Now I hope that with the decision to stop the automatism of the ancient rite we can return to the true intentions of Benedict XVI and John Paul II. My decision is the result of a consultation with all the bishops of the world made last year. From now on those who want to celebrate with the vetus ordo must ask permission from as is done with biritualism. But there are young people who after a month of ordination go to the bishop to ask for it. This is a phenomenon that indicates that we are going backward.A cardinal told me that two newly ordained priests came to him asking him for permission to study Latin so as to celebrate well. With a sense of humor he replied: “But there are many Hispanics in the diocese! Study Spanish to be able to preach. Then, when you have studied Spanish, come back to me and I’ll tell you how many Vietnamese there are in the diocese, and I’ll ask you to study Vietnamese. Then, when you have learned Vietnamese, I will give you permission to study Latin.” So he made them “land,” he made them return to earth. I go ahead, not because I want to start a revolution. I do what I feel I must do. It takes a lot of patience, prayer and a lot of charity.
Latin is a testimony to the historic witness of the Church: "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."Latin unifies Christians: it provides "a bond of unity for the Christian peoples of Europe."It is neutral, its universality favoring no one ethnicity of nation: "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"Latin is uniquely suitable for precision and dignity required by theological expression: "the characteristic nobility of Latin formal structure. Its concise, varied and harmonious style, full of majesty and dignity makes for singular clarity and impressiveness of expression."It's "non-vernacularity" gives Latin a special strength to bind the past, present, and future of the Church together in "wonderful continuity", making the treasures of the past accessible: "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...the Latin language can be called truly catholic. 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. It is a general passport to the proper understanding of the Christian writers of antiquity and the documents of the Church’s teaching. It is also a most effective bond, binding the Church of today with that of the past and of the future in wonderful continuity."
After enunciating these reasons, John XXIII concludes with the following:
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.” She further requires her sacred ministers to use it...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.” 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.”
The reader will notice that none of the reasons listed by Pope John XXIII concerned themselves with homiletics. Whatever else one may say about "Good Pope John", the man understood the concept of a liturgical language, the Church's need for such a language, the "non-vernacularity" of this language, and the eminent suitability of Latin to be said language in the west. The fact that Pope Francis understands none of these concepts is disappointing, frightening, and evidence that the Holy Father is, once again, speaking about things he knows precious little about.
V. The idea that the Church's liturgical language is somehow in rivalry with learning other vernacular languages is insulting to all the great Catholic missionaries who did both. When I read these comments by Francis, I think of St. Jean de Brebeuf, S.J. (d. 1649), who labored for twelve years to compile a dictionary in the Huron tongue while simultaneously celebrating Mass in Latin. I am reminded of Spanish missionaries to the Philippines, like Fr. Francisco Ignacio Alcina, S.J. (d. 1674), who worked for 37 years among the Visayans patiently creating dictionaries of Visayan language and translating their literature into Spanish whilst also celebrating the Mass in Latin. Or the Carmelite priest, Fr. John Thaddeus (d. 1633) who said Mass in Latin while also learning Persian and Turkic for his mission in Ishfahan, Persia (Iran), a mission that was so successful he became a friend and confidant of the Shah. In other words, the use of liturgical Latin has never been an obstacle to Catholic pastors learning vernacular languages. For Pope Francis to suggest the two are in competition is disparaging to the witness of these heroic missionaries who demonstrated the marvelous complementarity of being well versed in Latin as well as learning local dialects for homiletical reasons.