Readings from the pulpit
While driving from jury duty back to work, I heard a story on the
radio about a 13-year-old boy who is leading prayers in
Virginia.
This isn’t such an unusual idea to me: children younger than that
routinely read the lessons at my church. Those are precocious kids,
certainly, but it barely raises eyebrows. Nobody’s calling NPR.
Why is it newsworthy that this boy is leading prayers? Because he’s
Muslim, and apparently to lead this sort of prayer you have to have
memorized the Koran. He studied in a special school from age seven to
age ten to cram it all into his head, and now he regularly practices
to keep it fresh. When he leads prayers, he must do it from
memory—and in a language he does not understand.
This is fascinating to me. I remember friends going for their
Ba{r,t,nai} Mitzvah fifteen years ago. They often learned to recite
words in a language they didn’t quite understand. But I also remember
seeing extensive instruction on what the law meant in general, and on
the passage they’d be reading in particular. I imagine the quality of
instruction varies. All children in this religion go through this
rite.
My home church considered it proper to teach children approaching
their confirmation, the analogous rite, a number of things. We
learned from Luther’s small
catechism. It
reviews the Ten Commandmants, the Apostle’s Creed, the Lord’s Prayer,
the Sacraments of Baptism and Communion, including Confession, and a
review of daily prayers and the duties of citizens in the Church.
That was a year. Then we spent a year on the life of the church,
including community, worship, heresy, and superstition, and a year on
the responsibilities of the theologically aware, including how to give
a sermon and how to administer baptism and communion in emergency.
I understand that sort of instruction is slightly atypical, but most
mainstream Christian churches do something similar for a few years
before Confirmation, and expect all children to be Confirmed. Adults
typically get a shorter class when converting—varying from a month
to a year of weekly meetings.
As I said, it’s only mildly unusual for children to read the lessons
in a Christian church. The only requirement is that they understand
the surface level of what they’re reading. After all, they’re reading
it in the vernacular. So then everybody hears, or reads along, and
the sermon discusses the readings. Afterwards, people talk about the
readings and the sermon at coffee hour.
But how can this work if the readings are in a language nobody
understands, and no vernacular translation is provided? This prodigy
has memorized the sound of the Koran, and apparently whole churches
pray in it, without understanding what they’re saying. In the
older days of the Catholic Church services were conducted in
Latin, and no effort was made to educate the populace or the junior
priests. This is now recognized as a crucial error:
Mother Church earnestly desires that all the faithful should be led
to that fully conscious and active participation in liturgical
celebrations which is demanded by the very nature of the liturgy. Such
participation by the Christian people as a chosen race, a royal
priesthood, a holy nation, a redeemed people (1 Pet. 2:9; cf. 2:4–5),
is their right and duty by reason of their baptism.
We’ve still got a word talking about what a bad idea this was:
mumpsimus. But now the
mainstream Christian church has moved on. We made that error, and
learned better—only really finishing that lesson within the last
century. May we remember it and keep it learned! I wonder when
mainstream Islam will learn the same lesson. There can’t really be a
middle-class that knows its theology until this change happens.
Like old Catholicism, the priests of Islam mostly say that the text
has to be kept in an archaic language to avoid translation errors.
But as in old Catholicism, there’s still a need to preach policy and
practical theology to the laity. Somebody has to translate this at
some point. With public, well-regarded translations (e.g., KJV),
junior priests and interested laity can engage in a protracted
conversation. With a holy text kept separate from the common tongue,
each congregation is at the mercy of their pastor’s prejudices.
There’s no ability to engage with the sermon: the pastor says God
wrote this, so we’re stuck with it.
I confess that I find memorization of sounds in ignorance of their
meaning quite horrific. Memorizing Pi is okay: that’s random. But
these are words, prayers, poems, and laws. To memorize them by rote
sound is awful. It feels like blasphemy against the one who wrote
their meaning.

