"Faith"

This is the "pisteuo" Πιστεύο pblm.
Credere does not mean epistemic belief, but trust, which I defined as "pisteic", a kind of doxastic committment . From the Nicene credo: "Πιστεύομεν εἰς ἕνα Θεὸν"
In Engligh, "belief" ~beloved.
Note: δόξα = belief, gift, & glorification. https://t.co/qZYuRKfKPz

— Nassim Nicholas Taleb (@nntaleb) May 3, 2020

2/ In Semitic lang., "Amen" means "trust", not epistemic belief, so professions of faith state trust.

The Syriac credo is "mhayminan 7ad aloho" = "WE TRUST only one god". (not "I" since; is no Nicene creed for non Greek-Orthodox/Cath)
Doxa in Christian Aramaic/Syriac is tshba7. pic.twitter.com/VLTM6j7Fbo

— Nassim Nicholas Taleb (@nntaleb) May 3, 2020

3) The pisteuo pbm is the reason first-order atheists a la Dawkins & religious people talk past one another: simply religious beliefs never claimed to be epistemic that is, belief in the scientific sense.

You need to remove verbalism & labels to understand what something means.

— Nassim Nicholas Taleb (@nntaleb) May 3, 2020

Bad Theology?

Or worse, heretical?

CNA: Holy See confirms changes to Italian liturgical translation of Our Father, Gloria

Links to discussions of the proposed translation of the Our Father can be found here. I am going to focus on the Gloria:

In the Gloria, the line “in térra pax homínibus bónae voluntátis” (on earth peace to people of good will) will be translated “pace in terra agli uomini, amati dal Signore” (peace on earth to men, loved by the Lord). It was translated “pace in terra agli uomini di buona volontà” (peace on earth to men of good will).

The Lord loves everybody for they can have no good whatsoever unless they first be loved by God. But God loves them even if they sin against him, and sinners do not have peace. Peace can be found only in Christ, for someone who lives in Christ and by extension those who may not be living in Christ yet but are cooperating with God's grace. (Or perhaps they may not have been sacramentally incorporated into Christ but have been done so in some other way.) Hence, "men of good will." A better translation of the original Greek would be "men, with whom God is pleased" -- and with whom is God pleased? Those who are righteous by His grace.

So, is Luke 2:14 to be taken as being in the indicative mood, or is it expressing a command (imperative mood) or a wish/desire? Most interpreters seem to take it as being in the indicative mood. If it is in one of the other moods then the new translation may be more defensible though it would still require a lot of proper catechesis to explain the meaning.

Miles Coverdale's Goostly Psalmes and Spirituall Songes

By What Competence?

Sandro Magister: Francis, Absolute Monarch. Behind the Scenes of the New Italian “Our Father”

Meanwhile, as of December 5, in his Wednesday general audiences the pope has begun a cycle of catecheses precisely on the “Our Father.’ It will be interesting to listen to him when he gets to the petition he wanted to have retranslated.

Fr. Hunwicke: The Beevy Emm, alive and well at Queens

There was one outstanding lecture: a real tour de force by John Caldwell on the Psalter. He made clear that the Masoretic traditions are entitled to no assumed priority over those of Greek or Latin Christianity, particularly with regard to the numeration of the Psalms. (There sometimes appears to be a rather shamefaced attitude to the Vulgate (and Septuagint) numeration; this is completely unnecessary. 'Christianity' and 'Jamnian' Judaism are both descended from a first-century rupture; the unconscious assumption that the Masoretic texts are 'authentic' in a way that Christian texts are not fails to remember the Dead Sea scrolls, not to mention Margaret Barker. This is not a pedantic detail; it goes right to the essential point of difference between Synagogue Judaism and Sacrificial Christianity.)

Study Day with the Plainsong & Medieval Music Society

English Translation of the Psalter

For Latins --- what is available?

Magnificat, Give Us This Day: do they use the same English translation of the Psalms?

I don't think Word Among Us provides a version of the Divine Office for laity. I don't think Living With Christ does, either.

Then there is the Customary of Our Lady of Walsingham, which uses a version of the Coverdale translation.

How good is the Grail translation for private devotion and singing? (I should ask, is it a faithful translation of Scripture? And how about the Revised Grail Psalms?)


Revised Grail Psalms

I need to do some research on Psalm tones too...

The Sacred Divine Liturgy

(via Byz, TX)

New ICEL Translations

NCReg: US Bishops Set Course on Liturgical Translations by Joan Frawley Desmond
In the wake of Magnum Principium’s changes to the process for approving liturgical translations, the U.S. bishops are charting a careful path forward.

On Translating the Lord's Prayer

Should the sixth petition of the Our Father be translated as “Do not let us fall”? by Jason Bermender

And is the English rendering “do not lead us into temptation” bad theology? Here’s why the answer to both questions is “no”.


The complicated context of Pope Francis’ confusing remarks about the “Our Father” by Christopher R. Altieri

The Holy Father’s remarks, made to the Italian bishops’ TV magazine program, invoked a drawn-out and at times acrimonious controversy under the tent of French […]

Fr. Hunwicke: 1 and 2

Dr. Fleming has some remarks:

The problem does not like in the perfectly correct translation of the Greek into Latin “inducas,” and English “lead into,” but with the word “temptation,” which no longer should be used to translate the Latin tentatio.

....
There are many temptations in the NT and a careful examination of a few passage would convince any serious reader that conventional interpretations of the sentence in the Lord's prayer are erroneous.

[In Luke 10] The nomikos (not a professional lawyer but a man learned in Jewish law) wants to put Jesus to the test—the verb ekpeirazein reminds us of the tests to which Satan subjected Him. This requires a bit of explanation. The verb—and its simpler uncompounded form (peirazein)—are typically translated by the English “tempt,” but the meaning of that word has changed so much since the early 17th century that it is quite misleading. To “tempt,” in this and other passages including the Lord’s Prayer, is not to entice or trap but to put something or someone to the test in order to find out what they are. A closer English word might be “assay,” as in “The chemist assayed the ore to determine whether it was gold or iron pyrite.”

I can only just summarize the argument of what I have written in the past on the Lord’s Prayer. As in all uses of the word peira (temptation) and the related verbs peirazein and ekpeirazein, the context is not to be sought in instances of temptation—the diabetic in the candy store, the married man in the single’s bar—but in the testing of Job and in Jesus’ own “temptations” in the wilderness, which are nothing but Satan’s attempt to find out who and what he is.......

By not recognizing the meaning of “temptation.” we then fail to connect the passages in which our Lord is “tried” by his adversaries both human and diabolical. We compound the error by thinking that the “evil” we pray to be delivered from is either misfortune or sin, when in fact the Evil One is the devil himself. The result is that we do not understand the final two clauses of the Lord’s prayer, which might be summed up as something like: “Do not expose us to the trials that Job and Jesus were put by the Adversary and deliver us from the Evil one that seeks out destruction.”

Sandro Magister: The Comeback of the Peripheries. "La Civiltà Cattolica" Also Rages Against Cardinal Sarah

Local Liturgical Translations

Cardinal Sarah may be admirable in his defense of the prerogatives of the CDW and a traditional understanding of the authority and role of the Roman Curia, but is he right? Meanwhile even if it is proper to entrust local liturgical translations to local ordinaries, is now the right time for it? And is there a way to embrace liturgical translations without accepting modern nationalism and its fruits? That is what the recognition of national episcopal conferences does, at least -- they are not approving different local translations for a region, but a single uniform one for that region, regardless of the diversity of peoples and cultures in that region.

This problem should have been forestalled in the first millenium, had the Latins and Franks permitted the official use of liturgical texts translated from Latin into hieratic versions of the local tongues.

If Decentralization Not Now, Then When?

Sandro Magister: Francis's Slap At Cardinal Sarah. Behind the Scenes

The New Ritual or the Old?

Catholic Herald: US Bishops Publish English Language Translation of Exorcism Ritual

Of course the new ritual...

Putting the Local Church in Charge of Liturgical Translations

The wrong time for decentralization and liturgical reform -- especially if no Latin bishop is prepared to excommunicate other bishops for heterodoxy or to bring them to trial for malfeasance. Otherwise I would be sympathetic to having translations of the liturgy into hierartic versions of the local language, instead of the national language, which lends credence to the claims of the modern nation-state and modern nationalism. If bishops are do not have a localist mindset or have not been inculturated into the local culture and language, why bother?

Pray Tell: On Things Liturgical, The Gap Between Francis and Cardinal Sarah Just Got Wider October 14, 2017 by Anthony Ruff, OSB

Magnum principium

Fr. Z
Rorate Caeli

The rumor is true. The pope wants to revisit Liturgiam Authenticam.

America: Pope Francis has ordered a review of the new Mass translation by Gerard O'Connell
Why Pope Francis is right to revisit the new Mass translation by Michael G. Ryan

LA

Musica Sacra Forum: cup vs chalice again