Veterum Sapientia On the Promotion of the Study of Latin Pope John XXIII - 1962 On the Promotion of the Study of Latin

Apostolic Constitution

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 Gods 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 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

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.

Venerable languages

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.

A primary place

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.

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 rightful language of the Apostolic See.³ Preserved for posterity, it proved to be a bond of unity for the Christian peoples of Europe.

The nature of Latin

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.

Nor must we overlook the characteristic nobility of Latin for mal structure. Its “concise, varied and harmonious style, full of majesty and dignity”⁴ makes for singular clarity and impressiveness of expression.

Preservation of Latin by the Holy See

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.

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 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

Universal

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.

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.

Immutable

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.

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.

Non-vernacular

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 non-vernacular.

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 must be esteemed “a treasure … of incomparable worth.”¹¹. It 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.

Educational value of Latin

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.

A natural result

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.

A resolve to uphold Latin

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.

We believe that We made Our own views on this subject sufficiently 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

END NOTES:
1. Tertullian, Apol. 21: Migne, FL 1, 294.
2. Ephesians 1, 10.
3. Epist. S. Cong. Stud. Vehementer sane, ad Ep. universos, July 1, 1908: Ench. Cler., N. 820. Cf. also Epist. Ap. Pius XI, Unigenitus Dei Filius, Mar. 19, 1924: AAS 16 (1924), 141.
4. Pius XI, Epist. Ap. Officiorum omnium, Aug. 1, 1922: AAS 14 (1922), 452-453.
5. Pius XI, Motu proprio Litterarum latinarum, Oct. 20, 1924: AAS 16 (1924), 417.
6. Pius XI, Epist. Ap. Officiorum omnium, Aug. 1, 1922: AAS 14 (1922), 452.
7. Ibid.
8. Saint Iren., Adv. Haer. 3, 3, 2: Migne PG 7, 848.
9. Cf. CIC, can. 218, pars. 2.
10. Cf. Pius XI, Epist. Ap. Officiorum omnium, Aug. 1, 1922: AAS 14 (1922), 453.
11. Pius XII, Al. Magis quam, Nov. 23, 1951: AAS 43 (1951), 737.
12. Leo XIII, Epist. Encycl. Depuis le jour, Sept. 8, 1899: Acta Leonis XIII, 19 (1899), 166.
13. Cf. Collectio Lacensis, espec. vol. III, 1018s. ( Cone. Prov. Westmonasteriense, a (1859); Vol. IV, 29 (Conc. Prov. Parisiense, a 1849); Vol. IV, 149, 153 (Cone. Prov. Rhemense, a 1849); Vol. IV, 359, 861 (Conc. Prov. Avenionense, a 1849); Vol. IV, 394, 396 (Cone. Prov. Burdigalense, a 1850); Vol. V, 61 (Cone. Strigoniense, a 1858); Vol. V. 664 (Conc. Prov. Colocense, a 1863); Vol. VI, 619 (Synod. Vicariatus Suchnensis, a 1803).
14. International Convention for the Promotion of Ciceronian Studies, Sept. 7, 1959, in Discorsi Messaggi Colloqui del Santo Padre Giovanni XXIII, I, pp. 234-235. [English translation in TPS, V, 421.] Cf. also Address to Roman Pilgrims of the Diocese of Piacenza, April 15, 1959, in L’Osservatore Romano April 16, 1959; Epist. Pater misericordiarum, Aug. 22, 1961, in A.4S 53 (1961), 677; Address given on the occasion of the solemn inauguration of the College of the Philippine Islands at Rome, Oct. 7, 1961, in L’Osservatore Romano, Oct. 9-10, 1961; Epist. lucunda laudatio, Dec. 8, 1961: AAS 53 (1961), 812 [English summary in TPS, VII, 367-8.]