The Holy See’s Translation Norms Regarding Gender-Revisionism

The following are the norms for translation biblical texts with regard to the contemporary attempt to gender-revise these texts in order to fit a modern social-political agenda. They were presented to the U.S. bishops by Cardinal Joseph Ratzinger. Though they have not been officially released, they were recently made part of the public record by the (highly liberal) newspaper The National Catholic Reporter. I have verified with someone who has a copy of the norms that they are authentic, and since they are already part of the public record, I am presenting them here because of the comfort they will bring to many who are troubled by the gender-revisionist movement.

1. The Church must always seek to convey accurately in translation the texts she has inherited from the biblical, liturgical, and patristic tradition and instruct the faithful in their proper meaning.

2. The first principle with respect to biblical texts is that of fidelity, maximum possible fidelity to the words of the text. Biblical translations should be faithful to the original languages used by the human author in order to be understood by his intended reader. Every concept in the original text should be translated in its context. Above all, translations must be faithful to the sense of sacred Scripture understood as a unity and totality, which finds its center in Christ, the Son of God Incarnate (cf. DV III and IV), as confessed in the creeds of the Church.

3. The translation of Scripture should faithfully reflect the Word of God in the original human languages. It must be listened to in its time-conditioned, at times even inelegant, mode of human expression without “correction” or “improvement” in service of modern sensitivities.

a) In liturgical translations or readings where the text is very uncertain or in which the meaning is very much disputed, the translation should be made with due regard to the Neo-Vulgate.

b) If explanations are deemed to be pastorally necessary or appropriate, they should be given in editorial notes, commentaries, homilies, etc.

4/1. The natural gender of personae in the Bible, including the human author of various texts where evident, must not be changed insofar as this is possible in the receptor language.

4/2. The grammatical gender of God, pagan deities, and angels and demons according to the original texts must not be changed insofar as this is possible in the receptor language.

4/3. In fidelity to the inspired Word of God, the traditional biblical usage for naming the persons of the Trinity as Father, Son, and Holy Spirit is to be retained.

4/4. Similarly, in keeping with the Church’s tradition, the feminine and neuter pronouns are not to be used to refer to the person of the Holy Spirit.

4/5. There shall be no systematic substitution of the masculine pronoun or possessive adjective to refer to God, in correspondence to the original text.

4/6. Kinship terms that are clearly gender specific, as indicated by the context, should be respected in translation.

5. Grammatical number and person of the original texts ordinarily should be maintained.

6/1. Translation should strive to preserve the connotations as well as the denotations of words or expressions in the original and thus not preclude possible layers of meaning.

6/2. For example, where the New Testament or the Church’s tradition have interpreted certain texts of the Old Testament in a Christological fashion, special care should be observed in the translation of these texts so that a Christological meaning is not precluded.

6/3. Thus, the word man in English should as a rule translate ‘adam and anthropos since there is no one synonym which effectively conveys the play between the individual, the collectivity, and the unity of the human family so important, for example, to expression of Christian doctrine and anthropology.

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