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1. Utrum expressio art. 15 Instructionis : « omnibus qui in domo sunt participantibus » relate ad Missam principalem in die dominica in seminariis et studiorum domibus religiosis, intellegenda sit etiam de moderatoribus et magistris, qui tempore huius Missae in seminario vel domo formationis religiosa manent?
Resp. : Affirmative. Si moderatores sunt sacerdotes et si, secundum eundem articulum Instructionis , fit concelebratio, convenit ut in hac Missa concelebrent.
1. Whether the expression in art. 15 of the Instruction : « with the participation of all who are in the house » regarding the principal Mass on Sunday in seminaries and religious houses of studies should be understood also of the administrators and teachers who at the time of this Mass remain in the seminary or the religious house of formation?
Resp. : In the affirmative. If the administrators are priests and if, according to the same article of the Instruction , there is a concelebration, it is appropriate that they concelebrate in this Mass.
Notitiae 1 (1965): 136, n. 1concelebration , religious community , seminary
2. Utrum liceat aspersionem aquae benedictae facere per modum unius pro omnibus in presbyterio praesentibus, sicut fit pro incensatione iuxta Instructionem n. 36, b?
Resp. : Affirmative.
2. Whether it is permissible to perform the sprinkling with holy water together for all who are present in the sanctuary as is done for the incensation according to the Instruction n. 36, b?
Resp. : In the affirmative.
Notitiae 1 (1965): 136, n. 2asperges
3. Utrum in Missa lecta una alterave pars Ordinarii (Kyrie, Gloria, etc.) aut Proprii (e. g. Graduale, antiphona ad Communionem) cantari possit?
Resp. : Affirmative.
3. Whether in a read Mass one or another part of the Ordinary (the Kyrie , the Gloria, etc.) or of the Proper (e. g. the Gradual, the Communion antiphon) can be sung?
Resp. : In the affirmative.
Notitiae 1 (1965): 136, n. 3chant , missa lecta , music
4. Utrum sit contra spiritum Constitutionis , n. 52, ut, loco homiliae, catechetica instructio fidelibus praebeatur?
Resp. : Instructio art. 52 Constitutionis declarat, eo sensu ut, si schemata praedicationis intra Missam habendae a competenti auctoritate disponuntur, praedicatio ipsa ita ordinari debet ut intimus nexus servetur cum praecipuis saltem temporibus et festis anni liturgici seu cum mysterio Redemptionis.
4. Whether it is against the spirit of the Constitution n. 52 that, in place of the homily, a catechetical instruction be presented to the faithful?
Resp. : The Instruction explains art. 52 of the Constitution in the sense that, if the schemata for the preaching to be held during Mass are assigned by the competent authority, the preaching itself should be ordered such that the intimate link with at least the more important times and feasts of the liturgical year or with the mystery of Redemption is preserved.
Notitiae 1 (1965): 137, n. 4homily
5. Cur duobus tantum diebus licet fidelibus bis ad sanctam Communionem accedere?
Resp. : Firma lege generali de unica Communione singulis diebus concessa, Ecclesia, principio innixa de pleniore participatione per Eucharistiae susceptionem in sacris celebrationibus, iis diebus, in quibus duo officia liturgica, inter se omnino distincta, pro universa communitate celebrat, facultatem dat bis communicandi fidelibus qui utramque celebrationem participant. Quam facultatem ad omnes dies non extendit cum plures celebrationes tunc sint tantummodo iteratio eiusdem celebrationis in favorem fidelium qui unicae celebrationi interesse non possent. Breviter: cum unum celebratur Officium, etsi iteratum, unica conceditur accesio ad sacram mensam; cum duplex celebratur Officium, duplex conceditur Communio.
5. Why are the faithful permitted to approach for holy Communion twice on only two days?
Resp. : Without prejudice to the general law, granting on only one Communion per day, the Church, supported by the principle of fuller participation through the reception of the Eucharist in the sacred celebrations, on those days in which she celebrates for the whole community two liturgical offices distinct from one another, grants the faculty of giving Communion twice to the faithful who participate at both celebrations. She does not extend this faculty to all days with several celebrations when they would only be a repetition of one and the same celebration in favor of the faithful who could not be present at a single celebration. Briefly: When one Office is celebrated, even if it is repeated, only one approach to the holy table is granted; when a double Office is celebrated, a double Communion is granted.
Notitiae 1 (1965): 137, n. 5communion
6. Quinam sit contentus brevis admonitionis in initio ritus Matrimonii, secundum Litt. Apost. Sacram Liturgiam , n. V et Instructionem n. 74, a habendae?
Resp. : In celebratione Matrimonii sine Missa, brevis admonitio, paucis tantum verbis facienda, revocet attentionem praesentium ad ea, quae postea fient. Haec admonitio etiam a commentatore bene fieri potest.
6. What should comprise the brief admonition to be given at the beginning of the rite of Matrimony according to the Apostolic Letter Sacram Liturgiam , n. 5 and the Instruction , n. 74, a ?
Resp. : In the celebration of Matrimony without Mass, a brief admonition, to be given with only a few words, should call the attention of those present to those things which will happen later on. This admonition can well be given also by the commentator.
Notitiae 1 (1965): 137, n. 6admonitio , commentator , introduction , matrimony
7. Utrum liceat altare in medio ecclesiae exstruere, ut Missa semper celebretur versus populum?
Resp. : Instructio non loquitur de « centro mathematico » ecclesiae, sed tantum de « centro ideali », uti dicitur, « quo totius congregationis fidelium attentio sponte convertatur » (n. 91).
7. Whether it is permitted to erect an altar in the middle of the church so that Mass can always be celebrated facing the people?
Resp. : The Instruction does not speak of the « mathematical center » of the church but only of the « ideal center », as it is called, « to which the attention of the whole congregation of the faithful is spontaneously drawn » (n. 91).
Notitiae 1 (1965): 137–138, n. 7altar , location , versus populum
8. Utrum liceat, donec ecclesia opportune reficiatur, collocare altare portatile, forma simplicis mensae, ante altare maius fixum ex marmore pretioso confectum, ut adhibeatur pro celebratione Missae versus populum?
Resp. : Affirmative, dummodo a ) spatium vere notabile inter utrumque altare intercedat; b ) optandum vero est ut altare portatile extra sanctuarium ponatur, quo autem in casu, circa se habeat spatium sufficiens ad modum presbyterii, ab aula ecclesiae opportune distinctum.
8. Whether it is permitted, until the church can be properly renovated, to place a portable altar in the form of a simple table in front of a high altar which is fixed and made of precious marble so that it might be used for the celebration of Mass facing the people?
Resp. : In the affirmative, as long as a ) a truly notable space intervenes between each altar; b ) but it is to be preferred that a portable altar would be placed outside the sanctuary, in which case it should have a sufficient space around it, after the manner of the sanctuary, properly distinct from the nave of the church.
Notitiae 1 (1965): 138, n. 8altar , location , versus populum
9. Aliqui sacerdotes putant optimum locum pro celebrante et ministris esse retro, in abside; sed ne altare illos celet, dicunt sedem debere esse in alto positam, saltem tribus gradibus, ut populus eos videre possit et appareat celebrantem vere praeesse. Potestne haec opinio sustineri, praesertim si in ipsa abside ponatur thronus ad exponendam SS.mam Eucharistiam?
Resp. : Ad primam partem, affirmative, iuxta Instructionem n. 92. Ad alteram partem: si in abside exstat tabernaculum, vel ponitur thronus ad exponendam SS.mam Eucharistiam, sedes praesidentialis ponatur, parumper elevata, ad latus altaris.
9. Some priests think that the best place for the celebrant and the ministers is back in the apse, but, so that the altar does not obscure them, they say that the seat should be placed up high, at least three steps, so that the people can see them and to make it obvious that the celebrant is truly presiding. Can this opinion be sustained, especially if a throne to expose the Most Holy Eucharist is placed in the apse itself?
Resp. : To the first part, in the affirmative, according to the Instruction , n. 92. To the second part: if the tabernacle is in the apse or if a throne to expose the Most Blessed Eucharist is placed there, the presidential seat should be placed, slightly elevated, to the side of the altar.
Notitiae 1 (1965): 138, n. 9location , presider's chair
10. Cum celebratur Missa in altari, posito inter altare maius et populum, potestne asservari SS.ma Eucharistia in altari maiore, etsi celebrans terga vertat SS.mae Eucharistiae?
Resp. : Affirmative, dummodo a ) spatium vere notabile inter utrumque altare intercedat; b ) tabernaculum in altari maiore sit tali altitudine collocatum, ut caput celebrantis, qui stat ad pedes altaris intermedii, superet.
10. When Mass is celebrated on an altar placed between the high altar and the people, can the Most Holy Eucharist be reserved on the high altar, even though the celebrant would turn his back to the Most Holy Eucharist?
Resp. : In the affirmative, as long as a ) a truly notable space intervenes between each altar; b ) the tabernacle on the high alter is placed up high enough that it rises above the head of the celebrant who stands ad the foot of altar in the middle.
Notitiae 1 (1965): 138, n. 10altar , location , tabernacle
11. Utrum tabernaculum in latere sinistro altaris versus populum poni possit et in alio latere crux vel liber sacrae Scripturae?
Resp. Negative. Attendendum est potius ad art. 95 Instructionis , secundum quem « in casibus peculiaribus ab Ordinario loci probandis » tabernaculum poni potest « etiam in alia ecclesiae parte vere pernobili et rite ornata » v. gr. dextera parte sanctuarii, aut in abside.
11. Whether the tabernacle can be placed on the left side of an altar facing the people and a cross or a book of sacred Scripture on the other side?
Resp. In the negative. Attention should be given, rather, to art. 95 of the Instruction , according to which « in particular cases approved by the Ordinary of the place » the tabernacle can be placed « even in another truly noble and suitably decorated part of the church » e.g., on the right part of the sanctuary or in the apse.
Notitiae 1 (1965): 138–139, n. 11altar , location , tabernacle
12. Utrum omitti possint preces ad gradus altaris, quando Laudes, recitate a communitate choro non adstricta, Missam immediate praecedunt?
Resp. : Affirmative, si hanc Missam immediate subsequentem tota communitas participat. Negative, si post Laudes singuli sacerdotes eiusdem communitatis Missam privatim in altaribus minoribus celebrant.
12. Whether the prayers at the foot of the altar can be omitted when Lauds, recited by a community not bound to choir recitation, immediately precedes the Mass.
Resp. : In the affirmative, if the whole community participates in the Mass that immediately follows. In the negative, if after Lauds individual priests of the same community celebrate Mass privately on low altars.
Notitiae 1 (1965): 139, n. 12lauds , prayers at the foot of the altar
13. Utrum preces ad gradus altaris faciendae omitti possint secundum n. 22 Ritus servandi , quando immediate ante Missam ad altare celebrationis, in quo habetur tabernaculum SS.mi Sacramenti, distribuitur sancta Communio? Nam in ritu distributionis iam habetur Confiteor , Misereatur , Indulgentiam , quae secus repeti deberent.
Resp. : Negative. Sunt duae actiones liturgicae omnino distinctae.
13. Whether the prayers to be done at the foot of the altar can be omitted according to n. 22 of the Ritus servandus when holy Communion is distributed immediately before Mass at the altar of celebration on which there is the tabernacle of the Most Holy Sacrament? For in the rite of distribution, the Confiteor , Misereatur , and Indulgentiam are already contained and would otherwise have to be repeated.
Resp. : In the negative. They are two completely distinct liturgical actions.
Notitiae 1 (1965): 139, n. 13communion , prayers at the foot of the altar
14. Utrum ad Gloria Patri , quando in Missa occurrit, adhuc caput sit inclinandum?
Resp. : Affirmative, iuxta principa generalia.
14. Whether the head should still be bowed at the Gloria Patri when it occurs in the Mass?
Resp. : In the affirmative, according to general principles.
Notitiae 1 (1965): 139, n. 14bow , gloria patri , hermeneutics , posture
15. Utrum antiphona ad introitum post Gloria Patri repetenda, omitti possit, quia repetitiones secundum art. 34 Constitutionis sunt vitandae?
Resp .: Repetitio antiphonae ad introitum sequitur ex ipsa natura antiphonae; ideoque non est numeranda inter « repetitiones inutiles », de quibus art. 34 Constitutionis .
15. Whether the entrance antiphon to be repeated after the Gloria Patri could be omitted, because repetitions, according to art. 34 of the Constitution , are to be avoided?
Resp .: The repetition of the entrance antiphon follows from the very nature of an antiphon, and therefore it is not to be counted among the « useless repetitions », about which art. 34 of the Constitution is concerned.
Notitiae 1 (1965): 139, n. 15entrance antiphon , hermeneutics , introit , repetition
16. Utrum in Missa cum participatione mulierum tantum (e. g. in domibus religiosiarum) mulier, rite edocta, munus lectoris possit assumere?
Resp. : Negative. Munus lectoris est munus liturgicum, quod solis viris committitur. Proinde Epistola legatur a celebrante.
16. Whether in a Mass with the participation of women only (e.g., in houses of religious women) a woman, properly trained, can assume the role of lector?
Resp. : In the negative. The role of lector is a liturgical role, which is entrusted only to men. In such a case, the Epistle should be read by the celebrant.
Notitiae 1 (1965): 139–140, n. 16lector , readings , women
17. Utrum celebrans, inchoando Credo , adhuc manus extendere debeat?
Resp. : Negative. Verba hunc gestum significantia, ex errore materiali in prima editione Ordinis Missae irrepserunt. Postea dempta sunt: nam in Ritu servando non inveniuntur.
17. Whether the celebrant, when beginning the Credo , should still extend his hands?
Resp. : In the negative. The words signifying this gesture slipped into the first edition of the Ordino Missae on account of a material error. Afterwards they were taken out, for they are not found in the Ritus servandus .
Notitiae 1 (1965): 140, n. 17creed , gestures , hands
18. Utrum Credo solummodo ad sedem vel ad altare inchoare liceat, an etiam in ambone vel ad cancellos?
Resp. : Servetur Ritus servandus n. 50: « ... ad sedem vel ad altare, inchoat, si dicendum est, Credo in unum Deum , ... ».
18. Whether it is permitted to begin the Credo only at the seat or at the altar or even at the ambo or the rail?
Resp. : The Ritus servandus n. 50: « ... at the seat or at the altar, he begins the Credo in unum Deum if it is to be said, ... » should be observed.
Notitiae 1 (1965): 140, n. 18altar , creed , presider's chair
19. Quomodo celebrans manus tenere debet durante oratione fidelium?
Resp .: Stet manibus iunctis.
19. How should the celebrant hold his hands during the prayer of the faithful?
Resp .: He should stand with hands joined.
Notitiae 1 (1965): 140, n. 19hands , oratio fidelium , prayer of the faithful
20. Utrum celebrans calicem pro offertorio praeparare possit stans in medio altaris?
Resp. : Negative, sed praeparet calicem de more ad latus dexterum altaris (excepto casu in Ritu servando n. 99, b indicato).
20. Whether the celebrant can prepare the chalice for the offertory standing at the middle of the altar?
Resp. : In the negative; he should customarily prepare the chalice at the right side of the altar (except for the case indicated in the Ritus servandus n. 99, b ).
Notitiae 1 (1965): 140, n. 20altar , chalice , offertory
21. Utrum diebus ieiunii et in Missis defunctorum genuflectendum sit ad orationem super oblata?
Resp. : Affirmative, ad mentem Cod. rubr. n. 521, c .
21. Whether on days of fasting and in Masses of the dead a genuflection should be made at the prayer over the offerings?
Resp. : In the affirmative, according to the intention of Cod. rubr. n. 521, c .
Notitiae 1 (1965): 140, n. 21genuflection , offertory
22. Utrum liceat dicere praefationem lingua vernacula, cum dialogus ante, et Sanctus post praefationem certo dici possint in lingua populari?
Resp. : Ex recenti concessione (27 aprilis 1965) Apostolicae Sedis, iuxta n. 58 Instructionis , competens auctoritas territorialis ecclesiastica permittere potest usum linguae vernaculae in praefationibus, interpretatione populari a « Consilio » confirmata.
22. Whether it is permitted to say the preface in the vernacular language, since the dialogue before and the Sanctus after the preface can certainly be said in the language of the people?
Resp. : By a recent concession (27 aprilis 1965) of the Apostolic See, according to n. 58 of the Instruction , the competent territorial ecclesiastical authority can permit the use of the vernacular language in prefaces, using a translation confirmed by the « Consilium ».
Notitiae 1 (1965): 140, n. 22preface , vernacular
23. Utrum liceat caeremoniario assistere ad librum in Missa sollemni, praesertim durante Canone?
Resp.: Servetur Ritus servandus n. 69: « In Missa sollemni, inde ab oratione super oblata diaconus et subdiaconus stant post celebrantem. Diaconus autem ad celebrantem accedit quando opus est eius ministerio, statimque in locum suum redit ». Quando diacono impossibile sit assistere ad librum, caeremoniarius hoc faciat. Servitio autem peracto statim recedat in locum suum. Verbum autem post indicat, quod ministri stare debent infra celebrantem, etsi non materialiter post terga ipsius.
23. Whether it is permitted for the master of ceremonies to assist at the book in a solemn Mass, especially during the Canon?
Resp.: The Ritus servandus n. 69 should be observed: « In a solemn Mass, from the prayer over the offerings the deacon and subdeacon stand behind the celebrant. The deacon, however, goes to the celebrant when it is necessary by reason of his ministry and then immediately returns to his place ». When it is impossible for the deacon to assist at the book, the master of ceremonies should do this. After performing his service, however, he should immediately return to his place. The word behind indicates that the ministers should stand below the celebrant, even if not materially behind his back.
Notitiae 1 (1965): 141, n. 23canon , master of ceremonies , missal
24. Ubi stare debent assistentes seu capellani in Missa lecta Praelati durante Canone?
Resp. : Stent post celebrantem. Idest, sese habeant uti ministri sacri ad mentem Ritus servandi n. 69, supra citati.
24. Where should the assistants (or chaplains) stand during the Canon in the read Mass of a Prelate?
Resp. : They should stand behind the celebrant. That is, they should position themselves as the sacred ministers do according to the intention of the Ritus servandus n. 69, cited above.
Notitiae 1 (1965): 141, n. 24assistants , canon , missa lecta , prelate
25. Utrum celebrans exspectare debeat finem cantus Agnus Dei an prosequi possit cum oratione Domine, Iesu Christe?
Resp. : Potest procedere.
25. Whether the celebrant should wait for the end of the chant Agnus Dei or whether he can continue with the prayer Domine, Iesu Christe?
Resp. : He can continue.
Notitiae 1 (1965): 141, n. 25agnus dei
26. Utrum celebrans ad digitos purificandos post Communionem adhuc ire debeat ad latus dexterum altaris an ministrantes ad eum, in medio altaris stantem, accedere possint?
Resp. : Ablutione sumpta, celebrans vadat ad latus dexterum altaris et ibi purificet digitos (excepto casu de quo in Ritu servando n. 99, a ).
26. Whether the celebrant should still go to the right side of the altar to purify his fingers after Communion or whether the servers can go to him as he stands at the middle of the altar?
Resp. : Having consumed the ablution, the celebrant goes to the right side of the altar and there purifies his fingers (except in the case treated in the Ritus servandus n. 99, a ).
Notitiae 1 (1965): 141, n. 26purification
27. Utrum verba Ritus servandi n. 84: « Deinde celebrans, stans in medio, et habens apud se librum ... » et n. 85: « ... stans in medio altaris ante librum dicit ... » ita interpretari debeant, ut Missale ponendum sit in medio altaris?
Resp. : Missale pro legendis antiphona ad Communionem et post-communionne relinqui potest aut ad sinistram, sicut exstat pro Canone, aut, calice ex altari ablato, in medio poni, prout magis commodum pro celebrante fuerit.
27. Whether the words of the Ritus servandus n. 84: « Then the celebrant, standing at the middle, and having the book near him ... » and n. 85: « ... standing in the middle of the altar before the book says ... » should be interpreted such that the Missal would be placed in the middle of the altar?
Resp. : For reading the Communion antiphon and the postcommunion, the Missal can be left either at the left, as it is for the Canon, or, with the chalice having been removed from the altar, it can be placed in the middle, as is more convenient for the celebrant.
Notitiae 1 (1965): 141, n. 27altar , missal
28. Utrum Dominus vobiscum ante postcommunionem omittendum sit secundum Ordinem Missae n. 56?
Resp. : Ordo Missae generaliter clarificatur et completur a Ritu servando , qui hoc in casu dicit: « Ablutionis sumptis ... osculatur altare, vertit se ad populum et dicit: Dominus vobiscum , et reversus ad altare ... ».
28. Whether Dominus vobiscum should be omitted before the postcommunion according to the Ordo Missae n. 56?
Resp. : The Ordo Missae is generally clarified and completed by the Ritus servandus , which in this case says: « Having consumed the ablutions ... he kisses the altar, turns to the people and says: Dominus vobiscum , and, facing the altar again ... ».
Notitiae 1 (1965): 142, n. 28dominus vobiscum , postcommunion
29. Utrum liceat complere circulum post Dominus vobiscum ante postcommunionem cum liber missalis sit ad latus sinistrum celebrantis, secundum exemplum ad Orate fratres?
Resp. : Affirmative.
29. Whether it is permitted to complete a circle after Dominus vobiscum before the postcommunion when the Missal is on the left side of the celebrant, after the example of the Orate fratres?
Resp. : In the affirmative.
Notitiae 1 (1965): 142, n. 29movement , postcommunion
30. Utrum benedictio finalis omitti possit, quando benedictio eucharistica immediate sequitur celebrationem Missae?
Resp. : Negative. Agitur enim de duabus actionibus diversis et non inter se connexis. Immo magis conveniens videtur ut benedictio eucharistica immediate post Missam non detur.
30. Whether the final blessing can be omitted when eucharistic benediction immediately follows the celebration of Mass?
Resp. : In the negative. It is a case of two distinct and unrelated actions. It seems, rather, that it would be more agreeable that eucharistic benediction not be given immediately after Mass.
Notitiae 1 (1965): 142, n. 30benediction , final blessing
31. Utrum conveniat habere concelebrationem occasione funebrium, loco plurium Missarum singularium quae alicubi durante Missa exsequiali celebrari solent?
Resp. : Affirmative.
31. Whether it is appropriate to have a concelebration on the occasion of a funeral in place of several individual Masses which are usually celebrated in various places during the funeral mass?
Resp. : In the affirmative.
Notitiae 1 (1965): 142, n. 31concelebration , funeral , requiem mass
32. Utrum ministri sacri qui bis in die in Missa concelebrata munere suo funguntur, etiam bis sub utraque specie communicare possint?
Resp. : Affirmative.
32. Whether the sacred ministers who exercise their role twice in a day in a concelebrated Mass can receive holy Communion twice even under both species?
Resp. : In the affirmative.
Notitiae 1 (1965): 142, n. 32both species , communion , concelebration
33. Utrum etiam Episcopi concelebrantes incensentur per modum unius?
Resp. : Affirmative.
33. Whether even Bishops who concelebrate should be incensed together?
Resp. : In the affirmative.
Notitiae 1 (1965): 142, n. 33bishop , concelebration , incense
34. Utrum liceat rubricam Ritus concelebrationis Missae n. 39, c : « Verba consecrationis, manu dextera ... ad panem et ad calicem extensa » ita interpretari, ut palma manus versa sit ad latus (non ad terram), ut extensio manus intellegatur ut gestus demonstrativus et congruat cum verbis: « Hoc, Hic est ... »?
Resp. : Affirmative.
34. Whether it is permitted to interpret the rubric of the Ritus concelebrationis Missae n. 39, c : « The words of consecration, with the right hand ... extended toward the bread and the wine » in such a manner that the palm of the hand would be facing left (not the ground), so that the extension of the hand would be understood as a demonstrative gesture and would agree with the words: « This is ... »?
Resp. : In the affirmative.
Notitiae 1 (1965): 143, n. 34concelebration , consecration , gestures , hands
35. Utrum concelebrantes qui stant circa mensam altaris illud osculentur ad verba « ex hac altaris participatione »?
Resp. : Affirmative, secundum Ritum servandum in concelebratione Missae p. 68: « ... celebrans principalis, et concelebrantes qui stant circa mensam altaris, osculantur illud; deinde omnes se erigunt ... ».
35. Whether the concelebrants who stand near the mensa of the altar should kiss it at the words « ex hac altaris participatione »?
Resp. : In the affirmative according to the Ritus servandus in concelebratione Missae p. 68: « ... the principal celebrant and the concelebrants who stand near the mensa of the altar kiss it; then all stand up straight ... ».
Notitiae 1 (1965): 143, n. 35altar , canon , concelebration , kiss
36. Utrum « confirmati adulti » intellegantur sensu iuridico, ut in C.I.C., can. 745 § 2, 2, scilicet ii, qui rationis usu fruuntur, an sensu vulgari, i. e. ii, qui saltem annos pubertatis adepti sint?
Resp. : Ii, qui annos pubertatis adepti sunt.
36. Whether « confirmed adults » should be understood in the juridic sense, as in C.I.C., can. 745 § 2, 2, namely those who enjoy the use of reason, or in the common sense, i.e., those who have reached at least the age of puberty?
Resp. : Those who have reached the age of puberty.
Notitiae 1 (1965): 143, n. 36age , both species
37. Utrum, relate ad Communionem sub utraque specie, quando sermo est de « fratribus conversis », agatura ) tantum de illis, qui partem ministrantium in concelebratione Missae agunt?b ) de omnibus fratribus conversis professis, qui concelebrationi Missae participant?
Resp. :a ) Negative.b ) Affirmative.
37. Whether, with regard to Communinon under both species, when the phrase « lay brothers » occurs, does it deala ) only with those who take the part of ministers in the concelebration the of Mass?b ) with all the professed lay brothers who participate in the concelebration of the Mass?
Resp. :a ) In the negative.b ) In the affirmative.
Notitiae 1 (1965): 143, n. 37both species , concelebration , lay brothers , religious community
39. Utrum osculum anuli Episcopi communionem fidelibus distribuentis omittendum sit?
Resp.: Affirmative.
39. Whether the kiss of the Bishop's ring as he distributes communion to the faithful should be omitted?
Resp.: In the affirmative.
Notitiae 1 (1965): 185, n. 39bishop , kisses , ring
40. Utrum celebrans et ministri, res, veluti paramenta, accipientes, osculari debeant?
Resp.: Negative.
40. Whether the celebrant and ministers should kiss things, such as the paraments, as they take them?
Resp.: In the negative.
Notitiae 1 (1965): 185, n. 40kisses
41. Dicitur « in Missis sive in cantu sive lectis, quae cum populo celebrantur, competens auctoritas... linguam vernaculam admittere potest ». Et in decreto pro quadam natione dicitur « In Missis quae cum fidelium concursu celebrantur ».
Cum populo videtur innuere ad assistentiam actuosam participantium; dum concursus fidelium haberi potest etiam absque actuosa participatione. Estne hic ultimus casus ratio sufficiens ad adhibendam linguam vernaculam?
Resp.: Certissime. Immo, a fortiori, cum passiva adsistentia etiam ex hoc capite pendet quod fideles nihil intelligunt, neque de verbis quae proferuntur ad altare. De cetero expressiones cum populo vel concursu populi idem sonant.
41. It say « in sung Masses or Missae lectae which are celebrated with the people , the competent authority... can allow the vernacular language ». And in a decree for a certain nation it says « In Masses which are celebrated with the presence of the faithful ».
With the people seems to imply the active assistance of the participants; while the presence of the faithful can be had even without active participation. Is this last case a sufficient reason to employ the vernacular language?
Resp.: Most certainly. Rather, even more so, since passive assistance also depends on this point, that the faithful do not understand anything of the words which are spoken at the altar. As for the rest, the expressions with the people and the presence of the people are spoken of as the same thing.
Notitiae 1 (1965): 185–186, n. 41participatio actuosa , vernacular
42. Quaeritur utrum religiosi itinerantes, recitatione chorali divini Officii onerati, teneantur (etiam ut hospites in domo, quae non ad Officium divinum in choro recitandum obligatur) omnes Horas Canonicas privatim recitare?
Resp.: Affirmative. Hi religiosi non eximuntur, ratione can. 14, § 1 et 3, ab observatione legum personalium. Lex vero divini Officii, vi Constitutionum religiosarum seu professionis sollemnis ac vi Ordinis sacri, est personalis.
42. It is asked whether religious who are obligated to the choral recitation of the divine Office, when they travel (even as guests in a house which is not obligated to recite the divine Office in choir) are bound to recite all the Canonical Hours privately?
Resp.: In the affirmative. These religious are not exempt, by reason of can. 14, § 1 et 3, from the observance of personal laws. The law of the divine Office, by virtue of religious Constitutions or solemn profession and by virtue of holy Orders, is personal.
Notitiae 1 (1965): 186, n. 42choral office , divine office , religious community
43. Possunt Ordinarii religiosi vi art. 97 Constitutionis de sacra Liturgia et art. VII Motu Proprio « Sacram Liturgiam » in casibus singularibus et iusta de causa a recitatione Divini Officii dispensare etiam singulas communitates ex toto vel ex parte, aut commutare?
Resp.: Negative. Art. 97 Constitutionis est obvious: « in casibus singulariubs ». Nullo modo agitur de dispensandis communitatibus choro adstrictis. Ideo Motu Proprio « Pastorale munus » n. 24 concessit Episcopis facultatem reducendi obligationem choralem Capitulorum. Clare tandem excluditur talis interpretatio in Instructione diei 26 sept. 1964, n. 78, c , ubi pro regionibus Missionum peculiares conceduntur facultates, sed « salva disciplina chorali religiosa... iure statuta ».
43. Can religious Ordinaries, by virtue of art. 97 of the Constitution on the sacred Liturgy and art. VII of the Motu Proprio « Sacram Liturgiam » in individual cases and for a just cause dispense also individual communities from the recitation of the Divine Office, either in whole or in part, or commute it?
Resp.: In the negative. Art. 97 of the Constitution is obvious: « in individual cases ». In no way does it deal with dispensing communities bound to choir. Therefore the Motu Proprio « Pastorale munus » n. 24 granted to Bishops the faculty of reducing the choral obligation of Chapters. Clearly then such an interpretation is excluded in the Instruction of 26 sept. 1964, n. 78, c , where for Mission territories special faculties are granted, but « without prejudice to the choral discipline of religious... established by law ».
Notitiae 1 (1965): 186, n. 43divine office , hermeneutics , religious community
44. Utrum Officia parva post instaurationem sacrae Liturgiae abolenda sint?
Resp.: Constitutio art. 98 et Instructio nn. 80 ad 84 supponunt existentiam Officiorum parvorum etiam post instaurationem sacrae Liturgiae.
44. Whether little Offices after the restoration of the sacred Liturgy are to be abolished?
Resp.: The Constitution art. 98 and the Instruction nn. 80 to 84 suppose the existence of little Offices even after the restoration of the sacred Liturgy.
Notitiae 1 (1965): 186, n. 44little offices
45. Cum celebrans, in precibus ad gradus altaris, non amplius se signet ad verba Adiutorium nostrum in nomine Domini , quaeritur, utrum Episcopus se signare debeat, eaedem [sic ] verba dicens, ad benedictionem in fine Missae?
Resp.: Negative, congrua congruis referendo. Nam in utroque casu signum crucis ad verba Adiutorium nostrum omittitur, ne bis successive celebrans se signet.
45. Since the celebrant, in the prayers at the foot of the altar, no longer signs himself at the words Adiutorium nostrum in nomine Domini , it is asked whether a Bishop should sign himself when saying the same words at the blessing at the end of Mass?
Resp.: In the negative, by referring parallel cases to parallel cases. For in either case the sign of the cross at the words Adiutorium nostrum is omitted so that the celebrant does not sign himself twice in a row.
Notitiae 1 (1965): 186–187, n. 45final blessing , hermeneutics , prayers at the foot of the altar , sign of the cross
46. Utrum diacono, qui in Missa secundum n. 44 et 45 Ritus servandi legit aut cantat Evangelium, liceat etiam homiliam habere?
Resp.: Affirmative, post debitam, ab Ordinario obtentam facultatem, secundum C. I. C., can. 1342, § 1.
46. Whether a deacon who, according to n. 44 and 45 of the Ritus servandus reads or sings the Gospel at Mass, is also permitted to give the homily?
Resp.: In the affirmative after obtaining the proper faculty from the Ordinary, according to C. I. C., can. 1342, § 1.
Notitiae 1 (1965): 187, n. 46deacon , homily
47. Utrum diaconus, qui in Missa lecta secundum n. 44 et 45 Ritus servandi legit Evangelium, possit etiam in aliis partibus Missae assistere more diaconali?
Resp.: Affirmative.
47. Whether a deacon who reads the Gospel in a Missa lecta according to n. 44 and 45 of the Ritus servandus can also assist as a deacon in the other parts of the Mass?
Resp.: In the affirmative.
Notitiae 1 (1965): 187, n. 47deacon , missa lecta
48. Vidi Missam lectam « versus populum » celebratam, in qua Epistola lecta est a dexteris celebrantis, Evangelium vero a sinistris. Quaeritur, utrum talis modus sit correctus, an procedere debet sensu opposito, sicut fiebat in antiquis basilicis?
Resp.: Si unus tantum habetur ambo, omnes lectiones ex eo proferantur. Unicus autem ambo a dexteris vel a sinistris altaris collocari potest, prout, iuxta ecclesiae et presbyterii structuram, magis opportunum videtur.
Si ecclesia duos habet ambones ita quidem extructos ut unus maior pro Evangelio, alter minor pro Epistola sint constituti, lectiones ex iisdem ambonibus proferantur iuxta cuiusque destinationem.
Si vero duo ambones aequales sunt, aut duo sunt extruendi, Epistola legatur in ambone, qui est ad sinistram, Evangelium in ambone, qui est ad dexteram celebrantis stantis ad sedem in abside ecclesiae, retro altare.
48. I saw a Missa lecta celebrated « versus populum » in which the Epistle was read at the right of the celebrant and the Gospel at the left. It is asked whether such a practice is correct or whether it should be done in the opposite way as it was in the ancient basilicas?
Resp.: If there is only one ambo, all the readings are proclaimed from it. A single ambo can be located either at the right or the left of the altar, as seems more opportune according to the structure of the church and the sanctuary.
If the church has two ambos that are constructed so that one is greater for the Gospel and another less for the Epistle, the readings are proclaimed from the same ambos according to each one's purpose.
If the two ambos are equal, however, or if two are to be built, the Epistle should be read from the ambo which is at the left, the Gospel from the ambo which is ad the right of the celebrant standing at the seat in the apse of the church behind the altar.
Notitiae 1 (1965): 187, n. 48ambo , epistle , gospel , location , orientation , versus populum
49. Commentaria de Missa cum concursu populi tractantia nil dicunt de Missa, quae celebratur in domibus religiosarum, in scholis pro puellis, etc., quod dolendum est, praesertim relate ad munus lectoris et commentatoris. In genere haberi non possunt pro his officiis clerici in sacris constituti. Sed nil dicitur in rubricis, quod talia munera assumi possunt a laicis? Quid faciendum?
Resp.: Ad munus lectoris: Assumi potest a ministrante, etiamsi non est clericus. Quando non habetur ministrans, lectiones et Epistola legantur, secundum n. 46. Ritus servandi , ab ipso celebrante (cf. « Notitiae » p. 139-140, n. 16 ).
Ad munus commentatoris: Generaliter sufficit, ut secundum Instructionem S. C. R. diei 3 sept. 1958 n. 96, a ) « mulier cantum aut precationes... quasi ducat ».
49. Commentaries that treat of Mass with the presence of the people say nothing about a Mass which is celebrated in the houses of religious, in schools for girls, etc. which is lamentable, especially as it relates to the role of lector and commentator. In general, clerics in holy Orders cannot be found for these offices. But nothing is said in the rubrics that such roles can be assumed by laymen? What to do?
Resp.: With regard to the role of lector: It can be taken by a server, even if he is not a cleric. When a server is not available, the readings and the Epistle should be read according to n. 46. of the Ritus servandus by the celebrant himself (cf. « Notitiae » p. 139-140, n. 16 ).
With regard to the role of commentator: It generally suffices that, according to the Instruction S. C. R. of 3 sept. 1958 n. 96, a ) « a woman should quasi-lead... the chant or the prayers ».
Notitiae 1 (1965): 187–188, n. 49commentator , lector , readings , women
50. Utrum liceat legere Evangelium e sede praesidentiali, e qua etiam pronuntiatur homilia?
Resp.: Servetur Ritus servandus nn. 46 et 47: « ... celebrans legit vel cantat etiam lectiones et Epistolam in ambone vel ad cancellos... Stans deinde in eodem loco... cantat vel legit Evangelium. Si tamen non habetur ambo aut magis opportunum videtur, celebrans potest omnes lectiones etiam ex altari proferre versus ad populum. ».
50. Whether it is permitted to read the Gospel from the presider's chair from which the homily is also delivered?
Resp.: The Ritus servandus nn. 46 et 47 should be observed: « ... the celebrant reads or sings the lessons and the Epistle at the ambo or at the rail... Then, standing in the same place... he sings or reads the Gospel. If, however, there is not an ambo or it seems more opportune, the celebrant can even proclaim all the readings, facing the people, from the altar. ».
Notitiae 1 (1965): 188, n. 50altar , ambo , gospel , readings
51. Utrum acolythi non amplius incensari debeant in Missa sollemni a thuriferario?
Resp.: Considerentur incensati cum illa parte chori, in quo [sic ] stant acolythi.
51. Whether the acolytes should no longer be incensed by the thurifer in a solemn Mass?
Resp.: The acolytes are considered to be incensed with that part of the choir in which they stand.
Notitiae 1 (1965): 188, n. 51acolyte , incense
52. Utrum in Missa sollemni ministri communicandi genuflectere debeant in ore suppedanei, an stare possint in plano ante altare?
Resp.: Servetur consuetudo localis.
52. Whether in a solemn Mass the ministers who are going to receive holy Communion have to kneel on the step, or can they stand on the footpace?
Resp.: Local custom should be observed.
Notitiae 1 (1965): 188, n. 52communion , posture
53. Utrum concelebrantes adhibere possint parvos calices in Missa concelebrata?
Resp.: Pro concelebratione ipsius Missae paretur, secundum Ritum servandum in concelebratione Missae n. 17, d ) « unus calix sufficientis magnitudinis; aut si talis haberi nequeat, etiam alter, ita ut sufficere possint ad communionem omnium concelebrantium ». Si unusquisque in ipsa concelebratione Missae suum haberet calicem, potius quam Missa concelebrata esset synchronizatio plurium Missarum.
Pro communione autem calicis eligatur unus ex modis in ipso Ritu exstantibus. Etsi usus parvorum calicum sit tantum medium ad Communionem faciendam, infusio pretiosissimi Sanguinis e magno calice in alios parvos, et ipsa forma parvorum calicum, minus apta videntur pro concelebratione. Valde proinde convenit servare ritum communionis calicis, quo concelebrantes directe ex ipso eodemque calice, etsi cum calamo aut cochleari, Communionem sumunt.
53. Whether concelebrants may use small chalices in a concelebrated Mass?
Resp.: For the concelebration of the Mass itself, there should be prepared, according to the Ritus servandus in concelebratione Missae n. 17, d ) « one chalice of sufficient capacity; or if such a chalice cannot be had, even a second, so that there will be enough for the communion of all the concelebrants ». If everyone in the concelebration of the Mass had his own chalice, rather than a concelebrated Mass, it would be the synchronization of several Masses.
For communion from the chalice, one of the methods in the Rite itself should be chosen. Even if the use of small chalices were the only means to carry out Communion, the pouring of the most precious Blood from a large chalice into other small ones, and the form itself of the small chalices, seems less fitting for concelebration. It is more agreeable, therefore, to observe the rite for communion from the chalice where the concelebrants take Communino directly from one and the same chalice, even if they do so with a tube or a spoon.
Notitiae 1 (1965): 188–189, n. 53chalice , communion , concelebration , small chalices
54. Ubi debet celebrans principalis dicere: Quod ore sumpsimus et lavare pollices et indices dicendo Corpus tuum, Domine?
Resp.: Stans in medio altaris dicit secreto: Quod ore sumpsimus, Domine , etc., et postea in vase cum aqua parato digitos abluit dicens: Corpus tuum, Domine , et abstergit.
54. Where should the principal celebrant say: Quod ore sumpsimus and wash his thumbs and index fingers while saying Corpus tuum, Domine?
Resp.: Standing at the middle of the altar, he says inaudibly: Quod ore sumpsimus, Domine , etc., and afterwards in the vessel prepared with water he washes his fingers saying: Corpus tuum, Domine , and wipes them.
Notitiae 1 (1965): 189, n. 54concelebration , purification
55. Utrum liceat diacono in Missa concelebrata ad modum « Missae cum diacono » (Ritus servandus , n. 95-98) assistere, ut functiones specifice diaconales exerceat?
Resp.: Affirmative, secundum nn. 77 et 78 Ritus servandi in concelebratione Missae .
55. Whether a deacon is permitted to assist after the manner of the « Mass with a deacon » (Ritus servandus , n. 95-98) in a concelebrated Mass in such a way that he exercises the specifically diaconal functions?
Resp.: In the affirmative, according to nn. 77 and 78 of the Ritus servandus in concelebratione Missae .
Notitiae 1 (1965): 189, n. 55concelebration , deacon
56. Licetne diacono recipere sacram Communionem sub utraque specie, ad mentem n. 1. 2) Ritus servandi in distribuenda Communione sub utraque specie , quando solus assistit in celebratione Missae?
Resp.: Affirmative, in Missa in cantu, ad quam Ritus servandums restringit Communionem sub utraque specie pro diacono: « in Missa pontificali vel sollemni ».
56. Is a deacon permitted to receive holy Communion under both species, according to the intention of n. 1. 2) of the Ritus servandus in distribuenda Communione sub utraque specie , when he is the only one who assists in the celebration of the Mass?
Resp.: In the affirmative, in a sung Mass, to which the Ritus servandums restricts Communion under both species for the deacon: « in a pontifical or solemn Mass ».
Notitiae 1 (1965): 189, n. 56both species , communion , deacon , missa cantata
De « interpretationibus ».
In « Ordinario Missae » sicut in tota liturgia, inveniuntur aliquando formulae mixtae in persona plurali et in persona singulari. Haec varietas explicatur sive ex rationibus historicis, sive ex eo quod formulae sunt textus biblici, qui nequeunt mutari. Cum tales textus momentum habeant pro tota Ecclesia, et non tantum pro una alterave regione, instauratio generalis statuet an mutandi, substituendi vel omittendi sint, vel quaenam et quonam modo mutationes sint faciendae. Pro momento textus receptus fideliter tenendus et in linguas vernaculas vertendus est. Ita, exmpli gratia, textus biblici: « Ad Deum qui laetificat iuventutem meam », et « Domine, exaudi orationem meam » haud verti possunt quasi dicerent: « iuventutem nostram, orationem nostram ».
Idem dicendum de verbo Credo, quod nullo modo lingua vulgari reddi potest, quasi legeretur Credimus: esset mutatio conceptualis de qua iudicare et statuere debet « Consilium ».
Haec suo tempore communicata sunt officiis, quorum directe intererat. Cum admiratione proinde legitur in Hodie , Boletín del Secretariado Nacional de Liturgia (Hispania ), a. IV, 1965, num. 17, p. 70, "Creemos: Solicitudines en este sentido ya han sido elevadas ante el « Consilium »"; et in Nota 1: " Aunque posteriormente el « Consilium » ha enmendado el singular alguna traducción de otra lengua, la castellana conserva el plural ". « Consilium » nullam aliam interpretationem emendavit, quia nulla alia lingua emendatione egebat.
Notitiae 1 (1965): 190translation , vernacular
57. « Exstant in hac diocesi plura monasteria monialium. Pro nonnullis, superiores maiores statuerunt, ut dum celebratur Missa, crates aperiantur, quo moniales sacros ritus melius participare possint. Quaeritur utrum fas sit hanc normam extendere ad omnia monasteria, sive iuris dioecesani, sive iuris Pontificii ».
Resp.: Res pertinet ad Sacram Congregationem de Religiosis, cui transmittenda est quaevis petitio ad indulta petenda.
Constat tamen Sacram Congregationem de Religiosis, his in casibus, de more, suggerere ut ad participationem liturgicam faciliorem reddendam, moniales ita disponantur ut omnes sacros ritus conspicere possint, qui ad altare peraguntur, fenestellis, si quae sint, apertis, vel velariis e cratibus demptis; velis quoque e vulto [sic ] sibi sublatis, si a populo non videntur.
Notitiae 1 (1965): 190, n. 57cloister , grate , nun , religious community , veil , window
58. Utrum in Missis cum populo celebratis, oratio fidelium sit obligatoria diebus ferialibus?
Resp.: Diebus ferialibus non obligat.
58. Whether in Masses celebrated with the people, the prayer of the faithful is obligatory on ferial days?
Resp.: It does not oblige on ferial days.
Notitiae 1 (1965): 250, n. 58oratio fidelium
59. Utrum Ordinario loci liceat conficere pro sua dioecesi formularia Orationis fidelium, an haec facultas exclusive sit penes Coetum Episcoporum nationis?
Resp.: Secundum Instructionem n. 56 « in locis, ubi Orationis communis seu fidelium usus non habetur, competens auctoritas territorialis decernere potest ut fiat... formulis interim ab ipsa approbatis ».
Attamen, in formulis exarandis, maxime convenit ut facultas singulis Episcopis relinquatur addendi unam alteramve intentionem, quae necessitatibus cuiusque dioecesis vel loci respondeat.
Notitiae 1 (1965): 250, n. 59oratio fidelium
60. Utrum liceat rectoribus ecclesiarum addere ad formularium quoddam unam alteramve intentionem ad Orationem fidelium secundum necessitates locales?
Resp. : Licet, immo valde convenit, eadem ratione, quae supra, pro dioecesibus, indicatur.
Notitiae 1 (1965): 250, n. 60oratio fidelium
61. Utrum Religiosi « choro adstricti » adhuc obligentur ad recitationem Horae Primae?
Resp.: Ex recenti consessione [sic ] (2 iunii 1965) Apostolica Sedes remisit Superioribus Maioribus religiosis, ut secundum prudens eorum iudicium, statuant Horam Primam retinere aut facultativam declarare pro suis subditis.
Notitiae 1 (1965): 250, n. 61divine office , prime , religious community
62. Utrum stabiliter extrui liceat altare portatile ante altare maius ad celebrandam Missam versus populum?
Resp. : Per se licet, sed non consulitur. Nam Missa ad normam novi Ordinis celebrata, optime participatur a fidelibus etiam si altare ita extruitur ut celebrans terga ad populum vertat. Tota enim liturgia verbi celebratur versus populum, ad sedem vel ad ambonem.
Si autem, his non obstantibus, ecclesiae rector aestimaverit aliud altare, partatile, [sic ] collocare ante altare maius, hoc ponatur ad tempus , et inter utrumque altare intervallum vere notabile intercedat, et altare portatile circa se habeat satis magnum spatium ad modum presbyterii.
Notitiae 1 (1965): 251, n. 62altar , versus populum
63. Utrum, si altare maius versus populum exstruitur, ad mentem Constitutionis et n. 95 Instructionis SS.ma Eucharistia asservari conveniat in altari minori ab altari principali distincto?
Resp.: Affirmative.
Notitiae 1 (1965): 251, n. 63altar , tabernacle , versus populum
64. Utrum liceat sacrum litari coram SS.mo Sacramento exposito, in altari portatili, in eodem loco altaris expositionis, sed ab eo distincto?
Resp.: Negative. Nec potest in oppositum afferri Cod. rubr. n. 349 agens de Missa die medio occasione quadraginta Horarum, quae celebrari debet « in altari ubi Ss.mum Sacramentum non est expositum ». Nam agitur de altari, ita ab altari expositionis distincto, ut non impediatur adoratio Ss.mi Sacramenti.
Notitiae 1 (1965): 251, n. 64altar , exposition , forty hours devotion
65. Utrum liceat celebranti in Missa versus populum celebrata, dicere preces ad gradus altaris terga vertens populo?
Resp.: Licet.
Notitiae 1 (1965): 251, n. 65prayers at the foot of the altar , versus populum
66. Quomodo gerere se debeat celebrans in Missa, v. g. fer. IV Quat. Temp., sabb. Quat. Temp., fer. IV post dom. IV Quadrag. etc., cum ipse lectiones omnes legere teneatur, deficiente idoneo lectore? Utrum pro unaquaque oratione debeat ab ambone recedere et ad sedem (vel ad altare), accedere ad pronuntiandam orationem?
Resp. : Potest in casu etiam orationes proferre ex ambone.
Notitiae 1 (1965): 251–252, n. 66ambo , lector , readings
67. Utrum celebrans, deficiente lectore seu ministrante idoneo, praeter lectiones, proferre possit ex altari « versus ad populum » etiam Graduale, Alleluia, Tractus, etc., si non cantentur vel legantur a schola vel a populo?
Resp.: Potest.
Notitiae 1 (1965): 252, n. 67alleluia , gradual , lector , tract , versus populum
68. Utrum genuflectendum sit ad verba Et incarnatus est ... in festo Nativitatis Domini tantum, an durante tota Octava.
Resp .: Die 25 decembris tantum.
68. Whether a genuflection is to be made at the words Et incarnatus est ... on the feast of the Nativity of the Lord alone, or during the whole Octave.
Resp .: On December 25 only.
Notitiae 1 (1965): 252, n. 68christmas , creed , genuflection , octave
69. Utrum genuflectendum sit ad verba Veni, sancte Spiritus in Missa dominicae Pentecostes tantum, an etiam durante tota octava?
Resp. : In dominica Pentecostes tantum.
69. Whether a genuflection should be made at the words Veni, sancte Spiritus only in the Mass of Pentecost Sunday or also during the entire octave?
Resp. : On Pentecost Sunday only.
Notitiae 1 (1965): 252, n. 69genuflection , octave , pentecost
70. Quando dicitur Credo in Missis lectis debetne celebrans post Evangelium ad altare ascendere, vel ad sedem recedere, et iterum ad ambonem accedere pro oratione fidelium?
Resp. : In Missis lectis, quando celebrans ipse legit Evangelium ad ambonem, Credo in unum Deum intonet, iuxta Ritum servandum n. 50 « ad sedem vel ad altare ». Ex eodem loco, potius quam ex ambone, ut vitetur nimis frequens mutatio loci, dirigat orationem fidelium (cf. Ritum servandum n. 51).
70. When the Creed is said in read Masses, does the celebrant have to go up to the altar after the Gospel or go back to the chair and then go again to the ambo for the prayer of the faithful?
Resp. : In read Masses, when the celebrant himself reads the Gospel at the ambo, he intones Credo in unum Deum , according to the Ritus servandus n. 50 « at the chair or at the altar ». He should direct the prayer of the faithful from the same place, rather than from the ambo, in order to avoid changinge places too often (cf. Ritus servandus n. 51).
Notitiae 1 (1965): 252, n. 70ambo , credo , missa lecta , oratio fidelium
71. Quid facere debet celebrans, cum Sanctus a schola tantum, musica « polyphonica » canitur?
Resp.: Interim opportunius videtur nihil mutare et celebrantem statim inchoare Te igitur dum canitur Sanctus .
71. What should the celebrant do when the Sanctus is sung as « polyphonic » music by the schola alone?
Resp.: It seems more opportune meanwhile for the celebrant to change nothing and to begin the Te igitur immediately while the Sanctus is sung.
Notitiae 1 (1965): 252, n. 71canon , music , polyphony , sanctus
72. Utrum liceat diacono, vi consuetudinis et magnae christifidelium affluentiae, in Missa sollemni ministerium suum ad altare relinquere ad sacram Communionem distribuendam?
Resp.: Negative. Quod vetitum fuit iam per Cod . rubr. n. 502: « Tempus proprium sanctae Communionis fidelibus distribuendae est infra Missam, post Communionem sacerdotis celebrantis, qui ipsemet eam petentibus distribuat, nisi propter grandem communicantium numerum conveniat, ut ab alio vel ab aliis sacerdotibus adiuvetur ».
Dedecet omnino, ut in eodem altari, in quo actu Missa celebratur, ab alio sacerdote (sive in casu: a diacono) sancta Communio distribuatur, extra tempus Communionis proprium.
72. Whether it is permitted for the deacon, by virtue of custom and a large gathering of the faithful, to abandon his ministry at the altar in a solemn Mass for the purpose of distributing holy Communion?
Resp.: In the negative. This was already forbidden by the Cod . rubr. n. 502: « The proper time for distributing holy Communion to the faithful is within the Mass, after the Communion of the priest celebrant, who should himself distribute to those who seek it, unless on account of a large number of communicants it is desirable that he be helped by another or by other priests ».
It is altogether unfitting that at the same altar upon which the Mass is actually being celebrated holy Communion should be distributed by another priest (or in this case, a deacon) outside of the proper time for Communion.
Notitiae 1 (1965): 253, n. 72communion , deacon
73. Utrum Missale pro legenda antiphona ad Communionem et subsequentem orationem in medio altaris poni possit si, deficiente ministrante apto ad calicem ex altari auferendum, calix ipso celebrante supra altare aliquantulum versus latus dexterum ponatur.
Resp.: Nil obstat ut ita fiat.
73. Whether the Missal may be placed in the middle of the altar for reading the Communion antiphon and the following oration if, lacking a suitable minister to remove the chalice from the altar, the chalice is placed by the celebrant himself a little to the right side.
Resp.: Nothing prevents doing this.
Notitiae 1 (1965): 253, n. 73chalice , communion antiphon , missal , postcommunion
74. Quando fit expositio sollemnis SS.mi Sacramenti in fine Missae (ex indulto), num dicendum Ite, missa est et benedictionem populo, vel potius, ut feria V in Cena Domini et in festo Corporis Christi in Missa quae praecedit processionem Benedicamus Domino et Placeat sine benedictione (quod rationi magis consentaneum videtur)?
Resp.: Nil in ritu Missae mutetur. Agitur enim de duabos actionibus diversis et non inter se connexis.
74. When solemn exposition of the Most Holy Sacrament is done at the end of Mass (by indult), whether Ite, missa est and the blessing for the people should be said, or rather, as on Thursday of the Lord's Supper and on the feast of the Body of Christ which precedes the procession, Benedicamus Domino and Placeat without the blessing (which seems more reasonable)?
Resp.: Nothing should be changed in the rite of Mass. This is a matter of two distinct actions and not of two which are interconnected.
Notitiae 1 (1965): 253, n. 74blessing , dismissal , exposition , mass
75. Potestne sacerdos, qui indultum habet, diebus dominicis et festis bis aut ter Missam celebrandi, in secunda aut tertia Missa concelebrare? Et quid hoc in casu de stipendio?
Resp.: Ad primam partem: Facultas concelebrandi pro sacerdotibus qui Missam singularem iam celebraverunt (semel vel bis) non est ad satisfaciendum devotioni personali; sed praevidetur tantum pro determinatis adiunctis in bonum ipsorum concelebrantium (cf. n. 9 Ritus concelebrationis ). Iudicium vero an conveniat, ut sacerdos, qui hisce in casibus concelebrat, possit etiam celebrare singulariter in bonum fidelium, remittitur Episcopo, qui considerare debet singula adiuncta, sicut fit pro concedenda binatione vel trinatione.
Ad alteram partem: Stipendium pro Missa concelebrata recipitur ad normam iuris: ideo si haec Missa concelebrata est binata, servandae sunt normae generales C.I.C. vel indulta particularia, quae alicubi forte habentur.
75. Can a priest who has an indult to celebrate Mass twice or three times on Sundays and feasts concelebrate in the second or third Mass? And in this case, what about the stipend?
Resp.: To the first part: The faculty of concelebrating for priests who have already celebrated an individual Mass (once or twice) is not for satisfying personal devotion but is envisioned only in determined circumstances for the good of the concelebrants themselves (cf. n. 9 Ritus concelebrationis ). Judgment, however, about whether it is appropriate that a priest who concelebrates in such cases should also celebrate individually for the good of the faithful is left to the Bishop who should consider individual circumstances as is done for granting bination or trination.
To the second part: A stipend for a concelebrated Mass can be accepted according to the norm of law. Therefore, if this concelebrated Mass has been binated, then the general norms of the C.I.C. or particular indults which may apply in certain places should be observed.
Notitiae 1 (1965): 253–254, n. 75bination , concelebration , stipend , trination
76. Utrum, ad uniformitatem obtinendam, quando a rubricis plures dantur possibilitates, auctoritas territorialis competens pro universa regione, vel Episcopus pro sua dioecesi statuere possit ut unica ratio ab omnibus teneatur?
Resp. : Per se licet. Attamen, semper prae oculis habendo quod non tollatur illa libertas, quae a novis rubricis praevidetur, aptandi, modo intelligenti , celebrationem sive ecclesiae sive coetui fidelium, ita ut sacer ritus universus sit revera quid vivum pro hominibus vivis.
76. Whether, for the sake of obtaining uniformity, when several possibilities are given in the rubrics, the territorial authority competent for the whole region, or the Bishop for his diocese, can establish that a single way of proceeding be followed by all?
Resp. : Per se this is permissible. Nevertheless, it should always be kept before one's eyes that that freedom, envisioned by the new rubrics, of adapting in an intellignet manner the celebration either to the church or to the group of the faithful such that the whole sacred rite might truly be something living for living people, should not be taken away.
Notitiae 1 (1965): 254, n. 76adaptation , bishop , hermeneutics
77. Utrum ministrantes Missae lectae servare debeant veteres rubricas, praescribentes ut genuflexi maneant per totam Missam (excepto ad evangelium), an sese accommodare rationi genuflectendi, standi aut sedendi fidelium?
Resp. : In Missis cum populo ministrantes certe sese accommodare debent ordini statuto pro fidelibus, quasi eorum exemplar et speculum.
In Missis vero sine populo (seu « privatis »), nihil prohibet quominus veteres rubricae serventur.
77. Whether the ministers at a read Mass should observe the old rubrics which prescribe that they remain kneeling for the whole Mass (except at the Gospel), or whether they should adapt themselves to the procedure of the faithful for kneeling, standing, or sitting?
Resp. : In Masses with the people , the ministers should certainly adapt themselves to the established order for the faithful, as their exemplar and mirror.
In Masses without the people (« private Masses »), however, nothing prevents that the old rubrics be observed.
Notitiae 1 (1965): 254, n. 77missa lecta , posture , servers
78. Utrum absolutio super tumulum facienda sit tantum praesente cadavere, aut adhuc fieri possit post alias Missas?
Resp.: Nu. 401 Codicis rubricarum servat valorem suum. Convenit tamen ut absolutio habeatur solummodo praesente cadavere.
78. Whether absolution over a casket should be given only when the body is present, or can it still be done after other Masses?
Resp.: Nu. 401 of the Codex rubricarum retains its force. It is desirable , nonetheless, that absolution be given only when the body is present.
Notitiae 1 (1965): 254, n. 78absolution , catafalque , requiem mass
79. Communitas seminarii die dominica duas Missas participare debet: mane Missam lectam cum communione sacramentali, horis vero tardioribus Missam solemnem sine participatione sacramentali. Nonne preferendum ut unica habeatur Missa et quidem solemnis, universo coetu seminarii illam participante, cum communione sacramentali?
Resp.: Mens et spiritus Instructionis , n. 15, postulat ut in seminariis, diebus dominicis et festis, habeatur Missa solemnior quam aliis diebus, et cum omnibus elementis Missae, inter quae nominanda veniunt: homilia, oratio fidelium, sacramentalis communio. Si haec perfectior celebratio difficiliorem aut impossibilem reddit participationem ad aliam Missam, haec videtur supprimi aut facultativa reddi posse, absque praeiudicio sincerae pietatis. Eo praesertim cum in eius locum haberi possint cantus Laudum (cf. Instructio , n. 16), celebratio verbi Dei (cfr. Instructio , n. 38), vel alia peculiaria pietatis exercitia, v. g. oratio mentalis.
79. The community of a seminary has to participate in two Masses on Sunday: in the morning a read Mass with sacramental communion, but later on a solemn Mass without sacramental participation. Would it not be preferable to have only one Mass, namely a solemn one, with the whole community of the seminary participating in it and with sacramental communion?
Resp.: The mind and the spirit of the Instructio , n. 15, desires that in seminaries, on Sundays and feasts, there be held a more solemn Mass than on other days and with all the elements of the Mass, among which should be named: the homily; the prayer of the faithful; and sacramental communion. If this more perfect celebration renders participation at another Mass more difficult or impossible, then it seems that it can be suppressed or made optional without any prejudice to sincere piety. This is the case, especially, since in place of this Mass, there could be sung Lauds (cf. Instructio , n. 16), a celebration of the word of God (cfr. Instructio , n. 38), or other particular exercises of piety, e.g., mental prayer.
Notitiae 1 (1965): 305, n. 79communion , missa lecta , seminary , solemn mass
80. In expondenda ratione celebrationis verbi Dei diebus dominicis et restis, in locis quae sacerdote carent, Instructio videtur excludere orationem quae congregationem spiritualiter coniungit cum Sacrificio quod offertur in ecclesia paroeciali et secundam orationem invitantem fideles ad spiritualem communionem. Estne haec vera mens Instructionis ?
Resp.: Nullo modo. Immo praestat orationem fidelium in casu cum oratione Missae concludi.
Notitiae 1 (1965): 305, n. 80celebration of the word of god
81. Utrum pro aliquo coetu, v.g. pro pastoribus, peregrinis, etc., confici possint formularia orationis communis ipsi accommodata? Quaenam est in casu auctoritas competens ad illa probanda?
Resp.: Normae a « Consilio » datae (De Oratione communi seu fidelium , In Civitate Vaticana, 1965, p. 6, n. 10), praevident ut habeantur formularia pro celebrationibus votivis, in quibus, non totaliter derelictis intentionibus generalibus, « longior amplitudo tribuatur intentioni votivae ».
Cum agitur de coetu particulari, formularia approbari debent ab Ordinario loci, cuius interest. Neque indigent, usque ad instaurationem definitivam, confirmatione « Consilii » (Cfr. Instructio , n. 56).
Notitiae 1 (1965): 306, n. 81oratio fidelium
82. In Notitiae , 1 (1965) 251, n 61
Quid intelligitur verbis « Superioribus Maioribus religiosis »?
Resp.: In casu, verba « Superiores Maiores religiosi » stant pro « Supremi Moderatores religiosi ».
Notitiae 1 (1965): 306, n. 82prime , religious community
83. In quadam ecclesia Missae pro defunctis in die depositionis, septimo, trigesimo et anniversario, ad peculiare altare celebrantur. Fideles participantes qui s. Communionem recipere cupiunt ad altare in quo SS. Eucharistia asservatur pergere debent. Estne probanda haec praxis?
Resp.: Convenit ut in unaquaque Missa consecrentur etiam Hostiae pro fidelium communione (cfr. Ritum servandum , n. 7), etsi paucorum, ut habeatur illa perfectior participatio de qua loquitur Constitutio , art. 55.
Notitiae 1 (1965): 306, n. 83communion
84. Utrum ad concelebrationem Missae In Cena Domini requiratur licentia Ordinarii?
Resp.: Negative, nisi ob peculiares rationes (v. gr. ne desint Missae pro fidelibus), habeatur dispositio particularis contraria. Nam Constitutio liturgica, art. 57, 1a) et Ritus concelebrationis , 1, 1a) concedunt ipso iure omnibus sacerdotibus facultatem concelebrandi feria V in Cena Domini ad Missam vespertinam.
Notitiae 1 (1965): 307, n. 84concelebration , holy thursday , lord's supper
85. Utrum Episcopus post diaconos assistentes etiam diacono et subdiacono Missae pacem dare possit?
Resp.: Affirmative, si non communicant. Nam osculum pacis diacono et subdiacono datur ab Episcopo ad communionem (cfr. n. 50).
85. Whether the Bishop can give the peace also to the deacon and subdeacon of the Mass after the assistant deacons?
Resp.: In the affirmative, if they do not receive Communion. For the kiss of peace is given to the deacon and subdeacon by the Bishop at Communion (cf. n. 50).
Notitiae 1 (1965): 307, n. 85bishop , deacon , sign of peace , subdeacon
86. Utrum presbyteri ministerio diaconi et subdiaconi in Missa solemni fungentes communicari possint sub utraque specie, etsi Missam iam celebraverint vel celebraturi sint, ex anologia cum norma data in Ritu concelebrationis (n. 15).
Resp. : Negative. Nam lex generalis (CJC, can. 857) de non iteranda s. Communione eodem die vigere pergit. Casus in n. 15 Ritus concelebrationis et in n. 60 Instructionis considerati, habendi sunt ut relaxatio legis quae tantum pro illis casibus expresse determinatis valet.
In caus allato agitur tantum de vero diacono et subdiacono ministerium suum implentibus.
Notitiae 1 (1965): 307, n. 86communion , deacon , subdeacon
87. Quaenam Missa dicenda est ubi de indulto Apostolicae Sedis, praecepto Missae festivae satisfieri potest Missa quae celebratur vespere diei praecedentis.
Resp.: Praestat ut dicatur Missa de dominica, vel festo, cum homilia et oratione fidelium.
87. Which Mass is to be said where by indult of the Apostolic See the precept of a holy day Mass can be satisfied by a Mass which is celebrated on the evening of the preceding day?
Resp.: It is preferable that the Mass of Sunday or of the feast be said, with a homily and the prayer of the faithful.
Notitiae 1 (1965): 307, n. 87anticipatory mass
88. Estne probanda praxis distribuendi Communionem ante Missam?
Resp.: Communio est et apparere debet uti culmen participationis ad Missam. Ideo convenit ut Communio fiat intra Missam, ut erui potest ex Ordine Missae , n. 53, et Ritu servando , n. 81.
Si aliquando necessitas adest distribuendi Communionem ante Missam, opportunius fiat cum alba et stola, quam vestibus sacerdotalibus pro Missa requisitis.
Notitiae 1 (1965): 308, n. 88communion
89. Quomodo se gerere debet congregatio fidelium relate ad positionem corporis, scilicet quaenam est ratio standi, genuflectendi, sedendi, etc.
Resp. : Serventur dispositiones forte a competenti auctoritate datae; secus, quoad fieri potest, normae caeremoniales pro choro praescriptae (Cod. Rubr. , 520-521).
Notitiae 1 (1965): 308, n. 89posture
90. Utrum conopeo tegendum sit tabernaculum in quo reconditur Sanctissimum Sacramentum, quoties idem tabernaculum inveniatur subter baldachinum altaris, velis coloris albi vel coloris convenientis Officio instructum.
Resp.: Negative (SRC, 3 iulii 1965; Prot. n. 33/65).
Notitiae 1 (1965): 308, n. 90tabernacle , veil
1. An in Missis cum concursu populi quotidie dici debeat ?
Non semper. Constitutio de sacra liturgia (art. 53) statuit ut « praesertim diebus dominicis et festis de praecepto restituatur ». His diebus ergo est obligatoria, aliis diebus est ad libitum celebrantis. Valde convenit tamen ut fiat in peculiaribus adiunctis, cum habetur concursus extraordinarius ad ecclesiam, in aliquibus feriis Adventus et Quadragesimae, vel cum sanctificatur peculiare aliquod momentum vitae christiane, v. g. in celebrationibus matrimonii, exsequiarum, primae admissionis ad s. Communionem, Confirmationis. Eo praesertim cum nostris temporibus in his functionibus potius « familiaribus » saepe unica habetur occasio inducendi ad universalem precationem christifideles tepidiores qui his tantum circumstantiis ecclesiam adeunt.
Pretiosa margarita a Concilio liturgiae romanae restituta ut pars insignis et regularis Missae, magnum etiam momentum pastorale prae sefert [sic ] .
Notitiae 1 (1965): 366, n. 1oratio fidelium
2. Quisnam debet vel potest approbare formulas orationis communis ?
Pertinet ad Coetus Episcoporum territoriales, ad normam Instructionis , n. 56.
Nam oratio ista deprecationem Ecclesiae universalem exprimere debet, sed omni loco et tempori aptatam. Ut vera habeatur participatio, necesse est ut haec oratio vere persentiatur uti propria, et spontaneitati, ac realibus necessitatibus et indoli regionum singulorumque populorum respondeat.
Hic magna varietas admitti potest, praesertim in intentionibus et in formis participationis populi, iuxta mores et consuetudines variarum gentium.
Notitiae 1 (1965): 366, n. 2oratio fidelium
3. An liceat Rectori ecclesiae ordinem intentionum mutare ?
Certe. Recta structura orationis communis postulat ut unumquodque schema quatuor intentionum series contineat: « pro sancta Ecclesia, pro iis qui nos in potestate regunt, pro iis qui variis premuntur necessitatibus »,1 et pro locali communitate.2 Ita habetur vera precatio « communis » seu « universalis ». Tamen Rector ecclesiae, his quatuor generibus servatis, non tenetur intentiones unice ex uno schemate seligere; sed potest illas sumere ex variis formulariis a competenti auctoritate approbati, et novum suum schema ordinare. Tantum hoc modo oratio charactere universali ditatur et insimul sensus exprimere potest peculiaris coetus qui illam participat.
In celebrationibus votivis, v. g. in nuptiis, funeribus, etc., amplior locus tribui potest intentionibus particularibus, sed numquam totaliter derelinquendo intentiones universales.
1 Constitutio de sacra Liturgia , art. 53.2 Cfr. De oratione communi seu fidelium , In Civitate Vaticana 1965, p. 6, n. 9 E).
Notitiae 1 (1965): 367, n. 3oratio fidelium
4. Utrum rectori ecclesiae liceat aliquam intentionem addere ?
Sine dubio. In quarta serie intentionum, Ordinarii locorum pro necessitatibus dioecesis, et rectores ecclesiarum pro sua communitate, unam alteramve intentionem addere possunt. Hic locum aptum habent precationes olim ab « orationibus imperatis » expressae.
Intentiones a Rectore ecclesiae compositae, scripto dari debent, ne facili et fortuitae locutioni ansa prebeatur.
Notitiae 1 (1965): 367, n. 4oratio fidelium
5. Quot intentiones proferri possunt ?
« Consilium » ita proponit: « Ne oratio communis intempestiva diuturnitate gravet fideles, auctoritas competens, si casus fert, potest statuere numerum maximum intentionum in Missa adhibendum. Attamen, hic numerus superari poterit pro opportunitate, ex. gr. in celebratione verbi in aliqua peregrinatione vel in aliquo extraordinario conventu ».3
Cum ergo numerus taxative non determinetur, consulitur ut intentiones numerum 5-6 non excedant, unam, vel quandoque duas, ex qualibet serie seligendo.
3 Id. , p. 8, n. 20.
Notitiae 1 (1965): 367, n. 5oratio fidelium
6. Quae est forma perfectior orationem communem peragendi ?
Haec oratio quatuor partibus constat: monitione celebrantis, prolatione intentionum, participatione populi, oratione conclusiva. Ut sit revera actio totius plebis sanctae Dei, congregatae ad suum regale sacerdotium in oratione exercendum, postulatur cooperatio et celebrantis, in admonitione introductoria ac in oratione finali, et ministri idonei qui intentiones proferat, et populi participantis.
Insuper oratio fidelium illa forma nobiliore ditari potest, quam « actio liturgica accipit cum... sollemniter in cantu celebratur ».4 Proinde eius textus variis linguis popularibus ita conficiatur ut cantari possit.
Quo in casu tamen, cum participatio populi summum habeat momentum in oratione fidelium, non convenit ut sola schola vel soli ministrantes respondeant ei qui intentiones promit, sed universus coetus fidelium.5
4 Constitutio de Sacra Liturgia , art. 113.5 Cfr. De oratione communi seu fidelium , p. 7, n. 13.
Notitiae 1 (1965): 368, n. 6oratio fidelium
7. Si celebrans non pronuntiat ipse intentiones, potest Missam prosequi ?
Minime gentium. Oratio fidelium nullo modo ritibus offertorii superimponi debet. Patet ex supra dictis de structura orationis fidelium, et ex eo quod habenda est velut conclusio totius liturgiae verbi et quasi manuductio ad liturgiam eucharisticam. Missa ergo ne prosequatur nisi oratione fidelium expleta.6
6 Cfr. Instructio ad exsecutionem Constitutionis de sacra liturgia recte ordinandam , nn. 66 et 72.
Notitiae 1 (1965): 368, n. 7oratio fidelium
91. Si prima pars Missae ad altare peragitur, potestne celebrans semper in medio altaris manere sicut provisum est pro fine Missae?
Convenit ut paulatim ecclesiae provideantur apta sede praesidentiali ut sacerdos « revera universae communitati praeesse videatur » (Instructio , n. 92), et loco pro decora proclamatione verbi Dei ditentur, ita ut Missae « singularum partium propria ratio necnon mutua connexio clarius pateant » (Const ., art. 50). Hae sunt enim exigentiae hodiernae et futurae instaurationis, quibus etiam edificia sacra aptari debent.
Ubi tamen ratio pecularis interim suadeat ut sacerdos ad altare maneat, ipse se gerere debet modo in Ritu servando , nn. 25 et 34 descripto. Hodiernae rubriace totam primam partem Missae in medio altaris peragere non permittunt. Si autem etiam lectiones ex altari proferuntur (n. 47), possunt ab uno eodemque latu altaris versus populum proclamari. Ita aliquando distinctio habetur inter duas partes Missae.
Notitiae 2 (1966): 29, n. 91altar , liturgy of the word
92. Utrum liceat uni tantum lectori omnes partes Proprii legere.
Dispositio ritus liturgiae verbi a Ritu servando et ab Ordine Missae ordinata, eo etiam tendit ut « in celebrationibus liturgicis quisque, sive minister, sive fidelis, munere suo fungens solum et totum id agat, quod ad ipsum ex rei natura et normis liturgicis pertinet » (Const ., art. 28). Cavendum proinde ne fere totum quod olim celebrans faciebat, nunc lector ipse agat et ad ipsum praecipue attentio dirigatur, qui saepe partes Proprii, lectiones, cantus inter ipsas occurrentes legit, et aliquando commentatoris et cantoris munus etiam explet. Gradatim providendum est ut celebrationes iuxta spiritum Constitutionis disponantur, ita ut unaquaeque earum pars proprium habeat idoneum ministrum: lectorem, psalmistam vel cantorem, commentatorem. Partes vero Proprii sunt cantus processionales quibus tota communitas aliquam actionem comitatur, et de se pertinent populo vel scholae . Praestat ergo ut habeatur saltem aliqua pars communitatis, aliqualis chorus plurium personarum, qui illas legat vel cantet. Ubi hoc adhuc possibile non sit, saltem provideatur ut qui illas legit, a lectore, seu ministrante, pro lectionibus et a commentatore distinguatur.
Notitiae 2 (1966): 29–30, n. 92hermeneutics , lector , readings
93. Utrum diaconus vel alius sacerdos qui Evangelium legit, tantum superpelliceum et stolam aut habitum choralem, si est religiosus, induere possit.
Praescriptio Ritus servandi , n. 44, non intendit ut quocumque modo alius sacerdos vel diaconus habeatur, qui tantum ad legendum vel cantandum Evangelium accedat statimque recedat. Mens praedicti documenti est ut diaconus vel, eo deficiente, alius sacerdos, ministerium suum celebranti praestet toto tempore actionis sacrae, quique proinde vestes liturgicas proprii ordinis induere tenetur, scilicet albam et stolam diaconalem, diaconus; albam et stolam, more sacerdotali, sacerdos.
Notitiae 2 (1966): 30, n. 93deacon , gospel , hermeneutics , priest , vestments
94. Quando Missa pro aliquo defuncto celebratur, potestne fieri sermo post Evangelium?
Affirmative, dummodo omnis species elogii funebris vitetur et homilia « ex textu sacro » hauriatur (Const ., art. 52), praesentet « indolem paschalem mortis christianae » (Const ., art. 81), et adstantium fidem et spem in paschale Christi mysterium dirigat.
94. When Mass is celebrated for a deceased person, can there be a sermon after the Gospel?
In the affirmative, as long as every kind of funeral eulogy is avoided and the homily is drawn « from the sacred text » (Const ., art. 52), presents « the paschal nature of Christian death » (Const ., art. 81), and directs the faith and hope of those who are present to the paschal mystery of Christ.
Notitiae 2 (1966): 30, n. 94funeral , homily
95. Utrum lingua sic dicta « per gestus » (sign-language ) adhiberi possit in celebratione liturgiae pro surdis?
Affirmative. Nam est unica ratio qua surdi vere actuose participare possunt sacram liturgiam. De facto petentibus quibusdam Coetibus Episcoporum, Beatissimus Pater recenter (14 dec. 1965) benigne concessit ut lingua sic dicta « per gestus » in celebratione liturgiae pro surdis adhiberi valeat, quandocumque ratio pastoralis id suadeat, in omnibus partibus quae lingua vernacula dicuntur. Celebratio ita ordinari potest:a ) quae a solo celebrante proferuntur, ipse eodem tempore verba profert et simul illa gestibus significat; populus autem gestibus respondent;b ) in partibus vero quae una simul a celebrante et a populo sunt dicendae, v.g. Gloria, Credo, Sanctus-Benedictus, Agnus Dei , etc., fideles per gestus signa celebrantis sequuntur.
95. Whether the language that is called « gestural » (sign-language ) can be employed in the celebration of the liturgy for the deaf?
In the affirmative. For it is the only system by which the deaf can truly actively participate in the sacred liturgy. As a matter of fact, to certain Conferences of Bishops that asked, the Most Blessed Father recently (14 Dec. 1965) kindly granted that the language that is called « gestural » can be employed in the celebration of the liturgy for the deaf, whenever a pastoral reason suggests it, in all the parts which are said in the vernacular language. The celebration can be ordered like this:a ) what is pronounced by the celebrant alone, he himself at the same time pronounces the words and likewise conveys them by gestures; the people respond with gestures;b ) in the parts which are to be said together by the celebrant and the people, e.g., the Gloria, the Credo, the Sanctus-Benedictus, the Agnus Dei , etc., the faithful follow the signs of the celebrant through gestures.
Notitiae 2 (1966): 30–31, n. 95deaf , sign language
96. Utrum parva missalia pro fidelibus adhuc sint utilia?
Quidam asserunt post introductionem linguae vernaculae in liturgiam parva missalia amplius utilia non esse, quinimmo activae participationi obstare. Re quidem vera parva missalia ante promulgatam Constitutionem de sacra liturgia eo tendebant « ut fideles ritus lingua latina celebratos intellegerent; erant videlicet subsidia populi, veteris huius linguae ignari ».1 Finis tamen praecipuus erat amor et gustus sacrae liturgiae eiusque progressiva ac profundior intellegentia in fideles inducenda. Quod etiam nunc valet. Parva missalia, quae iuxta exigentias hodiernae restaurationis liturgicae sint exarata, quaeque non tantum Ordinarium Missae sed versionem omnium textuum liturgicorum a competenti auctoritate approbatam contineant, adhuc sunt necessaria ad totalitatem mysterii salutis, in anno liturgico celebrati, perfectius percipiendam, ad meditationem et pietatem ex inexhaustis divitiis textuum liturgicorum alendam, ad actuosam participationem faciliorem reddendam. Haec autem non tantum postulat ut verbum Dei in communitate adunata proclametur et ab ipsa attente audiatur, sed etiam ut plebs sancta verbo Dei accepto respondeat, et sacra celebret partes Ordinarii et Proprii, hymnos et psalmos simul canendo vel recitando. Quod peragere valet auxilio alicuius parvi missalis aut libri precum, qui eo utilius evadit cum etiam elementa pro sacramentis aliisque sacris functionibus participandis contineat, sicut v. g. The book of catholic worship , qui ab « U.S.A. liturgical Conference » nunc paratur (cfr. Notitiae , 1 [1965] 318).
Peculiari ratione hoc adiutorio indigere videntur communitates cuiusque generis; quae missam ferialem participant, vel omnibus diebus secundum spiritum liturgiae vivere et orare cupiunt; qui ob infirmitatem vel incommodum vel alia huiusmodi cum propria communitate liturgica convenire nequeunt, ut eius orationi verius et intimus coniungantur; pueri qui ad mysterium liturgicum progressive sunt initiandi. Proinde laudandus et diffundendus usus qui pluribus in locis invaluit donandi pueris, ad Primam Communionem vel ad Confirmationem accedentibus, parvum missale: est omnium aptissimum donum.
Notitiae 2 (1966): 31–32, n. 96hand missals , participatio actuosa
97. In hoc discrimine mutationum liturgicarum suntne parva missalia diffundenda?
Notitia aliquando passim diffunditur circa imminentem reformationem Ordinis Missae, vel definitivam instaurationem totius Missalis; quae serio fundamento caret. Instauratio liturgica pluribus indiget studiis et studiorum annis. Parva ergo missalia si criteriis hodiernae reformationis innituntur et aliqua cum flexibilitate et varietate concipiuntur, adhiberi poterunt per plures annos. Perutiliia insuper evadunt ut fideles spiritualiter et pedagogice ad futuram instaurationem accipiendam praeparentur et ne per aliquot, et quidem ferventiores, annos, priventur profectu spirituali qui ab actuosa et conscia sacrae liturgiae participatione provenit.
97. In this period of liturgical changes, should small missals be distributed?
News is sometimes spread around about an imminent reform of the Order of Mass or a definitive restoration of the whole Missal; this lacks a serious foundation. The liturgical restoration needs more efforts and years of study. Therefore, small missals, if they are based on the criteria of the modern reform and are arranged with some flexibility and variety, will be able to be used for some years. They moreover continue to be very useful so that the faithful will be prepared spiritually and pedagogically for receiving the future restoration and so that they will not be deprived throughout several even more fervent years of spiritual progress that comes from actual and conscious participation in the sacred liturgy.
Notitiae 2 (1966): 32, n. 97hand missals , liturgical reform , participatio actuosa
99. Utrum liceat ex arbitrio immutationes inducere in textibus liturgicis lingua vulgari exaratis et a competenti Auctoritate approbatis?
Resp. 1. Iuxta Constitutionem de sacra Liturgia, moderatio liturgiae pertinet uince [sic ] ad Apostolicam Sedem et, ad normam iuris, ad Episcopum et ad territoriales Episcoporum Coetus. « Nemo omnino alius, etiamsi sit sacerdos, quidquam suo marte in liturgia addat, demat aut mutet » (Const. de sacra Liturgia, art. 22, 1-3).
2. Competentis auctoritatis territorialis est decernere circa usum et modum admittendi linguam vernaculam in liturgia et textus in linguam vernaculam conversos approbare (Const ., art. 36, 3-4; Instructio , 26 sept. 1964, nn. 23-31).
3 . Recolenda insuper verba Summi Pontificis Pauli VI ad participantes Conventum de popularibus interpretationibus textuum liturgicorum, die 10 novembris 1965: « Est demum animadvertendum textus liturgicos, a competenti auctoritate approbatos et ab Apostolica Sede confirmatos, tales esse, ut religiose debeant servari. Nemini ergo licet eos ad suum arbitrium mutare, minuere, ampliare, omittere ... Ea quae legitime sunt constituta, iam vim habent legum ecclesiasticarum, quibus e conscientiae officio omnes obsequi debent; idque vel magis, cum de legibus agatur, quibus actio omnium sanctissima regitur » (AAS 57 [1965] 969-970).
Notitiae 2 (1966): 289, n. 99adaptation , authority , vernacular
100. Utrum liceat lingua vernacula recitare partes Officii divini, a Communitate religiosa celebrati, quas religiosi laici participant?
Resp Instructio « In edicendis normis » statuit: « Communitates religiosae clericales choro haud obligatae eas divini Officii partes lingua vernacula in communi persolvere possunt quas, vi Constitutionum, etiam religiosi laici participare tenentur » (n. 4).
Duplex casus dari potest:
Nam Constitutiones Familiarum religiosarum quasdam preces quandoque praescribunt, ab omnibus sodalibus, clericis et laicis, in communi recitandis, certis horis diei, v. g. mane, meridie, vespere. Nunc autem, in quibusdam illarum Communitatum, decreto superiorum, loco precum a Constitutionibus imperatarum, Laudes, Vesperae aut Completorium, tamquam preces matutinae et vespertinae pro omnibus praescribuntur. Hoc in casu si religiosi laici celebrationem communem participant, lingua vernacula adhiberi potest (cf. Notitiae , 2 [1966] 90 b ). Semper tamen requiritur ut textus a competenti Auctoritate territoriali approbatus sit.
Notitiae 2 (1966): 289–290, n. 100divine office , religious community , vernacular
101. Estne adhuc ponenda crux in altare versus populum ?
Resp . Difficultas movetur ex imaginibus propositis in Notitiae (2 [1966] 176) ad illustrandas quasdam ecclesias ad novas liturgiae pastoralis exigentias aptatas, in quibus crux super altare non apparet. Immo in quadam nota explicativa (p. 162) dicitur: « Unica magna crux in medio absidis totum Coetum liturgicum dominatur ».
Praescriptio Codicis Rubricarum, n. 527, per se adhuc viget: « Super altare adsit in medio Crux satis magna cum Crucifixo ». Quae crux iuxta Caeremoniale Episcoporum (lib. I, c. 12, n. 11), « cum imagine Crucifixi, versa ad interiorem altaris faciem » esse debet.
Tamen Ritus servandus anni 1965 amplius non praecipit sacerdotem debere oculos ad crucem elevare durante Missae celebratione. Insuper « crux et candelabra, de iudicio Ordinarii loci, etiam extra ipsum poni possunt » (Instructio , n. 94).
Si altare ponitur versus populum, opportunius videtur hac facultate frui, secus aut tantum littera legis servatur et adhibetur crux ita parva ut aliquando fere invisibilis sit, aut crux impedimento est ut fideles ritus, praesertim ad elevationes et ad per ipsum , bene conspiciant.
Extra altare triplex datur possibilitas: ponendi crucem processionalem ante altare, facie versa ad celebrantem, quod non semper cum aliis elementis presbyterii bene cohaeret; adhibendi magnam crucem ex alto pendentem vel in pariete absidis positam. Neque, in ultimis duobus casibus necessaria est altera crux pro altari, sed sufficit unica magna crux, quae, in celebrationibus versus populum, non incensatur primo loco, sed cum sacerdos, altare circumiens, coram ipsa sistit ad alteram altaris faciem.
Notitiae 2 (1966): 290–291, n. 101altar , cross , versus populum
102. Utrum conveniat sacram Communionem habitualiter « de eodem sacrificio » sumere ?
Resp . Iam Encyclica Mediator Dei laudat « qui, Sacro adstantes, hostias in eodem Sacrificio consecratas » accipiunt.
Constitutio de sacra Liturgia denuo valde commendat « illa perfectior Missae participatio qua fideles post Communionem sacerdotis, ex eodem sacrificio Corpus Dominicum sumunt » (art. 5). Quae adhortatio in Ritu servando accepta est: « valde commendatur ut hostiae pro fidelium communione in ipsa Missa consecrentur » (n. 7).
Mens ergo Ecclesiae clara est, neque dubitari potest aptius veriusque locum pro fidelium communione esse post sacerdotis communionem. Quando autem fit cum hostiis in ipsa Missa consecratis, sacra communio revera fit signum arctioris et intimioris participationis ad Sacrificium quod celebratur.
Aliquando tamen contra hanc praxim obiectiones moeventur, praesertim quoad purificationem, numerum communicantium, renovationem sacrarum Specierum forte in tabernaculo exstantium, et similia. Ad haec respondendum videtur:a ) Pro communitate religiosa, vel quando participantium numerus fere semper idem est et facile agnoscitur, practice nulla est difficultas.b ) Sacerdos ipse potest particulas quae post communionem remanent, sumere, si paucae sunt (cfr. Ritum servandum , n.82). Si autem multae sunt, prudenti sacerdotis iudicio adhiberi possunt in altera Missa, quin novae hostiae consecrentur.
Difficultates motae revera tam magnae non sunt ut, habitualiter, praesertim in determinatis coetibus, praxis ab Ecclesia commendata ad rem deduci non possit.
Notitiae 2 (1966): 291, n. 102communion
103. Utrum melodiae pro cantu Ordinarii Missae lingua vernacula a Coetu Episcoporum approbari debeant ?
Resp .: In Notitiae , 2 (1966) 243, dicitur: « Melodiae pro cantu Ordinarii Missae non requirunt approbationem Coetuum Episcoporum ». Quibusdam tamen in casibus Conferentia Episcopalis aut Commissio liturgica sibi reservavit facultatem novas melodias etiam pro partibus Ordinarii Missae approbandi. Dubium ergo movetur cuinam res pertineat.
In n. 42 Instructionis Inter Oecumenici clare edicitur hanc approbationem ex parte Conferentiae Episcopalis necessariam esse tantum pro novis melodiis a celebrante et a ministris canendis . Nihil ergo de melodiis Ordinarii, idest Kyrie , Gloria , Credo , Sanctus-Benedictus et Agnus Dei . Pro hac parte nihil mutatur a legislatione hucusque vigente pro melodiis eorundem textuum in lingua latina, idest sufficere « Imprimatur » ex parte Ordinarii loci in qua text musicus in lucem editur.
Difficile enim esset pro Conferentia Episcopali singulas compositiones musicas recognoscere, difficilius autem, of consectaria, de singulis iudicare.
Hoc autem tempore, quo primo veniunt compositiones cum textibus vulgaribus, Conferentiae Episcopales aut Commissiones liturgicae possunt pressiorem invigilantiam exercere ita ut nihil indignum aut ineptum in cultum divinum irrepat.
Notitiae 2 (1966): 339, n. 103chant , music , order of mass
104. Utrum liceat sacram Communionem per mensam altaris distribuere ?
Resp .: Sensus quaesiti est utrum conveniat altari formam mensae dare ita tamen ut sacerdos, stans ad altare, dideles ad aliud latus accendentes possit communicare, ut melius exprimatur participatio ad idem sacrificium.
Iuxta Rituale romanum (tit. V, n. II, n. IV) sacra Communio fidelibus distribuenda est extra presbyterium.
Nec recendendum videtur a more tradito iuxta quem fideles ad cancellos presbyterii sive dona offerunt sive sacram Communionem recipiunt.
Notitiae 2 (1966): 339–340, n. 104altar , communion
105. Utrum liceat sacerdoti celebranti preces secreto dicendas submissa voce recitare ?
Resp .: Convenit , saltem in magnis ecclesiis, praesertim cum frequentissimi sunt fideles, ut qui longe ab altare sistunt, vel quacumque alia ratione, altare conspicere non valent, per microfonium sacram Actionem audire et melius participare queant.
Ita enim fit inde ab anno 1958 in Missis radiophonice transmissis, in quibus preces secreto dicendae « voce tantisper elevata » dicuntur (Cf. Instructionem de musica sacra et sacra liturgia , diei 3 sept. 1958, n. 78). Quod, iam tunc a commentatoribus praevidebatur valere etiam pro casu supra considerato (A. Bugnini , Liturgia viva , Milano, 1962, p. 301).
Notitiae 2 (1966): 340, n. 105audibility , microphone , voice
Tres abhinc annos with commentary.
Notitiae 3 (1967): 169–194tres abhinc annos
1.Quandonam quaedam praefatio habenda est « propria » ?
Resp.: Difficultas venit praesertim ex possibilitate adhibendi precem eucharisticam IV, quae praefationem fixam habet, et ideo statutum est ea uti non licere quando Missa propria praefatione ditatur (n. 322 d ). Cum autem praeter festa, tempora quoque habeantur, et quidem sat longa, in quibus dicitur praefatio de tempore, quaestio exsurgit quo sensu intelligenda sit praefatio « propria ».
Praefatio consideratur « propria » stricto sensu, in Missis quae celebrantur in ipso die festo vel in eius octava . In Proprio de tempore adhibetur praefatio illi respondens sed haec non consideratur stricte propria, et eo durante adhiberi possunt prex eucharistica IV et prex eucharistica II cum sua praefatione.
In Missis autem votivis seligi potest aut praefatio Missae respondens aut praefatio propria alicuius precis eucharisticae.
1.When must a certain Preface be considered « proper » ?
Resp.: The difficulty arises especially from the possibility of using Eucharistic Prayer IV, which has a fixed preface, and thus it has been established that it is not permissible to use it when the Mass has a proper preface (no. 322 d). When, however, besides feasts, we also consider seasons, even lengthy ones, in which the preface of the season is said, the question arises in what sense the preface must be understood as « proper ».
The preface is considered « proper » in the strict sense in Masses which are celebrated on the feast day itself or within its octave . In the Proper of the season, the corresponding preface is used but this is not considered strictly proper, and during it eucharistic prayer IV and eucharistic prayer II may be used with their own preface.
In votive Masses, however, the preface corresponding to the Mass or the proper preface of one of the eucharistic prayers may be selected.
Notitiae 5 (1969): 323, n. 1calendar , preface
2. In feriis temporis Nativitatis et Paschae possunt dici Missae ad diversa vel votivae ?
Resp.: N. 316 Institutionis generalis Missalis Romani loquitur tantum de feriis temporis « per annum », minime vero de feriis temporis Nativitatis et Paschae.
Ex eadem autem Institutione , collata cum Normis de Anno liturgico et de Calendario haec interpretatio erui potest:
1. Missae ad diversa vel votivae prohibentur in sollemnitatibus, in dominicis Adventus, Quadragesimae et Paschae, in feriis IV Cinerum et Hebdomade Sanctae « quae omnibus aliis celebrationibus praeferuntur » (Cf. Normae de Anno liturgico et de Calendario , n. 16).
2. In dominicis, praeter eas quae supra recensitae sunt, in festis, in feriis temporis Adventus a die 17 ad diem 24 decembris et Quadragesimae, hae Missae dici possunt, « occurente aliqua graviore necessitate, de mandato vel licentia Ordinarii loci » (Cf. Inst. gen. , n. 332).
3. In feriis temporis Adventus, usque ad diem 16 decembris inclusive, tempore Nativitatis, a die 2 ianuarii ad sabbatum post Epiphaniam, tempore paschali, a feria II post octavam Paschae ad sabbatum ante Pentecostem et in memoriis obligatoriis, « in Missis cum populo si qua vera necessitas id postulet », potest dici Missa huic mecessitati respondens, « de iudicio rectoris ecclesiae vel ipsius sacerdotis celebrantis » (Cf. Inst. gen. , n. 333). Nevessitas intellegenda est ratione pastorali, v. gr., si frequens populus occurrit pro aliqua celebratione, uti, aliquibus in locis, prima feria VI mensis.
Extra hos casus Missae ad diversa vel votivae non permittuntur. Nam Officium de feria, his temporibus quadam praeeminentia gaudet, ut mysterium salutis debito modo recolatur super cetera alia festa vel commemorationes (Cf. Const. de sacra Litugia, n. 108). Hoc valet praesertim pro quinquaginta diebus a dominica Resurrectionis ad Pentecosten, quae celebrantur « sicut unus dies festus, immo magna dominica » (Cf. Normae de Anno liturgico et de Calendario , n. 22).
4. Tempore « per annum », quando fit officium de feria vel occurat memoria ad libitum, licet celebrare quamlibet Missam ad diversa vel votivam.
5. Eadem ratione ordinandae sunt Missae defuntorum, scilicet: a ) Missa exsequialis dici potest omnibus diebus, exceptis Triduo sacro, dominicis Adventus, Quadragesimae et Paschae, atque sollemnitatibus. b ) Missa defunctorum post acceptum nuntium mortis, in ultima sepultura defuncti, vel in primo anniversario die, ut in n. 3 et 4 (Cf. Inst. gen. , n. 337). c ) Missae cotidianae in feriis temporis per annum et quando occurrat memoria ad libitum, ut in n. 4.
Notitiae 5 (1969): 323–324, n. 2calendar , votive mass
3. Quando nullus fidelis habetur qui acclamationem post consecrationem peragere valeat, debetne sacerdos dicere « Mysterium fidei » ?
Resp.: Negative . Verba Mysterium fidei , quae e contextu verborum Domini deducta sunt et post consecrationem posita, « ad fidelium acclamationem veluti aditum aperiunt » (Cf. Const. Missale Romanum ). Quando autem peculiaribus in adiunctis nemo respondere valet, sacerdos illa verba omittit, sicut fit in Missa quae, ex gravi necessitate, celebratur sine ullo ministro, in qua salutationes et benedictio in fine Missae omittuntur (Inst . gen ., n. 211).
Idem valet pro concelebratione sacerdotum in qua nullus fidelis praesens est.
3. When no member of the faithful is present who can make the acclamation after the consecration, should the priest say « The mystery of faith » ?
Resp.: In the negative . The words The mystery of faith , which have been taken from the context of the words of the Lord and placed after the consecration, « serve as an introduction to the acclamation of the faithful » (Cf. Const. Missale Romanum ). When, however, in particular circumstances no one is able to respond, the priest omits these words, as is done in a Mass which, out of grave necessity, is celebrated without any minister, in which the greetings and blessing at the end of Mass are omitted (Inst . gen ., n. 211).
The same holds true for a concelebration of priests in which no member of the faithful is present.
Notitiae 5 (1969): 324–325, n. 3mysterium fidei , private mass
4. In precibus eucharisticis II et III, peculiaris formula pro defuncto quando adhiberi potest ?
Resp.: Dubium ortum est quia rubrica tertiae precis eucharisticae sic sonabat: « Quando haec prex in Missis defunctorum adhibetur, dicitur ... » (Cf. Preces eucharisticae et praefationes , Typis Polyglottis Vaticanis 1967, p. 35). Quae rubrica clarior facta est in novo Ordine Missae (n. 322 b), et dicitur simpliciter: « Quando Missa pro aliquo defuncto celebratur ». Ergo peculiaris embolismus pro defunctis adhiberi potest in quacumque Missa, quae pro aliquo defuncto celebratur vel in qua de eo peculiaris memoria fit. Finis legis est faciliorem reddere exsecutionem n. 316 Institutionis generalis de « moderate » sumendis Missis defunctorum.
Notitiae 5 (1969): 325, n. 4eucharistic prayer , requiem mass
5. Utrum celebrandae sint I Vesperae festorum Sanctae Familiae et Baptismatis Domini ?
Resp.: Negative . (cf. Normae de Anno lit. et de Cal. n. 13). Nam, uti apparet ex tabula praecedentiae (ibid ., n. 59, 6), Dominicae temporis Nativitatis eaquantur dominicis per annum, et festa Domini quae in eis occurrunt, I Vesperas habent.
[Nota: In Notitiis 5 (1969), 403 praesens responsio corrigitur: In n. 47 Notitiae , iulio-augusto 1969, p. 325, ad responsionem n. 5, loco Negative scribendum erat affirmative , uti patet e contextu totius responsionis. ]
Notitiae 5 (1969): 325, n. 5baptism of the lord , calendar , holy family , vespers
6. Quae Missa celebranda est dominica II post Nativitatem ?
Resp.: Missa quam dabit Missale Romanum instauratum; secus Missa quae in hodierno Missali habetur pro dominica post Nativitatem
Notitiae 5 (1969): 325, n. 6calendar , christmas
7. Abolita Vigilia Ascensionis , quaenam sunt Missa et officium huius diei ?
Resp.: Missa dicitur de dominica praecedenti et Officium, pro anno 1970, ut in Breviario, scilicet de Vigilia.
Notitiae 5 (1969): 325, n. 7ascension , calendar
8. Quomodo ordinanda est celebratio Missae et Officii divini in regionibus ubi sollemnitates Epiphaniae et Ascensionis Domini ac Corporis Christi in dominicam transferuntur ?
Resp.: Attenta declaratione anno praeterito facta a Sacra Congregatione Rituum (Cf. Notitiae , vol. IV, 1968, p. 279), adveniente anno 1970, ubi supradictae sollemnitates in dominicam transferuntur, celebrentur secundum Calendarium quod sequitur:
Die 4 ianuarii, Dominica: in Epiphania Domini , Sollemnitas (I Cl).
Die 5 ianuarii, feria II: De ea
Die 6 ianuarii, feria III: De ea
Die 11 ianuarii: Dominica: Festum Baptismatis Domini Festum (II cl.).
Die 12 ianuarii, feria II: De ea (Hebdomada I post Epiphaniam, I per annum).Benedictus et ad Magnificat e diebus 11 et 12 ianuarii.
Die 6 maii, feria IV, de ea
Die 7 maii, feria V, de ea. Ad libitum S. Stanislai Ep. et Martyris .
Die 8 maii, feria VI, de ea
Die 9 maii, Sabbato: S. Gregorii Nazianzeni, Ep et Eccl. doct. Memoria (III cl.)
Die 10 maii, Dominica: In Ascensione Domini , Sollemnitas (I cl.)Benedictus et ad Magnificat sumuntur e dominica praecedenti. Die autem 9, pro anno 1970, ad Matutinum leguntur Lectiones Vigiliae Ascensionis et lectio agiographica de S. Gregorio Nazianzeno.
Die 28 maii, feria V, de ea. Ad libitum S. Augustini Cantuariensis, Episcopi .
Die 29 maii, feria VI, de ea. Ad libitum S. Mariae Magdalenae de Pazzi, virginis .
Die 30 maii, sabbato, de eo. Ad libitum S. Mariae in Sabbato .
Die 31 maii, Dominica: SS.mi Corporis Christi , Sollemnitas (I cl.)
Notitiae 5 (1969): 326–327, n. 8ascension , calendar , corpus christi , epiphany
9. Quomodo peragenda est Ordinatio subdiaconorum ?
Resp.: Cum ritus Ordinationis subdiaconi adhuc recognitus non sit, huius Ordinis collatio conferenda est iuxta ritum in Pontificali Romano exstantem, etiamsi in unica actione liturgica una cum subdiaconis ordinandi sint etiam diaconi et presbyteri. Ergo Ordinatio subdiaconi peragenda est post orationem Missae; Litaniae autem Sanctorum canuntur iuxta novum schema; intimatio , quae habetur in Pontificali Romano ante Ordinationes, omitti potest. Quando in eadem actione liturgica etiam diaconi vel presbyteri ordinantur, « pensum » nocturnum recitandi subdiaconis potest non committi.
Notitiae 5 (1969): 327, n. 9ordination , subdeacon
10. Ad benedictionem cum pyxide impertiendam, sacerdos debetne cum velo humerali eam cooperire .
Resp.: Iuxta morem antiquum et receptum, in signum reverentiae sacerdos pyxidem vel ostensorium manibus velo humberali coopertis accipit. Haec ratio autem non valet pro cooperienda pyxide, quae potius ostendenda est fidelibus, dum benedictio datur, sicut fit quando ostensorium adhibetur. Ideo conformius esse videtur veritati rei si etiam pyxis, in benedictione eucharistica, velo humerali accipiatur sed non cooperiatur.
Notitiae 5 (1969): 327, n. 10benediction , ciborium , humeral veil
11. Utrum adhuc maneat ritus « Asperges »?
Resp.: Affirmative . Est enim ritus qui die dominica utiliter in mentem revocat lavacrum baptismatis. Attamen res melius determinabitur in novo Missali, ita ut ritus Asperges organice componatur cum actu paenitentiali Missae.
11. Whether the « Asperges rite still remains»?
Resp.: In the affirmative , for it is the rite which, on the Lord’s day, advantageously calls to mind the washing of baptism. Still, the matter will be better determined in the new Missal, such that the Asperges will fit together organically with the act of penitence of the Mass.
Notitiae 5 (1969): 403, n. 11asperges
12. Utrum color ruber in dominica Passionis adhibeatur tantum in processione palmarum?
Resp.: Negative . Toto die liturgico dominicae Passionis seu in palmis, scilicet a primis ad secundas Vesperas, semper adhibetur color ruber, in Missa et in Officio. Hoc valet etiam pro feria VI in Passione Domini, in qua color est ruber sive pro Officio sive pro Actione liturgica.
Notitiae 5 (1969): 403, n. 12color , good friday , palm sunday , passion sunday
13. Utrum facultas concessa religiosis bis celebrandi aut concelebrandi quando cum proprio Ordinario concelebrant , valeat etiam pro eius delegato ?
Resp.: Affirmative . Sicut concessum est pro presbyteris qui concelebrant cum Episcopo dioecesano vel eius delegato (cf. Inst . gen . n. 158d ).
Notitiae 5 (1969): 403, n. 13bination , concelebration , ordinary , religious priests
14. Quaenam est formula benedictionis finalis Missae ab Episcopo adhibenda?
Resp.: Quamvis in novo Ordinae Missae nihil dicatur de hac re, Episcopi populo benedicunt in fine Missae aut formula sollemniore quae invenietur in Missale Romano, aut formula usque nunc consueta, nempe: « Sit nomen Domini benedictum... Adiutorium nostrum... (quin se signent)... Benedicat vos... » cum triplici signo crucis.
14. Which formula of the final blessing of the Mass should be used by a Bishop?
Resp.: Although nothing is said about this matter in the new Order of Mass, Bishops bless the people at the end of Mass either with a more solemn formula which will be found in the Missale Romanum, or with a formula that is commonly used now, namely: « Blessed be the name of the Lord... Our help... (they do not sign themselves)... May almighty God bless you... » with the triple sign of the cross.
Notitiae 5 (1969): 403, n. 14bishop , final blessing
15. Suntne adhuc servandae peculiares formulae Canonis Romani pro Missa in Cena Domini?
Resp.: Affirmative . In novo Ordinae Missae non inveniuntur quia habentur iam suo loco, scilicet in Missali Romano ad Missam in Cena Domini, feria V Hebdomadae Sanctae.
Notitiae 5 (1969): 403–404, n. 15canon , eucharistic prayer , holy thursday
16. Utrum anniversarium Dedicationis ecclesiae et sollemnitas patroni aut tituli ecclesiae in dominicam transferri possint?
Resp.: Affirmative , si agitur de dominica per annum vel temporis Nativitatis et de anniversario Dedicationis ecclesiae propriae vel de patrono principali loco aut de titolo [sic ] ecclesiae propriae , quae celebrantur tanquam sollemnitates. De his celebrationibus dici possunt omnes Missae, quae concurrente populo celebrantur (cf. « Normae de Anno lit. et de Cal. », n. 58).
Negative . Si translatio facienda est in dominicas Adventus, Quadragesimae et paschae, vel in dominicas in quibus occurrat aliqua sollemnitas Domini, B. Mariae Virginis et Sanctorum in calendario generali inscripta, vel si agitur de anniversario dedicationis ecclesiae Cathedralis , de patrono regionis vel nationis, de patrono secundario.
Notitiae 5 (1969): 404, n. 16anniversary of the dedication of a church , calendar
17. Utrum Missae votivae de Iesu Christo Summo et Aeterno Sacerdote, de SS.mo Corde Iesu et de Corde Immaculato B. M. V., celebrari possint respective prima feria V, VI, et primo sabbato mensis, etsi occurrat memoria obligatoria?
Resp.: Possunt celebrari ad normam n. 333 Institutionis generalis Missalis romani « si qua vera necessitas id postulet in celebratione cum populo ». Vera necessitas iudicatur prae oculis habendo sensibilitatem et devotionem fidelium.
Notitiae 5 (1969): 404, n. 17calendar , votive mass
18. Utrum mutandi sint tituli ecclesiae qui aliquam difficultatem historicam praebent aut qui in Calendario generali amplius non habentur?
Resp.: Negative . Unaquaeque ecclesia suum titulum servat et festum proprii titularis celebrat, etsi amplius non consideratur in Calendario generali. Quando examen instituetur pro revisione Calendariorum propriorum, tunc forsan denuo quaestio moveri posset attentis non solum critica historica, sed etiam rationibus ordinis pastoralis et spiritualis fidelium.
Notitiae 5 (1969): 404, n. 18calendar , titles of churches
19. Utrum in sollemnitatibus quae tempore Adventus et Quadragesimae occurrunt facienda sit commemoratio feriae?
Resp.: Negative . Nulla fit commemoratio neque in Missa neque in Officio.
Notitiae 5 (1969): 405, n. 19calendar , commemoration
20. Quid faciendum pro Rogationibus et Quattuor Temporibus?
Resp.: Standum est ad ordinationes Conferentiarum Episcopalium aut singulorum Episcoporum sive quoad tempus sive quoad modum. Diebus quibus antea habebantur rogationes vel quattuor tempora Missa et Officium fiunt de feria aut de sanctis. Episcopus autem vel Conferentia Episcopalis praecipere valent illis diebus peculiares celebrationes quae diversae esse possunt, v. gr. ruri vel in civitatibus, et quae varia themata attingere possunt, fructus terrae, pacem, unitatem Ecclesiae, propogationem fidei, etc. Hoc in casu dicitur Missa votiva apta.
Notitiae 5 (1969): 405, n. 20calendar , ember days , rogation days
21. Utrum mane diei 24 decembris celebrari possit Missa de vigilia Nativitatis?
Resp.: Negative . Dicitur Missa de feria. Notio vigiliarum penitus mutatus est. Amplius non habentur vigiliae sicuti antea intelligebantur. Nunc vespere diei praecedentis quarumdam sollemnitatum dicitur Missa propria de vigilia, quae iam pertinet ad sollemnitatem: est ergo Missa festiva.
Notitiae 5 (1969): 405, n. 21christmas , vigil mass
22. In communitatibus monasticis potestne organaedus sacerdos qui Missam concelebrare cupit, stare ad organum pro liturgia verbi?
Resp.: Affirmative . Valde expedit ut Missa conventualis, quae magnum momentum habet in vita spirituali communitatis, congrua sollemnitate celebretur, cum plena participatione omnium sodalium, ab unoquoque secundum Ordinem receptum (cf. Inst. gen. , n. 76). Organaedus verum ministerium liturgicum exercet (ibid., n. 63), quod, in casu monaci presbyteri, culmen attingit in concelebratione. His attentis, quando cartibulum (consolle ) organi est prope scamna chori, organaedus concelebrans potest stare ad organum usque ad orationem super oblata vel usque ad Sanctus , postea vero circa altare consistit usque ad communionem.
Notitiae 5 (1969): 405, n. 22concelebration , monastery , organ , religious priest
Cantare la Messa
Da più parti è stato chiesto se è ancora valida la formula della Instruzione sulla Musica sacra e la Sacra Liturgia , del 3 sett. 1958, al n. 33: « In Missis lectis cantus populares religiosi a fidelibus cantari possunt, servata tamen hac lege ut singulis Missae partibus plane congruant ».
La formula è superata .
È la Messa, Ordinario e Proprio, che si deve cantare, e non « qualcosa », anche se plane congruit , che si sovrappone alla Messa. Perché l'azione è unica, ha un solo volto, un solo accento, una sola voce: la voce della Chiesa. Continuare a cantare mottetti, sia pure devoti e pii (come il Lauda Sion all'offertorio nella festa di un santo), ma estranei alla Messa, in luogo dei testi della Messa che si celebra , significa continuare un'ambiguità inammissibile: dare crusca invece di buon frumento, vinello annacquato invece di vino generoso.
Perché non solo la melodia ci interessa nel canto liturgico, ma le parole, il testo, il pensiero, i sentimenti rivestiti di poesi e di melodia. Ora, questi testi devono essere quelli della Messa, non altri. Cantare la Messa, dunque, e non solo cantare durante la Messa.
Notitiae 5 (1969): 406chant , music , order of mass , propers
23. Utrum ope radiophonica vel televisifica transmitti possit Missa momento vel die diverso quo celebrata est .
Resp.: Hae transmissiones per se fiunt, ut hi qui Missam participare non possunt, mente et animo uniantur cum celebratione quae eodem momento peragitur. Si ob difficultates omnino graves Missae celebratio et transmissio eodem momento fieri nequeunt, qui Missam per radiophonicum vel televisificum instrumentum auscultant vel contemplant monendi sunt de huiusmodi re.
Notitiae 5 (1969): 406, n. 23radio , television
Patres Pontificiae Commissionis Decretis Concilii Vaticani II interpretandis, proposito in plenario coetu quod sequitur dubio, respondendum censuerunt ut infra :
D. - Utrum, iuxta Litteras Apostolicas Sacrum Diaconatus ordinem , diei 18 iunii 1967, n. 22, 4, collatas cum Constitutione dogmatica de Ecclesia Lumen Gentium , diei 21 novembris 1964, n. 29, clausula ubi deest sacerdos requiratur ad validitatem delegationis quae fit Diacono pro assistendo matrimonio.
R. - NEGATIVE , seu clausulam supradictam non esse ad validitatem requisitam.
Ssmus Dominus Noster Paulus Pp . VI in Audientia die 4 Aprilis 1969 infrascripto impertita supradictam decisionem ratam habuit, adprobavit et publicari iussit.
PERICLES Card. FELICI , Praeses
AAS 61 (1969): 348 deacon , delegation , matrimony
24. Quid intelligitur nomine « panis eucharisticus » in n. 283 Institutionis generalis Missalis Romani?
Resp.: Nihil aliud intelligitur quam hostia seu particula hucusque usitata, amplioris tamen mensurae. Expressio enim secundae lineae ( « panis eucharisticus » ) explicatur per quartam lineam: « sacerdos ... revera hostiam frangere possit in diversas partes ». Ita in secunda linea agitur de genere elementi eucharistici; in quarta linea de forma .
Inepte proinde expressio « panis eucharisticus » secundae lineae intellecta fuit pro forma elementi eucharistici, quasi innueretur loco hostiae formae traditae induci possit panis forma usibus familiaribus accommodati.
Institutio nullo modo mutare voluit formam hostiae et particularum, sed tantum, facultative, mensuram , spissitatem et colorem, ita ut sit et appareat vere panis , quoad substantiam inter plures divisus.
Notitiae 6 (1970): 37, n. 24bread , hermeneutics , host
25. Quaenam est vera significatio ritus offertorii? praeparatione donorum, eorumque depositione in altare, de oblatis a fidelibus latis pro Ecclesia et pauperibus, nihil vero de oblatione sacrificii.
Resp.: Ipsa historia ritum offertorii esse actionem sacrificii praeparatoriam docet, in qua a sacerdote celebrante et ministris dona colliguntur a fidelibus oblata. Haec sunt elementa celebrationis (panis et vinum) et alia dona Ecclesiae atque pauperibus destinata. Talis significatio « praeparationis » semper peculiaritas propria offertorii habita est, etsi formulae minus apte hoc ostendebant et magis de sacrificio loquebantur. Novus ritus hanc peculiarem notam in splendidorem lucem ponit, sive mediante activa participatione fidelium in praesentatione donorum sive mediantibus formulis quae a celebrante proferuntur in depositione supra altare elementorum celebrationis eucharisticae.
25. What is the true significance of the offertory rite? preparation of the gifts, and of their placement upon the altar, of the offerings brought up by the faithful for the Church and the poor, but that there is nothing about the offering of the sacrifice.
Resp.: History itself teaches that the rite of the offertory is an action preparatory to the sacrifice, in which gifts offered by the faithful are collected by the priest celebrant and the ministers. These are the elements for the celebration (bread and wine) and other gifts destined for the Church and the poor. This significance of « preparation » has always been held as the proper character of the offertory, even if the formulas did not show this well and spoke more of sacrifice. The new rite places this particular note in clearer light, both by means of the active participation of the faithful in the presentation of the gifts and also by means of the formulas which are recited by the celebrant in placing the elements for eucharistic celebration upon the altar.
Notitiae 6 (1970): 37, n. 25offertory , participatio actuosa
26. Offertorialis ritus ob suppressionem orationum, quae oblationem panis ac vini comitabantur, nonne videtur pauper factum esse?
Resp.: Nullo modo . Preces antiquae: « Suscipe, sancte Pater ... » « Offerimus tibi, Domine » genuinam significationem rituum « offertorialium » minime exprimebant, sed tantummodo anticipabant conceptum verae ac propriae oblationis sacrificii, quae in prece eucharstica post consecrationem proprie habetur, quando Christus uti victima supra altare praesens fit. Novae formulae modo simplici et clariore ostendunt glorificationem Dei, qui est fons omnium rerum et omnium donorum, quae hominibus dantur; aperte inducunt significationem actionis, quae illic agitur; bene valorem humani laboris, qui omnia humana comprehendit, immittit in Christi mysterium. Et ideo offertorialis ritus tali explicata doctrina refertus est et luce clariore splendescit.
26. Doesn't the offertory rite seem to have been impoverished by the suppression of the orations which used to accompany the offering of the bread and wine?
Resp.: In no way . The old prayers: « Suscipe, sancte Pater ... » and « Offerimus tibi, Domine » hardly expressed the genuine meaning of the « offertory » rites but only anticipated the concept of the true and proper offering of the sacrifice which is properly found in the eucharistic prayer after the consecration when Christ is present on the altar as a victim. The new formulas show in a simple and clearer way the glorification of God, who is the source of all things and all gifts which are given to men; they openly indicate the meaning of the action which takes place there; it immerses the value of human labor, which includes everything human, into the mystery of Christ. And thus the offertory rite has been imbued with the doctrine thus explained and shines with a clearer light.
Notitiae 6 (1970): 37–38, n. 26offertory
27. Utrum in Missae celebratione ritus « Lavabo » omitti possit?
Resp.: Nullo modo . Nam:
1. Sive Institutio generalis (nn. 52; 106; 222) sive Ordo Missae (cum populo, n. 24; sine populo, n. 18) tanquam unum e ritibus normativis praeparationis donorum « Lavabo » ostendunt. Agitur, evidenter, de ritu non maioris dignitatis, tamen non omittendus ob eius significationem, quae ita indicatur « quo ritu desiderium internum purificationis exprimitur » (I. G., n. 52). In decursu laborm « Consilii » pro Ordine Missae disceptationes haud paucae de valore, et loco « Lavabo » collocandi, de silentio servando vel de textu forsitan ritum comitante factae sunt: sed quoad eius conservationem omnes unanimes fuerunt. Etsi actio ipsa lotionis manuum inde a media aetate scopum practicum non habeat, eiusdem symbolismus clarus est ac facile ab omnibus intelligitur (cf. Const. de Liturgia, n. 34). In omnibus liturgiis occidentalibus ritus in usu est.
2. Constitutio de sacra Liturgia (nn. 37-40) praevidet rituales aptationes a Conferentiis Episcopalibus eventualiter proponendas atque Sanctae Sedis approbationi subiciendas. Tales aptationes oportet seriis fundari argumentis, ex. gr. particulare populi ingenium vel peculiaris animus, habitudines contrariae et inexstirpabiles, impossibilitas practica novum aliquem ritum, genio populi extraneum, aptandi, et ita porro.
3. Praeter libertates a rubicis praevisas necnon varias textuum populares interpretations (cf. Instructio « Consilii » diei 25-1-1969), Ordo Missae proponitur ut quid unicum, suius generalis structura necnon varia constitutiva elementa adamussim retinenda sunt. Rituum arbitraria selectio ex parte sive individui sive cuiusdam communitatis, brevi ad ruinam aedificii tam patienter ac graviter constructi verteret.
27. Whether in the celebration of Mass the « Lavabo » rite can be omitted?
Resp.: In no way . For:
1. Both the Institutio generalis (nn. 52; 106; 222) and the Ordo Missae (cum populo, n. 24; sine populo, n. 18) show the « Lavabo » to be one of the normative rites for the preparation of the gifts. It is a question, evidently, of one of the less important rites, but, nevertheless, one which should not be omitted on account of its significance, which is indicated as « a rite in which the internal desire for purification is expressed » (I. G., n. 52). In the course of their work, the « Consilium » had not a few discussions about the value and place of the « Lavabo », on keeping silence or on the text that should accompany it: but as regard to keeping it, they were all unanimous. Even if the action itself of washing the hands no longer has its practical scope since the middle ages, the symbolism of the same is clear and easily understood by all (cf. Const. on the Liturgy, n. 34). In all western liturgies, this rite is in use.
2. The Constitution on the sacred Liturgy (nn. 37-40) foresees that ritual adaptations will eventually be proposed by Episcopal Conferences and submitted to the Holy See for approval. Such adaptations need to be founded on serious reasons, e.g., the particular character of a people or a particular frame of mind, contrary customs that cannot be rooted out, the practical impossibility of adapting some new rite that is foreign to the nature of a people, and so forth.
3. Besides the liberties foreseen by the rubrics and various popular translations of texts (cf. Instruction of the « Consilium » of 25-1-1969), the Ordo Missae is proposed as something unique whose general structure and various constitutive elements are to be retained exactly. The arbitrary selection of rites whether on the part of an individual or on the part of a certain community, will lead in short order to the ruin of an edifice that has been so patiently and seriously built up.
Notitiae 6 (1970): 38, n. 27hermeneutics , lavabo , offertory
28. In quibusdam versionibus popularibus formulae consecrationis vini in Missa, verba « pro multis » sic vertuntur: anglice for all men; hispanice por todos; italice per tutti.Quaeritur :
a ) an adsit et quaenam sit ratio sufficiens pro hac variatione inducenda?
b ) an doctrina tradita circa hanc rem in « Catechismo Romano ex Decreto Concilii Tridentini iussu S. Pii V edito » habenda sit ut superata?
c ) an etiam minus aptae tenendae sint omnes versiones huius supradicti biblici textus?
d ) an re vera in approbatione danda huic vernaculari variationi in textu liturgico aliquid minus rectum irrepserit, quod correctionem seu emendationem expostulet?
Resp.: Variatio de qua supra plene iustificatur:
a ) secundum exegetas verbum aramicum, quod lingua latina versum est « pro multis », significationem habet « pro omnibus »: multitudo pro qua Christus mortuus est, sine ulla limitatione est, quod idem valet ac dicere: Christus pro omnibus mortuus est. Illud S. Augustini meminisse iuvabit: « Videte quid dederit, et invenietis quid emerit. Sanguis Christi pretium est. Tanti quid valet? Quid, nisi totus orbis? Quid, nisi omnes gentes? Valde ingrati sunt pretio suo, aut multum superb sunt qui dicunt, aut illud tam parum esse ut solum Afros emerit, aut se tam magnos esse pro quibus solis illud sit datum » (Enarr. in Ps. 95, n. 5).
b ) nullo modo habenda est ut superata doctrina « Catechismi Romani »: distinctio circa mortem Christi sufficientem pro omnibus, efficacem solum pro multis, valorem suum retinet.
c ) in adprobatione data huic vernaculari variationi in textu liturgico nihil minus rectum irrepsit, quod correctionem seu emendationem expostulet.
28. In certain vernacular translations of the formula of consecration of the wine at Mass, the words « pro multis » are translated thus: in English for all men; in Spanish por todos; in Italian per tutti.It is asked :
a ) whether there is and what is the sufficient reason for introducing this variation?
b ) whether the doctrine handed on regarding this matter in the « Roman Catechism by Decree of the Council of Trent and issued with the authority of St. Pius V » should be regarded as superseded?
c ) whether all the translations of this aforementioned biblical text should be regarded as less suitable?
d ) or whether, in truth, in granting approval to this vernacular variation in the liturgical text, something incorrect has slipped in which warrants correction or emendation?
Resp.: The variation described above is fully justified:
a ) according to the exegetes, the Aramaic word which was translated into Latin as « pro multis », has the significance of « for all »: the multitude for which Christ died is without any limitation, which has the same force as to say: Christ died for all. It will help to remember what St. Augustine said: « See what he has given and you will find what he has bought. The price is the Blood of Christ. How much is it worth? What, if not the whole world? What, if not all nations? They are very ungrateful for this price or very proud who say that it is so small as to buy only Africans or to claim that they are so great that it was given for them alone » (Enarr. in Ps. 95, n. 5).
b ) in no way is the doctrine handed on in the « Catechismus Romanus » to be regarded as superseded: the distinction about the death of Christ as sufficient for all but only efficacious for many retains its value.
c ) in giving approval to this vernacular variation in this liturgical text, nothing incorrect has slipped in which requires correction or emendation.
Notitiae 6 (1970): 39–40, n. 28consecration , pro multis , translation , vernacular
LITURGIAE DEGRADATIO
In quibusdam regionibus difussam est schema cuiusdam « Missae » ab anonimo compositae, circa thema « homophiliae ». Incredibile dictu quo perveniat immoderata libertas et sensus moralis imminutio!
Merito Episcopi Belgici contra huiusmodi liturgicas depravationes reclamaverunt, proprios sacerdotes monentes, ne textum quemcumquae liturgicum adhibeant, a competenti Auctoritate haud approbatum.
* * *
In quodam articulo describitur et commendatur Missa pro iuvenibus Supra thema « de la drogue » (Une Messe des jennes sur le thème de le drogue , in Paroisse et Liturgie , 1970, pp. 80-81).
Initio duo iuvenes ad ambonem ostendunt ceteris quaedam diaria cum titulis themati aptis: « Louvain: de la marijuana dans une poubelle » … « Liège: du haschich dans un banc de collégien ».
Sequitur diversorum instrumentorum musicorum ( « batterie » ) strepitus et sonus alicuius « dischi ».
Cantus introitus: Pèlerin, étranger, sur cette terre, Pèlerin, éntranger, Seignur, pour marcher vers toi .
Kyrie, Gloria, Collecta. Postea « l’un après l’autre, plusieurs jeunes moment au lutrin et évoquent, à travers poésie, articles de revues, flashes d’actualité le rèseau des questions, qui habitent la société et l’Eglise d’aujourd’hui comme autant de causes proches ou lointaines du phénomène de la drogue … A travers tout cela se des sine la figure d’un Christ défiguré, évoquée par la diffusion de la chanson de Freddy Seghers: Christ … ».
Prima lectio: Act. 2 : « Il se fera, dans le derniers jours, que je répandrai de mon esprit sur trute chair. Alors leurs fils et leurs files prophétiseron, les gens auront des visions et les viellards des songes … ».
Cantus meditationis: Mon âme a soif du Dieu vivant, quand le verrai-je face à face?
Et autor commentatur: « N’est-ce pas là le désir sincère des vrais Hippies? Et nou chrétiens, où est notre mystique? ».
Estne vere haec via pastoralis apta ad vitia corrigenda et iuvenes educandos? Qua ratione vitia, aliquando verae degenerationes, createntur a « notre Eglise de quarelles »? Cur « juger » et « condamner les drouges » esset « attitude pharisaïque »?
Misericoridam habere oportet pro personis, adiuvare necesse est errantes, sed cur accusare Ecclesiam, uti « causam » « du phénomène de la drogue »?
Et cur phantasticam liturgiam eucharisticam construere, Liturgiam mortificando, dum aliae formae educationis spirituals exstent, talibus iuvenibus aptius et efficacius congruentes, quas optime novit traditionalis et materna paedagogia Ecclesiae?
* * *
Pro Puebla quae ad duodevicesimum annum pervenit et ab aliqua familia adoptata est, sacerdos quidam Missam composuit, ut celebraretur occasione illius puellae ingres sus in familiam adoptivam.
Haec personalis circumstantia familiaris potetne argumentum constituere pro peculiari formula sactae ac divinae Liturgiae eucharisticae? Nonne sufficiunt elementa, quae, iuxta normas communes, assumi possunt, ex. gr. in orationem universalem?
* * *
Quo ducitis, « ministri Domini », Liturgiam?
THE DEGRADATION OF THE LITURGY
In certain areas, a proposal has been passed around for a certain « Mass », composed by anonymous, concerning the theme of « homophilia ». Incredible to say how far unhampered freedom and a lessening of the moral sense have gone!
Rightfully did the Bishops of Belgium decry these liturgical deviations, cautioning their own priests not to use any liturgical text that had not been approved by the competent Authority.
***
In a certain article, a Mass for young people on the theme « of drugs » (Une Messe des jeunes sur le thème de la drogue , in Paroisse et Liturgie , 1970, pp. 80-81) is described and recommended.
At the beginning, two youths at the ambo show the rest certain newspapers with headlines that fit the theme: « Louvain: Marijuana in the trash » ... « Liège: Hashish on a school bench ».
The noise of various musical instruments (« drums ») and the sound of certain (« dischi ») follows.
The introit: Pilgrim, stranger, upon this earth, Pilgrim, stranger, Lord, to walk towards you .
Kyrie, Gloria, Collect. Then « one after another, several young people approach the ambo and evoke, through poetry, journal articles, and news flashes the network of issues that reside in society and the Church today, as causes of the drug problem ... Through it all emerges a disfigured image of Christ, evoked by the broadcast of the Freddy Seghers song: Christ ... ».
The first reading: Act. 2 : « It will be that in the last days I will pour out my spirit on all flesh. Your sons and daughters will prophesy. Your young men will see visions and dream dreams ».
The meditation chant: My soul thirsts for the living God. When will I see you face to face?
And the author comments: « Isn't that the genuine desire of true Hippies? As for us Christians, where is our mysticism? ».
Is this truly an appropriate pastoral way to correct vices and educate the youth? For what reason should vices, and sometimes true depravities, be encouraged by « our Church of quarrels »? Why would « judging » and « condemning drugs » be a « pharisaical attitude »?
We must bear mercy toward persons; it is necessary to help those who have gone astray, but why accuse the Church of being a « cause » « of the drug problem »?
And why construct this outrageous eucharistic liturgy, mortifying the Liturgy, while there are other forms of spiritual education that are more readily agreeable and effective for such youth, which the traditional and maternal pedagogy of the Church knows perfectly well?
***
For a girl who reached her eighteenth year and was adopted by a family, a priest put together a certain Mass to celebrate the occasion of the entrance of this girl into her adoptive family.
Can this personal, family circumstance constitute a reason for a special formula for the holy and divine eucharistic Liturgy? Are there not sufficient elements, which, according to the general norms, can be made use of, e.g., in the universal prayer?
***
Where are you taking the Liturgy, you « ministers of the Lord »?
Notitiae 6 (1970): 102–103drugs , hippies , homosexuality , liturgiae degradatio , liturgical abuse
29. Quaenam germana significatio terminorum « ministri » et « ministri sacri » in n. 27 Institutionis generalis Missalis romani?
Resp.: « Ministri » seu « Ministri sacri » iuxta locutionem n. 27 Institutionis generalis Missalis romani , qui « cum ad presbyterium pervenerint ... altare salutant » et « venerationis significandae causa ipsum altare osculantur ... », sunt revera diaconus et subdiaconus. De ipsis expresse hoc dicitur in nn. 129 et 144 eiusdem Institutionis generalis .
29. What is the proper meaning of the terms « ministers » and « sacred ministers » in n. 27 of the General Instruction of the Roman Missal?
Resp.: « Ministers » or « Sacred ministers » as spoken of in n. 27 of the Institutio generalis Missalis romani , who « when they arrive at the sanctuary ... reverence the altar » and « kiss the altar to show their veneration ... », are in fact the deacon and subdeacon. This is expressly said of them in nn. 129 and 144 of the same Institutio generalis .
Notitiae 6 (1970): 104, n. 29deacon , hermeneutics , ministers , sacred ministers , subdeacon
30. Utrum sacerdos possit stolam omittere e sacris vestibus induendis?
Resp.: Negative . Quaestio ponitur ex interpretatione eorum quae habentur in n. 299 Institutionis generalis Missalis romani . Nam quae dicuntur in praedicto numero: « Sacerdotis celebrantis vestis propria, in Missa aliisque sacris actionibus ... est planeta seu casula ... », intelligenda sunt ad normam nn. 81 et 302, ubi clare apparet stolam constituere sacerdotale indumentum numquam derelinquendum in Missa aliisque sacris actionibus quae cum Missa directo conectuntur.
Notitiae 6 (1970): 104, n. 30chasuble , hermeneutics , stole
31. Quinam sunt casus, a lege praevisi, in quibus lingua latina adhiberi potest in Missa, quae concurrente populo celebratur?
Resp.: Hi casus praevisi et statuti sunt ab Ordinariis locorum pro ipsorum dioecesibus et aliquibus in circumstantiis. Vicariatus almae urbis, verbi gratia, statuit ut, pro bono spirituali peregrinorum, aliquae Missae, certis in ecclesiis, lingua latina celebrentur.
Notitiae 6 (1970): 104, n. 31latin , vernacular
32. Habetne Episcopus facultatem concedendi ut sorores exponere valeant Sanctissimam Sacramentum in Ostensorio pro adoratione?
Resp.: Negative . Haec facultas pertinet ad S. Congregationem pro Cultu divino.
Notitiae 6 (1970): 104, n. 32adoration , blessed sacrament , religious sisters
33. Quid intelligendum sit sub nomine « peculiaris celebratio sollemnior », in qua Gloria cantari debet?
Resp. « Peculiaris celebratio sollemnior », iuxta locutionem n. 31 Inst. gen. in qua Gloria cantari debet, intelligenda est celebratio, quae fit cum sollemnitate vel cum concursu populi.
Notitiae 6 (1970): 263, n. 33gloria
34. Utrum facienda sit consecratio alicuius altaris, cuius mensa e materia lignea vel ferrea conficiatur?
Resp. Affirmative . In n. 263 Inst. gen. dicitur: « Iuxta traditum Ecclesiae morem et significationem, mensa altaris fixi sit lapidea ... Attamen etiam alia materia digna, solida et affabre effecta, de iudicio Conferentiae Episcopalis, adhiberi potest ». Consecratio peragenda est secundum morem acceptum, donec novus ritus promptus sit.
Notitiae 6 (1970): 263, n. 34altar
35. Utrum formula benedictionis altarium mobilium parata sit et ubinam inveniatur?
Resp. Ad normam n. 265 Inst. gen. altaria mobilia benedici tantum possunt. Formula benedictionis nondum parata est.
35. Whether the formula for the blessing of movable altars is ready and where may it be found?
Resp. According to the norm of n. 265 of the General Instruction , movable altars may only be blessed. The formula of blessing is not yet ready.
Notitiae 6 (1970): 263, n. 35altar
36. Num in consecratione vasorum sacrorum, quae non e materia aurea sint confecta, adhiberi debeant formulae Pontificalis Romani?
Resp. Affirmative . Vasa sacra, e quacumque materia confecta, dummodo sit solida et nobili, de iudicio Conferentiae Episcopalis, sunt benedicenda vel consecranda iuxta ritus in libris liturgicis receptos (cfr. Inst. gen. n. 296). Formulae adhibendae sunt adhuc e Pontificali Romano, adiuncta unctione chrismatis pro consecratione.
Notitiae 6 (1970): 263, n. 36chalice , ciborium , paten , sacred vessels
37. Utrum Missa exsequialis celebrari possit in octava Nativitatis et Paschatis?
Resp. Affirmative . Ad normam n. 336 Inst. gen. inter Missas defunctorum exsequialis celebrari potest omnibus diebus, exceptis sollemnitatibus de praecepto et dominicis Adventus, Quadragesimae et Paschae. Ergo etiam in octavis Nativitatis et Paschatis.
37. Whether a funeral Mass may be celebrated in the octave of Christmas and Easter?
Resp. In the affirmative . According to the norm of n. 336 of the General Instruction , among all the Masses of the dead, the funeral Mass may be celebrated on all days except solemnities of obligation and the Sundays of Advent, Lent, and Easter. Therefore it may also be celebrated in the octaves of Christmas and Easter.
Notitiae 6 (1970): 263, n. 37christmas , easter , funeral mass , requiem mass
38. Num Missae pro defunctis, de quibus in n. 337 a Inst. gen., celebrari possint etiam in feriis Quadragesimae?
Resp. Affirmative . Nam Missae defunctorum, de quibus in supradicto numero (post acceptum mortis nuntium, vel in ultima sepultura defuncti, vel in primo anniversario die), possunt celebrari in omnibus feriis, exceptis tantummodo Feria IV Cinerum et feriis Hebdomadae sanctae.
38. Whether the Masses for the dead dealt with in n. 337 of the General Instruction, may also be celebrated on the weekdays of Lent?
Resp. In the affirmative . For the Masses of the dead, dealt with in the aforementioned number (after receiving notice of death, or in the final burial of the deceased, or on the first anniversary) may be celebrated on all weekdays, with only the exception of Ash Wednesday and the weekdays of Holy Week.
Notitiae 6 (1970): 264, n. 38calendar , lent , requiem mass
39. An in ecclesiis, ubi altare versus populum non habetur, sacerdos in Missae celebratione dicens: « Pax Domini sit semper vobiscum » et « Offerte vobis pacem », se vertere debeat ad populum?
Resp. Affirmative . Rubrica, quae habetur in n. 128 Ordinis Missae cum populo in novo Missali, statuit ut locutiones illae, populum respicientes, versus populum fiant.
39. In churches where there is not an altar facing the people, when in the celebration of Mass the priest says « The peace of the Lord be with you always » and « Let us offer each other the sign of peace », whether he should turn toward the people?
Resp. In the affirmative . The rubric found in n. 128 of the Order of Mass with the People in the new Missal establishes that the expressions that regard the people should take place facing the people.
Notitiae 6 (1970): 264, n. 39ad orientem , sign of peace , versus populum
40. Num formulae adhibendae in Communione extra Missam (v. gr. « Confiteor »; « Ecce Agnus Dei » ...) sint variatae?
Resp. Negative . In distribuenda Communione extra Missam adhiberi debent formulae, quae inveniuntur in Ordine Missae (nn. 133-135), « Confiteor » et absolutione non omissis (O. M. , n. 3), usque dum aliter provideatur.
40. Whether the formulas to be employed in Communion outside of Mass (e.g., the « Confiteor » and the « Ecce Agnus Dei » ...) have been changed?
Resp. In the negative . In distributing Communion outside of Mass, the formulas that are found in the Order of Mass (nn. 133-135) should be employed, without omitting the « Confiteor » and the absolution (O. M. , n. 3), until otherwise provided for.
Notitiae 6 (1970): 264, n. 40communion outside mass , communion
41. Quando in fine Missae adhibetur formula benedictionis sollemnior vel oratio super populum, quomodo inserenda est in ritibus conclusionis?
Resp. In n. 124 Inst. gen. dicitur quod quibusdam diebus et occasionibus formulae benedictionis praemittitur , iuxta rubricas, alia formula sollemnior vel oratio super populum. Tunc ritus ita componitur. Post salutationem « Dominus vobiscum », diaconus vel, eo deficiente, [sic ] monitionem his vel similibus verbis: Deinde sacerdos, manibus super populum extensis, dicit benedictionem, vel orationem super populum, cui sequitur benedictio, omnibus respondentibus « Amen ». (Cf. pp. 495 et 507 Missalis romani ).
41. When the more solemn formula of blessing or the prayer over the people is used at the end of Mass, how should it be inserted into the concluding rites?
Resp. In n. 124 of the General Instruction it says that on certain days and occasions the formula of blessing is preceded , in accordance with the rubrics, by another more solemn formula of blessing or prayer over the people. In this case the rite is put together thus. After the greeting « The Lord be with you », the deacon or, in his absence [the priest] gives the instruction in these or similar words... Then the priest, with hands extended over the people, says the blessing or prayer over the people, which the blessing follows, and all respond « Amen ». (Cf. pp. 495 and 507 of the Missale romanum ).
Notitiae 6 (1970): 404, n. 41dismissal , final blessing , oratio super populum
42. In n. 26 Institutionis generalis verba « actioni sacrae » referenda sunt ad processionem sacerdotis et ministrorum vel ad totam celebrationem eucharisticam?
Resp. Verba de quibus supra referenda sunt ad processionem quia in contextu agitur de cantu ad introitum. Tamen ipsa norma induit valorem generaliorem: qualiscumque cantus in Missa aptari debet indoli temporis et actionis, quae hic et nunc peragitur.
42. In no. 26 of the General Instruction, are the words « sacred action » to be understood as referring to the procession of the priest and ministers or to the entire Eucharistic celebration?
Resp. The words mentioned above are to be understood as referring to the procession because in the context they are dealing with the entrance chant. Yet the norm itself takes on a more general force: every kind of chant in the Mass should be made fit to the character of the time and the action which is being carried out here and now.
Notitiae 6 (1970): 404, n. 42entrance antiphon , hermeneutics , introit , music
43. Si panis et vinum a fidelibus offeruntur, quomodo componitur praesentatio patenae cum pane, iuxta n. 102 Inst. gen.?
Nulla habetur difficultas. Nam oblationes quas sacerdos a fidelibus accipit, adiuvantibus ministris, super apta mensa ponuntur et panis ac vinum ad altare deferuntur (cf. n. 101), et deinde fiunt ritus offertorii. Si autem celebrans ultimo accepit a fidelibus patenam aut pyxidem cum hostiis potest directe ad altare pergere et statim formulam oblationis panis dicere.
43. If the bread and wine are brought by the faithful, how is the presentation of the paten with bread, according to n. 102 of the Gen. Inst. arranged?
There is no difficulty. The oblations which the priest receives from the faithful, with the help of the ministers, are placed on an appropriate table and the bread and wine are brought to the altar (cf. N. 101), and then the offertory rites are carried out. If, however, the celebrant receives from the faithful the paten or ciborium with hosts last, he can proceed directly to the altar and immediately say the formula of offering for the bread.
Notitiae 6 (1970): 404, n. 43bread , ciborium , offertory , paten
44. Quomodo transferendae sunt sollemnitates quae impediuntur die liturgico qui praecedentia gaudet?
Generatim sollemnitates, quae impediuntur, ad proximiorem diem transferuntur (cf. Normae de Anno liturgico et de Calendario n. 60). Attamen sollemnitates quae in dominicis Adventus et Quadragesimae forte incidant ad diem sequentem aliquando nequeunt, v. g. cum Sollemnitas S. Ioseph vel Annuntiationis Domini, dominica in Psalmis [sic ] de passione Domini occurrant, et celebrari deberent post duas hebdomadas. Ideo ad difficultates minuendas, n. 5 supradictarum normarum statuit ut in his temporibus sollemnitates forte die dominica occurrentes, sabbato praecedenti, de more, celebrentur. Si autem sabbatum liber [sic ] non sit a celebrationibus sub nn. 1-8 in tabula praecedentiae recensitis, tunc servari potest principium generale, n. 60.
Notitiae 6 (1970): 405, n. 44calendar , solemnity
DOCUMENTORUM EXPLANATIO
CIRCA ORDINEM CONSECRATIONIS VIRGINUM
Ad Sacram Congregationem pro Cultu Divino dubia quaedam circa «Ordinem Consecrationis Virginum» missa sunt, quae referimus.
1. È vero che l’«Ordo Consecrationis virginum» è riservato alle monache di voti solenni, ai membri degli Istituti secolari femminili, a donne vergini viventi nel mondo, mentre l’«Ordo Professionis religiosae» è il solo rito che può essere usato per le religiose di voti semplici?
2. Se le religiose di voti semplici usano l’«Ordo Professionis religiosae» possono considerarsi consacrate allo stesso modo delle donne che ricevono la «consecratio virginum»? Si può dire che vi è una graduatoria nella consacrazione? E in caso positivo, che cos’è che costituisce l’ultimo o più alto grado, il rito usato o la natura dei voti?
3. Il voto è necessario alla consacrazione, o basta qualunque impegno accettato dalla Chiesa, come la promessa?
4. La consacrazione avviene con la professione temporanea o con quella perpetua?
5. Il rito della «consecratio» è limitato alle donne, o può anche essere usato per gli uomini appartenenti ad Istituti secolari? Se è solo riservato alle donne, perchè questo? Per ragioni storiche, culturali or è nella natura della donna che si basa questa possibilità di consacrazione?
6. Nell’articolo apparso su L’Osservatore Romano a proposito del nuovo rito della professione religiosa, è detto che questo rito è una vera e propria «consacrazione». Come si spiega, dal momento che nei nuovi riti non si usa l’olio, che è adoperato nelle consacrazioni in senso stretto?
7. La preghiera di benedizione dell’«Ordo professionis religiosae» ha lo stesso valore, quanto all’essenza, di quella dell’«Ordo Consecrationis virginum»? Ad singula puncta respondit Relator Coetus, qui, sive Ordinem professionis religiosae sive Ordinem consecrationis virginum apparavit.
Ad 1. L’Ordo Consecrationis Virginum (= OCV) è effettivamente riservato alle monache (moniales), alle donne degli Istituti secolari ed anche ad altre donne laiche. Ciò risulta da una corretta lettura del n.3 dei Praenotanda di OCV. Può destare sorpresa il fatto che, nel nostro tempo, una categoria di religiose (le monache) sia ammessa alla Consecratio Virginum ed un’altra (le suore) sia esclusa, mentre ad essa vengono ammessi i membri degli Istituti secolari e donne laiche. La proposta che anche alle suore degli Istituti di voti perpetui fosse data la possibilità di scegliere, secondo la loro sensibilità, l’Ordo professionis religiosae (= OPR) o l’OCV non fu accolta. Il provvedimento è certamente basato su ragioni valide e ben ponderate, che non consigliavano l’accettazione della proposta nel momento attuale. Però sembra giusto e ragionevole che si possa prospettare per il futuro una evoluzione dell’attuale disposizione. Trattandosi di una legge ecclesiastica, espressa per ora soltanto nel nuovo Pontificale, essa potrà subire eccezioni in seguito a richieste di singoli Istituti. Ciò nonostante è da considerare un notevole progresso il fatto che l’OCV, privilegio rarissimo fino a poco tempo fa, sia stato esteso anche alle donne laiche. Riguardo alla seconda parte della domanda, le cose dovrebbero vedersi in una prospettiva diversa: l’OPR è l’Ordo base per tutte le religiose (difatti molte moniales di voti solenni preferiscono seguire OPR). D’altra parte i periti del «Consilium» furono avvertiti dalla S.C. dei Religiosi che molto probabilmente nel futuro Codice di Diritto Canonico scomparirà la distinzione tra voti semplici e voti solenni. L’OPR è stato redatto, quindi, prescindendo completamente da tale distinzione. L’OPR attende alla perpetuità ed alla totalità del dono.
Ad 2. Certamente sì. Le religiose che, avendo voti perpetui, adoperano OPR, sono, secondo l’intenzione della Chiesa e le parole del rito, veramente consacrate. Quanto alla seconda parte della domanda: non pare ci siano gradi maggiori o minori di consacrazione determinati dal diverso rito adoperato. La terminologia consacratoria di OPR, cap. III, non è meno «forte» di quella di OCV, cap. II.
Ad 3. Strettamente parlando, non è necessario un « voto », nel senso tecnico che questo termine ha acquisito negli ultimi secoli, per determinare la consacrazione. È invece indispensabile che il soggetto abbia la volontà di offrirsi a Dio in modo totale e perpetuo, e che tale volontà sia accettata dalla Chiesa. Tale è il criterio cui pare ispirarsi il n. 5c dei Praenotanda OCV.
Ad 4. Una persona viene consacrata dalla professione perpetua e dalla concomitante azione liturgica della Chiesa (prex consecratoria). Lo richiede la natura stessa della consacrazione, che presuppone totalità e perpetuità. Su questo sono concordi oggi liturgisti e canonisti. Nel cap. II di OPR (professione temporanea) non si adoperano mai termini quali «consecratio», «consecrari» ... che sono riservati esclusivamente al cap. III (professione perpetua).
Ad 5. C’è un progresso in OPR per quanto riguarda gli uomini. Anche su di essi, se hanno abbracciato la vita religiosa, la Chiesa pronuncia nel giorno della loro professione perpetua, una solenne prece di consacrazione, e li considera poi uomini consacrati (su questo la Cost. Lumen gentium, cap. IV, offre un buon fondamento dottrinale). Non è stato creato invece per gli uomini laici un rito parallelo a quello della Consecratio Virginum, che possono ricevere le donne laiche. Indubbiamente ciò si deve in gran parte a motivi storici, culturali, ad una tradizione che risale quasi alla età sub- apostolica.
Il futuro non lo conosciamo. Può darsi che in seguito la mentalità dei fedeli evolva e si arrivi ad una consacrazione degli uomini laici simile a quella delle vergini. Per il momento non pare che esistano i presupposti per questo. Probabilmente così pensa anche la Chiesa, sia i pastori che i fedeli. Non consta che sia stata mai avanzata una richiesta in proposito.
Ad 6. Effettivamente i riti OPR e OCV hanno la natura di vere consacrazioni. Non si dovrebbe riservare il termine di consacrazione ai riti in cui vengono adoperati gli oli. Per giudicare se un rito contenga o no una consacrazione, bisogna guardare innanzi tutto alla intenzione della Chiesa e vedere se esistono nella cosa o nella persona i requisiti che sono necessari al concetto di consacrazione (dedicazione a Dio totale e permanente ...). Perciò il fatto che venga adoperato o meno l’olio, è di per sè secondario. L’uso dell’olio nella maggior parte delle consacrazioni, si spiega perchè la Chiesa ritiene la unzione un rito eloquente, dimostrativo della sua intenzione. Infatti, nella liturgia gli oli sono spesso segni espressivi di una consacrazione già avvenuta in virtù di altre azioni liturgiche. Nei riti del Battesimo e dell’Ordinazione sacerdotale, ad esempio, la vera consacrazione precede l’unzione rispettivamente della testa del neo- battezzato e delle mani del neo-presbitero, le quali unzioni peraltro manifestano molto bene gli effetti interiori prodotti dalla discesa dello Spirito. L’unica unzione neo- testamentaria, di istituzione certamente divino-apostolica, l’unzione degli infermi, non avviene nel quadro di un rito propriamente consecratorio.
La Consecratio Virginum è stata sempre ritenuta una vera consacrazione, anche dal punto di vista canonico, eppure in essa di regola non si sono mai adoperati gli oli. Parimenti, nell’ordinazione del diacono, alla quale non pare si possa negare il carattere di consacrazione, non si adopera l’olio.
Ad 7. Tale è stata sempre l’intenzione dei responsabili della liturgia in questo settore.
Translated by Miss Bernadette Chen
1. Is it true that the Ordo Consecrationis virginum is reserved to nuns of solemn vows, to members of women’s secular institutes, and to virgin women living in the world, whereas the Ordo Professionis religiosae is the only rite which can be used for religious of simple vows?
2. If the religious of simple vows were to use the Ordo Professionis religiosae , can they be considered consecrated in the same way as women who receive the consecrationis virginum ? Can it be said that there is a hierarchy of consecration? And if so, what is it that constitutes the ultimate or higher degree, the rite used or the nature of the vows?
3. Is the vow necessary to the consecration, or is any commitment accepted by the Church sufficient, like the promise?
4. Does the consecration occur with temporary profession or with perpetual profession?
5. Is the rite of consecratio restricted to women, or can it be used also for men belonging to secular institutes? If it is reserved only for women, what is the reason for this? For historical and cultural reasons, or is this aspect of consecration based on the nature of women?
6. In the article appearing in L’Osservatore Romano on the new rite of religious profession, it is said that this rite is a true and proper “consecration”. Now that oil is not used in the new rite, what is the explanation for how the consecration takes place in the strict sense?
7. Does the prayer of blessing of the Ordo professionis religiosae have the same value, in essence, as that of the Ordo Consecrationis virginum ?
On 1. The Ordo Consecrationis Virginum (= OCV) is effectively reserved to nuns (moniales), to women of secular institutes and also to other laywomen. This is the correct reading of n. 3 of the Praenotanda to the OCV. It may seem surprising that nowadays a category of religious (nuns) may be admitted to the Consecratio Virginum and another (sisters) excluded, while members of secular institutes and laywomen are admitted. The proposal that even sisters of institutes of perpetual vows be given the possibility of choosing, if they so wish, the Ordo professionis religiosae (= OPR) or the OCV, was declined.
The decision is certainly based on valid and well considered reasons which did not support the acceptance of the proposal for now. But it seems just and reasonable to envisage a development of the current approach in the future. Since this is ecclesiastical law, expressed for now only in the new Pontifical, exceptions could be made following requests from individual institutes. Still, the fact that the OCV, a rare privilege until recently, may be extended also to laywomen is considered a noteworthy achievement. Regarding the second part of the question, the matter should be seen in a different way: the OPR is the Ordo for all religious (in fact, many nuns of solemn vows prefer to follow the OPR). On the other hand, experts of the Consilium were advised by the S.C. for Religious that very probably in the future Code of Canon Law, the distinction between simple vows and solemn vows will disappear. The OPR was therefore drafted without regard to such distinction. The OPR expects perpetuity and totality of the gift.
On 2. Of course. Religious who, having perpetual vows, use OPR, are, according to the intention of the Church and the words of the rite, truly consecrated. As for the second part of the question: there does not seem to be greater or lesser degrees of consecration determined by the use of different rites. The consecratory terminology of OPR, chapter III, is not less “strong” than that of the OCV, chapter II.
On 3. Strictly speaking, a “vow” is unnecessary, in the technical sense that this term has acquired in the last century, for determining the consecration. Instead, it is indispensable that the subject has the intention of offering herself to God totally and perpetually, and that such intention be accepted by the Church. Such is the criterion that seems to inspire n. 5c of the Praenotanda to the OCV.
On 4. A person is consecrated by perpetual profession and by the concomitant liturgical action of the Church (prex consecratoria ). The very nature of the consecration requires it, which presupposes totality and perpetuity. On this liturgists and canonists today are in agreement. Chapter II of the OPR (temporary profession) never uses the term “consecratio”, “consecrari” ... which are reserved exclusively in chapter III (perpetual profession).
On 5. There is progress in OPR as regards men. On them too, if they have embraced the religious life, the Church pronounces on the day of their perpetual profession a solemn prayer of consecration, and thus considers them consecrated men (on this matter the Constitution Lumen gentium , chapter IV, offers a good doctrinal basis).
However, for laymen, a rite parallel to that of the Consecratio Virginum , which can receive laywomen, has not been developed. Undoubtedly, this is due largely to historical and cultural reasons, and a tradition that goes back almost to the sub- apostolic age.
We do not know the future. It may be that later the mentality of the faithful will evolve and lead to a consecration for laymen similar to that for virgins. For now the circumstances for it do not seem to arise. Probably the Church thinks so too, both pastors and faithful. We are not aware that a request in this matter has ever been advanced.
On 6. Effectively the OPR and OCV rites have the nature of true consecration. The term consecration should not be restricted to those in which oil is used. To determine whether or not a rite contains a consecration, it is necessary to look first at the whole intention of the Church and see if there exist in the thing or person the requisites necessary to the concept of consecration (total and permanent dedication to God...). Therefore, the fact that oil is used or not, is by itself secondary. The use of oil in most consecrations is because the Church considers the anointing an eloquent rite, demonstrative of her intention. In fact, in the liturgy oil is often a sign expressive of consecration already made in virtue of other liturgical actions. In the rites of baptism and priestly ordination, for example, the true consecration precedes the respective anointing of the head of the newly-baptised and the hands of the newly-ordained, the anointing of which shows very well the interior effects produced by the descent of the Spirit. The only New Testament anointing, of clearly divine-apostolic institution, the anointing of the sick, does not come within the ambit of a properly consecratory rite. The Consecratio Virginum is always considered a true consecration, also from the canonical point of view, even though as a rule oil has never been used. Similarly, in the ordination of deacons, in which the character of consecration cannot be denied, oil is not used.
On 7. Such has always been the intention of the persons responsible for the liturgy in this area.
Notitiae 7 (1971): 107–110consecration of virgins
A statement in Italian on sacred Music in the Wedding Liturgy, giving specific examples.
Notitiae 7 (1971): 110–111music , wedding
1. Utrum in Missis de memoriis, orationes super oblata et post Communionem, nisi sint propriae, sumi possint etiam e Missis votivis vel ex orationibus votivis ad diversa?
Resp . In n. 323 Institutionis Generalis Missalis Romani legitur: « In Missis tamen de memoriis ... orationes super oblata et post Communionem, nisi sint propriae, sumi possunt aut e Communi aut e feriis temporis currentis ». Nam celebratio memoriae componitur cum celebratione feriae currentis. E contra excluditur compositio inter Missas de sanctis et Missas ad diversa.
Notitiae 7 (1971): 112, n. 1post communion , propers , super oblata
2. Utrum Symbolum fidei in octava Paschae sit dicendum, necne?
Ratio huius dubii in eo sistit quod Institutio Generalis Missalis Romani (n. 44) et Normae de anno liturgico (n. 24) testantur Symbolum fidei dicendum esse « in sollemnitatibus ». At omnes feriae octavae Paschae decorantur gradu « sollemnitatis »; ergo Symbolum dicendum videretur.
Resp . Octavae Paschatis et Nativitatis Domini « legibus propriis ordinantur » (cf. Normas universales de anno liturgico et de Calendario, n. 12).
Missale Romanum, feriis infra octavam Paschae, habet rubricam: « Non dicitur Credo ». Ergo Symbolum per se locum non habet. Tamen Symbolum etiam his feriis dici potest, ad normam Institutionis Generalis Missalis Romani n. 44, cum habetur « sollemnior » celebratio.
Notitiae 7 (1971): 112, n. 2creed , easter , octave
D. — Utrum verba Homilia de more ab ipso celebrante habeatur , n. 42 Institutionis Generalis Missalis Romani, quibus in rem deducuntur praescripta Constitutionis Sacrosanctum Concilium , n. 52, et Constitutionis dogmaticae Dei Verbum , n. 24, (cfr. etiam Litt. Ap. Sacram Liturgiam d. 29 ian. 1964, III Instr. S. R. C. Inter oecumenici d. 26 sept. 1964, nn. 53-55, et Instr. Sacrae Congregationis pro Cultu Divino Liturgicae instaurationes d. 5 sept. 1970, n. 2) ita interpretanda sint ut ii quoque, qui nec sacerdotes nec diaconi sint, viri aut mulieres, qui tamen Sacram Liturgiam participant, homiliam habere possint.
R. — Negative.
D. — Whether the words The homily is customarily given by the celebrant himself , n. 42 of the General Instruction of the Roman Missal, in which the prescripts of the Constitution Sacrosanctum Concilium , n. 52, and the dogmatic Constitution Dei Verbum , n. 24, are put into effect (see also the Apostolic Letter Sacram Liturgiam d. 29 ian. 1964, the Third Instruction of the Sacred Congregation of Rites Inter oecumenici d. 26 sept. 1964, nn. 53-55, and the Instruction of the Sacred Congregation for Divine Worship Liturgicae instaurationes d. 5 sept. 1970, n. 2) should be interpreted such that also those who are not priests or deacons, whether men or women, but who participate in the Sacred Liturgy, could also give the homily.
R. — In the negative.
AAS 63 (1971): 329 homily No PDF scan available
DE FRAGMENTIS EUCHARISTICIS
Cum explanationes ab Apostolica Sede petitae sint circa modum se gerendi quoad fragmenta hostiarum, Sacra Congregatio pro Doctrina Fidei, die 2 maii 1972 (Prot. n. 89/71), declarationem dedit, quae sequitur:
« Cum de fragmentis quae post sacram Communionem remanserint, aliqua dubia ad Sedem Apostolicam delata fuerint, haec Sacra Congregatio, consultis Sacris Congregationibus de Disciplina Sacramentorum et pro Cultu Divino, respondendum censuit:
Post sacram Communionem, non solum hostiae quae remanserint et particulae hostiarum quae ab eis exciderint, speciem panis retinentes, reverenter conservandae aut consumendae sunt, pro reverentia quae debetur Eucharisticae praesentiae Christi, verum etiam quoad alia hostiarum fragmenta obeserventur praescripta de purificandis patena et calice, prout habetur in Institutione generali Missalis romani, nn. 120, 138, 237-239, in Ordine Missae cum populo, n. 138 et sine populo, n. 31. Hostiae vero quae non statim consumuntur, a ministro competente deferantur ad locum sanctissimae Eucharistiae conservandae destinatum (Cf. Institutio generalis Missalis romani , n. 276) ».
COMMENTARIUM
[Commentarium, in textu originali sequens, hic transcriptum non est .]
ON FRAGMENTS OF THE EUCHARIST
Since explanations about the manner of behaving toward fragments of hosts had been requested from the Apostolic See, the Sacred Congregation for the Doctrine of the Faith, on 2 May 1972 (Prot. n. 89/71), issued the declaration which follows:
« Since some doubts had been brought to the Apostolic See about the fragments which remain after holy Communion, this Sacred Congregation, after consulting with the Sacred Congregations for the Discipline of the Sacraments and for Divine Worship, decided to respond:
After holy Communion, not only must the hosts which remain and the particles of the hosts which have fallen from them and which retain the species of bread be reverently reserved or consumed out of the reverence which is owed to the Eucharistic presence of Christ, but also with regard to other fragments of the hosts, the prescripts on purifying the paten and chalice as found in the General Instruction of the Roman Missal, nn. 120, 138, 237-239, in the Order of Mass with the people, n. 138 and without the people, n. 31, should be observed. Hosts which are not immediately consumed should be taken by the competent minister to the place for reserving the most holy Eucharist (Cf. Institutio generalis Missalis romani , n. 276) ».
COMMENTARIUM
[The commentary that followed in the original text has not been transcribed here .]
Notitiae 8 (1972): 227–230congregation for the doctrine of the faith , eucharistic fragments , particles
DE INTEGRITATE SERVANDA IN LIBRIS LITURGICIS EDENDIS
Opus instaurationis liturgicae ubique alacriter procedit. Dum Commissiones dioecesanae una cum pastoribus animarum versantur in principiis pastoralibus ab instauratione statutis ad effectum deducendis, Commissiones nationales fervido labore satagunt libros liturgicos in linguas populares vertere. In opere perficiendo quaedam orta sunt dubia, quae iudicio Sacrae Congregationis pro Cultu Divino submissa sunt.
1. Suntne typis imprimenda Institutio generalis Missalis Romani, Institutio generalis de Liturgia Horarum et « Praenotanda » ad singulos ritus?
Affirmative , quia Praenotanda et Institutiones necessaria sunt ad spiritum rituum instauratorum intellegendum et sine illis mutationes, additiones, variationes in proprio valore theologico et practico comprehendi nequeunt.
2. Suntne omnes rubricae referendae?
Affirmative , omnes et singulae rubricae referri debent, quae si ampliari possunt, nequeunt tamen reduci. Etenim subsidium manent universae structurae actionis liturgicae.
3. Estne possibile typis edere Appendicem latinam Missalis Romani seiunctim, aut necessario imprimi debet in ipso volumine Missalis lingua vernacula impressi?
Appendix latina est publicanda in volumine Missalis lingua vernacula exarati , ut sacerdos peregrinus vel occasionaliter transiens per aliquam regionem, cuius linguam ignorat, Missale illius regionis sumens, textum latinum commode invenire possit Missamque celebrare. Si haec Appendix in fasciculo separato ponitur, facile deperditur et sic finis huius Appendicis evanescit.
Confundi nequit haec Appendix cum « Missali parvo », quod continet ampliorem copiam Missarum quam Appendix.
Appendix latina Missalis Romani vel Missale parvum potestne in linguam vernaculam verti?
Negative . Hoc clare evincitur ex iis quae supra dicta sunt de fine huiusmodi Appendicis. Insuper omnino vitandum est periculum ut quis utatur tantummodo formulariis, quae in Appendie vel in Missali parvo inveniuntur, contra normas liturgicas et praesertim contra principia instaurationis, quibus conatus factus est abundantiorem copiam fidelibus praebendi textuum biblicorum et euchologicorum, ad profundiorem intelligentiam mysterii Christi adipiscendam necnon celebrationem liturgicam exigentiis ac indoli diversarum communitatum aptandam.
Suntne in Liturgia Horarum typis imprimenda schemata quattuor hebdomadarum psalterii, omnes hymni, responsoria, antiphonae?
Affirmative . Omnia sunt referenda, quae in editione typica latina Liturgiae Horarum continentur, hymnis haud exceptis, cum ad illa pertineant elementa, quibus peculiariter singulae signantur Horae.
Attamen in Appendice publicari possunt hymni substitutivi e thesauro unicuique nationi proprio excerpti vel noviter confecti, a Conferentia Episcoporum approbati (cf. Instit. gen. de Liturgia Horarum , n. 178).
Suntne referendi textus diversi euchologici vel biblici?
Affirmative . Pertinent enim ad pretiosas divitias instaurationis liturgicae. Hi textus, ut in pluribus, iudicio relinquuntur celebrantis, qui liturgiam coetui liturgico, cui praesidet, aptare debet, textus aptiores seligendo. Si vero in libro edito non inveniuntur, frustratur optio celebrantis et celebratio in paupertatem redigitur.
7. Suntne referendae partes, quae iudicio Conferentiarum Episcopalium relinquuntur?
Affirmative . Omnes quidem, praesertim sacerdotes, noscere debent quae ipsis demandantur quaeque vero permanent de competentia Conferentiarum Episcoporum. Hoc modo organismi, quibus Conferentiae Episcopales utuntur, ad decisiones afferendas vel suggerendas melius inducuntur.
Suntne publicanda decreta Sacrae Congretationis pro Cultu Divino, quibus editio typica promulgatur vel versio popularis confirmatur?
Decreta, quibus editiones typicae promulgantur, per integrum publicanda sunt. Quoad vero decreta, quibus versiones populares confirmantur, vel per integrum publicentur vel paucis verbis declaretur quod editio illa popularis confirmata est die tali , una cum indicatione numeri Protocoli S. Dicasterii.
9. Vigetne adhuc « revisor » librorum liturgicorum, a competenti auctoritate designatus, qui editionem typicam alicuius versionis in linguam popularem cum originali sue cum editione typica latina concordare declaret?
Affirmative . De concordantia cum editione typica latina necnon de nomine revisoris vel revisorum et de nomine Episcopi, qui « imprimatur » concedit, mentio facienda est in editione populari.
Notitiae 9 (1973): 153–154liturgical books , publishing , vernacular
LE RÔLE DES FEMMES DANS LA LITURGIE
Nous relevons dans « La Vie du Diocèse », revue officielle du diocèse de Mont-Laurier au Canada (28 janvier 1973, pp. 8-9), un article intitulé « Femmes et Liturgie », dans lequel l’auteur écrit notamment:
« Il y a quelques mois paraissait à Rome un document qui réformait les « ordres ecclésiastiques », où il était bien dit que les femmes ne pouvaient en aucun cas accéder à ces ordres, pas même à celui de lecteur et d’acolyte. Mais un commentaire émanant de Rome a par la suite bien précisé que si les femmes ne pouvaient recevoir ces derniers ordres, elles pouvaient cependant en exercer la fonction. Alors, mesdemoiselles et mesdames, soyez désormais en paix! Vous pouvez officiellement servir la messe ».
Une telle opinion appelle les éclaircissements suivants:
Il est exact que, tout en permettant aux laïcs d’être institués lecteurs et acolytes ― anciens ordres mineurs qui étaient réservés aux clercs ―, le Motu proprio Ministeria quaedam du 15 août 1972 précise que l’institution de ces ministères est réservée aux hommes (n. VII: cfr. Notitiae 9-1973, n. 79, p. 16). Notons qu’ils n’y a là aucune contradiction si l’on distingue bien l’exercice d’une fonction, accomplie per modum actus, et l’institution d’un ministère permanent, dont l’exercice habituel suppose une compétence particulière. Notons enfin que, dans le cas des femmes désignées comme ministres extraordinaires de l’Eucharistie, on ne peut assimiler leur fonction au ministère global du service de l’autel.
THE ROLE OF WOMEN IN THE LITURGY
We take up in “La Vie du Diocèse”, official periodical of the Diocese of Mont-Laurier in Canada (28 January 1973, pp. 8-9), an article entitled “Women and Liturgy”, wherein the author notably writes:
“Some months ago a document was published in Rome which reformed the ‘ecclesiastical orders’, where it was well established that women could not gain admittance into these orders under any circumstance, not even to those of reader and acolyte. But a remark coming out of Rome consequently made it very clear that if women could not receive these orders, they could however carry out their functions. In that case, ladies and gentlemen, from now on be at peace! You can officially serve Mass.”
Such an opinion calls for the following clarifications:
It is correct that, while allowing the laity to be instituted as readers and acolytes ― ancient minor orders that were reserved to clerics ― the Motu proprio Ministeria quædam of 15 August 1982 explains that the institution of these ministers is reserved to men (n. VII; cf. Notitiæ 9-1973, n. 79, p. 16). We must note that there is no contradiction at all in making a clear distinction between the exercise of a function, fulfilled per modum actus, and the institution of a permanent ministry, the regular exercise whereof implies a particular competence. Finally we must note that, in the case of women designated as extraordinary ministers of the Eucharist, their function cannot be considered as similar to the overall ministry that is the service of the altar.
Notitiae 9 (1973): 164ministeria quaedam , women
[Nondum transcriptum - Not yet transcribed]
Notitiae 9 (1973): 165–167communion , extraordinary minister of holy communion
Not yet transcribed. De institutione Lectoris et Acolythi .
Notitiae 9 (1973): 177–178acolyte , lector
Estne opportunum ante vel post homiliam invitare fideles ut se signent signo crucis, illos salutare, ex. gr. dicendo « laudetur Iesus Christus », etc.?
R. Hoc pendet a legitimis usibus localibus: at, generatim loquendo non est opportunum has consuetudines servare, quia introductae sunt in homiliam ex praedicatione extra Missam . Homilia est pars liturgiae: fideles iam initio Missae signum crucis fecerunt, et salutati sunt. Praestat proinde ut non reiterentur ante vel post homiliam.
Is it opportune before or after the homily to invite the faithful to sign themselves with the sign of the cross, to greet them, e.g. saying « Praised be Jesus Christ », etc.?
R. This depends on legitimate local practices, but, generally speaking it is not opportune to observe these customs, since they were introduced in to the homily from preaching outside of Mass . The homily is part of the liturgy; the faithful have already made the sign of the cross at the beginning of Mass, and they have been greeted. It is preferable, therefore, that these things not be repeated before or after the homily.
Notitiae 9 (1973): 178homily , sign of the cross
Estne opportunum post homiliam in silentio meditari?
R. Est valde opportunum.
Potestne organum leviter edi dum hoc silentium servatur?
R. Potest, dummodo vere leviter fiat et a meditatione non distrahat, sed illi faveat.
Is it opportune to meditate in silence after the homily?
R. It is very opportune.
Can the organ be played lightly while this silence is observed?
R. It can as long as it is done truly lightly and does not distract from the meditation but rather encourages it.
Notitiae 9 (1973): 192homily , organ , silence
Not yet transcribed. Normae circa Patronos constituendos et imagines B. Mariae V. coronandas .
Notitiae 9 (1973): 263–267blessed virgin mary , coronation , crowning , image , patron
Normae universales de anno liturgico et de calendario Conferentiis Episcopalibus committunt munus ordinandi celebrationem Rogationum et Quattuor anni Temporibus, « attentis necessitatibus localibus » et Missam pro singulis celebrationibus eligendo « inter votivas, quae sit magis accommodata supplicationum proposito » (cfr. nn. 45-47). Quaedam Conferentiae opportunas normas dederunt, quaedam vero nihil statuerunt. Opportunum est hoc punctum magnae utilitatis pastoralis in mentem revocare ut ab omnibus aliquid fiat.
Ad modum exempli referimus ea quae proposita sunt pro regionibus Italiae Emilia-Flaminia, in Direttorio e Calendario liturgico 1972-1973, p. 103 .
« Si suggeriscono alcune intenzioni, che meglio corrispondono ai tempi stagionali o liturgici: alla preghiera concorde infatti è legata la promessa del Signore (Mt. 18, 19 ).
a) Nella settimana precedente l'Avvento:per la semina dei campi (III, 26) per i profughi e gli esuli (III, 29) per i prigionieri (III, 31) per gli oppressi (III, 30) per i cristiani perseguitati (I, 15) per il progresso dei popoli (II, 21) per la promozione della pace e della giustizia (II, 22)
b) Nella settimana precedente la Quaresima (carnevale ):per la patria e la città (II, 17) per i governanti (2 Messe) (II, 18-19) per la santificatizione del lavoro (III, 25) per favorire la concordia (IV, 42) per coloro che ci affliggono (IV, 45) per gli infermi (III, 32) per i moribondi (III, 33) per la remissione dei peccati (IV, 40) .
c) Nei giorni precedenti la festa del Corpo e Sangue del Signore:per le vocazioni sacerdotali (I, 9) per le vocazioni religiose (I, 11) per i ministri della Chiesa (I, 8) .
d) Nel mese di ottobre:ringraziamento per il raccolto (III, 25) per chiedere la carità (IV, 41) per chiedere la grazia di una buona morte (IV, 46) per l'evangelizzazione dei popoli (I, 14) .
e) Nelle ferie precedenti la commemorazione dei defunti, Messe di suffragio :per uno o più defunti per coloro che sono morti improvvisamente per i parenti, amici e benefattori .
Notitiae 9 (1973): 273calendar , ember days , rogation days
DE HABITUDINE RITUALIS INSTAURATI AD NORMAS CANONICAS VIGENTES
Normae in Rituali instaurato contentae, a Summo Pontifice Paulo VI approbatae, derogant, si casus fert, praescriptis Codicis Iuris Canonici aliisve legibus hucusque vigentibus, vel illa abrogant; ceteris vero praescriptis et legibus, quae in novo Rituali nec abrogantur nec mutantur, validis ac firmis manentibus.
Proinde circa custodiam SS.mae Eucharistie (cf. Praenotanda generalia, n. 10) vigere pergit etiam Instructio Nullo umquam S. Congregationis pro disciplina Sacramentorum, diei 26 maii 1938 (AAS, 30, 1938, p. 198).
Notitiae 9 (1973): 333canon law , hermeneutics , ritual , rituale romanum
1. Utrum Missa « in nocte Nativitatis » celebrari possit vespere vigiliae eiusdem sollemnitatis.
℟. Missa « in nocte Nativitatis » celebranda est ad mediam circiter noctem, ut veritas temporis servetur. Ad Missam vero, quae ad satisfaciendum praecepto vespere vigiliae anticipatur, adhibendum erit formularium Missae in vigilia, prout a rubrica Missalis indicatur (p. 153: « Haec Missa adhibeatur vespere diei 24 decembris sive ante sive post I Vesperas Nativitatis »).
1. Whether the Mass « on Christmas night » can be celebrated on the evening of the vigil of the same solemnity.
℟. The Mass « on Christmas night » is to be celebrated around midnight to preserve the true significance of the time. At the Mass, however, which is anticipated on the evening of the vigil in order to satisfy the precept, the formulary for the vigil Mass will be used as is indicated by the rubric of the Missal (p. 153: « This Mass should be used on the evening of December 24, whether before or after I Vespers of Christmas »).
Notitiae 10 (1974): 80, n. 1christmas , evening mass , midnight mass , vespers
2. Utrum benedictio et impositio cinerum (feria IV cinerum), benedictio et distributio palmarum (dominica in palmis) et candelarum (in Praesentatione Domini) peragi possit sine Missa.
℟. Benedictio et impositio cinerum, ob rationes pastorales, fieri potest etiam sine Missa (v. Missale Romanum , p. 180).
Ceterae benedictiones stricte conectuntur cum Missae celebratione ad modum processionis seu sollemnis introiti.
2. Whether the blessing and imposition of ashes (Ash Wednesday), the blessing and distribution of palms (Palm Sunday) and of candles (the Presentation of the Lord) can be done without Mass.
℟. The blessing and imposition of ashes, for pastoral reasons, can be done even without Mass (see Missale Romanum , p. 180).
The other blessings are strictly connected with the celebration of Mass after the manner of a procession or solemn entrance.
Notitiae 10 (1974): 80, n. 2ash wednesday , blessings , candlemas , palm sunday , the presentation of the lord
3. Utrum homilia facta ab Episcopo in celebratione Missae haberi possit ab ipso ad sedem et quidem sedendo.
℟. Ad normam n. 97 Institutionis generalis Missalis romani homilia in Missae celebratione fit ad sedem vel in ambone. Nihil obstat quominus Episcopus, iuxta traditum morem, sedens homiliam habeat.
3. Whether the homily given by the Bishop in the celebration of Mass can be given by him at the chair and even seated.
℟. According to the norm of n. 97 of the Institutio generalis Missalis romani the homily in the celebration of Mass is given at the chair or at the ambo. Nothing stands in the way of a bishop, according to the traditional practice, giving the homily seated.
Notitiae 10 (1974): 80, n. 3bishop , homily , posture
4. Utrum cerei seu candelae, quae in celebratione Missae super candelabra accensae ponendae sunt, congrua parte cerae apum vel olei olivarum aliarumque plantarum confici debeant.
℟. Institutio generalis Missalis romani cereos pro Missa praescribit « venerationis et festivae celebrationis causa » (nn. 79, 169), attamen nihil presius determinat circa materiam quibus confici debent, nisi pro lampade iuxta tabernaculum ponenda, quae oleo vel cera nutrienda est (cf. De sacra Communione et de cultu mysterii eucharistici extra Missam , Praenotanda generalia, n. 11).
Ergo valet pro cereis durante Missa accendendis facultas qua gaudent Conferentiae Episcopales seligendi materias aptas pro sacra supellectile, dummodo sint nobiles ac dignae iuxta mentem cuiusve populi et usui sacro apte respondeant. In cereis usui liturgico destinatis conficiendis materias [sic ] adhibeantur quibus obtineri possit flamma viva, non fumosa nec faetida neque tobaleae aut stratus maculentur. Insuper ut rei veritas et plenior significatio lucis habeatur, vitandae sunt lampades vi electrica accensae.
4. Whether the candles which are to be placed upon candlestands and lighted in the celebration of Mass have to be made from an appropriate amount of beeswax or of olive oil or the oil of other plants.
℟. The Institutio generalis Missalis romani prescribes candles for Mass « venerationis et festivae celebrationis causa » (nn. 79, 169), but it does not make any more precise determination concerning the material from which they should be made, except for the lamp to be placed near the tabernacle, which should burn oil or wax (cf. De sacra Communione et de cultu mysterii eucharistici extra Missam , Praenotanda generalia, n. 11).
Therefore the faculty which the Episcopal Conferences enjoy of selecting appropriate materials for sacred furnishings applies also to candles lighted during Mass, as long as they are noble and worthy in the estimation of each people and correspond appropriately to sacred use. In making candles destined for liturgical use, materials should be used which produce a living flame without excess smoke or unpleasant odor and without staining the altar cloths. Moreover, in order to provide for the truth of the matter and the fuller significance of light, electric lights should be avoided.
Notitiae 10 (1974): 80, n. 4candles
1. Quaenam intellegantur feriae Adventus, Nativitatis et Paschae, in quibus, « si qua vera necessitas vel utilitas pastoralis id postulet, in celebratione cum populo adhiberi possunt Missae huic necessitati vel utilitati respondentes, de iudicio rectoris ecclesiae vel ipsius sacerdotis celebrantis » (IGMR n. 333).
℟. Sunt feriae quae in n. 13 Tabulae dierum liturgicorum enumerantur, i. e. « feriae Adventus usque ad diem 16 decembris inclusive, feriae temporis Nativitatis a die 2 ianuarii ad sabbatum post Epiphaniam, feriae temporis paschalis a feria II post octavam Paschae ad sabbatum ante Pentecosten inclusive ». Cum IGMR in n. 333 non loquatur de feriis Quadragesimae, nec intendit loqui de feriis adventus [sic ] a die 17 ad 24 decembris inclusive et de diebus infra octavam Nativitatis, quae in n. 9 tabulae dierum liturgicorum feriis Quadragesimae aequiparantur.
Notitiae 10 (1974): 145, n. 1calendar
2. Utrum in feriis per annum celebrari possit Missa cuiuslibet Sancti.
℟. Affirmative. IGMR n. 316c dicit: « In feriis per annum sacerdos eligere potest aut Missam de feria, aut Missam de memoria ad libitum forte occurrente, aut Missam de aliquo Sancto eo die in Martyrologio inscripto, aut Missam ad diversa vel votivam ».
« Missae votivae » nominantur « de mysteriis Domini aut in honorem B. Mariae Virginis et Sanctorum ». (IGMR, n. 329c).
Etsi n. 316c quandam praecedentiam dat illis Sanctis, qui eo die in Martyrologio sunt inscripti, idem numerus in fine concedit Missam votivam « pro pietate fidelium libere eligendam » cuiuslibet Sancti et omnium Sanctorum. Textus pro Missis votivis in honorem Sanctorum celebrandis eliguntur iuxta n. 4, p. 514, Missalis Romani.
Notitiae 10 (1974): 145, n. 2calendar , martyrology
3. Utrum Missa exsequialis celebrari possit Feria V Hebdomadae Sanctae et Triduo Sacro.
℟. Negative. Valent indicationes Missalis Romani:
Mane Feria V Hebdomadae Sanctae de more celebratur Missa Chrismatis (pp. 239-242). Praeter Missam vespertinam in Cena Domini « loci Ordinarius alteram Missam in ecclesiis et oratoriis publicis vel semipublicis permittere poterit, horis vespertinis celebrandam et, in casu verae necessitatis, etiam horis matutinis, sed tantummodo pro fidelibus qui nullomodo missam [sic ] vespertinam participare valent » (p. 243). Aliae celebrationes eucharisticae Feria V Hebdomadae Sanctae omnino prohibentur.
Feria VI in Passione Domini, « Ecclesia, ex antiquissima traditione, sacramenta penitus non celebrat » (p. 250).
« Sabbato sancto Ecclesia ad sepulcrum Domini immoratur, ... a sacrificio Missae ... abstinendo » (p. 265).
Pro Dominica Paschae in Resurrectione Domini iam n. 336 IGMR prohibet Missam exsequialem, quia est sollemnitas de praecepto.
Notitiae 10 (1974): 145–146, n. 3calendar , funeral , holy thursday , requiem mass , triduum
4. Utrum Missa defunctorum post acceptum mortis nuntium, vel in ultima sepultura defuncti, vel in primo anniversario die, celebrari possit etiam diebus infra octavam Nativitatis.
℟. Affirmative. Iuxta n. 337 IGMR permittuntur hae Missae in feriis a die 17 ad 24 decembris inclusive et in feriis Quadragesimae. Ideoque celebrari possunt etiam diebus infra octavam Nativitatis, qui in n. 9 tabulae dierum liturgicorum his feriis aequiparantur.
Ad melius intellegendam totam materiam de Missis ad diversa et votivis et de Missis defunctorum adiuvare potest tabella quae sequitur. Numeri in parenthesibus indicati se referunt ad IGMR.
Sigla
V1 = Missae ad diversa et votivae de mandato vel licentia Ordinarii « occurrente graviore necessitate vel utilitate pastorali » (n. 332). Missae rituales (IGMR, 330).
V2 = Missae ad diversa et votivae de iudicio rectoris ecclesiae vel ipsius celebrantis « si qua vera necessitas vel utilitas pastoralis id postulet » (n. 333).
V3 = Missae ad diversa et votivae « pro pietate fidelium libere eligendae » a sacerdote celebrante (n. 329 b et c).
D1 = Missae exsequiales (n. 336).
D2 = Missae post acceptum mortis nuntium, vel in ultima sepultura defuncti, vel in primo anniversario die (n. 337).
D3 = Missae « cotidianae » (n. 337).
+ = permittitur
— = prohibetur
1. Sollemnitates de praecepto
V1 —
2. Dominicae Adventus, Quadragesimae et Paschae
V1 —
3. Triduum paschale et Feria V Hebd. S.
V1 —
4. Sollemnitates non de praecepto. Comm. omnium fidelium defunctorum
V1 —
5. Feria IV Cinerum, Feriae II, III, IV Hebd. S.
V1 —
6. Dies infra octavam Paschae
V1 —
7. Dominicae temporis Nativitatis et « per annum »
V1 +
V2 —
8. Festa
V1 +
V2 —
9. Feriae Adventus a 17 ad 24 decembris
V1 +
V2 —
10. Dies infra octavam Nativitatis
V1 +
V2 —
11. Feriae Quadragesimae
V1 +
V2 —
12. Memoriae obligatoriae
V1 +
V2 +
13. Feriae Adventus usque ad 16 decembris
V1 +
V2 +
14. Feriae temporis Nativitatis a 2 ianuarii
V1 +
V2 +
15. Feriae temporis paschalis
V1 +
V2 +
16. Feriae « per annum »
V1 +
V2 +
V3 +
Notitiae 10 (1974): 146–147, n. 4calendar , christmas , funeral , octave , requiem mass
Instructio Eucharisticum mysterium , n. 28 statuit: « Sicubi ex concessione Apostolicae Sedis permittitur ut vespere sabbati praecedentis satisfieri possit praecepto de Missa participanda die dominica ... celebretur Missa sicut in Calendario pro die dominica assignatur, homilia et oratione fidelium minime exclusis.
Quae omnia dicenda sunt etiam de Missa quae, eadem de causa, ad vesperam pridie diei festi de praecepto alicubi celebrari permittitur ».
Haec est norma generalis. Dubium tamen exurgit quando quaedam sollemnitas de praecepto sabbato vel feria II occurrit. Nam vespere primi diei festivi (sabbato vel dominica) occurrentia habetur inter duos dies liturgicos quia « celebratio dominicae et sollemnitatum incipit iam vespere diei praecedentis » (cf. Normae universales de anno liturgico et de calendario , n. 3), et in eadem celebratione alii conveniunt fideles ad satisfaciendum praecepto de die currenti et alii de die sequenti. Ita, v. gr. evenire potest ut vespere dominicae IV Adventus, quando haec incidit die 24 decembris, insimul habeatur Missa vespertina dominicae et Vigiliae Nativitatis Domini. Eodem modo, quando Nativitas Domini sabbato incidit, vespere concurrentia habetur inter Missam Nativitatis et Missam anticipatam de Sacra Familia.
Hi et similes casus solvi non possunt per normam universalem, quia necessitates pastorales et consuetudine [sic ] fidelium diversae inveniuntur.
Quapropter sequentes indicationes dari possunt:
1. Principium generale pro celebratione Missae festivae diei de praecepto anticipatae vespere diei antecedentis illud est quod invenitur in n. 28 Instructionis Eucharisticum mysterium .
2. In casu occurrentiae inter dominicam et sollemnitatem, integritas celebrationis totius diei liturgici generatim melius obtineri potest applicando celebrationi Missae vespertinae ea quae statuuntur pro Vesperis, scilicet: « Si eodem die celebrandae sint vesperae Officii currentis et I Vesperae diei sequentis, praevalent vesperae celebrationis quae in tabula dierum liturgicorum superiorem obtinent locum; in casu autem paritatis vesperae diei currentis » (cf. Normae universales de anno liturgico et de calendario , n. 61).
3. In Vigilia sollemnitatum in quibus peculiaris Missa vigiliae habetur (Nativitas Domini, Nativitas S. Ioannis Baptistae, SS. Petrus et Paulus, Assumptio B. Mariae V.), haec dicatur etiamsi die dominica incidat.
4. Attentis adiunctis naturae pastoralis, praxis sequenda in ambitu dioecesano indicetur initio anni ab Ordinario loci in Calendario liturgico proprio, etiam si casus fert derogando iis quae supra dicta sunt, cum, ob rationes pastorales, praeferenda videtur celebratio unius alteriusve Missae.
The Instruction Eucharisticum mysterium , n. 28 established: « Where permission has been granted by the Apostolic See to fulfill the Sunday obligation on the evening of the preceding Saturday ... the Mass should be celebrated as assigned in the calendar for that Sunday, including the homily and the prayer of the faithful.
The same must be said of a Mass which, for the same reason, is permitted to be celebrated on the evening of the day before a holy day of obligation in a particular place ».
This is the general norm. A doubt, however, has arisen when a certain obligatory solemnity occurs on a Saturday or a Monday. For on the evening of the first feast day (Saturday or Sunday) there is an overlap of liturgical days because « the celebration of Sunday and of solemnities begins already in the evening of the proceeding day » (cf. Normae universales de anno liturgico et de calendario , n. 3), and in the same celebration some of the faithful come to satisfy the precept pertaining to the current day and others that which pertains to the following day. Thus, for example, it can happen that the on the evening of the Fourth Sunday of Advent, when this falls on December 24, there would be at the same time the evening Mass of the Sunday and of the Vigil of the Nativity of the Lord. In the same way, when the Nativity of the Lord falls on Saturday, there is on that evening there occurs an overlap between the Mass of the Nativity and the anticipated Mass of the Holy Family.
This and similar cases cannot be solved by the universal norms, because there exist different pastoral necessities and customs of the faithful.
For that reason the following indications can be given:
1. The general principle for the celebration of the Mass of a holy day of obligation anticipated on the evening of the preceding day is that which is found in n. 28 of the instruction Eucharisticum mysterium .
2. In the case of an overlap between a Sunday and a Solemnity, the integrity of the celebration of the whole liturgical day can generally be better preserved by applying to the celebration of the evening Mass what is established for Vespers, namely: « If on the same day the Vespers of the current Office and Vespers I of the following day are to be celebrated, the Vespers of the celebration placed higher on the table of liturgical days takes precedence; and in case of equal rank, the vespers of the current day takes precedence » (cf. Normae universales de anno liturgico et de calendario , n. 61).
3. On the vigil of solemnities for which a particular vigil Mass exists (Nativity of the Lord, Nativity of St. John the Baptist, Sts. Peter and Paul, the Assumption of the Blessed Virgin Mary), this should be said even if it falls on a Sunday.
4. Attentive circumstances of a pastoral nature, the practice to follow at the diocesan level should be indicated by the local Ordinary at the beginning of the year in the proper liturgical Calendar, even, if the case warrants, by derogating from what was said above when, for pastoral reasons, the celebration of one or the other Mass seems preferable.
Notitiae 10 (1974): 222–223anticipatory mass , calendar , vigil
Serpens invaluit aliquando usus accipiendi propria manu, ex parte communicantis, sacram Particulam directe e pixide, seu vasculo vel patena, vel ex altari calicem cum pretioso Sanguine, sicut facit sacerdos celebrans, vel minister, qui Communionem de mandato Ordinarii distribuit et seipsum deinde communicat.
Estne hoc « self service » admissum?
℟. Minime gentium. Gestus a Christo Domino in institutione Eucharistiae peractus, aptius et dignius exprimitur quando panis consecratus fideli revera datur. Vide:
Mt 26, 26: « accepit Iesus panem ... fregit deditque discipulis suis et ait: Accipite ».accipiens calicem ... dedit illis ».
Mc 14, 22: « accepit Iesus panem ... fregit et dedit eis et ait: Sumite ».accepto calice ... dedit eis ».
Lc 22, 19: « accepto pane ... fregit et dedit eis ».similiter et calicem ».
Hac ratione in ritu « de Sacra Communione et de cultu mysterii Eucharistici extra Missam » (typis pol. Vaticanis 1973) n. 21, quarta alinea [sic ] , dicitur: « Sacra Communio distribui debet a competenti ministro, qui panis consecrati particulam communicanti ostendat et porrigat ».
Maluit sancta Ecclesia ministros extraordinarios sacrae Communionis multiplicari, et quidem sive viros sive mulieres, quam tolerare ut gestus biblicus deperderetur.
Insuper, etiam cum Conferentia quaedam Episcopalis petiit et ab Apostolica Sede obtinuit facultatem permittendi ut sacra Communio distribuatur in manu fidelium (cf. Instr. Memoriale Domini, 29 maii 1969 ), hic communicandi modus nullo modo imponi potest, sed semper libertas et possibilitas danda est communicandi more tradito. Quod non eveniret si fideles deberent particulam consecratam directe e vaso sacro sumere.
Proinde facultas sumendi manu propria consecratum Panem non conceditur nec concedetur. Praxis, si quae irrepsit, opportuna catechesi, et si necesse est interventu auctoritatis localis, tollenda est.
The practice has sometimes crept on the part of the communicant of taking by his own hand the sacred Particle directly from the ciborium, vessel, or paten, or the chalice with the precious Blood from the altar like the priest celebrant; or the minister who by mandate of the Ordinary has distributed Communion also then gives Communion to himself.
Is this « self service » allowed?
℟. Absolutely not. The gesture performed by Christ in the institution of the Eucharist is more fittingly and worthily expressed when the consecrated bread is truly given to the faithful. Consult:
Mt 26, 26: « Jesus took bread ... broke it and gave it to his disciples and said: Take this ».taking the chalice ... he gave it to them ».
Mc 14, 22: « Jesus took bread ... broke it and gave it to them and said: Eat this ».having taken the chalice ... he gave it to them ».
Lc 22, 19: « having taken the bread ... he broke it and gave it to them ».likewise also the chalice ».
For this reason in the rite « Holy Communion and the Worship of the Eucharist outside Mass » (typis pol. Vaticanis 1973) n. 21, fourth line, it says: « Holy Communion should be distributed by the competent minister who shows to the communicant the particle of consecrated bread and gives it ».
The holy Church has preferred that extraordinary ministers of holy Communion be multiplied, whether men or women, rather than to tolerate that the biblical gesture be abandoned.
Moreover, even when a certain Episcopal Conference has asked and obtained from the Apostolic See the faculty of permitting that holy Communion be distributed in the hand of the faithful (cf. Instr. Memoriale Domini, 29 May 1969 ), this manner of receiving Communion can in no way be imposed, but the freedom and possibility of receiving Communion in the traditional manner must be granted, which would not arise if the faithful had to take the consecrated particle directly from the sacred vessel.
Therefore, the faculty of taking by one's own hand the consecrated Bread is not granted and will not be granted. The practice, if it has slipped in, with the appropriate catechesis and, if necessary, the intervention of local authority, must be abolished.
Notitiae 10 (1974): 308communion in the hand , communion , extraordinary minister of holy communion
ADHUC DE LECTIONE ALTERA LITURGIAE HORARUM
Comissio internationalis pro editionibus liturgicis lingua gallica exarandis edidit, unico volumine, sex fasciculos publici iuris factus Annie 1971-1972 cum lectionibus « patristicis » lingulis temporibus liturgicis respondentibus, ad complementum libri « Prière du temps présent ».
Lectiones, ut in pluribus, respondent vel lectioni evangelicae diei vel lectioni biblicae diei.
In fine lectionis quaedam suggeritur « oratio », ut Lector lrctionem in precationem convertat.
1. Volumen apparatum est: « Pour la prière commune, la méditation personnelle. A l’intention des prétres, des religieuses, des laïcs » (pag. 1). Condicio persona rum, quibus dirigitur publicatio, et redactorum intentiones sunt valde diversae.
Hoc explicat cur in volumine miscentur lectiones Patrum et scriptorum ecclesiasticorum ad normam « Institutionis generalis de Liturgia Horarum » (n. 160), cum lectionibus auctorum vel non catholicorum vel viventium.
Est « mixtura », quae confusionem generat.
Namquae pro prece officiali publica Ecclesiae auctores viventes vel non catholici non admittuntur (Pro auctoribus viventibus, cf. Declarationem S. C. pro Doctrina Fidei, diei 9 iulii 1972: Notitiae, 8, 1972, p. 249).
Verum est illos textus distingui asterisco (*); sed hoc consilium minus apte servare videtur legem vigentem.
Haec iam scripsimus primam editionem recensendo (cf. Notitiae, 8, 1972, p. 250). Verbatim: « Ratio ita agendi haud sufficere videtur, quia periculum ambiguitatis, e commixtione lectionum quae in celebratione Liturgiae Horarum permittuntur vel excluduntur facile exsurgentis, revera non tollit ».
Et nunc concludebamus: « Omnibus attente perpensis, si non necessarium, certe peropportunum videtur quod edtitiones librorum inter se distinguantur: alii libri continent collectiones "Patrum" pro Officio divino celebrando, alii libri colligant collectiones scriptorum, quae personali lectioni vel meditationi inserviunt.
Dum hae ultimae collectiones amliore selectionis libertata perfrui valent, collectiones "Patrum", textus vidilicet qui in celebratione liturgica adhibentur, statuis normis fideliter respondeant oportet ».
2. Summatim, leges quae moderantur selectionem lectionis alterius Liturgiae Horarum, hae numerantur:
textus sumantur: 1) vel e scriptis Patrum (praesertim); 2) vel ex operis Scriptorum catholicorum doctrina et sanctitate morum excellentium in lectionario a Conferentia Episcoporum cuiusque Nationis apparando.
textus sumi nequeunt: 1) e scriptis auctorum non catholicorum; 2) e scriptis auctorum viventium. Haec conditio, etsi non contineatur in Institutione Generali Liturgiae Horarum, adest tamen in dispositione positiva S. Congregationis pro Doctrina Fidei, et logice manat ex Institutione Generali (n. 162). Proinde positiva haec dispositio, quae ingredietur novam formulationem n. 160 Institutionis generalis Liturgiae Horarum, est omnino prudens et tenendo.
3. Iuvat etiam adnotare quosdam textus esse nimis breves. In conficiendo schemate Liturgiae Horarum normam auctores tenuerunt ut quaevis lectio longitudinem haberet plus minusve trium antecedentium lectionum historicarum. Nimis contracti videntur quidam textus propositi (v. gr. pp. 18, 105, 122, 127, 177, 240, 276, 322, 371, 520, 636, etc.), qui quandoque reproducunt forma reduta, textus in Liturgia Horarum propositos.
4. In praxi, qui orat aegre duos libros secum ferret, unum pro oratione, alterum pro lectione. « Hoc incommodum certe erit – scripsit haec Sacra Congregatio anno praeterito (cf. Notitiae, 9, 1973, p. 3) – et facilem ansam praebebit Officium lectionis neglegendi. Quod quidem pars integralis est universae Liturgiae Horarum. Lectio cotidiana patristica Prater biblicam inter praecipuas novitates computatur renovati Officii divini, et „ in magnum spiritus profectum cedet” sive eorum qui modo peculiari sunt Domino consecrati, sive christifidelium (cf. IGMR, 55). Ut ministra sacri acceptum Ecclesiae mandatum integrum cursum Liturgiae Horarum cotidie persolvendi fideliter adimpleant, expedit media apta, scilicet commodam editionem, eis praebere ». Quod fore speramus ut quamprimum in rem deducatur, imprimendo, etiam lingua gallica, editionem integram Liturgiae Horarum.
Cetera omnia erunt optima subsidia, si hoc fundamentum ponetur ad orationem publicam Ecclesiae plene laetanterque celebrandam sicut plurimi diu petunt sacerdotes, religio si et laici.
Notitiae 10 (1974): 321–323french , liturgy of the hours
De responsoriis liturgiae Horarum
Utrum verbis « alii cantus » in n. 49 Institutionis generalis de Liturgia Horarum intellegantur alia responsoria brevia, an potius cantus populares?
R. Intelleguntur potius cantus populares, vel, melius, cantus orantibus noti. Nam cum praeferatur ut responsoria reapse cantentur, si melodiae pro textibus propositis in editione typica non habentur, conceditur, ut « alii cantus », melodiis praediti, et dum modo sint « eiusdem muneris et generis », responsoria indicata subsituant. Proinde non datur facultas ut arbitrarie fiat substitutio, sed in favorem cantus; hac ratione sermo factus est de cantibus « popularibus », qui facilius inveniuntur et a toto liturgico coetu participari possunt. Servata sempre codicione ut etiam textus respondent sensui et spritui cantus responsorialis, nempe ut sit quasi responsum orantis verbo Dei auscultato. Pari ratione ac in Missa pro cantu introitus, de quo Institutio gener. Missalis Romani, n. 26 ait: « Adhiberi potest … alius cantus action sacra, diei vel temporis indoli congruus, cuius textus a Conferentia Episcopali sit approbatus ».
Hi cantus sive pro Officio sive pro Missa de more non imprimuntur in editionibus typicis lingua vulgari exaratis, sed colliguntur in manualibus pro cantu sacro, ne, determinando textum et melodiam, nimis coarcterur possibilitas illos variandi et mutandi.
Notitiae 10 (1974): 323liturgy of the hours , responsory
INSTITUTIO GENERALIS MISSALIS ROMANI, nn. 21, 121
An post Communionem fideles sedere debeant necnon?
℟. Post Communionem fideles aut genuflectere, aut stare, aut sedere possunt. Ita statuit n. 21 Institutionis generalis Missalis romani: « Fideles sedent … pro opportunitate, dum sacrum silentium post Communionem servatur ».
Non agitur proinde de obligatorietate sed de possibilitate.
Ad trutinam ergo n. 21 interpretari debet etiam n. 121 eiusdem Institutionis.
Notitiae 10 (1974): 407communion , posture
ANIMADVERSIO DE HYMNORUM USU
In libello qui inscribitur Iubilate Deo, editio ad pietatem fovendam fidelium qui proximo « Anno Sancto » in unum conventuri sunt, hymni quoque continentur, ut congruum est, Veni, creator Spiritus et Ave, maris stella , omnibus notissimi. Ipsi autem quasdam ibi lectiones exhibent, quae differunt a textibus novae Liturgiae Horarum , et iis accommodantur qui hucusque in Breviario Romano secundum recognitionem « Urbanianam » constitui habebantur. Quae res interim visa est opportuna, solum quia Sacra Congregatio censuit brevi hoc temporis spatio ab edita Liturgia Horarum non potuisse multitudines fidelium apte et expolite praeparari ut cantus illos iuxta recensionem eiusdem Liturgiae Horarum digne in conventibus agerent.
Hinc nemo coniciat sententiam S. Congregationis de hymnorum usu mutatam esse aut aliquo modo cessisse vel in posterum esse cessuram, ita ut reditus fiat, saltem ex parte, ad praeteriti Breviari lectiones quasi Constitutio Sacrosantum Concilium ad pristinam formam restituendas voluit. Nisi quid eadem S. Congregatio, iuxta scientiae progressum, de singulis mutandis loci statuerit, hymni retinendi erunt ubique ut in Liturgia Horarum restituti sunt.
Notitiae 10 (1974): 411hymns , iubilate deo , music , urban viii
Ad calendarium
Utrum anniversarium Dedicationis ecclesiae cathedralis celebrari possit in dominica temporis « per annum ».
℟. Negative . Nam agitur de festo Domini particulari in tota dioecesi celebrando (cf. Normae de Calendario , n. 52 a, c). In tabula dierum liturgicorum dominicis temporis nativitatis et per annum praevalent tantum festa Domini in Calendario generali inscripta (n. 5), minime vero festa propria, inter quae habetur celebratio Dedicationis ecclesiae cathedralis (n. 8 b). Huic normae subest sollicitudo servandi dominicae suum characterem et aliis celebrationibus eam non gravendi.
Quandoquae , tamen, Episcopus dioecesis momentum cathedralis, signum unitatis Ecclesiae localis, extollere cupit, v. gr. occasione refectionis vel peculiaris anniversarii cathedralis, totam communitatem dioecesanam circa eandem celebrationem adunando. Quod saepe fiery potest tantum die diminica. Hoc in casu uti velet facultate ei concessa ad Institutione generali Missalis Romani: « Occurente aliqua graviore necessitate vel utilitate pastorali , Missa ipsis conveniens celebrari potest, de mandato vel licentia Ordinarii loci, omnibus diebus, exceptis sollemnitatibus, dominicis Adventus, Quadragesimae et Paschae et feriis IV Cinerum et Hebdomadae Sanctae » (n. 332).
Notitiae 11 (1975): 61anniversary of the dedication of a church , calendar
Ad ordinem confiramtionis
Utrum necesse adhuc sit ut patrinus Confirmationis habeatur
℟. Iuxta praenotanda Ordinis Confirmationis, n. 5, de more , scilicet extra casus extraordinarios, patrinus habendus est. Sed tres praebentur possibilitates, quae tamen, non eodem gradu ponuntur, sed secundum quemdam ordinem praecedentiae, ita ut primo veniat quod praeferendum est:
Expedit patrinum Baptismi, si adsit, esse etiam patrinum Confirmationis, ut clarius significetur nexus inter Baptismum et Confirmationem et munus atque officum patrini efficacius reddatur;
non excluditur facultas patrinum proprium Confirmationis eligendi;
fieri potest ut parentes ipsi pueros suos praesentent.
Ordinarii loci est, pro sua pastorali prudentia et « attentis rerum et locorum adiunctis » iudicare « quaenam ratio agenda in sua dioecesi sit servanda ». In casibus peculiaribus permittere etiam potest ut qui sine patrino ad confirmationem accedat.
Regarding the order of confirmation
Whether it is still necessary to have a sponsor for Confirmation
℟. According to the praenotanda of the Order of Confirmation, n. 5, customarily , namely, outside of extraordinary cases, there should be a sponsor. But three possibilities are given, though they are not put on equal footing, but rather proposed in order of precedence, such that what comes first should be preferred:
It is appropriate that the Baptismal sponsor, if present, be also the Confirmation sponsor, in order that the link between Baptism and Confirmation be more clearly signified and the function and office of sponsor be rendered more effective;
the ability to choose a proper sponsor for Confirmation is not excluded ;
it is allowed that the parents themselves present their children.
It belongs to the local Ordinary, in his pastoral prudence and « attentive to various local circumstances » to judge « which manner of proceeding should be observed in his diocese ». In particular cases it is even permissible that someone approach confirmation without a sponsor.
Notitiae 11 (1975): 61–62Cf. Notitiae 20 (1984), 86.
confirmation , hermeneutics , sponsor
Ad ordinem professionis religiosae
Utrum professio religiosarum ab Episcopo vel sacerdote qui celebrationi eucharisticae praesidet recipi possit .
℟. Negative .
Ordo Professionis religiosae, pars altera, n. 39, statuit: « Oratione expleta, duae sorores iam professae, pro familiae religiosae consuetudine, ad sedem Antistitae accedunt et, stantes, speciali testium munere funguntur. Professurae singulae ad Antistitam accedunt et legunt professionis formulam... ».
Ad n. 69 fere eadem rubric habentur: « Professurae singulae accedunt ad Antistitam et legunt professionis formulam ».
Quibusdam, hic agenda modus minus convenire videtur, quando profession intra Missam emittitur, ut commendatur ab ipso Ordine Professionis religiosae, praesertim si Episcopus Eucharistiam praesidet. Rationes adducuntur e natura hierarchica et sacramental Ecclesiae (cf. Const. Lumen gentium , nn. 26, 45) guae manifestatur in celebration sacrae liturgiae et praesertim Missae (cf. Sacrosantum Concilium , n. 41; Instr. Eucharisticum mysterium , n. 16).
Res attente perpensa est, collatis consiliis cum Sacra Congregatio pro Religiosis, quae sic respondit: « Questo Dicastero non ritie validi e cogent i motive proposti per guistificare la modificazione di rito, proprio nel momento più signicativo in cui i Superiori qualifice accettano i voti religiosi del candidate, in nome della Chiesa, ed i corporano i professi nel rispettivo Istituto » (14 ottobre 1974, Prot. N. 5898/69).
Rationes, quibus responsio Sacrae Congregationis pro rligiosis fundatur, hae sunt:
« 1. Diritto commune e giurisprudenza
a) In virtù del can. 572, § 1, 6° la validità della professione è condizionata all’accetazione del legittimo superiore. Deve trattarsi superiore o di superiora interna all’Istituto , meglio specificato di rispettive Costituzioni, i quali accettando per sé vel alium i voti pubblici agiscono in nome della Chiesa e del proprio Istituto.
b) La professione è il primo momento, l’atto costitutivo di un rapporto tra l’Istituto ed il professo che durerà tutta la vita: è logico quindi che non sia un estraneo ad intrometteri nel punto preciso che questo rapporto viene instaurato.
c) La dottrina canonica è unanime nel riservare il doritto di dccettazione della professione ai superiori interni: perfino negli Istituti di diritto diocesano, che sono particolarmente sogetti all’Ordinario del luogo, non è il vescovo che riceve la professione bensì le rispettive superiore o superiori.
2. Documenti recenti della Santa Sede
a) L’Ordo Professionis religiosae stabilisce esplicitamente che i voti dei religiosi vengano emessi dinanzi al superiore, anche se non sacerdote, qualungue sia il celebrante (vescovo o semplice sacerdote). La stessa norma è ribadita per la Professione delle religose.
b) Nel rito della Consacrazione delle Vergini, allorché è abbinao alla Professione perpetua, si prescrive che sia la Superiora a ricevere i voti, anche quando è il vescovo a presidere alla cerimonia.
Tali riti specificano molto bene la parte del superiore che accetta la Professione dei voti e la parte del vescovo (o sacerdote celebrante) al quale è riservata la prece di consacrazione del neo professo. Una cosa è presidere la celebrazione eucaristica e i riti concomitanti la Professione, altra cosa è l’accettazione stessa dei voti.
3. Rilievi di carattere liturgico
a) Non si vede perché dovrebbero essere escluse le professioni emesse extra Missam.
b) Non è affatto messa in questione la dottrina sulla struttura sacramentale e gerarchica della Chiesa, perché i Superiori legittimi, ai sensi del can. 572, gioscono proprio in nome dell’Istituto approvato dalla Chiesa stessa.
c) Anderebbe anche richiamata la dottrina comune, pur essa sussunta e riproposta dal Concilio Vaticano II tanto nella Lumen gentium che nel Perfectae caritatis , che la professione religosa si situa nella linea della grazia e del carattere battesimale. La professione dei consigli evangelici quindi diventa uno di quei sacrfifici spirituali che il christiano offre nell’esercizio del suo sacerdozio battesimale e che riceve forma sacramentale e liturgica quando esso si esercita in seno a una Comunita celebrante, associandosi al sacrificio di Cristo.
Nel nuovo Ordo occorre coligere l’ordinato intervento di due ministeri distinti con distinti ministeri, richesti dalla realtà mistica composita che l’Ordo associa in un’unica celebrazione; il ministro dell’Eucaristia capo della comunità liturgica, compie sacramentalmente il sacrificio che la professione, emessa nelle mani del ministro proprio di questo esprime. Il sacerdos quindi – Vescovo o presbitero che sia – ministro meno adatto per essere portatore del segno di una struttura e i ministro insostitutibile e in proprio come presidene della comunita liturgica, attorno a lui riunita e gerarchicamente ordinata, anche e non compie quei ministeri che sono commessi ad altri.
Questa prospettiva squisitamente liturgica deve mettere in luce in veste propria con cui interviene il sacerdos e quella in cui interviene in veste propria, il superiore e come il ministero del secondo sia, ma sacramento, ordinata a quello del primo ».
Notitiae 11 (1975): 62–64religious profession
De processionibus eucharisticis
Utrum liceat processio cum SS.mo Sacramnto intra septa ecclesiae peragere .
℟. Negative . Quibudsam in locis consuetudo exstabat processiones quandoque intra ecclesiam habendi. Ordo « de sacra Communione et de cultu mysterii eucharistici extra Missam » de his expresse non loquitur. Sed quando agit de processione cum SS.mo Sacramento tantum desiderat eas quae « per vias » (n. 101), « ab una ad aliam ecclesiam » (n. 106), cum « platearum et viarum ornatu » (104) fiunt. Processiones intra septa ecclesiae non sunt verae « processiones ». Nec addit potest casus Missae vespertinae feriae V in Cena Domini. Post quam enim non fit « processio », sed tantum sollemnis transaltio SS.mi Sacramenti ad locum repositionis.
E contra, supradictus Ordo, qui valde commendat processione in sollemnitate Corporis et Sanguinis Christi, clare dicit: « Ubi processio haberi nequit, convenit ut publica habeatur celebratio pro universa civitate aut praecipuis eius partibus, in ecclesia cathedrali vel aliis locis opportunioribus ». Quod fiet aut celebratione Missae aut adoratione SS.mi Sacramenti, cum lectionibus Sacrae Scripturae, canticis, homilia et tempore meditationis.
Translated by Rev. Stephen Ingram.
On Eucharistic Processions
Whether a procession with the Most Blessed Sacrament is permitted to be held within the walls of the church. .
℟. Negative . For some people in some areas the custom existed of holding processions within the church. The Order of “Holy Communion and Worship of the Eucharist Outside Mass” does not speak of this expressly. But, when it does, a procession with the Most Blessed Sacrament itself is desired to be made “through the streets” (n. 101), “from one church to another” (n. 107), through “decorated streets and roads” (104). Processions within the walls of the church are not true “processions.” Nor can the case of the evening Mass of the Lord’s Supper be added. After which the “procession” is not truly done, but only the solemn translation of the Most Blessed Sacrament to the place of reposition.
On the contrary, the Order, which strongly commends the procession on the solemnity of the Body and Blood of Christ, clearly says in addition, “If the procession cannot be held on the feast of Corpus Christi, it is fitting to hold some kind of public celebration for the entire city or its principal districts in the cathedral church or other appropriate places.” (102) Which is done either by the celebration of the Mass or by adoration of the Most Blessed Sacrament, with readings from Sacred Scripture, hymns, a homily and time for meditation.
Notitiae 11 (1975): 64eucharistic procession
Not yet transcribed. De Communione in Missa conventuali .
Notitiae 11 (1975): 123–125communion , conventual mass
De Missa cum pueris
Estne spernenda consuetudo Missae cotidianae pro pueris?
Resp.: Quibusdam in collegiis, in quibus pueri in communi vivunt, vel scholis catholicis, consuetudo invaluit pueros inducendi ad Missam cotidianam. Post editum Directorium de Missis cum pueris quidam se interrogant de sensu tribuendo n. 27 eiusdem, qui sic sonat: « Missa infra hebdomadam a pueris participanda certe cum maiore fructu et minore periculo taedii celebrari potest, si ... non cotidie fit; insuper diligentius praeparari potest, si longius temporis spatium inter varias celebrationes intercedit ».
Res pendet a consuetudinibus et a magistrorum pastorali prudentia. At Directorium ad haec tendit:
1) Vitandum est ne participatio ad Missam cotidianam consideretur a pueris simplex oboedientia alicui legi eamque derelinquat curriculo studiorum expleto.
2) Pueri gradatim manuducendi sunt ad plenam significationem Missae eiusque partium intellegendam. Ad hoc necessarium est ut variis orationis et celebrationis formis assuescant. Directorium in citato numero mentem suam clarius ita exprimit: « Interdum praeferenda est communis precatio, ad quam pueri etiam sponte conferre possunt, vel communis meditatio vel sacra verbi Dei celebratio, quae priores celebrationes eucharisticas continuat et ad posteriores profundius participandas valet ».
Quod responded iis quae dicuntur nn. 13-15, in quibus de varii generis celebrationibus disseritur ut vita cotidiana puerorum in dies magis evangelio imbuatur et facilius elementa liturgica intellegantur, quibus ad pleniorem Missae participationem praeparantur.
3) Celebratio Missae est actio totius communitatis. Qua de re participatio actuosa puerorum maxime fovenda est. Ipsi ergo partem habeant oportet in Missae praeparatione, quae aptius fieri potest si « longius temporis spatium inter varias celebrationes intercedit ».
Missa cotidiana in se non parvipenditur. Immo, « fideles invitantur ut diebus quoque ferialibus saepe, immo cotidie, Missam participent ».1 Sed pro pueris hic habendus est finis ad quam institutio liturgica et catechetica tendit, legibus paedagogicis adhibendo, progressiva manuductione, minime vero subitanea impositione.
1 S. Congr. Rituum, Instr. Eucharisticum mysterium , 25 maii 1957, n. 29.
Notitiae 11 (1975): 125–126children , mass
De cantu « Agnus Dei »
Utrum cantus « Shalom » substituere possit cantum « Agnus Dei ».
R. Negative . Ordinarium Missae servandum est in omnibus suis partibus uti in Missalis invenitur . Quaedam levis aptatio innuitur in Directorio pro Missis cum pueris n. 31 (cf. Notitiae 10, 1974, 14). Sed quod statuitur « pro pueris » nequit ad alios transferri coetus .
On the chant « Agnus Dei »
Whether the chant « Shalom » can substitute for the chant « Agnus Dei ».
R. In the negative . The Ordinary of Mass must be observed in all of its parts, as it is found in the Missal . A certain slight adaptation is mentioned in the Directory for Masses with children no. 31 (cf. Notitiae 10, 1974, 14). But what is established « for children » cannot be applied to other assemblies .
Notitiae 11 (1975): 205agnus dei , music , shalom
De signo pacis
Num admitti possit usus hic illic vigens quo Missam participantes, loco sibi invicem pacem significandi ad invitationem diaconi, manum amplectuntur dum canitur oratio dominica?
R. Manus amplecti per longum tempus per se est potius signum communionis quam pacis. Ceteroquin est gestus liturgicus spontanee sed privato inceptu inductus: non invenitur in rubricis. Nec intelligitur qua ratione supprimatur gestus pacis ad invitationem « offerte vobis pacem » qui tantam habet significationem, gratiam et indolem christianum, ut inducatur aliud signum minoris significationis in aliud momentum Missae. Qua de re si agitur de substitutione haec est simpliciter improbanda.
On the Sign of Peace
Whether the practice can be admitted which occurs here and there in which those participating at Mass, instead of expressing peace to each other at the invitation of the deacon, hold hands while the Lord’s Prayer is sung?
R. Holding hands has for a long time been on its own a sign of communion rather than of peace. Moreover, it is a liturgical gesture introduced spontaneously, though on private initiative: It is not found in the rubrics. Nor can it be understood by what reason the gesture of peace at the invitation « let us offer each other the sign of peace » should be suppressed, which has such great significance, grace and Christian character, in order that another sign of lesser significance may be introduced at another time during the Mass. For this reason, if it is a matter of substitution, this must simply be rejected.
Notitiae 11 (1975): 226hand holding , our father , sign of peace
D. Utrum in concelebratione Missae binatae stipendium percipi possit?
R. Quibusdam in locis consuetudo habeatur plures Missas simul celebrandi, praesertim occasione exequiarum. Haec multiplex Missarum celebratio quodammodo ablata est recurrendo ad concelebrationem. Ita, occasione cuiusdam funeris, sacerdotes proximiores invitantur ad concelebrationem, quae quandoquae fit binando, cum in bonum fidelium qui dam celebra re debeant. Cum ratio pastora lis habeatur ob magnum fidelium concursum, quandoque Episcopi ipsi facultatem concedunt pro binatione occasione huiusmodi concelebrationis. Inde petitum est utrum stipes percipi possit in bonum cuiusdum operis caritatis, seminarii, vel necessitatis dioecesis.
Haec animadvertenda videntur:
1) Ante omnia, dignitas et significatio nativa concelebrationis servanda semper est. Ad eam recurrendum non est ob rationes practicas aut tantum ad maiorem sollemnitatem habendam. Concelebratio est forma Missae in qua plenior habetur Ecclesiae manifestatio, clarius exprimitur unitas sacerdotii et sacrificii ad unum altare, in unica gratiarum actio. Est ergo forma propria communitatum sacerdotum, quae, tamen artificiose creanda non est.
Hoc sensu institutio liturgica fidelium adhuc perficienda est.
2) In quavis action liturgica, et praesertim in celebratione Missae, sacramentorum et sacramentalium, acceptio persona rum vitanda est « sive in caeremoniis sive in exterioribus pompis », 1 ut « aequalitas fidelium etiam exterius aniteat ac praeterea omnis species quaestus videtur ». 2
3) Omnino standum est praecepto Declarationis de concelebratione, diei 7 augusti 1973, quae clare dicit: « Sacerdotibus qui in bonum pastorale fidelium celebrant et alteram Missam concelebrant, nullo titulo pro Missa concelebrata stipendium percipere licet ». 3
Nam facultas concelebrandi etiam pro iis qui bonum fidelium celebrare debent, in casibus praevisis a Declaratione , unice data est ob rationes spirituales, ut presbyteri Missam participare valeant « plenius ac modo sibi proprio », cui addi potest, in casu, etiam ratio fraternae presbyterorum cooperationis, invicem adiutorium sibi praestantium in actione pastorali. In his spiritualibus rationibus insitendum erit ut tantum hae indu cant, si casus fert, ad concelebrandum, nullaque e causa stipendium percipiatur pro concelebratione, quae sit binando.
1 Cf. Inst. Inter Oecumenici , 26 sept. 1964, n. 34.
2 Ibid ., n. 35.
3 Cf. Notitiae 8 (1972), p. 328.
Notitiae 11 (1975): 287–288bination , concelebration , stipend
D. Quomodo peragendae sunt exsequiae durante Triduo paschali.
R. 1) In Triduo paschali et feria V Hebdomadae Sanctae Mane, Missa exsequialis celebrami nequit. Dubium ortum est e littera n. 336 Institutionis generalis Missalis romani, qui sonat: « Inter Missas defunctorum primum locum tenet Missa exsequalis, quae celebrami potest omnibus diebus, exceptis sollemnitatibus de praecepto et dominicis Adventus, Quadragesimae et Paschae ». De Triduo paschali nihil dicitur. At res clara est ex aliis Missalis Romani locis, ut iam indicatum est in explanatione data a Notitiae 10 (1974), pp. 145-146
Sed ad rem clariorem feciendam, in editione altera Missalis Romani, quae in proximo fasciculo Notitiae describeatur, n. 336 Institutionis generalis addita est indicato « Feria V Hebdomadae Sanctae et Triduum Paschale », inter dies in quibus Missa exsequialis prohibetur.
2) Si exsequiae habendae sunt his diebus, convenit ut fiat celebratio verbi cum ritu valedictionis, uti praevidetur in Ordine Exsequiarum, n. 6. Lectiones seligantur termpori liturgico aptiores. Cantus fieri possunt durante celebratione. E contra, sacra Communio distribui nequit (cf. Missale Romanum , pp. 243, 250 n. 2, 256 Sabbato Sancto).
Notitiae 11 (1975): 288funerals , triduum
D. Quae Missa celebranda est verpere diei 7 decembris 1975?
R. Difficultas exhoritur e concurentia inter duas sollemnitates: dominica I adventus et pervigilium sollemnitatis Immaculatae Conceptionis B. Mariae V.
Quaestio iam soluta est in Notitiae 10 (1974), pp. 222-223
Notitiae 11 (1975): 288advent , immaculate conception , vigil mass
The schema for the 2-Year cycle for the Office of Readings.
Notitiae 12 (1976): office of readings No PDF scan available Notitiae 1976 Office of Readings: 2-Year Cycle Schema
De Sanctorum celebratione in Liturgia Horarum
Ad normam n. 224 Institutionis generalis de Liturgia Horarum in Officio Sanctorum peragendo « partes proprias, si forte desint, supplent respectiva Communia Sanctorum ». Ex alia parte, n. 235d, cum de lectionibus Officii agit, haec habet: «Altera Lechio est hagiographica ...; si autem non est propria, sumitur e textibus Patrum diei currentis ».
Qua de re inter duas normas contradictio adesse videtur.
R. Numerus 224 generale enunciat principium, quod recte est interpretandum. De facto norma valet pro sollemnitatibus et festis, dum e contra simpliciter indicatur pro memoriis, quia n. 235b expresse dicit quod partes communes, excepta tantummodo oratione finali, usurpari valent ad libitum: de communi vel de feria .
Ratio huius rubricae eo tendit ut inutilis ac omni varietate carens diuturna repetitio vitetur, ut olim eveniebat cum hymno Iste Confessor aut antiphona Hic vir despiciens mundum tam frequenter occurente. Praeterea spiritualiter minus utile esset alteram lectionem semper de communi adhibere, quia lectiones istne ad frequentem usum minime destinatur. Memoretur insuper quod lectiones Patrum saepe rationem dicunt ad biblicam lectionem, quae praecedit, aut aliquando seriem continuam per dies plurimos costituunt. Manet ergo facultas aptiorem lectionem eligendi propter devotionem erga aliquem Sanctum. « Loco lectionis alterius tali diei assignatae, eligi potest, iusta causa, alia lectio eiusdem temporis, desumpta sive e libro Liturgiae Horarum sive e Lectionario ad libitum » (n. 250).
De cetero, semper varietes taedioso usui est praeferenda.
Notitiae 12 (1976): 46liturgy of the hours , saints
De muneribus diaconi in communitatibus sacerdotum
Nonnullae communitates petierunt utrup diaconus dacerditibus religiosis adstantibus legi time possint:
R. a) Expessio « sacerdos vel diaconus » quae in nn. 254, 256 Institutionis generalis de Liturgia Horarum , et in rubricis Ordinarii recurrit (L. H. I, 532, 537), minime postulat quod diaconus exercere valeat munus praesidendi coram sacerdotibus, quamvis in illis textibus explicita condicio « vel, eo deficiente » non inveniatur. Mens legislatoris est diaconum ordinari ad presbyterum adiuvendum vel subsituendum, eo deficiente. Quapropter secundum normas dicaconus celebraioni Officii ne praesideat cum praesto sint sacerdotes. Ipse vero procul dubio munus praesidendi exercebit in coetu religiosarum, laicorum aut coram presbyteris legi time impeditis (infirmis, senibus, etc.)
b) Pari modo, expresssio « sacerdos vel diaconus » in nn. 91, 92, 97, 99, 100 Ordinis « de sacra Communione et de cultu Mysterii Eucharistici extra Missam », etsi condicio « eo deficiente » explicite non ponitur, minime significat quod diaconus, minister ordinarius in expositione SS.mi Sacramenti, presbyteris adstantibus, benedictionem eucharisticam impertiri possint. Solutio et exceptiones eaedem sunt ac in paragrapho antecedenti.
c) Diaconus est minister ordinarius verbi Dei sicut et Baptismi celebrandi atque Communionis distribueandae. Qua talis legi time ipse post Evangelium proclamatum facit homiliam, sicut habetur in n. 61 Institutionis generalis Missalis romani , qui adiungit verbum « aliquando ». Itaque diaconus munus sibi proprium in verbo Dei praedicando exercere valet, quin presyteros supplantet in fidelium institutione.
Notitiae 12 (1976): 46–47communities of priests , deacon
1. Contingit in coetibus liturgicis magna varietas gestuum et corporis habituum in cursu celebrationis. Exempli gratia debentne fideles:a ) stare durante oratione super oblata?b ) genuflectere post Sanctus ac tota Prece eucharistica durante?c ) sedere post communionem?
Resp. a ) Fideles stant dum orationes praesidentiales proferuntur; ergo etiam durante oratione super oblata;b ) Item, fideles stant durante tota Prece eucharistica, excepta consecratione. Practice, fideles genuflexi manent ab epiclesi ante consecrationem usque ad acclamationem post consecrationem.c ) Fideles sedere possunt durante silentio post communionem.
Ea quae supra definiuntur minime supervacanea censenda sunt, quia eo tendunt, ut unitas sese gerendi habeatur in coetu qui Eucharistiam celebrat, et ideo manifestetur unitas in fide et in cultu communitatis. Videntur saepe fideles statim post Sanctus , et adhuc saepius post consecrationem, corporis habitu diverso quasi oblivisci se esse participes Liturgiae Ecclesiae, quae est summa actio communitatis, et non tempus sese alienandi in actionem devotionis privatae.
1. A wide variety of gestures and postures in the course of a celebration occurs within liturgical gatherings. For example, should the faithful:a ) stand during the prayer over the offerings?b ) kneel after the Sanctus and during the entire eucharistic Prayer?c ) sit after communion?
Resp. a ) The faithful stand while the presidential prayers are said; therefore, even during the prayer over the offerings;b ) Moreover, the faithful stand during the entire eucharistic Prayer, except for the consecration. In practice, the faithful remain kneeling from the epiclesis before the consecration until the acclamation after the consecration.c ) The faithful can sit during the silence after communion.
The things which have been defined above must not at all be regarded as superfluous, for they are meant to secure a unity of posture among the group that celebrates the Eucharist and thus so that the community's unity of faith and worship might be manifested. The faithful often seem to assume a variety of postures immediately after the Sanctus and still more often after the consecration, as if they forget that they are participants in the Liturgy of the Church, which is the highest action of the community and not the time for separating oneself for an act of private devotion.
Notitiae 14 (1978): 300–301, n. 1congregation , posture
2. In Missa cum populo modo sollemniore celebranda, adhibentur diversi modi turificandi oblata et altare: alter simplex ac planus, alter idem ac ritus turificandi praescriptus in praecedenti Missali. Quinam usus sequendus est?
Resp .
Numquam obliviscendum est Missale Pauli Papae VI, inde ab anno 1970, successisse in locum illius, qui improprie « Missale S. Pii V » nuncupatur, idque ex integro, sive pro textibus, sive pro rubricis. Ubi rubricae Missalis Pauli VI nihil dicunt aut parum dicunt singillatim in nonnullis locis, non ideo inferendum est quod oporteat servare ritum antiquum. Proinde non sunt iterandi gestus multiplices atque implexi turificationis iuxta praescripta Missalis prioris (cf. Missale Romanum , T. P. Vaticanis, 1962: Ritus servandus VII et Ordo Incensandi , pp. LXXX-LXXXIII).
In turificando, celebrans (IGMR 51 et 105) hoc simplici modo procedat:
a) erga oblata: triplici ductu turificat, sicut agit diaconus erga Evangelium;
b) erga crucem: triplici ductu turificat, quando ante eam celebrans venit;
c) erga altare: passim turificat a latere, dum circuit altare, nulla distinctione facta inter mensam et latera.
2. In a Mass with the people celebrated in a more solemn manner, different methods of incensing the offerings and the altar are used: on the one hand a simple and plain method, on the other hand the same method as the rite for incensing prescribed in the preceding Missal. Which practice should be followed?
Resp .
It must never be forgotten that the Missal of Pope Paul VI, from the year 1970, has taken the place of that which is improperly called « the Missal of St Pius V » and that it has done this totally, whether with regard to texts or rubrics. Where the rubrics of the Missal of Paul VI say nothing or say little in specifics in some places, it is not therefore to be inferred that the old rite must be followed. Accordingly, the many and complex gestures of incensation according to the prescripts of the earlier Missal (cf. Missale Romanum , T. P. Vaticanis, 1962: Ritus servandus VII et Ordo Incensandi , pp. LXXX-LXXXIII) are not to be repeated.
When incensing, the celebrant (IGMR 51 and 105) should proceed in this simple manner:
a) with regard to the offerings: he incenses with three double-swings, as the deacon does for the Gospel;
b) with regard to the cross: when the celebrant comes before it, he incenses with three double-swings;
c) with regard to the altar: he incenses all around the side as he circles the altar, with no distinction made between the mensa and the sides.
Notitiae 14 (1978): 301–302, n. 2altar , hermeneutics , incense , offertory
3. In casu quo presbyter qui, parvo adstante coetu, celebret, sine sede celebranti destinata ac sine loco proprio pro Liturgia verbi peragenda, potestne sacerdos:a ) ad altare permanere durante ipsa Liturgia Verbi?b ) ponere Missale in latere dextro vel in medio altarisc ) quodnam latus sinistrum vel dexterum altaris nuncupatur?
Resp. a ) Normae liturgicae vigentes, plane distinguunt ab altari locum verbi proclamandi (IGMR, 257-272). Si loca nondum aptata sunt iuxta instauratam Liturgiam — quod sine mora fieri debet — opus est saltem sedem pro celebrante et pluteum mobilem pro lectore disponere. Ubi ipse celebrans lector esse debeat, praesertim pro Evangelio, proclamet ex pluteo mobili. In casu perraro, quo ne scamnum quidem poni possit, presbyter potest ad altare consistere, Missali et Lectionario super altaris « legile » exstantibus.b ) Hoc « legile » manifeste collocari debet in loco aptiore ad celebrantis lectionem, verbi gratia in medio altaris. Usus collocandi « legile » in latere sinistro pervenit ab aetate qua calix ab initio Missae erat in medio altaris. Quod quidem nunc, post instaurationem liturgicam, minime obtingit, cum calix collocetur in abaco, extra altare.c ) Nuncupatur altaris latus sinistrum quod a sinistra, dextrum quod a dextra celebrantis est.
3. In the case where a priest celebrates with a small group assisting, without a seat designated for the celebrant and without a proper place to carry out the Liturgy of the word, can the priest:a ) remain at the altar during the Liturgy of the Word itself?b ) place the Missal on the right side or in the middle of the altarc ) which side of the altar is called the left or the right?
Resp. a ) The liturgical norms in force plainly distinguish the place for proclaiming the word from the altar (IGMR, 257-272). If places have not yet been rendered adequate as regards the reformed Liturgy — which should be done without delay — it is necessary to set up at least a seat for the celebrant and a movable lectern for the lector. Where the celebrant himself has to be the reader, especially for the Gospel, he should proclaim [the reading] from the movable lectern. In the case given in which not even a bench can be set up, the priest can remain at the altar with the Missal and the Lectionary on a « book stand » on the altar.b ) This « book stand » should manifestly be located in a place more suitable for the reading of the celebrant, for example, in the middle of the altar. The practice of setting the « book stand » on the left side of the altar has come to us from the age when the chalice was in the middle of the altar from the beginning of Mass. But now, after the restoration of the liturgy, this is hardly necessary, since the chalice is placed on the credence table away from the altar.c ) The side that is on the left of the celebrant is called the left side of the altar, the right that which is on his right.
Notitiae 14 (1978): 302, n. 3altar , ambo , lectionary , location , readings
4. Alicubi, sublata sunt genuflexioria in ecclesiis, quapropter fideles tantum stare vel sedere possunt, non sine detrimento reverentiae et adorationis Eucharistiae debitae.
Resp.
4. In some places, the kneelers have been taken out of churches on account of which the faithful can only stand or sit, not without detriment to due reverence and adoration of the Eucharist.
Resp.
Notitiae 14 (1978): 302–303, n. 4kneelers , kneeling , posture
5. Ante biblicas lectiones, interdum presbyteri vel lectores laici proclamant subtitulos pericopae vel etiam rubricam: Prima lectio , altera lectio , etc. Fas est hanc consuetudinem sequi?
Resp .
Patet quod non. Sicut omnes rubricae, tituli prima lectio , secunda lectio sunt indicationes in commodum legentis. Circa subtitulos, qui constant, vel ex sententia e textu decerpta, vel ex compendio ipsius lectionis, sunt pariter indicationes utiles ad delectum peragendum inter diversos textus, praesertim in Communibus. Unicus titulus proferendus, ille est quo liber biblicus vel, si casus fert, eius auctor enuntiatur. Exempli gratia: Lectio Epistolae secundae beati Pauli apostoli ad Timotheum ... Lectio sancti Evangelii secundum Marcum .
5. Before the biblical readings, sometimes the priests or lay lectors proclaim the subtitles of the pericope or even the rubric: the first reading , the second reading , etc. Is it right to follow this custom?
Resp .
Obviously not. Like all rubrics, the titles the first reading and the second reading are indications to help the reader. Regarding the subtitles which consist either of a sentence excerpted from the text or from the gist of the reading itself, they are likewise useful indications for selecting a preference among diverse texts, especially in the Commons. Only one title is to be pronounced, that is the one in which the biblical book or, if the case warrants, its author is announced. For example: A reading from the second Letter of blessed Paul the apostle to Timothy ... A reading from the holy Gospel according to Mark .
Notitiae 14 (1978): 303, n. 5readings
6. In concelebrationibus peragendis, modi differentes inveniuntur in sequentibus actionibus:a ) Interdum, probe distinguitur vox celebrantis principalis, dum concelebrantes submissa seu modesta voce Precem eucharisticam proferunt. Alibi, e contra, quoddam quasi certamen elatarum vocum auditur, dum unusquisque ceteros quasi superare contendit.b ) In epiclesi peragenda ante consecrationem, non omnes celebrantes manus protendunt erga oblata ad invocandam actionem Sancti Spiritus, dum diligentissimi sunt in protendenda manu durante consecratione.c ) In ipsa epiclesi nonnulli manum retrahunt simul ac celebrans principalis signaverit super oblata, dum alii porrectas tenent manus donec textus epiclesis finiatur.
Resp. a ) Iuxta IGMR 170, coetus fidelium distincte percipere debet vocem praesidentis: quod obtineri potest mediante microphonio sensibili et bene collocato, et praesertim ex modestia vocum concelebrantium (submissa voce ). Alioquin, in secundo casu considerato, unitas tenoris et rythmi ad intellegendum textum ex parte coetus obtineri nequit.b ) Illud satis curiosum est, quod Missalis normae contemplantur casum plane oppositum quam qui supra consideratur: durante epiclesi consecrationis omnes celebrantes debent imponere manus super oblata (IGMR 174a, 180a, 184a, 188a: manibus ad oblata extensis ) in invocanda actione Spiritus sanctificantis; dum consecratione durante, concelebrantes tendunt manum dexteram ad panem et calicem, si opportunum videtur (IGMR 174c, 180c, 184c, 188c): idque dum recitant verba Domini , scilicet usque ad « Hoc facite in meam commemorationem » inclusive.c ) Actus imponendi manus debet comitari verba precis. Hac de causa rubricae Ordinis Missae (90, 103, 110, 119) indicant finem huius actus per verba: iungit manus .
6. In carrying out concelebrations, different practices can be found for the following actions:a ) Sometimes the voice of the principal celebrant is readily distinguished while the concelebrants say the eucharistic Prayer in a lower (modest) voice. In other places, on the contrary, there is almost heard a certain kind of competition of raised voices where it seems like each is trying to outdo the rest.b ) In performing the epiclesis before the consecration, not all the celebrants extend their hands toward the offerings to invoke the action of the Holy Spirit, while they are most careful to extend the hand during the consecration.c ) In the epiclesis itself, some withdraw their hand at the same time as the principle celebrant makes the sign of the cross over the offerings, while others hold their hands outstretched until the text of the epiclesis is finished.
Resp. a ) Iuxta IGMR 170, coetus fidelium distincte percipere debet vocem praesidentis: quod obtineri potest mediante microphonio sensibili et bene collocato, et praesertim ex modestia vocum concelebrantium (submissa voce ). Alioquin, in secundo casu considerato, unitas tenoris et rythmi ad intellegendum textum ex parte coetus obtineri nequit.b ) Illud satis curiosum est, quod Missalis normae contemplantur casum plane oppositum quam qui supra consideratur: durante epiclesi consecrationis omnes celebrantes debent imponere manus super oblata (IGMR 174a, 180a, 184a, 188a: manibus ad oblata extensis ) in invocanda actione Spiritus sanctificantis; dum consecratione durante, concelebrantes tendunt manum dexteram ad panem et calicem, si opportunum videtur (IGMR 174c, 180c, 184c, 188c): idque dum recitant verba Domini , scilicet usque ad « Hoc facite in meam commemorationem » inclusive.c ) Actus imponendi manus debet comitari verba precis. Hac de causa rubricae Ordinis Missae (90, 103, 110, 119) indicant finem huius actus per verba: iungit manus .
Notitiae 14 (1978): 303–304, n. 6concelebration , gestures
7. In proclamanda vel cantanda doxologia qua Prex eucharistica concluditur, revera satis diversi usus observantur:a ) Interdum haec conclusio dicitur vel canitur a solo celebrante principali.b ) De more dicitur vel canitur ab omnibus concelebrantibus.c ) Alicubi haec conclusio dicitur aut canitur ab universo coetu.
Resp. Sanctus , ubi intervenit coetus, deinde profertur Vere Sanctus (aut parilis textus) a solo praesidente. Circa conclusionem, tres casus supra relati has animadversiones postulant:a ) Iure competit praesidenti, qui Precem eucharisticam aperuit, ipsam quoque claudere in recitanda doxologia finali. Hoc demum in primis indicat IGMR 191: Doxologia finalis Precis eucharisticae a solo celebrante principali ... profertur .b ) Secundus casus est potissimum in usu, qui quidem usus celeriter et universaliter diffusus est inter concelebrantes proclamantes aut cantantes simul hanc conclusionem. Hic usus pariter est iuxta IGMR 191, ubi in secunda parte talis usus significatur: ...aut ab omnibus concelebrantibus una cum celebrante principali profertur .c ) Secus ac in duobus prioribus casibus, proclamatio vel cantus huius conclusionis ab universo coetu peracta, est extensio illegitima, non modo sub simplici aspectu disciplinari cum sit contra normas nunc vigentes, sed altiore quoque ratione, qua nimirum pugnat cum ipsa natura ministeriorum et textuum.Sacrosanctum Concilium , 28: ...quisque, sive minister sive fidelis, munere suo fungens, solum et totum id agat, quod ad ipsum ex rei natura et normis liturgicis pertinet .
Accidit quod in hoc tertio casu, plerumque Amen finale a nemine vel vix umquam dicitur aut canitur. Si e contra observantur indicationes datae in Ordinae Missae (100, 108, 115, 124: Populus acclamat: Amen ) adhiberi possunt, ad amplificandam hanc responsionem, cantus ornati qui vim et sollemnitatem afferunt acclamationi totius populi.2
2 Videatur, exempli gratia, triplex Amen , quod canitur a populo in missis a Summo Pontifice celebratis, aut simplicius Amen in Missale Gallicum 1974, p. [130] relatum.
7. In proclaiming or singing the doxology which concludes the Eucharistic Prayer, very different practices can be observed:a ) At times this conclusion is said or sung by the principal celebrant alone.b ) It is customarily said or sung by all the concelebrants.c ) In some places this conclusion is said or sung by the whole assembly.
Resp. Sanctus follows, at which point the assembly comes in, and then Vere Sanctus (or a similar text) is pronounced by the presider alone. Concerning the conclusion, the three cases related above warrant these observations:a ) It rightly pertains to the presider, who has opened the Eucharistic Prayer, also to conclude it by reciting the final doxology. And this is even indicated first of all by IGMR 191: Doxologia finalis Precis eucharisticae a solo celebrante principali ... profertur .b ) The second case is most of all in use, and this practice has quickly and universally become widespread among concelebrants proclaiming or singing this conclusion together. This practice is likewise in accord with IGMR 191, where in the second part such a practice is intended: ...aut ab omnibus concelebrantibus una cum celebrante principali profertur .c ) In contrast to the two previous cases, the proclamation or singing of this conclusion carried out by the entire assembly, is an illegitimate extension, not just under the simple disciplinary aspect, since it is contrary to the norms in force, but also for a deeper reason, since it is quite contrary with the very nature of the ministries and texts.Sacrosanctum Concilium , 28: ...quisque, sive minister sive fidelis, munere suo fungens, solum et totum id agat, quod ad ipsum ex rei natura et normis liturgicis pertinet .
It happens that in this third case, frequently the final Amen is said or sung by no one or hardly anyone. If, on the contrary, the indications given in the Ordin Missae (100, 108, 115, 124: Populus acclamat: Amen ) are observed, ornate chants can be employed to emphasize this response, which the lend force and solemnity to the acclamation of the whole people.2
2 See, for example, that the triple Amen , which is sung by the people in Masses celebrated by the Supreme Pontiff, or more simply the Amen related in the Missale Gallicum 1974, p. [130].
Notitiae 14 (1978): 304–305, n. 7concelebration , eucharistic prayer
8. Quoties dicendum aut canendum sit Agnus Dei , ex iis quae in Ordine Missae innuuntur?
Resp. a ) Si praesidens est unicus celebrans, vel si pauci adsint concelebrantes, tunc fractio panis satis celeris est. De more Agnus Dei ter dictum vel cantatum, ut traditur in Ordine Missae 131, sufficit ad comitandam actionem.b ) In casu quo multi sint concelebrantes vel fractio panis diutius proregetur, tunc potest pluries iterari Agnus Dei usque ad finem fractionis, secundum rubricam OM 131: Quod etiam pluries repeti potest ... et iuxta indicationem IGMR 56e: Haec invocatio repeti potest quoties necesse est ...
8. How many times should the Agnus Dei be said or sung based on what is implied in the Ordo Missae ?
Resp. a ) If the presider is the only celebrant or if only a few concelebrants are present, then the breaking of the bread is quick enough. Customarily, the Agnus Dei said or sung three times, as given in the Ordo Missae 131, is sufficient to accompany the action.b ) In the case where there are many concelebrants or the breaking of the bread is prolonged for a longer period of time, then the Agnus Dei can be repeated several times until the end of the breaking, according to the rubric in OM 131: Which can also be repeated several times ... and according to the indication of IGMR 56e: This invocation can be repeated as often as is necessary ...
Notitiae 14 (1978): 306, n. 8agnus dei
9. Usus benedictionum sollemnium et precum super populum quae in Missali Romano inveniuntur (in editione typica altera 1975, pp. 495-511) conclusionem Missae maiori amplitudine et sollemnitate exornat. Hic ritus finalis magis in dies invalescit, deinceps ac textus vertuntur et in Missalis [sic ] uniuscuiusque regionis inseruntur. Habetur tamen etiam in hac re praxis diversa:a ) Celebrans omittit salutationem Dominus vobiscum , quae praecedit benedictionem.b ) Diaconus vel celebrans omittit invitatorium: Inclinate vos ad benedictionem , ut in Missali (MR 495 et 507).c ) Presbyter omittit extendere manus super populum (MR 495 et 507).d ) Ad benedictionem, presbyter quandoque verbis utitur: Benedicat vos ..., quandoque: Et benedictio Dei ...
Resp. a ) Rubricae Missalis (IGMR 124; Ordo Missae 142) presse statuunt conclusionem celebrationis sic evolvendam esse: primum salutatio (sacerdos ... salutat populum ), deinde benedictio (subdit ... benedicens ), postea veledictio (statim subiungit ). Praeterea, loco formulae consuetae benedictionis: Benedicat vos ..., quae sequitur salutationem celebrantis, potest assumi aliqua e benedictionibus sollemnibus vel e precibus super populum. Patet has formulas stare pro textu benedictionis ordinariae. Ipsis proinde praeponenda est salutatio celebrantis: Dominus vobiscum .b ) Rubrica quae est in capite huius partis Missalis habet: ... dicere potest invitatorium: Inclinate vos ad benedictionem (MR 495 et 507). Ergo diaconus, vel sacerdos celebrans, libere potest hoc invitatorium recitare, vel aliis verbis enuntiare, vel omnino omittere.c ) Ex adverso, eadem rubrica indicat explicite: Sacerdos, manibus super populum extensis, dicit benedictionem . Sacerdos igitur tenet manus extensas super populum durante tota benedictione, populo interim respondente Amen ad singulas partes ipsius benedictionis. Eundem gestum peragit etiam super coetum durante oratione super populum.d ) Celebrans dicit de more: Benedicat vos ... (MR editio typica altera, pp. 495-506).
9. The use of the solemn blessings and prayers over the people, which are found in the Roman Missal (in the editio typica altera 1975, pp. 495-511) enriches the conclusion of the Mass with greater depth and solemnity. This concluding rite is coming into greater and greater use, so texts are being translated and inserted in the Missal of every region. There is, nevertheless, also a diversity of practice in this regard:a ) The celebrant omits the greeting Dominus vobiscum that precedes the blessing.b ) The deacon or the celebrant omits the invitation: Inclinate vos ad benedictionem , as in the Missal (MR 495 et 507).c ) The presbyter neglects to extend his hands over the people (MR 495 et 507).d ) At the blessing, the presbyter sometimes uses the words: Benedicat vos ..., and sometimes: Et benedictio Dei ...
Resp. a ) The rubrics of the Missal (IGMR 124; Ordo Missae 142) deliberately establish that the conclusion should unfold this way: first the greeting (the priest ... greets the people ), then the blessing (he adds ... blessing ), and then the dismissal (he adds immediately ). Therefore, in place of the usual formula of blessing: Benedicat vos ..., that follows the greeting of the celebrant, a formula can be taken from the solemn blessing or prayers over the people. It is clear that these formulas stand in place of the text of the ordinary blessing. Therefore the greeting of the celebrant: Dominus vobiscum should be added before them.b ) The rubric which is at the head of this part of the Missal has: ... he may say the invitation: Inclinate vos ad benedictionem (MR 495 et 507). Therefore, the deacon, or the priest celebrant, may freely recite this invitation, or express it in other words, or omit it altogether.c ) On the contrary, the same rubric indicates explicitly: the priest, with hands extended over the people, says the blessing . The priest, therefore, holds his hands extended over the people during the whole blessing, while the people meanwhile respond Amen to the individual parts of the blessing. He performs the same gesture over the assembly also during the prayer over the people.d ) The celebrant customarily says: Benedicat vos ... (MR editio typica altera, pp. 495-506).
Notitiae 14 (1978): 306–307, n. 9final blessing
Percutio pectoris
10. In quibusdam formulis proferendis, uti v.g. Confiteor , Agnus Dei , Domine non sum dignus , tum ex parte sacerdotum tum ex parte fidelium gestus verba comitantes non semper iidem habentur: nonnulli in supradictis formulis dicendis triplici ictu pectus sibi percutiunt, alii vero semel.
Quisnam usus legitime retinendus videtur?
Resp .
Haec in casu meminisse iuvabit:
1) Gestus et verba saepe saepius vim sibi invicem conferunt.
Dum in Missali Romano, auctoritate Conilii Tridentini promulgato, gestus etiam minimi frequentissime verba prosequebantur, Missalis Romani, auctoritate Concilii Vaticani II instaurati, rubricae discretione perspicuae inveniuntur quoad gestus.
Quibus dictis:
a) Verba mea culpa , mea culpa , mea maxima culpa quae in Confiteor inveniuntur, huiusmodi rubrica in Missali Romano instaurato introducuntur: Omnes simul ... percutientes sibi pectus, dicunt ... (OM, n. 3). In priore Missali, eodem loco, rubrica sic sonabat: Percutit sibi pectus ter . Non videtur igitur quod ter sibi pectus percutere aliquis debeat, in proferendis latino vel alio sermone talibus verbis, etiamsi dicatur mea culpa , mea culpa , mea maxima culpa . Sufficit quod percutio pectoris fiat.
Patet etiam quod unus tantummodo gestus sufficit in illis linguis, in quibus verba ad culpam manifestandam simpliciore modo reddita sunt, uti, verbi gratia, lingua anglica: « I have sinned through my own fault », vel lingua gallica: « Oui, j'ai vraiment peche ».
b ) Missalis Romani instaurati discretio manifestatur praecipua etiam in ceteris memoratis textibus, scilicet Agnus Dei et Domine, non sum dignus , qui verbis aliquomodo paenitentiae et humilitatis fractionem panis et invitationem fidelibus ad Eucharistiam suscipiendam comitantur.
Uti dictum est in responsione n. 2 Commentariorum « Notitiae » 1978, p. 301 : ubi rubricae Missalis Pauli VI nihil dicunt, non ideo inferendum est quod servare oporteat antiquas rubricas. Missale instauratum antiquum non supplet, sed substituit. Revera Missale prius ad Agnus Dei indicabat: ter pectus percutiens ; et in proferendo triplex Domine, non sum dignus percutiens: pectus ... ter dicit . Cum vero Missale novum nihil de hoc dicat (OM 131 et 133), nulla ratio postulat ut his invocationibus gestus aliquis adiungatur.
The striking of the breast
10. In speaking certain formulas as in, e.g., the Confiteor , the Agnus Dei , and the Domine non sum dignus , whether on the part of priests or on the part of the faithful, the gestures accompanying the words are not always performed the same. Some strike their breast with a triple strike when saying the aforementioned formulas, others once.
Which practice seems that it should legitimately be retained?
Resp .
In this case it will help to be mindful of these things:
1) Gestures and words often tend to lend significance to one another.
While in the Roman Missal promulgated by the authority of the Council of Trent the words were very frequently also accompanied by minute gestures, the rubrics of the Roman Missal restored by the authority of the Second Vatican Council are noteworthy for their discretion with regard to gestures.
Having said this:
a) The words mea culpa , mea culpa , mea maxima culpa which are found in the Confiteor are introduced in the restored Roman Missal by a rubric of this sort: All likewise ... striking their breast, say ... (OM, n. 3). In the former Missal, in the same place, the rubric sounded like this: He strikes his breast three times . It does not seem, therefore, that anyone has to strike his breast three times in pronouncing those words in Latin or in another language, even if mea culpa , mea culpa , mea maxima culpa is said. It suffices that there be a striking of the breast.
It is obvious also that only one gesture suffices in those languages in which the words for showing one's fault have been rendered in a more simple manner, as, for example, in English, « I have sinned through my own fault », or in French, « Oui, j'ai vraiment peche ».
b ) The discretion of the restored Roman Missal is shown to be noteworthy also in the other texts mentioned, namely the Agnus Dei and the Domine, non sum dignus which by words of penitence and humility in one way or another accompany the breaking of the bread and the invitation to the faithful to receive the Eucharist.
As it was said in response n. 2 of the Commentary « Notitiae » 1978, p. 301 : where the rubrics of the Missal of Paul VI say nothing, it must not therefore be inferred that it is necessary to observe the old rubrics. The restored Missal does not supplement the old one but has replaced it. In reality, the Missal formerly indicated at the Agnus Dei , striking the breast three times , and in pronouncing the triple Domine, non sum dignus , striking the breast ... says three times . Since, however, the new Missal says nothing about this (OM 131 and 133), there is no reason to suppose that any gesture should be added to these invocations.
Notitiae 14 (1978): 534–535, n. 10agnus dei , breast strike , confiteor , gestures , hermeneutics
Gestus reverentiae
11. Quidem gestus reverentiae ponendi sive ex parte celebrantis sive ex parte fidelium, in desuetudinem aliquo modo venerunt, uti, verbi gratia, inclinatio corporis profunda, facienda loco genuflexionis antea adhibitae ad verba quae Mysterium Incarnationis in professione fidei annunciant. Suntne gestus isti adhuc servandi?
Resp.
Ita OM et IGMR nonnulla momenta assignat, in quibus gestus verba comitari debeant. Sufficit recolere n. 234 IGMR huiusmodi casus diversos agnoscendos:
Inclinatio capitis fit cum Divinae Personae simul nominantur, ad nomen Iesu, Beatae Mariae Virginis et Sancti, in cuius honorem Missa celebratur.
Inclinatio corporis seu profunda fit ad altare, si tabernaculum cum SS.mo Sacramento non adsit; ad orationes Munda cor meum , In spiritu humilitatis , Supplices te rogamus ; ad verba Et incarnatus est ... homo factus est in professione fidei. Hoc in casu etiam rubrica Ordinis Missae n. 15 habet: Omnes se inclinat .
Meminisse iuvabit, quod in Nativitate Domini, tum ad Missam in Vigilia, tum ad Missam in nocte, in aurora, in die, ad verba Et incarnatus est genuflecitur (cfr. MR, pp. 153, 155, 156, 157); similiter ad Missam in Annuntiatione Domini (cfr. MR, p. 538).
Pro consecratione panis et vini, in eodem n. 234 praescribitur: « Sacerdos parum se inclinat cum, in consecratione, verba Domini profert » (IMGR 234b). Insuper ipse genuflecit post ostensionem hostiae, post ostensionem calicis (IMGR 233); genuflexus adorat (OM 91-92, 104-105, 111-112, 120-121).
Ad concelebrantes quod attinet, ipsi stant ad elevationem hostiae et calicis, ea aspicientes, ac postea profunde se inclinantes (IMGR 174c, 180c, 184c, 188c).
Similter ante communionem, gestus revenatiae et fidei ponitur sive ex parte celebrantis sive ex parte fidelium, qui Eucharistiam accipiunt. Ita pro celebrante IGMR 115 et OM 133 dicunt: ... sacerdos genuflecit, accipit hostiam etc. ; similiter pro concelebrantibus a Missali statuitur: Concelebrantes ... genuflectunt et Corpus Christi reverenter ex altari accipiunt (IGMR 197). Ad fideles vero quod attinet, quando Eucharistiam stantes accipiunt, aliquod signum reverentiae facere debent (IGMR 244c, 245b, 246b, 247b).
Reverential gestures
11. Certain reverential gestures have to some degree fallen into disuse, both on the part of the celebrant and on the part of the faithful, as, for example, the profound bow of the body, made in place of the genuflection that was formerly made at the words in the profession of faith which proclaim the Mystery of the Incarnation. Are such gestures still to be observed?
Resp.
Thus the OM and the IGMR designate certain instances in which gestures should accompany words. It is sufficient to recall n. 234 of the IGMR which deals with various such situations:
A bow of the head is made when the Divine Persons are named together, at the name of Jesus, of the Blessed Virgin Mary, and of the Saint in whose honor the Mass is being celebrated.
A bow of the body that is a profound bow is made to the altar if the tabernacle with the Most Blessed Sacrament is not present; at the prayers Munda cor meum , In spiritu humilitatis , Supplices te rogamus ; at the words Et incarnatus est ... homo factus est in the profession of faith. In this case, even the rubric of the Order of Mass n. 15 has: All bow .
It will help to recall that on the Nativity of the Lord, both at the Vigil Mass and at the Mass in the night, at dawn, and during the day, at the words Et incarnatus est a genuflection is made (cfr. MR, pp. 153, 155, 156, 157); likewise for Masss on the Annunciation of the Lord (cfr. MR, p. 538).
For the consecration of the bread and the wine, in the same n. 234 it is prescribed: « The priest bows slightly as, at the consecration, he says the words of the Lord » (IMGR 234b). Moreover, he genuflects after showing the host, after showing the chalice (IMGR 233); he adores with a genuflection (OM 91-92, 104-105, 111-112, 120-121).
With regard to concelebrants, they stand at the elevation of the host and chalice, gazing at them, and then bow profoundly (IMGR 174c, 180c, 184c, 188c).
Likewise, before communion, gestures of reverence and faith are specified both on the part of of the celebrant and on the part of the faithful who receive the Eucharist. Thus, for the celebrant, IGMR 115 and OM 133 say: ... the priest genuflects, takes the host etc. ; likewise for concelebrants it is established by the Missal: The concelebrants ... genuflect and reverently take the Body of Christ from the altar (IGMR 197). But with regard to the faithful , when they receive the Eucharist standing, they should make some sign of reverence (IGMR 244c, 245b, 246b, 247b).
Notitiae 14 (1978): 535–536, n. 11gestures , posture
Elevatio et iunctio manuum
12. Nonnulli celebrantes consuetudinem habent manus elevandi, deinde eas coniungendi, durante dialogo qui Praefationem antecedit, et initio benedictionis ultimae. Alii vero gestus huiusmodi neglegunt. Quid vero faciendum?
Resp.
Ut plerumque accidit, agitur de habitu qui e rubricis Missalis prioris provenit. Servandae autem sunt indicationes OM, quae in duobus allatis casibus clarae sunt:
a ) ad dialogum Praefationis quod attinet, n. 27 (MR 392) exacte dicit:
- manus extendens, dicit: Dominus vobiscum. manus elevans, prosequitur: Sursum corda. manibus extensis, subdit: Gratias agamus Domino Deo nostro. prosequitur Praefatione, manibus extensis. Iungit manus ante pectus et caput inclinat, cum dicit: Gratias agamus ...
b ) Ad benedictionem in fine Missae quod attinet, novus OM dicit tantummodo (n. 142): Sacerdos benedicit populum, dicens ... dum rubricae prioris Ordinis, post dimissionem Ite Missa est , sic indicabant gestum benedictionis quinquae evolutus temporibus: Elevatis oculis, extendens, elevans et iungens manus, caputque Crucis inclinans, dicit: Benedicat ... et versus ad populum ... prosequitur: Pater ... Nunc vero simplex gestus ille requiritur, qui a respondenti rubrica indicatur, scilicet signum crucis super populum facit, dum verba Pater, et Filius ... profert.
The raising and joining of the hands
12. Some celebrants have the custom of raising their hands, then joining them, during the dialogue which comes before the Preface, and at the beginning of the final blessing. Others do not use gestures of this kind. What should be done?
Resp.
As generally happens, it is a matter of a habit which comes from the rubrics of the former Missal. The indications of the OM, however, should be observed, which in the two described cases are clear:
a ) with regard to the Preface dialogue, n. 27 (MR 392) says precisely:
- extending his hands, he says: The Lord be with you. raising his hands, he continues: Life up your hearts. with hands extended, he adds: Let us give thanks to the Lord our God. he continues with the Preface, with hands extended. He joins his hands before his breast and bows his head as he says: Let us give thanks ...
b ) With regard to the blessing at the end of Mass, the new OM says only (n. 142): The priest blesses the people, saying ... while the rubrics of the former Order, after the dismissal Ite Missa est , indicated a gesture for the blessing which took on five components over time: With eyes raised, extending, raising, and joining his hands, and bowing his head to the Cross, he says: May almighty God bless you ... and turning to the people ... he continues: the Father ... But now a simple gesture is required, as indicated by the corresponding rubric, namely he makes the sign of the cross over the people while he says the words the Father, and the Son ...
Notitiae 14 (1978): 536–537, n. 12gestures , hands , preface
Positio manuum
13. Immixtione peracta, durante oratione Domine Iesu Christe vel Perceptio Corporis, nonnulli celebrantes manus iunctas super altare adhuc imponunt atquae, capite inclinato, textum orationis secreto proferunt. Estne modus iste adhuc servandus?
Resp.
Vestigia rituum antiquorum iterum his in rebus deprehenduntur. Ad dubium solvendum attendendae sunt semper normae OM, cura habita ne quid adiungatur et principio a Summo Pontifice Jonanne XXIII humaniter dato etiam hac vice prae oculis habito: « Contorta et difficilia, simplicia reddite; simplicia autem nolite perturbare ».
Vetus Ritus servandus revera circa hanc orationem ita indicabat (X, 3): Tunc manibus iunctis super altare positis, oculisque ad Sacramentum intentis, inclinatus dicit secreto ... OM Pauli VI (n. 132) pressius definit quod in n. 114 dicitur IGMR: « Sacerdos, deinde, manibus iunctis, dicit secreto ». Quapropter celebrans positione erecta stat, manibus ante pectus iunctis.
The position of the hands
13. After the completion of the commingling, during the prayer Lord Jesus Christ or the May the Partaking of the Body, some celebrants still place their hands joined over the altar and, with their head bowed, proclaim the text of the prayer quietly. Is this manner still to be observed?
Resp.
Traces of the older rites can again be found in these matters. To resolve the doubt, the norms of the OM should always be attended to, with care taken that nothing is added on and with the principle kindly given by Pope John XXIII, kept before one's eyes also in this case: « Make complicated and difficult matters simple, and do not disturb what is simple ».
The old Ritus servandus used to indicate with respect to this prayer (X, 3): Then bowed with his joined hands placed upon the altar, and his eyes intent upon the Sacrament, he says quietly ... OM Pauli VI (n. 132) more precisely defines what is said in n. 114 of the IGMR: « The celebrant then says with hands joined ». For this reason, the celebrant stands upright with hands joined before his breast.
Notitiae 14 (1978): 537–538, n. 13communion , gestures , hermeneutics
Gloria et Credo
14. Quando Gloria et Credo non canuntur sed tantummodo proferentur, aliquando celebrans recitationem alternatim instituit cum populo de his textibus. Cum vero agatur de hymno atquae fidei professione, quae coetum universum aliquomodo secus trahunt, quaeritur num huiusmodi praxis secundum rubricas inveniatur.
Resp.
Rubricae OM, modo practico exaratae, de hymno Gloria haec tantummodo habent: cantatur vel dicitur hymnus (n. 5); et quoad Credo: fit … professio fidei (n. 15). Ut plerumque evenit, IGMR progressum indolis spiritualis manifestat (n. 31 et 43), qui naturam comunitariam his textibus propriam inducit, formam dialogi in proferendo minime excudens. Et re vera:
a ) Quoad Gloria , IGMR 31, ranione servata valoris, haec habet: Cantatur vel a coetu fidelium, vel a populo alternatim cum schola, vel ab ipsa schola. Si non cantatur, recitandum est ab omnibus, simul aut alternatim . Ita hymnus Gloria potius cani debet. Alioquin ab omnibus recitatur sive una simul sive alternatim. Celebrans autem seipsum sociabit in casu sive cantui sive communi proclamatione coetus, aut uni e coetibus, qui dialogum inter se faciunt, aut ipse hymnum profert alternatim cum coetu.
b ) Quoad Credo, IGMR 44 dicit: Symbolum autem dicendum est a sacerdote cum populo ... Si vero in cantu proferetur, de more ab omnibus aut alternatim cantetur . Ergo, sive cantus sive recitatus, Credo est cuncti coitus liturgici, qui ipsum proclamat per modum unius (ab omnibus ), vel cantat duobus alternatibus choris.
Notitiae 14 (1978): 538, n. 14chant , credo , gloria , music
De vasorum sacrorum purificatione
15. Distributione Communionis expleta, saepe conspicitur sacerdos purificans vasa sacra (calicem, patenam et pyxidem) in medio altaris.
Nonne locus et tempus ad hoc faciendum aptiora eligi possunt? Potestne alius minister vasa sacra purificare?
Resp.
a ) Serventur indicationes in IGMR contentae. Principium generale habetur in n. 238: Vasa sacra purificantur a sacerdote vel a diacono vel ab acolytho post Communionem vel post Missam, quantum fieri potest ad abacum . Indicatio relate ad temups (post Communionem vel post Missam) completur a n. 229 quoad locum: Purificatio calicis fit ad latus altaris . Quo praescriptio innuitur quod celebrans numquam stat in medio altaris, dum vasa sacra purificat (cf. etiam n. 120).
b ) Alia pecularia aliis in locis eiusdem IGMR inveniuntur.
Quoad sacerdotem in n. 120: Distributione Communionis expleta, sacerdos, ad altare reversus, colligit fragmenta, si quae sint; deinde stans ad latus altaris, vel ad abacum, purificat patenam vel pyxidem super calicem, postea purificat calicem… et… purificatorio exterget. Si tamen vasa purificanda, praesertim si sint plura, opportune cooperta, in altari vel abaco super corporale relinquere caque post Missam, populo dimisso, purificare .
Quoad diaconum in n. 138: Distributione Communionis expleta, diaconus cum sacerdote ad altare revertitur, colligit fragmenta, si quae sint, deinde portat calicem et alia vasa sacra ad abacum, ibique ea purificat et de more componit… Licet tamen vasa purificanda, opportune cooperta, in abaco super corporale relinquere, eaque, post Missam, populo dimisso, purificare .
Quoad acolythum in n. 147: Distributione Communionis expleta, sacerdotem vel diaconum in vasis saris purificandis et componendis adiuvat. Absente vero diacono, acolythus vasa sacra ad abacum defert ibique purificat et componit .
Quae de sacerdote, de diacono et de acolytho dicuntur, valent etiam pro ministro extraordinario qui legitime Communionem distribuit (cf. S. C. de Disciplina Sacramentorum , Instr. « Immensae caritatis », 29-I-1973; Rituale Romanum , De sacra Communione et de Cultu mysterii eucharistici extra Missam, 21-VI-1973, n. 17).
Confer insuper IGMR n. 229 ad sacerdotem quod attinet Missam sine populo celebrantem, nn. 202-206 ad Missam concelebratam quo attinet.
Notitiae 14 (1978): 593–594, n. 15purification
De calicis velo
16. Permultis in locis rare adhibetur velum ad calicem cooperiendum qui in abaco ante Missam paratur. Num normae recentiores datae sunt ad usum huiusmodi supprimendum?
Resp .
Nulla norma ne recens quidem data est, quae n. 80c IGMR immutet, ubi legitur: Calix cooperiatur velo, quod potest esse semper coloris albi .
On the chalice veil
16. In many places, a veil to cover the chalice, which is prepared on the credence table before Mass, is rarely used. Whether more recent norms have been given to suppress this sort of practice?
Resp .
No norm, not even a recent one, has been given that changes n. 80c of the IGMR, where one reads: The chalice should be covered with a veil, which may always be white in color .
Notitiae 14 (1978): 594, n. 16chalice , veil
De mentione Sanctorum in Prece eucharistica
17. In Prece eucharistica III, ubi de intercessionibus, ponitur haec parenthesis: « cum Sancto N.: Sancto diei vel patrono ».
Quomodo interpretanda verba haec? Semper mentio fieri debet Sancti diei vel patroni? Etiam dominica et diebus sollemnioribus? Num etiam de Beatis mentio fieri potest?
Resp.
a) Verba Supra relata, ut bene notatur, intra parenthesim ponuntur; mentio ergo Sancti diei vel patroni ad libitum consideranda est. Tamen ne omittatur semper, quia mentio Sancti quiddam magis perspicuum relate ad participantes, ad locum, ad circumstantias suppeditat.
b ) Sancti diei vel patroni mentio ergo fieri potest semper, etiamsi Missae celebratio in eius honorem impediatur, et dominica et diebus sollemnioribus.
Pecularia persona rum et loco rum adiuncta suadere possunt quandoque mentionis omissionem, exempli gratia si mentio Sancti parum cogniti fidelium admirationem movere potest. Celebrans semper caveat ne suam propriam devotionem fidelibus imponat.
c ) Quae de Sanctis dicta sunt, de Beatis praedicari possunt, sed tantummodo pro locis et modis iure statutis (cf. CIC, can. 1277, § 2).
Notitiae 14 (1978): 594–595, n. 17eucharistic prayer , saints
AD ORDINES SACROS
De impositione manuum in ordinatione Presbyteri
In ordinatione Presbyteri, Episcopi forte adstantes prossuntne ritum ordinationis participare manus imponentes post celebrantem principalem et una cum eo partem essentialem orationis consecratoriae dicentes?
℟. Sacra Congregatio pro Doctrina Fidei, cuius iudicio dubium hiusmodi subiectum fuerat, sequenti modo respondit:
N o n e x p e d i r e (Epistola diei 16 maii 1972).
REGARDING HOLY ORDERS
On the imposition of hands in the ordination of a Presbyter
In the ordination of a Presbyter, may Bishops who happen to be present participate in the rite of ordination by imposing hands after the principal celebrant and saying together with him the essential part of the consecratory prayer?
℟. The Sacred Congregation for the Doctrine of the Faith, to whose judgment a similar doubt had been submitted, responded in the following way:
T h i s i s n o t a p p r o p r i a t e (Epistola diei 16 maii 1972).
Notitiae 16 (1980): 272ordination
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Notitiae 16 (1980): 473–474little offices , votive offices
DUBIUM AD « ORDINEM MISSAE »
Ad offertorium Missae communitatis, nonnulii (religiosi, religiosae, laici) deferunt ad altare panem et vinum consecrandum, quae dona a sacerdote celebrante accipiuntur. Omnes coetum participantes processionem, qua dona afferuntur, una simul comitantur et circum altare sistunt usque ad communionem.
Modus hic agendi estne conformis spiritui litterae et Missalis Romani?
℟. Certo certius celebratio eucharistica actus est communitatis, qui a cunctis coetus liturgici membris peragitur. Nihilominus unusquisque habere necnon servare debet locum suum et munus ipsi proprium: « quisque sive minister sive fidelis, munere suo fungens, solum et totum id agat, quod ad ipsum ex rei natura et normis liturgicis pertinet » (« Sacrosanctum Concilium », n. 28).
In liturgia eucharistica peragenda solus celebrans qui praesidet manet ad altare; coetus participantium locum tenet in ecclesia extra presbyterium quod celebranti vel concelebrantibus et ministris servatur.
DOUBT CONCERNING THE « ORDER OF MASS »
At the offertory of a community Mass, some (religious men and women, lay persons) bring the bread and wine to be consecrated to the altar, and these gifts are accepted by the celebrating priest. Everyone in the group goes along with those who takes part in the procession bringing the gifts forward, and they stand around the altar until Communion.
Is this behavior in conformity with the letter and the spirit of the Roman Missal?
℟. Most certainly the Eucharistic celebration is an act of the community, which is carried out by all the members of the liturgical assembly. Yet each person ought to have and keep to his own place and the role proper to himself: « each minister or member of the faithful, performing his own role, should exercise solely and completely what pertains to him according the nature of the matter and the liturgical norms » (« Sacrosanctum Concilium », n. 28).
In carrying out the Eucharistic liturgy, only the celebrant who is presiding remains at the altar; the group of participants belongs in the church outside of the sanctuary, which is reserved for the celebrant or concelebrants and the ministers.
Notitiae 17 (1981): 61gathering around the altar , offertory , sanctuary
DUBIUM DE USU BACULI PASTORALIS
Utrum in Eucharistia, quam plures Episcopi concelebrant, usu baculi pastoralis competat solummodo Episcopo praesidenti, etiamsi non sit Ordinarius loci, in quo celebratio peragitur.
℟. In omnibus ritibus liturgicis, usus baculi pastoralis competit soli Episcopo celebranti principali vel actioni praesidenti, exclusis ceteris omnibus, cuiusvis dignitatis.
In Episcoporum vero ordinatione, neo-ordinatus vel neo-ordinati Episcopi baculo pastorali utuntur in conlcusione celebrationis iuxta rubricas Pontificalis Romani.
DOUBT REGARDING THE USE OF THE PASTORAL STAFF
Whether in a Eucharist which more than one Bishop concelebrates the use of the pastoral staff befits only the Bishop who presides, even if he is not the Ordinary of the place where the celebration takes place.
℟. In all liturgical rites, the use of the pastoral staff befits only the Bishop who is the principal celebrant or who presides over the action, to the exclusion of all others of whatever dignity.
But in the ordination of Bishops, the newly ordained Bishop or Bishops use the pastoral staff in the conclusion of the celebration in accord with the rubrics of the Pontificale Romanum.
Notitiae 17 (1981): 231bishop , crosier , pastoral staff
This entry is very long. Click here to read it on its own page. Notitiae 19 (1983): 540–555code of canon law
De homilia
Homilia, qua per anni liturgici cursum ex textu sacro fidei mysteria et normae vitae christianae exponuntur, ut pars liturgiae verbi saepius et inde a Constitutione liturgica Concilii Vaticani II potissimum est commendata, immo pro aliquibus casibus praescribitur. Ab ipso qui praeest de more habenda, homilia in Missae celebratione eo tendit ut nuntiatum Dei verbum una cum liturgia eucharistica fiat « quasi annuntiatio mirabilium Dei in historia salutis seu mysterio Christi ». Etenim mysterium paschale Christi quod lectionibus et homilia nuntiatur, per Missae sacrificium exercetur. Christus autem in Eccelsiae suae praedicatione praesens semper adest et operatur.
Homilia igitur sive verbum Scripturae sacrae nuntiatum sive alium liturgicum textum explicet, communitatem fidelium ad Eucharistiam actuose celebrandam ducere debet, ut « vivendo teneant quod fide perceperunt ». Hac viva expositione Dei verbum, quod legitur, et celebrationes Ecclesiae, quae peraguntur, maiorem efficacitatem acquirere possunt, si homilia revera sit fructus meditationis, apte parata, non nimis protracta nec nimis brevis, et si in ea ad omnes praesentes, etiam pueros et incultos, attendatur.
(Ex n. 24 Praenotandorum Ordinis Lectionum Missae , editio typica altera 1981, p. xxi ).
On the homily
The homily, by which, through the course of the liturgical year, the mysteries of faith and norms of Christian life are set forth from the sacred text, as part of the Liturgy of the Word has been recommended often and especially since the liturgical constitution of the Second Vatican Council, and indeed is prescribed in some cases. The homily in the celebration of Mass is customarily to be given by the one who presides by virtue of the fact that it shows how the word of God which has been proclaimed becomes together with the eucharistic liturgy « a kind of proclamation of the wonders of God in salvation history or the mystery of Christ ». And also the Paschal Mystery of Christ, which is announced by the readings and homily, is exercised through the sacrifice of the Mass. Christ, moreover, in the preaching of his Church, is always present and at work.
The homily, therefore, whether it explains the word of sacred Scripture that has been proclaimed or another liturgical text, ought to lead the community of the faithful to celebrate the Eucharist actively, so that « they may hold in their manner of life what they have grasped by faith. ». By this living explanation of the Word of God, which is read, the celebrations of the Church, which are carried out, can also acquire a greater efficacy if the homily is truly the fruit of meditation, aptly prepared, neither excessively drawn out nor too brief, and if it is attentive to the needs of all those present, even children and the uninstructed.
(Ex n. 24 of the Praenotanda Ordinis Lectionum Missae , editio typica altera 1981, p. xxi ).
Notitiae 19 (1983): 834homily , participatio actuosa
DE MUNERE PARENTUM ET PATRINI IN SACRAMENTO CONFIRMATIONIS
Dubium
Utrum contradictio inveniatur inter indicationem Ordinis Confirmationis: « Fieri etiam potest, ut parentes ipsi pueros suos praesentent » (Praenotanda ), n. 5), et praescriptum novi Codicis Iuris Canonici, statuens quod nec pater mater [sic] confirmandi patrinus esse potest (cf. cann. 893 et 874, § 1, 5o ).
Responsio
Nulla vera contradictio inveniri videtur, si bene considerantur quae sequuntur.1
1. « Confirmando, quantum id fieri potest, adsit patrinus » (C.I.C., 892; Cf. O.C., 52 ).
2. Ad normam can. 893 (874, § 1, 5o ) nec pater nec mater ad munus patrini admitti potest.
3. Nihilominus parents, etiam cum patrinus habetur, pueros suos ministro Confirmationis praesentare valent (cf. O.C., n. 5).
Huiusmodi praesentatio, quae pressius in decursu ritus definitur, fit hoc modo: dicto Evangelio, quando Confirmatio intra Missam confertur, vel, lectionibus expletis, quando Confirmatio sine Missa confertur, « singuli confirmandi ... accedunt ad presbyterium; si vero sunt pueri, adducuntur ab uno e patrinis vel ab uno e parentibus, et coram celebrante consistunt » (O.C., nn. 21, 38).
Ex dictis patet parentes et patrinum munera diversa exercere in sacramento Confirmationis. Quapropter parentes pueros suos praesentare valent, modo a rubricis indicato, etsi ad munus patrini nequeunt admitti, quatenus hoc munus nihil adderet in munus parentum.3
1 O.C. = Ordo Confirmationis , editio typica, Typis Polyglottis Vaticanis, 1973.Codex Iuris Canonici , auctoritate Ioannis Pauli PP. II promulgatus, 1983.2 Cf. Notitiae XI, 1975, pp. 61-623 Evidens manet parentes, qui lectionibus expletis, pueros suos praesentaverunt, agere posse in ritu chrismationis ad normam n. 26 et n. 43 O.C.: « Qui autem confirmandum praesentavit, ponit manum dexteram super umerum eius et dicit Episcopo nomen eius, vel confirmandus sua sponte nomen dicit ».
Notitiae 20 (1984): 86confirmation , parents , sponsors
DE USU CONDENDI RELIQUIAS
Dubium Utrum reliquias Martyrum aliorumve Sanctorum sub altari condendi usus servari debeat necne .
Responsio
1. Can. 1237, § 2 CIC1 statuit usum condendi sub altari reliquias Martyrum aliorumve Sanctorum servandum esse iuxta normas, quae in libris liturgicis inveniuntur:
2. Normae, de quibus CIC loquitur, enumerantur in ODEA (p. 22, n. 5 et p. 85, n. 11):
a ) Reliquiae deponendae eius sint magnitudinis ex qua intellegi possit humanorum corporum eas esse partes. Itaque vitandum est ne nimis exiguae condantur reliquiae unius vel complurium Sanctorum.b ) Maxima cum diligentia inspiciatur num reliquiae deponendae authenticae sint. Praestat altare sine reliquiis dedicari quam dubiae fidei reliquias sub eo deponi.c ) Reliquiarum capsa neque super altare neque in altaris mensa est collocanda sed, attenta altaris forma, sub altaris mensa condenda ».
3. Novus CIC praedictas normas minime immutavit,2 qua de re vim suam retinent.
Haec est interpretatio facienda n. 266 IGMR, qui in textu « Variationes » refertur, abrogatione ibi facta adverbii « opportune » haud obstante.
1 Sigla :Codex Iuris Canonici auctoritate Ioannis Pauli II promulgatus 25 ianuarii 1983.Ordo dedicationis ecclesiae et altaris , 29 maii 1977.Institutio generalis Missalis Romani , 2 martii 1975.Notitiae 19, 1983 pp. 540-555
2 Textus « Variationes » nullam de re variationem exhibet (cf. ibid
ON THE PRACTICE OF INSERTING RELICS
A Doubt Whether the practice of inserting the relics of Martyrs or other Saints beneath an altar should be preserved or not .
Response
1. Can. 1237, § 2 CIC1 establishes that the practice of inserting the relics of Martyrs or other Saints beneath the altar is to be preserved according to the norms that are found in the liturgical books:
2. The norms of which the CIC speaks, are enumerated in the ODEA (p. 22, n. 5 et p. 85, n. 11):
a ) The relics to be placed should be of sufficient size to be understood to be parts of the human body. Therefore, inserting the relics of one or several Saints that are too small should be avoided.b ) With the utmost care, it should be investigated whether the relics to be placed are authentic. Better to dedicate an altar without relics than to place relics of dubious authenticity beneath it.c ) The capsule for the relics must not be placed on the altar or in the mensa of the altar but, with attention to the form of the altar, should be inserted beneath the mensa of the altar ».
3. The new CIC did not at all change the aforementioned norms,2 so they retain their force.
This is how to interpret n. 266 of the IGMR, which is referred to in the document « Variationes », the removal made there of the adverb « opportunely » notwithstanding.
1 Sigla :Codex Iuris Canonici promulgated by the authority of John Paul II 25 January 1983.Ordo dedicationis ecclesiae et altaris , 29 maii 1977.Institutio generalis Missalis Romani , 2 martii 1975.Notitiae 19, 1983 pp. 540-555
2 The document « Variationes » shows no change on the subject (cf. ibid
Notitiae 20 (1984): 192–193altar , relics
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Notitiae 20 (1984): 603–605calendar
Epistula Ordinariis locorum missa: in mentem normae vigentes de exorcismis revocantur.
Excellentissime Domine,
inde ab aliquot annis, apud quosdam coetus ecclesiales, conventus ad precationes faciendas multiplicantur hoc quidem proposito, ut liveratio obtineatur ab influxu daemonm, etiamsi non de exorcismis proprie dictis agatur; qui conventus peraguntur sub ductu laicorum, etiam praesente sacerdote.
Cum a Congregatione pro Doctrina Fidei quaesitum sit quid sentiendum de hisce factis, hoc Dicasterium necessarium putat omnes Ordinarios certiores facere de responsione quae sequitur:
1. Canon 1172 Codicis Iuris Canonici declarat neminem exorcismos in obsessos proferre legitime posse, nisi ab Ordinario loci peculiarem et expressam licentiam obtinuerit (§ 1), ac determinat hanc licetiam ab Ordinario loci concedendam esse tandummodo presbytero pietate, scientia, prudentia ac vitae integritate praedito (§ 2). Episcopi igitur enixe invitantur, ut observantiam urgeant horum praescriptorum.
2. Ex hisce praescrptionibus sequitur ut christifidelibus etiam non liceat adhibere formulam exorcismi contra satanam et angelos apostaticos, excerptam ex illa quae publici iuris facta est iussu Summi Pontificis Leonis XIII, ac multo minus adhibere textum integrum huius exorcismi. Episcopi hac de re fideles admonere curent in casu necessitatis.
3. Denique, ob easdem rationes, Episcopi roganturut vigilent ne -- etiam in casibus qui, licet veram possessionem diabolicam excludant, diabolicum tamen influxum aliqualiter revelare videntur -- ii qui debita potestate carent conventus moderentur, in quibus ad liberationem obtinendam precationes adhibentur, quarum decursu daemones directe interpellantur et eorum identitas cognoscere studentur.
Harm normarum tamen enuntiatio minime christifideles abducere debet a precando ut, quemadmodum Iesus nos docuit, liberentur a malo (cf. Mt 6, 13). Insuper Pastores hac oblata opportunitate uit poterunt, ut in mentem revocent quid Ecclesiae traditio doceat circa munus quod proprie ad sacramenta et ad Beatissimae Virginis Mariae, Angelorum Sanctorumque intercessionem spectat in christianorum etiam contra spiritus malignos spirituali certamine.
Hanc occasionem nactus impensos aestimationis meae sensus Tibi obtestor permanens
add.mus in Domino
✠Iosephus Card. Ratzinger , Prefectus
L. ✠ S.In Cong. Pro Doctrina Fidei tab., n. 291/70.
CONGREGATIO PRO DOCTRINA FIDEI
A letter sent to local Ordinaries: The norms currently in force on exorcisms are recalled.*
Most Excellent Lord ,
since a few years ago, in certain church groups, there have been more and more assemblies dedicated to praying for the purpose of obtaining liberation from the influence of demons, even if it is not a matter of exorcisms properly speaking. These meetings are conducted under the leadership of lay people, even if a priest is present.
Since it has been asked of the Congregation for the Doctrine of the Faith what we should think of such actions, this Dicastery regards it as necessary to inform all Ordinaries of the following response:
1. Canon 1173 of the Code of Canon Law declares that no one can legitimately pronounce exorcisms over obsessed persons unless he has obtained the special and express permission of the Ordinary of the place (§ 1), and it determines that this permission should only be given by the Ordinary of the place to a presbyter endowed with piety, knowledge, prudence, and integrity of life (§ 2). Bishops are therefore earnestly requested to enforce the observance of these prescripts.
2. From these prescriptions it follows that it is not permissible for Christ's faithful to make use of the formula for exorcism against Satan and the apostate angels taken from that which was published by order of the Supreme Pontiff Leo XIII and much less to use the entire text of this exorcism. Bishops should take care to admonish the faithful on this matter if it is necessary.
3. Finally, for the same reasons, Bishops are asked to be vigilant lest — even in cases which, though they do not include true diabolical possession, seem to involve some degree of diabolical influence — those who lack due power oversee assemblies in which prayers to obtain liberation are used when in the course of them demons are directly addressed and an effort is made to learn their identities.
The publication of these norms should not at all lead Christ's faithful away from praying, as Jesus taught us, to be freed from evil (cf. Mt 6:13 ). Moreover, Pastors can use this opportunity to call to mind what the tradition of the Church teaches about the role that properly belongs to the sacraments and to the intercession of the Most Blessed Virgin Mary and of the Angels and Saints even in the spiritual battle of Christians and against the evil spirits.
On this occasion, I express my strong devotion and sense of respect for You, and I remain
your devoted servant in the Lord
Joseph Card. Ratzinger , Prefect
✠ Albert Bovone, Secretary
* 29 September 1985.
AAS 77 (1985): 1169–1170 exorcism , inde ab aliquot annis
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Notitiae 23 (1987): 248–250hermeneutics , liturgy of the hours
De Diaconi Monitionibus
Inter monitiones, quae in celebratione Missae ad diaconum pertinent, ab aliquibus enumeratur etiam expressio « Mysterium fidei » post factam consecrationem panis et vini a sacerdote celebrante.
Ad rem quod attinet, animadverti debet quod sequitur. Re quidem vera, verba « Mysterium fidei » inveniuntur in omnibus manuscriptis Canonis romani a saeculo VII et deinceps. Attamen eorum origo omnino ignoratur. Unica indicatio biblica circa illam expressionem habetur in 1 Tim 3, 9 ubi « mysterium fidei » universam doctrinam christianam designat vel Dei propositum pro mundi salute (cf. Jungmann, Missarum sollemnia , II editio – Wien 1949, II pars, nn. 269 ss).
Iam tempore Consilii ad exsequendam Constitutionem de sacra Liturgia viri periti huiusmodi quaestionem examini subiecerant et ad hanc pervenerant conclusionem: expressio « Mysterium fidei » pronuntianda est a sacerdote, non vero a diacono. Omnibus bene perpensis, servanda est rubrica Missalis Romani , quae statuit « Deinde (sacerdos ) dicit: "Mysterium fidei" » (Ordo Missae , n. 93).
Rubrica confirmata est in Caeremoniale Episcoporum , n. 155.
On the Instructions of the Deacon
Some count even the expression « Mysterium fidei » after the consecration of the bread and wine by the priest celebrant as one of the instructions which belong to the deacon in the celebration of Mass.
In this matter, we should pay attention to the following. Although the words « Mysterium fidei » are found in all manuscripts of the Roman Canon from the seventh century onward, their origin is entirely unknown. The only indication in the Bible of this expression is found in 1 Tim 3:9 where « mysterium fidei » refers to the whole of Christian doctrine or the plan of God for the salvation of the world (cf. Jungmann, Missarum sollemnia , II editio – Wien 1949, II pars, nn. 269 ss).
Already at the time of the Consilium to implement the Constitution on the sacred Liturgy, experts undertook an examination of this sort of question and arrived at the conclusion: the expression « Mysterium fidei » should be pronounced by the priest, not the deacon. After carefully weighing everything, the rubric of the Missale Romanum , should be followed which establishes « Then (the priest ) says: "Mysterium fidei" » (Ordo Missae , n. 93).
The rubric is confirmed in the Caeremoniale Episcoporum , n. 155.
Notitiae 24 (1988): 152deacon , mysterium fidei
DECLARATIO CIRCA PRECES EUCHARISTICAS ET EXPERIMENTA LITURGICA
Nondum transcriptum | Not yet transcribed .
Notitiae 24 (1988): 234–236eucharistic prayer , experimentation
APERSION ET ENCENSEMENT
Nous a été posée la question: Comment comprendre les rubriques du Missel sur l’aspersion en l’encesement? Puisque ces gestes sont ad libitum , n’est-on pas porté à interpréter ce qui est facultatif comme exceptionnel ou superflu?
Voice la réponse de la Congrégation:
En ce qui concern l’aspersion, le Missel la maintient ad libitum à toutes les messes du dimanche, et non plus comme autrefois à la messe principale, et en ce case l’aspersion tient lieu d’acte pénitentiel.
En ce qui concerne l’encensement, la Présentation générale du Missel dit: Incensum ad libitum adhiberi potest in qualibet forma Missae (n. 235). La phrase doit etre comprise dans son ensemble: ad libitum signifie que l’encensement n’est pas obligatoire, mais in qualibet forma Missae cela veut dire que l’encensement n’est pas réservé à ce qu’on appelait autrefois la messe solennelle avec diacre et sous-diacre.
L’aspect facultatif de l’aspersion et de l’encensement n’est donc pas à comprendre comme restrictif, mais s’accompagne d’un élargissement des possibilités offertes à l’usage de ces gestes symboliques.
Après une période marquée par une inflation de la parole au détriment des signes, il est bond de retrouver l’importance des gestes symboliques dans la liturgie. Le Caeremoniale Episcoporum pourra être un guide en ce sens non seulement pour les célébrations présidées par l’évêque mais aussi pour celles du chapitre de sa cathédrale (cf. ch. III, De ecclesia cathedrali; pour l’encensement, nn. 84-98 ; pour l’aspersion, nn. 110-114).
Notitiae 24 (1988): 476asperges , incense
Changes are introduced to the Caeremoniale Episcoporum .
Notitiae 27 (1991): 235–263caeremoniale episcoporum , ceremonial of bishops
1. QUAENAM SUNT DISPOSITIONES QUAE AD CLAVEM TABERNACULI CUSTODIENDAM ATTINENT
Ritus, qui inscribuntur De sacra communionem et de cultu mysterii eucharistici extra Missam , die 21 iunii 1973 promulgati declarant: « Clavis tabernaculi, in quo sanctissima Eucharistia asservatur, diligentissime custodiri debet a sacerdote qui ecclesiae vel oratorii curam habet, vel a ministro extraordinario cui facultas distribuendi sacram communionem data est » (n. 10). Similiter CIC, can. 938, § 5 statuit: « Qui ecclesiae vel oratorii curam habet, prospiciat ut clavis tabernaculi, in quo sanctissima Eucharistia asservatur, diligentissime custodiatur ».
Notitiae 33 (1997): 31, n. 1key , tabernacle
2. UBI CALIX NECNON VASA SACRA PURIFICARI DEBENT?
De loco ubi calix purificari debet, servetur quae Institutio Generalis Missalis Romani explant: « [Diaconus post Communionem] calicem ad abacum transfert, ibique ipse vel acolythus purificat atque absterget et de more componit » (n. 104). Similiter in n. 206 Institutionis legimus et n. 165 Caeremonilis Episcoporum , quod hoc in casu dicit: « Distributione Communionis expleta... diaconus vel unus e concelebrantibus... ad abacum purificat patenam vel pyxidem super calicem antequam calix purificetur ».
Notitiae 33 (1997): 31, n. 2purification
Utrum liceat sacerdoti celebranti omittere proprio marte unam vel alteram ex orationibus dictis praesidentialibus, collectam scilicet vel orationem super oblata vel orationem post Communionem?
Resp. NEGATIVE. Licet in celebratione Missae primum locum Prex eucharistica obtineat, oratio collecta, super oblata et post communionem magni sunt momenti, quia a sacerdote, qui coetui fidelium personam Christi gerens praeest, ad Deum diriguntur nomine totius plebis sancate et omnium circumstantium. Quorum natura « praesidentalis » exigit ut clara et elata voce proferantur et ab omnibus cum attentione auscultentur. Quod ad orationem «collectam» attinet, indoles per eam celebrationis exprimitur et precatio verbis sacerdotis ad Deum Patrem, per Christum in Spiritu Sancto, dirigitur. Oratio vero super oblata praeparationem donorum concludit et Precem eucharisticam praeparat. In oratione autem post Communionem, sacerdos pro fructibus mysterii celebrati deprecatur. His tribus orationibus populus se coniungens, illisque assentiens, acclamatione « Amen » suam facit orationem. Magni ideo momenti in structura Missae, voluntates et proposita exprimentes, christifidelibus faciliter accessibiles videntur. Qua de cause, iuxta normas in Missali Romano promulgatas, supradictae orationes minime omitti possunt. Sacerdos autem qui illas omittit, abusum non parvi momenti patrat.
Notitiae 33 (1997): 138collect , post communion , super oblata
È pervenuto, da più parti e da vari luoghi, a questa Congregazione per il Culto Divino e la Disciplina dei Sacramenti il seguente quesito:
« È lecito portare, da parte dei Vescovi, la croce pettorale anche sopra la casula o la pianeta? ».
Risposta: AFFERMATIVA.
L’uso di portare la croce pettorale sopra la casula durante le celebrazioni eucaristiche da parte dei Vescovi, pur essendo una peculiare caratteristica del rito ambrosiano e delle liturgie orientali, in questi ultimi anni è invalso molto diffusamente anche nella liturgia romana.
Inoltre è sembrato opportuno e significativo che il Vescovo, sia quando celebra da solo e sia quando presiede una concelebrazione, possa avere un segno che lo distingua dai presbiteri. Pertanto questo Dicastero, in aggiunta a quanto prescritto, stabilisce, de consensu Superiorum , che la croce possa essere portata anche sopra la casula, rimanendo libera la possibilità, a scelta del Vescovo, di portarla sotto di essa.
Roma, 16 Iuglio 1997
✠ Geraldo M. Agnelo
The following question has come to this Congregation for Divine Worship and the Discipline of the Sacraments from many parts and places:
“Is it licit, on the part of Bishops, to wear the pectoral cross also over the Gothic or Roman chasuble?”
Response: Affirmative.
The practice of wearing the pectoral cross over the chasuble on the part of Bishops during Eucharistic celebrations, though being a peculiar characteristic of the Ambrosian rite and of Oriental liturgies, in recent years has also been widely accepted in the Roman liturgy.
Furthermore, it has seemed appropriate and significant for the Bishop, both when he celebrates alone and when he presides at a concelebration, to have a sign that distinguishes him from priests. As such this Dicastery, in addition to what is prescribed, establishes de consensu Superiorum that the cross may be also worn over the chasuble, the possibility remaining free to do so under it, at the Bishop’s discretion.
Rome, 16 July 1997
✠ Geraldo M. Agnelo
Notitiae 33 (1997): 280bishop , chasuble , pectoral cross
QUODNAM MOMENTUM SIT PATENAE UTENDAE IN CELEBRATIONE MISSAE ET UTRUM EA BENEDICENDA SIT
Iuxta Institutionem Generalem Missalis Romani , n. 298: « Inter ea quae ad Missam celebrandam requiruntur, speciali honore habentur vasa sacra, et inter haec calix et patena, quibus vinum et panis offeruntur, consecrantur et sumuntur ». Patena, ex solida et nobili materia confecta, antequam adhibeatur, oportet denedicatur. Quilibet sacerdos patenam benedicere potest, dummodo secundum normas, quae in supradicta Institutione generali (nn. 290-295), indicantur, confecta sint. Quamobrem patenam benedicere oportet ritu in Pontificali Romano descripto, in parte Ordini dedicationis ecclesiae et altaris (Caput VII, Ordo benedictionis calicis et patenae) dicata. Benedictio patenae intra Missam (idibem , nn. 5-14) et extra Missam (ibidem , nn. 15-23) adhiberi potest.
Notitiae 33 (1997): 322–323paten
QUOMODO IN MISSAE CELEBRATIONE SACERDOS PATENA UTI DEBET?
Ut alia vasa sacra etiam patena ad sanctam Missam in abaco parata esse debet. In hac praeparatione, si fieri potest, aliqui ex ministris partem habent. Ad hostias consecrandas unica patena amplior convenienter adhiberi potest, in qua ponatur panis tum pro sacerdote tum pro ministris et fidelibus. Quod ad usum patenae a sacerdote attinet, ipse, ad altare, accipit a ministro patenam cum pane, eamque ambabus manibus aliquantulum elevatam super altare tenet, dicens formulam appositam. Deinde patenam cum pane super corporale deponit. Si panis et vinum a fidelibus offeruntur, oblationes quas sacerdos a fidelibus accipit, adiuvantibus ministris, super apta mensa ponuntur et panis ac vinum ad altare deferuntur, et deinde fiunt ritus offertorii. Si autem celebrans ultimo accipit a fidelibus patenam aut pyxidem cum hostiis potest directe ad altare pergere et statim formulam oblationis panis dicere. Quando in celebratione sanctae Missae adest diaconus, ad offertorium tradit sacerdoti patenam cum pane consecrando.
Post oblationem panis celebrans deponit patenam cum hostia super corporale. Patena, hostia desuper posita, super corporale relinquitur sive ante sive post consecrationem. Ad doxologiam finalem Precis eucharisticae sacerdos patenam cum hostia elevat, usquedum populus Amen acclamaverit.
Oratione ante Communionem expleta, celebrans principalis genuflectit et paulum recedit. Concelebrantes vero unus post alium ad medium altaris accedunt. Possunt tamen concelebrantes suis locis remanere et Corpus Christi e patena sumere, quam celebrans principalis aut unus vel plures e concelebrantibus tenent, ante ipsos transeundo, vel tradendo patenam sequenti et ita usque ad ultimum. Si Communio concelebrantium fit per intinctionem diaconus, vel unus e concelebrantibus, calicem aut in medio altaris, aut ad latus eius dexterum super aliud corporale, una cum patena continente particulas hostiae, opportune disponit. Concelebrantes unus post alium, ad altare accedunt, genuflectunt, particulam accipiunt, eam patrim in calicem intingunt et, patenam ori submittentes, intinctam particulam sumunt.
Distributione Communionis expleta, sacerdos, diaconus vel acolytha stans ad latus altarus, vel ad abacum, purificat patenam, quae ad more purificatorio detergetur.
Notitiae 33 (1997): 322–323paten
Quo e loco Verbum Dei intra missam annuntiari debet, necnon quomodo ipse locus rite disponendus sit?
R. In aula ecclesiae haberi debet locus elevatus, stabilis, congrue dispositus et convenienter nobilis, qui simul respondeat dignitati verbi Dei, clare fidelibus in memoriam revocet in Missa mensam tum verbi Dei tum Corporis Christi parari, optime denique valeat ad fidelium auditionem et attentionem, inter liturgiam verbi, adiuvandam. Ideo studendum est pro cuiusque ecclesiae structura, congruentiae ac coniunctioni ambonis cum altare.
Ut ambo celebrationibus apto modo inserviat amplus sit, cum aliquando super eum sistere debeant plures ministri. Insuper curandum est ut lectores in ambone sufficienti illuminatione ad textum legendum gaudeant et, pro opportunitate, hodierna instrumenta technica adhibere possint ut a fidelibus commode audiri valeant.
Qui ambo convenientur pro sua structura modo stabili vel occasionaliter, saltem diebus sollemnibus, sobrie decoretur.
Cum ambo locus sit ex quo verbum Dei per ministros annuntiatur, lectionibus, psalmo responsorio et praeconio paschali sua natura reservari debet. Homilia tamen et oratio fidelium ex ambone proferri possunt ex intima conexione harum partium cum tota liturgia verbi. Minus vero congruit ad ambonem alios ascendere, v.g. commentatorem, cantorem aut moderatorem cantus (cf. Ordo Lectionum Missae , editio altera, Praenotanda , nn. 32-34).
In casu vero quo sacerdos qui, parvo adstante coetu, celebret, sine sede celebranti destinata ac sine loco proprio pro Liturgia verbi peragenda (quod habetur, ex. gr., in peregrinatione vel intra missam in domo infirmi) opus est saltem sedem pro celebrante et pluteum mobilem pro lectore disponere. Serventur enim semper ut locus proclamationis Verbi Dei distinctus sit ab altari quod « duas eiusdem mysterii repraesentat rationes: altare sacrificii et mensam Domini » (cf. Catechismus Catholicae Ecclesiae , n. 1383). Quoties tamen necessitas id postulet et physice impossibile sit locum pro Liturgia verbi ab altari separare, potest Verbum Dei ex eo annunciari, Lectionario super altaris « legile » exstante. Quod « legile » manifeste collocari debet in loco aptiore, verbi gratia in medio altaris (cf. Notitiae 14 (1978) 302
Notitiae 34 (1998): 59–60ambo , readings
A Congregatione de Cultu Divino et Disciplina Sacramentorum petitum est utrum crux pectoralis, quae habitu chorali ab episcopo vel cardinali supra mozetam assumitur, sustentari possit vel funiculo rubri, viridis et aurei coloris, vel catella ex digno metallo?
Dicasterium hoc, normis antecedentibus perpensis et approbante Superiore Auctoritate, respondit: affirmative .
Notitiae 34 (1998): 60bishop , pectoral cross
Utrum in Missae celebratione christifidelibus genuflectendum sit tempore consecrationis?
Etiamsi Conferentiae Episcoporum est gestus et corporis habitus in Ordine Missae romanae descriptos ingenio populorum aptare (cf. Sacrosanctum Concilium , n. 39), ad hanc quaestionem solvendam serventur dispositiones forte a competenti auctoritate datae, cf. Institutio Generalis Missalis Romani quae in numero 21 regulas simplicissimas dat: « Genuflectant vero [fideles], nisi ob angustiam loci vel frequentiorem numerum adstantium aliasve rationabiles causas impediantur, ad consecrationem ». Practice, fideles genuflexi manent ab epiclesi ante consecrationem usque ad acclamationem post consecrationem.
Contingit tamen certis in ecclesiis sublata sunt genuflexoria, quapropter fideles tantum stare vel sedere possunt, non sine detrimento reverentiae et adorationis Eucharistiae debitae. Nihil impedit quominus fideles genuflexi maneant humi ad suam adorationem manifestandam, quantumvis res incommoda inveniatur. In casibus, in quibus rationabiles causae genuflectionem impediunt, inclinatio corporis et modus digne sese gerendi, signa erunt reverentiae et adorationis manifestandae tempore consecrationis.
Ea quae supra definiuntur minime supervacanea censenda sunt, quia eo tendunt, ut unitas sese gerendi habeatur in coetu qui Eucharistiam celebrat, et ideo manifestetur unitas in fide et in cultu communitatis. Videntur saepe fideles post consecrationem corporis habitu diverso quasi oblivisci se esse participes Liturgiae Ecclesiae, quae est summa actio communitatis, et non tempus sese alienandi in actionem devotionis privatae. Quaod etiam expresse et accurate definitur in Can. 837, § 1. Actiones liturgicae non sunt actiones privatae, sed celebrationes Ecclesiae ipsius, quae est « unitatis sacramentum », scilicet plebs sancta sub Episcopis adunata et ordinata; quare ad universum corpus Ecclesiae pertinent illudque manifestant et afficiunt; singula vero membra ipsius attiingunt diverso modo, pro diversitate ordinum, munerum et actualis participationis. § 2. Actiones liturgicae, quatenus suapte natura celebrationem communem secumferant, ubi id fieri potest, cum frequentia et actuosa participatione christifidelium celebrentur.
Notitiae 35 (1999): 41–42consecration , posture
Utrum Administrator dioecesanus, qui, sede vacante, dioecesim gubernet, officium habeat et ius sacramentum confirmationis conferendi fidelibus illius dioecesis, necnon ipsam facultatem determinatiis presbyteris concedendi.
℟. Cum christifidelibus ius officiumque sit, ut adiumentum ex sacramento confirmationis accipiant (cf. cann. 213; 843 § 1; 890), et Episcopus dioecesanus obligatione teneatur curandi, ut petentibus conferatur (cf. can. 885 §§ 1 et 2), sequitur ut Administrator dioecesanus, cui aequum officium est ac Episcopo dioecesano (cf can. 427 § 1), ipso iure facultatem habeat sacramentum confirmationis conferendi.
Si necessitas id requirat, potest etiam Administrator dioecesanus facultatem concedere determinatis presbyteris, ut hoc sacramentum administrent (cf. cann. 427 § 1; 884 § 1; 885 §§ 1 et 2).
Administrator dioecesanus, facultate confirmationem valide ministrandi gaudet tantummodo in territorio dioecesis suae curae pastorali commisso.
Whether a diocesan Administrator who governs a diocese when the see is vacant has the duty and right to confer the sacrament of confirmation on the faithful of that diocese and also of granting this faculty to certain presbyters.
℟. Since it is a right and duty of the Christian faithful to receive assistance from the sacrament of confirmation (cf. cann. 213; 843 § 1; 890) and the diocesan Bishop is bound by the obligation of taking care that it is conferred on those who ask for it (cf. can. 885 §§ 1 et 2), it follos that a diocesan Administrator, who has a duty equal to the diocesan Bishop (cf can. 427 § 1), has by the law itself the faculty to confer the sacrament of confirmation.
If necessity requires it, a diocesan Administrator may also grant certain presbyters the faculty to administer this sacrament (cf. cann. 427 § 1; 884 § 1; 885 §§ 1 et 2).
A diocesan Administrator enjoys the faculty of administering confirmation validly only in the territory of the diocese entrusted to his pastoral care.
Notitiae 35 (1999): 160confirmation , diocesan administrator
Utrum in dioecesibus, ubi valet Communionem distribui in manibus fidelium, liceat sacerdoti sive extraordinariis sacrae communionis ministris obligatione adstringere communicantes, ut hostiam tantummodo in manibus accipiant, non autem super linguam.
℟. Certo patet ex ipsis documentis Sanctae Sedis ut in dioecesibus, ubi panis eucharisticus ponitur in manibus fidelium, integrum tamen eis manet ius super linguam eum recipiendi. Contra normas ideo agunt sive qui communicantes obligatione adstringunt ad sacram communionem tantummodo in manibus recipiendam, sive qui renuunt christifidelibus Communionem in manu recipiendi in dioecesibus, quae hoc indulto gaudent.
Attentis normis de sacra communione distribuenda, peculiari modo curent ministri ordinarii et extraordinarii, ut statim hostia a christifidelibus sumatur, ita ut nemo discedat cum speciebus eucharisticis in manu.
Meminerint tamen omnes saecularem traditionem esse hostiam super linguam accipere. Sacerdos celebrans, si adsit sacrilegii periculum, communionem in manu fidelibus non tradat, eet certiores faciat eos de fundamento huius procedendi modi.
Notitiae 35 (1999): 160–161communion in the hand , communion on the tongue , communion , hermeneutics
Prot. N. 1411/99
RESPONSA OFFICIALIA
Post liturgicam instarationem a Concilio Vaticano II statutam, quidam catholicorum fidelium coestus se exprompserunt, fortiter formis praecedentis tradtitionsi liturgicae romanae adhaerentes. Hi coetus – idest qui in plena communione Ecclesiae catholicae et eius Magisterii consitunt – desiderium manifestarunt Missali Romano sic dicto S. Pii V porro utendi. Summus Pontifex Ioannes Paulus II, paterna caritate motus sensui liturgico ac religioso huiusmodi coetuum subveniendi, ipsis uti concessit Missali Romano ed. 1962, Ordinario loci annuente. Ipse Summus Pontifex pariter ab Episcopis poetiit ut libenter ac generose reciperent fideles ritui praeconciliari profunde conexos et, eodem tempore, sincerum manifestantes assensum Ecclesiae Magistrerio ac legitimis Pastoribus oboedientiam. Romani Pontificis desiderium Motu Proprio Ecclesia Dei afflicta (2 iulii 1988: AAS 80 [1988] 1495-1498) enuntiatum est.
Post quaestiones ad hanc Congregationem perventas, relate ad possibilitatem ac impedimenta coniuncta indultui a legitima auctoritate concesso utendi Missali Romano ed. 1962, Pontificio Consilio de Legum Textibus interpretandis ac Pontificia Commissione Ecclesia Dei debite consultis et annuentibus, haec quae sequuntur forma responsionis ad quaestiones propositas communicamus.
1. Sacerdos quidam, sodalis Instituti quod facultate fruitur Missam celebrandi ritu ante instaurationem liturgicam Concilii Vaticani II vigente, potestne libere Missali Romano uti a Summo Pontifice Paulo VI promulgato, cum Sacrificium eucharisticum celebret ad bonum, etsi ad actum, communitatis in qua Missa iuxta huiusmodi Missale celebratur?
Responsum: Affirmative et « ad mentem ». Mens – cum usus Missalis praeconciliaris concessus sit ex indulto – consistit in re quae ius liturgicum non tollit commune Ritui romano, iuxta quem Missale vigens est illud iussu Concilii Vaticani II promulgatum. Immo supradictus sacerdos Missali postconciliari celebrare debet , si forte celebratio locum habeat in communitate quae ritu romano hodierno ititur, ne miratio quoque ac incommodum fidelibus eveniat atque ut ipse praestans sit auxilium pro confratribus presbyteris qui hoc caritatis pastoralis servitium petunt. In communitatibus Missali hodierno assuetis, praecedentis Missalis usus nonnullas gignit difficultates, ex.gr.: Liturgia Verbi discrepantia, varietas in gestibus liturgicis, in modo S. Communionis recipiendae, in ministrorum officiis, etc.
2. Superiores, quacumque dignitare praediti, Institutorum fruentium indultu utendo Missali Romano ed. 1962 ad celebrationem Sacrificii eucharistici, possuntne sacerdotibus eorundem Institutorum usum Missalis Romani postconcilaris prohibere, cum ipsi celebrent ad bonum, etiamsi ad casum, cuiusdam communitatis in qua Missale Romanum vigens usurpatur?
Responsum: Negative , quia Missalis Romani ed. 1962 usus consistuit in indultu ad utilitatem fidelium qui peculiari vinculo annectuntur ritui romano praeconciliairi atque huiusmodi usus imponi nequit communitatibus S.mam Eucharistiam celebrantibus iuxta Missale iussu Concilii Vaticani II renovatum, erga quas, de reliquo, talium Institutorum Superiores nullam habent auctoritatem.
3. Sacerdos quidam, sodalis Instituti quod huiusmodi indultu fruitur, potestne nullo impedimento Missam concelbrare iuxta hodiernum Ordinem Ritus romani?
Responsum: Affermative , quia indultum sacerdotibus non aufert commune ius liturgicum ritus romani celebrandi iuxta Missale Romanum vigens, ideoque non potest nec debet ipsi a Superiore vel ab Ordinario loci concelebrationem prohibi. Laudabile, enim, est ui praedicti sacerdotes libere concelebrent, praesertim in Missa feriae V Hebdomadae Sanctae, Episcopo dioecesano praeside. Quamvis « semper sit cuique sacerdoti facultas Missam singularem celebrandi, non vero eodem tempore in eadem ecclesia, nec feria V in Cena Domini » (cf. Conc. Vat. II, Const. de sacra Liturgia Sacrosanctum Concilium , n. 57, § 2, 2), signum communionis, in concelebratione insitum, tam peculiare est quam omitti non debet, nisi gravibus rationibus, in Missa chrismali (cf. ibidem , n. 57, § 1, 1a).
Ex aedibus Congregationis de Cultu Divino et Disciplina Sacramentorum, die 3 mensis iulii 1999.
✠ Georgius A. Card Medina Estévez Praefectus
✠ Franciscus Pius Tamburrino Archiepiscopus a Secretis
Notitiae 35 (1999): 307–3091962 missal , ecclesia dei
Utrum in offertorio ad altare ferri possint linteamina eiusdem cum candelabris in processione donorum?
℟ Negative .
Quoad celebrationis praeparationem, iuxta Institutionem Generalem Missalis Romani , n. 79: « Altare una saltem tobalea cooperiatur. Super ipsum vero aut circa ipsum duo saltem, vel etiam quattuor, aut sex, vel, si Episcopus dioecesis celebrat, septem candelabra cum cereis accensis ponantur ». Ex quo deducitur quod haec praeparata minime ad offertorium differenda sunt.
Ad offertorium (cf. n. 49 eiusdem Institutionis ): « Imprimis altare, seu mensa dominica, quae centrum est totius liturgiae eucharisticae, praeparatur, cum corporale, purificatorium. [sic ] Missale et calix, nisi ad abacum paratur, in eo collocantur. Oblationes deinde afferuntur: panis et vinum laudabiliter a fidelibus praesentantur, a sacerdote autem vel a diacono loco opportuno accipiuntur et super altare deponuntur comitantibus formulis statutis ». Notetur hic de tobalea ponenda nihil dicitur.
Animadvertitur in celebratione tantum Feriae VI Hebdomadae Sanctae altare, per exceptionem, sine ornamentis initio celebrationis, sit oportere; cf. Missale Romanum , Feria VI in Passione Domini, n. 2: « Altare omnino nudum sit: sine cruce, sine candelabris, sine tobaleis ». Post adorationem crucis, « super altare extenditur tobalea, et ponitur corporale et liber » (ibidem , n. 21).
Whether at the offertory, the altar linens with candles can be brought to the altar in the procession with the gifts?
℟ In the negative .
With regard to the preparation for the celebration, according to the Instiutio generalis Missalis romani , n. 79: « The altar should be covered with at least one cloth. And upon it or near it at least two, or even four or six, or, if the Bishop of the diocese celebrates, seven candle stands with lit candles should be placed ». From this it can be deduced that these preparations should not be defered to the offertory.
At the offertory (cf. n. 49 of the same Institutio ): « Firstly, the altar, the table of the Lord, which is the center of the whole eucharistic liturgy, is prepared: a corporal, purificator, Missal, and, unless it is prepared at the credence table, the chalice are placed upon it. Then the offerings are brought forward. It is praiseworthy for the bread and wine to be presented by the faithful and received by the priest or by the deacon in an opportune place and placed upon the altar with the accompanying formulas ». It should be noted that nothing is said here about placing the cloth.
We should also pay attention to the fact that in the celebration of Good Friday alone would this be necessary, by way of exception, since the altar would be without decorations from the beginning of the celebration; cf. Missale Romanum , Feria VI in Passione Domini, n. 2: « The altar should be altogether bare: without cross, without candles, without cloths ». After the adoration of the cross, « the cloth is spread upon the altar, and the corporal and book are placed upon it » (ibidem , n. 21).
Notitiae 35 (1999): 456candles , linens , offertory , procession
[Nondum transcriptum - Not yet transcribed]
Notitiae 35 (1999): 537–540age , confirmation , hermeneutics
[Nondum transcriptum - Not yet transcribed]
Notitiae 36 (2000): 312–319confession , sacrament of penance
Utrum in Institutis apud quae mos est habitum choralem sumere, presbyteri sola stola induti, absque scilicet alba, Missam concelebrare possint.
℟. Negative .
Etenim plene vigere pergunt normae contentae in Institutione Generali Missalis Romani (2000), quae ad habitum celebrationis spectant; scilicet, pro sacerdote celebrante sacrae vestes sunt: alba, stola et casula seu planeta, pro ceteris concelebrantibus saltem alba et stola (cf. n. 81). Vestis ideo alba semper est induenda sive a sacerdotibus religiosis qui habitum choralem etiamsi albi coloris habent sive ab illis qui eodem carent, iuxta n. 336 supradictae Institutionis (2000): « Vestis sacra omnibus ministris ordinatis et institutis cuiusvis gradus communis est alba, circa lumbos cingulo astringenda, nisi tali modo confecta sit, ut corpori adhaereat etiam sine cingulo. Antequam vero alba assumatur, si haec habitum communem circa collum non cooperit, amictus adhibeatur ».
Quae normae vigilantiae competentis auctoritatis ecclesiasticae subsunt, speciali tamen modo Episcopi, religiosi enim « subsunt potestati Episcoporum, quos devoto obsequio ac reverentia prosequi tenentur, in iis quae curam animarum, exercitium publicum cultus divini et alia apostolatus opera respiciunt » (Can. 678 – § 1).
Notitiae 36 (2000): 320habit , religious priests , vestments
Quibus id diebus ecclesiam dedicare convenit?
Ad novam ecclesiam dedicandam commendatur ut dies eligeatur, quo fideles frequentiores convenire possint, praesertim dies dominica. Cum in hoc ritu sensus dedicationis omnia pervadat, dedicatio novae ecclesiae peragi nequit diebus quibus mysterium quod eo die commemoratur praetermitti nullatenus decet: in Triduo Paschali, in Nativitate Domini, in Epiphania, in Ascensione, in Dominica Pentecostes, in Feria IV Cinerum, in feriis Hebdomadae sanctae, in Commemoratione omnium fidelium defunctorum (cf. Ordo Dedicationis Ecclesiae , n. 7).
Non expedit, ex altera parte, tamquam diem Dedicationis ecclesiae eum eligere quo stabiliter sollemnitas sive festum Domini, Beatae Mariae Virginis seu cuiusdam Sancti celebretur. Exempli gratia: evenit, si Festum Transfigurationis Domini eligatur quod, ut Festum Domini, semper die 6 augusti celebratur etiam si hoc die dominica incidit, quod in paroecia vel quodam loco ad celebrandum Ritum Dedicationis Ecclesiae seu Anniversarium Dedicationis, necesse est ut celebratio Transfigurationis Domini omittatur seu ad alium diem transferatur.
Similes difficultates reperiuntur etiam quando desideratur unire in unam celebrationem sollemnitatem Tituli et illam Anniversarii Dedicationis cuiusdam Ecclesiae: secundum normas liturgicas et singulari quidem modo ad normam Tabulae dierum liturgicorum secundum ordinem praecedentiae praevalet semper sollemnitas die Anniversarii Dedicationis super illam Tituli. Ambae, tamen, considerandae sunt sicut celebrationes peculiaris notionis singularisque momenti.
Notitiae 36 (2000): 407calendar , dedication of a church
Quomodo agendum est de ss.mo Sanguine Christi post Communionem forte remanente
Sacra Communione distributa, vinum consecratum forte remanens « statim post Communionem sumi debet neque asservari licet » (Instr. Inaestimabile donum , diei 3 aprilis 1980, n. 14). Institutio Generalis Missalis Romani (2000) rem insuper pluries definit, statuens ut « sacerdos vinum consecratum forte remanens ipse ad altare statim ex integro » consumat (n. 163) vel, ubi adest diaconus, hic calicem fidelibus ministret et dein « statim Christi Sanguinem qui remansit ad altare reverenter consumit, adiuvantibus, si casus fert, aliis diaconis et presbyteris » (n. 182; cf. n. 247). Non licet Sanguis Christi post Missae celebrationem asservari, quapropter « Attendatur [...] ut sola consecretur vini copia ad communionem necessaria » et (Instr. Inaestimabile donum , diei 3 aprilis 1980, n. 14). [sic ]
Excipitur tantummodo, iuxta ea quae in Ordine Unctionis Infirmorum eorumque Pastoralis Curae exponuntur, casus Viatici infirmis ministrandi. Quo in casu, nisi infirmus Eucharistiam sub specie panis recipere possit, neque Missa apud ipsum celebretur, Sanguis Christi, modo stricte temporaneo et solummodo ad hoc, in tabernaculo reponatur, donec ad infirmum deferatur (n. 95) . Quo etiam, si, Communione delata, « aliquid pretiossimi Sanguinis remanserit, a ministro sumatur » (ibidem) .
Sanguinem Domini nostri Iesu Christi in terram abicere vel etiam in sacrarium domus ecclesiae fundere vel de ipso quovis alio modo, praeter ea qui supra referuntur, disponere gravissimus est abusus et omnino reprobandus. Si quis tanta patret, iuxta canones puniatur. Et insuper ad can. 1367 eiusque interpretationem authenticam (Acta Apostolicae Sedes [sic ] 91 (1999) 918) perspiciatur.
Notitiae 36 (2000): 541precious blood , sacrarium , tabernacle
Prot. No. 2036/00/L
A response from the Congregation for Divine Worship and the Discipline of the Sacraments on Institutio Generalis Missalis Romani , n. 299, on the celebration of Mass versus absidem (ad orientem ) and versus populum .
Communicationes 32 (2000): 171–173ad orientem , altar , hermeneutics , versus populum
Prot. N. 2372/00/L
1. Is it the case that the Congregation for Divine Worship and the Discipline of the Sacraments, by No. 43 of the Institutio Generalis Missalis Romani , intends to prohibit the faithful from kneeling during any part of the Mass except during the Consecration, that is, to prohibit the faithful from kneeling after the Agnus Dei and following the reception of Holy Communion
Resp.: Negative .
[...]
Vatican City, 7 November 2000
Jorge A. Card. Medina Estévez President
✠ Francesco Pio Tamburrino Archbishop Secretary
Communicationes 32 (2000): 173–174, n. 1kneeling , posture
Prot. N. 2372/00/L
[...]
2. Does the Congregation for Divine Worship and the Discipline of the Sacraments intend by Nos. 160-162, 244, or elsewhere in the Institutio Generalis Missalis Romani , that the people may no longer genuflect or bow as a sign of reverence to the Blessed Sacrament before they receive Holy Communion?
Resp.: Negative .
[...]
Vatican City, 7 November 2000
Jorge A. Card. Medina Estévez President
✠ Francesco Pio Tamburrino Archbishop Secretary
Communicationes 32 (2000): 173–174, n. 2bowing , genuflection , holy communion , posture
Prot. N. 2372/00/L
[...]
3. Does the Congregation for Divine Worship and the Discipline of the Sacraments in the Institutio Generalis Missalis Romani , Nos. 314-315, or elsewhere, intend that a separate chapel for the reservation of the Most Blessed Sacrament within parish churches is to be preferred to a prominent and central location within the main body of the church, thus visible to the faithful during the celebration of the Mass?
Resp.: Negative, et ad mentem .
Mens:
Vatican City, 7 November 2000
Jorge A. Card. Medina Estévez President
✠ Francesco Pio Tamburrino Archbishop Secretary
Communicationes 32 (2000): 173–174, n. 3architecture , blessed sacrament , chapel , tabernacle
An non liceat tabernaculum, quo Ss.mum Sacramentum asservatur, e vitro conficere
℟. Negative .
Vitrum ex natura sua simul transparens et fragile, immo comminuibile est. Attamen, normae vigentes de tabernaculo statuuntur, non solum ut idem collocetur pro « cuiusque ecclesiae structura et iuxta legitimas locorum consuetudines, [...] in parte ecclesiae pernobili, insigni, conspicua, decore ornata, et ad orationem apta » (Institutio Generalis Missalis Romani [2000], n. 314; cf. Codex Iuris Canonici , can. 938 § 2; cf. S. Congr. Rituum, Instr. Eucharisticum mysterium , n. 54; Instr. Inter Oecumenici , n. 95), sed etiam ut « sit inamovibile, materia solida atque inviolabili, non transparenti confectum » (Institutio Generalis Missalis Romani [2000], n. 315; cf. Codex Iuris Canonici , can. 938 § 3; cf. S. Congr. pro Sacram. et Cult. Div, Instr. Inaestimabile donum , n. 25; Instr. Eucharisticum mysterium , n. 52; Instr. Inter Oecumenici , n. 95; S. Congr. de Sacramentis, Instr. Nullo umquam tempore , diei 28 maii 1938, n. 4: A.A.S. 30 [1938] pp. 199-200; Rituale Romanum, De sacra Communione et de cultu mysterii eucharistici extra Missam , editio typica 1973, nn. 10-11).
Necessaria haec inviolabilitas e fide christiana exoritur, quemadmodum reverentia erga Corpus Domini habenda requirit, ut « quam maxime periculum profanationis » sacrarum specierum eucharisticarum vitetur (ibidem ). Quapropter Concilium Vaticanum II decrevit, ut leges ecclesiasticae de tabernaculi securitate perinde ac de nobilitate et dispositione eius tractantes recognoscerentur (Sacrosanctum Concilium , n. 128). Nostris vero diebus, non raro, quod valde dolendum, tabernacula violantur, ita ut « optimum sane consilium foret si tabernaculum sit vera arca ferrea, quam vocant vulgo cassaforte , coffre-fort cum clave » (Instr. Nullo umquam tempore , n. 4).
Tum ex natura liturgicae celebrationis tum ex nexu asservationis Ss.mae Eucharistiae cum Missae celebratione, ne materia transparens in tabernaculo conficiendo sit sumenda, consequitur. « Ratione » enim « signi magis congruit », ut in Missae celebratione « praesentia eucharistica Christi, quae fructus est consecrationis et ut talis apparere debet », ita adsit, ut a fidelibus videri nequeat (cf. S. Congr. Rituum, Instr. Eucharisticum mysterium , n. 55; cf. etiam, Institutio Generalis Missalis Romani [2000], n. 315). Igitur, etiam prohibetur « celebratio Missae perdurante expositione Ss.mi Sacramenti, in eadem aula ecclesiae ». Nam « celebratio mysterii eucharistici modo perfectiore includit illam communionem internam ad quam expositio intendit fideles adducere, et ideo tali subsidio non indiget » (ibidem , n. 61). Insuper, attendendum est Ecclesiae traditionem requirere, ut, praeterquam in celebratione Missae et in sacra Communione infirmis extra Missam distribuenda, sacra species eucharistica oculis hominum in illis tantum temporibus exponatur, quibus ei peculiaris honor et cultus adorationis tribui potest.
Notitiae 37 (2001): 18–19glass , tabernacle
This entry is very long. Click here to read it on its own page. Notitiae 37 (2001): 190–194hermeneutics , liturgy of the hours
[Nondum transcriptum - Not yet transcribed]
Notitiae 37 (2001): 256–258both species
Quaenam sunt dispositiones quae ad momentum celebrationis sacramenti Paenitentiae spectant: utrum, exempli gratia, christifideles perdurante Missae celebratione ad sacramentum Paenitentiae accedere possunt?
De tempore celebrationis sacramenti Paenitentiae praiecipuae normae inveniuntur in Instructione Eucharisticum mysterium , 25 maii 1967, ubi commenatur, ut « Fideles ad eum adducantur extra Missae celebrationem, praesertim horis statutis, ad sacramentum Paenitentiae accedant, ita ut eius administration cum tranquillitate et ipsorum vera utilitate fiat, neve ipsei ab acutosa Missae partecipatione impediantur » (n. 35). Quae etiam in Praenotandis Ordinis Paenitentiae denuo proponuntur (n. 13), ubi tamen declaratur, ut « reconciliatio paenitentium omni tempore ac die celbrari potest » (ibidem ).
Quod tamen quamquam consilium a pastoribus intellegi debet ad pastoralem curam christifidelium, quos hortari et adiuvare ne omittant, ut in sacramento Paenientiae bonum animae quaerant et ad eum pro posse accedant extra tempus et locum celebrationis Missae. Altera ex parte haec norma nullo modo prohibet sacerdotibus, praeter illum Sanctam Missam clebrantem, confessiones fidelium audire, qui id desiderent etiam tempore celebrationis Missae.
Hac praesertim aetate, qua ab multis ecclesialis significatio peccati et sacramenti Paenitentiae obscuratur et desiderium accedndi ad acramentum Paenitentiae valde minuitur, pastores omnibus viribus suis favere debent frequens usus huius Sacramenti inter fideles. Ideo in can. 986 § 1Codicis Iuris Canonici leguntur: Omnis cui animarum cura vi muneris est demandata, obligatione tenetur providendi ut audiantur confessiones fidelium sibi commissorum, qui rationabiliter audiri petant, utque iisdem opportunitas praebeatur ad confessionem individualem, diebus ac horis in eorum commodum statutis, accedendi .
Celebratio re vera sacramenti Paenitentiae unum e ministeriis propriis sacerdotis est. Christifideles autem no solum obligatione tenentur peccata confitendi (cf. can. 989), verum etiam ius est eis ut ex spiritualibus Ecclesiae bonis, praesertim ex verbo Dei et sacramentis, adiumenta a sacris Pastoribus accipiant (can. 213).
Licere quidem patet etiam perdurantibus Missarum sollemnibus confessionem suscipere quotiescumque praevidetur fideles illud petere ministerium. Si concelebratio fit, enixe rogatur ut aliqui sacerdotes abstineat a concelebratione ita ut praesto esse possitn fideliub qui ad sacramentum Paenitentiae accedere velint.
In mentem autem revocandum est, non licere sacramentum Paenitentiae cum sancta Missa unire, ita ut fiat unica celebratione liturgica.
Translated by Dr. Aaron Sanders.
What, then, are the dispositions that pertain to the time for celebrating the sacrament of Penance (whether, for example, the Christian faithful can approach the sacrament of Penance while the celebration of Mass is ongoing)?
The principle norms concerning the time for celebrating the sacrament of Penance are found in the instruction Eucharisticum mysterium (May 25, 1967) where it is commended that “The faithful are to be constantly led to the practice of going to confession outside the celebration of Mass, and especially at the prescribed times, such that the administration [of the sacrament] takes place calmly and with true benefit [to the faithful] and such that active participation in the Mass is not impeded” (n. 35). This is also proposed anew in the praenotanda to the Rite of Penance (n. 13) where, nonetheless, it is declared that “the reconciliation of penitents may be celebrated at any time and on any day” (ibid.).
Still, while this ought to be understood by pastors as a counsel, for the pastoral care of the Christian faithful, that they not omit to exhort and help [the faithful] seek the good of their souls in the sacrament of Penance and to approach it, to the extent of their ability, outside the time and place of the celebration of Mass, on the other hand this norm in no way prohibits priests, aside from the one celebrating the Holy Mass, from hearing the confessions of the faithful who desire it even at the time during which Mass is celebrated.
Especially in this age, in which the ecclesial meaning of sin and the sacrament of Penance is obscured by many and the desire to approach the sacrament of Penance is greatly diminished, pastors ought to support with all their might the frequent use of this Sacrament among the faithful. Therefore, in can. 986 §1 of the Code of Canon Law one reads: “All to whom the care of souls has been entrusted in virtue of some function are obliged to make provision so that the confessions of the faithful entrusted to them are heard when they reasonably seek to be heard and that they have the opportunity to approach individual confession on days and at times established for their convenience.”
In fact, the celebration of the sacrament of Penance is one of the proper ministries of a priest. The Christian faithful, moreover, are not only bound by the obligation to confess their sins (cf. can. 989), but it is also their genuine right “to receive assistance from the sacred pastors out of the spiritual goods of the Church, especially the word of God and the sacraments” (can. 213).
Indeed it is evident that it is licit to receive a confession while the solemnities of Mass are taking place howsoever often it is foreseen that the faithful seek that ministry. If concelebration is taking place, it is earnestly requested that some priests abstain from concelebration such that they can be available to the faithful who desire to approach the sacrament of Penance.
It is to be recalled to mind, however, that it is not licit to unite the sacrament of Penance with the Holy Mass such that a single liturgical celebration is taking place.
Notitiae 37 (2001): 259–260confession , sacrament of penance
A Bishop recently asked the Congregation for Divine Worship and the Discipline of the Sacraments whether a Diocesan Bishop would be able to oblige his priests to admit women and girls to service at the altar. This Dicastery has considered it opportune to send this letter to the Bishop in question, and given its particular importance, to publish it here.
Prot. N.2451/00/L
July 27, 2001
Your Excellency,
Further to recent correspondence, this Congregation resolved to undertake a renewed study of the questions concerning the possible admission of girls, adult women and women religious to serve alongside boys as servers in the Liturgy.
As part of this examination, the Dicastery consulted the Pontifical Council for Legislative Texts which replied with a letter of July 23, 2001. The reply of the Pontifical Council was helpful in reaffirming that the questions raised by this Congregation, including the question of whether particular legislation could oblige individual priests in their celebration of the Holy Mass to make use of women to serve at the altar, do not concern the interpretation of the law, but rather are questions of the correct application of the law. The reply of the aforementioned Pontifical Council, therefore, confirms the understanding of this Dicastery that the matter falls within the competence of this Congregation as delineated by the Apostolic Constitution Pastor Bonus, § 62. Bearing in mind this authoritative response, this Dicastery, having resolved outstanding questions, was able to conclude its own study. At the present time, therefore, the Congregation would wish to make the following observations.
As is clear from the Responsio ad propositum dubium concerning can. 230, § 2, and its authentic interpretation (cf. Circular Letter to the Presidents of Episcopal Conferences, Prot. n. 2482/93 March 15, 1994, see Notitiae 30 [1994] 333-335), the Diocesan Bishop, in his role as moderator of the liturgical life in the diocese entrusted to his care, has the authority to permit service at the altar by women within the boundaries of the territory entrusted to his care. Moreover his liberty in this question cannot be conditioned by claims in favor of a uniformity between his diocese and other dioceses which would logically lead to the removal of the necessary freedom of action from the individual Diocesan Bishop. Rather, after having heard the opinion of the Episcopal Conference, he is to base his prudential judgment upon what he considers to accord more closely with the local pastoral need for an ordered development of the liturgical life in the diocese entrusted to his care, bearing in mind, among other things, the sensibilities of the faithful, the reasons which would motivate such a permission, and the different liturgical settings and congregations which gather for the Holy Mass (cf. Circular Letter to the Presidents of Episcopal Conferences, March 15, 1994, no. 1).
In accord with the above cited instructions of the Holy See such an authorization may not, in any way, exclude men or, in particular, boys from service at the altar, nor require that priests of the diocese would make use of female altar servers, since "it will always be very appropriate to follow the noble tradition of having boys serve at the altar" (Circular Letter to the Presidents of Episcopal Conference, March 15, 1994, no. 2). Indeed, the obligation to support groups of altar boys will always remain, not least of all due to the well known assistance that such programs have provided since time immemorial in encouraging future priestly vocations (cf. ibid.)
With respect to whether the practice of women serving at the altar would truly be of pastoral advantage in the local pastoral situation, it is perhaps helpful to recall that the non-ordained faithful do not have a right to service at the altar, rather they are capable of being admitted to such service by the Sacred Pastors (cf. Circular Letter to the Presidents of Episcopal Conferences, March 15, 1994, no. 4, cf. also can 228, §1, Interdicasterial Instruction Esslesiae de mysterio, August 15, 1997, no. 4, see Notitiae 34 [1998] 9-42). Therefore, in the event that Your Excellency found it opportune to authorize service of women at the altar, it would remain important to explain clearly to the faithful the nature of this innovation, lest confusion might be introduced, thereby hampering the development of priestly vocations.
Having thus confirmed and further clarified the contents of its previous response to Your Excellency, this Dicastery wishes to assure you of its gratitude for the opportunity to elaborate further upon this question and that it considers this present letter to be normative.
With every good wish and kind regard, I am, Sincerely yours in Christ,
Jorge A. Card. Medina Estévez
Mons. Mario Marini
Notitiae 37 (2001): 397–399altar girls , hermeneutics
This entry is very long. Click here to read it on its own page. Notitiae 37 (2001): 521–526liturgiam authenticam , nova vulgata , translation , vernacular
Utrum, in Sancta Communione sub utraque specie distribuenda, liceat christifidelibus ad Sacramentum Eucharistiae accedere, ipsis particulam, quam in manibus acceperunt, in calice a sacerdote vel a diacono sustento intingentibus?
℟. Negative .
Institutio Generalis vero editionis typicae tertiae Missalis Romani explicate affirmat: « Sacerdos deinde accipit patenam vel pyxidem, et accedit ad communicandos, qui de more processionaliter appropinquant. Non licet ipsis fidelibus panem consecratum neque calicem sacrum per semetipsos accipere eo minus de manu in manum inter se transmittere. Fideles communicant genuflexi vel stantes, prout Conferentia Episcoporum statuerit. Cum autem stantes communicant, commendatur ut debitam reverentiam, ab iisdem normis statuendam, ante susceptionem Sacramenti faciant » (n. 160); cui adiungit quod hoc in casu: « Si Communio calicis fit per intinctionem, communicandus, patinam sub ore tenens, accedit ad sacerdotem, qui vas cum sacris particulis tenet et ad cuius latus sistit minister qui calicem sustinet. Sacerdos hostiam accipit, partem eius in calicem intingit et eam ostendendo dicit: Corpus et Sanguis Christi; communicandus respondet: Amen, a sacerdote Sacramentum ore recipit, ac postea recedit » (n. 287).
Praeterea, abusus censendus est modus ille, quo fideles in manu particulam iam in Pretiosissimo Sanguine Christi intinctam recipiant.
Whether, in distributing Holy Communion under both species, it is permissible for Christ's faithful to approach the Sacrament of the Eucharist and dip for themselves a particle which they have received in the hand into a chalice held by a priest or deacon?
℟. In the negative .
The General Instruction of the third typical edition of the Roman Missal explicitly affirms: « Then the priest takes the paten or the ciborium and goes to those who are to receive Communion, who customarily approach after the manner of a procession. It is not permissible for the faithful to take the consecrated bread or the sacred chalice by themselves and still less to pass them hand to hand among themselves. The faithful receive Communion kneeling or standing as the Conference of Bishops establishes. When, however, they receive standing, it is recommended that they make a due sign of reverence, to be established by the same norms, before the reception of the Sacrament » (n. 160); to which is added something regarding this case: « If Communion from the chalice is done by intinction, the one to receive Communion, holding the paten beneath his mouth, approaches the priest, who holds the vessel with the sacred particles and at whose side assists the minister who holds the chalice. The priest takes the host, dips part of it in the chalice and while showing it says, "The Body and Blood of Christ." The person who is to receive Communion responds, "Amen," receives the Sacrament from the priest in the mouth, and then goes back » (n. 287).
Moreover, the practice in which the faithful receive in the hand a particle that has already been dipped in the Most Precious Blood of Christ is to be regarded as an abuse.
Notitiae 38 (2002): 490both species , communion , intinction
Utrum deceat primam Communionem celebrare Quinta feria Hebdomadae Sanctae intra Missam « In Cena Domini »?
℟. Negative .
Sane quidem a Sacramento Baptismatis et Confirmationis seiuncta, prima plena participatio Eucharistiae cum sacrae Communionis receptione est Sacramentum quoddam initiationis christiane, theologice cum Pascha sociatum et sub specie celebrationis intra Vigiliam Paschalem constitutum (cf. Ordo initiationis christianae adultorum , Praenotanda , nn. 49, 58), alveus naturalis trium sacramentorum, quae, inter se intime coniuncta, « ad plenam staturam perducant christifideles, qui missionem totius populi christiani in Ecclesia et in mundo exercent » (Ordo baptismi parvulorum , De initiatione christiana , Praenotanda generalia , n. 2). Cum vero radix et nucleus omnium celebrationum diei dominici per circulum anni liturgici sit Vigilia Paschalis, statuitur, ut, quantum potest, sacramenta initiationis christianae celebrentur, nisi per Vigiliam, nempe « die dominico » (cf. Ordo initiationis christianae adultorum , Praenotanda , n. 59).
Non decet, igitur, primam plena participatio Eucharistiae, seu « prima Communio » [sic ] in Missa « In Cena Domini » celebrare, non modo ratione mere theologica habita, sed etiam pastorali, cum populum a medio evento historico-salvifico celebratio haec distrahat eo tridui sacri die commemorato: « Tota animi attentio verti debet ad mysteria quae in Missa potissimum recoluntur: scilicet institutio Eucharistiae, Ordinis sacerdotalis institutio et mandatum Domini de caritate fraterna: quae quidem in homilia illustrentur » (Congregatio de Cultu Divino et Disciplina Sacramentorum , Litt. Circ. De festiis paschalibus praeparandis et celebrandis , n. 45).
Progrediente evolutione anni liturgici, exorta est autem celebratio quae, licet propriis peculiaritatibus, elementa tamen quaedam Missae « In Cena Domini » reduplicat, scilicet sollemnitas SS.mi Corporis et Sanguinis Christi. Haec sollemnitas, sicut et Dominicarum Paschae et Temporis « per annum » celebrationes, aptiora praeberent adiuncta celebrationi primae participationis Eucharistiae.
Whether it is fitting to celebrate first Communion on Thursday of Holy Week within the Mass « of the Lord's Supper »?
℟. In the negative .
Though it is separated from the Sacrament of Baptism and Confirmation, the first full participation in the Eucharist with the reception of holy Communion is a certain Sacrament of Christian initiation, theologically connected with Easter and under the aspect of celebration included in the Easter Vigil (cf. Ordo initiationis christianae adultorum , Praenotanda , nn. 49, 58), the natural channel of the three sacraments, which, intimately connected among themselves « lead to full stature the faithful who exercise the mission of the whole Christian people in the Church and in the world » (Ordo baptismi parvulorum , De initiatione christiana , Praenotanda generalia , n. 2). Since, then, the Easter Vigil is the root and nucleus of all Sunday celebrations throughout the course of the liturgical year, it is established that insofar as possible the sacraments of Christian initiation are celebrated, except during the Vigil, on « Sunday » (cf. Ordo initiationis christianae adultorum , Praenotanda , n. 59).
It is not fitting, therefore, to celebrate first full participation in the Eucharist, or « first Communion » at the Mass « of the Lord's Supper », not only for a merely theological reason, but also a pastoral one, since this celebration would distract the people from the historico-salvific event commemorated as part of the sacred Triduum on that day: « All the attention of the mind should be turned to the mysteries which are most of all recalled in this Mass, namely, the institution of the Eucharist, the institution of the priestly Order, and the commandment of the Lord regarding fraternal charity; these should also be illustrated in the homily » (Congregatio de Cultu Divino et Disciplina Sacramentorum , Litt. Circ. De festiis paschalibus praeparandis et celebrandis , n. 45).
As the evolution of the liturgical year progressed, there did arise a celebration that, granted it has its own characteristics, nevertheless reduplicates certain elements of the Mass « of the Lord's Supper », namely the solemnity of the Most Holy Body and Blood of Christ. This solemnity, like the Sunday celebrations of Easter and of « Ordinary Time » would offer a more fitting venue for the celebration of first participation in the Eucharist.
Notitiae 38 (2002): 491first communion , holy thursday , lord's supper
Utrum liceat disponere in medio spatio ecclesiae mensam cum pane et vino prope altare vel in presbyterio occasione Missae « In Cena Domini » aut primae plenae participationis Eucharisticae, « primae Communionis » ut aiunt?
℟. Negative .
Normae ad hoc vigentes debitum momentum altaris explicate asseverant, cuius locus attentum sibi universum populum faciat oportet: « Expedit in omni ecclesia altare fixum inesse, quod Christum Iesum, Lapidem vivum (1 Petr 2, 4; cf. Eph 2, 20) clarius et permanenter significat; ceteris vero locis, sacris celebrationibus dicatis, altare potest esse mobile. Altare fixum dicitur, si ita exstruatur ut cum pavimento cohaereat ideoque amoveri nequeat; mobile vero si transferri possit » (Institutio Generalis Missalis Romani , n. 298). Inde fit ut unum necesse exstet altare, sedes praecipuissima presbyterii totiusque ecclesiae, quia participationem christifidelium singularitas eius foveret: « In novis ecclesiis exstruendis praestat unum altare erigi, quod in fidelium coetu unum Christum unamque Ecclesiae Eucharistiam significet. In ecclesiis vero iam exstructis, quando altare vetus ita situm est, ut difficilem reddat participationem populi nec transferri possit sine detrimento valoris artis, aliud altare fixum, arte confectum et rite dedicandum, exstruatur; et tantum super illud sacrae celebrationes peragantur. Ne fidelium attentio a novo altari distrahatur, altare antiquum ne sit peculiari modo ornatum » (Institutio Generalis Missalis Romani , n. 303).
Mos ergo mensam cum pane et vino disponendi ad Novissimam Cenam Iesu revocandam vel ad pueros collocandos in prima participatione eucharistica est symbolice iteratio, paedagogice distractio et pastoraliter inanis, cum populum ab altari distrahat, intellectum ponderis singulorum elementorum architecturae Ecclesiae confundat et minime participationem christifidelium foveat.
Whether it is permitted to set up in the middle of the church a table with bread and wine near the altar or in the sanctuary on the occasion of the Mass « of the Lord's Supper » or of the first full participation in the Eucharist, so-called « first Communion »?
℟. In the negative .
The norms in force regarding this have explicitly asserted the due importance of the altar, whose place should be recognized by all the people: « It is preferable that there be a fixed altar in every church, which more clearly and permanently signifies Jesus Christ, the living Stone (1 Petr 2, 4; cf. Eph 2, 20); in other places destined for sacred celebrations, the altar can be movable. An altar is called fixed if it constructed such that it is attached to the floor and therefore cannot be removed; it is movable if it can be moved elsewhere » (Institutio Generalis Missalis Romani , n. 298). Thus there arises the need to have one altar, the most important feature of the sanctuary and of the whole church, because the fact that there is only one fosters the participation of Christ's faithful: « In building new churches it is better that one altar be constructed to signify the one Christ and the one Eucharist of the Church in the gathering of the faithful. In churches that have already been built, however, when the old altar is situated such that it makes the participation of the people difficult and it cannot be moved without detriment to its artistic value, another fixed altar, artfully made and properly dedicated, should be set up, and only on it should the sacred celebrations be carried out. So that the attention of the faithful will not be distracted from the new altar, the old altar should not be decorated in any special manner » (Institutio Generalis Missalis Romani , n. 303).
The custom, therefore, of setting up a table with bread and wine to recall the Last Supper of Jesus or to gather children for their first participation in the Eucharist is symbolically a repetition, pedagogically a distraction, and pastorally inane, since it distracts people from the altar, confuses the understanding of the importance of the individual elements of Church architecture and does not at all foster the participation of Christ's faithful.
Notitiae 38 (2002): 492altar , bread , first communion , holy thursday , lord's supper , table , wine
[Textus originalis apud Vaticanam | Original text at the Vatican ]
Notitiae 38 (2002): 555–568liturgy of the hours , office of readings
LITTERAE CONGREGATIONIS
Nuper notitiae pervenerunt ad Congregationem de Cultu Divino et Disciplina Sacramentorum de sacerdote, qui sacram Communionem in Missae celebratione fideli laico negare dicebatur, ob eiusdem laici desiderium genibus flexis communicandi. Inde Dicasterium id opportunum duxit litteras Episcopo illius dioeceseos necnon Oratori exhibere, quae ob peculiare momentum etiam publici iuris fiunt.
Prot. n. 1322/02/L
Rome, 1 July 2002
Your Excellency,
This Congregation for Divine Worship and the Discipline of the Sacraments has recently received reports of members of the faithful in your Diocese being refused Holy Communion unless while standing to receive, as opposed to kneeling. The reports state that such a policy has been announced to parishioners. There were possible indications that such a phenomenon might be somewhat more widespread in the Diocese, but the Congregation is unable to verify whether such is the case. This Dicastery is confident that Your Excellency will be in a position to make a more reliable determination of the matter, and these complaints in any event provide an occasion for the Congregation to communicate the manner in which it habitually addresses this matter, with a request that you make this position known to any priests who may be in need of being thus informed.
The Congregation in fact is concerned at the number of similar complaints that it has received in recent months from various places, and considers any refusal of Holy Communion to a member of the faithful on the basis of his or her kneeling posture to be a grave violation of one of the most basic rights of the Christian faithful, namely that of being assisted by their Pastors by means of the Sacraments (Codex Iuris Canonici , canon 213). In view of the law that “sacred ministers may not deny the sacraments to those who opportunely ask for them, are properly disposed and are not prohibited by law from receiving them” (canon 843 § 1), there should be no such refusal to any Catholic who presents himself for Holy Communion at Mass, except in cases presenting a danger of grave scandal to other believers arising out of the person's unrepented public sin or obstinate heresy or schism, publicly professed or declared. Even where the Congregation has approved of legislation denoting standing as the posture for Holy Communion, in accordance with the adaptations permitted to the Conferences of Bishops by the Institutio Generalis Missalis Romani n. 160, paragraph 2, it has done so with the stipulation that communicants who choose to kneel are not to be denied Holy Communion on these grounds.
In fact, as His Eminence, Cardinal Joseph Ratzinger has recently emphasized, the practice of kneeling for Holy Communion has in its favor a centuries-old tradition, and it is a particularly expressive sign of adoration, completely appropriate in light of the true, real and substantial presence of Our Lord Jesus Christ under the consecrated species.
Given the importance of this matter, the Congregation would request that Your Excellency inquire specifically whether this priest in fact has a regular practice of refusing Holy Communion to any member of the faithful in the circumstances described above and — if the complaint is verified — that you also firmly instruct him and any other priests who may have such a practice to refrain from acting thus in the future. Priests should understand that the Congregation will regard future complaints of this nature with great seriousness, and if they are verified, it intends to seek disciplinary action consonant with the gravity of the pastoral abuse.
Thanking Your Excellency for your attention to this matter and relying on your kind collaboration in its regard,
Jorge A. Card. Median Estévez Prefect
✠ Francesco Pio TamburrinoArchbishop Secretary
A LETTER OF THE CONGREGATION
Recently news came to the Congregation for Divine Worship and the Discipline of the Sacraments of a priest who was said to have denied holy Communion during the celebration of Mass to a member of the lay faithful on account of the same layman's desire to receive Communion kneeling. Thus, the Dicastery considered it opportune to send a letter to the Bishop of the diocese and to the Oratory, which is also being published because of its special importance.
[Textus originalis iam anglice exstat. - The original text is already in English.]
Notitiae 38 (2002): 582–584communion , kneeling , posture
Prot. n. 1322/02/L
Rome, 1 July 2002
Dear Sir,
This Congregation for Divine Worship gratefully acknowledges receipt of your letter, regarding an announced policy of denial of Holy Communion to those who kneel to receive it at a certain church.
It is troubling that you seem to express some reservations about both the propriety and the usefulness of addressing the Holy See regarding this matter. Canon 212 §2 of the Code of Canon Law states that "Christ's faithful are totally free to make known their needs, especially their spiritual ones, and their desire: to the Pastor of the Church". The canon then continues in §3: "According to their own knowledge competence and position, they have the right, and indeed sometimes the duty, to present to the sacred Pastor; their opinions regarding those things that pertain to the good of the Church. ..." Accordingly, in consideration of the nature of the problem and the relative likelihood that it might or might not be resolved on the local level, every member of the faithful has the right of recourse to the Roman Pontiff either personally or by means of the Dicasteries or Tribunals of the Roman Curia.
Another fundamental right of the faithful, as noted in canon 213, is "the right to receive assistance by the sacred Pastors from the spiritual goods of the Church, especially the word of God and the Sacraments". In view of the law that "sacred ministers may not deny the sacraments to those who opportunely ask for them, are properly disposed and are not prohibited by law from receiving them" (canon 843 § 1), there should be no such refusal to any Catholic who presents himself for Holy Communion at Mass, except in cases presenting a danger of grave scandal to other believers arising out of the person's unrepented public sin or obstinate heresy or schism, publicly professed or declared. Even where the Congregation has approved of legislation denoting standing as the posture for Holy Communion, in accordance with the adaptations permitted to the Conferences of Bishops by the Institutio Generalis Missalis Romani n. 160, paragraph 2, it has done so with the stipulation that communicants who choose to kneel are not to be denied Holy Communion on these grounds.
Please be assured that the Congregation takes this matter very seriously, and is making the necessary contacts in its regard. At the same time, this Dicastery continues to be ready to be of assistance if you should need to contact it again in the future.
Thanking you for your interest, and with every prayerful good wish, I am
Sincerely yours in Christ,
Mons. Mario Marini Undersecretary
[Textus originalis iam anglice exstat . - The original text is already in English.] Notitiae 38 (2002): 584–585communion , kneeling , posture
Episcopus quidem nuper apud Congregationem de Cultu Divino et Disciplina Sacramentorum quaesivit an Episcopo dioecesano liceat viros ad sacrum presbyteratum ordinare qui propensiones homosexuales dictas manifestaverunt. Hoc Dicasterium opportunum duxit hanc responsionem exhibere, quae ob peculiare momentum etiam publici iuris fit .
Prot. N. 886/02/0
Città del Vaticano, 16 maggio 2002
Eccellenza Reverendissima,
la Congregazione per il Clero ha trasmesso a questa Congregazione per il Culto Divino e la Disciplina dei Sacramenti, la lettera de Vostra Eccellenza, nella quale ci formula una richiesta, in ordine a chiarire la possibilità o meno che uomini con inclinazioni omosessuali possano ricevere l'ordinazione sacerdotale.
Questa Congregazione per il Culto Divino e la Disciplina dei Sacramenti, tenendo presente l'esperienza che proviene da non poche cause istruite in vista di ottenere la dispensa dagli obblighi che derivano dalla sacra Ordinazione, e dopo doverosa consultazione con la Congregazione per la Dottrina della Fede, esprime il suo giudizio nel modo seguente:
L'ordinazione al diaconato o al presbiterato di uomini omosessuali o con tendenza omosessuale è assolutamente sconsigliabile e imprudente e, dal punto di vista pastorale, molto rischiosa. Una persona omosessuale, o con tendenza omosessuale non è, per tanto, idonea a ricevere il sacramento dell'Ordine sacro.
Mi valgo volentieri della circostanza per confermarmi con sentimenti di cordiale ossequi
Jorge A. Card. Medina Estévez Prefetto
A certain Bishop recently brought a question before the Congregation for Divine Worship and the Discipline of the Sacraments about whether a diocesan Bishop is permitted to ordain to the sacred presbyterate men who have manifested so-called homosexual tendencies. This Dicastery considered it opportune to send this response, which is also being published because of its special importance .
Prot. N. 886/02/0
Vatican City, 16 May 2002
Most Reverend Excellency,
the Congregation for Clergy has passed on to this Congregation for Divine Worship and the Discipline of the Sacraments Your Excellency's letter, in which you make an inquiry of us in respect of clarifying whether it is possible or not for men with homosexual inclinations to receive sacerdotal ordination.
This Congregation for Divine Worship and the Discipline of the Sacraments, bearing in mind the experience that comes from not a few cases taking place with a view to obtaining dispensation from the obligations which arise from sacred Ordination, and after due consultation with the Congregation for the Doctrine of the Faith, expresses its judgment as follows:
The ordination of homosexual men or those with homosexual tendencies to the diaconate or to the priesthood is absolutely inadvisable and imprudent and, from a pastoral point of view, very precarious. As such, a homosexual person, or one with homosexual tendencies, is unfit to receive the sacrament of holy Orders.
I gladly take this opportunity to prove myself, with sentiments of cordial respect
Jorge A. Card. Medina Estévez
Notitiae 38 (2002): 586homosexuality , ordination
URBIS ET ORBIS DECRETUM
De signo sanctae Crucis in benedictionibus semper adhibendo
Cum ex usitato more semper liturgica viguisset consuetudo, ut in ritibus benedictionis signum crucis adhiberetur, id dextera manu a celebrante super personas aut res describendo, pro quibus misericordia impetratur, haec Congregatio de Cultu Divino et Disciplina Sacramentorum ad dirimenda dubia statuit, ut, etiam si textus illius partis Ritualis Romani cui titulus De Benedictionibus silentio signum ipsum praetereatur vel expressa in eo careat mentione temporis opportuni huius actionis, attamen tamquam necessarium in quavis benedictione sacris ministris peragenda supradictum signum crucis usurpetur.
Hac vero absente mentione, tempus opportunum habeatur cum textus benedictionis verba benedictio , benedicere vel similia praebeat vel his deficientibus verbis, cum concluditur ipsa oratio benedictionis.
Contrariis quibuslibet minime obstantibus.
Ex aedibus Congregationis de Cultu Divino et Disciplina Sacramentorum, die 14 Septembris A. D. 2002, in festo Exaltationis Sanctae Crucis.
GEORGIUS A. card. MEDINA ESTÉVEZ, Praefectus
✠ Franciscus Pius Tamburrinoa Secretis
A DECREE FOR THE CITY AND THE WORLD
On always making use of the sign of the holy Cross in blessings
Since, from the established usage, the liturgical custom has always been in force that in the rites of blessing the sign of the cross is employed by being traced by the celebrant with the right hand over the persons or things for whom mercy is implored, this Congregation for divine worship and the discipline of the sacraments, in order to dispel any doubts, has established that, even if the text of the part of the Roman ritual entitled "The Book of Blessings" remains silent about the sign itself or lacks an express mention of the appropriate time for this action, nevertheless the sacred ministers should adopt the aforementioned sign of the cross as necessary when carrying out any blessing.
Without a mention, however, the appropriate time should be regarded as when the text of the blessing uses the words blessing , to bless , or similar or, lacking these words, when the prayer of blessing itself is concluded.
Anything to the contrary not withstanding.
From the office of the Congregation for Divine Worship and the Discipline of the Sacraments, on 14 September, 2002, the feast of the Exaltation of the Holy Cross.
GEORGE A. card. MEDINA ESTEVEZ, Prefect
✠ Francesco Pio TamburrinoSecretary
AAS 94 (2002): 684 blessings , gestures , hermeneutics , sign of the cross
Multis in locibus christifideles solent in privata oratione genibus flexis sistere vel sedere postquam repetunt suas sedes, cum singuli recepissent sacram Eucharistiam in Missa. Utrum statuta editionis typicae tertiae Missalis Romani prohibeant hunc usum?
℟. Negative et ad mentem .
Mens est ut per praescripta Institutionis Generalis Missalis Romani, n. 43, intenditur ex una parte praestare latis terminis aliquam uniformitatem habitus corporis in congregatione pro variis partibus celebrationis sanctae Missae, simulque ex alia parte non moderari habitum corporis ita rigide, ut qui velint genibus flexis sistere vel sedere non amplius ad id liberi sint.
In many places the faithful are accustomed to remain kneeling in private prayer or to sit after they return to their seats once they have individually received the holy Eucharist at Mass. Whether the provisions of the Third typical edition of the Roman Missal prohibit this practice?
℟. In the negative and with a rationale .
The rationale is that by the prescripts of the General Instruction of the Roman Missal, n. 43 is intended to give, on the one hand, within broad limits some uniformity of posture in the congregation for the various parts of the celebration of the holy Mass, and at the same time, on the other hand, not to regulate posture so rigidly that those who wish to remain kneeling or to sit would no longer be free to do so.
Notitiae 39 (2003): 533communion , hermeneutics , posture
Variationes in Martyrologium Romanum inductae (editio typica altera) .Notitiae 41 (2005): 24–63martyrology
Quoad ordinationes diaconorum in dioecesi Sancti Christophori de las Casas in Mexico, necnon ad quaestiones cum iisdem coniunctas quod spectat, Congregatio de Cultu Divino et Disciplina Sacramentorum hodierno Episcopo supradictae dioecesis, Excellentissimo Domino Philippo Arizmendi Esquivel, litteras scripsit, quae ob peculiare momentum suum pro opportuna informatione et norma [hic publici fiunt]
En relación con las ordenaciones diaconales en la Diócesis de San Cristóbal de las Casa, México, y con los problemas relativos a las mismas, la Congregación para el Culto Divino y la Disciplina de los Sacramentos ha escrito una carta al actual Obispo de esa diócesis, S.E.R. Mons. Felipe Arizmendi Esquivel, la que es publica ahora [para oportuna información y norma].
Prot. 159/00
Ciudad del Vaticano, 26 de octubre de 2005
Excelencia Reverendísima,
en la última Reunión Interdicasterial, celebrada el 1 de octubre pasado, como Ud. Ha podido bien observar, se realizó un detallado y serio examen de la petición presentada por Vuestra Excelencia y de la situación actual de la Diócesis de San Cristóbal de Las Casas y sus incidencias en la vida de la Iglesia Universal. Adjunto una copia del resumen que hice como conclusión de la reunión. Como resultado de la deliberación se ha convenido como sique:
No se puede ignorar que, aún después de pasados cinco años de la salida de S.E. Mons. Samuel Ruiz de San Cristóbal de Las Casas, continua a estar latente en la Diócesis la ideología que promueve la implementación del proyecto de una Iglesia Autóctona. En este sentido, la reunión Interdicasterial se ha pronunciado por una suspensión de eventuales ordenaciones de diáconos permanentes hasta que se haya resuelto el problema ideológico de fondo.
Asimismo, se pide que se fortalezca la pastoral vocacional, con vistas al sacerdocio célibe, como en el resto de la Iglesia en México y demás países de América Latina; y que se interrumpa la formación de mas candidatos al diaconado permanente. Constituye, en efecto, una injusticia contra esos fieles cristianos alentar una esperanza sin perspectivas reales; además, el diaconada supone una vocación personal, no una designación comunitaria sino una llamada oficial de la Iglesia; requiere una formación intelectual solida, orientada por la Sede Apostólica.
Para contribuir a sanear la vida eclesial, desde el inicio se ha pedido, y se continúa a indicar, abrir la Diócesis a otras realidades eclesiales propias de la universalidad de la Iglesia Católica, para ayudarla a salir del aislamiento ideológico mencionado.
Por último, cabe subrayar que, alimentar en los fieles expectativas contrarias al Magisterio y a la Tradición, como en el caso de un diaconado permanente orientado hacia el sacerdocio uxorado, coloca a la santa Sede en la situación de tener que rechazar las distintas peticiones y presiones y, de este modo, se le hace aparecer como intolerante.
Me valgo de esta ocasión para saludar muy atentamente a V.E. y asegurarle nuestro sincero deseo de prestarle toda la colaboración posible. Quedo de Ud.,
devotísimo en Cristo Jesús
✠ Francis Card. Arinze Prefecto
✠ Domenico Sorrentino Arzobispo Secretario
With respect to diaconal ordinations in the Diocese of San Cristóbal de Las Casas in Mexico, also to the questions they raise, the Congregation for Divine Worship and the Discipline of the Sacraments has written to the current Bishop of the aforementioned diocese, the Most Excellent Felipe Arizmendi Esquivel, a letter which, on account of its particular importance, is published here as a suitable standard and piece of information.
Prot. 159/00
Vatican City, 26 October 2005
Most Reverend Excellency,
in the last Interdicasterial Meeting, held this 1 October, as you could well see, a detailed and formal examination was carried out on the request put forth by Your Excellency as well as on the present state of the Diocese of San Cristóbal de Las Casas and its circumstances in the life of the Universal Church. Attached is a copy of the summary that I have made as to the conclusions of the meeting. As a result of deliberation the following was agreed upon:
It cannot be ignored that, even after five years since the departure of His Excellency, Mons. Samuel Ruiz, from San Cristóbal de Las Casas, the ideology which promotes the project implementation of an Indigenous Church continues to underlie the Diocese. In light of this, the Interdicasterial Meeting has pronounced itself in favour of a suspension of subsequent ordinations of permanent deacons until the basic ideological problem has been resolved.
At the same time, it is requested that the pastoral ministry for vocations be reinforced, with a view to celibate priesthood, as in the rest of the Church in Mexico and in other countries of Latin America; and that formation of any more candidates to the permanent diaconate be discontinued. As a matter of fact, it constitutes an injustice against those faithful Christians to foster a hope without genuine proportions. Moreover, the diaconate presupposes a personal vocation: not a community nomination, but an official call of the Church; it requires a solid intellectual formation, oriented by the Apostolic See.
To contribute to purifying the life of the Church, from the beginning it has been requested, and this continues to be done, to open the Diocese to other ecclesial realities, proper to the universality of the Catholic Church, to help it to escape said ideological isolation.
Finally, it is worth noting that sustaining the faithful in expectations contrary to the Magisterium and Tradition, as in the case of a permanent diaconate oriented towards getting married priests, puts the Holy See in a situation of having to reject the various petitions and pressures, and of being made, in this way, to appear as intolerant.
I take this opportunity to greet Your Excellency most cordially and to assure you of our sincere desire to afford you all the assistance possible. Before you I remain,
devoted in Christ Jesus,
✠ Francis Card. Arinze Prefect
✠ Domenico Sorrentino Archbishop Secretary
Notitiae 41 (2005): 470–471Notitiae 41 (2005), 561–562deacon , mexico , ordination Notitiae 41 (2005), 561–562
[Nondum transcriptum - Not yet transcribed]
Notitiae 41 (2005): 563–565neocatechumenal way
This entry is very long. Click here to read it on its own page. Notitiae 42 (2006): 195–198deacon , mexico , ordination
This entry is very long. Click here to read it on its own page. Notitiae 42 (2006): 459–462deacon , mexico , ordination
An liceat Pretiosissimum Sanguinem Christi pro adoratione eucharistica ostendere.
℟ Negative et ad mentem .
Mens est: expositio sanctissimae Eucharistiae, iuxta normas librorum liturgicorum, fieri potest, sive cum pyxide sive cum ostensorio (De sacra communione et de cultu mysterii Eucharistici extra Missam , n. 82), salva doctrina Ecclesiae, quae docet sub altera tantum specie totum atque integrum Christum verumque sacramentum esse et sumi.
Normae vigentes omnino prohibent asservationem Pretiosissimi Sanguinis Christi post Missam celebratam, sicut legitur in Instructione Inaestimabile donum (1970), n. 14: « Vinum consecratum ex contrario statim post communionem sumi debet neque asservari licet. Attendatur autem, ut sola consecretur vini copia ad communionem necessaria ». Idem requiritur etiam ab Institutione Generali Missalis Romani (tertia editio typica ), nn. 163, 182, 247, 249, et ab Instructione Redemptionis Sacramentum (2004), n. 107.
Ius permittit, ut, in casu necessitatis a Codice Iuris Canonici (can. 925) descripto, aegroto, qui ob infirmitatem Eucharistiam sub specie panis sumere nequit, sub specie tantummodo vini communicare liceat. Hoc in casu aut Missa ad normam iuris in loco celebratur, ita ut sacerdos statim Sanguinem Christi ministrare possit, aut Pretiosissimus Sanguis post Missam in ecclesia vel oratorio celebratam in vaso opportune obtuto in tabernaculo asservatur. Quod autem, cum sit casus necessitatis, nullomodo ordinarium consideretur. Insuper, ne speciem vini consecrati corrumpatur, communionem necesse est fieri intra breve tempus.
Ecclesia vitat Pretiosissimi Sanguinis asservationem praesertim ob periculum repentinae et inevitabilis corruptionis speciei vini atqui ob difficultatem Sanctissimum sub illa specie pro aegroti communione sine discrimine afferendi atque versandi.
A fortiori, igitur, non licet asservare vel ostendere Pretiosissimum Sanguinem Christi pro adoratione Sanctissimi Sacramenti, sive per se sive una cum sacra hostia consecrata. Insuper, reprobandus est usus ostensoria conficiendi vel adhibendi, in quibus sit vasus ad Sanguinem Christi accipiendum.
Whether it is permitted to expose the Most Precious Blood of Christ for eucharistic adoration.
℟ In the negative and with a rationale .
The rationale is: the exposition of the most holy Eucharist, according to the norms of the liturgical books, can be done with a ciborium or ostensory (De sacra communione et de cultu mysterii Eucharistici extra Missam , n. 82), in keeping with the doctrine of the Church which teaches that under either species alone the whole and complete Christ and the true sacrament is and is received.
The norms currently in force altogether forbid the reservation of the Most Precious Blood of Christ after the celebration of Mass, as can be read in the Instruction Inaestimabile donum (1970), n. 14: « The consecrated wine, on the contrary, should be consumed immediately after communion and may not licitly be reserved. Care must be taken, however, that only enough wine is consecrated as is necessary for communion ». The same is also required by the Institutio Generalis Missalis Romani (tertia editio typica ), nn. 163, 182, 247, 249, and by the Instruction Redemptionis Sacramentum (2004), n. 107.
The law permits that in the case of necessity described by the Code of Canon Law (can. 925), it is permitted to give Communion under the species of wine alone to a sick person who on account of the infirmity cannot receive the Eucharist under the species of bread. In this case, either Mass is celebrated in the place, according to the norm of law, so that the priest can administer the Blood of Christ at once, or the Most Precious Blood is reserved in a properly sealed vessel in the tabernacle after Mass is celebrated in a church or oratory. Because this is a case of necessity, however, it should nowise be considered an ordinary occurrence. Moreover, so that the species of consecrated wine will not be corrupted, it is necessary that Communion be administered within a short time.
The Church avoids reserving the Most Precious Blood especially because of the danger of the quick and unavoidable corruption of the species of wine and because of the difficulty of carrying transporting the Most Holy Sacrament under that species for the Communion of the sick without accident.
All the more, therefore, is it not permissible to reserve or expose the Most Precious Blood of Christ for adoration of the Most Holy Sacrament, whether by itself or together with the sacred consecrated host. Moreover, the practice is reprobated of making or using ostensories in which a vessel for the Blood of Christ can be placed.
Notitiae 43 (2007): 182–183adoration , precious blood
RESPONSA AD PROPOSITA DUBIA DE VALIDITATE BAPTISMATIS
D. 1. Utrum validus sit baptismus collatus cum formulis « I baptize you in the name of the Creator, and of the Redeemer, and of the Sanctifier » et « I baptize you in the name of the Creator, and of the Liberator, and of the Sustainer »?
D. 2. Utrum qui baptizati sunt cum his formulis absolute baptizandi sunt?
RESPONSA
Ad primum: Negative.
Ad secundum: Affirmative.
Summus Pontifex Benedictus XVI, in Audientia infrascripto Cardinali Praefecto concessa, haec responsa in Sessione Ordinaria huius Congregationis deliberata, adprobavit et publici iuris fieri iussit .
Datum Romae, ex AEdibus Congregationis pro Doctrina Fidei, die I mensis Februarii anno MMVIII.
Gulielmus Card. Levada Praefectus
✠ Angelus Amato , S.D.B.Secretarius
RESPONSES TO PROPOSED DOUBTS ABOUT THE VALIDITY OF BAPTISM
D. 1. Whether baptism conferred with the formulas « I baptize you in the name of the Creator, and of the Redeemer, and of the Sanctifier » and « I baptize you in the name of the Creator, and of the Liberator, and of the Sustainer » is valid?
D. 2. Whether those who were baptized with these formulas should be baptized absolutely?
RESPONSES
To the first: In the negative.
To the second: In the affirmative.
The Supreme Pontiff, Benedict XVI, in an Audience granted to the Cardinal Prefect mentioned below, approved these responses which were deliberated in the Ordinary Session of this Congregation and ordered them to be published .
Issued in Rome, from the Offices of the Congregation for the Doctrine of the Faith, 1 February 2008.
William Card. Levada Prefect
✠ Angelo Amato , S.D.B.Secretary
Notitiae 45 (2008): 134baptism , inclusive language
Prot. N. 652/08/L
DECRETUM
Congregationi de Cultu Divino et Disciplina Sacramentorum propositae sunt aliquae variationes in editionem typicam tertiam Missalis Romani introducendae, quibus hic liber liturgicus praxi in Ecclesia Romana traditae arctius respondeat. Dicasterium, occasione data praeparationis reimpressionis emendatae eiusdem Missalis, ea quae sequuntur sumpsit:
1. Institutio Generalis Missalis Romani in posterum sic recitet: « 149. Sacerdos prosequitur Precem eucharisticam iuxta rubricas, quae in singulis Precibus exponuntur.
Si celebrans est Episcopus, in Precibus, post verba: Papa nostro N. , subiungit: et me indigno fámoulo tuo , vel post verba: Papae nostri N. , subiungit: mei indigni fámuli tui . Si autem Episcopus extra dioecesim suam celebrat, post verba: Papa nostro N. , subiungit: et fratre meo N., Epíscopo huius Ecclésiae, et me indígno fámulo tuo , vel post verba: Papae nostri N. , subiungit: fratris mei N., Epíscopi hius Ecclésiae et mei indígni fámuli tui.
Episcopus dioecesanus, aut qui eidem in iure aequiparatus est, nominari debet hac formula: una cum fámulo tuo Papa nostro N. et Epíscopo (vel: Vicário, Praeláto, Praefécto, Abbáte ) nostro N.
Episcopos Coadiutorem et Auxiliares, non autem alio Episcopos forte preasentes, nominari licet in Prece eucharistica. Quando plures nominandi sunt, dicitur sub formula generali: et Epíscopo nostro N. eiúsque Epíscopis adiutóribus.
In unaquaque Prece eucharistica, praedictae formular aptandae sunt, normis grammaticorum attentis ».
2. Insuper, Preces Eucharisticae pro Missis cum Pueris ne amplius in editionem typicam Missalis Romani linqua latinia exarati inserantur. Harum textus, debite quoad disciplinam et expressiones revisi, extra Missale Romanum imprimentur.
3. Iuxta propositionem Patrum Synodus Episcoporum a Summo Pontifice rogatam (cf. Adhortatio Apostolica post-Synodalis Sacramentum caritatis , n. 51), prater traditam dismissionis formulam Ite, missa est , aliquae aliae formulae, ad libitum adhibendae, loco proprio in editionem typicam Missalis Romani posthac introducantur.
Haec omni infrascriptus Congregationis Praefectus Summo Pontifici Benedicto XVI rttulit, qui, in audientia die 2 mensis februarii 2008, in Festo Praesentationis Domini, eidem concessa, textum editionis typicae tertiae Missalis Romani modo supra exposito variari benigne statuit.
Supradicta variatio de Institutione Generali Missalis Romani statim ac hoc Decretum prodierit observari potest, vigere autem incipiet a die 1 mensis novembris 2008.
Ex aedibus Congrgationis de Cultu Divino et Dsciplina Sacramentorum, die 8 mensis iunii 2008 datum.
✠ Francis Card. Arinze Praefectus
✠ Albertus Malcolmus Ranjith Archiepiscopus a Secretis
Notitiae 45 (2008): 175–176bishop , eucharistic prayer , roman missal
[Nondum transcriptum - Not yet transcribed]
Notitiae 45 (2008): 177–184name of god , tetragrammaton
This entry is very long. Click here to read it on its own page. Notitiae 45 (2008): 367–387editio typica tertia emendata , reprinting , roman missal
Utrum liceat sacerdoti celebranti communicare solus postquam Sanctam Eucharistiam fidelibus distribuerit aut Sanctam Eucharistiam distribuere et postea communicare simul cum populo?
℟. Negative ad utrumque
Huiusmodi usus sacerdotis celebrantis cuiusdam, ut nempe communicet solummodo postquam sanctam Eucharistiam fidelibus distribuerit aut, sancta Eucharistia iam distributa, communicare simul cum omnibus ex singulari opinione manat, qua scilicet fideles, utpote convivae ad mensam eucharistiam, imprimis inserviantur.
Omnibus in Ecclesiae Ritibus invenitur ordo traditus ad sacram Communionem accedendi: antea communicat Episcopus vel sacerdos celebrans, postea alii ministri secundum ordinem hierarchicum, demum populus. Sacerdos primus communicat non humanae praestantiae causa, sed ob dignitatem et naturam sui ministerii. Ipse enim in persona Christi agit, ob integritatem sacramenti et quia populo congregato praeest: « Ita, dum Presbyteri cum actu Christi Sacerdotis se coniungunt, cotidie se totos Deo offerunt, et, dum Corpore Christi nutriuntur, ex corde participant eius caritatem qui se in cibum dat fidelibus » (Presbyterorum ordinis , n. 13).
In editione Missalis Romani a Servo Dei Paulo Pp. VI promulgata fidelium communio immediate sequitur communionem sacerdotis, hoc modo actio unica constituens, aliter ac forma in editione Missalis Romani quae anno 1962 apparuit, qua communio sacerdotis disiungitur a communione fidelium per recitationem « Confiteor », per preces « Misereatur », « Indulgentiam », « Agnus Dei » et « Domine, non sum dignus ».
Norma liturgica vigens statuit: « Sacerdos, quoties sanctam Missam celebrat, toties ad altare tempore a Missali statuto se communicare debet, concelebrantes vero antequam ipsi ad distributionem Communionis procedant. Numquam attendat Sacerdos celebrans vel concelebrans usque ad Communionem populi expletam, ut se communicet » (Redemptionis Sacramentum , n. 97).
Whether it is permitted for the priest celebrant to communicate alone after he has distributed the Holy Eucharist to the faithful or to distribute the Holy Eucharist and afterwards to communicate together with the people?
℟. In the negative to both
This sort of practice on the part of some priest celebrants, namely that of communicating only after distributing the holy Eucharist to the faithful or, having already distributed the holy Eucharist, to communicate together with everyone, flows from an individual opinion, namely that the faithful, as guests at the eucharistic table should be served first.
In all the Rites of the Church the order for approaching holy Communion that has been handed down can be found: first, the Bishop or priest celebrant communicates, then the other ministers according to hierarchical order, and finally the people. The priest communicates first not for the sake of human prestige but on account of the dignity and nature of his ministry. For he acts in the person of Christ, on account of the integrity of the sacrament and because he presides over the people that have been gathered, « Thus, as the Presbyters join themselves with the act of Christ the Priest, daily they offer themselves to God, and, as they are nourished by the Body of Christ, they participate in the charity of him who gives himself as food to the faithful » (Presbyterorum ordinis , n. 13).
In the edition of the Roman Missal promulgated by the Servant of God Paul VI, the communion of the faithful follows immediately the communion of the priest, constituting in this way a single action; it is otherwise in the edition of the Roman Missal which appeared in 1962, in which the communion of the priest is disconnected from the communion of the faithful by the recitation of the « Confiteor », by the prayers « Misereatur », « Indulgentiam », « Agnus Dei » and « Domine, non sum dignus ».
The liturgical norm in force establishes: « The Priest, whenever he clebrates the holy Mass, should always communicate at the altar at the time established by the Missal, the concelebrants, however, before they proceed to the distribution of Communion. The Priest celebrant or a concelebrant should never wait until the Communion of the people is completed to communicate » (Redemptionis Sacramentum , n. 97).
Notitiae 45 (2008): 609communion
Utrum liceat Episcopo concelebrare in occasione iubilaei sacerdotis cuiusdam, ita ut inter presbyteros se collocet et locum celebrantis principalis cedat presbytero qui iubilaeum celebrat?
℟. Negative .
Norma liturgica vigens, quae principium theologicum in sapientia Patrum radicatum tradit, necessitatem omni cum evidentia confirmat ut Episcopus celebrationi praesit, sive ipse celebret Eucharistiam sive non.
Caeremoniale Episcoporum , enim, ad n. 18 dicit « In quavis altaris communitate, sub Episcopo sacro ministerio congregata, exhibetur symbolum illius caritatis et unitatis Corporis mystici, sine qua non potest esse salus. Maxime proinde convenit, ut quando Episcopus alicui actioni liturgicae interest, ubi populus est congregatus, ipse utpote plenitudine sacramenti Ordinis insignitus, celebrationi praesit. Quod fit non ad sollemnitatem exteriorem ritus augendam, sed ad significandum vividiore luce mysterium Ecclesiae. Decet etiam Episcopum presbyteros sibi celebratione consociare. Si vero Episcopus Eucharistiae praesideat quin celebret, ipse liturgiam verbi moderetur et Missam ritu dimissionis concludat ».
Tamen, « ob iustam causam Missae intersit quin tamen eam celebret, praestat, nisi alius Episcopus sit celebraturus, ipsum celebrationi praesidere, saltem liturgiam verbi celebrando et populum in fin [sic ] benedicendo. Quod valet praesertim de iis celebrationibus eucharisticis in quibus ritus aliquis sacramentalis vel consecrationis aut benedictionalis peragendus sit » (n. 175). In hoc casu Episcopus Missam participet « mozeta et rocheto indutus, non tamen in cathedra, sed loco aptiore pro ipso parato » (n. 186).
Whether it is permissible for a Bishop to concelebrate on the occasion of the jubilee of a certain priest such that he takes a place among the presbyters and yields the place of principal celebrant to the presbyter who is celebrating his jubilee?
℟. In the negative .
The liturgical norm in force, which carries with it a theological principle rooted in the wisdom of the Fathers, confirms with all evidence the necessity that the Bishop preside at the celebration, whether he celebrates the Eucharist or not.
The Ceremonial of Bishops in n. 18 says « In every community of the altar gathered together under the Bishop as its sacred minister, the symbol of that charity and unity of the mystical Body, without which there can be no salvation, is shown. It is most fitting, therefore, that when the Bishop is present at a particular liturgical action, where the people is gathered, that he, as the one signed with the fullness of the sacrament of Order, presides at the celebration. This is not done to increase the exterior solemnity of the rite but to signify in a more vivid light the mystery of the Church. It is fitting also that the Bishop should join presbyters with himself in the celebration. If, however, the Bishop presides at the Eucharist but does not celebrate it, he himself takes charge of the liturgy of the word and concludes the Mass with the rite of dismissal ».
Nevertheless, « for a just cause he may be present at a Mass but not celebrate it, it is preferable, unless another Bishop is to celebrate, that he preside at the celebration, at least by celebrating the liturgy of the word and blessing the people at the end. This counts especially with regard to those eucharistic celebrations in which some sacramental rite or rite of consecration or blessing is to take place » (n. 175). In this case, the Bishop participates at Mass « dressed in mozeta and rochet, not in the cathedra but in a more suitable place prepared for him » (n. 186).
Notitiae 46 (2009): 170bishop , celebrant , jubilee , presider
Utrum liceat pluribus sacerdotibus concelebrantibus, ut quisque calicem quendam accipiat ante doxologiam finalem precis eucharisticae?
℟. Negative .
Elevatio hostiae et calicis non est quidem gestus, qui munus tantum exsequitur hostiam et calicem conspectui populi praebendi, ut ab omnibus videantur, sed ritualiter exprimit quod verbis a Sacerdote in doxologia finali Precis Eucharisticae dicitur.
Institutio Generalis Missalis Romani , ad n. 180, in Missa cum diacono explicanda, sic affirmat: « Ad doxologiam finalem Precis eucharisticae, stans ad latus sacerdotis, [diaconus] calicem elevatum tenet, dum sacerdos patenam cum hostia elevat, usquedum populus Amen acclamaverit ».
Reprobandus igitur est usus, quo omnes vel plures concelebrantes ad altare tempore doxologiae finalis proxime accedunt ut calices accipiant. Potius celebranti vel diacono vel uni concelebranti relinquendum est munus calicis elevandi.
Whether it is permitted for several concelebrating priests each to take up an individual chalice before the final doxology of the eucharistic prayer?
℟. In the negative .
The elevation of the host and chalice is not a gesture that performs the function only of showing the host and chalice to the people so that they can be seen by everyone, but rather it ritually expresses what is said by the Priest in the words in the final doxology of the Eucharistic Prayer.
The General Instruction of the Roman Missal , in n. 180, in Mass with a deacon, affirms: « At the final doxology of the eucharistic Prayer, standing at the side of the priest, [the deacon] holds the chalice elevated while the priest elevates the paten with the host until the people finishes acclaiming Amen ».
Thus, the practice in which all or several concelebrants approach the altar to take up chalices at the time of the final doxology is to be reprobated. Rather, the task of elevating the chalice should be left to the celebrant or the deacon or to one concelebrant.
Notitiae 46 (2009): 171chalice , concelebration , doxology , elevation
An liceat novo Episcopo baculum pastorale tradere intra ritum ingressus in Diocesim ?
℟. Negative .
Ritum, quo possessionem suae diocesis capit Episcopus, qui ab alia Ecclesia translatus est vel ordinationem episcopalem in sua cathedrali ecclesia non acceperit, Caeremoniale Episcoporum particulatim praescribit. In dicto ritu nullum locum habet traditio novo Episcopo baculi pastoralis. Episcopus enim possessionem capit essentialiter vi proclamationis Litterarum Apostolicarum et momento quo Episcopus in sua cathedra sedet.
Nam, Caeremoniale Episcoporum , sive ad n. 1135, ubi de Episcopi ordinatione tractatur, sive ad n. 1143, circa Episcopi receptionem in sua Cathedrali ecclesia, in lucem ponit receptionem lectioni Litterarum Apostolicarum coniungi et constitutioni Episcopi in cathedra eius.
Ad n. 1145, insuper, sic clare dicitur: « Si vero ipse Metropolita introducit Episcopum in eius ecclesiam cathedralem, tunc ad ianuam ecclesiae ipse praesentat Episcopum primae dignitati capituli et praesidet processioni introitus, ad cathedram salutat populum et requirit ut ostendantur et legantur Litterae apostolicae. Quibus lectis, et post acclamationem populi, Metropolita invitat Episcopum ad sedendum in cathedra. Deinde Episcopus surgit et canitur: Glória in excélsis secundum rubricas ».
Si Episcopus nondum episcopalem ordinationem receperit, traditio baculi pastoralis pars constituit ipsius ritus ordinationis, ut in Pontificali Romano dicitur (Ord . Episc . n. 90).
Whether it is permitted to hand over the pastoral staff to a new Bishop within the rite of entrance into the Diocese ?
℟. In the negative .
The Ceremonial of Bishops prescribes the rite by which a Bishop who has been transfered from another Church or who has not received episcopal ordination in his cathedral takes possession of his diocese. In the aforesaid rite, the handing over of the pastoral staff to the new Bishop has no place. The Bishop, rather, takes possession essentially by force of the proclamation of the Apostolic Letter and the moment in which he sits in his cathedra.
For, the Ceremonial of Bishops , whether with regard to n. 1135 where it deals with the ordination of a Bishop or n. 1143 about the reception of a Bishop in his Cathedral church, puts the emphasis on the reading of the Apostolic Letter together with the situating of the Bishop in his cathedra.
With regard to n. 1145 above, it clearly says: « If, however, the Metropolitan himself brings the Bishop into his cathedral church, he presents the Bishop at the door of the church to the highest-ranking member of the chapter and presides at the entrance procession; at the cathedra he greets the people and requires that the apostolic Letter be shown and read. When it has been read, and after the acclamation of the people, the Metropolitan invites the Bishop to be seated in the cathedra. Then the Bishop rises and sings Glória in excélsis according to the rubrics ».
If the Bishop has not yet received episcopal ordination, the handing over of the pastoral staff constitutes part of the rite of ordination itself, as it says in the Roman Pontifical (Ord . Episc . n. 90).
Notitiae 46 (2009): 622bishop , pastoral staff
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Rite for the Ordinary Public Consistory, Creation of Cardinals, giving of biretta, ring, and title or diakonia
Notitiae 48 (2012): 56–64biretta , cardinals , consistory , ring , rite , title
An liceat in Missa chrismatis sociari presbyteris etiam diaconos in promissionibus sacerdotalis renovandis?
℟. Negative .
Concilium Oecumenicum Vaticanum II in Constitutione dogmatica « Lumen Gentium » plane affirmat: « Presbyteri, ordinis Episcopalis providi cooperators eiusque adiutorium et organum, ad Populo Dei inserviendum vocati, unum presbyterium cum suo Episcopo constituent, diversiis quidem officiis mancipatum. In singulis localibus fidelium congregationibus Episcopum, quocum fidenti et magno animo consociantum, quodammodo praesentem reddunt eiusque munera et sollicitudinem pro parte suscipiunt et cura cotidiana exercent. Qui sub auctoritate Episcopi portionem gregis dominici sibi addictam sanctificant et regunt, Ecclesiam universalem in suo loco visibilem faciunt et in aedificando toto corpore Christi validam operam afferent (LG 28) ».
Insuper, decretum de ministerio et vita presbyterorum definit: « Presbyteri omnes, una cum Episcopis, unum idemque sacerdotium et ministerium Christi ita participant, ut ipsa unitas consecrationis missionisque requirat hierarchicam eorum communionem cum Ordine Episcoporum, quam optime aliquando in liturgica concelebratione manifestant, et cum quibus coniuncti profitentur se Eucharisticam Synaxim celebrare » (PO 7).
In Missa chrismatis, cui Episcopus in ecclesia cathedralis praeest quamque sacedotes e diversis regionibus Dioecesis concelebrant, elucet natura ipsa Ecclesiae, Christi corporis, variis ministeriis et charismatibus organice costitutae. Haec praesertim celebratio tamen existimatur « inter praecipuas manifestationes plenitudinis sacerdotii Episcopi et signum arctae coniunctionis presbyterorum cum ipso » (Ordo benedicendi oleum catechumenorum et infirmorum et conficiendi Chrisma , Praenotanda , n. 1).
Sicut envincitur ex ipsis interrogationibus, quae in Missali Romano referuntur quasquae Episcopus ab sacerdotibus petit, hac die, quo celebratur natale sacerdotii ministerialis, presbyter quisque renovat fidelitatem Christo, oboedientiam Episcopo et plenam facultatem populi Dei ministrandi.
Hac in celebratione, igitur, clare patet quod « Missa chrismatis [...] est veluti manifestatio comunionis presbyterorum cum proprio Episcopo in uno eodemque sacerdotio atque ministerio Christi. Ad hanc vero Missam convocentur presbyteri e diversis regionibus Dioecesis, qui concelebrent cum Episcopo, in conficendo Chrismate testes et cooperatores eius, sicut in ministerio cotidiano adiutores sunt ei consiliarii » (Congregatio pro Cultu Divino, Litterae circulars, De festis paschalibus praeparandis et celebrandis « Paschalis sollemnitatis », n. 35).
Ipsum Concilium Oecumenicum Vaticanum II, cum de diaconis alloquitur, eos distinguit a sacerdotibus eorumque naturam definit asserens: « In gradu inferiori hierarchiae sistunt Diaconi, quibus "non ad sacerdotium, sed ad ministerium" manus imponuntur » (LG 29).
Ergo, in Missa chrismatis soli presbyteri vocantur, ut renovent promissa sacerdotalia, qui una cum Episcopo participant eidem sacerdotio et ministerio Christi.
Whether it is permissible at the Chrism Mass for deacons to be included along with the priests in renewing the priestly promises?
℟. In the negative .
The Second Vatican Ecumenical Council in the dogmatic Constitution « Lumen Gentium » clearly affirms: « Priests, prudent cooperators with the Episcopal order, its aid and instrument, called to serve the people of God, constitute one priesthood with their bishop although bound by a diversity of duties. Associated with their bishop in a spirit of trust and generosity, they make him present in a certain sense in the individual local congregations, and take upon themselves, as far as they are able, his duties and the burden of his care, and discharge them with a daily interest. And as they sanctify and govern under the bishop's authority, that part of the Lord's flock entrusted to them they make the universal Church visible in their own locality and bring an efficacious assistance to the building up of the whole body of Christ (LG 28) ».
Moreover, the decree on the ministry and life of priests specifies: « All priests, in union with bishops, so share in one and the same priesthood and ministry of Christ that the very unity of their consecration and mission requires their hierarchical communion with the order of bishops. At times in an excellent manner they manifest this communion in liturgical concelebration as joined with the bishop when they celebrate the Eucharistic Sacrifice » (PO 7).
In the Chrism Mass, over which the Bishop presides in the cathedral church and which priests from different regions of the Diocese concelebrate, the very nature of the Church, the body of Christ, organically constituted with various ministries and charisms, shines forth. This celebration is particularly held in esteem « as counted among the special manifestations of the fullness of the priesthood of the Bishop and as a sign of the intimate joining of the priests with him » (Ordo benedicendi oleum catechumenorum et infirmorum et conficiendi Chrisma , Praenotanda , n. 1).
As is expressed by the questions themselves which are given in the Roman Missal and which the Bishop asks of the priests, on this day, when the birth of the ministerial priesthood is celebrated, each priest renews his fidelity to Christ, his obedience to the Bishop, and his full dedication to ministering to the people of God.
In this celebration, therefore, it is plainly clear that « The Chrism Mass [...] is a sort of manifestation of the communion of priests with their own Bishop in one and the same priesthood and ministry of Christ. Aand to this Mass priests from various regions of the Diocese should be called together to concelebrate with the Bishop and to be his witnesses and co-workers in confecting the Chrism, as they are also his helpers and counselors in the daily ministry. » (Congregatio pro Cultu Divino, Litterae circulars, On preparing and celebrating the Paschal feasts « Paschalis sollemnitatis », n. 35).
The Second Vatican Ecumenical Council itself, when it speaks of deacons, distinguishes them from priests and specifies their nature, asserting: « At a lower level of the hierarchy are deacons, upon whom hands are imposed "not unto the priesthood, but unto a ministry of service" » (LG 29).
Therefore, in the Chrism Mass only the priests are called upon to renew their priestly promises, since they participate together with the Bishop in the same priesthood and ministry of Christ.
Notitiae 49 (2012): 170–171bishop , chrism mass , deacons , holy thursday , priests , promises , renewal
[Nondum transcriptum - Not yet transcribed]
Notitiae 49 (2012): 269annunciation , calendar
[Nondum transcriptum - Not yet transcribed]
Notitiae 49 (2012): 269calendar , immaculate conception
[Not yet transcribed - Nondum transcriptum ]
The revised rite for the blessing and imposition of pallia.
Notitiae 49 (2012): 289–293pallium , rite
[Not yet transcribed - Nondum transcriptum ]
This is a decree establishing and giving propers for the Feast of Christ the Eternal High Priest.
Notitiae 49 (2012): 335–368lectionary , liturgy of the hours , martyrology , mass , priest , proper
[Not yet transcribed - Nondum transcriptum ]
The rite for canonization of a saint.
Notitiae 49 (2012): 611–614canonization , rite
CONGREGATIO DE CULTU DIVINO ET DISCIPLINA SACRAMENTORUM
Prot. N. 44/13/L
DECRETUM
Vitae et regni ianua, Baptismus est sacramentum fidei, quo homines incorporantur unicae Christi Ecclesiae, quae in Ecclesia catholica subsistit, a Successore Petri et Episcopis in eius communione gubernata.
Unde Congregationi de Cultu Divino et Disciplina Sacramentorum visum est variationem quandam in editionem typicam alteram Ordinis Baptismi Parvulorum inducere, eo ut in eodem ritu melius in lucem ponatur tradita doctrina de munere et officio Matris Ecclesiae in sacramentis celebrandis. Dicasterium proinde ea, quae sequuntur, disponit:
Ordo Baptismi Parvulorum in posterum sic recitet:
1. "41. Deinde celebrans prosequitur dicens:
N. …, N. (vel Filioli), magno gaudio Ecclesia Dei vos excipit. In cuius nomine ego signo vos signo crucis; et parentes vestri (patrinique) post me eodem signo Christi Salvatoris vos signabunt.
Et signat ununquemque parvulum in fronte, nihil dicens. Postea invitat parentes et, si opportunum videtur, patrinos, ut idem faciant".
2. "79. Deinde celebrans prosequitur dicens:
N. …, magno gaudio Ecclesia Dei te excipit. In cuius nomine ego signo te signo crucis; et parentes tui (patrinique vel et matrina) post me eodem signo Christi Salvatoris te signabunt.
Et signat parvulum in fronte, nihil dicens. Postea invitat parentes et, si opportunum videtur, patrinum (matrinam), ut idem faciant".
3. "111. Celebrans prosequitur dicens:
Filioli, magno gaudio Ecclesia Dei vos excipit. In cuius nomine ego signo vos signo crucis. Producit signum crucis super omnes infantes simul, et ait:
Et vos, parentes (vel patrini), infantes in fronte signate signo Christi Salvatoris.
Tunc parentes (vel patrini) signant parvulos in fronte".
4. "136. Catechista prosequitur dicens:
Filioli, magno gaudio Ecclesia Dei vos excipit. In cuius nomine ego signo vos signo crucis.
Producit signum crucis super omnes infantes simul, et ait:
Et vos, parentes (vel patrini), infantes in fronte signate signo Christi Salvatoris.
Tunc parentes (vel patrini) signant parvulos in fronte".
5. "170. Deinde celebrans prosequitur dicens:
N. …, magno gaudio Ecclesia Dei, cum parentibus tuis gratias agens, te excipit testificaturque te iam ad Ecclesia fuisse receptum. In cuius nomine ego signo te signo Christi, qui tibi in Baptismate vitam largitus est et Ecclesiae suae te iam aggregavit. Et parentes tui (patrinusque vel et matrina) post me eodem signo crucis te signabunt.
Et signat infantem in fronte, nihil dicens; postea invitat parentes et, si opportune videtur, patrinum, ut idem faciant".
Ego infrascriptus Congregationis Praefectus, haec Summo Pontifici Benedicto XVI exposuit, qui, in audientia die 28 mensis ianuarii 2013 eidem concessa, textum praesentem editionis typicae alterae Ordinis Baptismi Parvulorum modo sopradicto posthac variari benigne statuit.
Quae statuta de Ordine Baptismi Parvulorum statim ab omnibus, ad quos spectant, serventur et inde a die 31 mensis martii 2013 plenum habeant vigorem.
Curae autem Conferentiarum Episcopalium committitur ut variationes, in Ordine Baptismi Parvulorum factae, in editiones eiusdem Ordinis lingua vernacula apparandas inducant.
Contrariis quibuslibet minime obstantibus.
Ex aedibus Congregationis de Cultu Divino et Disciplina Sacramentorum, die 22 mense februarii 2013, in festo Cathedrae sancti Petri Apostoli, datum.
Antonius Card. Cañizares Llovera, Praefectus
Arturus Roche, Archiepiscopus a Secretis
(This is an unofficial translation, especially with regards to the variations themselves.)
CONGREGATION FOR DIVINE WORSHIP AND THE DISCIPLINE OF THE SACRAMENTS
Prot. N. 44/13/L
DECREE
The gate of life and of the kingdom, Baptism is the sacrament of the faith by which men and women are incorporated in the one Church of Christ, which subsists in the Catholic Church, governed by the Successor of Peter and the Bishops in communion with him.
Whence at the Congregation for Divine Worship and the Discipline of the Sacraments it has been seen fit to introduce a certain variation to the second typical edition of the Order of Baptism for Children, with the aim that in the same rite the teaching handed down about the office and obligation of Mother Church may be placed in a better light in future celebrations of the Sacraments.
In future let the Order of Baptism for Children read as follows:
1. “41. After this the celebrant continues, saying:
Nn. and N. (or My dear children), with great joy the Church of God receives you. In her name I sign you with the sign of the cross; and with this sign of Christ the Saviour your parents (and godparents) will sign you after.
And he signs each of the children on the forehead, saying nothing. Then he invites the parents and (if it seems appropriate) the godparents to do the same.”
2. “79. After this the celebrant continues, saying:
N., with great joy the Church of God receives you. In her name I sign you with the sign of the cross; and with this sign of Christ the Saviour your parents (and godfather / godmother) will sign you after.
And he signs the child on the forehead, saying nothing. Then he invites the parents and (if it seems appropriate) the godfather or godmother to do the same.”
3. “111. The celebrant continues, saying:
My dear children, with great joy the Church of God receives you. In her name I sign you with the sign of the cross.
He makes the sign of the cross over all the children together, and says:
And you, parents (or godparents), with this sign of Christ the Saviour sign the children on the forehead.
Then the parents (or godparents) sign the children on the forehead.”
4. “136. The catechist continues, saying:
My dear children, with great joy the Church of God receives you. In her name I sign you with the sign of the cross.
He or she makes the sign of the cross over all the children together, and says:
And you, parents (or godparents), with this sign of Christ the Saviour sign the children on the forehead.
Then the parents (or godparents) sign the children on the forehead.”
5. “170. After this the celebrant continues, saying:
N., with great joy the Church of God, giving thanks with your parents, receives you and solemnly asserts you to have already been taken in by the Church. In her name I sign you with the sign of Christ, who in Baptism has given you the gift of life and included you already in his Church. And with this sign of the cross your parents (with your godfather / godmother) will sign you after.
And he signs the child on the forehead, saying nothing. Then he invites the parents and (if it seems appropriate) the godfather or godmother to do the same.”
The Supreme Pontiff Benedict XVI has set forth these things and, in an audience granted to me (the undersigned Prefect of the Congregation) on 28 January 2013, benevolently decides for the present text of the second typical edition of the Order of Baptism for Children to be henceforth amended in the aforementioned manner.
Let these provisions on the Order of Baptism for Children be immediately kept by all to whom they are concerned, and hence let them have full force from 31 March 2013.
Care, moreover, is entrusted to Conferences of Bishops that the variations made to the Order of Baptism for Children be introduced for ready use in their vernacular editions of the rite.
All things to the contrary notwithstanding.
Given from the offices of the Congregation for Divine Worship and the Discipline of the Sacraments, on 22 February 2013, the Feast of the Chair of Saint Peter the Apostle.
Antonio Card. Cañizares Llovera, Prefect
Arthur Roche, Archbishop Secretary
Notitiae 49 (2013): 54–56baptism , rite
Text of Paternas vices .
Ephemerides Liturgicae 127 (2013): 238–239eucharistic prayer , paternas vices , saint joseph
Decree approving the Litania de Domini Nostro Iesu Christo Sacerdote et Victima and the Litania de Sanctissimo Sacramento .
Ephemerides Liturgicae 127 (2013): 248–256blessed sacrament , litany , our lord jesus christ priest and victim
Guida per le grandi celebrazioni
[Nondum transcriptum - Not yet transcribed]
An English translation is available through the USCCB .
Notitiae 51 (2014): 330–348communion , concelebration , language , large celebrations , music