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Antworten Gottesdienstkongregation - Notitiae Responses
Antworten Gottesdienstkongregation - Notitiae Responses
[Part of Ipsissima-Verba]
Hoc in situ interretiali ordinantur responsiones,
explanationes, et decreta ex Notitiae aliisque
interdum fontibus (ut AAS) desumpta, quae
aliis locis modo promptiore haud inveniuntur.
Finis est praestare textum originalem,
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fonte. Presens igitur labor opusculum Ordo
Missae locis correspondentibus illustratus
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quem, cum operae mihi est, suscipio. Denique
domino Daniel Gill, domino Radosaw
Gosiewski, et domino Abram Crdova y
Muenzberg, qui nonnullas ex responsionibus
transcripserunt, gratias refero, item etiam
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N.B. In Notitiae 1 (1965) et 2 (1966), supra
responsa, invenitur monitio: Solutio quae
proponitur nullam induit vestem officialem.
Solummodo habet valorem orientativum:
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casus fert, a competenti Auctoritate in Acta
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1. Whether the
expression in art.
15 of
the Instruction:
with the
participation of all Notitiae 1
who are in the
(1965),
house regarding
136, n. 1
the principal Mass
on Sunday in
seminaries and
religious houses of
studies should be
Tags
concelebration,religious
community,seminary
PDF of the
original
document
Resp.: Affirmative. Si
moderatores sunt sacerdotes
et si, secundum eundem
articulum Instructionis, fit
concelebratio, convenit ut in
hac Missa concelebrent.
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.
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?
Notitiae 1
(1965),
136, n. 2
asperges
Resp.: In the
affirmative.
3. Whether in
a read Mass one
or another part of
3. Utrum in Missa lecta una
the Ordinary
alterave pars Ordinarii
(the Kyrie,
(Kyrie, Gloria,etc.) aut
the Gloria, etc.) or
Proprii (e. g. Graduale,
Notitiae 1
of the Proper (e. g.
antiphona ad
(1965),
the Gradual, the
Communionem) cantari
136, n. 3
Communion
possit?
antiphon) can be
sung?
Resp.: Affirmative.
Resp.: In the
affirmative.
4. Utrum sit contra
spiritum Constitutionis, n.
52, ut, loco homiliae,
4. Whether it is
against the spirit
of
Notitiae 1
(1965),
137, n. 4
homily
catechetica instructio
fidelibus praebeatur?
the Constitution n.
52 that, in place of
the homily, a
catechetical
Resp.: Instructio art.
52 Constitutionis declarat, instruction be
presented to the
eo sensu ut, si schemata
praedicationis intra Missam faithful?
habendae a competenti
auctoritate disponuntur,
Resp.:
praedicatio ipsa ita ordinari The Instruction ex
debet ut intimus nexus
plains art. 52 of
servetur cum praecipuis
the Constitution in
saltem temporibus et festis the sense that, if
anni liturgici seu cum
the schemata for
mysterio Redemptionis.
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.
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
communion
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.
6. What should
comprise the brief
admonition to be
6. Quinam sit contentus
given at the
brevis admonitionis in initio
beginning of the
ritus Matrimonii, secundum
rite of Matrimony
Litt. Apost. Sacram
according to the
Liturgiam, n. V
Apostolic
et Instructionem n.
Letter Sacram
74, a habendae?
Liturgiam, n. 5
and
Resp.: In celebratione
the Instruction, n.
Matrimonii sine Missa,
74, a?
brevis admonitio, paucis
tantum verbis facienda,
Resp.: In the
revocet attentionem
celebration of
praesentium ad ea, quae
Matrimony
postea fient. Haec admonitio
without Mass, a
etiam a commentatore bene
brief admonition,
fieri potest.
to be given with
only a few words,
should call the
Notitiae 1
(1965),
137, n. 6
admonitio,commentator,i
ntroduction,matrimony
attention of those
present to those
things which will
happen later on.
This admonition
can well be given
also by the
commentator.
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 do Notitiae 1
Resp.: Instructio non
(1965),
es not speak of the
loquitur de centro
137138, n.
mathematical
mathematico ecclesiae,
7
center of the
sed tantum de centro ideali
church but only of
, uti dicitur, quo totius
the ideal center
congregationis fidelium
, as it is called,
attentio sponte convertatur
to which the
(n. 91).
attention of the
whole
congregation of
the faithful is
spontaneously
drawn (n. 91).
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?
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
Notitiae 1
fixed and made of
(1965),
precious marble so
138, n. 8
that it might be
used for the
celebration of
Mass facing the
people?
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
Resp.: In the
sufficiens ad modum
affirmative, as
presbyterii, ab aula ecclesiae
long as a) a truly
opportune distinctum.
notable space
altar, location,versus
populum
altar, location,versus
populum
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.
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
Notitiae 1
be sustained,
(1965),
especially if a
138, n. 9
throne to expose
the Most Holy
Eucharist is placed
in the apse itself?
Resp.: To the first
part, in the
affirmative,
according to
theInstruction, 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
location,presider's chair
should be placed,
slightly elevated,
to the side of the
altar.
10. When Mass is
celebrated on an
altar placed
between the high
altar and the
people, can the
Most Holy
Eucharist be
10. Cum celebratur Missa in
reserved on the
altari, posito inter altare
high altar, even
maius et populum, potestne
though the
asservari SS.ma Eucharistia
celebrant would
in altari maiore, etsi
turn his back to
celebrans terga vertat
the Most Holy
SS.mae Eucharistiae?
Eucharist?
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.
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.
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
Notitiae 1
(1965),
138, n. 10
altar, location,tabernacle
Notitiae 1
(1965),
altar, location,tabernacle
138139, n.
11
particular
casesapproved 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.
12. Whether the
prayers at the foot
of the altar can be
omitted when
Lauds, recited by a
12. Utrum omitti possint
community not
preces ad gradus altaris,
bound to choir
quando Laudes, recitate a
recitation,
communitate choro non
immediately
adstricta, Missam immediate
precedes the Mass.
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.
Notitiae 1
Resp.: In the
(1965),
affirmative, if the
whole community 139, n. 12
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.
distinctae.
Sacrament? For in
the rite of
distribution,
the Confiteor,Mise
reatur,
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
bow, gloria
(1965),
patri,hermeneutics,postur
139, n. 14
e
Resp.: In the
affirmative,
according to
general principles.
15. Whether the
entrance antiphon
to be repeated
after theGloria
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
theConstitution is
Notitiae 1
entrance
(1965), antiphon,hermeneutics,int
139, n. 15
roit, repetition
concerned.
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
Notitiae 1
lector?
(1965),
139140, n.
Resp.: In the
16
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.
lector, readings,women
Resp.: In the
negative. The
Notitiae 1
Resp.: Negative. Verba hunc words signifying
(1965),
gestum significantia, ex
this gesture
140, n. 17
errore materiali in prima
slipped into the
editione Ordinis
first edition of
Missae irrepserunt. Postea the Ordino
dempta sunt: nam inRitu
Missae on account
servando non inveniuntur. of a material error.
Afterwards they
were taken out, for
they are not found
in the Ritus
servandus.
18. Whether it is
18. Utrum Credo solummod
permitted to begin
o ad sedem vel ad altare
the Credo only at
inchoare liceat, an etiam in
the seat or at the
ambone vel ad cancellos?
altar or even at the Notitiae 1
ambo or the rail?
(1965),
Resp.: Servetur Ritus
140, n. 18
servandus n. 50: ... ad
Resp.: The Ritus
sedem vel ad altare, inchoat,
servandus n. 50:
si dicendum est, Credo in
... at the seat or at
unum Deum, ... .
the altar, he begins
creed, gestures,hands
altar, creed,presider's
chair
Notitiae 1
(1965),
140, n. 19
hands, oratio
fidelium, prayer of the
faithful
altar, chalice,offertory
21. Whether on
days of fasting and
in Masses of the
dead a
genuflection
should be made at
Notitiae 1
the prayer over the
(1965),
offerings?
140, n. 21
genuflection,offertory
Resp.: Affirmative, ad
Resp.: In the
mentem Cod. rubr. n. 521, c.
affirmative,
according to the
intention of Cod.
rubr. n. 521, c.
22. Utrum liceat dicere
praefationem lingua
vernacula, cum dialogus
ante, et Sanctus post
praefationem certo dici
possint in lingua populari?
22. Whether it is
permitted to say
the preface in the
vernacular
language, since
the dialogue
before and
Notitiae 1
(1965),
140, n. 22
preface,vernacular
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.
23. Whether it is
permitted for the
master of
23. Utrum liceat
ceremonies to
caeremoniario assistere ad assist at the book
librum in Missa sollemni,
in a solemn Mass,
praesertim durante Canone? especially during
the Canon?
Resp.: Servetur Ritus
servandus n. 69: In Missa Resp.: The Ritus
sollemni, inde ab oratione
servandus n. 69
super oblata diaconus et
should be
subdiaconus stant post
observed: In a
celebrantem. Diaconus
solemn Mass,
autem ad celebrantem
from the prayer
Notitiae 1
accedit quando opus est eius over the offerings
(1965),
ministerio, statimque in
the deacon and
141, n. 23
locum suum redit . Quando subdeacon stand
diacono impossibile sit
behind the
assistere ad librum,
celebrant. The
caeremoniarius hoc faciat. deacon, however,
Servitio autem peracto
goes to the
statim recedat in locum
celebrant when it
suum. Verbum
is necessary by
autem postindicat, quod
reason of his
ministri stare debent infra
ministry and then
celebrantem, etsi non
immediately
materialiter post terga
returns to his place
ipsius.
. When it is
impossible for the
deacon to assist at
the book, the
canon, master of
ceremonies,missal
master of
ceremonies should
do this. After
performing his
service, however,
he should
immediately
return to his place.
The
word behind indic
ates that the
ministers should
stand below the
celebrant, even if
not materially
behind his back.
24. Where should
the assistants (or
chaplains) stand
during the Canon
in the read Mass
of a Prelate?
Notitiae 1
(1965),
141, n. 24
assistants,canon, missa
lecta, prelate
Notitiae 1
(1965),
141, n. 25
agnus dei
Notitiae 1
(1965),
141, n. 26
purification
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).
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
Notitiae 1
the middle of the
(1965),
altar?
141, n. 27
altar, missal
Notitiae 1
(1965),
142, n. 28
dominus
vobiscum,postcommunio
n
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 ... .
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 ... .
29. Whether it is
permitted to
complete a circle
after Dominus
vobiscum before
the
postcommunion
Notitiae 1
movement,postcommunio
when the Missal is
(1965),
n
on the left side of 142, n. 29
the celebrant, after
the example of
the Orate fratres?
Resp.: In the
affirmative.
Notitiae 1
(1965),
142, n. 30
benediction, final
blessing
more agreeable
that eucharistic
benediction not be
given immediately
after Mass.
31. Whether it is
appropriate to
have a
concelebration on
31. Utrum conveniat habere
the occasion of a
concelebrationem occasione
funeral in place of
funebrium, loco plurium
several individual
Missarum singularium quae
Masses which are
alicubi durante Missa
usually celebrated
exsequiali celebrari solent?
in various places
during the funeral
Resp.: Affirmative.
mass?
Notitiae 1
concelebration,funeral, re
(1965),
quiem mass
142, n. 31
Resp.: In the
affirmative.
32. Whether the
sacred ministers
32. Utrum ministri sacri qui who exercise their
bis in die in Missa
role twice in a day
concelebrata munere suo
in a concelebrated
funguntur, etiam bis sub
Mass can receive
utraque specie communicare holy Communion
possint?
twice even under
both species?
Resp.: Affirmative.
Resp.: In the
affirmative.
33. Utrum etiam Episcopi
concelebrantes incensentur
per modum unius?
Resp.: Affirmative.
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 ... ?
Notitiae 1
both
(1965), species,communion,conce
142, n. 32
lebration
Resp.: Affirmative.
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.
Resp.: In the
affirmative
Notitiae 1
Resp.: Affirmative,
altar, canon,concelebratio
according to
(1965),
secundum Ritum servandum
n,kiss
the Ritus
143, n. 35
in concelebratione
servandus in
Missae p. 68: ... celebrans
concelebratione
principalis, et
Missae p. 68: ...
concelebrantes qui stant
the principal
circa mensam altaris,
celebrant and the
osculantur illud; deinde
concelebrants who
omnes se erigunt ... .
stand near the
mensa of the altar
kiss it; then all
stand up straight ...
.
36. Whether
confirmed adults
should be
36. Utrum
understood in the
confirmati adulti
juridic sense, as in
intellegantur sensu iuridico,
C.I.C., can. 745
ut in C.I.C., can. 745 2, 2,
2, 2, namely those
scilicet ii, qui rationis usu
Notitiae 1
who enjoy the use
fruuntur, an sensu vulgari, i.
(1965),
of reason, or in the
e. ii, qui saltem annos
143, n. 36
common sense,
pubertatis adepti sint?
i.e., those who
have reached at
Resp.: Ii, qui annos
least the age of
pubertatis adepti sunt.
puberty?
Resp.: Those who
both
Notitiae 1
species,concelebration,lay
(1965),
brothers,religious
143, n. 37
community
bishop, kisses,ring
Resp.: Affirmative.
Resp.: In the
affirmative.
40. Utrum celebrans et
ministri, res, veluti
paramenta, accipientes,
osculari debeant?
Resp.: Negative.
41. Dicitur in Missis sive
in cantu sive lectis,
quae cum
populocelebrantur,
competens auctoritas...
linguam vernaculam
admittere potest . Et in
decreto pro quadam natione
Notitiae 1
(1965),
185, n. 40
kisses
Resp.: In the
negative.
41. It say in sung
Masses or Missae
lectae which are
Notitiae 1
celebratedwith the
(1965),
people, the
185186, n.
competent
41
authority... can
allow the
participatio
actuosa,vernacular
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
Notitiae 1
(1965),
186, n. 42
choral office,divine
office,religious
community
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.
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
.
little offices
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.
46. Whether a
deacon who,
according to n. 44
and 45 of theRitus
servandus reads or
sings the Gospel at
Mass, is also
permitted to give
Notitiae 1
the homily?
(1965),
187, n. 46
Resp.: In the
affirmative after
obtaining the
proper faculty
from the Ordinary,
according to C. I.
C., can. 1342, 1.
47. Whether a
deacon who reads
the Gospel in a
47. Utrum diaconus, qui in
Missa lecta
Missa lecta secundum n. 44
according to n. 44
et 45 Ritus servandi legit
and 45 of the Ritus Notitiae 1
Evangelium, possit etiam in
servandus can also (1965),
aliis partibus Missae
assist as a deacon 187, n. 47
assistere more diaconali?
in the other parts
of the Mass?
Resp.: Affirmative.
deacon, homily
Resp.: In the
affirmative.
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
in the opposite
way as it was in
the ancient
basilicas?
Resp.: If there is
only one ambo, all
the readings are
proclaimed from
Si ecclesia duos habet
it. A single ambo
ambones ita quidem
can be located
extructos ut unus maior pro either at the right
Evangelio, alter minor pro or the left of the
Epistola sint constituti,
altar, as seems
lectiones ex iisdem
more opportune
ambonibus proferantur iuxta according to the
cuiusque destinationem.
structure of the
church and the
sanctuary.
Si vero duo ambones
aequales sunt, aut duo sunt
extruendi, Epistola legatur If the church has
in ambone, qui est ad
two ambos that are
sinistram, Evangelium in
constructed so that
ambone, qui est ad dexteram one is greater for
celebrantis stantis ad sedem the Gospel and
in abside ecclesiae, retro
another less for
altare.
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.
49. Commentaria de Missa
cum concursu populi
tractantia nil dicunt de
Missa, quae celebratur in
domibus religiosarum, in
scholis pro puellis, etc.,
49. Commentaries
that treat of Mass Notitiae 1
with the presence
(1965), commentator,lector, readi
of the people say 187188, n.
ngs,women
nothing about a
49
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
Resp.: Ad munus lectoris:
Assumi potest a ministrante, holy Orders
cannot be found
etiamsi non est clericus.
for these offices.
Quando non habetur
But nothing is said
ministrans, lectiones et
Epistola legantur, secundum in the rubrics that
such roles can be
n. 46. Ritus servandi, ab
assumed by
ipso celebrante (cf.
laymen? What to
Notitiae p. 139-140, n.
do?
16).
Ad munus commentatoris:
Generaliter sufficit, ut
secundumInstructionem S.
C. R. diei 3 sept. 1958 n.
96, a) mulier cantum aut
precationes... quasi ducat .
50. Whether it is
permitted to read
Notitiae 1
altar, ambo,gospel, readin
the Gospel from
(1965),
gs
the presider's chair 188, n. 50
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. 52
acolyte, incense
communion,posture
53. Whether
Notitiae 1
concelebrants may
(1965), chalice,communion,conce
use small chalices 188189, n. lebration,small chalices
in a concelebrated
53
Mass?
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.
54. Where should
the principal
celebrant
say: Quod ore
sumpsimus and
wash his thumbs
54. Ubi debet celebrans
and index fingers
principalis dicere: Quod ore
while
sumpsimus et lavare pollices
sayingCorpus
et indices dicendo Corpus
tuum, Domine?
tuum, Domine?
Notitiae 1
concelebration,purificatio
Resp.: Standing at
Resp.: Stans in medio altaris
(1965),
n
the middle of the
dicit secreto: Quod ore
189, n. 54
altar, he says
sumpsimus, Domine, etc., et
inaudibly: Quod
postea in vase cum aqua
ore sumpsimus,
parato digitos abluit
Domine, etc., and
dicens:Corpus tuum,
afterwards in the
Domine, et abstergit.
vessel prepared
with water he
washes his fingers
saying: Corpus
tuum, Domine, and
wipes them.
55. Whether a
deacon is
permitted to assist
after the manner
of the Mass with
a deacon (Ritus
servandus, n. 9598) in a
concelebrated
Mass in such a
way that he
exercises the
specifically
diaconal
functions?
Resp.: In the
affirmative,
according to nn.
Notitiae 1
(1965),
189, n. 55
concelebration,deacon
77 and 78 of
the Ritus
servandus in
concelebratione
Missae.
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
Notitiae 1
both
only one who
(1965), species,communion,deaco
assists in the
189, n. 56
n, missa cantata
celebration of the
Mass?
Resp.: In the
affirmative, in a
sung Mass, to
which the Ritus
servandums restric
ts Communion
under both species
for the deacon:
in a pontifical or
solemn Mass .
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
Notitiae 1
(1965), 190
translation,vernacular
textus
receptusfideliter 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 directeintererat.
Cum admiratione proinde
legitur in HODIE, Boletn 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 traduccin de otra
lengua, la castellana
conserva el plural ".
Consilium nullam aliam
interpretationem emendavit,
quia nulla alia lingua
emendatione egebat.
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
58. Whether in
Masses celebrated
with the people,
the prayer of the
faithful is
obligatory on
ferial days?
Notitiae 1
(1965),
250, n. 58
oratio fidelium
Notitiae 1
(1965),
250, n. 59
oratio fidelium
Notitiae 1
(1965),
250, n. 60
oratio fidelium
Notitiae 1
(1965),
250, n. 61
divine
office,prime, religious
community
Notitiae 1
(1965),
251, n. 62
Notitiae 1
(1965),
251, n. 63
altar, tabernacle,versus
populum
Notitiae 1
(1965),
251, n. 64
altar, exposition,forty
hours devotion
Notitiae 1
(1965),
251, n. 65
Notitiae 1
(1965),
251252, n.
66
ambo, lector,readings
Resp.: Affirmative.
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.
65. Utrum liceat celebranti
in Missa versus populum
celebrata, dicere preces ad
gradus altaris terga vertens
populo?
Resp.: Licet.
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
Notitiae 1
(1965),
252, n. 67
alleluia, gradual,lector, tr
act,versus populum
Resp.: Potest.
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.
Notitiae 1
christmas, creed,genuflect
(1965),
ion,octave
252, n. 68
Resp.: On
December 25
only.
69. Whether a
genuflection
should be made at
69. Utrum genuflectendum the words Veni,
sit ad verba Veni, sancte
sancte
Spiritus in Missa dominicae Spiritus only in
Pentecostes tantum, an
the Mass of
etiam durante tota octava? Pentecost Sunday
or also during the
entire octave?
Resp.: In dominica
Pentecostes tantum.
Resp.: On
Pentecost Sunday
only.
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?
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
Notitiae 1
genuflection,octave,pente
(1965),
cost
252, n. 69
Notitiae 1
(1965),
252, n. 70
ambo, credo,missa
lecta,oratio fidelium
Notitiae 1
(1965),
253, n. 72
communion,deacon
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
.
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,
Dedecet omnino, ut in
who should
eodem altari, in quo actu
himself distribute
Missa celebratur, ab alio
to those who seek
sacerdote (sive in casu: a
diacono) sancta Communio it, unless on
account of a large
distribuatur, extra tempus
number of
Communionis proprium.
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.
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
Notitiae 1
chalice,communion
(1965),
antiphon, missal,postcom
253, n. 73
munion
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.
in certain places
should be
observed.
76. Whether, for
the sake of
obtaining
uniformity, when
several
possibilities are
given in the
rubrics, the
territorial
authority
76. Utrum, ad uniformitatem competent for the
obtinendam, quando a
whole region, or
rubricis plures dantur
the Bishop for his
possibilitates, auctoritas
diocese, can
territorialis competens pro establish that a
universa regione, vel
single way of
Episcopus pro sua dioecesi proceeding be
statuere possit ut unica ratio followed by all?
ab omnibus teneatur?
Resp.: Per se this
Resp.: Per se licet. Attamen, is permissible.
semper prae oculis habendo Nevertheless, it
quod non tollatur illa
should always be
libertas, quae a novis
kept before one's
rubricis praevidetur,
eyes that that
aptandi, modo intelligenti, freedom,
celebrationem sive ecclesiae envisioned by the
sive coetui fidelium, ita ut new rubrics, of
sacer ritus universus sit
adapting in an
revera quid vivum pro
intellignet
hominibus vivis.
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.
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?
Notitiae 1
adaptation,bishop,hermen
(1965),
eutics
254, n. 76
Notitiae 1
(1965),
254, n. 77
missa
lecta,posture, servers
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.
78. Whether
absolution over a
casket should be
given only when
78. Utrum absolutio super
the body is
tumulum facienda sit tantum
present, or can it
praesente cadavere, aut
still be done after
adhuc fieri possit post alias
other Masses?
Missas?
Resp.: Nu. 401 Codicis
rubricarum servat valorem
suum. Convenittamen ut
absolutio habeatur
solummodo praesente
cadavere.
Notitiae 1
(1965),
254, n. 78
absolution,catafalque,req
uiem mass
Notitiae 1
(1965),
305, n. 79
communion,missa
lecta,seminary, solemn
mass
communion, but
later on a solemn
Mass without
sacramental
participation.
Would it not be
preferable to have
Resp.: Mens et
spiritus Instructionis, n. 15, only one Mass,
namely a solemn
postulat ut in seminariis,
one, with the
diebus dominicis et festis,
whole community
habeatur Missa solemnior
of the seminary
quam aliis diebus, et cum
omnibus elementis Missae, participating in it
and with
inter quae nominanda
sacramental
veniunt: homilia, oratio
communion?
fidelium, sacramentalis
communio. Si haec
perfectior celebratio
Resp.: The mind
difficiliorem aut
and the spirit of
impossibilem reddit
the Instructio, n.
participationem ad aliam
15, desires that in
Missam, haec videtur
seminaries, on
supprimi aut facultativa
Sundays and
reddi posse, absque
feasts, there be
praeiudicio sincerae pietatis. held a more
Eo praesertim cum in eius solemn Mass than
locum haberi possint cantus on other days and
Laudum (cf. Instructio, n.
with all the
16), celebratio verbi Dei
elements of the
(cfr.Instructio, n. 38), vel
Mass, among
alia peculiaria pietatis
which should be
exercitia, v. g. oratio
named: the
mentalis.
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.
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 mensInstructionis?
Notitiae 1
celebration of the word of
(1965),
god
305, n. 80
Notitiae 1
(1965),
306, n. 81
oratio fidelium
Notitiae 1
(1965),
306, n. 82
prime, religious
community
Notitiae 1
(1965),
306, n. 83
communion
Notitiae 1
(1965),
307, n. 84
concelebration,holy
thursday,lord's supper
Notitiae 1
Resp.: In the
affirmative, if they (1965),
Resp.: Affirmative, si non
307, n. 85
do not receive
communicant. Nam osculum
Communion. For
pacis diacono et subdiacono
the kiss of peace is
datur ab Episcopo ad
given to the
communionem (cfr. n. 50).
deacon and
subdeacon by the
Bishop at
Communion (cf. n.
50).
bishop, deacon,sign of
peace,subdeacon
Notitiae 1
communion,deacon,subde
(1965),
acon
307, n. 86
Notitiae 1
(1965),
307, n. 87
anticipatory mass
Notitiae 1
(1965),
308, n. 88
communion
Notitiae 1
(1965),
308, n. 89
posture
Resp.: It is
preferable that the
Mass of Sunday or
of the feast be
said, with a
homily and the
prayer of the
faithful.
potest, normae
caeremoniales pro choro
praescriptae (Cod. Rubr.,
520-521).
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.
Notitiae 1
(1965),
308, n. 90
tabernacle, veil
Notitiae 1
(1965),
366, n. 1
oratio fidelium
Pertinet ad Coetus
Episcoporum territoriales,
ad normamInstructionis, 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.
Notitiae 1
(1965),
366, n. 2
oratio fidelium
Notitiae 1
(1965),
367, n. 3
oratio fidelium
Constitutio de sacra
Liturgia, art. 53.
2
Cfr. De oratione communi
seu fidelium, In Civitate
Vaticana 1965, p. 6, n. 9 E).
4. UTRUM RECTORI
ECCLESIAE LICEAT ALIQUAM
INTENTIONEM ADDERE?
Notitiae 1
(1965),
367, n. 4
oratio fidelium
Notitiae 1
(1965),
367, n. 5
oratio fidelium
Intentiones a Rectore
ecclesiae
compositae, scripto dari
debent, ne facili et fortuitae
locutioni ansa prebeatur.
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),
368, n. 6
oratio fidelium
Constitutio de Sacra
Liturgia, art. 113.
5
Cfr. De oratione communi
seu fidelium, p. 7, n. 13.
7. SI CELEBRANS NON
PRONUNTIAT IPSE
INTENTIONES, POTEST
MISSAM PROSEQUI?
Notitiae 1
(1965),
368, n. 7
oratio fidelium
Cfr. Instructio ad
exsecutionem Constitutionis
de sacra liturgia recte
ordinandam, nn. 66 et 72.
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
Notitiae 2
(1966), 29, altar, liturgy of the word
n. 91
Notitiae 2
hermeneutics,lector, readi
(1966), 29
ngs
30, n. 92
Notitiae 2
deacon, gospel,hermeneut
(1966), 30,
ics,priest, vestments
n. 93
ALIQUO DEFUNCTO
CELEBRATUR, POTESTNE
FIERI SERMO POST
EVANGELIUM?
CELEBRATED FOR
A DECEASED
PERSON, CAN
THERE BE A
SERMON AFTER
THE GOSPEL?
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.
Notitiae 2
(1966), 30,
In the affirmative,
n. 94
as long as every
kind of funeral
eulogy is avoided
and the homily is
drawn from the
sacred text
(Const., art. 52),
funeral, homily
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.
95. WHETHER THE
LANGUAGE THAT IS
CALLED
GESTURAL (SIGNLANGUAGE) CAN BE
IN CELEBRATIONE LITURGIAE
EMPLOYED IN THE
PRO SURDIS?
CELEBRATION OF
THE LITURGY FOR
Affirmative. Nam est unica
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
Notitiae 2
asked, the Most
(1966), 30
Blessed Father
31, n. 95
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:
1. The readings
are conveyed to
the congregation
through signs.
2. With respect to
participation in the
other parts which
regard the people:
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 Cre
do, the SanctusBenedictus,the Ag
nus Dei, etc., the
faithful follow the
signs of the
celebrant through
gestures.
96. UTRUM PARVA MISSALIA
PRO FIDELIBUS ADHUC SINT
UTILIA?
Notitiae 2
hand missals,participatio
(1966), 31
actuosa
32, n. 96
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.
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
Notitiae 2
missals, if they are
(1966), 32,
based on the
n. 97
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
hand missals,liturgical
reform,participatio
actuosa
progress that
comes from actual
and conscious
participation in the
sacred liturgy.
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, 13).
2. Competentis auctoritatis
territorialis est decernere
circa usum etmodum admitte
ndi 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
Notitiae 2
adaptation,authority,verna
(1966),
cular
289, n. 99
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:
1. Quando religiosi laici
expresse obligantur, vi
Constitutionum, ad
Officium divinum.
2. Cum aliquae Horae divini
Officii locum tenent aliarum
preum a Constitutionibus
praescriptarum, quas
religiosi laici participare
debent.
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
Notitiae 2
(1966),
289290, n.
100
divine office,religious
community,vernacular
Notitiae 2
(1966),
290291, n.
101
altar, cross,versus
populum
Notitiae 2
(1966),
291, n. 102
communion
Notitiae 2
(1966),
339, n. 103
chant, music,order of
mass
Notitiae 2
(1966),
altar, communion
339340, n.
104
Notitiae 2
audibility,microphone,voi
(1966),
ce
340, n. 105
1.When must a
certain Preface be
considered prop
er ?
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.
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,
Notitiae 5
in which the
(1969),
preface of the
323, n. 1
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
calendar,preface
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.
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
Notitiae 5
(1969),
323324, n.
2
Resp.: In the
negative. The
words The mystery
of faith, which
have been taken
from the context
Notitiae 5
of the words of the
(1969),
Lord and placed
324325, n.
after the
3
consecration,
serve as an
introduction to the
acclamation of the
faithful (Cf.
Const. Missale
Romanum). When,
however, in
particular
circumstances no
Idem valet pro
one is able to
concelebratione sacerdotum
respond, the priest
in qua nullus fidelis
omits these words,
praesens est.
as is done in a
Mass which, out
of grave necessity,
mysterium fidei,private
mass
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.
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.
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
Notitiae 5
(1969),
325, n. 4
eucharistic
prayer, requiem mass
Notitiae 5
(1969),
325, n. 5
baptism of the
lord, calendar,holy
family,vespers
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. 47Notitiae,
iulio-augusto 1969, p. 325,
ad responsionem n. 5,
locoNegative scribendum
erat affirmative, uti patet e
contextu totius
responsionis. ]
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. 6
calendar,christmas
Notitiae 5
(1969),
325, n. 7
ascension,calendar
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.
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
Notitiae 5
(1969), ascension,calendar, corpu
326327, n.
s christi, epiphany
8
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).
Lectiones e Sacra
Scriptura pro diebus 5 et 6
ianuarii sumuntur respective
quae in Breviario Romano
assignantur diei 4 (die 5) et
5 (die 6) ianuarii, cum
responsoriis et antiphonis
ad Benedictus et
adMagnificat e diebus 11 et
12 ianuarii.
In festo Baptismatis
Domini, Lectiones e Sacra
Scriptura in I Nocturno
sumuntur e die 12 ianuarii.
Diebus 12 et 13 ianuarii
fit Officium de feria
hebdomadae I per annum,
cum responsoriis assignatis
pro diebus post die 13
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.)
Lectiones e Sacra
Scriptura pro diebus 6, 7, 8
et 9 maii sumuntur
respective quae in Breviario
assignantur feriae VI (die 6),
sabbato (die 7), dominicae
post festum Ascensionis (die
8), cum responsoriis
hebdomadae praecedentis.
Die 6 maii antiphonae
ad Benedictus et
adMagnificat 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.)
Lectiones e Sacra
Scriptura cum suis
responsoriis, pro diebus 28,
29, 30 maii sumuntur
respective quae in Breviario
Romano assignantur feriae
VI (die 28), sabbato post
dominicam I post
Pentecosten (die 29), et
dominicae III post
Pentecosten (die 30).
9. Quomodo peragenda est
Ordinatio subdiaconorum?
Resp.: Cum ritus
Ordinationis subdiaconi
adhuc recognitus non sit,
Notitiae 5
(1969),
327, n. 9
ordination,subdeacon
Notitiae 5
(1969),
327, n. 10
benediction,ciborium,hu
meral veil
Notitiae 5
(1969),
403, n. 11
asperges
11. Whether
the Asperges rite
still remains?
Resp.: In the
affirmative, for it
is the rite which,
on the Lords day,
advantageously
calls to mind the
washing of
baptism. Still, the
matter will be
better determined
in the new Missal,
such that
theAsperges will
fit together
organically with
the act of
penitence of the
Mass.
Notitiae 5
(1969),
403, n. 12
Notitiae 5
bination,concelebration,or
(1969),
dinary,religious priests
403, n. 13
benedictum... Adiutorium
nostrum... (quin se
signent)... Benedicat vos...
cum triplici signo crucis.
Notitiae 5
(1969),
403404, n.
15
canon,eucharistic
prayer, holy thursday
Notitiae 5
(1969),
404, n. 16
anniversary of the
dedication of a
church,calendar
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
ecclesiaeCathedralis, de
patrono regionis vel
nationis, de patrono
secundario.
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. 17
Notitiae 5
(1969),
404, n. 18
calendar, titles of
churches
Notitiae 5
(1969),
calendar,commemoration
405, n. 19
Notitiae 5
(1969),
405, n. 20
calendar, ember
days, rogation days
Notitiae 5
(1969),
405, n. 21
Notitiae 5
concelebration,monastery
(1969),
,organ, religious priest
405, n. 22
Notitiae 5
(1969), 406
chant, music,order of
mass,propers
Notitiae 5
(1969),
406, n. 23
radio, television
AAS 61 deacon,delegation,matrim
(1969), 348
ony
Notitiae 6
(1970), 37,
n. 24
bread,hermeneutics,host
offertory,participatio
actuosa
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
Resp.: In no way. (1970), 37
The old prayers: 38, n. 26
Suscipe, sancte
Pater ... and
Offerimus tibi,
Domine hardly
expressed the
genuine meaning
of the offertory
rites but only
anticipated the
concept of the true
offertory
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.
Resp.: In no way.
For:
Notitiae 6
hermeneutics,lavabo, offe
(1970), 38,
1. Both
rtory
n. 27
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
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
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.
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:
28. In certain
vernacular
translations of the
formula of
consecration of
the wine at Mass,
the words pro
multis are
translated thus: in
a) an adsit et quaenam sit
English for all
ratio sufficiens pro hac
men; in
variatione inducenda?
Spanish por
todos; in
b) an doctrina tradita circa Italian per tutti.
hanc rem in Catechismo It is asked:
Romano ex Decreto Concilii
Tridentini iussu S. Pii V
a) whether there is
edito habenda sit ut
and what is the
superata?
sufficient reason
for introducing
this variation?
c) an etiam minus aptae
tenendae sint omnes
versiones huius supradicti b) whether the
biblici textus?
doctrine handed
on regarding this
matter in the
Notitiae 6
consecration,pro
d) an re vera in
Roman Catechism (1970), 39 multis,translation,vernacu
approbatione danda huic
by Decree of the
40, n. 28
lar
vernaculari variationi in
textu liturgico aliquid minus Council of Trent
and issued with
rectum irrepserit, quod
the authority of St.
correctionem seu
emendationem expostulet? Pius V should be
regarded as
Resp.: Variatio de qua supra superseded?
plene iustificatur:
c) whether all the
translations of this
a) secundum exegetas
aforementioned
verbum aramicum, quod
biblical text
lingua latina versum est
should be
pro multis ,
significationem habet pro regarded as less
suitable?
omnibus : multitudo pro
qua Christus mortuus est,
d) or whether, in
sine ulla limitatione est,
quod idem valet ac dicere: truth, in granting
approval to this
Christus pro omnibus
vernacular
mortuus est. Illud S.
variation in the
Augustini meminisse
liturgical text,
iuvabit: Videte quid
something
dederit, et invenietis quid
incorrect has
emerit. Sanguis Christi
slipped in which
pretium est. Tanti quid
valet? Quid, nisi totus orbis? warrants
correction or
emendation?
Resp.: The
variation
described above is
fully justified:
a) according to the
exegetes, the
b) nullo modo habenda est Aramaic word
ut superata doctrina
which was
Catechismi Romani :
translated into
distinctio circa mortem
Latin as pro
Christi sufficientem pro
multis , has the
omnibus, efficacem solum significance of
pro multis, valorem suum
for all : the
retinet.
multitude for
which Christ died
c) in adprobatione data huic is without any
vernaculari variationi in
limitation, which
textu liturgico nihil minus has the same force
rectum irrepsit, quod
as to say: Christ
correctionem seu
died for all. It will
emendationem expostulet. 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.
LITURGIAE
DEGRADATIO
In quibusdam regionibus
difussam est schema
cuiusdam Missae ab
anonimo compositae, circa
thema homophiliae .
Incredibile dictu quo
preveniat immoderata
libertas et sensus moralis
imminutio!
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 .
Merito Episcopi Belgici
Incredible to say
contra huiusmodi liturgicas
how far
depravationes
drugs, hippies,homosexua
Notitiae 6
unhampered
reclamaverunt, proprios
lity,liturgiae
freedom and a
(1970),
sacerdotes monentes, ne
degradatio,liturgical
lessening of the
102103
textum quemcumquae
abuse
moral sense have
liturgicum adhibeant, a
gone!
competenti Auctoritate haud
approbatum.
Rightfully did the
Bishops of
***
Belgium decry
these liturgical
In quodam articulo
deviations,
describitur et commendatur
cautioning their
Missa pro iuvenibus Supra
own priests not to
thema de la drogue (Une
use any liturgical
Messe des jennes sur le
text that had not
thme de le drogue,
been approved by
in Paroisse et Liturgie,
the competent
1970, pp. 80-81).
Authority.
***
In a certain article,
a Mass for young
people on the
theme of drugs
(Une Messe des
jeunes sur le
thme de la
Sequitur diversorum
drogue, inParoisse
instrumentorum musicorum et Liturgie, 1970,
( batterie ) strepitus et
pp. 80-81) is
sonus alicuius dischi .
described and
recommended.
Cantus introitus: Plerin,
tranger, sur cette terre,
At the beginning,
Plerin, ntranger, Seignur, two youths at the
pour marcher vers toi.
ambo show the
rest certain
newspapers with
Kyrie, Gloria, Collecta.
Postea lun aprs lautre, headlines that fit
plusieurs jeunes moment au the theme:
lutrin et voquent, travers Louvain:
Marijuana in the
posie, articles de revues,
flashes dactualit le rseau trash ... Lige:
des questions, qui habitent Hashish on a
school bench .
la socit et lEglise
daujourdhui comme autant
de causes proches ou
The noise of
lointaines du phnomne de various musical
la drogue A travers tout instruments (
cela se des sine la figure
drums ) and the
dun Christ dfigur,
sound of certain (
voque par la diffusion de dischi ) follows.
la chanson de Freddy
Seghers: Christ .
The
introit: Pilgrim,
Prima lectio: Act. 2: Il se stranger, upon this
fera, dans le derniers jours, earth, Pilgrim,
que je rpandrai de mon
stranger, Lord, to
esprit sur trute chair. Alors walk towards you.
leurs fils et leurs files
prophtiseron, les gens
Kyrie, Gloria,
auront des visions et les
Collect. Then
viellards des songes .
one after another,
several young
Cantus meditationis: Mon
people approach
me a soif du Dieu vivant, the ambo and
quand le verrai-je face
evoke, through
face?
poetry, journal
articles, and news
flashes the
Et autor commentatur:
network of issues
Nest-ce pas l le dsir
that reside in
sincre des vrais Hippies?
society and the
Et nou chrtiens, o est
notre mystique? .
Church today, as
causes of the drug
problem ...
Estne vere haec via
Through it all
pastoralis apta ad vitia
emerges a
corrigenda et iuvenes
disfigured image
educandos? Qua ratione
of Christ, evoked
vitia, aliquando verae
degenerationes, createntur a by the broadcast
notre Eglise de quarelles of the Freddy
Seghers
? Cur juger et
song: Christ ... .
condamner les drouges
esset attitude pharisaque
?
The first
reading: Act. 2:
It will be that in
Misericoridam habere
the last days I will
oportet pro personis,
pour out my spirit
adiuvare necesse est
on all flesh. Your
errantes, sed cur accusare
Ecclesiam, uti causam sons and daughters
du phnomne de la drogue will prophesy.
Your young men
?
will see visions
and dream dreams
Et
cur phantasticam liturgiam .
eucharisticam construere,
The meditation
Liturgiam mortificando,
chant: My soul
dum aliae formae
thirsts for the
educationis spirituals
living God. When
exstent, talibus iuvenibus
will I see you face
aptius et efficacius
to face?
congruentes, quas optime
novit traditionalis et materna
paedagogia Ecclesiae?
And the author
comments: Isn't
that the genuine
***
desire of true
Hippies? As for us
Pro Puebla quae ad
Christians, where
duodevicesimum annum
pervenit et ab aliqua familia is our mysticism?
.
adoptata est, sacerdos
quidam Missam composuit,
Is this truly an
ut celebraretur occasione
appropriate
illius puellae ingres sus in
pastoral way to
familiam adoptivam.
correct vices and
educate the youth?
Haec personalis
For what reason
circumstantia familiaris
should vices, and
potetne argumentum
sometimes true
constituere pro peculiari
depravities, be
formula sactae ac divinae
encouraged by
Liturgiae eucharisticae?
Nonne sufficiunt elementa, our Church of
quarrels ? Why
quae, iuxta normas
communes, assumi possunt, would judging
and condemning
ex. gr. in orationem
universalem?
***
Quo ducitis, ministra
Domini , Liturgiam?
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 eu
charistic 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 ?
29. What is the
proper meaning of
the terms
ministers and
sacred ministers
29. Quaenam germana
in n. 27 of the
significatio terminorum
General
ministri et ministri sacri Instruction of the
in n. 27 Institutionis
Roman Missal?
generalis Missalis romani?
Resp.: Ministers
Resp.: Ministri seu
or Sacred
Ministri sacri iuxta
ministers as
locutionem n. 27Institutionis spoken of in n. 27
Notitiae 6 deacon,hermeneutics,mini
generalis Missalis romani, of the Institutio
(1970),
sters, sacred
qui cum ad presbyterium generalis Missalis
104, n. 29
ministers,subdeacon
pervenerint ... altare salutant romani, who
et venerationis
when they arrive
significandae causa ipsum at the sanctuary ...
altare osculantur ... , sunt reverence the altar
revera diaconus et
and kiss the
subdiaconus. De ipsis
altar to show their
expresse hoc dicitur in nn. veneration ... ,
129 et 144
are in fact the
eiusdem Institutionis
deacon and
generalis.
subdeacon. This is
expressly said of
them in nn. 129
and 144 of the
same Institutio
generalis.
30. Utrum sacerdos possit
stolam omittere e sacris
vestibus induendis?
Resp.: Negative. Quaestio
ponitur ex interpretatione
eorum quae habentur in n.
Notitiae 6
chasuble,hermeneutics,sto
(1970),
le
104, n. 30
Notitiae 6
(1970),
104, n. 31
latin, vernacular
Notitiae 6
(1970),
104, n. 32
adoration,blessed
sacrament,religious
sisters
Notitiae 6
(1970),
263, n. 33
gloria
Notitiae 6
(1970),
263, n. 34
altar
Notitiae 6
(1970),
263, n. 35
altar
Notitiae 6
chalice,ciborium, paten,sa
(1970),
cred vessels
263, n. 36
Notitiae 6
(1970),
263, n. 37
christmas,easter, funeral
mass, requiem mass
Notitiae 6
(1970),
264, n. 38
Notitiae 6
(1970),
264, n. 39
ad orientem, sign of
peace, versus populum
Notitiae 6
(1970),
264, n. 40
communion
dismissal, 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?
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),
405, n. 44
calendar,solemnity
Notitiae 7
(1971),
107110
Notitiae 7
post
(1971), communion,propers, supe
112, n. 1
r oblata
Notitiae 7
(1971),
112, n. 2
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
ConstitutionSacro
sanctum
Concilium, n. 52,
and the dogmatic
ConstitutionDei
Verbum, n. 24, are
put into effect (see
also the Apostolic
AAS 63
Letter Sacram
(1971), 329
Liturgiam d. 29
ian. 1964, the
Third Instruction
of the Sacred
Congregation of
Rites Inter
oecumenici d. 26
sept. 1964, nn. 5355, and the
Instruction of the
Sacred
Congregation for
Divine
Worship Liturgica
e instaurationes d.
5 sept. 1970, n. 2)
should be
interpreted such
that also those
consecration of virgins
creed, easter,octave
homily
No PDF
scan
available
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
Cum de fragmentis quae Congregation for
post sacram Communionem the Doctrine of the
remanserint, aliqua dubia ad Faith, on 2 May
Sedem Apostolicam delata 1972 (Prot. n.
89/71), issued the
fuerint, haec Sacra
declaration which
Congregatio, consultis
Sacris Congregationibus de follows:
Notitiae 8
Disciplina Sacramentorum
(1972),
et pro Cultu Divino,
Since some
227230
respondendum censuit:
doubts had been
brought to the
Post sacram Communionem, Apostolic See
about the
non solum hostiae quae
fragments which
remanserint et particulae
remain after holy
hostiarum quae ab eis
Communion, this
exciderint, speciem panis
Sacred
retinentes, reverenter
Congregation,
conservandae aut
after consulting
consumendae sunt, pro
with the Sacred
reverentia quae debetur
Congregations for
Eucharisticae praesentiae
Christi, verum etiam quoad the Discipline of
the Sacraments
alia hostiarum fragmenta
obeserventur praescripta de and for Divine
purificandis patena et calice, Worship, decided
prout habetur in Institutione to respond:
generali Missalis romani,
nn. 120, 138, 237-239, in
After holy
Ordine Missae cum populo, Communion, not
n. 138 et sine populo, n. 31. 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) .
COMMENTARIU
M
[The commentary
that followed in
the original text
has not been
transcribed here.]
Notitiae 9
(1973),
153154
liturgical
books,publishing
Notitiae 9
(1973), 164
ministeria
quaedam,women
Notitiae 9 communion,extraordinary
(1973),
minister of holy
165167
communion
Notitiae 9
(1973),
177178
acolyte, lector
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.?
Is it opportune to
Notitiae 9
meditate in silence (1973), 192
homily, organ,silence
meditari?
R. It is very
opportune.
R. Potest,
dummodo vere leviter fiat et
a meditatione non distrahat, R. It can as long as
sed illi faveat.
it is
done truly lightly
and does not
distract from the
meditation but
rather encourages
it.
Not yet transcribed. Normae
circa Patronos
constituendos et imagines B.
Mariae V. coronandas.
Notitiae 9
(1973),
263267
blessed virgin
mary,coronation,crownin
g, image,patron
Notitiae 9
(1973), 273
calendar, ember
days, rogation days
1. Whether the
Mass on
1. Utrum Missa in nocte Christmas night
Nativitatis celebrari possit can be celebrated
vespere vigiliae eiusdem
on the evening of
sollemnitatis.
the vigil of the
same solemnity.
. Missa in nocte
Nativitatis celebranda est . The Mass on
ad mediam circiter noctem, Christmas night
ut veritas temporis servetur. is to be celebrated Notitiae 10
Ad Missam vero, quae ad
around midnight
(1974), 80,
satisfaciendum praecepto
to preserve the
n. 1
vespere vigiliae anticipatur, true significance
adhibendum erit
of the time. At the
formularium Missae in
Mass, however,
vigilia, prout a rubrica
which is
Missalis indicatur (p. 153: anticipated on the
Haec Missa adhibeatur
evening of the
vespere diei 24 decembris
vigil in order to
sive ante sive post I
satisfy the precept,
Vesperas Nativitatis ).
the formulary for
the vigil Mass will
be used as is
christmas,evening
mass,midnight
mass,vespers
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 ).
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.
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.
ash
. The blessing
Notitiae 10
. Benedictio et impositio and imposition of (1974), 80, wednesday,blessings,cand
lemas, palm sunday, the
cinerum, ob rationes
ashes, for pastoral
n. 2
presentation of the lord
pastorales, fieri potest etiam reasons, can be
sine Missa (v. Missale
done even without
Romanum, p. 180).
Mass (see Missale
Romanum, p.
Ceterae benedictiones stricte 180).
conectuntur cum Missae
celebratione ad modum
The other
processionis seu sollemnis blessings are
introiti.
strictly connected
with the
celebration of
Mass after the
manner of a
procession or
solemn entrance.
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,
3. Whether the
homily given by
the Bishop in the
celebration of
Mass can be given
by him at the chair Notitiae 10
(1974), 80,
and even seated.
n. 3
. According to
the norm of n. 97
of the Institutio
generalis Missalis
bishop, homily,posture
Notitiae 10
(1974), 80,
n. 4
candles
Notitiae 10
(1974),
145, n. 1
calendar
Notitiae 10
(1974),
145, n. 2
calendar,martyrology
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.
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. 239242). 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
Notitiae 10
(1974),
145146, n.
3
calendar, funeral,holy
thursday,requiem
mass,triduum
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.
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).
Notitiae 10
(1974), calendar,christmas,funera
146147, n. l, octave,requiem mass
4
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
V
1
D
1
V
2. Dominicae 1
Adventus,
Quadragesima D
e et Paschae
1
V
3. Triduum
1
paschale et
Feria V Hebd. D
S.
1
4.
Sollemnitates
non de
praecepto.
Comm.
V
1
D
1
omnium
fidelium
defunctorum
5. Feria IV
Cinerum,
Feriae II, III,
IV Hebd. S.
V
1
D
1
+
6. Dies infra
octavam
Paschae
V
1
D
1
+
7. Dominicae
temporis
Nativitatis et
per annum
V
1
+
D
1
+
V
2
D
2
8. Festa
V
1
+
D
1
+
V
2
D
2
V
9. Feriae
1
Adventus a 17 +
ad 24
D
decembris
1
+
V
2
D
2
+
V
1
+
D
1
+
V
2
D
2
+
V
1
11. Feriae
+
Quadragesima
D
e
1
+
V
2
D
2
+
V
1
12. Memoriae +
obligatoriae
D
1
+
V
2
+
D
2
+
13. Feriae
V V
Adventus
usque ad 16
decembris
1
+
D
1
+
2
+
D
2
+
14. Feriae
temporis
Nativitatis a 2
ianuarii
V
1
+
D
1
+
V
2
+
D
2
+
15. Feriae
temporis
paschalis
V
1
+
D
1
+
V
2
+
D
2
+
16. Feriae
per annum
V
1
+
D
1
+
V
2
+
D
2
+
V
3
+
D
3
+
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
Notitiae 10
(1974),
222223
anticipatory
mass, calendar,vigil
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.
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?
himself.
. Absolutely not.
Is this self
service allowed?
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:
semper libertas et
possibilitas danda est
communicandi more tradito.
Quod non eveniret si
fideles deberentparticulam
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.
says: Holy
Communion
should
bedistributed 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.
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 Prire
du temps prsent .
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 prire commune,
la mditation personnelle. A
lintention des prtres, des
religieuses, des lacs (pag.
1). Condicio persona rum,
quibus dirigitur publicatio,
et redactorum intentiones
Notitiae 10
(1974),
321323
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
Notitiae 10
(1974), 323
liturgy of the
hours,responsory
Notitiae 10
(1974), 407
communion,posture
Notitiae 10
(1974), 411
hymns, iubilate
deo, music,urban viii
Notitiae 11
(1975), 61
anniversary of the
dedication of a
church,calendar
Notitiae 11
(1975), 61
62
confirmation,sponsor
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
Notitiae 11
(1975), 62
64
religious profession
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
pi 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 virt del can. 572, 1,
6 la validit della
professione condizionata
allaccetazione del legittimo
superiore. Deve
trattarsisuperiore o di
superiora interna
allIstituto, meglio
specificato di rispettive
Costituzioni, i quali
accettando per s vel alium i
voti pubblici agiscono in
nome della Chiesa e del
proprio Istituto.
b) La professione il primo
momento, latto costitutivo
di un rapporto tra lIstituto
ed il professo che durer
tutta la vita: logico quindi
che non sia un estraneo ad
intrometteri nel punto
preciso che questo rapporto
viene instaurato.
c) La dottrina canonica
unanime nel riservare il
doritto di dccettazione della
professione ai superiori
interni: perfino negli Istituti
di diritto diocesano, che
sono particolarmente sogetti
allOrdinario del luogo, non
il vescovo che riceve la
professione bens le
rispettive superiore o
superiori.
2. Documenti recenti della
Santa Sede
a) LOrdo 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 ribadita per
la Professione delle religose.
b) Nel rito della
Consacrazione delle
Vergini, allorch abbinao
alla Professione perpetua, si
prescrive che sia la
Superiora a ricevere i voti,
anche quando il vescovo a
presidere alla cerimonia.
Tali riti specificano molto
bene la parte del superiore
coligere lordinato
intervento di due ministeri
distinti con distinti
ministeri, richesti dalla
realt mistica composita che
lOrdo associa in ununica
celebrazione; il ministro
dellEucaristia capo della
comunit 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 .
DE PROCESSIONIBUS
EUCHARISTICIS
Notitiae 11
(1975), 64
eucharistic procession
Notitiae 11
(1975),
123125
communion,conventual
mass
Notitiae 11
(1975),
125126
children, mass
On the chant
Agnus Dei
Utrum
cantus Shalom substitue Whether the
re possit cantum Agnus
chant Shalom
Dei .
can substitute for
the chant Agnus Notitiae 11
agnus dei, music,shalom
Dei .
(1975), 205
R. Negative. Ordinarium
Missae servandum est in
omnibus suis partibus uti in R. In the
Missalis
negative. The
invenitur. Quaedam levis
Ordinary of Mass
aptatio innuitur in
must be observed
Directorio pro Missis cum 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.
On the Sign of
Peace
Whether the
practice can be
admitted which
De signo pacis
occurs here and
there in which
Num admitti possit usus hic
those participating
illic vigens quo Missam
at Mass, instead of
participantes, loco sibi
expressing peace
invicem pacem significandi
to each other at
ad invitationem diaconi,
the invitation of
manum amplectuntur dum
the deacon, hold
canitur oratio dominica?
hands while the
Lords Prayer is
R. Manus amplecti per
sung?
longum tempus per se est
potius signum communionis
R. Holding hands
quam pacis. Ceteroquin est
has for a long time Notitiae 11
gestus liturgicus spontanee
been on its own a (1975), 226
sed privato inceptu inductus:
sign of
non invenitur in rubricis.
communion rather
Nec intelligitur qua ratione
than of peace.
supprimatur gestus pacis ad
Moreover, it is a
invitationem offerte vobis
liturgical gesture
pacem qui tantam habet
introduced
significationem, gratiam et
spontaneously,
indolem christianum, ut
though on private
inducatur aliud signum
initiative: It is not
minoris significationis in
found in the
aliud momentum Missae.
rubrics. Nor can it
Qua de re si agitur de
be understood by
substitutione haec est
what reason the
simpliciter improbanda.
gesture of peace at
the invitation let
us offer each other
the sign of peace
should be
suppressed, which
hand holding,our
father, sign of peace
Notitiae 11
bination,concelebration,st
(1975),
ipend
287288
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
Ibid., n. 35.
Notitiae 11
(1975), 288
funerals, triduum
Notitiae 11
(1975), 288
advent,immaculate
conception, vigil mass
Notitiae 12
(1976),
office of readings
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,
Notitiae 12
liturgy of the hours, saints
(1976), 46
No PDF
scan
availableN
otitiae 1976
Office of
Readings:
2-Year
Cycle
Schema
Notitiae 12
(1976), 46
47
communities of
priests, deacon
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. 61Institutionis
generalis Missalis romani,
qui adiungit verbum
aliquando . Itaque diaconus
munus sibi proprium in
verbo Dei praedicando
exercere valet, quin
presyteros supplantet in
fidelium institutione.
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.
Ut assolet, IGMR dat
regulas simplicissimas ad
has quaestiones solvendas
(IGMR 21):
a) Fideles stant dum
orationes praesidentiales
proferuntur; ergo etiam
durante oratione super
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
Notitiae 14
prayer over the
(1978),
offerings?
300301, n.
b) kneel after
1
the Sanctus and
during the entire
eucharistic
Prayer?
c) sit after
communion?
Resp.
As usual the
IGMR gives very
congregation,posture
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.
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.
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
Resp.
other hand the
same method as
Numquam obliviscendum
the rite for
est Missale Pauli Papae VI,
incensing
inde ab anno 1970,
prescribed in the
successisse in locum illius,
preceding Missal.
qui improprie Missale S.
Which practice
Pii V nuncupatur, idque ex
should be
integro, sive pro textibus,
followed?
Notitiae 14
sive pro rubricis. Ubi
(1978),
altar,hermeneutics,incens
rubricae Missalis Pauli VI
Resp.
301302, n.
e,offertory
nihil dicunt aut parum
2
dicunt singillatim in
It must never be
nonnullis locis, non ideo
forgotten that the
inferendum est quod
Missal of Pope
oporteat servare ritum
Paul VI, from the
antiquum. Proinde non sunt
year 1970, has
iterandi gestus multiplices
taken the place of
atque implexi turificationis
that which is
iuxta praescripta Missalis
improperly called
prioris (cf. Missale
the Missal of St
Romanum, T. P. Vaticanis,
Pius V and that
1962: Ritus servandus VII
it has done this
et Ordo Incensandi, pp.
totally, whether
LXXX-LXXXIII).
with regard to
texts or rubrics.
In turificando, celebrans
Where the rubrics
(IGMR 51 et 105) hoc
of the Missal of
simplici modo procedat:
Paul VI say
nothing or say
a) erga oblata: triplici ductu
little in specifics
turificat, sicut agit diaconus
in some places, it
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?
erga Evangelium;
is not therefore to
be inferred that the
old rite must be
b) erga crucem: triplici
ductu turificat, quando ante followed.
Accordingly, the
eam celebrans venit;
many and complex
gestures of
c) erga altare: passim
turificat a latere, dum circuit incensation
according to the
altare, nulla distinctione
facta inter mensam et latera. 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 doubleswings, as the
deacon does for
the Gospel;
b) with regard to
the cross: when
the celebrant
comes before it, he
incenses with
three doubleswings;
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.
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
Resp.
Word itself?
a) Normae liturgicae
b) place the Missal
vigentes, plane distinguunt
on the right side or
ab altari locum verbi
in the middle of
proclamandi (IGMR, 257the altar
272). Si loca nondum aptata
c) which side of
sunt iuxta instauratam
the altar is called
Liturgiam quod sine
the left or the
mora fieri debet opus est
right?
saltem sedem pro celebrante
et pluteum mobilem pro
Resp.
Notitiae 14
altar, ambo,lectionary,loc
lectore disponere. Ubi ipse
a) The liturgical
(1978),
ation,readings
celebrans lector esse debeat,
norms in force
302, n. 3
praesertim pro Evangelio,
plainly distinguish
proclamet ex pluteo mobili.
the place for
In casu perraro, quo ne
proclaiming the
scamnum quidem poni
word from the
possit, presbyter potest ad
altar (IGMR, 257altare consistere, Missali et
272). If places
Lectionario super altaris
have not yet been
legile exstantibus.
rendered adequate
b) Hoc legile manifeste
as regards the
collocari debet in loco
reformed Liturgy
aptiore ad celebrantis
which should
lectionem, verbi gratia in
be done without
medio altaris. Usus
delay it is
collocandi legile in
necessary to set up
latere sinistro pervenit ab
at least a seat for
aetate qua calix ab initio
the celebrant and a
Missae erat in medio altaris.
movable lectern
Quod quidem nunc, post
for the lector.
instaurationem liturgicam,
Where the
minime obtingit, cum calix
celebrant himself
collocetur in abaco, extra
has to be the
altare.
reader, especially
c) Nuncupatur altaris latus
for the Gospel, he
sinistrum quod a sinistra,
should proclaim
dextrum quod a dextra
[the reading] from
celebrantis est.
the movable
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 altaris
c) quodnam latus sinistrum
vel dexterum altaris
nuncupatur?
4. In some places,
the kneelers have
been taken out of
Notitiae 14
churches on
(1978),
account of which
kneelers,kneeling, posture
302303, n.
the faithful can
4
only stand or sit,
not without
detriment to due
reverence and
adoration of the
Eucharist.
Resp.
The furnishings of
sacred buildings
have some relation
to the customs of
each place. For
example, in the
East rugs are
found; at Rome in
the basilicas in our
days there are
more often
benches which
lack kneelers and
therefore can
accommodate
greater numbers
which otherwise
would be
inconvenient. In
cases in which it is
not possible to
kneel (cf. IGMR
21), a profound
bow and dignified
posture will be
signs to manifest
reverence and
adoration at the
time of the
consecration and
communion.
5. Before the
biblical readings,
sometimes the
priests or lay
lectors proclaim
the subtitles of the
pericope or even
the rubric: the first
Notitiae 14
reading, the
(1978),
second reading,
Resp.
303, n. 5
etc. Is it right to
Patet quod non. Sicut omnes follow this
custom?
rubricae, tituli prima
lectio, secunda lectio sunt
indicationes in commodum Resp.
legentis. Circa subtitulos,
qui constant, vel ex
Obviously not.
sententia e textu decerpta,
Like all rubrics,
readings
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
6. In carrying out
concelebrations,
different practices
can be found for
the following
actions:
a) Sometimes the
voice of the
Notitiae 14
principal celebrant
(1978),
is readily
303304, n.
distinguished
6
while the
concelebrants say
the eucharistic
Prayer in a lower
(modest) voice. In
other places, on
the contrary, there
is almost heard a
concelebration,gestures
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.
Quinam modus sequendus
est?
Resp.
Ad optimum secernendum
in hac varietate, satis erit
perpendere naturam
functionum, quae
peraguntur ab unoquoque, et
naturam gestuum ipsis
respondentium.
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
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.
Which method
should be
followed?
Resp.
Ad optimum
secernendum in
hac varietate, satis
erit perpendere
naturam
functionum, quae
peraguntur ab
unoquoque, et
naturam gestuum
ipsis
respondentium.
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
commemoratione
m 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.
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.
Quaenam regula sequenda
est?
Resp.
In omni coetu, praesidentis
est ex more aperire et
claudere actionem, cuius
causa coetus congregantur.
In casu Eucharistiae, pars
essentialis totius
celebrationis est plane Prex
eucharistica, quae pergit a
praefatione ad doxologiam
finalem inclusive. Proinde,
praesidentis est aperire hanc
Precem per praefationem,
quam sequitur 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
Notitiae 14
(1978), concelebration,eucharistic
304305, n.
prayer
7
8. How many
times should
the Agnus Dei be
8. Quoties dicendum aut
said or sung based
canendum sit Agnus Dei, ex
on what is implied
iis quae inOrdine
in the Ordo
Missae innuuntur?
Missae?
Resp.
Ratio huius textus est
comitari fractionem panis
consecrati donec particula
immittatur in calicem
(IGMR 56e). Practice, duo
casus considerandi sunt:
a) Si praesidens est unicus
celebrans, vel si pauci adsint
concelebrantes, tunc fractio
panis satis celeris est. De
more Agnus Deiter 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...
Resp.
The purpose of
this text is to
accompany the
breaking of the
consecrated bread
while the particle
is dropped into the
chalice (IGMR
56e). Practically, Notitiae 14
there are two cases (1978),
306, n. 8
to consider:
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.
agnus dei
b) In the case
where there are
many
concelebrants or
the breaking of the
bread is prolonged
for a longer period
of time, then
theAgnus 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...
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
final blessing
Dei ...
b) The deacon or
the celebrant omits
the
Resp.
invitation: Inclinat
Dubia orta est ex his
e vos ad
differentiis, etiam in hoc
benedictionem, as
casu, solvi possunt ex
in the Missal (MR
attenta lectione Missalis
495 et 507).
Romani:
a) Rubricae Missalis (IGMR c) The presbyter
neglects to extend
124; Ordo Missae 142)
his hands over the
presse statuunt
conclusionem celebrationis people (MR 495 et
507).
sic evolvendam esse:
d) At the blessing,
primum salutatio
the presbyter
(sacerdos ... salutat
populum), deinde benedictio sometimes uses
the
(subdit ...benedicens),
words:Benedicat
postea veledictio (statim
subiungit). Praeterea, loco vos ..., and
sometimes: Et
formulae consuetae
benedictio Dei ...
benedictionis: Benedicat
vos ..., quae sequitur
salutationem celebrantis,
Resp.
potest assumi aliqua e
The doubts that
benedictionibus sollemnibus have arisen from
vel e precibus super
these differences,
populum. Patet has formulas even in this case,
stare pro textu benedictionis can be resolved by
ordinariae. Ipsis proinde
a careful reading
praeponenda est salutatio
of the Roman
celebrantis: Dominus
Missal:
vobiscum.
a) The rubrics of
b) Rubrica quae est in capite the Missal (IGMR
huius partis Missalis habet: 124; Ordo
... dicere potest
Missae 142)
invitatorium: Inclinate vos deliberately
ad benedictionem (MR 495 establish that the
et 507). Ergo diaconus, vel conclusion should
sacerdos celebrans, libere
unfold this way:
potest hoc invitatorium
first the greeting
recitare, vel aliis verbis
(the
enuntiare, vel omnino
priest ... greets the
omittere.
people), then the
c) Ex adverso, eadem
blessing (he
rubrica indicat
adds ... blessing),
explicite: Sacerdos, manibus and then the
super populum extensis,
dismissal (he adds
dicit benedictionem.
immediately).
Sacerdos igitur tenet manus Therefore, in place
extensas super populum
of the usual
durante tota benedictione,
formula of
populo interim
blessing:Benedicat
respondente Amen ad
vos ..., that follows
singulas partes ipsius
the greeting of the
benedictionis. Eundem
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(M
R 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
THE STRIKING OF
THE BREAST
10. In speaking
certain formulas as
in, e.g.,
the Confiteor,
theAgnus 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
Notitiae 14
aforementioned
agnus dei, breast
(1978),
formulas, others
strike, confiteor,gestures,
534535, n.
once.
hermeneutics
10
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.
2) In this matter,
as in others, the
liturgical
restoration has
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.
While in the
Roman Missal
promulgated by
the authority of
the Council of
Trent the words
were very
frequently also
accompanied by
Patet etiam quod unus
minute gestures,
tantummodo gestus sufficit the rubrics of the
in illis linguis, in quibus
Roman Missal
verba ad culpam
restored by the
manifestandam simpliciore authority of the
modo reddita sunt, uti, verbi Second Vatican
gratia, lingua anglica: I
Council are
have sinned through my
noteworthy for
own fault , vel lingua
their discretion
gallica: Oui, j'ai vraiment with regard to
peche .
gestures.
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.
GESTUS REVERENTIAE
REVERENTIAL
GESTURES
11. Certain
reverential
gestures have to
some degree fallen Notitiae 14
(1978),
into disuse, both
on the part of the 535536, n.
11
celebrant and on
the part of the
faithful, as, for
example, the
profound bow of
the body, made in
place of the
gestures, posture
Resp.
Patet quod homo fidem
suam necnon devotionem et
reverentiam non tantum
verbis sed etiam gestibus et
habitu corporis exprimere
debet. Hoc autem maiore
cura fieri oportet, cum
gestus qui post
restaurationem liturgicam
praescribuntur, minus
frequenter et simpliciores
indicentur.
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
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.
It is clear that man
has to express his
faith and devotion
and reverence not
only by words but
also by gestures
and posture. But
this must be done
with great care,
since the gestures
which are
prescribed after
the liturgical
restoration are less
frequently
specified and more
simple.
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
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).
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, Suppli
ces te rogamus; at
the words Et
incarnatus est ...
homo factus estin
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, 120121).
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).
ELEVATIO ET IUNCTIO
MANUUM
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
Resp.
final blessing.
Ut plerumque accidit, agitur Others do not use
gestures of this
de habitu qui e rubricis
kind. What should
Missalis prioris provenit.
be done?
Servandae autem sunt
indicationes OM, quae in
duobus allatis casibus clarae Resp.
sunt:
As generally
a) ad dialogum Praefationis happens, it is a
quod attinet, n. 27 (MR 392) matter of a habit
Notitiae 14
exacte dicit:
which comes from
(1978),
the rubrics of the
536537, n.
former Missal.
- manus extendens, dicit:
12
The indications of
Dominus vobiscum.
the OM, however,
- manus elevans,
prosequitur: Sursum corda. should be
- manibus extensis, subdit: observed, which in
the two described
Gratias agamus Domino
cases are clear:
Deo nostro.
- prosequitur Praefatione,
a) with regard to
manibus extensis.
the Preface
Proinde ritus pristinus
retinendus non est, qui inter dialogue, n. 27
(MR 392) says
alia hoc in momento
precisely:
celebrationis
significabat: Iungit manus
ante pectus et caput inclinat, - extending his
cum dicit: Gratias
hands, he says:
agamus ...
The Lord be with
you.
b) Ad benedictionem in fine - raising his
Missae quod attinet, novus hands, he
continues: Life up
OM dicit tantummodo (n.
your hearts.
142): Sacerdos benedicit
- with hands
populum, dicens ... dum
extended, he adds:
rubricae prioris Ordinis,
post dimissionem Ite Missa Let us give thanks
to the Lord our
est, sic indicabant gestum
God.
benedictionis quinquae
gestures, hands,preface
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.
- he continues with
the Preface, with
hands extended.
Thus the ancient
rite should not be
retained, which
among other
things used to
indicate at this
moment of the
celebration: 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
Notitiae 14
(1978), chant, credo,gloria, music
538, n. 14
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.
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.
Notitiae 14
(1978),
593594, n.
15
purification
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
ON THE CHALICE
VEIL
16. In many
places, a veil to
cover the chalice,
which is prepared
on the credence
Notitiae 14
table before Mass,
(1978),
is rarely used.
594, n. 16
Whether more
Resp.
recent norms have
been given to
Nulla norma ne recens
quidem data est, quae n. 80c suppress this sort
of practice?
IGMR immutet, ubi
legitur: Calix cooperiatur
Resp.
velo, quod potest esse
semper coloris albi.
chalice, veil
Notitiae 14
(1978),
eucharistic prayer, saints
594595, n.
17
Notitiae 16
(1980), 272
ordination
Notitiae 16
(1980),
473474
little offices,votive
offices
. 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
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
Notitiae 17
(1981), 231
bishop, crosier,pastoral
staff
Notitiae 19
(1983),
540555
In Episcoporum vero
ordinatione, neo-ordinatus
vel neo-ordinati Episcopi
baculo pastorali utuntur in
ocnlcusione celebrationis
iuxta rubricas Pontificalis
Romani.
This entry is very long.
Click here to read it on its
own page.
De homilia
On the homily
The homily, by
which, through the
course of the
liturgical year, the
mysteries of faith Notitiae 19
(1983), 834
and norms of
Christian life are
set forth from the
sacred text, as part
of the Liturgy of
the Word has been
recommended
homily,participatio
actuosa
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).
[Nondum transcriptum - Not
yet transcribed]
DE USU CONDENDI
RELIQUIAS
IN RITU DEDICATIONIS
ALTARIS
Notitiae 20 confirmation,parents,spon
(1984), 86
sors
ON THE
PRACTICE OF
INSERTING
RELICS
IN THE RITE OF
THE
DEDICATION
OF AN ALTAR
DUBIUM
Utrum reliquias Martyrum
aliorumve Sanctorum sub
Notitiae 20
altari condendi usus servari
(1984),
A DOUBT
debeat necne.
192193
Whether the
practice of
RESPONSIO
inserting the relics
of Martyrs or
1. Can. 1237, 2
CIC1 statuit usum condendi other Saints
beneath an altar
sub altari reliquias
should be
Martyrum aliorumve
Sanctorum servandum esse preserved or not.
altar, relics
RESPONSE
1. Can. 1237, 2
CIC1 establishes
that the practice of
inserting the relics
of Martyrs or
other Saints
beneath the altar is
2. Normae, de quibus CIC to be preserved
loquitur, enumerantur in
according to the
ODEA (p. 22, n. 5 et p. 85, norms that are
n. 11):
found in the
Liturgiae Romanae,
liturgical books:
traditio Martyrum aliorumve The ancient
Sanctorum reliquias sub
tradition of
altari condendi, opportune inserting the relics
servabitur. Haec tamen
of Martyrs or
notentur:
other Saints
beneath a fixed
altar should be
a) Reliquiae deponendae
preserved,
eius sint magnitudinis ex
according to the
qua intellegi possit
humanorum corporum eas norms given in the
esse partes. Itaque vitandum liturgical books .
est ne nimis exiguae
condantur reliquiae unius
2. The norms of
vel complurium Sanctorum. which the CIC
b) Maxima cum diligentia
speaks, are
inspiciatur num reliquiae
enumerated in the
deponendae authenticae sint. ODEA (p. 22, n. 5
Praestat altare sine reliquiis et p. 85, n. 11):
dedicari quam dubiae fidei The tradition of
reliquias sub eo deponi.
the Roman liturgy
c) Reliquiarum capsa neque of inserting the
super altare neque in altaris relics of Martyrs
mensa est collocanda sed,
or other Saints
attenta altaris forma, sub
beneath the altar
altaris mensa condenda .
will opportunely
be preserved.
These things
3. Novus CIC praedictas
should, however,
normas minime
immutavit,2 qua de re vim be noted:
suam retinent.
a) The relics to be
placed should be
Haec est interpretatio
facienda n. 266 IGMR, qui of sufficient size
to be understood
in textu Variationes
to be parts of the
refertur, abrogatione ibi
facta adverbii opportune human body.
Therefore,
haud obstante.
inserting the relics
1
of one or several
Sigla:
Saints that are too
CIC = Codex Iuris
Canonici auctoritate Ioannis small should be
Pauli II promulgatus 25
ianuarii 1983.
ODEA = Ordo dedicationis
ecclesiae et altaris, 29 maii
1977.
IGMR = Institutio generalis
Missalis Romani, 2 martii
1975.
Variationes Variationes
in libros liturgicos ad
normam Codicis nuper
promulgati introducendae,
12 septembris 1983:
cf. Notitiae 19, 1983 pp.
540-555.
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
2
altar or in the
Textus Variationes
mensa of the altar
nullam de re variationem
exhibet (cf. ibid. p. 17, X. In but, with attention
to the form of the
Ordinem dedicationis
altar, should be
ecclesiae et altaris).
inserted beneath
the mensa of the
altar .
3. The new CIC
did not at all
change the
aforementioned
norms,2so 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:
CIC = Codex Iuris
Canonici promulg
ated by the
authority of John
Paul II 25 January
1983.
ODEA = Ordo
dedicationis
ecclesiae et
altaris, 29 maii
1977.
IGMR = Institutio
generalis Missalis
Romani, 2 martii
1975.
Variationes
Modifications to
be introduced into
the liturgical
books according to
the norm of the
recentlypromulgated
Code, 12
septembris 1983:
cf. Notitiae 19,
1983 pp. 540-555.
2
The document
Variationes
shows no change
on the subject
(cf. ibid. p. 17, X.
In Ordinem
dedicationis
ecclesiae et
altaris).
[Nondum transcriptum - Not
yet transcribed]
Notitiae 20
(1984),
603605
calendar
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.
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 made a
matter of public
law 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.
L. S.
In Cong. Pro Doctrina Fidei 3. Finally, for the
same reasons,
tab., n. 291/70.
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. RAT
ZINGER, Prefect
Albert
Bovone, Secretary
* 29 September
1985.
[Nondum transcriptum - Not
yet transcribed]
De Diaconi Monitionibus
Inter monitiones, quae in
On the
Instructions of
the Deacon
Notitiae 23
(1987),
248250
hermeneutics,liturgy of
the hours
Notitiae 24
(1988), 152
deacon,mysterium fidei
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.
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
theMissale
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.
APERSION ET
ENCENSEMENT
Nous a t pose la
question: Comment
comprendre les rubriques du
Missel sur laspersion en
lencesement? Puisque ces
gestes sont ad libitum, neston pas port interprter ce
qui est facultatif comme
exceptionnel ou superflu?
Voice la rponse de la
Congrgation:
En ce qui concern
laspersion, le Missel la
maintient ad libitum toutes
les messes du dimanche, et
non plus comme autrefois
la messe principale, et en ce
case laspersion tient lieu
dacte pnitentiel.
En ce qui concerne
lencensement, la
Notitiae 24
(1988), 476
asperges,incense
Prsentation gnrale du
Missel dit: Incensum ad
libitum adhiberi potest in
qualibet forma Missae(n.
235). La phrase doit etre
comprise dans son
ensemble: ad libitumsignifie
que lencensement nest pas
obligatoire, mais in qualibet
forma Missae cela veut dire
que lencensement nest pas
rserv ce quon appelait
autrefois la messe solennelle
avec diacre et sous-diacre.
Laspect facultatif de
laspersion et de
lencensement nest donc
pas comprendre comme
restrictif, mais
saccompagne dun
largissement des
possibilits offertes
lusage de ces gestes
symboliques.
Aprs une priode marque
par une inflation de la parole
au dtriment des signes, il
est bond de retrouver
limportance des gestes
symboliques dans la liturgie.
Le Caeremoniale
Episcoporum pourra tre un
guide en ce sens non
seulement pour les
clbrations prsides par
lvque mais aussi pour
celles du chapitre de sa
cathdrale (cf. ch. III, De
ecclesia cathedrali; pour
lencensement, nn. 84-98 ;
pour laspersion, nn. 110114).
Changes are introduced to
the Caeremoniale
Episcoporum.
1. QUAENAM SUNT
DISPOSITIONES QUAE
AD CLAVEM
TABERNACULI
CUSTODIENDAM
ATTINENT
Notitiae 27
caeremoniale
(1991),
episcoporum,ceremonial
235263
of bishops
Notitiae 33
(1997), 31,
n. 1
key, tabernacle
Notitiae 33
(1997), 31,
n. 2
purification
Notitiae 33
collect, post
(1997), 138 communion,super oblata
Notitiae 33 bishop,chasuble,pectoral
(1997), 280
cross
Notitiae 33
(1997),
322323
paten
Notitiae 33
(1997),
322323
paten
Notitiae 34
(1998), 59
60
ambo, readings
Notitiae 34
(1998), 60
Notitiae 35
(1999), 41
42
consecration,posture
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
celebrationem communem
secumferant, ubi id fieri
potest, cum frequentia et
actuosa participatione
christifidelium celebrentur.
UTRUM ADMINISTRATOR
DIOECESANUS, QUI, SEDE
VACANTE, DIOECESIM
GUBERNET, OFFICIUM
HABEAR ET IUS
SACRAMENTUM
CONFIRMATIONIS
CONFERENDI FIDELIBUS
ILLIUS DIOECESIS, NECNON
IPSAM FACULTATEM
DETERMINATIIS PRESBYTERIS
CONCEDENDI.
Notitiae 35
(1999), 160
confirmation,diocesan
administrator
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.
UTRUM IN DIOECESIBUS, UBI
VALET COMMUNIONEM
DISTRIBUI IN MANIBUS
FIDELIUM, LICEAT
communion in the
Notitiae 35
hand,communion on the
(1999),
tongue,communion,herme
160161
neutics
SACERDOTI SIVE
EXTRAORDINARIIS SACRAE
COMMUNIONIS MINISTRIS
OBLIGATIONE ADSTRINGERE
COMMUNICANTES, UT
HOSTIAM TANTUMMODO IN
MANIBUS ACCIPIANT, NON
AUTEM SUPER LINGUAM.
Notitiae 35
(1999),
1962 missal,ecclesia dei
307309
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
Deidebite consultis et
annuentibus, haec quae
sequuntur forma
responsionis ad quaestiones
propositas communicamus.
1. Sacerdos quidam, sodalis
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 ESTVEZ Pra
efectus
Franciscus
Pius TAMBURRINO Archiepis
copus a Secretis
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.
WHETHER AT THE
OFFERTORY, THE
ALTAR LINENS
WITH CANDLES
CAN BE BROUGHT
TO THE ALTAR IN
THE PROCESSION
WITH THE GIFTS?
In the negative.
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).
[Nondum transcriptum - Not
yet transcribed]
Notitiae 35
age,confirmation,hermene
(1999),
utics
537540
Notitiae 36
(2000),
312319
confession,sacrament of
penance
Notitiae 36
(2000), 320
habit, religious
priests,vestments
. 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(200
0): 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).
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).
Notitiae 36 calendar,dedication of a
(2000), 407
church
Sacra Communione
distributa, vinum
consecratum forte remanens
statim post
Communionem sumi debet
neque asservari licet
(Instr.Inaestimabile donum,
precious
Notitiae 36
blood,sacrarium,tabernacl
(2000), 541
e
. 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
Notitiae 37
(2001), 18
19
glass, tabernacle
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,coffrefort 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
Notitiae 37
(2001),
190194
hermeneutics,liturgy of
the hours
Notitiae 37
(2001),
256258
both species
Notitiae 37
(2001),
259260
confession,sacrament of
penance
QUAENAM SUNT
DISPOSITIONES QUAE AD
MOMENTUM CELEBRATIONIS
SACRAMENTI PAENITENTIAE
SPECTANT: UTRUM, EXEMPLI
GRATIA, CHRISTIFIDELES
PERDURANTE MISSAE
CELEBRATIONE AD
SACRAMENTUM
PAENITENTIAE ACCEDERE
POSSUNT?
De tompore celebrationis
sacramenti Paenitentiae
praiecipuae normae
inveniuntur in
Instructione Eucharisticum
mysterium, 25 maii 1967,
ubi commenatur, ut
Fideles ad eum adducantur
extra Missae celebrationem,
Notitiae 37
(2001),
397399
altar girls,hermeneutics
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.
. 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
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
both
Notitiae 38
species,communion,intinc
(2002), 490
tion
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).
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,
Praeterea, abusus censendus however, they
est modus ille, quo fideles in receive standing, it
is recommended
manu particulam iam in
that they make a
Pretiosissimo Sanguine
Christi intinctam recipiant. 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
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
Notitiae 38
(2002), 491
first communion,holy
thursday,lord's supper
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).
of Christian
initiation,
theologically
connected with
Easter and under
the aspect of
celebration
included in the
Easter Vigil
(cf. Ordo
initiationis
christianae
adultorum, Praeno
tanda, 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,Praenot
anda 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, Praeno
tanda, n. 59).
It is not fitting,
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.
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.
UTRUM LICEAT DISPONERE
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 ?
. 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
. 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
Notitiae 38
(2002), 492
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
Mos ergo mensam cum pane the fact that there
is only one fosters
et vino disponendi ad
the participation of
Novissimam Cenam Iesu
revocandam vel ad pueros Christ's faithful:
In building new
collocandos in prima
participatione eucharistica churches it is
better that one
est symbolice iteratio,
altar be
paedagogice distractio et
constructed to
pastoraliter inanis, cum
populum ab altari distrahat, signify the one
Christ and the one
intellectum ponderis
Eucharist of the
singulorum elementorum
Church in the
architecturae Ecclesiae
gathering of the
confundat et minime
faithful. In
participationem
churches that have
christifidelium foveat.
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.
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Notitiae 38
liturgy of the
(2002),
hours, office of readings
555568
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
A LETTER OF
THE
CONGREGATIO
N
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
Notitiae 38
same layman's
communion,kneeling, pos
(2002),
desire to receive
ture
582584
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.]
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 Romanin. 160,
paragraph 2, it has done so
with the stipulation that
communicants who choose
Prefect
Francesco Pio
Tamburrino
Archbishop Secretary
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.
[Textus originalis
iam anglice exstat. Notitiae 38
communion,kneeling, pos
- The original text
(2002),
ture
is already in
584585
English.]
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
Prot. N. 886/02/0
permitted to
ordain to the
Citt del Vaticano, 16
sacred
maggio 2002
presbyterate men
who have
Excellenza Reverendissima,
manifested socalled homosexual
la Congregazione per il
tendencies. This
Notitiae 38
homosexuality,ordination
Clero ha trasmesso a questa
Dicastery
(2002), 586
Congregazione per il Culto
considered it
Divino e la Disciplina dei
opportune to send
Sacramenti, la lettera de
this response,
Vostra Eccellenza, nella
which is also
quale ci formula una
being published
richiesta, in ordine a chiarire
because of its
la possibilit o meno che
special
uomini con inclinazioni
importance.
omosessuali possano
ricevere l'ordinazione
[Textus originalis
sacerdotale.
italice scriptus est,
quem haud
Questa Congregazione per il
interpretor. - The
Culto Divino e la Disciplina
original text was
dei Sacramenti, tenendo
written in Italian,
presente l'esperienza che
so I am unable to
proviene da non poche
translate it.]
cause istruite in vista di
ottenere la dispensa dagli
obblighi che derivano dalla
sacra Ordinazione, e dopo
doverosa consultazione con
la Congregazione per la
A DECREE FOR
THE CITY AND
THE WORLD
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
ESTVEZ, Praefectus
Franciscus Pius
Tamburrino
archiep. a Secretis
Holy Cross.
GEORGE A. card.
MEDINA
ESTEVEZ, Prefec
t
Francesco Pio
Tamburrino
archbishop Secret
ary
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.
Notitiae 39 communion,hermeneutics
(2003), 533
,posture
Notitiae 41
(2005), 24
63
martyrology
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 ad
hodiernum Episcopum
supradictae dioecesis,
Excellentissimum Dominum
Philippum Arizmendi
Esquivel, litteras scripsit,
quae ob peculiare
momentum suum pro
opportuna informatione et
norma [hic publici fiunt]
En relacin con las
ordenaciones diaconales en
la Dicesis de San Cristbal
de las Casa, Mxico, y con
los problemas relativos a
las mismas, la
Congregacin para el Culto
Divino y la Disciplina de los
Sacramentos ha escrito una
carta al actual Obispo de
esa dicesis, S.E.R. Mons.
Felipe Arizmendi Esquivel,
la que es publica ahora
[para oportuna informacin
y norma].
Prot. 159/00
Ciudad del Vaticano, 26 de
octubre de 2005
Excelencia Reverendsima,
en la ltima Reunin
Interdicasterial, celebrada el
Notitiae 41
(2005),
470471
deacon, mexico,ordinatio Additional:
Additional:
Notitiae 41
n
Notitiae 41
(2005),
(2005),
561562
561562
Notitiae 41
(2005),
563565
Notitiae 42
deacon, mexico,ordinatio
(2006),
n
195198
neocatechumenal way
own page.
[Nondum transcriptum - Not
yet transcribed]
459462
Notitiae 43
(2007),
177180
name of
god,tetragrammaton
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
InstructionRedemp
tionis
Sacramentum (200
4), n. 107.
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.
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.
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 Notitiae 45
of the Sustainer (2008), 134
is valid?
Entry in
AAS: AAS
D. 2. Whether
100 (2008),
those who were
200
baptized with
these formulas
should be baptized
absolutely?
RESPONSES
To the first: In the
negative.
To the second: In
the affirmative.
baptism,inclusive
language
Praefectus
Prefect mentioned
below, approved
Angelus AMATO, S.D.B. these responses
Archiepiscopus tit. Silensis which were
deliberated in the
Secretarius
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.
Titular
Archbishop of Sila
Secretary
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
Notitiae 45
(2008),
175176
bishop,eucharistic
prayer, roman missal
Notitiae 45
editio typica tertia
(2008),
emendata,reprinting, rom
367387
an missal
Notitiae 45
(2008), 609
WHETHER IT IS
CELEBRANTI COMMUNICARE PERMITTED FOR
communion
. 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.
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
Omnibus in Ecclesiae
distributing the
Ritibus invenitur ordo
holy Eucharist to
traditus ad sacram
Communionem accedendi: the faithful or,
having already
antea communicat
distributed the
Episcopus vel sacerdos
holy Eucharist, to
celebrans, postea alii
ministri secundum ordinem communicate
together with
hierarchicum, demum
everyone, flows
populus. Sacerdos primus
communicat non humanae from an individual
opinion, namely
praestantiae causa, sed ob
that the faithful, as
dignitatem et naturam sui
guests at the
ministerii. Ipse enim in
eucharistic table
persona Christi agit, ob
should be served
integritatem sacramenti et
first.
quia populo congregato
praeest: Ita, dum
Presbyteri cum actu Christi In all the Rites of
Sacerdotis se coniungunt,
the Church the
cotidie se totos Deo
order for
offerunt, et, dum Corpore
approaching holy
Christi nutriuntur, ex corde Communion that
participant eius caritatem
has been handed
qui se in cibum dat fidelibus down can be
(Presbyterorum ordinis, n. found: first, the
13).
Bishop or priest
celebrant
In editione Missalis Romani communicates,
then the other
a Servo Dei Paulo Pp. VI
ministers
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 .
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
Norma liturgica vigens
statuit: Sacerdos, quoties because he
presides over the
sanctam Missam celebrat,
people that have
toties ad altare tempore a
been gathered,
Missali statuto se
Thus, as the
communicare debet,
Presbyters join
concelebrantes vero
themselves with
antequam ipsi ad
the act of Christ
distributionem
the Priest, daily
Communionis procedant.
Numquam attendat Sacerdos they offer
celebrans vel concelebrans themselves to
God, and, as they
usque ad Communionem
are nourished by
populi expletam, ut se
the Body of
communicet
Christ, they
(Redemptionis
participate in the
Sacramentum, n. 97).
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
. Negative.
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
Notitiae 46 bishop,celebrant,jubilee,
(2009), 170
presider
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
Tamen, ob iustam causam Bishop is present
Missae intersit quin tamen at a particular
eam celebret, praestat, nisi liturgical action,
alius Episcopus sit
where the people
celebraturus, ipsum
is gathered, that
celebrationi praesidere,
he, as the one
saltem liturgiam verbi
signed with the
celebrando et populum in
fullness of the
fin [sic]benedicendo. Quod sacrament of
valet praesertim de iis
Order, presides at
celebrationibus eucharisticis the celebration.
in quibus ritus aliquis
This is not done to
sacramentalis vel
increase the
consecrationis aut
exterior solemnity
benedictionalis peragendus 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).
WHETHER IT IS
PERMITTED FOR
SEVERAL
CONCELEBRATING
PRIESTS EACH TO
TAKE UP AN
UTRUM LICEAT PLURIBUS
INDIVIDUAL
SACERDOTIBUS
CHALICE BEFORE
CONCELEBRANTIBUS, UT
THE FINAL
QUISQUE CALICEM QUENDAM
DOXOLOGY OF THE
ACCIPIAT ANTE
EUCHARISTIC
DOXOLOGIAM FINALEM
PRAYER?
PRECIS EUCHARISTICAE?
. Negative.
. 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
Notitiae 46 chalice,concelebration,do
rather it ritually
xology,elevation
expresses what is (2009), 171
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,
Reprobandus igitur est usus, affirms: At the
final doxology of
quo omnes vel plures
the eucharistic
concelebrantes ad altare
tempore doxologiae finalis Prayer, standing at
proxime accedunt ut calices the side of the
accipiant. Potius celebranti priest, [the
deacon] holds the
vel diacono vel uni
concelebranti relinquendum chalice elevated
est munus calicis elevandi. while the priest
elevates the paten
with the host until
the people finishes
acclaiming Amen
.
. 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.
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
Notitiae 46
not received
(2009), 622
episcopal
ordination in his
cathedral takes
possession of his
diocese. In the
aforesaid rite, the
handing over of
Nam, Caeremoniale
the pastoral staff
Episcoporum, sive ad n.
to the new Bishop
1135, ubi de Episcopi
has no place. The
ordinatione tractatur, sive ad Bishop, rather,
n. 1143, circa Episcopi
takes possession
receptionem in sua
essentially by
Cathedrali ecclesia, in
force of the
lucem ponit receptionem
proclamation of
lectioni Litterarum
the Apostolic
Apostolicarum coniungi et Letter and the
constitutioni Episcopi in
moment in which
cathedra eius.
he sits in his
cathedra.
Si Episcopus nondum
episcopalem ordinationem
receperit, traditio baculi
pastoralis pars constituit
ipsius ritus ordinationis, ut
in Pontificali Romano
dicitur (Ord. Episc. n. 90).
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 highestranking 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 Glria in
exclsis according
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.
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).
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) .
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
bishop, chrism
Gentium clearly Notitiae 49
mass, deacons,holy
(2012),
affirms: Priests,
thursday,priests,promises,
170171
prudent
renewal
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
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).
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
In Missa chrismatis, cui
bring an
Episcopus in ecclesia
cathedralis praeest quamque efficacious
assistance to the
sacedotes e diversis
building up of the
regionibus Dioecesis
concelebrant, elucet natura whole body of
Christ (LG28) .
ipsa Ecclesiae, Christi
corporis, variis ministeriis et
charismatibus organice
Moreover, the
costitutae. Haec praesertim decree on the
celebratio tamen existimatur ministry and life
inter praecipuas
of priests
manifestationes plenitudinis specifies: All
sacerdotii Episcopi et
priests, in union
signum arctae coniunctionis with bishops, so
presbyterorum cum ipso share in one and
(Ordo benedicendi oleum
the same
catechumenorum et
priesthood and
infirmorum et conficiendi
ministry of Christ
Chrisma, Praenotanda, n. that the very unity
1).
of their
consecration and
mission requires
Sicut envincitur ex ipsis
their hierarchical
interrogationibus, quae in
Missali Romano referuntur communion with
the order of
quasquae Episcopus ab
sacerdotibus petit, hac die, bishops. At times
in an excellent
quo celebratur natale
manner they
sacerdotii ministerialis,
manifest this
presbyter quisque renovat
communion in
fidelitatem Christo,
liturgical
oboedientiam Episcopo et
concelebration as
plenam facultatem populi
joined with the
Dei ministrandi.
bishop when they
Hac in celebratione, igitur, 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
Ipsum Concilium
particularly held in
Oecumenicum Vaticanum esteem as
II, cum de diaconis
counted among the
alloquitur, eos distinguit a special
sacerdotibus eorumque
manifestations of
naturam definit asserens:
the fullness of the
In gradu inferiori
priesthood of the
hierarchiae sistunt Diaconi, Bishop and as a
quibus "non ad sacerdotium, sign of the
sed ad ministerium" manus intimate joining of
imponuntur (LG 29).
the priests with
him (Ordo
benedicendi oleum
Ergo, in Missa chrismatis
soli presbyteri vocantur, ut catechumenorum
et infirmorum et
renovent promissa
conficiendi
sacerdotalia, qui una cum
Episcopo participant eidem Chrisma, Praenot
anda, n. 1).
sacerdotio et ministerio
Christi.
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 coworkers 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.
[Nondum transcriptum - Not
yet transcribed]
Notitiae 49
(2012), 269
annunciation,calendar
Notitiae 49
(2012), 269
calendar,immaculate
conception
Notitiae 49
(2012),
289293
pallium, rite
Notitiae 49
(2012),
611614
canonization, rite
Notitiae 49
(2013), 54
56
baptism, rite
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.
Ephemeride
s
Liturgicae1
27 (2013),
238239
Decree approving
the Litania de Domini
Nostro Iesu Christo
Sacerdote et Victima and
the Litania de Sanctissimo
Sacramento.
Ephemeride
blessed
s
sacrament,litany, our lord
Liturgicae1
jesus christ priest and
27 (2013),
victim
248256
eucharistic
prayer, paternas
vices, saint joseph