March 25, 2022 (OnePeterFive)—In recent days, controversy has arisen over a discrepancy in the translation of a title attributed to Our Lady, in the Act of Consecration to the Immaculate Heart to be offered by Pope Francis this evening in St. Peter’s Basilica.
Whereas the English translation says:
Therefore, O Mother, hear our prayer.
Star of the Sea, do not let us be shipwrecked in the tempest of war.
Ark of the New Covenant, inspire projects and paths of reconciliation.
Queen of Heaven, restore God’s peace to the world.
The Italian original says:
Accogli dunque, o Madre, questa nostra supplica.
Tu, stella del mare, non lasciarci naufragare nella tempesta della guerra.
Tu, arca della nuova alleanza, ispira progetti e vie di riconciliazione.
Tu, “terra del Cielo,” riporta la concordia di Dio nel mondo.
The original Italian “terra del Cielo” does not translate into English as “Queen of Heaven,” [this would be “Regina del Cielo”] but as “earth of Heaven,” or “Heaven’s earth.”
Having brought this discrepancy to the attention of Vatican spokesman Matteo Bruni, who has forwarded it on to the proper authorities and is awaiting a response, we asked Bishop Athanasius Schneider, whose expertise is patristics (i.e., the study of the Church Fathers), if he was familiar with this expression, and if there are any inherent problems with its use. Here below is his response:
(Bishop Athanasius Schneider): In the Act of Consecration of Russia and Ukraine to the Immaculate Heart of Mary, the expression “terra del Cielo” [from the Italian original] has been translated into the Romance languages (Portuguese, Spanish, French) in the same way. In German, it has been translated: “Du Irdische im Himmel” (i.e., You are the earthly one in Heaven). In many Slavonic languages, and in Russian, it has been translated: “heavenly earth”; in Slovak: “earth from heaven”; and in Polish: “earth of heaven.” And as you note, in English it has been translated “Queen of Heaven,” when a more accurate rendering would be “Heaven’s earth” or, more literally, “earth of Heaven.”
While there is an evident discrepancy in the translations, the expression “heaven’s earth” [terra del Cielo] is not it itself heretical or Pagan. One should not immediately see in this expression a parallel to Pachamama but interpret it in an objective, benevolent, and Catholic way, which is possible. There are traditional Catholic Marian poems and songs with quite similar expressions like “Mary is the heavenly garden” or the “garden of Heaven.” Let us consider how the expression accords with Sacred Scripture, the Fathers, and the Liturgy:
Sacred Scripture
The expression “earth of heaven” or “heaven’s earth” can be interpreted in a manner consistent with Sacred Scripture. It can have the meaning of “new earth” used in 2 Peter 3:13 and Revelation 21:1-2 and is consistent with the Old Testament prophecy that we see fulfilled in Mary: “Let the earth open, that salvation may sprout forth” (Isaiah 45:8).
Church Fathers and Doctors
We also find similar expressions in the Church Fathers. St. Ephrem the Syrian wrote: “The virgin earth of old gave birth to the Adam who is lord of the earth, but today another virgin has given birth to the Adam who is Lord of heaven” (Hymns on Nativity, 1:16). Here, virginity is compared to earth; the “virgin soil” chosen by God to bring forth the first Adam is a type of Mary, the virgin earth who gave birth to Jesus Christ, the second Adam. Later, St. John Chrysostom would say:
The word Eden signifies virgin land. Now such was that region in which God planted paradise. … Now this virgin (earth) is a type of the Virgin. For as that land, without having received any seed, blossomed forth for us paradise; so too Mary, without having conceived of man, blossomed forth for us Christ (De mutatione nominum, 2, 3-4).
Likewise, St. John Damascene said: “The gates of paradise open and receive the God-bearing earth, on which Christ, the tree of eternal life originated” (Homily 3 on the Dormition of St. Mary). And in an eleventh century hymn composed by St. Peter Damian in honor of the Blessed Virgin Mary, the saint exclaims “Es et terra cœlestis,” i.e., “and you are the heavenly earth” (Rhythmus de S. Maria virgine).
Byzantine Liturgy
According to an article published on March 23, 2022, in the Vatican newspaper, The Osservatore Romano, the expression “terra del Cielo” is “taken from a Byzantine-Slavic monastic hymn, and poetically signifies the union of heaven and earth that we can contemplate in Mary, who is also assumed into Heaven with her body.” The Byzantine liturgy does, in fact, contain expressions similar to “Heaven’s earth.” Of Mary it is said: “I am the untilled earth” (Byzantine Liturgy, Octoechos [Book of Hymns], voice 8, Sunday, hymn 6), meaning, “I am the heavenly earth”, “the virginal earth,” the “paradisiac earth.” And elsewhere she is praised as “Blessed earth, blessed Bride of God, earth untilled and saving the world” (Canon for Holy Communion, Ode 1, Theotokos).
Mary is the Mother of the new creation. The mystery of her bodily Assumption into heaven is also linked to the meaning of “new earth” or “heavenly earth.” Fr. Garrigou-Lagrange explains it thus:
The divine curse expressed in Genesis includes, in part: ‘And to dust thou shalt return.’ Mary, blessed among all women, was to be exempt from this curse, she was not to know the corruption of the tomb; that is to say, the hour of the resurrection was to be anticipated for her. The glorious resurrection is followed by the Assumption or elevation into heaven of her glorious body, which is no longer made for the earth where everything passes, withers and is corrupted.
[UPDATE]
ROME, March 23, 2022 (OnePeterFive)—With the Vatican’s publication today (in 35 languages) of the Act of Consecration to the Immaculate Heart of Mary that Pope Francis will use on March 25, we asked Bishop Athanasius Schneider if he believes the formula satisfies the essential elements of Our Lady’s request at Fatima. Here below is his response, followed by our in depth interview on the Consecration of Russia and Ukraine.
(Bishop Athanasius Schneider): “In comparison with the wording of the two previous acts of consecration, made by Pope Pius XII (in 1952) and by Pope John Paul II (in 1984), the words and form of the consecration that will be used by Pope Francis on March 25 more clearly express the requests of Our Lady of Fatima. Pope Francis has even added the word “solemnly” to “consecrate,” an expression lacking in the formulas of 1952 and 1984:
1952: “in a very special way, we consecrate all the peoples of Russia to the same Immaculate Heart” (Apostolic Letter of Pius XII, SACRO VERGENTE ANNO, Consecration of Russia to the Immaculate Heart of Mary)
1984: “O Mother of men and peoples … In a special way we entrust to you and consecrate to you those men and nations who are in particular need of this entrustment and consecration.” (Pope John Paul II, Consecration of Men and Nations)
2022: Mother of God and our Mother, to your Immaculate Heart we solemnly entrust and consecrate ourselves, the Church and all humanity, especially Russia and Ukraine (Act of Consecration to the Immaculate Heart of Mary).
Our Lady did not say that papal approval of the communion of reparation on the First Saturdays should be a part of the formula of Consecration. She asked for papal approval of this practice only with a view to obtaining the fruits she promised by the act of Consecration. Papal approval could be manifested, for instance, in a decree from the Apostolic Penitentiary saying that the faithful who practice the communion of reparation on the five First Saturdays will obtain a plenary indulgence. Such a decree generally indicates that it has been approved by the Holy Father.
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