Cover
story Vatican agreement 'moderately' inclusive
By ROBERT McCLORY
Special Report Writer
When the National Conference of Catholic Bishops meets in June,
its members will be asked to approve at long last the first volume of a new
lectionary for the Mass that uses a "moderate degree of horizontal inclusive
language."
"Horizontal inclusive language" refers to the use of gender
neutral terms (for example, people rather than men) when
discussing human beings. ("Vertical language" refers to God.)
The revision, whose principles were agreed upon in Rome in
February, is said to represent a compromise between U.S. bishops and the
Vatican.
The resulting text will be far less inclusive than originally
sought by U.S. bishops and presumably will be viewed as a setback by some women
in the church who have strongly urged greater use of inclusive language. The
terms of the recent agreement with the Vatican supersede the criteria for
inclusive language established by U.S. bishops in 1990.
For five years the Vatican has withheld approval of a text
submitted by the bishops in 1992.
In mid-March, the administrative committee of the bishop's
conference unanimously recommended acceptance of the compromise. The Vatican's
Congregation for the Doctrine of the Faith and the Congregation for Divine
Worship have given assurances that they will endorse the translation if the
bishops accept it.
From a variety of sources, NCR has learned that the new
principles adopted in February call for a lectionary text that is far less
inclusive than preferred by the bishops. The lectionary is the book containing
the scriptural readings for Mass.
For example, the principles state as a general rule that the
plural form of a noun or pronoun may not be substituted for a singular form in
the interests of inclusivity.
Thus, in the Book of Ecclesiastes 2:22, the New American Bible
(NAB) text, "For what profit comes to a man from ... toil and anxiety?" cannot
be rendered, "For what profit comes to a people from ... toil and anxiety?" as
the U.S. bishops had originally requested.
Nor, according to the principles, may a third person reference be
changed to a second person reference for the sake of inclusivity. Hence, it
appears that the words "Let no one delude himself" in St. Paul's First Epistle
to the Corinthians may not be changed to "Let none of you deceive yourselves"
as the bishops requested.
There are countless instances of such tense and gender changes in
the inclusively revised NAB text sent to Rome in 1992, but they reportedly ran
afoul of general translation guidelines established by Cardinal Joseph
Ratzinger's Congregation for the Doctrine of the Faith. Those guidelines have
not been made public.
It is also believed that no changes whatsoever will be allowed in
the Book of Psalms, so that the lectionary must remain faithful to the
non-inclusive New American Bible translation of 1970.
In addition, since allowable instances of inclusivity are
restricted to "horizontal" language, all "vertical" references -- those to God
and Christ -- must be maintained in unambiguously male form. On the other hand,
it was agreed that the Greek words anthropos and adelphos as well
as the Hebrew word h'adam may be translated in an inclusive sense.
Anthropos and adelphos are quite common words in the
New Testament. Sr. Dianne Bergant, a professor of Biblical studies at Chicago
Theological Union, explained that anthropos literally means human being
and has no specifically male connotation, while adelphos literally means
"brother," though often used by Paul in contexts that include both sexes.
Bergant said the two appear (in singular or plural form) some 80
times in the gospels and have hitherto been generally translated as man
or men. The two words are found some 50 times in the Acts of the
Apostles, she noted, and are also common in St. Paul's epistles when referring
to all human beings.
The Hebrew h'adam, which may now be translated inclusively,
appears more than 600 times in the Old Testament, she said, and was commonly
rendered as man.
Under the principles, where the NAB translates the Book of Wisdom
2:23 as "For God formed man [anthropos] to be imperishable," it will
apparently be permissible to substitute a more generic phrase, such as "For God
formed humans ..."
Similarly, where the NAB Gospel of Mark, 8:36, quotes Jesus
saying, "For what does it profit a man [anthropos] to gain the whole
world ... ?", the new lectionary may use a term such as human being or
person.
The word aner, which literally means a male person, must be
translated as man, according to the agreement with the Vatican, but it
appears rarely -- only about nine times in the gospels -- according to
Bergant.
Using the principles of the agreement, the Bishops' Committee on
the Liturgy is making changes in the text originally sent to Rome and is
expected to send copies of the revised first volume of the lectionary to all
the bishops before the June meeting.
Fr. James Moroney, the committee's executive director, would
neither confirm nor deny NCR's information about grammatical and verbal
restrictions, but acknowledged that the committee is hard at work making
agreed-upon changes in the proposed lectionary.
"We're never going to satisfy everybody on this," Moroney said.
"There are very divergent views on both what is appropriate and what is the
state of the English language today. We have a variety of tools to achieve
inclusivity, but that doesn't mean we ought to use every one."
Catalyst for the apparent resolution of the impasse between the
bishops and the Vatican was an unprecedented trip to Rome last December by the
seven active American cardinals. At the time, Boston Cardinal Bernard Law said,
"We were unanimous in our recognition for the need for horizontal inclusive
language where it does not do violence to the sacred text or to the faith of
the church."
Vatican officials then agreed to set up a "working group,"
consisting of representatives from the bishops' conference and from the
congregations on worship and the faith, to implement principles for the
lectionary.
For a time supporters of inclusivity hoped these principles would
reflect the bishops' own principles, approved in 1990: "The Word of God
proclaimed to all nations is by nature inclusive, that is, addressed to all
people, men and women. Consequently, every effort should be made to render the
language of biblical translations as inclusively as a faithful translation of
the text permits. ... When a biblical translation is meant for liturgical
proclamation, it must also take into account those principles that apply to the
public communication of biblical meaning.
"Inclusive language is one of those principles. ... Although
certain uses of he, his and him once were generic and
included both men and women, in contemporary American usage these terms are
often perceived to refer only to males. Their use has become ambiguous and is
increasingly seen to exclude women.
"Therefore, these terms should not be used when the reference is
meant to be generic." Hopes dimmed, however, when it was learned that the
conference would be represented in this working group by three archbishops,
William Levada of San Francisco, Justin Rigali of St. Louis and Jerome Hanus of
Dubuque, Iowa -- none of whom had demonstrated any enthusiasm for inclusivity
in the past.
There was also concern that few members of the working group,
chaired by former Denver Archbishop J. Francis Stafford, had any special
training or expertise in biblical language or liturgical worship.
The working group met in Rome in late January and early February,
and the three U.S. bishops reported a successful outcome for the use of
"moderate, horizontal" inclusivity. Archbishop Hanus, chairman of the Bishops'
Committee on the Liturgy, briefed the bishops' conference's 50-member
administrative committee on the outcome at a meeting in Washington in
mid-March. The administrative committee endorsed the terms of the agreement.
The discussion was confidential, and Hanus did not return NCR phone
calls concerning the meetings in Rome or the agreement that was reached.
Perhaps anticipating the outcome, Erie, Pa., Bishop Donald
Trautman, former liturgy committee chairman, delivered a ringing defense of
inclusivity during a speech in Houston in late February. He noted that even a
new Protestant translation of the Bible recommended by Billy Graham and
produced by highly conservative scholars makes broad use of gender inclusive
language.
Said Trautman, "It will be a sad day for Catholic biblical
scholarship and even a sadder day for the pastoral life of the church in the
United States if the new lectionary does not incorporate the principles of
gender-inclusive language. If biblical scholars from the fundamentalist
tradition, who clearly revere the literal interpretation of the Bible, employ
gender inclusive language and Roman Catholics are denied that opportunity,
there is not just a liturgical problem, there is an ecclesiological problem of
great magnitude."
Trautman declined to comment to NCR on the agreement of the
working group in Rome or the likelihood of its full endorsement at the bishops'
conference meeting in June.
Inclusive language has been an issue of discussion and sometimes
protracted debate at conference meetings for more than six years, and many
bishops are weary of the issue.
It seems probable, then, that the proposed lectionary revision
will be approved and become the official scripture text for Masses in the
United States for years to come. The current version of the lectionary has been
in place for 27 years.
Translation's trans-Atlantic trail |
The development of an English lectionary using inclusive
language has followed a long and winding path across the Atlantic -- from
Washington to Rome and back again -- countless times through the 1990s.
- November 1990: The National Conference of Catholic
Bishops approves its "Criteria for the Evaluation of Inclusive Language
Translations of Scriptural Texts Proposed for Liturgical Use." It calls for
biblical translations that are as inclusive as a "faithful translation"
permits.
- November 1991: The bishops' conference endorses for
liturgical use a newly developed lectionary for Sunday and feast day Masses
using inclusive language. Also approved is an inclusive revision of the
Psalter. Both are sent to Rome for confirmation.
- May 1992: The Vatican confirms that the inclusive
Psalter has been accepted but has no word on the lectionary.
- June 1992: The bishop's conference approves an
inclusive weekday lectionary and passes that also on to Rome.
- June 1994: The Vatican Congregation for the Sacraments
revokes the two-year-old approbation of the Psalter, later acknowledging that
the revocation actually came from the Congregation for the Doctrine of the
Faith. No further word on the lectionaries.
- November 1994: The bishops' conference accepts the
decision on the Psalter and proposes a meeting with Vatican officials to
clarify reasons for the revocation and to learn the status of the lectionaries.
Baltimore Cardinal William Keeler, conference president, says the American
church needs a text "in the English currently used in our country."
- January 1995: A delegation of U.S. bishops has a
"productive" meeting in Rome with Vatican officials and scripture scholars but
has nothing substantive to report.
- July 1995: The Vatican issues new norms for biblical
translations but does not make them public.
- July 1996: A specially appointed Vatican commission
meets to discuss "observations" regarding the proposed U.S. lectionary. Neither
the names of commission members nor the nature of the "observations" are
revealed.
- December 1996: The seven active U.S. cardinals go to
Rome and urge Vatican officials to conclude the process for confirmation of the
now five-year-old inclusive language lectionaries.
- February 1997: Three U.S. archbishops meet in Rome with
Vatican officials and announce agreement in principle on a revision of the
revised lectionaries sent to Rome in 1991 and 1992. Specifics of the new
variation, using a "moderate degree of horizontal inclusive language," are
currently being worked out by the bishops' Committee on the Liturgy, and the
bishops will be asked to approve the first volume of this lectionary in
June.
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National Catholic Reporter, May 9, 1997
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