I can’t recall who said it but I heard an exorcist explain that the reason he uses Latin when rebuking demons is because Latin, precisely because it is old, retains meaning and is less fluid than modern language.
I think there’s something to that. On the flip side, because older language is more ridged, thus hardier in retaining actual meaning, it would seem to stand that it would serve us better to use it in our worship.
Thank you for the thoughtfulness of this piece and the reflection it provokes.
I wonder if the proposal stands in the examination of what might be termed high liturgical moments within the New Testament. I offer three samples as test cases: the instructions of Jesus on how to pray in Mathew 6, the prayer of Christ in John 15, and the record of the conversation of the Last Supper in Mathew 16. In each of these cases I do not sense a change in tone or elevation of common language to fit a particular liturgical hurdle. I wonder how these examples fit within your argument? With thanks. Roger
Thanks again, Roger. Your question has stayed with me, and I think it really gets to the heart of the conversation.
Yes, Jesus spoke plainly to the crowds, but in moments of prayer, covenant, and consecration, His language takes on a different weight. The Lord’s Prayer is a perfect example. It is simple in vocabulary, but elevated in form and theology. It’s given not as casual conversation, but specifically in contrast to the repetitious performances of the Pharisees and the empty babble of the Gentiles. I would say it is a model of sacred, structured prayer.
The words of institution at the Last Supper, I would say, are the same. “This is my body…this cup is the new testament in my blood.” I’d say this is more than an intimate meal time conversation, though it is that. I’d say the words are also elevated worlds that consecrate the elements and inaugurate a covenant. Paul also seems to treat them as fixed liturgical formulae in 1 Corinthians 11, suggesting they were already in use in public worship and liturgy. And in John 17, Christ’s High Priestly Prayer is not only intercessory and poetic, but explicitly consecrates the apostles—“Sanctify them in the truth”—language that reflects temple langauge and priestly commissioning.
When you read these passages in the King James, you feel the register more clearly. Not because it’s a magical translation, but because it retains the cadence and reverence that are already there in the text. “Hallowed be thy name.” “Sanctify them through thy truth.” The language is familiar, but it’s not common. It is intentionally set apart.
Thanks again for raising the point. This is exactly the kind of sharpening dialogue the Church needs.
Makes me weep! Oh what beauty we have carelessly tossed aside. Thank you for reminding me of my beautiful godly heritage and how it has lifted me up to the Throne of Grace. I Peter 1:15-16
But as he which hath called you is holy, so be ye holy in all manner of conversation;
"Casual worship" is a contradiction of terms. Properly speaking, it does not exist.
I greatly appreciate this series.
I can’t recall who said it but I heard an exorcist explain that the reason he uses Latin when rebuking demons is because Latin, precisely because it is old, retains meaning and is less fluid than modern language.
I think there’s something to that. On the flip side, because older language is more ridged, thus hardier in retaining actual meaning, it would seem to stand that it would serve us better to use it in our worship.
Thank you for the thoughtfulness of this piece and the reflection it provokes.
I wonder if the proposal stands in the examination of what might be termed high liturgical moments within the New Testament. I offer three samples as test cases: the instructions of Jesus on how to pray in Mathew 6, the prayer of Christ in John 15, and the record of the conversation of the Last Supper in Mathew 16. In each of these cases I do not sense a change in tone or elevation of common language to fit a particular liturgical hurdle. I wonder how these examples fit within your argument? With thanks. Roger
Thanks again, Roger. Your question has stayed with me, and I think it really gets to the heart of the conversation.
Yes, Jesus spoke plainly to the crowds, but in moments of prayer, covenant, and consecration, His language takes on a different weight. The Lord’s Prayer is a perfect example. It is simple in vocabulary, but elevated in form and theology. It’s given not as casual conversation, but specifically in contrast to the repetitious performances of the Pharisees and the empty babble of the Gentiles. I would say it is a model of sacred, structured prayer.
The words of institution at the Last Supper, I would say, are the same. “This is my body…this cup is the new testament in my blood.” I’d say this is more than an intimate meal time conversation, though it is that. I’d say the words are also elevated worlds that consecrate the elements and inaugurate a covenant. Paul also seems to treat them as fixed liturgical formulae in 1 Corinthians 11, suggesting they were already in use in public worship and liturgy. And in John 17, Christ’s High Priestly Prayer is not only intercessory and poetic, but explicitly consecrates the apostles—“Sanctify them in the truth”—language that reflects temple langauge and priestly commissioning.
When you read these passages in the King James, you feel the register more clearly. Not because it’s a magical translation, but because it retains the cadence and reverence that are already there in the text. “Hallowed be thy name.” “Sanctify them through thy truth.” The language is familiar, but it’s not common. It is intentionally set apart.
Thanks again for raising the point. This is exactly the kind of sharpening dialogue the Church needs.
Thanks so much for your complete response.
I like how you refer to this liturgical language as “familiar but not common. It is intentionally set apart.
Perhaps there is in here an example of how Ezra Pound speaks of poetry as “language filled with utmost meaning”
Thanks again for the exchange. I learned from you tonight.
R
Oh my goodness, this just so resonated in my soul ! Yes and Amen!
Makes me weep! Oh what beauty we have carelessly tossed aside. Thank you for reminding me of my beautiful godly heritage and how it has lifted me up to the Throne of Grace. I Peter 1:15-16
But as he which hath called you is holy, so be ye holy in all manner of conversation;
Because it is written, Be ye holy; for I am holy.