His Eminance Metropolitan Hierotheos of Nafpaktos wrote an article a few days ago on this issue. I don't have the time to translate it fully, but I put it in google translator, and cleaned up the first part. I might be able to clean up parts 2 and 3 sometime later, but for the most part it makes sense. Oh... the English rendering of parts 2 and 3 actually illustrates pretty well the difference between ancient and modern Greek. You all know English, it's a bit clunky, but if you read it slowly you'll be able to understand whats being said.
Recently as never before, there is a 'Frenzy' of translations of liturgical texts and prayers, operating with unpredictable consequences.
One of the consequences, the most characteristic, is creating new hopes of the Divine Liturgy, the use of Homeric words. That is, some moves to simplify the liturgical language, others to "enrich" it in epic terms, while not realizing that the Fathers of the Church were very good at reading Homer.
I think this whole mindset needs to be addressed by the Holy Synod, because arbitrage must stop. Nowadays attempts are being made that were not undertaken during the time of the Turks, but then the level of education was low, now it is high.
There are many arguments have been raised by many against the translation of liturgical prayers, even while it was blessed by Archbishop Christodoulos as he tried to introduce a parallel reading of the Epistle and Gospel in the vernacular language and it is well known as he realized the damage done to the unity of Church, he restored things to their old state. The new trend is likely to damage the texts of the Divine Liturgy, the holy Mysteries, and other liturgical texts by introducing them into the folk tongue. We risk seeing schisms within the Body of the Church.
Bypassing many arguments against the introduction of the demotic language into divine worship already made, I will confine myself only to emphasize that such an effort is truly deficit of Orthodox theology, not to express myself harder. It shows that there is no basic Orthodox theology, or rather with such a surface is expressed Orthodox theology, based on practical usefulness. The trend was initiated from a pastoral need, however, it selected but the easiest solution. I think that is an influence from the western scholasticism.
Basically, this idea is the "last temptation" of Christ on the Cross faced by bystanders there: "If Thou art the Son of God, save Thyself and descended from the Cross ... Let the Christ the King of Israel come down now from the Cross, so we may see and believe in Him."(Gospel of Mark).
As contemporary Jews of Christ, even the scribes and the High Priests wanted to get Christ down from the Cross to believe in Him to be the Son of God, essentially tempting Christ, so now the act of translation of liturgical texts in some way, wants to take down the knowledge of the Divine Liturgy at a reasonable level rather than experiencing the mystery of the Cross. Ignatius Brantzianinof said: "The Cross is the Cathedral Orthodox theology.”
But, as Jesus did not meet this demand and has remained on the Cross, thus saving people from death, so here, mutatis mutandis, should the Divine Liturgy and the Sacraments to remain at the level of Orthodox theology, as to experience the Cross and Resurrection, and not to descend to the level of intellectualism, rationalism.
I regret that I say that, but I will try to illustrate with the following.
The Language of Symbols
Within the Divine Liturgy in addition to verbal language is the language of symbols, by which it is understood and what can not be understood by the linguistic formulation, which anyway is not enough to fully understand what exactly is going on.
The language of symbols experienced with the lighting of a candle, kissing of a sacred image, the oil lamps that give off tranquil light, the holy vessels and all that is to be found, and all that takes place in the Holy Temple, the way the Small and Great Entrances take place, the way the Presbyters and Deacons function, the way the Presbyters bless etc.
It is worthy noting that the Priest who is about to give the Apostolic blessing, that is to sign the people with the sign of the Cross, makes the Lord’s initials with his right hand, so the language of words is fulfilled with the language of symbols. There is a chance someone might see the grace contained in this blessing, as happened with a Turk, Ahmet, who did not know the Greek language, but he saw the Priest blessing and coming out of the Priest’s hands he saw the rays of Divine Grace, going from his hands to the all the heads of the Christians that were there, except for his, something which made him believe in Christ, which in turn lead him to Baptism, after which he was martyred.
Within the Divine Liturgy only with the language of symbols can there be involved a little boy who is deaf and mute, but the same goes to us when we participate in Divine Liturgy in foreign languages that we do not understand logically. The identification of our participation in the Divine Liturgy to worship only in the verbal language, overlooking the importance of the symbolic language, in essence assumes that many categories of Christians do not participate in the Divine Liturgy.
Thus, the devaluation of the language symbols and the over appreciation the language of words in the communion of divine worship is a serious theological problem.
The Logical Vision of Worship
The translation of prayers in order to understand the Divine Liturgy, anapodrastos leads to the view that perceived sense as a center of ecclesiastical and sacramental life, which is the logikokratia and rationalism.
Having said that, I know that another is the right reason is necessary for understanding among the people, for the formation and structure of thought in a reasonable shape, the proposals and the use of words, and another is the rationality that considers the center of all things logic and self-interpreted and even those connected with God and man.
When the Fathers of the Church, the soul is not only sensible course of action, but has other effects, such as mental energy, imagination, feeling, etc. Also, the logic is not a source of knowledge, even for human things . That is why science developed the so-called "emotional intelligence" claiming that there is within man "two minds", the logic and emotion and sees people being apolytopoii only one reason. This is demonstrated by imaging of the brain.
Also, these days we developed the so-called existential philosophy and psychology, which they consider beyond the logic there are other functions in the human person. Here lies the mistake of enlightenment, as shown later, another stream of romanticism, and later school of Chicago, who broke the authority of reason.
If this happens in human affairs, even more so in Orthodox theology. It is known that the center of the view that divine knowledge is the logic and processing done by it, created by Scholastic, and all this meticulous, rational system that we find in Thomas Aquinas and even in his «Summa Theologica».
Saturated and Varlaam by western scholasticism reached an agnosticism and even underestimate the Revelations of God and therefore thought the ancient Greek philosophers excess of the Prophets and the Apostles. Considering that the logic is the noblest part of man given by God, set in a weak position the visions of the Prophets, who believed "Our own noiseos watches.
St. Gregory grinding literally here, as they taught, the visions of the Prophets, the uncreated light seen by the students at Mount Tabor is a great revelation and manifestation of God in man. So the illiterate students was higher than the philosophers who had a strong sense.
Quote even many icons and patristic passages, like the stunning village of St. Gregory the Theologian that orthodox theology "alieftikos (as unlettered Apostles who were fishermen) and not aristotelikos. It is the classic maxim that St. "god frasai impossible noisai (= stochasthinai) and adynatoteron. We can not in logic to understand God. God revealed in the human heart and then makes sense as possible, this Revelation.
The amazing textbook of St. Gregory Palamas "On the sacredly hush 'so-called" Three triplets, thoroughly analyze the issue and has virtually guaranteed passengers.
The view that a logical understanding of liturgical texts in order to participate in divine worship and to gain knowledge of God excludes the illiterate from the worship and knowledge of God, deprive their infants, toddlers and children to worship and Holy Communion.
The western scholasticism is that led to the practice of separation of the Sacrament of Baptism by the sacrament of Confirmation and thus the sacrament of Holy Communion until puberty. The basis for this practice is that to accept the child to handle Confirmation and Holy Communion must understand the logic of what is happening.
We chrioume infants and Communion of the Body and Blood of Christ, we know from our theology that infants receive the grace of God and developed before the brain and logic, and then having them act within the mental energy. Even the unborn can receive the Holy Spirit, as was done by John the Baptist, who when he was a baby was six months since the Prophet and made and Mother Profitida at St Gregory Palamas.
I feel that a thorough attempt to introduce a culture of the Orthodox Church with the translations of liturgical texts that we must understand the text reasonably be involved, which reverses the basic theological principle of double methodological knowledge, whereby otherwise known One of a created truth and otherwise know the uncreated truth, God, and part of that. In other words, no single truth about God and the world, and no single method is knowledge of God and the world as supportive of the practice of Western scholasticism.
Therefore, logikokratiki vision of Divine Worship introduces a kind of scholasticism in orthodox theology.
3. The logic and mental worship
Consequence of the above is that the worship of the Church is divided into logical worship and mental worship the man who really damage in the Church may participate together in both cults. This is the basis of Hesychasm Orthodox, the Orthodox niptikis life. According to the teachings of the holy Fathers of the Church of the human soul is rational and mentally. Hence there is a reasonable worship and mental worship.
From the tradition of the Church we know that infants have mental power, whereby they can see angels and saints, but not yet developed the logical brain, which will be refined later, as the child grows.
Thus, the Divine Liturgy is not simply to develop the logic function, but rather the development of mental functioning. That is, the translation of the apostolic blessing to the demotic language as "the grace of our Lord Jesus Christ and the love of God the Father and the communion of the Holy Spirit be with you, will never to arrive in humans to understand logically What is the Grace of God, love of God the Father and the communion of the Holy Spirit, what is the Triune God and how can the grace of communion.
This knowledge is a matter of mental cardiac experience. The Apostle Paul speaks of engagement given to heart: "And the plus assurer us unto you in Christ and Christ greet God, and advancements sfragisamenos us and the engagement of the Spirit in our hearts" (II Cor a, 21-22 ).
After all, Christ said to His beatitudes necessary condition of pure heart for the sight of God and not the excitement of logic: "Blessed are the pure of heart that they opsontai God" (Matt. e,
. The same encounter, and the letters of the Apostles, which speaks to the heart as a prerequisite and basis theoptias.
It is known that when Jesus appeared to His disciples' diinoixen these synienai of the mind to the Scriptures "(Luke x, 45). The knowledge of the mystery is expressed in words is the human mind through the Revelation of God. We see clearly the wish before the Gospel: "illumination in our hearts, philanthropist, O Lord, to the knowledge of God Akiratos ing light and the eye opening of our intellectual (mind) at the preaching of the gospel I understand how ... Council For he, if the illumination of our souls and our bodies ...».
The main purpose of man is not reasonably understand the words, but to get into the depth of mystery, experience and communion emptying of the Son and Word of God through the revelation of God in the pure heart. Hence the apophatic theology is "the Golgotha of the human sense.
This means that the Divine Liturgy, which is reasonable worship, is closely connected with the mental worship. Furthermore, the kingdom of God to speak which many contemporary performers, teachers and academics, which is the manifestation and the communion of the uncreated grace of God, it is a matter of logic processing, but the case of pure mind and pure heart.
Infants, children and the saints participate in the Mass, making a mental worship may see yperkosmia dance floor, which the Saints speak, can see angels, while those based on rational understanding of the words are completely unaware of the knowledge of the mystery.
In the biography of Saint Nicholas Father Plana read that a child who had developed the mental energy he saw the Holy Father functioning Nicholas yperypsoutai to the ground, and shouted with enthusiasm to his mother. I think the kid that attended the Divine Liturgy in fact, even if they do not understand the words, while others were watching the logic simply watched. Or, to express myself in another way, I can not exclude the child from this communion of worship, because they could not understand the words. I guess that attended the Divine Liturgy more abstemious by other scholars who know the etymology and meaning of words.
The Apostle Paul writes: "the ability of us from God, who ikanosen us deacons and New Testament, my letter, but spirit; For what apoktennei letter, and the spirit gives life" (II Cor c 5-6).
Therefore, the mental worship Failure to take a deficit of Orthodox theology.
Generally, those simpler words of divine worship, even those with "high, conceptual, virtual, symbolic and emotional level" to understand logically the one hand, destroy our cultural wealth, on the other hand ignore the orthodox theology in full expression. Orthodox theology is meticulous, rational, but Disclosed mystery. And the mystery is not only logically understood.
Thus, the wording in the spirit moving through all the ascetic tradition of the Church. This means that those who hear analysis of the products and prattomenon the Divine Liturgy, it is also value preaching, the people who participate regularly in the Divine Liturgy can easily understand the letter and, above all, can get into the spirit with purity of heart and knowledge of the symbolic language of the Church.
Filokalikoi The Fathers of the 18th century, and dubbing done in various patristic texts, not daring to compile the wishes of the Divine Liturgy and the Sacraments, though the intellectual level of the people was low.
So, those who remain at a reasonable understanding of liturgical texts show that ignoring the orthodox theology, so when the Great Kingdom 'and my technologousi theologousi. It only needs a reasonable understanding of the texts for translation, but initiation in the life of the Church and the mystery of Christ and emptying of theosis of man.
I think we have some modern Orthodox theology and deficit reflect a theology, which is influenced by the Papal Protestant scholasticism and moralism, so arbitrary and improvise within the Church.