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In Defense of Preserving Readings in Latin by Peter Kwasniewski Photo by Ron Lawson

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In Defense of Preserving Readings in Latin by Peter Kwasniewski Photo by Ron Lawson In Defense of Preserving Readings in Latin by Peter Kwasniewski photo by Ron Lawson n the wake of the motu proprio Summorum we should stalwartly resist such a vernacularization of Pontificum there has been considerable discus- the readings. sion of its provision for doing the readings of the traditional Latin Mass in the vernacular. The Sacred Language of the Western Church I Although this permission is said to apply With the passing of ages, and even with considerable only to low Masses (in high Mass the readings must be organic development in the various rites and uses of chanted in Latin), and although it the Holy Sacrifice of the Mass, the is only an option that need never be Changing the readings Catholic Church never jettisoned the chosen, the very mention of the idea mother tongue of the Roman Rite. has prompted proponents of a “modi- of the usus antiquior into Latin became a sacral and hieratic fied” usus antiquior to suggest that the vernacular as a rule language and served a role that has in the future we should simply drop would be a major change been compared with that of ancient Latin readings altogether and replace Greek for the Greek Orthodox, of them with vernacular versions, in in the manner in which this Hebrew for the Jews, of Quranic keeping with their understanding form of the Roman Rite is Arabic for the Moslems, and of San- of the desire of the Second Vatican skrit for the Hindus. Such languages Council to make the Mass more “ac- celebrated; it would mark a are not simply exchangeable with a cessible” to the people. rupture in the way the Mass vernacular, as if the two stand on the Needless to say, changing the has come down to Catholics same level, or as if any translation readings of the usus antiquior into offered to the people could be said to the vernacular as a rule would be of the Latin rite for well convey the full meaning of the origi- a major change in the manner in over 1,500 years. nal religious text, which serves as which this form of the Roman Rite is a perennial gravitational center that celebrated; it would mark a rupture keeps the forces of diverse cultures in the way the Mass has come down to Catholics of the and circumstances from assuming control. Latin rite for well over 1,500 years. In this article, I Put differently, it is not equivalent to do the read- would like to reflect on some of the many reasons why ings in Latin and in the vernacular, because the former, 10 Summer 2013 In Defense of Preserving Readings in Latin as perfected and fixed over time, is for us the very ary, reading out the lections in the vernacular), it is language of formal liturgy, while the latter is a diverse the ministerial priest who comes to the fore and acts and ever-changing medium of ordinary communica- in propria persona. The priest’s acting in persona tion. It is a rationalist fallacy to think that languages Christi, on the other hand, is symbolized by the use are all equal to one another, so that it is a matter of of Latin throughout the rest of the Mass, the formal- indifference whether readings are given in Latin or ity, the unchanging prayers, the appointed readings in in a vernacular language. Every language is a bearer a tongue consecrated for worship, the Canon or Rule of cultural, aesthetic, and even political values; every which brings the entire people to the foot of the Cross language flows from, evokes, and reinforces a certain on Calvary and communicates to them none other than world, greater or smaller, older or younger. It is there- the Body and Blood of the Lord Jesus Himself, Who as fore not the same experience to give or to hear readings true God and true man is at once the Sacrifice offered, in Latin and to give or to hear them in English; for the the Priest Who offers It, and the God Who receives It. one vehicle is universal, tied down to no particular The integrity of the parts of the Mass—that fact that people or nation or age, redolent of the ages of faith, many disparate elements come together in one great suited to the sacred ambiance of the church, while the offering of worship—is strongly brought home to the other, whatever its merits, has not worshiper by the use of this the same qualities. The chanting of the Epistle noble, ancient, and worshipful towards the people, the Gospel language. The whole is a flow- Seamless Garment of the Lord ing river, a seamless garment, a Another argument in favor of towards the (pagan) North, and landscape in which the various preserving Latin for the lections the Preface towards the altar, distinct objects are gathered at Mass—and by no means a neg- itself symbolizes the gradual and together into a natural unity of ligible one, given the sanctifying environment. Think of mountains function of the liturgy—comes total conversio ad Deum which covered with pine trees—one can from the experience of worship- is the entire purpose of Scripture see many individual items, but ers accustomed to the unity and the whole view is utterly one. coherence, formality and dignity and the Holy Sacrifice. There is no awkward transition of the traditional Roman Rite. or lack of transition from part Akin to the seamless garment of the Lord, this rite is to part; there is simply the flow of one great action of woven of ecclesiastical Latin from top to bottom. To Christ the High Priest, teaching, ruling, sanctifying. shift from Latin dialogues and orations to vernacu- lar readings is experienced as a jarring disruption, an Symbolism of Solemn Readings awkward movement away from theocentric focus and One may not, of course, deny that the word of God is ceremonial formality. One steps outside of the realm the word of God regardless of what language it is in. of the liturgical action which is oriented towards the The point is rather a symbolic one, at least as regards adoration of God into a didactic mode directed to the the lections at Mass, and it should be readily appar- people. There is a time and place for such instruction, ent that symbolism is not something incidental to the namely, the homily; and it is neither inappropriate nor liturgy but is rather a constitutive dimension of the surprising that in many places the readings are read in entire sacramental system. Put differently, how we do the vernacular from the pulpit prior to the homily. The the readings, how we treat the book and the handling inclusion of such vernacular readings is not considered of it and the chanting of it, is just as important, and in to be part of the liturgical action, and for good reason: it some ways more important, than the specific message is a moment of teaching the people, and is not directed delivered in any given set of readings. The special way to God per se. In the classical Roman rite, in contrast, Scriptures are treated at the Extraordinary Form is al- the readings, whether spoken or chanted, are offered up ready a powerful formation of the soul of the believer. to God as a kind of verbal incense, a spiritual offer- Among the most moving and beautiful signs of the ing of the word to the Word before Whom we come in latreutic or adorational function of the readings in adoration. The words here are a prayer of praise and pe- the usus antiquior are those times in the course of the tition. They teach us, indeed (how could they not?), but liturgical year when the priest, ministers, and faithful their function in the Eucharistic liturgy goes far beyond genuflect during the reading of the Gospel at a passage conveying a doctrinal message. that narrates some reality that cries out for the total At the time of the homily (and, where it is custom- response of the believer, in body and soul. Thus, on Summer 2013 11 In Defense of Preserving Readings in Latin Epiphany and during its octave, The Sacrality of when the priest reads or chants the Act of Reading that the Magi fell down and One way in which the ancient worshiped the Christ-child, he, Mass sets apart the word of God and everyone with him, bends for special veneration and allows the knee in silent adoration. In the faithful to perceive its unique Lenten Masses the priest kneels character is by treating it in a at the Tract Adiuva nos; on the way that mere profane texts are second Passion Sunday, the Find- never treated, namely, by chant- ing of the Holy Cross, and the ing it in its entirety. Right away, Exaltation of the Holy Cross, at we are catapulted, as it were, into the Epistle (“ut in nomine Jesu a different world, the world of omne genu flectatur”); and on a God, in which His holy words, so number of other occasions, such beautiful and so beloved, must be as at the third Mass of Christmas, lovingly lingered over, savored when the Prologue of Saint John and reverenced, lifted up in a is read; at the end of the Gospel solemn sacrifice of song. One for Wednesday of the Fourth cannot overestimate the formative Week of Lent (Jn. 9:1-38); dur- power of the chanted readings to ing the Alleluia before the Veni, communicate immediately to the Sancte Spiritus sequence; and at faithful that we are plunged into photo by Ron Lawson votive Masses of the Holy Spirit, the very midst of God’s holiness the Passion of the Lord, and De- when we encounter His word in liverance from Mortality.
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