From Leitourgeia kai Qurbana...
Last Saturday, it being Great Vespers for the Feast of St. Luke, there were Old Testament readings appointed for the service. I normally leave those to other people so as to save my voice, but I got asked to do one of them anyway since we were short some people we might otherwise have had. “Just read off of the printout of the liturgical guide?” I asked. Yes, I was told, since the parish doesn’t own a Prophetologion.
Well, long story short, nobody owns an English-language Prophetologion, because it doesn’t exist. There’s Archimandrite Ephrem (Lash)’s draft version online, and I’m increasingly coming to the conclusion that if I were to be involved in starting a mission I would argue passionately for the use of his translations, but obviously an electronic version just isn’t quite the same thing as actually having a printed liturgical book. Besides which, Fr. Ephrem has done the exactly right thing of translating liturgical texts as a self-referential whole, being aware of biblical references, internal references to other liturgical texts, and so on and so forth — and while this is exactly right, it also renders his liturgical texts somewhat difficult to use unless you’re using them exclusively.
Which gets us to the broader question of English language liturgical books, and the practical situation in various parishes.
The situation at All Saints is interesting, and I expect reasonably common — we use Nassar as the spine, but not everything is in there, and there has been cobbling together of things from various sources over the years. This effort has been by necessity a real “do it yourself” matter by many people, for reasons I won’t go into here but I’m going to assume can be guessed by a sufficient number of people in similar situations. As a result, we use one translation for the proper texts for weekday services, a different translation for Great Vespers, Sunday Matins and Sunday Divine Liturgy, and still another translation for some of our Lenten texts. Sometimes we use the HTM Psalter; sometimes we use the KJV/NKJV variants that are used in the Antiochian service books. For the epistle reading, we have the Holy Cross Apostolos, which we bring out during services, but we insert a sheet with the NKJV text into the book so that the reader is actually reading from that and the book itself is really for show. In other words, we have a fundamental disunity of English translations, thereby achieving a fundamental disunity in the texts themselves. It used to be worse; our Divine Liturgy music used to be a patchwork of things from all over the place, so that there was no textual consistency whatsoever within the service — “Thee/thou” in one section and “You who” in the next. I am also told that for awhile we were trying to use the Orthodox Study Bible liturgically, but since it’s not arranged as a liturgical book (i. e., no prokeimena etc.), that was a non-starter from a practical standpoint.
These are the moments when I see an excellent argument for sticking with ecclesiastical Greek or Church Slavonic.
Well, long story short, nobody owns an English-language Prophetologion, because it doesn’t exist. There’s Archimandrite Ephrem (Lash)’s draft version online, and I’m increasingly coming to the conclusion that if I were to be involved in starting a mission I would argue passionately for the use of his translations, but obviously an electronic version just isn’t quite the same thing as actually having a printed liturgical book. Besides which, Fr. Ephrem has done the exactly right thing of translating liturgical texts as a self-referential whole, being aware of biblical references, internal references to other liturgical texts, and so on and so forth — and while this is exactly right, it also renders his liturgical texts somewhat difficult to use unless you’re using them exclusively.
Which gets us to the broader question of English language liturgical books, and the practical situation in various parishes.
The situation at All Saints is interesting, and I expect reasonably common — we use Nassar as the spine, but not everything is in there, and there has been cobbling together of things from various sources over the years. This effort has been by necessity a real “do it yourself” matter by many people, for reasons I won’t go into here but I’m going to assume can be guessed by a sufficient number of people in similar situations. As a result, we use one translation for the proper texts for weekday services, a different translation for Great Vespers, Sunday Matins and Sunday Divine Liturgy, and still another translation for some of our Lenten texts. Sometimes we use the HTM Psalter; sometimes we use the KJV/NKJV variants that are used in the Antiochian service books. For the epistle reading, we have the Holy Cross Apostolos, which we bring out during services, but we insert a sheet with the NKJV text into the book so that the reader is actually reading from that and the book itself is really for show. In other words, we have a fundamental disunity of English translations, thereby achieving a fundamental disunity in the texts themselves. It used to be worse; our Divine Liturgy music used to be a patchwork of things from all over the place, so that there was no textual consistency whatsoever within the service — “Thee/thou” in one section and “You who” in the next. I am also told that for awhile we were trying to use the Orthodox Study Bible liturgically, but since it’s not arranged as a liturgical book (i. e., no prokeimena etc.), that was a non-starter from a practical standpoint.
These are the moments when I see an excellent argument for sticking with ecclesiastical Greek or Church Slavonic.
(On the matter of the HTM Psalter — HTM obviously publishes liturgical books that a lot of people use. I will note for the record that I find the use of liturgical materials by schismatic groups problematic, but I know there are a lot of people who disagree with me.) Duly noted. I use their materials quite a bit, but their status (for want of a better word) is always in the back of my mind.
I’m not sure what the solution is; what I’d hate to see is the worst kind of “by committee” translation, where all of these texts which were composed by saints and monks are rendered into bland, inoffensive, artless English. There are good “by committee” translations, like the Thyateira translation of the Divine Liturgy, but on the other hand, their committee includes Fr. Ephrem as well as Metropolitan Kallistos.
Maybe if any of our seminaries start offering doctorates, the problem of establishing a fundamental unity of English language liturgical books, and doing it right, can be taken on as a dissertation — or rather, several dissertations, more than likely. Best of all would be if modern-day Ss. Cyrils and Methodiuses would make themselves known for the English-speaking world. I understand that a hundred years ago for the most part the books didn’t just exist, and thus we’re better off than we used to be, but I’d like to think that we’re at a point where we can respect the efforts that have been made, re-assess where we’re at and try to move forward from here nonetheless.
Is a unified English translation of all the liturgical books a realistic goal? Or is the hodgepodge one of those things where we need to accept that it’s not going to happen because Things Are Different In America?
I’m not sure what the solution is; what I’d hate to see is the worst kind of “by committee” translation, where all of these texts which were composed by saints and monks are rendered into bland, inoffensive, artless English. There are good “by committee” translations, like the Thyateira translation of the Divine Liturgy, but on the other hand, their committee includes Fr. Ephrem as well as Metropolitan Kallistos.
Maybe if any of our seminaries start offering doctorates, the problem of establishing a fundamental unity of English language liturgical books, and doing it right, can be taken on as a dissertation — or rather, several dissertations, more than likely. Best of all would be if modern-day Ss. Cyrils and Methodiuses would make themselves known for the English-speaking world. I understand that a hundred years ago for the most part the books didn’t just exist, and thus we’re better off than we used to be, but I’d like to think that we’re at a point where we can respect the efforts that have been made, re-assess where we’re at and try to move forward from here nonetheless.
Is a unified English translation of all the liturgical books a realistic goal? Or is the hodgepodge one of those things where we need to accept that it’s not going to happen because Things Are Different In America?
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