Prof. Pierre Destrée,
Dept. of Philosophy, University of Louvain-la-Neuve
Will give a public lecture entitled:
“Aristotle on Responsibility for one’s Character”
on Friday, November 16 at 3 PM
in Room 328,
This lecture is sponsored by the Philosophy Department at
Faculty and students are cordially invited to attend.
Cardinal Poupard on "Populorum Progressio""Lack of Education Is As Serious As Lack of Food"
ROME, NOV. 13, 2007 (Zenit.org).- Here is the text of a speech delivered by Cardinal Paul Poupard, retired president of the Pontifical Councils of Culture and Interreligious Dialogue, titled "'Populorum Progressio': Education for Development."
The speech was given Oct. 29 at the Patristic Augustinianum Institute during an event organized by the Society of Jesus' Commission for Social Communications, which presented the "Give 1, Get 1" initiative of the One Laptop per Child Project.
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1. At the invitation of the Secretary of the Commission for Social Communications of the Society of Jesus, Father Thomas Rochford, I am pleased to be here to speak about the encyclical letter "Populorum Progressio," whose fortieth anniversary we are celebrating this year. Previously Father Rochford has approached me regarding the Nexus Mundi Foundation, which I know some of you are familiar with. Today, instead, we are here to hear about another project: Nicholas Negroponte's project One Child One Laptop. To all of you my cordial salutations.
Paul VI's encyclical on the development of peoples contained two great affirmations, one in the introduction, "the social question ties all men together", and the other in the conclusion "Development is the New Name for Peace". Between them Papa Montini articulated a solemn call to "urge all men to pool their ideas and their activities for man's complete development and the development of all mankind" (§ 5). Our reflection on this encyclical -- taken largely from my recent publication "Populorum progressio tra ricordi e speranze" -- aims to continue its message within today's conference, resurrecting the spirit of hope and confidence for the integral development of each individual in an atmosphere of fraternal concern, the central thrust of the encyclical.
2. I was a young collaborator in the Secretariat of State of Pope Paul VI when he himself asked me to present his encyclical letter "Populorum Progressio" at the Press Room of the Holy See. It was my first press conference, and so you can imagine what an emotional occasion it was for me! And not only for me, there was great expectation among the bishops, the clergy, religious men and women, and lay people, and also further afield among men and women of goodwill who saw this occasion as the next great moment in the pastoral care of the Catholic Church for the contemporary world. Indeed, some journalists measured the arc of time in terms of the Second Vatican Council document "Gaudium et Spes," John XXIII's "Pacem in Terris" and now this new encyclical of Paul VI, whose publication date was adjusted to Tuesday of Easter Week, due to the great amount of interest. In fact, the document did have other precursors in Leo XIII's encyclical "Rerum Novarum," Pius XI's encyclical "Quadragesimo Anno," Pius XII's radio messages to the world, and John XXIII's "Mater et Magistra." And let us not forget too that since then we have had "Laborem Exercens," and "Sollicitudo Rei Socialis." But by far the most dramatic document, for its timing, insight, and sense of occasion, was Paul VI's "Populorum Progressio."
3. When the encyclical was conceived, we were living through times of great ferment. The third world had made its voice heard through their bishops at the Second Vatican Council, right at the heart of the Church, which had opened itself to the world, wishing to be as leaven in the bread, to nourish and sustain the world in transformation, a world which was increasingly multicultural and multiracial, a world inebriated by its technological progress and facing the nuclear threat, a world in which east and west, north and south were in ever closer contact. A world that had become socialised.
The 1960s would see Kennedy and Khrushcev, Chairman Mao and President Johnson, and then that cultural, social and political movement in the Springtime of Prague and the student revolutions across the world, notably in California, Paris and Turin. A cultural revolution which expelled age-old institutions and educational models, opening the door to new challenges and opportunities; an ambience in which customs, mindsets, and ways of life would change, the very fabric of culture transformed as people sought a society less authoritarian and free. Religious, political and civil authority changed its nature, and the bizarre slogan became the new gospel "interdit d'interdire", "no banning allowed". While the intentions of the student movement were to replace the old institutions with a more humane society, what actually happened was the creation of a void which would be filled by economic promoters eager to make material gain; publicity and marketing became the new truth, particularly with the rise of television, and man became closed in on himself, or as my friend the poet Pierre Emmanuel put it, we became "ontologically distracted." It was a world living for the here and now. The Second World War had been forgotten, economic prosperity had brought great distractions; Europeans had forgotten the meaning of hunger, fear, and, what is worse, had closed their eyes, minds and hearts to the downtrodden, the poor and the weak.
4. It was with courage that Paul VI spoke to men and women ensnared in this endless series of distractions -- "divertissements" as Pascal put it. The Pope spoke not out of opportunity, but out of necessity. The populations of the world had become in one way nearer, but at the same time less familiar with each other. He sought to recover the meaning and duty of fraternity. He appealed not just for economic progress, but for a fraternal progress. And he did so with an urgency, for it was no longer the case of just the poor man, Lazarus holding out his hand not to receive any crumbs. Now it is was not just Lazarus, but entire multitudes of peoples who were hungry, illiterate, and on the verge of war. And the response needed was to be built not on the basis of an ideal, but in the concrete reality of what it means to be truly human, underlining what it means to recognise the poor as brothers, to be solidaritous, to seek development for the poor for the sake of all.
5. Historians will have an easy task in examining the preparations of the encyclical, for there are volumes of notes and dossiers in the Vatican archives[1]. But the spirit of love that drove the preparations, an essential characteristic of Pope Paul VI himself, is already clear for all to see. When I presented the document I had this to say...
"It is a letter, not a tract, nor a course, nor an erudite article; but a letter, and so it is inspired by Christian love. So it aims to resolve and energise, bringing the attention of the Church and the world's public opinion to the issues discussed therein, to offer human and scientific solutions, able to define the thought of the Church in this field and to help the world think along these lines of thought."
As with our current Pontiff, Benedict, love was a theme of the Pope from Brescia. In his first message to the human family, titled "Qui fausto Die", no sooner had he announced the continuation of the Council than he signalled another principal aim of his PontifIcate, and I quote,
"The unequivocal order of love of neighbour, the proof of the love of God, demands from all men a more equitable solution of the social problems; it demands provisions and cures for developing countries, where often the standard of life is not worthy of the human person; it imposes a global study to improve the conditions of life. This new era, which has been opened to humanity through the conquests of space, will be blessed by the Lord if men learn how to recognise each other as brothers not competitors, to build a world order in holy reverence of God, respecting his Law, in the sweet light of charity and mutual collaboration."
From its beginning to its end, "Populorum Progressio" is aimed at action inspired by love. There is also an adoption of the threefold method dear to Catholic Action: "voir -- juger -- agir." Having noticed the "immediate misery" (n.9), the "growing unbalance" (n.8), "the scandal of clamourous inequality" (n.9), Paul VI offered a new standard for growth: the transcendent humanism which the person achieves by being inserted into Christ is the ultimate goal of development, and the "integral development of the individual necessarily entails a joint effort for the development of the human race as a whole" (n. 43). Hence the call for action, to mutual solidarity, to work for social justice, a promotion of universal charity, dialogue between nations, equity in trade relations, the creation of a fund for relief of impoverished peoples, and a renewed sense of hope for the future.
6. In "Sollicitudo Rei Socialis," John Paul II underlined some nodes of our encyclical, especially its theme, development, which needs to be seen not only as a term of social and economic sciences, but primarily in its ethical, cultural and spiritual dimensions; and he noted how it opened the "social question" to a wider scale, not just geographically or globally, but in its human dimension as a moral question, with the duty of solidarity -- dutiful today as it was 40 years ago tying development to universal interdependence. This meant there was a reappraisal of the meaning of development, which is now seen in its fraternal and universal dimension for the whole of each and every person; it cannot be built on National or individual egoisms or restricted to mere material gain. Economic issues can no longer be considered without the full dimension of the human person, for the economy exists for man, through man and in man. No one, no people, no culture, no aspect of the human person can be excluded from it. In speaking with such realism and offering a message of hope founded on Revelation -- Paul VI's was a call for a programme of economic stability, moral dignity, education, and universal collaboration between nations, reminding the men and women of the world of the serious and urgent duty of promoting an international social justice.
7. While Paul VI's words were prophetic, it is sad to see how little the situation changed. Despite industrial and economic growth, humanity still suffers. War, poverty, both material and spiritual, and misery remain. Yet Paul VI's views on development as the pathway to peace, have become recognised as a valid and fundamental therapy. His is a form of development worthy of the name, bringing it to each and every person, and in every aspect of their humanity.
Within this new vision of development -- and here I conclude for today's conference -- Pope Paul VI gave priority of place to education. Let us hear his words as I quote from number 35:
"We can even say that economic growth is dependent on social progress, the goal to which it aspires; and that basic education is the first objective for any nation seeking to develop itself. Lack of education is as serious as lack of food; the illiterate is a starved spirit. When someone learns how to read and write, he is equipped to do a job and to shoulder a profession, to develop self confidence and realize that he can progress along with others" ("Populorum Progressio," 35).
And again at number 76, under the magisterial title Development is the new name for peace he warns of the urgency of this need:
"Extreme disparity between nations in economic, social and educational levels provokes jealousy and discord, often putting peace in jeopardy." ("Populorum Progressio," 76).
To that prophetic voice of Paul VI we still have a duty to listen and to respond. Let us do so with urgency and with care, lest we be accused with the words I heard drastically at the time of the publication of "Populorum Progressio" from the mouth of someone from the developing world. I remember his piercing accusation only too well. He said, "You have kept Christ for yourself, and left us only with the cross".
Thank you for your time.
* * *[1] The document itself mentions the Holy Father's collaborators in reading the signs of the times and, with the pastoral gaze of a shepherd, expert in humanity thanks to the perspective of Revelation, setting out priorities for a strategic response. They were Jacques Maritain, Colin Clark, Von N ell-Breuning, Mons Larrain, Fr De Lubac, and Maurice Zundel. I will never forget Fr Lebret Indeed, Earlier this month I was able to give a talk in the distinctive Abbaye Saint Jacut de la Mer which was the home of Pere Lebret It was his work that helped to shape the future encyclical, particularly his 1963 dossier titled: "Sur Ie developpement economique, social, moral- Materiel d'etude pour une encyclique sur les principes moraux du developpement humain." For justice's sake I might also mention Francois Perroux, a regular visitor to Papa Montini. His thought and work notably influenced the encyclical. Indeed he was so upset at not being mentioned in the footnotes that he came to remonstrate with me: a fact which caused some consternation up in the Third Loggia due to his deafness and tendency to speak very, very loudly.
A Richer Liturgical Translation: Interview With Bishop RocheLEEDS, England, NOV. 13, 2007 (Zenit.org).- The English translation of the 2002 Roman Missal in Latin will be an opportunity for the faithful to discover the great theological richness of the text, according to the bishop in charge of the translation process.
Bishop Arthur Roche of Leeds, chairman of the International Commission on English in the Liturgy (ICEL), announced Nov. 1 that the draft phase of the process to translate the 2002 Roman Missal from Latin to English has been completed.
He reported that the last installment -- the appendices -- of the draft version of the English translation was sent to the bishops of the commission's 11 member conferences.
In this interview with ZENIT, the bishop comments on the five-year process of translating the sacred liturgy, and how he thinks this translation will serve as an opportunity for catechesis.
Q: Can you describe the process of translation from the original text in Latin? How many editors and translators have worked on the text sent out now to the bishops?
Bishop Roche: It is quite a long process and very thorough as it involves a wide number of people. For example, each text is translated initially by a base translator, who has the "nihil obstat" of the Holy See. This version is seen by three or four revisors, who send their comments to the secretariat of ICEL, where a revised version is prepared that takes these comments into account.
This revised version then goes before an editorial committee composed of six people, the majority of whom are bishops. They further revise the text and propose a version for submission to the 11 bishops of the commission. When the commission meets it discusses the text, amends it if necessary, and then sends it out as a draft version in a Green Book to all the bishops of ICEL's member conferences.
These bishops consult whom they wish, and send their comments to the secretariat; local liturgical commissions often assist in this process by making a provisional collation of the comments.
By this time the text has been seen by a great number of people. The commission then reviews the text once again in the light of comments received, and either sends out another Green Book for further consultation, or issues a Gray Book, which contains its final version.
It is at this point that the bishops take a canonical vote on the text and forward it to Rome for the "recognitio" by the Congregation for Divine Worship and the Sacraments.
Q: In translations, a decision often has to be made between translating exact words and translating concepts (formal equivalence versus dynamic equivalence). In translating the liturgy, how is that decision made, and what are the implications for bad liturgical translations?
Bishop Roche: The terms "formal equivalence" and "dynamic equivalence" are outmoded these days. They have been abandoned by their originator, Eugene Nida, who considered that his theories had been misunderstood and abused. Translation theory has moved on since the 1960s.
Language conveys not only facts and concepts but also images and feelings. We use words not only to say things but also to do things. These considerations are clearly important for the translation of the liturgy.
Just a quick example. There are various ways in which one can ask a person to close a door: "Shut the door"; "Shut the door, please"; "Would you mind closing the door, please?" Which, if any, of the courteous forms is appropriate for the liturgy?
The prayers of the Roman rite do not order God around, they respectfully request and plead. Nor do they tell God who he is, they acknowledge his greatness and his power, his love and his compassion and generosity.
Q: Other than the problem of literal-versus-conceptual translation, what is the main difficulty in translating Latin texts into the vernacular?
Bishop Roche: Latin shows the function of a word by means of its ending, English by its place in the sentence. In Latin, word order often expresses emphasis. English has to try to convey this, but has fewer means for doing so.
In some cases, Latin has many words for a concept for which English has few -- for example, "love." Sometimes, the reverse is true.
Q: Can you comment on some of the principal differences between the translation of the 2002 Roman Missal, and that of the one translated more than 30 years ago?
Bishop Roche: When the present English missal was published back in the 1970s, it was readily accepted by the bishops of the day that the translation would need to be revisited, because the translation had been done speedily in order to supply an English text, as quickly as possible, for the revised liturgy.
The new English translation of the now third edition of the Latin "Missale Romanum" will be a fuller and therefore a more faithful translation. We have endeavored to ensure a nobility of language as well as faithfulness to the Latin words and to the origins of the prayers themselves. A great deal more time and expertise, from a very wide range of scholars as well as bishops, has been employed producing the new translation.
So, for example, the new English texts will show more clearly the relationship between the liturgical texts and their scriptural origins. Let me give you an example in order to demonstrate this as well as the painstaking scholarship that goes into the translation of a text.
Sometimes at Mass we hear the priest greet us with these words: "The grace and peace of God our Father, and the Lord Jesus Christ, be with you all." ICEL is proposing this: "Grace to you and peace from God, Our Father and the Lord Jesus Christ."
Some will wonder "why make such a trivial change, what difference does it make?" Well, that greeting, "Grace to you and peace from God, Our Father and the Lord Jesus Christ," comes eight times in those exact words, in the letters of St. Paul. Outside the writings of St. Paul in the New Testament, the phrase, "Grace to you and peace," occurs in the First and Second letters of St. Peter and in the Book of Revelation. It is a slightly odd form, "Grace to you and peace from God," with the two nouns, "grace" and "peace," and the "to you" between them.
Wouldn't it be more natural to say, "Grace and peace to you?" I think it probably would be. But the fact that it occurs so often in the New Testament, no less than 11 times, suggests that that distinctive form of words has been a greeting among the Christian people from the very earliest times.
And you know the way it is sometimes, when you greet somebody or somebody greets you, the way they greet you tells you what sort of person they are, where they come from, from where they belong. Sometimes it's a secret sign, maybe a handshake or a wink. Or it might be a particular way of speaking, like "G'day sport." If you hear someone speak to you that way you would assume that the person came from Australia.
Well that slightly quirky form of words, "Grace to you and peace" seems to be an indication from the earliest times of the way Christians have greeted each other. The Greek, as well as the Latin, translation keeps that same word order: "Grace to you and peace."
Even Martin Luther, one of the first translators of the Bible into the vernacular in modern times, kept that order of words, "Grace to you and peace." And in the King James Version, produced for the Church of England, your find the same: "Grace to you and peace." It's the same in the Douay Bible, the Catholic version that was made in the 16th century: "Grace to you and peace." Then if you come up to more recent times, the Revised Standard Version, the New Revised Standard Version, those two also have that form of the words, "Grace to you and peace."
So across 2,000 years, translators have thought it wise to preserve that distinctive pattern, the distinctive word order, that distinctively Christian greeting, "Grace to you and peace." ICEL is proposing that this word order continue to be used in the Christian assembly, 2,000 years on. It puts us in touch with a very early stratum of Christian tradition.
There are lots of other examples, too: e.g., "The Lord be with you. And with your spirit" (Galatians 6:18; 2 Timothy 4:22); "Behold the Lamb of God" (John 1:29); and "Blessed are those called to the banquet of the Lamb" (Revelation 19:9).
Q: How will the eventual changes be introduced? What consequences will this have for the Catholic in the pews? Will the new translation be problematic or helpful for the faithful?
Bishop Roche: The introduction of new texts is a matter for local bishops' conferences. With good catechesis, on which work is already in progress, the new translation will help deepen the understanding and spirituality of everyone in the Church.
I believe that Catholics will welcome these next texts -- they are fuller and very beautiful. Of course, anything new always takes a little getting used to, but Catholics are generous and I believe that the Catholic instinct for truth, depth, accuracy and nobility of language will dispose them to the beauty of these new texts.
It has not been uncommon for me to hear from those with whom I have shared the new texts, comments like: "But I had no idea that this is what the text was trying to say!" There is a great theological richness being uncovered in these translations which itself will be highly catechetical.
We have a saying: "lex orandi lex credendi." In other words, the way we pray is formative of our faith. The Roman Missal conveys the faith of the Church, carefully handed down to us century by century since earliest times. This is a treasure from which we shall be fed and nurtured each day and one that needs to be carefully handed on.
Q: It has been stated that the post-conciliar Roman breviary also has many translation problems. How did these problems arise? Will a new version of the breviary be issued?
Bishop Roche: Like the missal, the breviary was translated in a hurry for the same understandable reasons. From what I can gather, there seems to have been little overall editorial control on the translations we have and therefore, there is an unevenness in the translation of the texts. A new version is most certainly needed, but until the Roman Missal is completed, it would be impossible to embark on such a project. It will be for the member conferences of ICEL and for the Holy See to consider what should then follow.
