A few weeks ago I read an interesting volume critiquing the theology of the Novus Ordo Missae, Anthony Cekada, Work of Human Hands: A Theological Critique of the Mass of Paul VI (West Chester, Ohio: SGG Resources, 2010). One of the volumes referenced was that of:
Cyril Korolovsky, Living Languages in Catholic Worship: An Historical Inquiry (trans. Donald Attwater; London: Longmans, Green and Co., 1957).
This volume, written and translated before Vatican II (1962-1965) and the full introduction of the New Order of Mass (1969), discusses the use of vernacular languages in Catholic liturgies, such as the use of Syriac in the Maronite rite (though often, they were not “proper” vernaculars, but a “higher” form of native languages, when used in the liturgy of the Mass and other sacraments).
Discussing the use of English in the USA for various sacraments and other practices, we read the following:
At the meeting of the United States of America at Washington D.C., in 1951, the Episcopal Committee of the Confraternity of Christian Doctrine was directed to study the desirability of requesting the Holy See to allow the optional use of English in certain rites, particularly those of baptism, marriage, the last sacraments and funerals. In due course the Committee, with the help of its Liturgical Committee and consultants, produced a Latin-English Ritual for submission to the American bishops, and a revised edition of it was authorized for use by the Congregation of Ties on 3 June 1954.
The principal contents of this book (Collectio Rituum . . . pro dioecesibus Statuum foederatorum America septentrionalis, Milwaukee, 1954) are the rites for the baptism of children; for confirmation ministered by a priest; for viaticum and communion of the sick, the last anointing and blessing, and for these rites in their unified form as in the German Ritual, together with the commendation of and prayers for the dying; for marriage, in various circumstances; twenty-six blessings, including the two for the churching of women from the German Ritual; and for funerals. In an appendix there is a blessing for wedding anniversaries, and a supplement gives the chant for funerals fitted to the English words.
At the baptism of children, all may be in English except the form of exorcism, anointing and blessing, and the actual words of baptism; at the last anointing, all except the prayer at the laying-on of hands, the words at the anointings, and the prayers that flow; at the apostolic blessing at death, all except the actual absolution and blessing; at marriage, everything except the words ‘Ego conjungo vos . . . ‘ and the blessing of the ring(s); at funerals, only Latin may be used for the prayers and absolutions, but other prayers etc. may be added in English at the discretion of the ordinaries. Confirmation by a priest must be wholly in Latin; the commendation of and prayers for dying, and the blessing of the sick, of a woman after childbirth, at a wedding anniversary, and certain other blessings, may be wholly in English.
It was estimated that by the end of 1955 this new book was in use in practically every diocese of the United States. Earlier in that year the Congregation of Rites granted the use of the United States Ritual and the French Ritual, as required to all the dioceses of Canada, and, at the unanimous request of the bishops, the use of the American book was extended to Australia. (Cyril Korolovsky, Living Languages in Catholic Worship: An Historical Inquiry [trans. Donald Attwater; London: Longmans, Green and Co., 1957], 112-13).
With respect to the sacrament of marriage, we read the following interesting endnote from the translator of the volume, showing an important change in the form of the sacrament in Germany:
In the German book these words, ‘Ego conjungo vos . . .,’ are omitted altogether, their place being taken by a ratification and blessing by the priest in the name of the Church, followed by a call to the congregation as witnesses. In the American book, the Latin words are retained, but followed by these in English: ‘I call upon all of you here present to be witnesses of his holy union which I have now blessed. “What God has joined together let no man put asunder”.’ (Ibid., 184 n. 32, emphasis added)
