We believe. And so do I.

September 6, 2011

Among the sundry tasks with which my new assignment presents me is overseeing the transition to the new translation of the Roman Missal in the parishes of the Rosebud Reservation.  The transition here promises to be rather smoother than in other places, at least in part because the people here do not seem to have as many ideological hang-ups as their sibling Christians in certain other locales.  And many, particularly elders, already have experience praying in another language—Lakota—which gives them intuition into the reasons behind the change.  As a lay cantor who participated in a workshop on the new translations explained to me a few weeks ago, “Lakota is a very spiritual language, and we understand that when we translate into English something gets lost.”  The new translations are simply an attempt—imperfect, like all human endeavors—to recover a bit of what has been lost.

Among the complaints I’ve heard about the new translations from other sources is the objection that changing the Creed’s “We believe” to “I believe” diminishes the communal nature of the Mass.  In some ways this is a strange objection, since the Creed’s first line is one instance in which the 1973 translation simply gets the Latin wrong, something obvious to anyone celebrating Mass in another of the major modern languages, which correctly translate “Credo” into the first person singular.  Given that the 1973 English version is the outlier in this instance, there’s something self-defeating in defending a supposedly more communal word that in fact puts a distance between English speakers and the rest of the international Church.

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Contra Dennett II: The Crusades, the Inquisition, and all that

June 21, 2011

Last week, I argued that Dan Dennett’s Breaking the Spell amounts to an attack on a straw man, “Religion,” an amalgam of what he calls “an unorganized set of dozens or hundreds—or billions—of quite different possible theories.”

Billions, huh?

Dennett is right in noting that many of these theories are vague and incompatible, and it would be a mistake to treat them all as equally valid. (Another reason believers should be on guard against relativism and syncretism, which result in religious absurdities at which skeptics rightly scoff.)

His straw man stuffed, however, Dennett is determined to beat the hay out of him. His argument is that in weighing up the pluses and minuses of Religion, it turns out that the phenomenon has been a net negative to human progress. There’s nothing even remotely scientific in Dennett’s method here, and he relies on stringing together a series of loaded associations without seriously exploring what his examples actually prove.

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