Holy See rejects feminist language: new norms released for biblical translation.

CATHOLIC INSIGHT STAFF

In 1992 the Vatican held up the translation of the Catechism of the Catholic Church into English for two years until the feminist language and, therefore, ideology had been removed.

In October 1994, the Holy See disallowed the use of the New Revised Standard Version (NRSV) bible for use as a text in Catholic worship and catechetics for the same reason. This put the Liturgy Office of the Canadian bishops' conference (CCCB) on the spot because it had just published two Lectionaries for the readings at Holy Mass in the NRSV translation, without having checked with Rome. These inappropriate Lectionaries are still in use today.

In 1995, Catholic Insight contributor Thaddeus Pruss of Vancouver wrote the most incisive reports to appear in the English language on how radically the feminist language in the NRSV had changed the meaning of the Bible: (see Jan/Feb, April, May 1995 but especially 64 shadows of man, October 1995). These were forwarded to Rome and reprinted elsewhere.

In the fall of 1995, Rome issued new guidelines for translation to the English-speaking Bishops' conferences which were kept secret on request of the Vatican.

In January 1997, the Catholic World Report of San Francisco published a large opinion poll showing the vast majority of church-going Catholic women, 69 per cent, had no interest in feminist language in the liturgy. Many opposed it.

In March 1997, American Bishops and Cardinals travelled to Rome and agreed to an English translation for a new (American) lectionary. This lectionary has a modest amount of modern terminology to replace the masculine overtones of previous bibles but, as Bishop Donald Trautman, a champion of "inclusiveness" put it, this new version "has been substantially and radically altered, rendering it no longer an inclusive language text." This version was discussed in the American Bishops' June meeting and subsequently approved with a two-thirds majority in a July vote by mail.

During the debate, an unknown party leaked the "secret" instructions from Rome to the anti-Vatican weekly National Catholic Reporter of Kansas City. We bring this text to your attention. Only recently in his "Open letter on the Canadian Missal" (Cl, June 1997, page 5) Fr. Somerville proposed the same approach to translation as spelled out below:

Norms for the translation of biblical texts for use in the liturgy

1. The Church must always seek to convey accurately in translation the texts she has inherited from the biblical, liturgical, and patristic tradition and instruct the faithful in their proper meaning.

2. The first principle with respect to biblical texts is that of fidelity, maximum possible fidelity to the words of the text. Biblical translations should be faithful to the original language and to the internal truth of the inspired text, in such a way as to respect the language used by the human author in order to be understood by his intended reader. Every concept in the original text should be translated in its context. Above all, translations must be faithful to the sense of Sacred Scripture understood as a unity and totality, which finds its center in Christ, the Son of God incarnate (cf. Dei Verbum III and IV), as confessed in the Creeds of the Church.

3. The translation of Scripture should faithfully reflect the Word of God in the original human languages. It must be listened to in its time-conditioned, at times even inelegant, mode of human expression without "correction" or "improvement" in the service of modern sensitivities.

a) In liturgical translations or readings where the text is very uncertain or in which the meaning is very much disputed, the translation should be made with due regard to the Neo-Vulgate. (Editor: St Jerome's Latin bible newly translated.)

b) If explanations are deemed to be pastorally necessary or appropriate, they should be given in editorial notes, commentaries, homilies, etc.

4/1. The natural gender of personae in the Bible, including the human author of various texts where evident, must not be changed insofar as this is possible in the receptor language.

4/2. The grammatical gender of God, pagan deities, and angels according to the original text must not be changed insofar as this is possible in the receptor language.

4/3. In fidelity to the inspired Word of God, the traditional biblical usage for naming the persons of the Trinity as Father, Son and Holy Spirit is to be retained.

4/4. Similarly, in keeping with the Church's tradition, the feminine and neuter pronouns are not to be used to refer to the person of the Holy Spirit.

4/5. There shall be no systematic substitution for the masculine pronoun or possessive adjective to refer to God, in correspondence to the original text.

4/6. Kinship terms that are clearly gender specific, as indicated by the context, should be respected in translation.

5. Grammatical number and person of the original text ordinarily should be maintained.

6/1. Translation should strive to preserve the connotations as well as the denotations of words or expressions in the original and thus not preclude possible layers of meaning.

6/2. For example, where the New Testament or the Church's tradition have interpreted certain texts of the Old Testament in a Christological fashion, special care should be observed in the translation of these texts so that a Christological meaning is not precluded.

6/3. Thus, the word man in English should as a rule translate `adam and anthropos' (...), since there is no one synonym which effectively conveys the play between the individual, the collectivity and the unity of the human family so important, for example, to expression of Christian doctrine and anthropology.