The following is a study of a Chamorro translation of the Roman Missal, which is the "book of the Mass." It's what a priest reads from when saying Mass.
The original Missal is written in Latin, the ancient language of Rome which the Catholic Church keeps as its official language, both for official worship (the "liturgy") and for government.
After the 2nd Vatican Council (1962-1965), the Roman Missal was allowed to be translated into the vernacular, the language of the people at hand. But the rule was, and is, that the vernacular edition must be translated from the original Latin. It's risky enough to translate from one language to a second language; it's even more risky to involve a third language; that is, a translation of a translation.
The Chamorro Missal we have now is just that; a translation of a translation. Our Chamorro Missal was translated from the English Missal, which was itself translated from the original Latin.
So I am interested in seeing how faithful our Chamorro translation is to the original Latin. Since I cannot compare the whole Missal in one setting, I have chosen to look at the 5th Sunday of Easter, and just one prayer from that Mass - the Collect, which is the opening, or first, prayer.
So here's that Collect, or opening prayer, in the original Latin. Don't worry, I'm putting a, more or less, word for word English equivalent underneath each Latin word. Then I will show a clearer English version.
ORIGINAL LATIN
Omnipotens sempiterne Deus,
(Almighty) (always eternal) (God)
semper in nobis paschale perfice
sacramentum,
(always) (in) (us) (Paschal, that is, Easter) (perfect) (mystery but also sacrament).
ut, quos sacro baptismate dignatus es renovare,
(so that) (those) (by means of holy) (baptism) (pleased) (you are) (to renew)
sub tuae protectionis auxilio multos fructus afferant,
(under) (your) (of protection) (help) (many/much) (fruits) (may produce)
et ad aeternae vitae gaudia pervenire concedas.
(and) (to) (of eternal) (life) (joys) (arrive) (you allow).
IN CLEARER ENGLISH
Almighty eternal God,
perfect in us always the paschal mystery,
so that those whom you deigned to renew by means of sacred
baptism,
may under the aid of your protection bear many fruits,
and that you will grant them to attain unto the joys of
eternal life.
MORE THAN ONE WAY
Right away, you can see that you have choices. Some Latin words can be translated using more than one English word.
Auxilio, for example, can mean "help, aid, assistance." But all of these options, more or less, mean the same thing.
Concedas can mean "you grant, you allow, you permit," and several other closely-related meanings.
OFFICIAL ENGLISH
Now here is the official English translation, approved by the Vatican. This is what was used to come up with a Chamorro version of the Collect of the 5th Sunday of Easter.
Almighty ever-living God, constantly accomplish the Paschal
Mystery within us, that those you were pleased to make new in Holy Baptism may,
under your protective care, bear much fruit and come to the joys of life
eternal.
Now.....does this somehow depart from the original Latin? In any big way? Or in any small way?
Let's see.
SEMPITERNE. This is the original Latin. It means "eternal." The approved, official English translation says "ever-living." This is certainly a possible English meaning of sempiterne. Something that is eternal has no end, so it keeps on going and going and going (haha I know you're thinking of the Energizer bunny). It lives forever; it has no end. But....the Christian idea of God's eternity is that He also has no beginning. He has no end, but also no beginning. Christian eternity means "no-time," timeless or above time, outside of time. I suppose "timeless" could be used, but I've never seen God described as "timeless" in official prayers. Even the word "timeless" does not make it abundantly clear that the timeless thing has no beginning because, once something has started, it can then start to be timeless, that is, without end. Many things, such as a piece of art or music, are said to be timeless because they never grow old, but they all had a start. But God had no beginning. He never "started;" He always was, is and will be. Above time. Outside of time.
PERFICE. This Latin word is a command, and it means "perfect." The English version says "accomplish," which can mean to accomplish perfectly, but not necessarily perfect. You can accomplish your house chores, but not perfectly. The Latin prayer commands (humbly, of course) God to make the effects of the Easter mystery (the saving effects of Jesus' death and rising) perfect in us. In other words, that we be perfectly saved, redeemed, renewed, made holy. So "accomplish" is a bit of a distancing from the clear idea of "perfection." But this translation was approved by Rome.
BY MEANS OF. I have switched to the English because it's too complicated to explain why the original Latin says that we want God to perfect in us the Easter (or paschal) mystery BY MEANS OF the sacrament of holy Baptism. It deals with Latin grammar. The point is that the approved English translation doesn't say "by means of" but simply "in." We are perfected in the Easter mysteries in baptism, which can mean "because of, by means of" baptism, but not as clearly as saying so clearly : by means of holy baptism. "In holy baptism" can mean to someone else that we are perfected in the Easter mystery and, by the way, it just so happens that, it happens in baptism. When we say "by means of," it's very clear that if there is no baptism, there is no perfection of the effects of Christ's death and resurrection.
PROTECTIONIS. The Latin says "under the help of your protection." The key idea is protection. It is God's protection, and His protection is an aid, a help, an assistance. The approved English translation switches the attention to "care," and modifies that care, saying it is a protective care. What is described in the Latin as a help (aid, assistance) is elaborated in the English as "care." That help is a kind of caring. Both elements, care (help, assistance) and protection, are present in both the Latin original and the approved English translation, but the focus is different; care which is protective, and protection which is a help.
CONCEDAS. This Latin word means "you concede, allow, permit, grant" and so on. The original Latin prayer says that we don't go to heaven unless God allows us to. The approved English translation simply says that, after all what came before happens, we may come to heaven (the joys of eternal life).
FIRST CONCLUSION?
From these comparisons, we can see that the approved English translation does move away from the original Latin in a few ways, but nothing alarming, depending on your point of view. The translation was approved by the Vatican, after all. Personally, I would have liked perfice ("perfect") to have been kept rather than "accomplish." The original Latin is very clear and strong in presenting the idea that so much depends on God, on His good will towards us and on His working through the sacraments. The English includes that idea, but, in my opinion, not as clearly and not as strongly.
NOTABLE DIFFERENCES IN THE CHAMORRO
When the translator(s) came up with a Chamorro Missal, they turned to the approved English Missal I have been quoting above. As far as I know, the original Latin Missal was not consulted, or at least not as the actual text to be translated.
So, we may find that the Chamorro version moves away, not only from the Latin Missal, but maybe even from the English one!
So let's look at the Chamorro version of the Collect of the 5th Sunday of Easter. Again, I will put a, more or less, word for word English equivalent under each Chamorro word.
CHAMORRO MISSAL
Todo un na' siña todo i tiempo låla'la' na Yu'us,
(All) (you) (can do) (all) (the) (time) (living) (God),
ti påpara
hao chumo'gue i Misterion Påsgua
(not) (stopping) (you) (to do) (the) (mystery of) (Easter)
gi sanhalom-måme, kosa ke ayo siha i magof hao
(to/at the) (inside-us), (so that) (those) (happy you are)
un na' fan nuebo gi
Såntos na Baotismo gi papa' i inadahi-mo na proteksion,
(you) (make new) (in) (holy) (baptism) (to/at) (under) (care-your) (protection),
u
fan mannokcha' mås produkto,
(they will or may produce) (more) (fruit)
ya u fan måtto gi minagof i taihinekkok na
lina'la'.
(and they may come) (to/at the) (happiness/joy) (the) (endless) (life).
PERFICE. Now the entire idea of "perfecting" from the original Latin prayer is completely lost. The original Latin prayer commanded (again, humbly) God to perfect in us the effects of the Easter (paschal) mystery. The English used the more ambiguous word "accomplish," but it still commanded God to do that for us. The Chamorro uses the word cho'gue which simply means "to do." God does, works, performs the Easter mystery within us. Cho'gue can mean "one completes" a thing. He was told to sweep the floor, ya ha cho'gue. "He did it," meaning he completed what was asked of him. But cho'gue does not necessarily mean completion, and much less perfect completion. You can do something, but not completely well or not perfectly. The idea of arriving at a completion, or even a perfect completion, is entirely missing.
Secondly, the respectful command (imperative) is also missing. Now it is a description. God is described as never ending His working in us of the Easter mystery. We can assume that God's doing this has to end sometime, and hopefully to a perfect completion. But the prayer does not state this explicitly in the Chamorro as it does in the original Latin.
A Chamorro translator might want to use the word na' kabåles ("make complete") or na' fonhåyan ("make finish"), or even na' kabåles gi prefekto na manera, "to make complete in a perfect way," or na' fonhåyan gi kinabåles, "bring to end in completion, in fullness." They can also use the word kumple ("to complete, fulfill") in a variety of combinations, too. Translators can have a merry ole time doing this.
PROTECTIONE. The Chamorro follows the English in using the word "care" (inadahi) rather than "help" (in Latin, auxilio). But the construction is interesting. The translators were faced with the challenge of putting into Chamorro the phrase "your protective care," following the English rather than the Latin version. A care that is protective. "Care" was easy enough to translate. Adahe or adahi means "to be careful of, to care for," so the noun form is inadahi (care), but how to translate "protective?" Their solution was "i inadahi-mo na proteksion," which means "your care which is a protection." In both the English and the Chamorro, the shift in focus is towards care (not "help") and not on protection, as in the Latin. It's like telling the teacher, "I will pass the course with the help of your guidance." The focus is the teacher's guidance, which is a help. The focus is not on the teacher's help, which can mean many things. Guidance is more specific, as is "protection" in the original Latin prayer. What kind of help does God give? The help of His protection. Perhaps "i ayudon i proteksion-mo" or "i ayudon i gineggue-mo" could be used.
MULTOS FRUCTUS. The original Latin speaks of "many fruits," multos fructus. The Chamorro version speaks of "more fruits," mås produkto. If a tree first bears three lemons, and then the next day bears one more, that one more is "more fruit." But the prayer speaks of many fruits, not more. Four lemons on a lemon tree is one more than there were yesterday, but four lemons do not make many fruits when a tree can bear much, much more. "Meggai na produkto" or "meggai na tinekcha'" could be used.
CONCEDAS. Like the English on which it depends, the Chamorro version just speaks of us coming to the joys of eternal life, but nothing about God allowing or granting that. Verbs such as sedi ("to allow") or na' siña ("to make possible") can be used, or even just the prefix na' (to make, to make happen, to make be) in conjunction with a verb or adjective.
So here is a graph showing the three versions side by side; the Chamorro, the approved English translation and the Latin original. I have marked the areas where, either in Chamorro or English or both, the wording diverges from the Latin, either somewhat or in a major way, as explained above.
So, if I were to meet with Chamorro translators, I would strongly suggest we find ways to express in Chamorro the following ideas contained in the original Latin prayer that are missing in the Chamorro version we have now :
ISSUES
PERFICE. Now the entire idea of "perfecting" from the original Latin prayer is completely lost. The original Latin prayer commanded (again, humbly) God to perfect in us the effects of the Easter (paschal) mystery. The English used the more ambiguous word "accomplish," but it still commanded God to do that for us. The Chamorro uses the word cho'gue which simply means "to do." God does, works, performs the Easter mystery within us. Cho'gue can mean "one completes" a thing. He was told to sweep the floor, ya ha cho'gue. "He did it," meaning he completed what was asked of him. But cho'gue does not necessarily mean completion, and much less perfect completion. You can do something, but not completely well or not perfectly. The idea of arriving at a completion, or even a perfect completion, is entirely missing.
Secondly, the respectful command (imperative) is also missing. Now it is a description. God is described as never ending His working in us of the Easter mystery. We can assume that God's doing this has to end sometime, and hopefully to a perfect completion. But the prayer does not state this explicitly in the Chamorro as it does in the original Latin.
A Chamorro translator might want to use the word na' kabåles ("make complete") or na' fonhåyan ("make finish"), or even na' kabåles gi prefekto na manera, "to make complete in a perfect way," or na' fonhåyan gi kinabåles, "bring to end in completion, in fullness." They can also use the word kumple ("to complete, fulfill") in a variety of combinations, too. Translators can have a merry ole time doing this.
PROTECTIONE. The Chamorro follows the English in using the word "care" (inadahi) rather than "help" (in Latin, auxilio). But the construction is interesting. The translators were faced with the challenge of putting into Chamorro the phrase "your protective care," following the English rather than the Latin version. A care that is protective. "Care" was easy enough to translate. Adahe or adahi means "to be careful of, to care for," so the noun form is inadahi (care), but how to translate "protective?" Their solution was "i inadahi-mo na proteksion," which means "your care which is a protection." In both the English and the Chamorro, the shift in focus is towards care (not "help") and not on protection, as in the Latin. It's like telling the teacher, "I will pass the course with the help of your guidance." The focus is the teacher's guidance, which is a help. The focus is not on the teacher's help, which can mean many things. Guidance is more specific, as is "protection" in the original Latin prayer. What kind of help does God give? The help of His protection. Perhaps "i ayudon i proteksion-mo" or "i ayudon i gineggue-mo" could be used.
MULTOS FRUCTUS. The original Latin speaks of "many fruits," multos fructus. The Chamorro version speaks of "more fruits," mås produkto. If a tree first bears three lemons, and then the next day bears one more, that one more is "more fruit." But the prayer speaks of many fruits, not more. Four lemons on a lemon tree is one more than there were yesterday, but four lemons do not make many fruits when a tree can bear much, much more. "Meggai na produkto" or "meggai na tinekcha'" could be used.
CONCEDAS. Like the English on which it depends, the Chamorro version just speaks of us coming to the joys of eternal life, but nothing about God allowing or granting that. Verbs such as sedi ("to allow") or na' siña ("to make possible") can be used, or even just the prefix na' (to make, to make happen, to make be) in conjunction with a verb or adjective.
FINAL CONCLUSION
1. That we ask God to perfect in us the Easter (paschal) mystery
2. That it is with the help of God's protection
3. That we bear much, not more, fruit
4. That God has to allow, permit and grant us to enter the joys of eternal life.
