Veterum Sapientia

JOANNIS PP. XXIII
CONSTITUTIO APOSTOLICA
DE LATINITATIS STUDIO
PROVEHENDO		 POPE JOHN XXIII
APOSTOLIC CONSTITUTION
ON PROMOTING
THE STUDY OF LATINITY
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Veterum Sapientia, in Græcorum Romanorumque inclusa litteris, itemque clarissima antiquorum populorum monumenta doctrinæ, quasi quædam prænuntia aurora sunt habenda evangelicæ veritatis, quam Filius Dei, gratiæ disciplinæque arbiter et magister, illuminator ac deductor generis humani [1], his nuntiavit in terris.  Ecclesiæ enim Patres et Doctores, in præstantissimis vetustorum illorum temporum memoriis quandam agnoverunt animorum præparationem ad supernas suscipiendas divitias, quas Christus Jesus in dispensatione plenitudinis temporum [2] cum mortalibus communicavit ; 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 God’s 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’s 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]
ex quo illud factum esse patet, ut in ordine rerum Christianarum instaurato nihil sane perierit quod verum, et justum, et nobile, denique pulchrum ante acta sæcula peperissent. 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.
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LINGUÆ VENERABILESVENERABLE LANGUAGES
Quam ob rem Ecclesia sancta ejusmodi sapientiæ documenta, et in primis Græcam Latinamque linguas, sapientiæ ipsius auream quasi vestem, summo quidem honore coluit ;  atque etiam venerandos sermones alios, qui in orientis plagis floruerunt, quippe quum ad humani generis profectum et ad mores conformandos haud parum valerent, in usum recepit ;  iidemque sive in religiosis cærimoniis sive in Sacrarum Scripturarum interpretatione adhibiti, usque ad præsens tempus in quibusdam regionibus, perinde ac vivacis antiquitatis numquam intermissæ voces, viguerunt 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.
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EMINENTIAA PRIMARY PLACE
Quarum in varietate linguarum ea profecto eminet, quæ primum in Latii finibus exorta, deinde postea mirum quantum ad Christianum nomen in Occidentis regiones disseminandum profecit. 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.
Siquidem non sine divino consilio illud evenit, ut qui sermo amplissimam gentium consortionem sub Romani Imperii auctoritate sæcula plurima sociavisset, is et proprius Apostolicæ Sedis evaderet [3] et, posteritati servatus, Christianos Europæ populos alios cum aliis arto unitatis vinculo conjungeret. 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 righful language of the Apostolic See. [3]  Preserved for posterity, it proved to be a bond of unity for the Christian peoples of Europe.
NATURA LINGUÆ LATINÆTHE NATURE OF LATIN
Suæ enim sponte naturæ, lingua Latina ad provehendum apud populos quoslibet omnem humanitatis cultum est peraccommodata, quum invidiam non commoveat, singulis gentibus se æquabilem præstet, nullius partibus faveat, omnibus postremo sit grata et amica. 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.
Neque hoc neglegatur oportet, in sermone Latino nobilem inesse conformationem et proprietatem ;  siquidem loquendi genus pressum, locuples, numerosum, majestatis plenum et dignitatis [4] habet, quod unice et perspicuitati conducit et gravitati. Nor should we overlook the characteristic nobility of Latin’s formal structure.  Its “concise, varied and harmonious style, full of majesty and dignity” [4] makes for singular clarity and impressiveness of expression.
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LINGUA LATINA AB APOSTOLICA SEDE CONSERVATAPRESERVATION OF LATIN BY THE HOLY SEE
His de causis Apostolica Sedes nullo non tempore linguam Latinam studiose asservandam curavit eamque dignam existimavit qua tamquam magnifica cælestis doctrinæ sanctissimarumque legum veste [5] uteretur ipsa in sui exercitatione magisterii, eademque uterentur sacrorum administri.  Hi namque ecclesiastici viri, ubicumque sunt gentium, Romanorum sermone adhibito, quæ sunt Sanctæ Sedis promptius comperire possunt atque cum ipsa et inter se expeditius habere commercium. 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.
Eam igitur, adeo cum vita Ecclesiæ conexam, scientia et usu habere perceptam, non tam humanitatis et litterarum, quam religionis interest [6], quemadmodum Decessor Noster immortalis memoriæ Pius XI monuit, qui, rem ratione et via persecutus, tres demonstravit hujus linguæ dotes, cum Ecclesiæ natura mire congruentes ;  Etenim Ecclesia, ut quæ et nationes omnes complexu suo contineat, et usque ad consummationem sæculorum sit permansura…, sermonem suapte natura requirit universalem, immutabilem, non vulgarem. [7] 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 of immortal memory, 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]
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UNIVERSALISUNIVERSAL
Nam quum ad Ecclesiam Romanam necesse sit omnem convenire ecclesiam [8], quumque Summi Pontifices potestatem habeant vere episcopalem, ordinariam et immediatam quum in omnes et singulas Ecclesias, tum in omnes et singulos pastores et fideles [9] cujusvis ritus, cujusvis gentis, cujusvis linguæ, consentaneum omnino videtur ut mutui commercii instrumentum universale sit et æquabile, maxime inter Apostolicam Sedem et Ecclesias quæ eodem ritu Latino utuntur. 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.
Itaque quum Romani Pontifices, si quid catholicas gentes docere volunt, tum Romanæ Curiæ Consilia, si qua negotia expediunt, si qua decreta conficiunt, ad universitatem fidelium spectantia, semper linguam Latinam haud secus usurpant, ac si materna vox ab innumeris gentibus accepta ea sit. 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.
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IMMUTABILISIMMUTABLE
Neque solum universalis, sed etiam immutabilis lingua ab Ecclesia adhibita sit oportet.  Si enim catholicæ Ecclesiæ veritates traderentur vel nonnullis vel multis ex mutabilibus linguis recentioribus, quarum nulla ceteris auctoritate præstaret, sane ex eo consequeretur ut hinc earum vis neque satis significanter neque satis dilucide, qua varietate eæ sunt, omnibus pateret, ut illinc nulla communis stabilisque norma haberetur, ad quam ceterarum sensus esset expendendus. 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.
Re quidem ipsa, lingua Latina, jamdiu adversus varietates tuta quas cottidiana populi consuetudo in vocabulorum notionem inducere solet, fixa quidem censenda est et immobilis ;  quum novæ quorundam verborum Latinorum significationes quas Christianarum doctrinarum progressio, explanatio, defensio postulaverunt, jamdudum firmæ eæ sint ratæque. 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.
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NON VULGARISNON-VERNACULAR
Quum denique catholica Ecclesia, utpote a Christo Domino condita, inter omnes humanas societates longe dignitate præstet, profecto decet eam lingua uti non vulgari, sed nobilitatis et majestatis plena. 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 nonvernacular.
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Prætereaque lingua Latina, quam dicere catholicam vere possumus [10], utpote quæ sit Apostolicæ Sedis, omnium Ecclesiarum matris et magistræ, perpetuo usu consecrata, putanda est et thesaurus … incomparandæ præstantiæ [11], et quædam quasi janua qua aditus omnibus patet ad ipsas Christianas veritates antiquitus acceptas et ecclesiasticæ doctrinæ monumenta interpretanda [12], et vinculum denique peridoneum, quo præsens Ecclesiæ ætas cum superioribus cumque futuris mirifice continetur. 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 is to be esteemed “a treasure of incomparable worth.” [11]  It [Latin] 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.
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LATINÆ LINGUÆ EFFICACITAS
IN INGENIIS ERUDIENDIS		EDUCATIONAL VALUE OF LATIN
Neque vero cuique in dubio esse potest, quin sive Romanorum sermoni sive honestis litteris ea vis insit, quæ ad tenera adulescentium ingenia erudienda et conformanda perquam apposita ducatur, quippe qua tum præcipuæ mentis animique facultates exerceantur, maturescant, perficiantur, tum mentis sollertia acuatur judicandique potestas, tum puerilis intellegentia aptius constituatur ad omnia recte complectenda et æstimanda, tum postremo summa ratione sive cogitare sive loqui discatur. 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.
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CONSECUTIO LOGICAA NATURAL RESULT
Quibus ex reputatis rebus sane intellegitur cur sæpe et multum Romani Pontifices non solum linguæ Latinæ momentum præstantiamque in tanta laude posuerint, sed etiam studium et usum sacris utriusque cleri administris præceperint, periculis denuntiatis ex ejus neglegentia manantibus. 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.
FIRMA VOLUNTAS LINGUÆ LATINÆ SUSTINENDÆA RESOLVE TO UPHOLD LATIN
Iisdem igitur adducti causis gravissimis quibus Decessores Nostri et Synodi Provinciales [13], Nos quoque firma voluntate enitimur ut hujus linguæ, in suam dignitatem restitutæ, studium cultusque etiam atque etiam provehatur.  Quum enim nostris temporibus sermonis Romani usus multis locis in controversiam cœptus sit vocari, atque adeo plurimi quid Apostolica Sedes hac de re sentiat exquirant, in animum propterea induximus, opportunis normis gravi hoc documento editis, cavere ut vetus et numquam intermissa linguæ Latinæ retineatur consuetudo et, sicubi prope exoleverit, plane redintegretur. 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.
Ceterum qui sit Nobismetipsis hac de re sensus, satis aperte, ut Nobis videtur, declaravimus quum hæc verba ad claros Latinitatis studiosos fecimus :  Pro dolor, sunt sat multi qui, mira progressione artium abnormiter capti, Latinitatis studia et alias id genus disciplinas repellere vel coërcere sibi sumant. … Hac ipsa impellente necessitate, contrarium prosequendum iter esse putamus.  Quum prorsus in animo id insideat, quod magis natura et dignitate hominis dignum sit, ardentius acquirendum est id quod animum colat et ornet, ne miseri mortales similiter ac eæ quas fabricantur machinæ, algidi, duri et amoris expertes exsistant [14]. We believe that We made Our own views on this subject sufficientIy 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]
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CONSILII RATIONES STUDIORUM LATINORUM PROVEHENDORUMPROVISIONS FOR THE PROMOTION OF LATIN STUDIES
Quibus perspectis atque cogitate perpensis rebus, certa Nostri muneris conscientia et auctoritate hæc, quæ sequuntur, statuimus atque præcipimus : 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:
  • § 1.  Sacrorum Antistites et Ordinum Religiosorum Summi Magistri parem dent operam ut, vel in suis Seminariis vel in suis Scholis in quibus adulescentes ad sacerdotium instituantur, hac in re Apostolicæ Sedis voluntati studiose obsequantur omnes, et hisce Nostris præscriptionibus diligentissime pareant.
  • § 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.  Paterna iidem sollicitudine caveant, ne qui e sua dicione, novarum rerum studiosi, contra linguam Latinam sive in altioribus sacris disciplinis tradendis sive in sacris habendis ritibus usurpandam scribant, neve præjudicata opinione Apostolicæ Sedis voluntatem hac in re extenuent vel perperam interpretentur.
  • § 2.  In the exercise of their paternal care they shall be on their guard lest anyone under their jurisdiction, eager for revolutionary changes, write 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.
OPUS EST STUDIIS LATINIS PRÆCEDENTIBUSSTUDY OF LATIN AS A PREREQUISITE
  • § 3.  Quemadmodum sive Codicis Juris Canonici (can. 1364) sive Decessorum Nostrorum præceptis statuitur, sacrorum alumni, antequam studia proprie ecclesiastica incohent, a peritissimis magistris apta via ac ratione congruoque temporis spatio lingua Latina accuratissime imbuantur, hanc etiam ob causam, ne deinde, quum ad majores disciplinas accesserint… fiat ut præ sermonis inscitia plenam doctrinarum intellegentiam assequi non possint, nedum se exercere scholasticis illis disputationibus, quibus egregie juvenum acuuntur ingenia ad defensionem veritatis [15].  Quod ad eos quoque pertinere volumus, qui natu majores ad sacra capessenda munia divinitus vocati, humanitatis studiis vel nullam vel nimis tenuem tradiderunt operam.  Nemini enim faciendus est aditus ad philosophicas vel theologicas disciplinas tractandas, nisi plane perfecteque hac lingua eruditus sit, ejusque sit usu præditus.
  • § 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.
CURRICULUM TRANSLATICIUM INSTAURANDUMTRADTIONAL CURRICULUM TO BE RESTORED
  • § 4.  Sicubi autem, ob assimulatam studiorum rationem in publicis civitatis scholis obtinentem, de linguæ Latinæ cultu aliquatenus detractum sit, cum germanæ firmæque doctrinæ detrimento, ibi tralaticium hujus linguæ tradendæ ordinem redintegrari omnino censemus, quum persuasum cuique esse debeat, hac etiam in re, sacrorum alumnorum institutionis rationem religiose esse tuendam, non tantum ad disciplinarum numerum et genera, sed etiam ad earum docendarum temporis spatia quod attinet.  Quodsi, vel temporum vel locorum postulante cursu, ex necessitate aliæ sint ad communes adjiciendæ disciplinæ, tunc ea de causa aut studiorum porrigatur curriculum, aut disciplinæ eædem in breve cogantur aut, denique, earum studium ad aliud rejiciatur tempus.
  • § 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.
SACRÆ DISCIPLINÆ TRADENDÆ SUNT LINGUA LATINASACRED SCIENCES TO BE TAUGHT IN LATIN
  • § 5.  Majores sacræque disciplinæ, quemadmodum est sæpius præscriptum, tradendæ sunt lingua Latina ;  quæ, ut plurium sæculorum usu cognitum habemus, aptissima existimatur ad difficillimas subtilissimasque rerum formas et notiones valde commode et perspicue explicandas [16] ;  quum, superquam quod propriis ea certisque vocabulis jampridem aucta sit, ad integritatem Catholicæ fidei tuendam accommodatis, etiam ad inanem loquacitatem recidendam sit non mediocriter habilis.  Quocirca qui sive in maximis Athenæis, sive in Seminariis has profitentur disciplinas, et Latine loqui tenentur, et libros scholarum usui destinatos, lingua Latina scriptos, adhibere.  Qui si ad hisce Sanctæ Sedis præscriptionibus parendum, præ linguæ Latinæ ignoratione, expediti ipsi non sint, in eorum locum doctores ad hoc idonei gradatim sufficiantur.  Difficultates vero, si quæ vel ab alumnis vel a professoribus afferantur, hinc Antistitum et Moderatorum constantia, hinc bono doctorum animo eæ vincantur necesse est.
  • § 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.
ACADEMIA LATINAA LATIN ACADEMY
  • § 6.  Quoniam lingua Latina est lingua Ecclesiæ viva, ad cottidie succrescentes sermonis necessitates comparanda, atque adeo novis iisque aptis et congruis ditanda vocabulis, ratione quidem æquabili, universali et cum veteris linguæ Latinæ ingenio consentanea — quam scilicet rationem et Sancti Patres et optimi scriptores, quos scholasticos vocant, secuti sunt —
  • § 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.
mandamus propterea S. Consilio Seminariis Studiorumque Universitatibus præposito, ut Academicum Latinitatis Institutum condendum curet.  Huic Instituto, in quo corpus Doctorum confletur oportet, linguis Latina et Græca peritorum, ex variisque terrarum orbis partibus arcessitorum, illud præcipue erit propositum, ut — haud secus atque singularum civitatum Academiæ, suæ cujusque nationis linguæ provehendæ constitutæ — simul prospiciat congruenti linguæ Latinæ progressioni, lexico Latino, si opus sit, additis verbis cum ejus indole et colore proprio convenientibus ; 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.
simul scholas habeat de universa cujusvis ætatis Latinitate, quum primis de Christiana.  In quibus scholis ad pleniorem linguæ Latinæ scientiam, ad ejus usum, ad genus scribendi proprium et elegans ii informabuntur, qui vel ad linguam Latinam in Seminariis et Collegiis ecclesiasticis docendam, vel ad decreta et judicia scribenda, vel ad epistolarum commercium exercendum in Consiliis Sanctæ Sedis, in Curiis diœcesium, in Officiis Religiosorum Ordinum destinantur.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 judgment or conduct correspondence in the ministries of the Holy See, diocesan curias, and the offices of religious orders.
INSTITUTIO LINGUÆ GRÆCÆTHE TEACHING OF GREEK
  • § 7.  Quum autem lingua Latina sit cum Græca quam maxime conjuncta et suæ conformatione naturæ et scriptorum pondere antiquitus traditorum, ad eam idcirco, ut sæpe numero Decessores Nostri præceperunt, necesse est qui futuri sunt sacrorum administri jam ab inferioris et medii ordinis scholis instituantur ;  ut nempe, cum altioribus disciplinis operam dabunt, ac præsertim sit aut de Sacris Scripturis aut de sacra theologia academicos gradus appetent, sit ipsis facultas, non modo fontes Græcos philosophiæ scholasticæ, quam appellant, sed ipsos Sacrarum Scripturarum, Liturgiæ, Ss. Patrum Græcorum primiformes codices adeundi probeque intellegendi. [17]
  • § 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]
LINGUÆ LATINÆ DOCENDÆ RATIOA SYLLABUS FOR THE TEACHING OF LATIN
  • § 8.  Eidem præterea Sacro Consilio mandamus, ut linguæ Latinæ docendæ rationem, ab omnibus diligentissime servandam, paret, quam qui sequantur ejusdem sermonis justam cognitionem et usum capiant.  Hujusmodi rationem, si res postulaverit, poterunt quidem Ordinariorum cœtus aliter digerere, sed ejus numquam immutare vel minuere naturam.  Verumtamen iidem Ordinarii consilia sua, nisi fuerint a Sacra Congregatione cognita et probata, ne sibi sumant efficere.
  • § 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.
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Extremum quæ hac Nostra Constitutione statuimus, decrevimus, ediximus, mandavimus, rata ea omnia et firma consistere et permanere auctoritate Nostra Apostolica volumus et jubemus, contrariis quibuslibet non obstantibus, etiam peculiari mentione dignis. 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.
Datum Romæ, apud Sanctum Petrum, die XXII mensis Februarii, Cathedræ S. Petri Ap. sacro, anno MDCCCCLXII, Pontificatus Nostri quarto. Given at Rome, at St. Peter’s, on the feast of St. Peter’s Chair on the 22nd day of February in the year 1962, the fourth of Our pontificate.
JOANNES PP. XXIII JOHN PP. XXIII
Annotationes Notes

  1. [⤊] Tertull., Apol. 21 ;  Migne, PL 1, 394.

  2. [⤊] Eph. 1, 10.  — Textus editus in AAS 54(1962) 129-35 ;  et in L’Oss. Rom. 24 Febbr. 1962, p. 1-2.

  3. [⤊] Epist. S. Congr. Stud. Vehementer sane, ad Ep. universos, 1 Iul. 1908 ;  Ench. Cler., N. 820.  Cfr etiam Epist. Ap. Pii XI, Unigenitus Dei Filius, 19 Mar. 1924 ;  A.A.S. 16 (1924), 141.

  4. [⤊] Pius XI, Epist. Ap. Offιciorum omnium, 1 Aug. 1922 ;  A.A.S. 14 (1922), 452-453.

  5. [⤊] Pius XI, Motu Proprio Litterarum latinarum, 20 Oct. 1924 ;  A.A.S. 16 (1924), 417.

  6. [⤊] Pius XI, Epist. Ap. Offιciorum omnium, 1 Aug. 1922 ;  A.A.S. 14 (1922) 452.

  7. [⤊] Ibidem.

  8. [⤊] S. Iren., Adv. Hær. 3, 3, 2 ;  Migne, PG 7, 848.

  9. [⤊] Cfr C. I. C., can. 218, § 2.

  10. [⤊] Cfr Pius XI, Epist. Ap. Officiorum omnium, 1 Aug. 1922 ;  A.A.S. 14 (1922), 453.

  11. [⤊] Pius XII, Alloc. Magis quam, 23 Nov. 1951 ;  A.A.S. 43 (1951) 737.

  12. [⤊] LEO XIII, Epist. Encycl. Depuis le jour, 8 Sept. 1899 ;  Acta Leonis XIII 19 (1899) 166.

  13. [⤊] Cfr Collectio Lacensis, præsertim ;  vol. III, 1918s. (Conc. Prov. Westmonasteriense, a. 1859) ;  vol. IV, 29 (Conc. Prov. Parisiense, a. 1849) ;  vol. IV, 149, 153 (Conc. Prov. Rhemense, a. 1849) ;  vol. IV, 359, 361 (Conc. Prov. Avenionense, a. 1849) ;  vol. IV, 394, 396 (Conc. Prov. Burdigalense, a. 1850) ;  vol. V, 61 (Conc. Strigoniense, a. 1858) ;  vol. V, 664 (Conc. Prov. Colocense, a. 1863) ;  vol. VI, 619 (Synod. Vicariatus Suchnensis, a. 1803).

  14. [⤊] Ad Conventum internat.  « Ciceronianis Studiis provehendis », 7 Sept. 1959 ;  in Discorsi Messaggi Colloqui del Santo Padre Giovanni XXIII, I, pp. 234-235 ;  cfr etiam Alloc. ad cives diœcesis Placentinæ Romam peregrinantes habita, 15 Apr. 1959 ;  L’Osservatore Romano, 16 apr. 1959 ;  Epist. Pater misericordiarum, 22 Aug. 1961 ;  A.A.S. 53 (1961), 677 ;  Alloc. in sollemni auspicatione Collegii Insularum Philippinarum de Urbe habita, 7 Oct. 1961 ;  L’Osservatore Romano, 9-10 Oct. 1961 Epist. Jucunda laudatio, 8 Dec. 1961 ;  A.A.S. 53 (1961), 812.

  15. [⤊] Pius XI, Epist. Ap. Officiorum omnium, 1 Aug. 1922 ;  A.A.S. 14 (1922), 453.

  16. [⤊] Epist. S. C. Studiorum, Vehementer sane, 1 Iul. 1908 ;  Ench. Cler., n. 821.

  17. [⤊] Leo XII, Litt. Encycl. Providentissimus Deus, 18 Nov. 1893 ;  Acta Leonis XIII, 13 (1893), 342 ;  Epist. Plane quidem intelligis, 20 Maii 1885, Acta, 5, 63-64 ;  Pius XII, Alloc. Magis quam, 23 Sept. 1951 ;  A.A.S. 43 (1951), 737.

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Deus vult ! Dies immutationis recentissimæ:  die Mercurii, 2011 Dec 29