I keep reading here that “Latin doesn’t translate well”.
Where, in particular? I don’t think there’s a problem translating Latin. It takes more work to translate it well than to translate it loosely, of course, but that goes without saying for any language.
So, if that is the case, what good are the missals that we are constantly exhorted to use here on this forum?
I have no problem with, for example, my mother’s 1961 daily missal which she gave me. It translates the prayers of the Mass quite well, and rather literally.
If it can be translated well enough for use in a missal in the pews, why is translation to the Sacrementary “flawed”?
Because the current English translation is poor by the standards for translation, not because Latin is hard to translate. It fails to capture the rich language of the Latin, it fails to convey the precise theological concepts, and it often misses out entirely on the important structure of the prayers themselves. Instead of praying (on-the-fly example) “Almighty God, who delivered Israel through the Red Sea, grant in this time of distress for your holy people to pass safely through every obstacle, that we may rest safely in Your sovereign power”, the current translation would render it as “Almighty God, you brought Israel through the Red Sea. Help us to trust in you to get us through our difficult times.” Not only is the language pedestrian and the imagery neutered, but
the very structure of the prayer (address, attribute, petition, reason) is changed. This is how
someone else explained it to the translators:
The Structure of the Collects: Relative clauses often disappear in the proposed text (especially the initial
Deus, qui…, so important in the Latin Collects), so that a single oration is divided into two or more sentences. This loss is detrimental not only to the unity of the structure, but to the manner of conveying the proper sense of the posture before God of the Christian people, or of the individual Christian. The relative clause
acknowledges God’s greatness, while the independent clause strongly conveys the impression that one is
explaining something about God to God. Yet it is precisely the
acknowledgement of the
mirabilia Dei that lies at the heart of all Judaeo-Christian euchology. The quality of supplication is also adversely affected so that many of the texts now appear to say to God rather abruptly: “You did a; now do b.” The manner in which language expresses relationship to God cannot be regarded merely as a matter of style.