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The wisdom of the ancient world,
enshrined in Greek and Roman literature, and the truly memorable
teaching of ancient peoples, served, surely, to herald the dawn of the
Gospel which Gods Son, "the judge and teacher of grace and truth, the
light and guide of the human race,"[1] proclaimed on earth.
Such was the view of the Church Fathers and Doctors. In these
outstanding literary monuments of antiquity, they recognized man's
spiritual preparation for the supernatural riches which Jesus Christ
communicated to mankind "to give history its fulfillment."[2]
Thus the inauguration of Christianity did not mean the obliteration of
man's past achievements. Nothing was lost that was in any way true,
just, noble and beautiful.
Venerable languages
The Church has ever held the literary evidences of this wisdom in the
highest esteem. She values especially the Greek and Latin languages in
which wisdom itself is cloaked, as it were, in a vesture of gold. She
has likewise welcomed the use of other venerable languages, which
flourished in the East. For these too have had no little influence on
the progress of humanity and civilization. By their use in sacred
liturgies and in versions of Holy Scripture, they have remained in
force in certain regions even to the present day, bearing constant
witness to the living voice of antiquity.
A primary place
But amid this variety of languages a primary place must surely be
given to that language which had its origins in Latium, and later
proved so admirable a means for the spreading of Christianity
throughout the West.
And since in God's special Providence this language united so many
nations together under the authority of the Roman Empire -- and that
for so many centuries -- it also became the rightful language of the
Apostolic See.[3] Preserved for posterity, it proved to be a bond of
unity for the Christian peoples of Europe.
The nature of Latin
Of its very nature Latin is most suitable for promoting every form of
culture among peoples. It gives rise to no jealousies. It does not
favor any one nation, but presents itself with equal impartiality to
all and is equally acceptable to all.
Nor must we overlook the characteristic nobility of Latin for mal
structure. Its "concise, varied and harmonious style, full of majesty
and dignity"[4] makes for singular clarity and impressiveness of
expression.
Preservation of Latin by the Holy See
For these reasons the Apostolic See has always been at pains to
preserve Latin, deeming it worthy of being used in the exercise of her
teaching authority "as the splendid vesture of her heavenly doctrine
and sacred laws."[5] She further requires her sacred ministers to use
it, for by so doing they are the better able, wherever they may be, to
acquaint themselves with the mind of the Holy See on any matter, and
communicate the more easily with Rome and with one another.
Thus the "knowledge and use of this language," so intimately bound up
with the Church's life, "is important not so much on cultural or
literary grounds, as for religious reasons."[6] These are the words of
Our Predecessor Pius XI, who conducted a scientific inquiry into this
whole subject, and indicated three qualities of the Latin language
which harmonize to a remarkable degree with the Church's nature. "For
the Church, precisely because it embraces all nations and is destined
to endure to the end of time ... of its very nature requires a
language which is universal, immutable, and non-vernacular."[7]
Universal
Since "every Church must assemble round the Roman Church,"[8] and since
the Supreme Pontiffs have "true episcopal power, ordinary and
immediate, over each and every Church and each and every Pastor, as
well as over the faithful"[9] of every rite and language, it seems
particularly desirable that the instrument of mutual communication be
uniform and universal, especially between the Apostolic See and the
Churches which use the same Latin rite.
When, therefore, the Roman Pontiffs wish to instruct the Catholic
world, or when the Congregations of the Roman Curia handle matters or
draw up decrees which concern the whole body of the faithful, they
invariably make use of Latin, for this is a maternal voice acceptable
to countless nations.
Immutable
Furthermore, the Church's language must be not only universal but also
immutable. Modern languages are liable to change, and no single one of
them is superior to the others in authority. Thus if the truths of the
Catholic Church were entrusted to an unspecified number of them, the
meaning of these truths, varied as they are, would not be manifested
to everyone with sufficient clarity and precision. There would,
moreover, be no language which could serve as a common and constant
norm by which to gauge the exact meaning of other renderings.
But Latin is indeed such a language. It is set and unchanging. it has
long since ceased to be affected by those alterations in the meaning
of words which are the normal result of daily, popular use. Certain
Latin words, it is true, acquired new meanings as Christian teaching
developed and needed to be explained and defended, but these new
meanings have long since become accepted and firmly established.
Non-vernacular
Finally, the Catholic Church has a dignity far surpassing that of
every merely human society, for it was founded by Christ the Lord. It
is altogether fitting, therefore, that the language it uses should be
noble, majestic, and non-vernacular.
In addition, the Latin language "can be called truly catholic."[10] It
has been consecrated through constant use by the Apostolic See, the
mother and teacher of all Churches, and must be esteemed "a treasure
... of incomparable worth."[11]. It is a general passport to the proper
understanding of the Christian writers of antiquity and the documents
of the Church's teaching.[12] It is also a most effective bond, binding
the Church of today with that of the past and of the future in
wonderful continuity.
Educational value of Latin
There can be no doubt as to the formative and educational value either
of the language of the Romans or of great literature generally. It is
a most effective training for the pliant minds of youth. It exercises,
matures and perfects the principal faculties of mind and spirit. It
sharpens the wits and gives keenness of judgment. It helps the young
mind to grasp things accurately and develop a true sense of values. It
is also a means for teaching highly intelligent thought and speech.
A natural result
It will be quite clear from these considerations why the Roman
Pontiffs have so often extolled the excellence and importance of
Latin, and why they have prescribed its study and use by the secular
and regular clergy, forecasting the dangers that would result from its
neglect.
A resolve to uphold Latin
And We also, impelled by the weightiest of reasons -- the same as
those which prompted Our Predecessors and provincial synods[13] -- are
fully determined to restore this language to its position of honor,
and to do all We can to promote its study and use. The employment of
Latin has recently been contested in many quarters, and many are
asking what the mind of the Apostolic See is in this matter. We have
therefore decided to issue the timely directives contained in this
document, so as to ensure that the ancient and uninterrupted use of
Latin be maintained and, where necessary, restored.
We believe that We made Our own views on this subject sufficiently
clear when We said to a number of eminent Latin scholars:
"It is a matter of regret that so many people, unaccountably dazzled
by the marvelous progress of science, are taking it upon themselves to
oust or restrict the study of Latin and other kindred subjects....
Yet, in spite of the urgent need for science, Our own view is that the
very contrary policy should be followed. The greatest impression is
made on the mind by those things which correspond more closely to
man's nature and dignity. And therefore the greatest zeal should be
shown in the acquisition of whatever educates and ennobles the mind.
Otherwise poor mortal creatures may well become like the machines they
build -- cold, hard, and devoid of love."[14]
Provisions for the
Promotion of Latin Studies
With the foregoing considerations in mind, to which We have given
careful thought, We now, in the full consciousness of Our Office and
in virtue of Our authority, decree and command the following:
Responsibility for enforcement
1. Bishops and superiors-general of religious orders shall take
pains to ensure that in their seminaries and in their schools where
adolescents are trained for the priesthood, all shall studiously
observe the Apostolic See's decision in this matter and obey these Our
prescriptions most carefully.
2. In the exercise of their paternal care they shall be on
their guard lest anyone under their jurisdiction, eager for
revolutionary changes, writes against the use of Latin in the teaching
of the higher sacred studies or in the Liturgy, or through prejudice
makes light of the Holy See's will in this regard or interprets it
falsely.
Study of Latin as a prerequisite
3. As is laid down in Canon Law (can. 1364) or commanded by Our
Predecessors, before Church students begin their ecclesiastical
studies proper they shall be given a sufficiently lengthy course of
instruction in Latin by highly competent masters, following a method
designed to teach them the language with the utmost accuracy. "And
that too for this reason: lest later on, when they begin their major
studies . . . they are unable by reason of their ignorance of the
language to gain a full understanding of the doctrines or take part in
those scholastic disputations which constitute so excellent an
intellectual training for young men in the defense of the faith."[15]
We wish the same rule to apply to those whom God calls to the
priesthood at a more advanced age, and whose classical studies have
either been neglected or conducted too superficially. No one is to be
admitted to the study of philosophy or theology except he be
thoroughly grounded in this language and capable of using it.
Traditional curriculum to be restored
4. Wherever the study of Latin has suffered partial eclipse
through the assimilation of the academic program to that which obtains
in State public schools, with the result that the instruction given is
no longer so thorough and well-grounded as formerly, there the
traditional method of teaching this language shall be completely
restored. Such is Our will, and there should be no doubt in anyone's
mind about the necessity of keeping a strict watch over the course of
studies followed by Church students; and that not only as regards the
number and kinds of subjects they study, but also as regards the
length of time devoted to the teaching of these subjects.
Should circumstances of time and place demand the addition of other
subjects to the curriculum besides the usual ones, then either the
course of studies must be lengthened, or these additional subjects
must be condensed or their study relegated to another time.
Sacred sciences to be taught in Latin
5. In accordance with numerous previous instructions, the major
sacred sciences shall be taught in Latin, which, as we know from many
centuries of use, "must be considered most suitable for explaining
with the utmost facility and clarity the most difficult and profound
ideas and concepts."[16] For apart from the fact that it has long
since been enriched with a vocabulary of appropriate and unequivocal
terms, best calculated to safeguard the integrity of the Catholic
faith, it also serves in no slight measure to prune away useless
verbiage.
Hence professors of these sciences in universities or seminaries are
required to speak Latin and to make use of textbooks written in Latin.
If ignorance of Latin makes it difficult for some to obey these
instructions, they shall gradually be replaced by professors who are
suited to this task. Any difficulties that may be advanced by students
or professors must be overcome by the patient insistence of the
bishops or religious superiors, and the good will of the professors.
A Latin Academy
6. Since Latin is the Church's living language, it must be
adequate to daily increasing linguistic requirements. It must be
furnished with new words that are apt and suitable for expressing
modern things, words that will be uniform and universal in their
application. and constructed in conformity with the genius of the
ancient Latin tongue. Such was the method followed by the sacred
Fathers and the best writers among the scholastics.
To this end, therefore, We commission the Sacred Congregation of
Seminaries and Universities to set up a Latin Academy staffed by an
international body of Latin and Greek professors. The principal aim of
this Academy -- like the national academies founded to promote their
respective languages -- will be to superintend the proper development
of Latin, augmenting the Latin lexicon where necessary with words
which conform to the particular character and color of the language.
It will also conduct schools for the study of Latin of every era,
particularly the Christian one. The aim of these schools will be to
impart a fuller understanding of Latin and the ability to use it and
to write it with proper elegance. They will exist for those who are
destined to teach Latin in seminaries and ecclesiastical colleges, or
to write decrees and judgments or conduct correspondence in the
ministries of the Holy See, diocesan curias, and the offices of
religious orders.
The teaching of Greek
7. Latin is closely allied to Greek both in formal structure
and in the importance of its extant writings. Hence -- as Our
Predecessors have frequently ordained -- future ministers of the altar
must be instructed in Greek in the lower and middle schools. Thus when
they come to study the higher sciences -- and especially if they are
aiming for a degree in Sacred Scripture or theology -- they will be
enabled to follow the Greek sources of scholastic philosophy and
understand them correctly; and not only these, but also the original
texts of Sacred Scripture, the Liturgy, and the sacred Fathers.[17]
A syllabus for the teaching of Latin
8. We further commission the Sacred Congregation of Seminaries
and Universities to prepare a syllabus for the teaching of Latin which
all shall faithfully observe. The syllabus will be designed to give
those who follow it an adequate understanding of the language and its
use. Episcopal boards may indeed rearrange this syllabus if
circumstances warrant, but they must never curtail it or alter its
nature. Ordinaries may not take it upon themselves to put their own
proposals into effect until these have been examined and approved by
the Sacred Congregation.
Finally, in virtue of Our apostolic authority, We will and command
that all the decisions, decrees, proclamations and recommendations of
this Our Constitution remain firmly established and ratified,
notwithstanding anything to the contrary, however worthy of special
note.
Given at Rome, at Saint Peter's, on the feast of Saint Peter's Throne
on the 22nd day of February in the year 1962, the fourth of Our
pontificate.
END NOTES:
1. Tertullian, Apol. 21: Migne, FL 1, 294.
2. Ephesians 1, 10.
3. Epist. S. Cong. Stud. Vehementer sane, ad Ep. universos, July 1,
1908: Ench. Cler., N. 820. Cf. also Epist. Ap. Pius XI, Unigenitus Dei
Filius, Mar. 19, 1924: AAS 16 (1924), 141.
4. Pius XI, Epist. Ap. Officiorum omnium, Aug. 1, 1922: AAS 14 (1922),
452-453.
5. Pius XI, Motu proprio Litterarum latinarum, Oct. 20, 1924: AAS 16
(1924), 417.
6. Pius XI, Epist. Ap. Officiorum omnium, Aug. 1, 1922: AAS 14 (1922),
452.
7. Ibid.
8. Saint Iren., Adv. Haer. 3, 3, 2: Migne PG 7, 848.
9. Cf. CIC, can. 218, pars. 2.
10. Cf. Pius XI, Epist. Ap. Officiorum omnium, Aug. 1, 1922: AAS 14
(1922), 453.
11. Pius XII, Al. Magis quam, Nov. 23, 1951: AAS 43 (1951), 737.
12. Leo XIII, Epist. Encycl. Depuis le jour, Sept. 8, 1899: Acta
Leonis XIII, 19 (1899), 166.
13. Cf. Collectio Lacensis, espec. vol. III, 1018s. ( Cone. Prov.
Westmonasteriense, a (1859); Vol. IV, 29 (Conc. Prov. Parisiense, a
1849); Vol. IV, 149, 153 (Cone. Prov. Rhemense, a 1849); Vol. IV, 359,
861 (Conc. Prov. Avenionense, a 1849); Vol. IV, 394, 396 (Cone. Prov.
Burdigalense, a 1850); Vol. V, 61 (Cone. Strigoniense, a 1858); Vol.
V. 664 (Conc. Prov. Colocense, a 1863); Vol. VI, 619 (Synod.
Vicariatus Suchnensis, a 1803).
14. International Convention for the Promotion of Ciceronian Studies,
Sept. 7, 1959, in Discorsi Messaggi Colloqui del Santo Padre Giovanni
XXIII, I, pp. 234-235. [English translation in TPS, V, 421.] Cf. also
Address to Roman Pilgrims of the Diocese of Piacenza, April 15, 1959,
in L'Osservatore Romano April 16, 1959; Epist. Pater misericordiarum,
Aug. 22, 1961, in A.4S 53 (1961), 677; Address given on the occasion
of the solemn inauguration of the College of the Philippine Islands at
Rome, Oct. 7, 1961, in L'Osservatore Romano, Oct. 9-10, 1961; Epist.
lucunda laudatio, Dec. 8, 1961: AAS 53 (1961), 812 [English summary in
TPS, VII, 367-8.]
15. Pius XII, Epist. Ap. Officiorum omnium, Aug. 1, 1922: AAS 14
(1922), 453.
16. Epist. S. C. Stud., Vehementer sane, July 1, 1908: Ench. Cler., N.
821.
17. Leo XIII. Lit. Encyci. Providentissimus Deus, Nov. 18, 1893: Acta
Leonis XIII 13 (1893), 342; Epist. Plane quidem intelligis, May 20,
1885, Acta, 5, 63-64; Pius XII, Alloc. Magis quam, Sept. 23, 1951: AAS
43 (1951), 737.
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