On the Use of the Latin Language and its Meanings

John XXIII's Veterum Sapientia is probably the most neglected Apostolic Constitution of the last 65 years. The translation is unofficial, since it's only on the Vatican website in Latin. LOL!!!

From One Peter Five

By Robert Lazu Kmita, PhD 

Pope John XXIII’s arguments in defense of Latin.

The marginalization of Latin in the Catholic world is not a recent phenomenon. Despite the fact that the Sacrosanctum Concilium constitution of the Second Vatican Council stated that “the use of the Latin language is to be preserved in the Latin rites” (art. 36, §1), it was practically eliminated. This occurred primarily by abandoning Latin as the language of study in Catholic universities, where courses, master’s programs, and doctorates had once been conducted in the language of Saint Jerome. I emphasize that by using the Latin language, I do not mean only reading it during religious services, but its full use and a good level of proficiency: reading, speaking, and writing. Such a level of knowledge of the Latin language today is an exception among the Catholic clergy, not—as it once was—the rule.

Before, however, this sad abandonment became general, one of the most significant events was Pope John XXIII’s attempt to prevent it by publishing a document of the highest pontifical authority: the Apostolic Constitution Veterum Sapientia: on the promotion of the study of Latin. Published on February 22, 1962, we could say that this pontifical text represents the swan song of that attitude which sustained the extraordinary continuity of the Latin language within the Roman Catholic Church and the Western world. Without any hesitation, the document not only defended the necessity of Latin but also identified some of the errors that had led to its abandonment. In this article I will present Pope John XXIII’s arguments in defense of Latin, adding a few comments of my own.

Veterum Sapientia mentions from the very beginning the axiom underlying the preservation of Greek and Latin as representing a priceless treasure of the Church. This axiom refers not only to the languages themselves but to the body of literature which formed the cultural social-context in which the Gospel was proclaimed. The preservation and Christianization of all that was valuable in past cultures is a commitment assumed by the Church since its very beginnings:

The inauguration of Christianity did not mean the obliteration of man’s past achievements. Nothing was lost that was in any way true, just, noble and beautiful.[1]

This explains why the most important Christian authors have been—and forever remain—the Greek and Latin Church Fathers. They are those who “filtered” and preserved all that was worthy of retention from the cultures of the past. Without them, the Doctors of the Middle Ages would not have existed. At the same time, it is not only secular culture and its values that were perpetuated, but above all the liturgical treasure created in these two languages.

Although the document speaks from the outset about both Greek and Latin, John XXIII continues by emphasizing the unique status of the latter. Latin was granted “a primary place,” derived from the fact that the language of the ancient inhabitants of Latium became the language of the Roman Empire—that political, social, and cultural entity which made possible the spread of the Gospel. What is remarkable is that John XXIII stresses that this primacy of Latin is not a mere historical accident but a providential fact which should always be a subject of our reflection:

Since in God’s special Providence this language united so many nations together under the authority of the Roman Empire — and that for so many centuries — it also became the rightful language of the Apostolic See. Preserved for posterity, it proved to be a bond of unity for the Christian peoples of Europe.

The conclusion of the above passage implicitly offers a critical perspective on the deeper reasons that led to the abandonment of Latin. For this abandonment is the direct result of the dissolution of the spiritual unity—beginning with the Protestant Reformation—of the Christian peoples of Europe. Unaltered under the kingdoms and empires of the West, Latin was destroyed with the rise of one of the most terrible monsters of the modern world: nationalism. Latin, belonging to no nation, required a humility from all who learned it. By contrast, the acceptance of national languages meant accepting fragmentation and the confusion born of national pride. Latin, however, was—so to speak—an “altruistic language:”

It does not favor any one nation, but presents itself with equal impartiality to all and is equally acceptable to all.

Moreover, it possesses remarkable qualities: conciseness, harmonious style, majesty, dignity, and clarity. This is why God Himself, in His providence, inspired a passion for Latin throughout His Church. As Pope Pius XI also emphasized, it was used to transmit perfectly and coherently the sacred treasure of the faith, serving as “the splendid vesture of her heavenly doctrine and sacred laws.” John XXIII also stresses that the main reasons for preserving Latin are not primarily cultural but religious. He then sets forth its most important qualities, which I will now present.

The Universality of Latin

The Church founded by Our Lord Jesus Christ is, at once, universal and local. Hierarchical and monarchical in structure, it is organized around and under the authority of the Holy Father and the Roman Church, to which all local churches—especially those of the Roman Rite—are ordered.

Latin is thus the perfect and providential instrument to serve this hierarchical and monarchical structure. John XXIII, invoking its exceptional prestige, states that Latin, as a universal language, “is a maternal voice acceptable to countless nations.”

Once again, we must note the impact of modern nationalisms. Animated by “national pride,” the states that overthrew traditional Catholic monarchies opened Pandora’s box. The bloodiest conflicts—including both world wars—were generated by various forms of nationalism. Deprived of the unity once fostered by the Latin tongue, European peoples once again became prisoners not only of linguistic confusion but of nationalist claims that fostered destructive hatred. We all know the consequences.

Realizing the danger, some of the finest minds of the modern period attempted, nostalgically, to advocate for the restoration of political, social, and cultural unity around the Holy Father and the Catholic Church. Among them were the German poet and writer Novalis[2] and the eminent Russian philosopher Vladimir Solovyov.[3] Unfortunately, “anti-Roman sentiment” prevailed and nationalism—today gradually replaced by globalism—completed its destructive mission.

The Immutability of Latin

Unlike vernacular languages, used daily as instruments of communication, Latin is—so to speak—supra-historical. It is not subject to the rapid transformations suffered by “living” languages. Though not a “dead” language in the strict sense, Latin is stable, governed by rules and principles preserved with remarkable continuity. It knows only minimal lexical evolution compared to spoken tongues. This is another aspect noted by John XXIII:

It is set and unchanging. It has long since ceased to be affected by those alterations in the meaning of words which are the normal result of daily, popular use.

This stability also stems from the immutability of Latin’s liturgical heart—preserved without alteration in the Apostolic-Gregorian-Tridentine Liturgy since the time of Saints Peter and Paul.

Non-Vernacular

Latin is not a “popular” language. It is not spoken everywhere, by everyone, at all times. At first glance, one may not easily perceive the spiritual and moral benefits of this fact. A single eloquent example: Latin does not contain the vulgar register of spoken languages. Although ancient Romans certainly possessed licentious expressions, the Latin adopted by the Church did not preserve them. Thus John XXIII says that the Church of Christ required a language “noble, majestic, and non-vernacular.” Once again, Veterum Sapientia stresses divine intervention in the choice of the Church’s language. The conclusion of this section contains the most precious argument grounded in Tradition:

It is also a most effective bond, binding the Church of today with that of the past and of the future in wonderful continuity.

Yes—Latin is the vehicle of Sacred Tradition. For millennia, sacred science, theology, and the very deposit of faith (thesaurum fidei) have been preserved and transmitted in Latin. This has ensured an extraordinary unity and continuity. Any effort in this direction is therefore noble and worthy of consideration.

In his constitution, John XXIII set forth all necessary institutional measures. He even referred to the restoration of the traditional curriculum and ancient pedagogical methods, aimed at teaching Latin as a living, spoken language—not as a “dead” one. For the Church of Christ, Latin has never been and never will be dead.

Nor did the Holy Father omit the spiritual fruits borne from the ascetic labor of learning Latin:

There can be no doubt as to the formative and educational value either of the language of the Romans or of great literature generally. It is a most effective training for the pliant minds of youth. It exercises, matures and perfects the principal faculties of mind and spirit. It sharpens the wits and gives keenness of judgment. It helps the young mind to grasp things accurately and develop a true sense of values. It is also a means for teaching highly intelligent thought and speech.

When one reads such words, action is the only response. What holds us back?

Finally, as I stated at the beginning, I will add one last symbolic attribute. It was perhaps implicitly mentioned by the Holy Father when he spoke of the unity and universality of the Latin tongue. In this sense, Latin can be viewed as a true linguistic vehicle symbolizing the unification brought by the Holy Spirit on Pentecost. Just as on that day all understood the Apostles though each belonged to a different linguistic community, likewise Latin enabled understanding among Christianized peoples for thousands of years. And this, let us not forget, was made possible by the divine Wisdom to whom we, like our forebears, must remain faithful.

Photo by Daniel Klaffke on Unsplash

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[1] I quote the English version of the document valid here: https://www.papalencyclicals.net/john23/j23veterum.htm [Accessed: 27 November 2025].

[2] See my article “The Catholic Vision of Novalis:” https://onepeterfive.com/the-catholic-vision-of-novalis/ [Accessed: 27 November 2025].

[3] See my article “The Greatest Eastern Apologist for Pontifical Authority: Vladimir Solovyov:” https://onepeterfive.com/the-greatest-eastern-apologist-for-pontifical-authority-vladimir-solovyov/ [Accessed: 27 November 2025].