Thursday, July 14, 2011

2002 GIRM (Proof of and Uninterrupted Tradition) #6-9 (Latin, Italian, and My Translation)

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LatinMy TranslationCanada’ Approved Version
Traditio non intermissa declaratur 6. Cum praecepta enuntiaret, quibus Ordo Missae recognosceretur, Concilium Vaticanum II praeter alia mandavit quoque, ut ritus nonnulli restituerentur «ad pristinam sanctorum Patrum normam»,11 iisdem videlicet usum verbis ac S. Pius V in Constitutione Apostolica «Quo primum» inscriptis, qua anno 1570 Missale Tridentinum est promulgatum. Ob hanc vero ipsam verborum convenientiam notari potest, qua ratione ambo Missalia Romana, quamvis intercesserint quattuor saecula, aequalem et parem complectantur traditionem. Si autem huius traditionis ponderentur interiora elementa, intellegitur etiam, quam egregie ac feliciter prius perficiatur altero. 7. Temporibus sane difficilibus, quibus catholica fides de indole sacrificali Missae, de ministeriali sacerdotio, de reali et perpetua Christi sub eucharisticis speciebus praesentia in discrimen fuerat adducta, id S. Pii V imprimis intererat, ut recentiorem traditionem, immerito oppugnatam, servaret, minimis tantummodo ritus sacri mutationibus inductis. Re quidem vera Missale illud anni 1570 paulum admodum distat a primo omnium anno 1474 typis edito Missali, quod vicissim fideliter quidem repetit Missale temporis Innocentii PP. III. Codices insuper Bibliothecae Vaticanae, quamquam aliquot intulerant locutionum emendationes, haud tamen permiserunt, ut in illa pervestigatione «veterum et probatorum auctorum» plus quam liturgici commentarii mediae aetatis inquirerentur. 8. Hodie, contra, illa «sanctorum Patrum norma», quam sectabantur Missalis S. Pii V emendatores, locupletata est innumerabilibus eruditorum scriptis. Postquam enim Sacramentarium Gregorianum nuncupatum anno 1571 primum editum est, vetera Sacramentaria Romana et Ambrosiana critica arte saepe typis sunt divulgata, perinde ac vetusti libri liturgici Hispani et Gallicani, qui plurimas preces non levis praestantiae spiritualis, eo usque ignoratas, in conspectum produxerunt. Traditiones pariter priscorum saeculorum, antequam ritus Orientis et Occidentis constituerentur, nunc idcirco melius cognoscuntur, quod tot reperta sunt documenta liturgica. Praeterea progredientia sanctorum Patrum studia theologiam mysterii eucharistici lumine perfuderunt doctrinae Patrum in antiquitate christiana excellentissimorum, uti S. Irenaei, S. Ambrosii, S. Cyrilli Hierosolymitani, S. Ioannis Chrysostomi. 9. Quapropter «sanctorum Patrum norma» non postulat solum, ut conserventur ea, quae maiores nostri proximi tradiderint, sed ut comprehendantur altiusque perpendantur cuncta praeterita Ecclesiae tempora ac modi universi, quibus unica eius fides declarata est in humani civilisque cultus formis tam inter se differentibus, quippe quae vigerent in regionibus semiticis, graecis, latinis. Amplior autem hic prospectus cernere nos sinit, quemadmodum Spiritus Sanctus praestet populo Dei mirandam fidelitatem in conservando immutabili fidei deposito, licet permagna sit precum rituumque varietas. Proof(Evidence/Testimony) of /to an uninterrupted tradition 6. In the statement of the rules for the revision of the rite of the Mass, the Second Vatican Council has ordered, inter alia, that certain rites were "to be taken back to the ancient tradition of the holy Fathers" [ 11]: these are the same words used by St. Pius V in the Apostolic Constitution <> when, in 1570, he promulgated the Missal of Trent(Tridentine Missal). (Also) From this textual correspondence it is easy to detect how the two Roman Missals, although separated by four centuries, retain the same and identical tradition. Then, if one takes into account the profound elements of such tradition, it is not difficult to see (requires little intelligence) to see how the second illustriously and happily it completes (complements) the first. 7. In truly difficult times, in which the Catholic Faith was placed in danger because of the sacrificial nature of the Mass, the ministerial priesthood, the real and perpetual presence of Christ in the Eucharistic species, St Pius V wanted primarily to safeguard a relatively recent tradition, unjustly attacked, by introducing as few changes as possi ble to the Sacred Rite. And it truth, the Missal of 1570 differentiates very little from the Missal printed(published) in 1474; and it in due course, is reprised faithfully (in) the Missal of Innocent III. Furthermore, in the diligent research of the ancient authors worthy of faith, even if they had had permission to adopt, in certain cases (situations) the better lessons, they did not consent to go beyond the liturgical commentaries of the Middle Ages. 8. Today, instead, this “tradition of the Holy Fathers,” kept present (kept in mind) by the revionists responsible for the Missal of Saint Pius the V, has been enriched by innumerable studies by the erudite (scholars). After the First Edition of the Sacramentary, called Gregorian, in 1571, the ancient roman and ambrosian sacramentaries were subject to many critical editions; as could be said of the ancient liturgical Hispanic and gallic books, in which were rediscovered a good number of prayers until then unknown, but of no little importance under the spiritual aspect. The traditions of the first centuries, before the formation of the Eastern and Western Rites, are now better known, thanks to the discovery of a good many liturgical documents. In addition, the progress of patristic studies has enabled us to deepen our understanding of the theology of the eucharistic mystery through the teaching of eminent Fathers in the christian antiquity,such as Saint Irenaeus, Saint Ambrose, Saint Cyril of Jerusalem, St. John Chrysostom. The “tradition of the holy Fathers" therefore requires not only that the traditions handed down from our immediate predecessors be retained, but also that the whole history (past) of the Church, even from the beginning, be taken into account, and a thorough survey of the many ways in which the unique faiith manifested within forms of the human and profane culture, so different between them, which were in use in the areas inhabited by Semites, Greek and Latin. This wider deepening allows us to see how the Holy Spirit grants to the people of God an admirable fidelity to preserve unchanged the deposit of faith, as various as are the prayers and rites. Uninterrupted Tradition 6. When it set out its instructions for the renewal of the Order of Mass, the Second Vatican Council, using, namely, the same words as did St. PIUS V in the Apostolic Constitution Quo primum, by which the Missal of Trent was promulgated in 1570, also ordered, among other things, that a number of rites be restored “to the original norm of the holy Fathers.”11 From the fact that the same words are used, it can be noted how the two Roman Missals, although four centuries have intervened, embrace one and the same tradition. Furthermore, if the inner elements of this tradition are reflected upon, it is also understood how outstandingly and felicitously the older Roman Missal is brought to fulfilment in the later one. 7. In truly difficult times, when the Catholic faith in the sacrificial nature of the Mass, the ministerial priesthood, and the real and perpetual presence of Christ under the Eucharistic species were called into question, St. PIUS V was first of all concerned with preserving the more recent tradition, then unjustly assailed, introducing only very slight changes into the sacred rite. In fact, the Missal of 1570 differs very little from the very first printed edition of 1474, which in turn faithfully takes up again the Missal used in the time of Pope Innocent III. Moreover, manuscript books in the Vatican Library, even though they provided material for several textual emendations, by no means made it possible to pursue inquiry into “ancient and approved authors” further back than the liturgical commentaries of the Middle Ages. 8. Today, however, innumerable writings of scholars have shed light on the “norm of the holy Fathers” which the revisers of the Missal of St. PIUS V assiduously followed. For following the first publication in 1571 of the Sacramentary called the Gregorian, critical editions of other ancient Roman and Ambrosian Sacramentaries were disseminated, often in printed form, as were ancient Hispanic and Gallican liturgical books; these editions brought to light numerous prayers of no slight spiritual value but previously unknown. In the same way, traditions of the first centuries, before the rites of East and West were formed, are now better known because of the discovery of so many liturgical documents. Furthermore, continuing progress in the study of the holy Fathers has also shed upon the theology of the mystery of the Eucharist the light brought by the doctrine of such illustrious Fathers of Christian antiquity as St. Irenaeus, St. Ambrose, St. Cyril of Jerusalem, and St. John Chrysostom. 9. Hence, the “norm of the holy Fathers” requires not only the preservation of what our immediate forebears have handed on to us, but also an understanding and a more profound pondering of the Church’s entire past ages and of all the ways in which her one faith has been expressed in forms of human and social culture so greatly differing among themselves, indeed, as those prevailing in the Semitic, Greek, and Latin regions. Moreover, this broader view allows us to see how the Holy Spirit endows the People of God with a marvellous fidelity in preserving the unalterable deposit of faith, even though there is a very great variety of prayers and rites.

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Scripture to keep in mind

Six things there are, which the Lord hateth, and the seventh his soul detesteth: [17] Haughty eyes, a lying tongue, hands that shed innocent blood, [18] A heart that deviseth wicked plots, feet that are swift to run into mischief, [19]A deceitful witness that uttereth lies, and him that soweth discord among brethren. [20] My son, keep the commandments of thy father, and forsake not the law of thy mother. ***Cf:Douay-Rheims Proverbs 6: 16-20

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