblici nota assai spesso che là dove l’ebraico greek or have barak / eulogein , Syriac translates yada ' (= Hebrew yadah ), conversely, where the Hebrew or greek people yadah / eucharistein , Syriac translates sometimes barak verbs or other similar celebrations. In the ancient Syriac version, for example, 1 Cor 10:16 reads: "The cup of thanksgiving which we bless."

In the stories institutional anaphoric meet cases of extreme simplicity, such as the total absence of both in the anaphora of Serapion, or the presence of a single- gratias agens in the anaphora of the Apostolic Tradition. The two verbs appear instead as a couple in a large number of anaphora, almost always with gratias-Egito (or gratias agens-) before and after benedixit . Sometimes later in several anaphora, beginning with those of James, Basil and Mark, the couple grows in a celebratory sequence of three members: eucharistêsas , eulogêsas , hagiasas , absolute and therefore used in referring to God, even if the rubrics that are subsequently benedixit that sanctificavit were designed on the basis of consecration, with implicit and sometimes explicit reference to the bread and wine. Again, the accumulation of synonyms, while providing further confirmation of the equivalence and interchangeability between different verbs celebration, is explained by the concern not to drop anything scriptural data concerning the institutional story, and at the same time with the tendency to provide the Government a constantly growing base of literature .

In any case, we must recognize that the Italian translation "Thanks be to and praise " adopted by the 1965 Roman Missal-Italian and maintained in the first two editions usually a very happy solution.

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How to translate "Quam our offering"

Sanctify, O God, this offer
with the power of your blessing,
and deign to accept it, like it and make it
spiritual and perfect,
become for us the Body and Blood
of your beloved Son,
our Lord Jesus Christ.

expression "Sanctifies ... with the power of your blessing 'represents' benedictam digneris facere. "
The term "deign to accept it 'corresponds to' ascriptam.
The word 'like it' represents' ratam.
The term "spiritual and perfect" match "rationabilem acceptabilemque.

Considering the sequence Te igitur + Memento + D.ne Quam our offering as the epiclesis for the transformation of the offerings, we intend to emphasize the unity of this portion of the Roman canon. It is clear that the culmination of that epiclesis remains the Quam our offering. However, instead of doing that act abruptly, the editor - also accustomed to abrupt steps, as shown by the absence of post-Sanctus - here preferred to modulate gradually through "commendatio oblationum," which is a typical issue of the fee Roman.


Therefore, if we refrain from outlining the Te igitur in primis quae tibi («... etc. ") And the Memento Domine as" intercession, because their appearance is intercessionale is set at a level that is not structural, but purely to the subject. In fact, love her consider the structural point, these two progressions form a thematic piece with the paragraph on which converge, which is the epiclesis Quam our offering. Continue to concern those paragraphs as true "intercession" means you have to give up the structure of the Roman Canon in parallel with all other anaphoric structures and reduce us to interpret the Roman canon with the rule of the Roman Canon itself. Understood as a dynamic unity, the notion of structure is proposed, not to ignore the variations, but to explain in light of the internal programming of the form Prayers, which is precisely its literary form. This fact must be such as to explain all and individual variations, looking down at the same time that none of them is to be understood as a norm, that is to be conducted for any of the internal programming of the form.

The original sequence can be so marked:

"You, therefore, most merciful Father, we are appealing Please accept these gifts, these gifts, these sacrifices spotless,
(a) you we ( quae tibi offerimus ) for your Catholic Church ...
(b) Remember your servants offering them ( qui tibi offerunt )...
(c) questa offerta ( quam oblationem ), tu degnati di renderla spirituale...».

Pur prendendo atto che oggi la sequenza logica dell’epiclesi romana Quam oblationem è offuscata dalla presenza del Communicantes e dell’ Hanc igitur , il traduttore avrebbe grande interesse a collocare l’espressione «questa offerta» nella riga di attacco, e non in una delle successive righe ritmiche .

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How to translate "Te igitur"

And now, most merciful Father,
for Jesus Christ, your Son, our Lord,
imploring us pray,
and ask that you wish to accept and bless these gifts, these
gifts , this holy and pure sacrifice
we offer it to you first for your holy Catholic Church,
because you deign to pacify, protect it, gather
and rules over all the earth, in
Together with your servant N. our Pope,
our Bishop N.
and all those who preserve the Catholic faith,
transmitted by the Apostles.

literary The first factor that leaps to the eye in the opening section of epicletic Roman canon is the logical particle igitur [then].

is not in any way a particle carried out, as he wished B. Botte ( The ordinaire de la Messe , 75 9). Set in the seam between the two sections, the particle Te igitur place structural function, and must be understood in the light of those particles that have allied in the footsteps of the Old Testament phrase w ^and a'attà / kai nyn [and now].
The most eloquent text that can be put in parallel with the Te igitur the Roman Canon and the Roman prayer of blessing of chrism, which precativa section begins precisely with the words "Te igitur deprecamur, Domine Sancte Pater , omnipotens aeterne Deus ...».
To translate the launch of the Te igitur there are two possibilities: "You therefore, most merciful Father ...»; or," And now , most merciful Father ...». If the first sounds rather hard, the second, as well as establishing a link with the sweetest part of the canon of praise, is a treat to the particle-temporal logic for excellence dell'eucologia Bible, which is precisely the w ^and a'attà / kai nyn .

You could make the Latin munera with "gifts" to intervene to avoid here the term 'offerings. " In fact in the sequence that goes from the Te igitur Quam our offering to the couple semantics offerre / oblatio is technical, because it is the leitmotif of the entire sequence, which - given the testimony of two well-known post-Pride Hispanics - still did not have the Communicantes el ' Hanc igitur .

The original sequence can be so marked:

"You, therefore, most merciful Father, we are appealing Please accept these gifts, these gifts, these sacrifices spotless,

(a) that we ( quae tibi offerimus ) for your Catholic Church ...

(b) Remember your servants offering them ( here tibi offerunt ) ...

(c) this offer ( quam our offering ), you deign to make spiritual ...».

For a study of this sequence of tormented Roman Canon and the light that emanates from the two fragments Hispanics, cf In unum corpus , 2007 2, 382-392 .

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How to translate "Hanc igitur"

Here the particle logic igitur not be highlighted in the translation, for the simple fact that is not structural . Anyway, it is known that ' Hanc igitur is the latest addition made to the Roman Canon (cf JUNGMANN JA, Missarum sollemnia , II, Torino 19632, 140; CAPELLE B., The Innocent ^er et le canon de la made, in Revue de Théologie Ancienne et Médiévale 19 [1952] 15).

Quite different is the case particle of the same logic in Te igitur !

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How to translate "Communicantes"

Communicantes et memoriam venerantes,
primarily gloriosæ semper Virginis Mariae ...

United in commemoration of the Saints,
revere above all the glorious and ever Virgin Mary ...

With the translation "United in commemoration of the saints, worship, etc., first." We acknowledge that grammatical subject of the participle "Communicantes 'are bidders, who just bring their offering in honor of the Saints (' ... here ... Communicantes offerunt tibi et memoriam venerantes ...»).


Here then the 'absolute use of Latin "communicate" no problem. It is indeed an absolute apparent, because in reality its complement dative 'memoriae' is replaced by a building attraction, the offender 'memoriam', governed by the participle "venerantes 'to it in joint hendiadys (' Communicantes [memoriae] venerantes et memoriam ...»). In this use of the participle "Communicantes" the editor of the Roman canon was probably inspired the expression "memoriis Communicantes sanctum," which in some Greek and Latin codices lesson variant is Rm 12.13.


In support of the fact that the participle "Communicantes" be complemented by the expression "memoriae Sanctorum" lay many parallels, and the analogy with the formula in the anaphora of St. Basil introduces the intercession of the saints ("And since, or Sovereign, there is a commandment of the only thy Son, that we communicate to the memory of your saints ...»).

addition the transition from third to first person plural ("give us more help and protection") be understood as involving the entire assembly in prayerful initiative some of its members. This finding allows us to recognize the "we" as the subject of the entire assembly celebrating all Communicantes . Thus with the choice of 'we' initial formulation is easier . In this translation, not to leave vague the participle Communicantes , I therefore propose to report to it complements "memoriae ', which - as I said - in fact it has already by implication, therefore transferring the participle venerantes , the direct object which is sufficiently represented by the series of names.

More details, shown from a study of translation, cf In unum corpus , 2007 2, 328 70 .383.390-391.

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How to translate "et aequum healthy"

In the Vulgate the Latin word "healthy" is often a neutral adjective noun which amounts in practice to "salvation": eg. "Healthy expectabo tuum, D.ne" (Gen 49.18); "Misericordiam tuam et from healthy tuum nobis" (Ps. 84.8); 'Notum fecit suum D.nus healthy "(Ps 97 , 2); "Viderunt oculi mei healthy tuum" (Lk 2:30).


However, contrary to B. Barrel, which translates the "healthy" incipit prefaziale with "salvation" ("c'est notre devoir et c'est notre salut": cf The ordinaire de la Messe , 74-75), we must say that "healthy "rather than" salvation "in practice, here connotes an action designed to produce salvation . Florus of Lyons already knew: "Healthy autem dicitur, eo quod est quod salutem conferat healthy" (Expositio Missae , PL 119, 31). He also acknowledge the dictionaries: "Salutaris east salutem, vitam, sanitatem afferens. [Entries] generatim de iis, sive personis, sive rebus, quae incolumitatem, salutem, utilitatem afferunt» ( Lexicon totius Latinitatis ). Che si tratti di un aggettivo a tutti gli effetti ,  lo confermano – oltre alle cop pie sinonimiche dignum-iustum , dignum-honorificum , æquum-salutare , sanctum-salutare , sanctum-pulchrum , etc. (cf Cagin, Te Deum , 284-286) – taluni incipit prefaziali  quali «vere salutare nobis est atque conveniens...» (PL 85, 507).


I would not say either, as claimed by Botte, that "Healthy est propre à la romaine et liturgies de correspondent dans Aucune n'a Eastern liturgies" (cf The ordinaire de la Messe, 74). Eastern Anaphoras formulas are sometimes synonymous, if not identical, eg. "Sanctumque et decorum, atque nostris animabus useful ( epôp helés ) (anaf. Greek St. Mark's);" salvificans (PRQ ) nostras animas "(Syriac anaf. Timothy of Alexandria, in AS I, 12-13).


L’aggettivo «salutare» va dunque letto in parallelo con «æquum» . Se «æquum» esprime il sentimento del dovere, «salutare» dice il vantaggio che ne deriva , nel senso cioè di «giovevole a noi» . Se poi ragioni pratiche consigliano di render e æquum [equo, doveroso] con «n ostro dovere», non è però possibile tradurre salutare con «nostra salvezza». Qui si deve ricorrere a una perifrasi che rispetti la valenza del l'aggettivo, ie. la sua connotazione relativa al fine.

Siccome la salvezza che attendiamo è conseguente alla lode, converrebbe mantenere la traduzione «nostro dovere e fonte di salvezza » del Messale Latino-Italiano del 1965, recepita dalle prime due edizioni tipiche. Tale formula, che non è né inadeguata né tantomeno scorretta, ha il merito di rendere fedelmente l’idea, peraltro sulla base di un ritmo accettabile.

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PE IV: a particle logic misplaced

Del tutto anomala è la locuzione «nunc ergo» [ora dunque], in the Latin text that introduces the intercessions of three PE IV: for the Church hierarchy, to purge the Church and the Church triumphant.
this is a recent composition, we note that the criteria of literary structure have advised the editors to omit as enlargement dall'epiclesi eschatological to the intercessions does not need to be highlighted .
Could the Italian translator of the third edition address this smear Editor's Latin?

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Post-Sanctus of PE II: is there, but anyone who sees it?

While in the Latin Church in fact there was only the Roman canon, the question of the relationship between organic preface and post-Sanctus did not arise because of the mysterious absence. But now that the new Eucharistic Prayers Roman the post-Sanctus was successfully restored, the organic relationship must be considered.


example is the drafting of the post-Sanctus in EP IV, which, while being configured according to the structure of the Roman Canon, it uses the theme of salvation history-the Old and New Testament that is classic West Syrian anaphora. The EP IV is an excellent example of the interaction between anaphora and thematic enrichment with different structure, which are precisely the Roman canon and West Syrian anaphora.


The editor of the Post-Sanctus of PE III , Preface to mobile, has put together a post-Sanctus generic, which fits more or less to any preface.


How very difficult it is instead the post-Sanctus of PE II due to a 'bordering on insignificance inconsistency. The editor who made sure to add the Sanctus the thematic progression of the anaphora of the Apostolic Tradition, which is inspired He forgot that in the Sanctus is always followed by a post-Sanctus . If the Latin version the post-Sanctus is at the limit of sufficiency in form ("Vere Sanctus es, Domine, fons omnis sanctitatis!"), The official Italian translation has literally disappeared. Indeed a lack of attention to the criteria of literary structure has meant that the original Latin declarative sentence to dissolve in Italian translation in apposition with a vocative, which is already part of the section epicletic (' truly holy Father, source of all holiness, ...»).
would not be perhaps appropriate to give to the Post-Sanctus of PE II that minimum body that allows us to recognize as such?

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As we have received, so we must send

etymological standpoint the concept of tradition -member of the semantics of the verb 'pass' . Read in depth to Latin America, it sounds "trans-send" , or more precisely "trans-manu-giving" , that "giving up something in the hands of someone" , or more briefly " trans-giving "or 'betrayal' , that "giving something to someone else." Through its etymology to the component manu-giving ", the Latin verb" send "then leaves emerge the connotation of the command and the order given, that the" principal "gives to those who just made a recipient of a" mandate ".
If the person who transmits and receives him who are caught up in this, of course, comes the message conveyed by the experience of the past and is ordered to extend its operations in a present that is constantly evolving. Tradition is like a chain, which can not be missing any rings. The concept of tradition, Having said once the absolute beginning, he always says continuity. In fact, the sender transmits what it has received from others, which in turn have received from others.

The concept of tradition is thus placed under the couple's semantic "receive-transmit" widely attested to by rabbinic tradition and Paul through the following technique in Hebrew sounds qibbèl min [receive] - Masar the [transmit] and greek paralambànein apò (+ genitive) - paradidonai (+ dative).
In rabbinic documents link in the chain are listed in descending line so as to highest. Here are two examples. For the descending line : "Moses received the Law from Sinai and transmitted it to Joshua, and Joshua to the Elders, and Elders to the Prophets, and the Prophets transmitted it to the men of the Great Synagogue"; for ascending " I have received from Rabbi Mias, which he received from his father, whom he has received from the heads of couples who have received from the prophets as a rule of conduct data a Mosè dal Sinai». Il rabbino Paolo , nel richiamare alla mente dei cristiani di Corinto la sacralità dell’eucaristia, predilige il processo discendente : «Io infatti ho ricevuto dal Signore ( parélabon apò tou Kyriou ) ciò che anch’io ho trasmesso a voi ( parédoka hymìn )...» (1Cor 11,23). Egli è di fatto l’anello che collega l’inizio assoluto della tradizione eucaristica, ossia il Signore Gesù, ai Corinzi.
Affine all’area semantica che fa capo al verbo «tramandare» ( "trans-giving" ) is expressed by the verb "translate" , derived from the Latin "trans-ducere" , namely 'lead further, to pass. " When we speak of "translation", you immediately think of the transposition of text from one language to another, and all the problems of the form that such transfer entails. However, even before it was a matter of literary style, the translation of liturgical texts, no less than the translation of biblical texts, is an intervention that directly affects the transmission of the deposit of faith , considered in relation to wealth handed down. The task assumes that the translator is therefore very delicate and requires to look on the one hand, from the flattery of a pastoral galloping and the other by the impediments imposed by the unquestioning loyalty to a formula presented as intangible.

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"Past neighbor" or "remote past"?

" It was noted that the pair of terms" tense / past tense "is not adequate, because it assumes the position as a discriminating factor more or less close to the time axis. Instead, the greater or lesser "current psychological event dictate the choice [...]. Particularly in speech, the prevalence of the recent past than the distant past is justified by the need to bring the facts at the time of narration, with reasons, that is expressive immediacy "(Trypho DARDANO M. & P., The new grammar of Italian language , Bologna 1997, 322). The choice between the two tenses, available to the Italian language to express a past event , even more than the distance from the chronological thus depends on the attitude with which we perceive it, provided of course that you must distinguish clearly between the contexts specific. If the concern for the current psychological e l’immediatezza espressiva spiega bene la preferenza accordata oggi al passato prossimo nel quadro di un discorso profano, essa non legittima affatto una certa crescente disaffezione per il passato remoto nel contesto del discorso sacrale. Una sistematica adozione del passato prossimo nei formulari liturgici, in nome della modernità del linguaggio, ne cortocircuita e vanifica inesorabilmente la profondità storica. Si tenga presente che la componente espressiva e psicologica gioca nei due sensi. Infatti, come può avvicinare la percezione di un evento passato, così la può anche allontanare, non già per negarne il rapporto con il presente, quanto piuttosto per oggettivarne meglio, sotto il profilo storico-salvifico, la contemplative remembrance.

is surprising to note that, in making the verbs historical preface and the post-Sanctus, the Italian translator has been adopted in almost all cases, the immediate past , and has proved very reluctant towards the remote past . With his behavior certainly not random, he believed that by reducing the distance, we could better involve the Assembly in the event that is celebrated. but did not realize that his choice, pushing to the limit of possible action through the present, has done to flatten the historical depth, and consequently the real short time alive, of course to the detriment of anamnesis, the dual epiclesis and intercessions.
In return, this lack of attention to the historical depth of the anaphoric form has meant that certain prefaces furniture, as well as the preface of some new Eucharistic prayers, were unduly invasive - without the authors aware of it - from polarizations pneumatological type, ecclesial and eschatological , which properly belong to the present-epicletic intercessionale. The examples abound. To be convinced, just look at the preface of the fourth Swiss canon, one that is titled "The Church in the path towards unity ' «... Per mezzo del tuo Figlio, splendore d’eterna gloria, fatto uomo per noi, hai raccolto tutte le genti nell’unità della Chiesa . Con la forza del tuo Spirito continui a radunare in una sola famiglia i popoli della terra, e offri a tutti gli uomini la beata speranza del tuo regno. Così la Chiesa risplende come segno della tua fedeltà all’alleanza, promessa e attuata in Gesù Cristo, nostro Signore. Per questo mistero di salvezza...».
Collocata in questo preciso momento, la tematica del raduno ecclesiale costituisce un’ anticipazione indebita di quanto, in maniera più appropriata, dovrebbe intervenire più oltre . Infatti, ponendoci logic-level literary and theological, we can ask: if the Church is already presented in the preface as perfect and gathered, then what need have we of us coming together in worship and to celebrate the Eucharist? Or, in view of the Eucharistic celebration already started, that we need to go further, by involving the most challenging elements of the Eucharistic prayer, which are precisely the story, the history, the two epiclesis and intercessions? Consistent with the knowledge of already having what we want, that we would not dissolve the assembly and return to our homes.
To avoid producing weak formulations, il redattore deve preoccuparsi di programmare gli sviluppi tematici alla luce della struttura che li regge . A sua volta il traduttore, all’atto di trasporre nella lingua italiana la motivazione centrale dei prefazi e dei post-Sanctus redatti a dovere – e questi per fortuna non mancano –, non deve rifuggire dall’uso del passato remoto, di cui dispone la lingua di Dante. Esso è il tempo che meglio si addice alla celebrazione anamnetica di Dio che «operò» per noi così grandi prodigi.

Un bell’esempio di profondità storica è dato dal post-Sanctus della IV preghiera eucaristica , la cui proclamazione would be even more effective if we were to read all the historical past tense verbs, avoiding the anomalous alternating current with the recent past. A careful translation to the Latin text would sound more or less as follows:

We confess to you, Holy Father, because you are great, and with wisdom and love did you do all your work. In your image formasti man, and he affidasti care of the whole world, because you serve only the Creator, and to rule over all creation. And when, for his disobedience, he lost your friendship you did not abbandonasti in dominio della morte. Infatti a tutti venisti misericordiosamente incontro , perché quelli che ti cercavano ti potessero trovare. Non solo, ma molte volte offristi alleanze agli uomini, e per mezzo dei profeti li educasti all’attesa della salvezza. E a tal punto amasti il mondo, Padre santo, da mandare a noi, una volta compiuta la pienezza dei tempi, l’Unigenito tuo come salvatore. Egli si incarnò per opera dello Spirito Santo e nacque da Maria vergine, prese parte alle events of our human condition in everything but sin announced the gospel of salvation to the poor, the ransom of prisoners, to the afflicted of heart, the joy. In addition, to fulfill your economy, gave himself to death and, rising from the dead, destroyed death and renewed life. And why did not live more for ourselves, but for him who died and rose for us, sent from your place, Father, Holy Spirit, the first fruits for believers, to complete his work in the world and make fullness of grace.


About some of the distant past should not confuse or identify the language spoken and written language. all know from experience that while the language spoken in northern Italy in fact ignores the remote past that systematically replaces the recent past, but the language spoken in central-southern abuses of the remote past, routinely used in place of the past next. But everyone knows that even in the remote past of written Italian language knows a precise use, ie in relation to history "remote." The rules that apply to the written language, that is for the language supported, well worth the liturgical language, that language is sacred and therefore supported language. not respecting the needs of the language, you end up impoverished, not only the resources of literary language, but the reality of the discourse of worship.
Some might argue that the remote past, as it indicates completed action, regardless of its possible relationship with this and says so close, whereas the past tense, because it extends and projects to us the effects of , opens onto the present. To this objection, certainly valid at the level of narrated common, it can be argued that not all actions expressed by verbs are put on a par. Fact, there are actions that have not passed longer has a relationship with our present: it is mostly action with little or no weight. There are other actions which, while placing us in a chronologically distant past, in this prolong their effects. These events of the past - in this case, the events of salvation history - are like the roots of the tree. They come from more distant, more feed on the plant, the more you open up to her present.

In other words, the past tense of the texts euchological not close at all. And if the writer gives the impression it lay close to the mystagogue lo rassicura, ricordandogli che la storia della salvezza passata non è mai trascorsa. Allorché confessa il suo Signore, la Chiesa in preghiera non fa altro che rimemorare a lui quella storia di fedeltà misericordiosa che, continuando a gravitare con tutto il suo peso teologico sulle nostre vicende, è per noi garanzia della sua rinnovata fedeltà.