" 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.
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