Thesaurus responsorum ex Notitiae Notitiae Response Database

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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,
versionem anglicam, et exemplar PDF
paginarum pertinentium ex Notitiae vel alio
fonte. Presens igitur labor opusculum Ordo
Missae locis correspondentibus illustratus
aliquatenus extendit. Est enim labor imperfectus
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
dominae Crista Mootz, quae in linguam
anglicam responsiones quasdam verteri
adiuvavit. Exemplaria PDF exstant etiam
textuum nondum transcriptorum.
Fac Patrem Dylanum Schrader certiorem si
habes proposita vel corrigenda.
N.B. In Notitiae 1 (1965) et 2 (1966), supra
responsa, invenitur monitio: Solutio quae
proponitur nullam induit vestem officialem.
Solummodo habet valorem orientativum:
solutiones enim ex officio publici iuris fient, si
casus fert, a competenti Auctoritate in Acta
Apostolicae Sedis .
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Text

1. Utrum expressio art.

15 Instructionis: omnibus
qui in domo sunt
participantibus relate ad
Missam principalem in die
dominica in seminariis et
studiorum domibus
religiosis, intellegenda sit
etiam de moderatoribus et
magistris, qui tempore huius
Missae in seminario vel
domo formationis religiosa
manent?

Unofficial
English
Translation

This website organizes responses,

explanations, and decrees from Notitiae and
sometimes from other sources (such as AAS)
that are not readily available in other places.
The goal is to provide the original text, an
English translation, and a PDF scan of the
relevant pages from Notitiae or other source. In
some ways, the project is a further
development of my Cross-Referenced Ordo
Missae. This is an ongoing prject which I work
on in my spare time. I am also grateful for the
help of Mr. Daniel Gill, Mr. Radosaw
Gosiewski, and Mr. Abram Crdova y
Muenzberg in transcribing some of these
responses and also to Miss Crista Mootz for
helping to translate certain responses into
English. PDFs are available even for texts that
have not yet been transcribed.
Contact Father Dylan Schrader with
suggestions and corrections.
N.B. In Notitiae 1 (1965) and 2 (1966), this
notice appears above the responses: The
solution which is proposed takes on no official
character. It has only an orientative force;
solutions will be published officially, if the
case warrants, by the competent Authority in
Acta Apostolicae Sedis .
Citation

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. Utrum liceat aspersionem

aquae benedictae facere per
modum unius pro omnibus
in presbyterio praesentibus,
sicut fit pro incensatione
iuxtaInstructionem n. 36, b?
Resp.: Affirmative.

2. Whether it is
permissible to
perform the
sprinkling with
holy water
together for all
who are present in
the sanctuary as is
done for the
incensation
according to
the Instruction n.
36, b?

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.

chant, missa lecta, music

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

5. Why are the

faithful permitted
to approach for
holy Communion
twice on only two
days?
Resp.: Without
prejudice to the
general law,
granting on only
one Communion
Notitiae 1
per day, the
(1965),
Church, supported 137, n. 5
by the principle of
fuller participation
through the
reception of the
Eucharist in the
sacred
celebrations, on
those days in
which she
celebrates for the
whole community

communion

favorem fidelium qui unicae

celebrationi interesse non
possent. Breviter: cum
unum celebratur Officium,
etsi iteratum, unica
conceditur accesio ad
sacram mensam; cum
duplex celebratur Officium,
duplex conceditur
Communio.

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. Utrum liceat altare in

medio ecclesiae exstruere,
ut Missa semper celebretur
versus populum?

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. Aliqui sacerdotes putant

optimum locum pro
celebrante et ministris esse
retro, in abside; sed ne altare
illos celet, dicunt sedem
debere esse in alto positam,
saltem tribus gradibus, ut
populus eos videre possit et
appareat celebrantem vere
praeesse. Potestne haec
opinio sustineri, praesertim
si in ipsa abside ponatur
thronus ad exponendam
SS.mam Eucharistiam?
Resp.: Ad primam partem,
affirmative,
iuxta Instructionem n. 92.
Ad alteram partem: si in
abside exstat tabernaculum,
vel ponitur thronus ad
exponendam SS.mam
Eucharistiam, sedes
praesidentialis ponatur,
parumper elevata, ad latus
altaris.

9. Some priests
think that the best
place for the
celebrant and the
ministers is back
in the apse, but, so
that the altar does
not obscure them,
they say that the
seat should be
placed up high, at
least three steps,
so that the people
can see them and
to make it obvious
that the celebrant
is truly presiding.
Can this opinion
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.

11. Utrum tabernaculum in

latere sinistro altaris versus
populum poni possit et in
alio latere crux vel liber
sacrae Scripturae?
Resp. Negative.
Attendendum est potius ad
art. 95 Instructionis,
secundum quem in casibus
peculiaribus ab Ordinario
loci probandis
tabernaculum poni potest
etiam in alia ecclesiae parte
vere pernobili et rite ornata
v. gr. dextera parte
sanctuarii, aut in abside.

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.

13. Utrum preces ad gradus

altaris faciendae omitti
possint secundum n.
22 Ritus servandi, quando
immediate ante Missam ad
altare celebrationis, in quo
habetur tabernaculum SS.mi
Sacramenti, distribuitur
sancta Communio? Nam in
ritu distributionis iam
habeturConfiteor, Misereatu
r, Indulgentiam, quae secus
repeti deberent.
Resp.: Negative. Sunt duae
actiones liturgicae omnino

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.

lauds, prayers at the foot

of the altar

13. Whether the

prayers to be done
at the foot of the
altar can be
omitted according
to n. 22 of
the Ritus
Notitiae 1
servandus when
communion,prayers at the
(1965),
holy Communion
foot of the altar
139, n. 13
is distributed
immediately
before Mass at the
altar of celebration
on which there is
the tabernacle of
the Most Holy

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.

14. Utrum ad Gloria Patri,

quando in Missa occurrit,
adhuc caput sit
inclinandum?
Resp.: Affirmative, iuxta
principa generalia.

15. Utrum antiphona ad

introitum post Gloria
Patri repetenda, omitti
possit, quia repetitiones
secundum art.
34 Constitutionis sunt
vitandae?
Resp.: Repetitio antiphonae
ad introitum sequitur ex ipsa
natura antiphonae; ideoque
non est numeranda inter
repetitiones inutiles , de
quibus art.
34 Constitutionis.

14. Whether the

head should still
be bowed at
the Gloria
Patriwhen it
occurs in the
Mass?

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. Utrum in Missa cum

participatione mulierum
tantum (e. g. in domibus
religiosiarum) mulier, rite
edocta, munus lectoris
possit assumere?
Resp.: Negative. Munus
lectoris est munus
liturgicum, quod solis viris
committitur. Proinde
Epistola legatur a
celebrante.

17. Utrum celebrans,

inchoando Credo, adhuc
manus extendere debeat?

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

17. Whether the

celebrant, when
beginning
the Credo, should
still extend his
hands?

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

the Credo in unum

Deum if it is to be
said, ... should
be observed.
19. How should
the celebrant hold
19. Quomodo celebrans
his hands during
manus tenere debet durante the prayer of the
oratione fidelium?
faithful?

Notitiae 1
(1965),
140, n. 19

hands, oratio
fidelium, prayer of the
faithful

20. Whether the

celebrant can
prepare the chalice
for the offertory
standing at the
middle of the
20. Utrum celebrans calicem
altar?
pro offertorio praeparare
possit stans in medio altaris?
Resp.: In the
Notitiae 1
negative; he
(1965),
Resp.: Negative, sed
should
140, n. 20
praeparet calicem de more
customarily
ad latus dexterum altaris
prepare the chalice
(excepto casu in Ritu
at the right side of
servando n. 99, b indicato).
the altar (except
for the case
indicated in
the Ritus
servandus n.
99, b).

altar, chalice,offertory

Resp.: Stet manibus iunctis. Resp.: He should

stand with hands
joined.

21. Utrum diebus ieiunii et

in Missis defunctorum
genuflectendum sit ad
orationem super oblata?

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.

the Sanctus after

the preface can
certainly be said in
the language of
the people?
Resp.: By a recent
concession (27
aprilis 1965) of
the Apostolic See,
according to n. 58
of the Instruction,
the competent
territorial
ecclesiastical
authority can
permit the use of
the vernacular
language in
prefaces, using a
translation
confirmed by the
Consilium .

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?

24. Ubi stare debent

assistentes seu capellani in
Missa lecta Praelati durante
Resp.: They
Canone?
should
stand behind the
Resp.:
celebrant. That is,
Stent post celebrantem.
they should
Idest, sese habeant uti
position
ministri sacri ad
themselves as the
mentem Ritus servandi n.
sacred ministers
69, supra citati.
do according to
the intention of
the Ritus
servandus n. 69,
cited above.

25. Utrum celebrans

exspectare debeat finem
cantus Agnus Dei an
prosequi possit cum
oratione Domine, Iesu
Christe?

25. Whether the

celebrant should
wait for the end of
the chantAgnus
Dei or whether he
can continue with
the
prayer Domine,
Iesu Christe?

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

Resp.: Potest procedere.

Resp.: He can
continue.
26. Utrum celebrans ad
digitos purificandos post
Communionem adhuc ire
debeat ad latus dexterum
altaris an ministrantes ad
eum, in medio altaris

26. Whether the

celebrant should
still go to the right
side of the altar to
purify his fingers
after Communion

stantem, accedere possint?

Resp.: Ablutione sumpta,
celebrans vadat ad latus
dexterum altaris et ibi
purificet digitos (excepto
casu de quo in Ritu
servando n. 99, a).

27. Utrum verba Ritus

servandi n. 84: Deinde
celebrans, stans in medio, et
habens apud se librum ...
et n. 85: ... stans in medio
altaris ante librum dicit ...
ita interpretari debeant, ut
Missale ponendum sit in
medio altaris?
Resp.: Missale pro legendis
antiphona ad
Communionem et postcommunionne relinqui
potest aut ad sinistram, sicut
exstat pro Canone, aut,
calice ex altari ablato, in
medio poni, prout magis
commodum pro celebrante
fuerit.

28. Utrum Dominus

vobiscum ante
postcommunionem

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

Resp.: For reading

the Communion
antiphon and the
postcommunion,
the Missal can be
left either at the
left, as it is for the
Canon, or, with
the chalice having
been removed
from the altar, it
can be placed in
the middle, as is
more convenient
for the celebrant.
28. Whether Domi
nus
vobiscum should

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 ... .

29. Utrum liceat complere

circulum post Dominus
vobiscum ante
postcommunionem cum
liber missalis sit ad latus
sinistrum celebrantis,
secundum exemplum
ad Orate fratres?
Resp.: Affirmative.

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.

30. Whether the

final blessing can
30. Utrum benedictio finalis
be omitted when
omitti possit, quando
eucharistic
benedictio eucharistica
benediction
immediate sequitur
immediately
celebrationem Missae?
follows the
celebration of
Resp.: Negative. Agitur
Mass?
enim de duabus actionibus
diversis et non inter se
Resp.: In the
connexis. Immo magis
negative. It is a
conveniens videtur ut
case of two
benedictio eucharistica
distinct and
immediate post Missam non
unrelated actions.
detur.
It seems, rather,
that it would be

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

33. Whether even

Bishops who
concelebrate
Notitiae 1
should be incensed
bishop,concelebration,inc
(1965),
together?
ense
142, n. 33
Resp.: In the
affirmative.
34. Whether it is
permitted to
interpret the rubric
of the Ritus
concelebrationis
Missae n. 39, c:
Notitiae 1
The words of
concelebration,consecrati
(1965),
consecration, with
on,gestures, hands
143, n. 34
the right hand ...
extended toward
the bread and the
wine in such a
manner that the
palm of the

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.

35. Utrum concelebrantes

qui stant circa mensam
altaris illud osculentur ad
verba ex hac altaris
participatione ?

35. Whether the

concelebrants who
stand near the
mensa of the altar
should kiss it at
the words ex hac
altaris
participatione ?

Resp.: In the
affirmative
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

age, both species

have reached the

age of puberty.
37. Whether, with
regard to
Communinon
under both
37. Utrum, relate ad
species, when the
Communionem sub utraque phrase lay
specie, quando sermo est de brothers occurs,
fratribus conversis ,
does it deal
agatur
a) only with those
a) tantum de illis, qui
who take the part
partem ministrantium in
of ministers in the
concelebratione Missae
concelebration the
agunt?
of Mass?
b) de omnibus fratribus
b) with all the
conversis professis, qui
professed lay
concelebrationi Missae
brothers who
participant?
participate in the
concelebration of
the Mass?
Resp.:
ad a) Negative.
ad b) Affirmative.
Resp.:
ad a) In the
negative.
ad b) In the
affirmative.

39. Utrum osculum anuli

Episcopi communionem
fidelibus distribuentis
omittendum sit?

both
Notitiae 1
species,concelebration,lay
(1965),
brothers,religious
143, n. 37
community

39. Whether the

kiss of the
Bishop's ring as he
distributes
Notitiae 1
communion to the
(1965),
faithful should be
185, n. 39
omitted?

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

40. Whether the

celebrant and
ministers should
kiss things, such
as the paraments,
as they take them?

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

dicitur In Missis quae cum vernacular

fidelium concursu celebrant language . And in
ur .
a decree for a
certain nation it
Cum populo videtur innuere says In Masses
which are
ad assistentiam actuosam
celebrated with
participantium;
the presence of the
dum concursus fidelium
haberi potest etiam absque faithful .
actuosa participatione. Estne
hic ultimus casus ratio
With the
sufficiens ad adhibendam
people seems to
linguam vernaculam?
imply the active
assistance of the
Resp.: Certissime. Immo, a participants; while
the presence of the
fortiori, cum passiva
faithful can be had
adsistentia etiam ex hoc
capite pendet quod fideles even without
active
nihil intelligunt, neque de
verbis quae proferuntur ad participation. Is
this last case a
altare. De cetero
sufficient reason
expressiones cum
to employ the
populo velconcursu
vernacular
populi idem sonant.
language?
Resp.: Most
certainly. Rather,
even more so,
since passive
assistance also
depends on this
point, that the
faithful do not
understand
anything of the
words which are
spoken at the altar.
As for the rest, the
expressions with
the people and the
presence of the
people are spoken
of as the same
thing.
42. Quaeritur utrum religiosi
itinerantes, recitatione
chorali divini Officii
onerati, teneantur (etiam ut
hospites in domo, quae non
ad Officium divinum in
choro recitandum obligatur)
omnes Horas Canonicas
privatim recitare?

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.

recite the divine

Office in choir)
are bound to recite
all the Canonical
Hours privately?
Resp.: In the
affirmative. These
religious are not
exempt, by reason
of can. 14, 1 et
3, from the
observance of
personal laws. The
law of the divine
Office, by virtue
of religious
Constitutions or
solemn profession
and by virtue of
holy Orders, is
personal.

43. Can religious

Ordinaries, by
virtue of art. 97 of
theConstitution on
the sacred Liturgy
and art. VII of the
Motu Proprio
Sacram Liturgiam
in individual
cases and for a just
cause dispense
also individual
communities from
Resp.: Negative. Art.
the recitation of
97 Constitutionis est
the Divine Office,
obvious: in casibus
either in whole or Notitiae 1
divine
singulariubs . Nullo modo
in part, or
(1965), office,hermeneutics,religi
agitur de dispensandis
commute it?
186, n. 43
ous community
communitatibus choro
adstrictis. Ideo Motu
Resp.: In the
Proprio Pastorale munus
negative. Art. 97
n. 24 concessit Episcopis
of
facultatem reducendi
the Constitution is
obligationem choralem
obvious: in
Capitulorum. Clare tandem
individual cases .
excluditur talis interpretatio
In no way does it
in Instructionediei 26 sept.
deal with
1964, n. 78, c, ubi pro
dispensing
regionibus Missionum
communities
peculiares conceduntur
bound to choir.
facultates, sed salva
Therefore the
disciplina chorali religiosa...
Motu Proprio
iure statuta .
Pastorale munus
43. Possunt Ordinarii
religiosi vi art.
97 Constitutionis de sacra
Liturgia et art. VII Motu
Proprio Sacram Liturgiam
in casibus singularibus et
iusta de causa a recitatione
Divini Officii dispensare
etiam singulas
communitates ex toto vel ex
parte, aut commutare?

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
.

44. Utrum Officia parva

post instaurationem sacrae
Liturgiae abolenda sint?
Resp.: Constitutio art. 98
et Instructio nn. 80 ad 84
supponunt existentiam
Officiorum parvorum etiam
post instaurationem sacrae
Liturgiae.

45. Cum celebrans, in

precibus ad gradus altaris,
non amplius se signet ad
verba Adiutorium nostrum
in nomine Domini,
quaeritur, utrum Episcopus
se signare debeat,
eaedem [sic] verba dicens,
ad benedictionem in fine
Missae?

44. Whether little

Offices after the
restoration of the
sacred Liturgy are
to be abolished?
Resp.: The Constit Notitiae 1
(1965),
ution art. 98 and
the Instruction nn. 186, n. 44
80 to 84 suppose
the existence of
little Offices even
after the
restoration of the
sacred Liturgy.

little offices

45. Since the

celebrant, in the
prayers at the foot
of the altar, no
longer signs
himself at the
words Adiutorium
nostrum in nomine Notitiae 1
final
Domini, it is asked (1965), blessing,hermeneutics,pra
whether a Bishop 186187, n. yers at the foot of the
should sign
45
altar,sign of the cross
himself when
Resp.: Negative, congrua
congruis referendo. Nam in saying the same
utroque casu signum crucis words at the
blessing at the end
ad verba Adiutorium
of Mass?
nostrum omittitur, ne bis
successive celebrans se
signet.
Resp.: In the

negative, by
referring parallel
cases to parallel
cases. For in either
case the sign of
the cross at the
words Adiutorium
nostrum is omitted
so that the
celebrant does not
sign himself twice
in a row.

46. Utrum diacono, qui in

Missa secundum n. 44 et
45 Ritus servandilegit aut
cantat Evangelium, liceat
etiam homiliam habere?
Resp.: Affirmative, post
debitam, ab Ordinario
obtentam facultatem,
secundum C. I. C., can.
1342, 1.

46. Whether a
deacon who,
according to n. 44
and 45 of 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

deacon, missa lecta

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

48. I saw a Missa

lecta celebrated
versus populum
in which the
Epistle was read at
Notitiae 1 ambo, epistle,gospel, loca
the right of the
(1965),
tion,orientation,versus
celebrant and the
187, n. 48
populum
Gospel at the left.
It is asked whether
such a practice is
correct or whether
it should be done

habetur ambo, omnes

lectiones ex eo proferantur.
Unicus autem ambo a
dexteris vel a sinistris altaris
collocari potest, prout, iuxta
ecclesiae et presbyterii
structuram, magis
opportunum videtur.

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

quod dolendum est,

praesertim relate ad munus
lectoris et commentatoris. In
genere haberi non possunt
pro his officiis clerici in
sacris constituti. Sed nil
dicitur in rubricis, quod talia
munera assumi possunt a
laicis? Quid faciendum?

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 .

Resp.: With regard

to the role of
lector: It can be
taken by a server,
even if he is not a
cleric. When a
server is not
available, the
readings and the
Epistle should be
read according to
n. 46. of the Ritus
servandus by the
celebrant himself
(cf. Notitiae p.
139-140, n. 16).
With regard to the
role of
commentator: It
generally suffices
that, according to
the Instruction S.
C. R. of 3 sept.
1958 n. 96, a) a
woman should
quasi-lead... the
chant or the
prayers .

50. Utrum liceat legere

Evangelium e sede
praesidentiali, e qua etiam
pronuntiatur homilia?

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

Resp.: Servetur Ritus

servandus nn. 46 et 47: ...
celebrans legit vel cantat
etiam lectiones et Epistolam
in ambone vel ad
cancellos... Stans deinde in
eodem loco... cantat vel legit
Evangelium. Si tamen non
habetur ambo aut magis
opportunum videtur,
celebrans potest omnes
lectiones etiam ex altari
proferre versus ad populum.
.

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. .

51. Whether the

acolytes should no
51. Utrum acolythi non
longer be incensed
amplius incensari debeant in
by the thurifer in a
Missa sollemni a
solemn Mass?
thuriferario?
Notitiae 1
(1965),
Resp.: The
188, n. 51
Resp.: Considerentur
acolytes are
incensati cum illa parte
considered to be
chori, in quo [sic] stant
incensed with that
acolythi.
part of the choir in
which they stand.
52. Whether in a
solemn Mass the
ministers who are
52. Utrum in Missa sollemni
going to receive
ministri communicandi
holy Communion
genuflectere debeant in ore
have to kneel on
suppedanei, an stare possint
the step, or can
in plano ante altare?
they stand on the
footpace?
Resp.: Servetur consuetudo
localis.
Resp.: Local
custom should be
observed.
53. Utrum concelebrantes
adhibere possint parvos
calices in Missa
concelebrata?

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

Resp.: Pro concelebratione

ipsius Missae paretur,
secundum Ritum servandum
in concelebratione
Missae n. 17, d) unus calix
sufficientis magnitudinis;
aut si talis haberi nequeat,
etiam alter, ita ut sufficere
possint ad communionem
omnium concelebrantium .
Si unusquisque in ipsa
concelebratione Missae
suum haberet calicem,
potius quam Missa
concelebrata esset
synchronizatio plurium
Missarum.

Mass?

Resp.: For the

concelebration of
the Mass itself,
there should be
prepared,
according to
the Ritus
servandus in
concelebratione
Missae n. 17, d)
one chalice of
sufficient
capacity; or if
such a chalice
cannot be had,
even a second, so
Pro communione autem
that there will be
calicis eligatur unus ex
enough for the
modis in ipso Ritu
communion of all
exstantibus. Etsi usus
the concelebrants
parvorum calicum sit tantum . If everyone in
medium ad Communionem the concelebration
faciendam, infusio
of the Mass had
pretiosissimi Sanguinis e
his own chalice,
magno calice in alios
rather than a
parvos, et ipsa forma
concelebrated
parvorum calicum, minus
Mass, it would be
apta videntur pro
the
concelebratione. Valde
synchronization of
proinde convenit servare
several Masses.
ritum communionis calicis,
quo concelebrantes directe For communion
ex ipso eodemque calice,
from the chalice,
etsi cum calamo aut
one of the
cochleari, Communionem
methods in the
sumunt.
Rite itself should
be chosen. Even if
the use of small
chalices were the
only means to
carry out
Communion, the
pouring of the
most precious
Blood from a large
chalice into other
small ones, and
the form itself of
the small chalices,
seems less fitting
for concelebration.
It is more
agreeable,

therefore, to
observe the rite for
communion from
the chalice where
the concelebrants
take Communino
directly from one
and the same
chalice, even if
they do so with a
tube or a spoon.
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. Utrum liceat diacono in

Missa concelebrata ad
modum Missae cum
diacono (Ritus servandus,
n. 95-98) assistere, ut
functiones specifice
diaconales exerceat?
Resp.: Affirmative,
secundum nn. 77 et 78 Ritus
servandi in concelebratione
Missae.

55. Whether a
deacon is
permitted to assist
after the manner
of the Mass with
a deacon (Ritus
servandus, n. 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. Licetne diacono recipere

sacram Communionem sub
utraque specie, ad mentem
n. 1. 2) Ritus servandi in
distribuenda Communione
sub utraque specie, quando
solus assistit in celebratione
Missae?
Resp.: Affirmative, in Missa
in cantu, ad quam Ritus
servandumsrestringit
Communionem sub utraque
specie pro diacono: in
Missa pontificali vel
sollemni .

56. Is a deacon
permitted to
receive holy
Communion under
both species,
according to the
intention of n. 1.
2) of the Ritus
servandus in
distribuenda
Communione sub
utraque specie,
when he is the
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

Notitiae 1 cloister, grate,nun, religio

(1965),
us
190, n. 57 community, veil,window

dioecesani, sive iuris

Pontificii .
Resp.: Res pertinet ad
Sacram Congregationem de
Religiosis, cui transmittenda
est quaevis petitio ad indulta
petenda.
Constat tamen Sacram
Congregationem de
Religiosis, his in casibus, de
more, suggerere ut ad
participationem liturgicam
faciliorem reddendam,
moniales ita disponantur ut
omnes sacros ritus
conspicere possint, qui ad
altare peraguntur,
fenestellis, si quae sint,
apertis, vel velariis e
cratibus demptis; velis
quoque e vulto [sic] sibi
sublatis, si a populo non
videntur.

58. Utrum in Missis cum

populo celebratis, oratio
fidelium sit obligatoria
diebus ferialibus?

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

Resp.: Diebus ferialibus non

obligat.
Resp.: It does not
oblige on ferial
days.
59. Utrum Ordinario loci
liceat conficere pro sua
dioecesi formularia
Orationis fidelium, an haec
facultas exclusive sit penes
Coetum Episcoporum
nationis?
Resp.: Secundum Instructio
nem n. 56 in locis, ubi
Orationis communis seu
fidelium usus non habetur,
competens auctoritas
territorialis decernere potest
ut fiat... formulis interim ab
ipsa approbatis .
Attamen, in formulis

exarandis, maxime convenit

ut facultas singulis
Episcopis relinquatur
addendi unam alteramve
intentionem, quae
necessitatibus cuiusque
dioecesis vel loci
respondeat.
60. Utrum liceat rectoribus
ecclesiarum addere ad
formularium quoddam unam
alteramve intentionem ad
Orationem fidelium
secundum necessitates
locales?

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

altar, versus populum

Resp.: Licet, immo valde

convenit, eadem ratione,
quae supra, pro dioecesibus,
indicatur.
61. Utrum Religiosi choro
adstricti adhuc obligentur
ad recitationem Horae
Primae?
Resp.: Ex recenti
consessione [sic] (2 iunii
1965) Apostolica Sedes
remisit Superioribus
Maioribus religiosis, ut
secundum prudens eorum
iudicium, statuant Horam
Primam retinere aut
facultativam declarare pro
suis subditis.
62. Utrum stabiliter extrui
liceat altare portatile ante
altare maius ad celebrandam
Missam versus populum?
Resp.: Per se licet, sed non
consulitur. Nam Missa ad
normam novi Ordinis
celebrata, optime
participatur a fidelibus etiam
si altare ita extruitur ut
celebrans terga ad populum
vertat. Tota enim liturgia
verbi celebratur versus
populum, ad sedem vel ad
ambonem.
Si autem, his non
obstantibus, ecclesiae rector

aestimaverit aliud altare,

partatile, [sic] collocare ante
altare maius, hoc ponatur ad
tempus, et inter utrumque
altare intervallum vere
notabile intercedat, et altare
portatile circa se habeat satis
magnum spatium ad modum
presbyterii.
63. Utrum, si altare maius
versus populum exstruitur,
ad mentemConstitutionis et
n. 95 Instructionis SS.ma
Eucharistia asservari
conveniat in altari minori ab
altari principali distincto?

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

prayers at the foot of the

altar,versus populum

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

sedem (vel ad altare),

accedere ad pronuntiandam
orationem?
Resp.: Potest in casu etiam
orationes proferre ex
ambone.
67. Utrum celebrans,
deficiente lectore seu
ministrante idoneo, praeter
lectiones, proferre possit ex
altari versus ad populum
etiam Graduale, Alleluia,
Tractus, etc., si non
cantentur vel legantur a
schola vel a populo?

Notitiae 1
(1965),
252, n. 67

alleluia, gradual,lector, tr
act,versus populum

Resp.: Potest.

68. Utrum genuflectendum

sit ad verba Et incarnatus
est... in festo Nativitatis
Domini tantum, an durante
tota Octava.
Resp.: Die 25 decembris
tantum.

68. Whether a
genuflection is to
be made at the
words Et
incarnatus est...
on the feast of the
Nativity of the
Lord alone, or
during the whole
Octave.

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

Resp.: In Missis lectis,

quando celebrans ipse legit
Evangelium ad
ambonem, Credo in unum
Deum intonet, iuxta Ritum
servandum n. 50 ad sedem
vel ad altare . Ex eodem
loco, potius quam ex
ambone, ut vitetur nimis
frequens mutatio loci,
dirigat orationem fidelium
(cf. Ritum servandum n. 51).

71. Quid facere debet

celebrans, cum Sanctus a
schola tantum, musica
polyphonica canitur?
Resp.: Interim opportunius
videtur nihil mutare et
celebrantem statim
inchoare Te igitur dum
canitur Sanctus.

72. Utrum liceat diacono, vi

consuetudinis et magnae
christifidelium affluentiae,
in Missa sollemni
ministerium suum ad altare
relinquere ad sacram

to the chair and

then go again to
the ambo for the
prayer of the
faithful?
Resp.: In read
Masses, when the
celebrant himself
reads the Gospel
at the ambo, he
intones Credo in
unum Deum,
according to
the Ritus
servandus n. 50
at the chair or at
the altar . He
should direct the
prayer of the
faithful from the
same place, rather
than from the
ambo, in order to
avoid changinge
places too often
(cf. Ritus
servandus n. 51).
71. What should
the celebrant do
when
the Sanctus is
sung as
polyphonic
music by the
schola alone?
Notitiae 1
Resp.: It seems
canon, music,polyphony,s
(1965),
more opportune
anctus
252, n. 71
meanwhile for the
celebrant to
change nothing
and to begin
the Te
igitur immediately
while
theSanctus is
sung.
72. Whether it is
permitted for the
deacon, by virtue
of custom and a
large gathering of
the faithful, to

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

73. Whether the

Missal may be
placed in the
middle of the altar
for reading the
Communion
antiphon and the
following oration
if, lacking a

Notitiae 1
chalice,communion
(1965),
antiphon, missal,postcom
253, n. 73
munion

aliquantulum versus latus

dexterum ponatur.
Resp.: Nil obstat ut ita fiat.

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.

74. When solemn

exposition of the
Most Holy
Sacrament is done
at the end of Mass
(by indult),
whether Ite, missa
74. Quando fit expositio
est and the
sollemnis SS.mi Sacramenti blessing for the
in fine Missae (ex indulto), people should be
num dicendum Ite, missa
said, or rather, as
est et benedictionem populo, on Thursday of the
vel potius, ut feria V in
Lord's Supper and
Cena Domini et in festo
on the feast of the
Corporis Christi in Missa
Body of Christ
quae praecedit
which precedes
Notitiae 1
blessing,dismissal,exposit
processionem Benedicamus the
(1965),
ion, mass
Domino et Placeat sine
procession, Benedi 253, n. 74
benedictione (quod rationi camus
magis consentaneum
Domino and Place
videtur)?
atwithout the
blessing (which
seems more
Resp.: Nil in ritu Missae
reasonable)?
mutetur. Agitur enim de
duabos actionibus diversis et
non inter se connexis.
Resp.: Nothing
should be changed
in the rite of Mass.
This is a matter of
two distinct
actions and not of
two which are
interconnected.
75. Potestne sacerdos, qui
indultum habet, diebus
dominicis et festis bis aut ter
Missam celebrandi, in
secunda aut tertia Missa
concelebrare? Et quid hoc in
casu de stipendio?
Resp.: Ad primam partem:

75. Can a priest

who has an indult
to celebrate Mass
Notitiae 1
twice or three
(1965), bination,concelebration,st
times on Sundays
253254, n.
ipend, trination
and feasts
75
concelebrate in the
second or third
Mass? And in this

Facultas concelebrandi pro

sacerdotibus qui Missam
singularem iam
celebraverunt (semel vel
bis) non est ad
satisfaciendum devotioni
personali; sed praevidetur
tantum pro determinatis
adiunctis in bonum ipsorum
concelebrantium (cf. n.
9Ritus concelebrationis).
Iudicium vero an conveniat,
ut sacerdos, qui hisce in
casibus concelebrat, possit
etiam celebrare singulariter
in bonum fidelium,
remittitur Episcopo, qui
considerare debet singula
adiuncta, sicut fit pro
concedenda binatione vel
trinatione.

case, what about

the stipend?

Resp.: To the first

part: The faculty
of concelebrating
for priests who
have already
celebrated an
individual Mass
(once or twice) is
not for satisfying
personal devotion
but is envisioned
only in determined
circumstances for
the good of the
concelebrants
themselves (cf. n.
9 Ritus
concelebrationis).
Judgment,
Ad alteram partem:
however, about
Stipendium pro Missa
whether it is
concelebrata recipitur ad
appropriate that a
normam iuris: ideo si haec priest who
Missa concelebrata est
concelebrates in
binata, servandae sunt
such cases should
normae generales C.I.C. vel also celebrate
indulta particularia, quae
individually for
alicubi forte habentur.
the good of the
faithful is left to
the Bishop who
should consider
individual
circumstances as
is done for
granting bination
or trination.
To the second
part: A stipend for
a concelebrated
Mass can be
accepted
according to the
norm of law.
Therefore, if this
concelebrated
Mass has been
binated, then the
general norms of
the C.I.C. or
particular indults
which may apply

in certain places
should be
observed.
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?

77. Whether the

ministers at a read
Mass should
observe the old
rubrics which
prescribe that they
remain kneeling
for the whole
Mass (except at
the Gospel), or

Notitiae 1
adaptation,bishop,hermen
(1965),
eutics
254, n. 76

Notitiae 1
(1965),
254, n. 77

missa
lecta,posture, servers

Resp.: In Missis cum

populo ministrantes certe
sese accommodare debent
ordini statuto pro fidelibus,
quasi eorum exemplar et
speculum.
In Missis vero sine
populo (seu privatis ),
nihil prohibet quominus
veteres rubricae serventur.

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.

79. Communitas seminarii

die dominica duas Missas
participare debet: mane
Missam lectam cum
communione sacramentali,
horis vero tardioribus
Missam solemnem sine
participatione sacramentali.
Nonne preferendum ut unica

Resp.: Nu. 401 of

the Codex
rubricarum retains
its force. It is
desirable,
nonetheless, that
absolution be
given only when
the body is
present.
79. The
community of a
seminary has to
participate in two
Masses on
Sunday: in the
morning a read
Mass with
sacramental

Notitiae 1
(1965),
254, n. 78

absolution,catafalque,req
uiem mass

Notitiae 1
(1965),
305, n. 79

communion,missa
lecta,seminary, solemn
mass

habeatur Missa et quidem

solemnis, universo coetu
seminarii illam participante,
cum communione
sacramentali?

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

Resp.: Nullo modo. Immo

praestat orationem fidelium
in casu cum oratione Missae
concludi.
81. Utrum pro aliquo coetu,
v.g. pro pastoribus,
peregrinis, etc., confici
possint formularia orationis
communis ipsi
accommodata? Quaenam est
in casu auctoritas competens
ad illa probanda?
Resp.: Normae a Consilio
datae (De Oratione
communi seu fidelium, In
Civitate Vaticana, 1965, p.
6, n. 10), praevident ut
habeantur formularia pro
celebrationibus votivis, in
quibus, non totaliter
derelictis intentionibus
generalibus, longior
amplitudo tribuatur
intentioni votivae .
Cum agitur de coetu
particulari, formularia
approbari debent ab
Ordinario loci, cuius

Notitiae 1
(1965),
306, n. 81

oratio fidelium

interest. Neque indigent,

usque ad instaurationem
definitivam, confirmatione
Consilii (Cfr. Instructio, n.
56).
82. In Notitiae, 1 (1965)
251, n 61, relate ad Horam
Primam pro religiosis
choro adstrictis , dicitur
Ex recenti concessione (2
iunii 1965) Apostolica
Sedes remisit Superioribus
Maioribus religiosis, ut
secundum prudens eorum
iudicium, statuant Horam
Primam retinere aut
facultativam declarare pro
suis subditis .

Notitiae 1
(1965),
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

Quid intelligitur verbis

Superioribus Maioribus
religiosis ?
Resp.: In casu, verba
Superiores Maiores religiosi
stant pro Supremi
Moderatores religiosi .
83. In quadam ecclesia
Missae pro defunctis in die
depositionis, septimo,
trigesimo et anniversario, ad
peculiare altare celebrantur.
Fideles participantes qui s.
Communionem recipere
cupiunt ad altare in quo SS.
Eucharistia asservatur
pergere debent. Estne
probanda haec praxis?
Resp.: Convenit ut in
unaquaque Missa
consecrentur etiam Hostiae
pro fidelium communione
(cfr. Ritum servandum, n.
7), etsi paucorum, ut
habeatur illa perfectior
participatio de qua
loquitur Constitutio, art. 55.
84. Utrum ad
concelebrationem Missae In
Cena Domini requiratur
licentia Ordinarii?
Resp.: Negative, nisi ob

peculiares rationes (v. gr. ne

desint Missae pro fidelibus),
habeatur dispositio
particularis contraria.
NamConstitutio liturgica,
art. 57, 1a) et Ritus
concelebrationis, 1, 1a)
concedunt ipso iure omnibus
sacerdotibus facultatem
concelebrandi feria V in
Cena Domini ad Missam
vespertinam.

85. Utrum Episcopus post

diaconos assistentes etiam
diacono et subdiacono
Missae pacem dare possit?

85. Whether the

Bishop can give
the peace also to
the deacon and
subdeacon of the
Mass after the
assistant deacons?

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

86. Utrum presbyteri

ministerio diaconi et
subdiaconi in Missa solemni
fungentes communicari
possint sub utraque specie,
etsi Missam iam
celebraverint vel celebraturi
sint, ex anologia cum norma
data in Ritu
concelebrationis (n. 15).
Resp.: Negative. Nam lex
generalis (CJC, can. 857) de
non iteranda s.
Communione eodem die
vigere pergit. Casus in n.
15 Ritus concelebrationis et
in n.
60 Instructionis considerati,
habendi sunt ut relaxatio
legis quae tantum pro illis
casibus expresse
determinatis valet.

Notitiae 1
communion,deacon,subde
(1965),
acon
307, n. 86

In caus allato agitur tantum

de vero diacono et
subdiacono ministerium
suum implentibus.
87. Which Mass is
to be said where
by indult of the
Apostolic See the
87. Quaenam Missa dicenda precept of a holy
est ubi de indulto
day Mass can be
Apostolicae Sedis,
satisfied by a
praecepto Missae festivae
Mass which is
satisfieri potest Missa quae celebrated on the
celebratur vespere diei
evening of the
praecedentis.
preceding day?
Resp.: Praestat ut dicatur
Missa de dominica, vel
festo, cum homilia et
oratione fidelium.

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.

88. Estne probanda praxis

distribuendi Communionem
ante Missam?
Resp.: Communio est et
apparere debet uti culmen
participationis ad Missam.
Ideo convenit ut Communio
fiat intra Missam, ut erui
potest ex Ordine Missae, n.
53, et Ritu servando, n. 81.
Si aliquando necessitas
adest distribuendi
Communionem ante
Missam, opportunius fiat
cum alba et stola, quam
vestibus sacerdotalibus pro
Missa requisitis.
89. Quomodo se gerere
debet congregatio fidelium
relate ad positionem
corporis, scilicet quaenam
est ratio standi,
genuflectendi, sedendi, etc.
Resp.: Serventur
dispositiones forte a
competenti auctoritate
datae; secus, quoad fieri

potest, normae
caeremoniales pro choro
praescriptae (Cod. Rubr.,
520-521).
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

Resp.: Negative (SRC, 3

iulii 1965; Prot. n. 33/65).
1. AN IN MISSIS CUM
CONCURSU POPULI QUOTIDIE
DICI DEBEAT?

Non semper. Constitutio de

sacra liturgia (art. 53) statuit
ut praesertim diebus
dominicis et festis de
praecepto restituatur . His
diebus ergo est obligatoria,
aliis diebus est ad libitum
celebrantis. Valde convenit
tamen ut fiat in peculiaribus
adiunctis, cum habetur
concursus extraordinarius ad
ecclesiam, in aliquibus feriis
Adventus et Quadragesimae,
vel cum sanctificatur
peculiare aliquod
momentum vitae christiane,
v. g. in celebrationibus
matrimonii, exsequiarum,
primae admissionis ad s.
Communionem,
Confirmationis. Eo
praesertim cum nostris
temporibus in his
functionibus potius
familiaribus saepe unica
habetur occasio inducendi
ad universalem precationem
christifideles tepidiores qui
his tantum circumstantiis
ecclesiam adeunt.
Pretiosa margarita a
Concilio liturgiae romanae

restituta ut pars insignis et

regularis Missae, magnum
etiam momentum pastorale
prae sefert[sic].
2. QUISNAM DEBET VEL
POTEST APPROBARE
FORMULAS ORATIONIS
COMMUNIS?

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

Hic magna varietas admitti

potest, praesertim in
intentionibus et in formis
participationis populi, iuxta
mores et consuetudines
variarum gentium.
3. AN LICEAT RECTORI
ECCLESIAE ORDINEM
INTENTIONUM MUTARE?

Certe. Recta structura

orationis communis postulat
ut unumquodque schema
quatuor intentionum series
contineat: pro sancta
Ecclesia, pro iis qui nos in
potestate regunt, pro iis qui
variis premuntur
necessitatibus ,1 et pro
locali communitate.2 Ita
habetur vera precatio
communis seu
universalis . Tamen Rector
ecclesiae, his quatuor
generibus servatis, non
tenetur intentiones unice ex
uno schemate seligere; sed

potest illas sumere ex variis

formulariis a competenti
auctoritate approbati, et
novum suum schema
ordinare. Tantum hoc modo
oratio charactere universali
ditatur et insimul sensus
exprimere potest peculiaris
coetus qui illam participat.
In celebrationibus votivis, v.
g. in nuptiis, funeribus, etc.,
amplior locus tribui potest
intentionibus particularibus,
sed numquam totaliter
derelinquendo intentiones
universales.
1

Constitutio de sacra
Liturgia, art. 53.
2
Cfr. De oratione communi
seu fidelium, In Civitate
Vaticana 1965, p. 6, n. 9 E).
4. UTRUM RECTORI
ECCLESIAE LICEAT ALIQUAM
INTENTIONEM ADDERE?

Sine dubio. In quarta serie

intentionum, Ordinarii
locorum pro necessitatibus
dioecesis, et rectores
ecclesiarum pro sua
communitate, unam
alteramve intentionem
addere possunt. Hic locum
aptum habent precationes
olim ab orationibus
imperatis expressae.

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.

6. QUAE EST FORMA

PERFECTIOR ORATIONEM
COMMUNEM PERAGENDI?

Haec oratio quatuor partibus

constat: monitione
celebrantis, prolatione
intentionum, participatione
populi, oratione conclusiva.
Ut sit revera actio totius
plebis sanctae Dei,
congregatae ad suum regale
sacerdotium in oratione
exercendum, postulatur
cooperatio et celebrantis, in
admonitione introductoria
ac in oratione finali, et
ministri idonei qui
intentiones proferat, et
populi participantis.
Insuper oratio fidelium illa
forma nobiliore ditari potest,
quam actio liturgica
accipit cum... sollemniter in
cantu celebratur .4 Proinde
eius textus variis linguis
popularibus ita conficiatur
ut cantari possit.
Quo in casu tamen, cum
participatio populi summum
habeat momentum in
oratione fidelium, non
convenit ut sola schola vel
soli ministrantes
respondeant ei qui
intentiones promit, sed

Notitiae 1
(1965),
368, n. 6

oratio fidelium

universus coetus fidelium.5

4

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?

Minime gentium. Oratio

fidelium nullo modo ritibus
offertorii superimponi debet.
Patet ex supra dictis de
structura orationis fidelium,
et ex eo quod habenda est
velut conclusio totius
liturgiae verbi et quasi
manuductio ad liturgiam
eucharisticam. Missa ergo
ne prosequatur nisi oratione
fidelium expleta.6

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

pecularis interim suadeat ut

sacerdos ad altare maneat,
ipse se gerere debet modo
in Ritu servando, nn. 25 et
34 descripto. Hodiernae
rubriace totam primam
partem Missae in medio
altaris peragere non
permittunt. Si autem etiam
lectiones ex altari
proferuntur (n. 47), possunt
ab uno eodemque latu altaris
versus populum proclamari.
Ita aliquando distinctio
habetur inter duas partes
Missae.
92. UTRUM LICEAT UNI
TANTUM LECTORI OMNES
PARTES PROPRII LEGERE.

Dispositio ritus liturgiae

verbi a Ritu servando et
ab Ordine Missaeordinata,
eo etiam tendit ut in
celebrationibus liturgicis
quisque, sive minister, sive
fidelis, munere suo fungens
solum et totum id agat, quod
ad ipsum ex rei natura et
normis liturgicis pertinet
(Const., art. 28). Cavendum
proinde ne fere totum quod
olim celebrans faciebat,
nunc lector ipse agat et ad
ipsum praecipue attentio
dirigatur, qui saepe partes
Proprii, lectiones, cantus
inter ipsas occurrentes legit,
et aliquando commentatoris
et cantoris munus etiam
explet. Gradatim
providendum est ut
celebrationes iuxta spiritum
Constitutionis disponantur,
ita ut unaquaeque earum
pars proprium habeat
idoneum ministrum:
lectorem, psalmistam vel
cantorem, commentatorem.
Partes vero Proprii sunt
cantus processionales
quibus tota communitas
aliquam actionem comitatur,
et de se pertinent populo
vel scholae. Praestat ergo ut

Notitiae 2
hermeneutics,lector, readi
(1966), 29
ngs
30, n. 92

habeatur saltem aliqua pars

communitatis,
aliqualischorus plurium
personarum, qui illas legat
vel cantet. Ubi hoc adhuc
possibile non sit, saltem
provideatur ut qui illas legit,
a lectore, seu ministrante,
pro lectionibus et a
commentatore distinguatur.
93. UTRUM DIACONUS VEL
ALIUS SACERDOS QUI
EVANGELIUM LEGIT,
TANTUM SUPERPELLICEUM
ET STOLAM AUT HABITUM
CHORALEM, SI EST
RELIGIOSUS, INDUERE
POSSIT.

Praescriptio Ritus servandi,

n. 44, non intendit ut
quocumque modo alius
sacerdos vel diaconus
habeatur, qui tantum ad
legendum vel cantandum
Evangelium accedat
statimque recedat. Mens
praedicti documenti est ut
diaconus vel, eo deficiente,
alius sacerdos, ministerium
suum celebranti praestet toto
tempore actionis sacrae,
quique proinde vestes
liturgicas proprii ordinis
induere tenetur, scilicet
albam et stolam diaconalem,
diaconus; albam et stolam,
more sacerdotali, sacerdos.

Notitiae 2
deacon, gospel,hermeneut
(1966), 30,
ics,priest, vestments
n. 93

94. QUANDO MISSA PRO

94. WHEN MASS IS

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?

95. UTRUM LINGUA SIC

DICTA PER GESTUS (SIGNLANGUAGE) ADHIBERI POSSIT

ratio qua surdi vere actuose

participare possunt sacram
liturgiam. De facto
petentibus quibusdam
Coetibus Episcoporum,
Beatissimus Pater recenter
(14 dec. 1965) benigne
concessit ut lingua sic dicta
per gestus in
celebratione liturgiae pro
surdis adhiberi valeat,
quandocumque ratio
pastoralis id suadeat, in
omnibus partibus quae
lingua vernacula dicuntur.
Celebratio ita ordinari
potest:
1. Lectiones per signa
congregationi significantur.
2. Quoad participationem in
aliis partibus quae ad
populum spectant:
a) quae a solo celebrante
proferuntur, ipse eodem
tempore verba profert et
simul illa gestibus significat;
populus autem gestibus
respondent;
b) in partibus vero quae una
simul a celebrante et a
populo sunt dicendae,
v.g. Gloria, Credo, SanctusBenedictus, Agnus Dei, etc.,
fideles per gestus signa
celebrantis sequuntur.

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

deaf, sign language

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?

Quidam asserunt post

introductionem linguae
vernaculae in liturgiam
parva missalia amplius utilia
non esse, quinimmo activae
participationi obstare. Re
quidem vera parva missalia
ante promulgatam
Constitutionem de sacra
liturgia eo tendebant ut
fideles ritus lingua latina
celebratos intellegerent;
erant videlicet subsidia
populi, veteris huius linguae
ignari .1 Finis tamen
praecipuus erat amor et
gustus sacrae liturgiae
eiusque progressiva ac
profundior intellegentia in
fideles inducenda. Quod
etiam nunc valet. Parva
missalia, quae iuxta
exigentias hodiernae
restaurationis liturgicae sint

Notitiae 2
hand missals,participatio
(1966), 31
actuosa
32, n. 96

exarata, quaeque non tantum

Ordinarium Missae sed
versionem omnium textuum
liturgicorum a competenti
auctoritate approbatam
contineant, adhuc sunt
necessaria ad totalitatem
mysterii salutis, in anno
liturgico celebrati, perfectius
percipiendam, ad
meditationem et pietatem ex
inexhaustis divitiis textuum
liturgicorum alendam, ad
actuosam participationem
faciliorem reddendam. Haec
autem non tantum postulat
ut verbum Dei in
communitate adunata
proclametur et ab ipsa
attente audiatur, sed etiam ut
plebs sancta verbo Dei
accepto respondeat, et sacra
celebret partes Ordinarii et
Proprii, hymnos et psalmos
simul canendo vel recitando.
Quod peragere valet auxilio
alicuius parvi missalis aut
libri precum, qui eo utilius
evadit cum etiam elementa
pro sacramentis aliisque
sacris functionibus
participandis contineat, sicut
v. g. The book of catholic
worship, qui ab U.S.A.
liturgical Conference nunc
paratur (cfr.Notitiae, 1
[1965] 318).
Peculiari ratione hoc
adiutorio indigere videntur
communitates cuiusque
generis; quae missam
ferialem participant, vel
omnibus diebus secundum
spiritum liturgiae vivere et
orare cupiunt; qui ob
infirmitatem vel
incommodum vel alia
huiusmodi cum propria
communitate liturgica
convenire nequeunt, ut eius
orationi verius et intimus
coniungantur; pueri qui ad
mysterium liturgicum
progressive sunt initiandi.

Proinde laudandus et
diffundendus usus qui
pluribus in locis invaluit
donandi pueris, ad Primam
Communionem vel ad
Confirmationem
accedentibus, parvum
missale: est omnium
aptissimum donum.
97. IN THIS PERIOD
OF LITURGICAL
CHANGES, SHOULD
SMALL MISSALS BE
DISTRIBUTED?

97. IN HOC DISCRIMINE

MUTATIONUM
LITURGICARUM SUNTNE
PARVA MISSALIA
DIFFUNDENDA?

Notitia aliquando passim

diffunditur circa
imminentem reformationem
Ordinis Missae, vel
definitivam instaurationem
totius Missalis; quae serio
fundamento caret.
Instauratio liturgica pluribus
indiget studiis et studiorum
annis. Parva ergo missalia si
criteriis hodiernae
reformationis innituntur et
aliqua cum flexibilitate et
varietate concipiuntur,
adhiberi poterunt per plures
annos. Perutiliia insuper
evadunt ut fideles
spiritualiter et pedagogice
ad futuram instaurationem
accipiendam praeparentur et
ne per aliquot, et quidem
ferventiores, annos,
priventur profectu spirituali
qui ab actuosa et conscia
sacrae liturgiae
participatione provenit.

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

constituta, iam vim habent

legum ecclesiasticarum,
quibus e conscientiae officio
omnes obsequi debent;
idque vel magis, cum de
legibus agatur, quibus actio
omnium sanctissima regitur
(AAS 57 [1965] 969-970).
100. UTRUM LICEAT LINGUA
VERNACULA RECITARE
PARTES OFFICII DIVINI, A
COMMUNITATE RELIGIOSA
CELEBRATI, QUAS RELIGIOSI
LAICI PARTICIPANT?

Resp Instructio In
edicendis normis statuit:
Communitates religiosae
clericales choro haud
obligatae eas divini Officii
partes lingua vernacula in
communi persolvere possunt
quas, vi Constitutionum,
etiam religiosi laici
participare tenentur (n. 4).
Duplex casus dari potest:
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

praescribuntur. Hoc in casu

si religiosi laici
celebrationem communem
participant, lingua vernacula
adhiberi potest (cf. Notitiae,
2 [1966] 90b). Semper
tamen requiritur ut textus a
competenti Auctoritate
territoriali approbatus sit.
101. ESTNE ADHUC
PONENDA CRUX IN ALTARE
VERSUS POPULUM?

Resp. Difficultas movetur ex

imaginibus propositis
in Notitiae (2 [1966] 176) ad
illustrandas quasdam
ecclesias ad novas liturgiae
pastoralis exigentias aptatas,
in quibus crux super altare
non apparet. Immo in
quadam nota explicativa (p.
162) dicitur: Unica magna
crux in medio absidis totum
Coetum liturgicum
dominatur .
Praescriptio Codicis
Rubricarum, n. 527, per se
adhuc viget: Super altare
adsit in medio Crux satis
magna cum Crucifixo .
Quae crux
iuxta Caeremoniale
Episcoporum (lib. I, c. 12, n.
11), cum imagine
Crucifixi, versa ad
interiorem altaris faciem
esse debet.
Tamen Ritus servandus anni
1965 amplius non praecipit
sacerdotem debere oculos ad
crucem elevare durante
Missae celebratione. Insuper
crux et candelabra, de
iudicio Ordinarii loci, etiam
extra ipsum poni possunt
(Instructio, n. 94).
Si altare ponitur versus
populum, opportunius
videtur hac facultate frui,
secus aut tantum littera legis

Notitiae 2
(1966),
290291, n.
101

altar, cross,versus
populum

servatur et adhibetur crux ita

parva ut aliquando fere
invisibilis sit, aut crux
impedimento est ut fideles
ritus, praesertim ad
elevationes et ad per ipsum,
bene conspiciant.
Extra altare triplex datur
possibilitas: ponendi crucem
processionalem ante altare,
facie versa ad celebrantem,
quod non semper cum aliis
elementis presbyterii bene
cohaeret; adhibendi
magnam crucem ex alto
pendentem vel in pariete
absidis positam. Neque, in
ultimis duobus casibus
necessaria est altera crux
pro altari, sed sufficit unica
magna crux, quae, in
celebrationibus versus
populum, non incensatur
primo loco, sed cum
sacerdos, altare circumiens,
coram ipsa sistit ad alteram
altaris faciem.
102. UTRUM CONVENIAT
SACRAM COMMUNIONEM
HABITUALITER DE EODEM
SACRIFICIO SUMERE?
Resp. Iam
Encyclica Mediator
Dei laudat qui, Sacro
adstantes, hostias in eodem
Sacrificio consecratas
accipiunt.
Constitutio de sacra Liturgia
denuo valde commendat
illa perfectior Missae
participatio qua fideles post
Communionem sacerdotis,
ex eodem sacrificio Corpus
Dominicum sumunt (art.
5). Quae adhortatio in Ritu
servando accepta est:
valde commendatur ut
hostiae pro fidelium
communione in ipsa Missa
consecrentur (n. 7).

Notitiae 2
(1966),
291, n. 102

communion

Mens ergo Ecclesiae clara

est, neque dubitari potest
aptius veriusque locum pro
fidelium communione esse
post sacerdotis
communionem. Quando
autem fit cum hostiis in ipsa
Missa consecratis, sacra
communio revera fit signum
arctioris et intimioris
participationis ad
Sacrificium quod celebratur.
Aliquando tamen contra
hanc praxim obiectiones
moeventur, praesertim
quoad purificationem,
numerum communicantium,
renovationem sacrarum
Specierum forte in
tabernaculo exstantium, et
similia. Ad haec
respondendum videtur:
a) Pro communitate
religiosa, vel quando
participantium numerus fere
semper idem est et facile
agnoscitur, practice nulla est
difficultas.
b) Sacerdos ipse potest
particulas quae post
communionem remanent,
sumere, si paucae sunt
(cfr. Ritum servandum,
n.82). Si autem multae sunt,
prudenti sacerdotis iudicio
adhiberi possunt in altera
Missa, quin novae hostiae
consecrentur.
Difficultates motae revera
tam magnae non sunt ut,
habitualiter, praesertim in
determinatis coetibus, praxis
ab Ecclesia commendata ad
rem deduci non possit.
103. UTRUM MELODIAE PRO
CANTU ORDINARII MISSAE
LINGUA VERNACULA A
COETU EPISCOPORUM
APPROBARI DEBEANT?

Resp.: In Notitiae, 2 (1966)

243, dicitur: Melodiae pro

Notitiae 2
(1966),
339, n. 103

chant, music,order of
mass

cantu Ordinarii Missae non

requirunt approbationem
Coetuum Episcoporum .
Quibusdam tamen in casibus
Conferentia Episcopalis aut
Commissio liturgica sibi
reservavit facultatem novas
melodias etiam pro partibus
Ordinarii Missae
approbandi. Dubium ergo
movetur cuinam res
pertineat.
In n. 42 Instructionis Inter
Oecumenici clare edicitur
hanc approbationem ex
parte Conferentiae
Episcopalis necessariam
esse tantum pro novis
melodiis a celebrante et a
ministris canendis. Nihil
ergo de melodiis Ordinarii,
idest Kyrie, Gloria, Credo, S
anctus-Benedictus et Agnus
Dei. Pro hac parte nihil
mutatur a legislatione
hucusque vigente pro
melodiis eorundem textuum
in lingua latina, idest
sufficere Imprimatur ex
parte Ordinarii loci in qua
text musicus in lucem
editur.
Difficile enim esset pro
Conferentia Episcopali
singulas compositiones
musicas recognoscere,
difficilius autem, of
consectaria, de singulis
iudicare.
Hoc autem tempore, quo
primo veniunt
compositiones cum textibus
vulgaribus, Conferentiae
Episcopales aut
Commissiones liturgicae
possunt pressiorem
invigilantiam exercere ita ut
nihil indignum aut ineptum
in cultum divinum irrepat.
104. UTRUM LICEAT
SACRAM COMMUNIONEM

Notitiae 2
(1966),

altar, communion

PER MENSAM ALTARIS

DISTRIBUERE?

339340, n.
104

Resp.: Sensus quaesiti est

utrum conveniat altari
formam mensae dare ita
tamen ut sacerdos, stans ad
altare, dideles ad aliud latus
accendentes possit
communicare, ut melius
exprimatur participatio ad
idem sacrificium.
Iuxta Rituale romanum (tit.
V, n. II, n. IV) sacra
Communio fidelibus
distribuenda est extra
presbyterium.
Nec recendendum videtur a
more tradito iuxta quem
fideles ad cancellos
presbyterii sive dona
offerunt sive sacram
Communionem recipiunt.
105. UTRUM LICEAT
SACERDOTI CELEBRANTI
PRECES SECRETO DICENDAS
SUBMISSA VOCE RECITARE?

Resp.: Convenit, saltem in

magnis ecclesiis, praesertim
cum frequentissimi sunt
fideles, ut qui longe ab
altare sistunt, vel
quacumque alia ratione,
altare conspicere non valent,
per microfonium sacram
Actionem audire et melius
participare queant.
Ita enim fit inde ab anno
1958 in Missis radiophonice
transmissis, in quibus preces
secreto dicendae
voce tantisper elevata
dicuntur (Cf. Instructionem
de musica sacra et sacra
liturgia, diei 3 sept. 1958, n.
78). Quod, iam tunc a
commentatoribus
praevidebatur valere etiam
pro casu supra considerato
(A. BUGNINI, Liturgia viva,

Notitiae 2
audibility,microphone,voi
(1966),
ce
340, n. 105

Milano, 1962, p. 301).

Notitiae 3
(1967),
169194

Tres abhinc annos with

commentary.

tres abhinc annos

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

calendar, votive mass

aliqua graviore necessitate,

de mandato vel licentia
Ordinarii loci (Cf. Inst.
gen., n. 332).
3. In feriis temporis
Adventus, usque ad diem 16
decembris inclusive,
tempore Nativitatis, a die 2
ianuarii ad sabbatum post
Epiphaniam, tempore
paschali, a feria II post
octavam Paschae ad
sabbatum ante Pentecostem
et in memoriis obligatoriis,
in Missis cum populo si
qua vera necessitas id
postulet , potest dici Missa
huic mecessitati respondens,
de iudicio rectoris
ecclesiae vel ipsius
sacerdotis celebrantis
(Cf. Inst. gen., n. 333).
Nevessitas intellegenda est
ratione pastorali, v. gr., si
frequens populus occurrit
pro aliqua celebratione, uti,
aliquibus in locis, prima
feria VI mensis.
Extra hos casus Missae ad
diversa vel votivae non
permittuntur. Nam Officium
de feria, his temporibus
quadam praeeminentia
gaudet, ut mysterium salutis
debito modo recolatur super
cetera alia festa vel
commemorationes (Cf.
Const. de sacra Litugia, n.
108). Hoc valet praesertim
pro quinquaginta diebus a
dominica Resurrectionis ad
Pentecosten, quae
celebrantur sicut unus dies
festus, immo magna
dominica (Cf. Normae de
Anno liturgico et de
Calendario, n. 22).
4. Tempore per annum ,
quando fit officium de feria
vel occurat memoria ad
libitum, licet celebrare
quamlibet Missam ad

diversa vel votivam.

5. Eadem ratione ordinandae
sunt Missae defuntorum,
scilicet: a) Missa exsequialis
dici potest omnibus diebus,
exceptis Triduo sacro,
dominicis Adventus,
Quadragesimae et Paschae,
atque sollemnitatibus.b)
Missa defunctorum post
acceptum nuntium mortis, in
ultima sepultura defuncti,
vel in primo anniversario
die, ut in n. 3 et 4 (Cf.Inst.
gen., n. 337). c) Missae
cotidianae in feriis temporis
per annum et quando
occurrat memoria ad
libitum, ut in n. 4.
3. When no
member of the
faithful is present
3. Quando nullus fidelis
who can make the
habetur qui acclamationem
acclamation after
post consecrationem
the consecration,
peragere valeat, debetne
should the priest
sacerdos dicere
say The mystery
Mysterium fidei ?
of faith ?
Resp.: Negative.
Verba Mysterium fidei, quae
e contextu verborum
Domini deducta sunt et post
consecrationem posita, ad
fidelium acclamationem
veluti aditum aperiunt (Cf.
Const. Missale Romanum).
Quando autem peculiaribus
in adiunctis nemo
respondere valet, sacerdos
illa verba omittit, sicut fit in
Missa quae, ex gravi
necessitate, celebratur sine
ullo ministro, in qua
salutationes et benedictio in
fine Missae omittuntur
(Inst. gen., n. 211).

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

huius Ordinis collatio

conferenda est iuxta ritum in
Pontificali Romano
exstantem, etiamsi in unica
actione liturgica una cum
subdiaconis ordinandi sint
etiam diaconi et presbyteri.
Ergo Ordinatio subdiaconi
peragenda est post
orationem Missae; Litaniae
autem Sanctorum canuntur
iuxta novum
schema; intimatio, quae
habetur in Pontificali
Romano ante Ordinationes,
omitti potest. Quando in
eadem actione liturgica
etiam diaconi vel presbyteri
ordinantur, pensum
nocturnum recitandi
subdiaconis potest non
committi.
10. Ad benedictionem cum
pyxide impertiendam,
sacerdos debetne cum velo
humerali eam cooperire.
Resp.: Iuxta morem
antiquum et receptum, in
signum reverentiae sacerdos
pyxidem vel ostensorium
manibus velo humberali
coopertis accipit. Haec ratio
autem non valet
pro cooperienda pyxide,
quae potius ostendenda est
fidelibus, dum benedictio
datur, sicut fit quando
ostensorium adhibetur. Ideo
conformius esse videtur
veritati rei si etiam pyxis, in
benedictione eucharistica,
velo humerali accipiatur sed
non cooperiatur.
11. Utrum adhuc maneat
ritus Asperges ?
Resp.: Affirmative. Est enim
ritus qui die dominica
utiliter in mentem revocat
lavacrum baptismatis.
Attamen res melius
determinabitur in novo
Missali, ita ut

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

ritus Asperges organice

componatur cum actu
paenitentiali Missae.

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.

12. Utrum color ruber in

dominica Passionis
adhibeatur tantum in
processione palmarum?
Resp.: Negative. Toto die
liturgico dominicae
Passionis seu in palmis,
scilicet a primis ad secundas
Vesperas, semper adhibetur
color ruber, in Missa et in
Officio. Hoc valet etiam pro
feria VI in Passione Domini,
in qua color est ruber sive
pro Officio sive pro Actione
liturgica.
13. Utrum facultas concessa
religiosis bis celebrandi aut
concelebrandi quando cum
proprio Ordinario
concelebrant, valeat etiam
pro eius delegato?
Resp.: Affirmative. Sicut
concessum est pro
presbyteris qui concelebrant
cum Episcopo dioecesano
vel eius delegato
(cf. Inst.gen. n. 158d).

Notitiae 5
(1969),
403, n. 12

color, good friday, palm

sunday, passion sunday

Notitiae 5
bination,concelebration,or
(1969),
dinary,religious priests
403, n. 13

14. Quaenam est formula

14. Which formula
benedictionis finalis Missae of the final
ab Episcopo adhibenda?
blessing of the
Mass should be
used by a Bishop?
Resp.: Quamvis in novo
Notitiae 5
Ordinae Missae nihil dicatur
(1969),
de hac re, Episcopi populo Resp.: Although
403, n. 14
benedicunt in fine Missae
nothing is said
aut formula sollemniore
about this matter
quae invenietur in Missale in the new Order
Romano, aut formula usque of Mass, Bishops
nunc consueta, nempe: Sit bless the people at
nomen Domini
the end of Mass

bishop, final blessing

benedictum... Adiutorium
nostrum... (quin se
signent)... Benedicat vos...
cum triplici signo crucis.

either with a more

solemn formula
which will be
found in the
Missale
Romanum, or with
a formula that is
commonly used
now, namely:
Blessed be the
name of the
Lord... Our help...
(they do not sign
themselves)... May
almighty God
bless you... with
the triple sign of
the cross.

15. Suntne adhuc servandae

peculiares formulae
Canonis Romani pro Missa
in Cena Domini?
Resp.: Affirmative. In novo
Ordinae Missae non
inveniuntur quia habentur
iam suo loco, scilicet in
Missali Romano ad Missam
in Cena Domini, feria V
Hebdomadae Sanctae.

Notitiae 5
(1969),
403404, n.
15

canon,eucharistic
prayer, holy thursday

Notitiae 5
(1969),
404, n. 16

anniversary of the
dedication of a
church,calendar

16. Utrum anniversarium

Dedicationis ecclesiae et
sollemnitas patroni aut tituli
ecclesiae in dominicam
transferri possint?
Resp.: Affirmative, si agitur
de dominica per annum vel
temporis Nativitatis et de
anniversario Dedicationis
ecclesiae propriae vel de
patrono principali loco aut
de
titolo [sic] ecclesiae propria
e, quae celebrantur tanquam
sollemnitates. De his
celebrationibus dici possunt
omnes Missae, quae
concurrente populo
celebrantur (cf. Normae de
Anno lit. et de Cal. , n. 58).
Negative. Si translatio
facienda est in dominicas

Adventus, Quadragesimae et
paschae, vel in dominicas in
quibus occurrat aliqua
sollemnitas Domini, B.
Mariae Virginis et
Sanctorum in calendario
generali inscripta, vel si
agitur de anniversario
dedicationis
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

calendar, votive mass

Notitiae 5
(1969),
404, n. 18

calendar, titles of
churches

18. Utrum mutandi sint tituli

ecclesiae qui aliquam
difficultatem historicam
praebent aut qui in
Calendario generali
amplius non habentur?
Resp.: Negative.
Unaquaeque ecclesia suum
titulum servat et festum
proprii titularis celebrat, etsi
amplius non consideratur in
Calendario generali. Quando
examen instituetur pro
revisione Calendariorum
propriorum, tunc forsan
denuo quaestio moveri
posset attentis non solum
critica historica, sed etiam
rationibus ordinis pastoralis
et spiritualis fidelium.

19. Utrum in sollemnitatibus

quae tempore Adventus et
Quadragesimae occurrunt
facienda sit commemoratio
feriae?

Notitiae 5
(1969),
calendar,commemoration
405, n. 19

Resp.: Negative. Nulla fit

commemoratio neque in
Missa neque in Officio.
20. Quid faciendum pro
Rogationibus et Quattuor
Temporibus?
Resp.: Standum est ad
ordinationes Conferentiarum
Episcopalium aut
singulorum Episcoporum
sive quoad tempus sive
quoad modum. Diebus
quibus antea habebantur
rogationes vel quattuor
tempora Missa et Officium
fiunt de feria aut de sanctis.
Episcopus autem vel
Conferentia Episcopalis
praecipere valent illis diebus
peculiares celebrationes
quae diversae esse possunt,
v. gr. ruri vel in civitatibus,
et quae varia themata
attingere possunt, fructus
terrae, pacem, unitatem
Ecclesiae, propogationem
fidei, etc. Hoc in casu
dicitur Missa votiva apta.

Notitiae 5
(1969),
405, n. 20

calendar, ember
days, rogation days

Notitiae 5
(1969),
405, n. 21

christmas, vigil mass

21. Utrum mane diei 24

decembris celebrari possit
Missa de vigilia Nativitatis?
Resp.: Negative. Dicitur
Missa de feria. Notio
vigiliarum penitus mutatus
est. Amplius non habentur
vigiliae sicuti antea
intelligebantur. Nunc
vespere diei praecedentis
quarumdam sollemnitatum
dicitur Missa propria de
vigilia, quae iam pertinet ad
sollemnitatem: est ergo
Missa festiva.
22. In communitatibus
monasticis potestne
organaedus sacerdos qui

Notitiae 5
concelebration,monastery
(1969),
,organ, religious priest
405, n. 22

Missam concelebrare cupit,

stare ad organum pro
liturgia verbi?
Resp.: Affirmative. Valde
expedit ut Missa
conventualis, quae magnum
momentum habet in vita
spirituali communitatis,
congrua sollemnitate
celebretur, cum plena
participatione omnium
sodalium, ab unoquoque
secundum Ordinem
receptum (cf. Inst. gen., n.
76). Organaedus verum
ministerium liturgicum
exercet (ibid., n. 63), quod,
in casu monaci presbyteri,
culmen attingit in
concelebratione. His
attentis, quando cartibulum
(consolle) organi est prope
scamna chori, organaedus
concelebrans potest stare ad
organum usque ad
orationem super oblata vel
usque ad Sanctus, postea
vero circa altare consistit
usque ad communionem.
CANTARE LA MESSA
E NON CANTARE DURANTE
LA MESSA

Da pi parti stato chiesto

se ancora valida la formula
dellaInstruzione sulla
Musica sacra e la Sacra
Liturgia, del 3 sett. 1958, al
n. 33: In Missis lectis
cantus populares religiosi a
fidelibus cantari possunt,
servata tamen hac lege ut
singulis Missae partibus
plane congruant .
La formula superata.
la Messa, Ordinario e
Proprio, che si deve cantare,
e non qualcosa , anche
se plane congruit, che si
sovrappone alla Messa.
Perch l'azione unica, ha

Notitiae 5
(1969), 406

chant, music,order of
mass,propers

un solo volto, un solo

accento, una sola voce: la
voce della Chiesa.
Continuare a cantare
mottetti, sia pure devoti e pii
(come il Lauda
Sion all'offertorio nella festa
di un santo), ma estranei alla
Messa, in luogo dei testi
della Messa che si celebra,
significa continuare
un'ambiguit inammissibile:
dare crusca invece di buon
frumento, vinello
annacquato invece di vino
generoso.
Perch non solo la melodia
ci interessa nel canto
liturgico, ma le parole, il
testo, il pensiero, i
sentimenti rivestiti di poesi
e di melodia. Ora, questi
testi devono essere quelli
della Messa, non altri.
Cantare laMessa, dunque, e
non solo cantare durante la
Messa.
23. Utrum ope radiophonica
vel televisifica transmitti
possit Missa momento vel
die diverso quo celebrata
est.
Resp.: Hae transmissiones
per se fiunt, ut hi qui
Missam participare non
possunt, mente et animo
uniantur cum celebratione
quae eodem momento
peragitur. Si ob difficultates
omnino graves Missae
celebratio et transmissio
eodem momento fieri
nequeunt, qui Missam per
radiophonicum vel
televisificum instrumentum
auscultant vel contemplant
monendi sunt de huiusmodi
re.
Patres Pontificiae
Commissionis Decretis
Concilii Vaticani II
interpretandis, proposito in

Notitiae 5
(1969),
406, n. 23

radio, television

AAS 61 deacon,delegation,matrim
(1969), 348
ony

plenario coetu quod sequitur

dubio, respondendum
censuerunt ut infra :
D. - Utrum, iuxta Litteras
Apostolicas Sacrum
Diaconatus ordinem, diei 18
iunii 1967, n. 22, 4, collatas
cum Constitutione
dogmatica de
Ecclesia Lumen Gentium,
diei 21 novembris 1964, n.
29, clausula ubi deest
sacerdos requiratur ad
validitatem delegationis
quae fit Diacono pro
assistendo matrimonio.
R. - NEGATIVE, seu
clausulam supradictam non
esse ad validitatem
requisitam.
Ssmus Dominus Noster
Paulus Pp . VI in Audientia
die 4 Aprilis 1969
infrascripto impertita
supradictam decisionem
ratam habuit, adprobavit et
publicari iussit.
PERICLES Card. FELICI,
Praeses
24. Quid intelligitur nomine
panis eucharisticus in n.
283 Institutionis generalis
Missalis Romani?
Resp.: Nihil aliud
intelligitur quam hostia seu
particula hucusque usitata,
amplioris tamen mensurae.
Expressio enim secundae
lineae ( panis
eucharisticus ) explicatur
per quartam lineam:
sacerdos ...
revera hostiam frangere
possit in diversas partes .
Ita in secunda linea agitur
de genere elementi
eucharistici; in quarta linea
de forma.

Notitiae 6
(1970), 37,
n. 24

bread,hermeneutics,host

Inepte proinde expressio

panis eucharisticus
secundae lineae intellecta
fuit pro forma elementi
eucharistici, quasi
innueretur loco hostiae
formae traditae induci possit
panis forma usibus
familiaribus accommodati.
Institutio nullo modo mutare
voluit formam hostiae et
particularum, sed tantum,
facultative, mensuram, spiss
itatem et colorem, ita ut sit
et appareat vere panis,
quoad substantiam inter
plures divisus.
25. Quaenam est vera
significatio ritus offertorii?
Dicitur in descriptione
offertorii Missae loqui
tantummodo
depraeparatione donorum,
eorumque depositione in
altare, de oblatis a fidelibus
latis pro Ecclesia et
pauperibus, nihil vero
de oblationesacrificii.

25. What is the

true significance
of the offertory
rite?
It is said that in
the description of
the offertory of the
Mass it speaks
only of
the preparation of
the gifts, and of
their placement
upon the altar, of
Resp.: Ipsa historia ritum
the offerings
offertorii esse actionem
brought up by the
sacrificii praeparatoriam
faithful for the
docet, in qua a sacerdote
celebrante et ministris dona Church and the
poor, but that there Notitiae 6
colliguntur a fidelibus
(1970), 37,
oblata. Haec sunt elementa is nothing about
the offeringof the
celebrationis (panis et
n. 25
sacrifice.
vinum) et alia dona
Ecclesiae atque pauperibus
destinata. Talis significatio Resp.: History
praeparationis semper
itself teaches that
peculiaritas propria
the rite of the
offertorii habita est, etsi
offertory is an
formulae minus apte hoc
action preparatory
ostendebant et magis de
to the sacrifice, in
sacrificio loquebantur.
which gifts offered
Novus ritus hanc peculiarem by the faithful are
notam in splendidorem
collected by the
lucem ponit, sive mediante priest celebrant
activa participatione
and the ministers.
fidelium in praesentatione These are the
donorum sive mediantibus elements for the
formulis quae a celebrante celebration (bread
proferuntur in depositione and wine) and

offertory,participatio
actuosa

supra altare elementorum

celebrationis eucharisticae.

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.

26. Offertorialis ritus ob

suppressionem orationum,
quae oblationem panis ac
vini comitabantur, nonne
videtur pauper factum esse?

26. Doesn't the

offertory rite seem
to have been
impoverished by
the suppression of
the orations which
used to
accompany the
offering of the
bread and wine?

Resp.: Nullo modo. Preces

antiquae: Suscipe, sancte
Pater ... Offerimus tibi,
Domine genuinam
significationem rituum
offertorialium minime
exprimebant, sed
tantummodo anticipabant
conceptum verae ac propriae
oblationis sacrificii, quae in
prece eucharstica post
consecrationem proprie
habetur, quando Christus uti
victima supra altare
praesens fit. Novae
formulae modo simplici et
clariore ostendunt

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

glorificationem Dei, qui est

fons omnium rerum et
omnium donorum, quae
hominibus dantur; aperte
inducunt significationem
actionis, quae illic agitur;
bene valorem humani
laboris, qui omnia humana
comprehendit, immittit in
Christi mysterium. Et ideo
offertorialis ritus tali
explicata doctrina refertus
est et luce clariore
splendescit.

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.

27. Utrum in Missae

27. Whether in the
celebratione ritus Lavabo celebration of
omitti possit?
Mass the Lavabo
rite can be
omitted?
Resp.: Nullo modo. Nam:
1. Sive Institutio
generalis (nn. 52; 106; 222)
sive Ordo Missae(cum
populo, n. 24; sine populo,
n. 18) tanquam unum e
ritibus normativis
praeparationis donorum
Lavabo ostendunt. Agitur,
evidenter, de ritu non
maioris dignitatis, tamen
non omittendus ob eius
significationem, quae ita
indicatur quo ritu

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

normative rites for

the preparation of
the gifts. It is a
question,
evidently, of one
of the less
important rites,
but, nevertheless,
one which should
not be omitted on
account of its
significance,
which is indicated
as a rite in which
the internal desire
for purification is
expressed (I. G.,
n. 52). In the
course of their
work, the
Consilium had
not a few
discussions about
the value and
place of the
Lavabo , on
keeping silence or
on the text that
should accompany
it: but as regard to
keeping it, they
were all
unanimous. Even
if the action itself
of washing the
hands no longer
has its practical
scope since the
middle ages, the
symbolism of the
same is clear and
easily understood
by all (cf. Const.
on the Liturgy, n.
34). In all western
liturgies, this rite
is in use.
2. The
Constitution on
the sacred Liturgy
(nn. 37-40)
foresees that ritual
adaptations will
eventually be

tam patienter ac graviter

constructi verteret.

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

Quid, nisi omnes gentes?

Valde ingrati sunt pretio
suo, aut multum superb sunt
qui dicunt, aut illud tam
parum esse ut solum Afros
emerit, aut se tam magnos
esse pro quibus solis illud sit
datum (Enarr. in Ps. 95, n.
5).

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.

Initio duo iuvenes ad

ambonem ostendunt ceteris
quaedam diaria cum titulis
themati aptis: Louvain: de
la marijuana dans une
poubelle Lige: du
haschich dans un banc de
collgien .

***

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

299 Institutionis generalis

Missalis romani. Nam quae
dicuntur in praedicto
numero: Sacerdotis
celebrantis vestis propria, in
Missa aliisque sacris
actionibus ... est planeta seu
casula ... , intelligenda sunt
ad normam nn. 81 et 302,
ubi clare apparet stolam
constituere sacerdotale
indumentum numquam
derelinquendum in Missa
aliisque sacris actionibus
quae cum Missa directo
conectuntur.
31. Quinam sunt casus, a
lege praevisi, in quibus
lingua latina adhiberi potest
in Missa, quae concurrente
populo celebratur?
Resp.: Hi casus praevisi et
statuti sunt ab Ordinariis
locorum pro ipsorum
dioecesibus et aliquibus in
circumstantiis. Vicariatus
almae urbis, verbi gratia,
statuit ut, pro bono spirituali
peregrinorum, aliquae
Missae, certis in ecclesiis,
lingua latina celebrentur.

Notitiae 6
(1970),
104, n. 31

latin, vernacular

Notitiae 6
(1970),
104, n. 32

adoration,blessed
sacrament,religious
sisters

Not yet transcribed.

Notitiae 6
(1970),
263, n. 33

gloria

Not yet transcribed.

Notitiae 6
(1970),
263, n. 34

altar

Not yet transcribed.

Notitiae 6
(1970),
263, n. 35

altar

32. Habetne Episcopus

facultatem concedendi ut
sorores exponere valeant
Sanctissimam Sacramentum
in Ostensorio pro
adoratione?
Resp.: Negative. Haec
facultas pertinet ad S.
Congregationem pro Cultu
divino.

Not yet transcribed.

Notitiae 6
chalice,ciborium, paten,sa
(1970),
cred vessels
263, n. 36

Not yet transcribed.

Notitiae 6
(1970),
263, n. 37

christmas,easter, funeral
mass, requiem mass

Not yet transcribed.

Notitiae 6
(1970),
264, n. 38

lent, requiem mass

Not yet transcribed.

Notitiae 6
(1970),
264, n. 39

ad orientem, sign of
peace, versus populum

Not yet transcribed.

Notitiae 6
(1970),
264, n. 40

communion

41. When the more

solemn formula of
blessing or the
prayer over the
people is used at
41. Quando in fine Missae the end of Mass,
adhibetur formula
how should it be
benedictionis sollemnior vel inserted into the
oratio super populum,
concluding rites?
quomodo inserenda est in
ritibus conclusionis?
Resp. In n. 124 of
the General
Resp. In n. 124 Inst.
Instruction it says
gen. dicitur quod quibusdam that on certain
diebus et occasionibus
days and
formulae
occasions the
benedictionis praemittitur, formula of
iuxta rubricas, alia formula blessing
Notitiae 6
sollemnior vel oratio super is preceded, in
(1970),
populum. Tunc ritus ita
accordance with
404, n. 41
componitur. Post
the rubrics, by
salutationem Dominus
another more
vobiscum , diaconus vel, eo solemn formula of
deficiente,[sic] monitionem blessing or prayer
his vel similibus verbis:
over the people. In
Deinde sacerdos, manibus this case the rite is
super populum extensis,
put together thus.
dicit benedictionem, vel
After the greeting
orationem super populum, The Lord be with
cui sequitur benedictio,
you , the deacon
omnibus respondentibus or, in his
Amen . (Cf. pp. 495 et
absence [the
507 Missalis romani).
priest] gives the
instruction in these
or similar words...
Then the priest,
with hands
extended over the

dismissal, final
blessing, oratio super
populum

people, says the

blessing or prayer
over the people,
which the blessing
follows, and all
respond Amen .
(Cf. pp. 495 and
507 of the Missale
romanum).

42. In n. 26 Institutionis
generalis verba actioni
sacrae referenda sunt ad
processionem sacerdotis et
ministrorum vel ad totam
celebrationem
eucharisticam?

42. In no. 26 of the

General
Instruction, are
the words sacred
action to be
understood as
referring to the
procession of the
priest and
ministers or to the
entire Eucharistic
celebration?

Resp. The words

mentioned above
are to be
Notitiae 6
entrance
Resp. Verba de quibus
understood as
(1970), antiphon,hermeneutics,int
supra referenda sunt ad
referring to the
404, n. 42
roit, music
processionem quia in
procession
contextu agitur de cantu ad because in the
introitum. Tamen ipsa
context they are
norma induit valorem
dealing with the
generaliorem: qualiscumque entrance chant.
cantus in Missa aptari debet Yet the norm itself
indoli temporis et actionis, takes on a more
quae hic et nunc peragitur. general force:
every kind of
chant in the Mass
should be made fit
to the character of
the time and the
action which is
being carried out
here and now.
43. Si panis et vinum a
fidelibus offeruntur,
quomodo componitur
praesentatio patenae cum
pane, iuxta n. 102 Inst.
gen.?

43. If the bread

and wine are
brought by the
faithful, how is the
presentation of the Notitiae 6
bread, ciborium,offertory,
paten with bread,
(1970),
paten
according to n.
404, n. 43
102 of the Gen.
Inst. arranged?

Nulla habetur difficultas.

Nam oblationes quas
sacerdos a fidelibus accipit,
adiuvantibus ministris, super There is no

apta mensa ponuntur et

panis ac vinum ad altare
deferuntur (cf. n. 101), et
deinde fiunt ritus offertorii.
Si autem celebrans ultimo
accepit a fidelibus patenam
aut pyxidem cum hostiis
potest directe ad altare
pergere et statim formulam
oblationis panis dicere.

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.

44. Quomodo transferendae

sunt sollemnitates quae
impediuntur die liturgico
qui praecedentia gaudet?
Generatim sollemnitates,
quae impediuntur, ad
proximiorem diem
transferuntur (cf. Normae de
Anno liturgico et de
Calendario n. 60). Attamen
sollemnitates quae in
dominicis Adventus et
Quadragesimae forte
incidant ad diem sequentem
aliquando nequeunt, v. g.
cum Sollemnitas S. Ioseph
vel Annuntiationis Domini,
dominica in Psalmis[sic] de
passione Domini occurrant,
et celebrari deberent post
duas hebdomadas. Ideo ad
difficultates minuendas, n. 5
supradictarum normarum
statuit ut in his temporibus
sollemnitates forte die
dominica occurrentes,
sabbato praecedenti, de
more, celebrentur. Si autem

Notitiae 6
(1970),
405, n. 44

calendar,solemnity

sabbatum liber [sic] non sit

a celebrationibus sub nn. 1-8
in tabula praecedentiae
recensitis, tunc servari
potest principium generale,
n. 60.
Not yet transcribed.

Notitiae 7
(1971),
107110

Not yet transcribed.

Notitiae 7
post
(1971), communion,propers, supe
112, n. 1
r oblata

Not yet transcribed.

Notitiae 7
(1971),
112, n. 2

D. Utrum verba Homilia

de more ab ipso celebrante
habeatur, n. 42 Institutionis
Generalis Missalis Romani,
quibus in rem deducuntur
praescripta
Constitutionis Sacrosanctum
Concilium, n. 52, et
Constitutionis
dogmaticae Dei Verbum, n.
24, (cfr. etiam Litt.
Ap.Sacram Liturgiam d. 29
ian. 1964, III Instr. S. R.
C. Inter oecumenici d. 26
sept. 1964, nn. 53-55, et
Instr. Sacrae Congregationis
pro Cultu Divino Liturgicae
instaurationes d. 5 sept.
1970, n. 2) ita interpretanda
sint ut ii quoque, qui nec
sacerdotes nec diaconi sint,
viri aut mulieres, qui tamen
Sacram Liturgiam
participant, homiliam habere
possint.
R. Negative.

D. Whether the
words The homily
is customarily
given by the
celebrant himself,
n. 42 of the
General
Instruction of the
Roman Missal, in
which the
prescripts of the
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

who are not priests

or deacons,
whether men or
women, but who
participate in the
Sacred Liturgy,
could also give the
homily.
R. In the
negative.
DE FRAGMENTIS
EUCHARISTICIS
Cum explanationes ab
Apostolica Sede petitae sint
circa modum se gerendi
quoad fragmenta hostiarum,
Sacra Congregatio pro
Doctrina Fidei, die 2 maii
1972 (Prot. n. 89/71),
declarationem dedit, quae
sequitur:

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

congregation for the

doctrine of the
faith,eucharistic
fragments,particles

Hostiae vero quae non

statim consumuntur, a
ministro competente
deferantur ad locum
sanctissimae Eucharistiae
conservandae destinatum
(Cf. Institutio generalis
Missalis romani, n. 276) .
COMMENTARIUM
[Commentarium, in textu
originali sequens, hic
transcriptum non est.]

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.]

Not yet transcribed. De

integritate servanda in libris
liturgicis edendis.
LE RLE DES FEMMES
DANS LA LITURGIE
[Nondum transcriptum - Not
yet transcribed]

Notitiae 9
(1973),
153154

liturgical
books,publishing

Notitiae 9
(1973), 164

ministeria
quaedam,women

[Nondum transcriptum - Not

yet transcribed]

Notitiae 9 communion,extraordinary
(1973),
minister of holy
165167
communion

Not yet transcribed. De

institutione Lectoris et
Acolythi.

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.?

Estne opportunum ante vel

post homiliam invitare
fideles ut se signent signo
crucis, illos salutare, ex. gr. R. This depends
dicendo laudetur Iesus
on legitimate local
Christus , etc.?
practices, but,
generally
R. Hoc pendet a legitimis
speaking it is not
usibus localibus: at,
opportune to
generatim loquendo non est observe these
Notitiae 9
homily, sign of the cross
opportunum has
customs, since
(1973), 178
consuetudines servare, quia they were
introductae sunt in homiliam introduced in to
ex praedicatione extra
the homily from
Missam. Homilia
preaching outside
est pars liturgiae: fideles
of Mass. The
iam initio Missae signum
homily is part of
crucis fecerunt, et salutati
the liturgy; the
sunt. Praestat proinde
faithful have
ut non reiterentur ante vel
already made the
post homiliam.
sign of the cross at
the beginning of
Mass, and they
have been greeted.
It is preferable,
therefore, that
these things not be
repeated before or
after the homily.
Estne opportunum post
homiliam in silentio

Is it opportune to
Notitiae 9
meditate in silence (1973), 192

homily, organ,silence

meditari?

after the homily?

R. Est valde opportunum.

R. It is very
opportune.

Potestne organum leviter

edi dum hoc silentium
servatur?

Can the organ be

played lightly
while this silence
is observed?

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

Not yet transcribed. De

rogationibus et quattuor
temporibus.

Notitiae 9
(1973), 273

calendar, ember
days, rogation days

Not yet transcribed. De

habitudine Ritualis
instaurati ad normas
canonicas vigentes.

Notitiae 9 hermeneutics,ritual, ritual

(1973), 333
e romanum

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

iuxta traditum morem,

sedens homiliam habeat.

romani the homily

in the celebration
of Mass is given at
the chair or at the
ambo. Nothing
stands in the way
of a bishop,
according to the
traditional
practice, giving
the homily seated.

4. Utrum cerei seu

candelae, quae in
celebratione Missae super
candelabra accensae
ponendae sunt, congrua
parte cerae apum vel olei
olivarum aliarumque
plantarum confici debeant.
. Institutio generalis
Missalis romani cereos pro
Missa praescribit
venerationis et festivae
celebrationis causa (nn.
79, 169), attamen nihil
presius determinat circa
materiam quibus confici
debent, nisi pro lampade
iuxta tabernaculum
ponenda, quae oleo vel cera
nutrienda est (cf. De sacra
Communione et de cultu
mysterii eucharistici extra
Missam, Praenotanda
generalia, n. 11).
Ergo valet pro cereis
durante Missa accendendis
facultas qua gaudent
Conferentiae Episcopales
seligendi materias aptas pro
sacra supellectile, dummodo
sint nobiles ac dignae iuxta
mentem cuiusve populi et
usui sacro apte respondeant.
In cereis usui liturgico
destinatis conficiendis
materias adhibeantur quibus
possit flamma viva, non
fumosa nec faetida neque
tobaleae aut stratus
maculentur. Insuper ut rei
veritas et plenior significatio

Notitiae 10
(1974), 80,
n. 4

candles

lucis habeatur, vitandae sunt

lampades vi electrica
accensae.
1. Quaenam intellegantur
feriae Adventus, Nativitatis
et Paschae, in quibus, si
qua vera necessitas vel
utilitas pastoralis id
postulet, in celebratione
cum populo adhiberi
possunt Missae huic
necessitati vel utilitati
respondentes, de iudicio
rectoris ecclesiae vel ipsius
sacerdotis celebrantis
(IGMR n. 333).
. Sunt feriae quae in n. 13
Tabulae dierum
liturgicorum enumerantur, i.
e. feriae Adventus usque
ad diem 16 decembris
inclusive, feriae temporis
Nativitatis a die 2 ianuarii
ad sabbatum post
Epiphaniam, feriae temporis
paschalis a feria II post
octavam Paschae ad
sabbatum ante Pentecosten
inclusive . Cum IGMR in
n. 333 non loquatur de feriis
Quadragesimae, nec intendit
loqui de feriis
adventus [sic] a die 17 ad 24
decembris inclusive et de
diebus infra octavam
Nativitatis, quae in n. 9
tabulae dierum liturgicorum
feriis Quadragesimae
aequiparantur.

Notitiae 10
(1974),
145, n. 1

calendar

Notitiae 10
(1974),
145, n. 2

calendar,martyrology

2. Utrum in feriis per annum

celebrari possit Missa
cuiuslibet Sancti.
. Affirmative. IGMR n.
316c dicit: In feriis per
annum sacerdos eligere
potest aut Missam de feria,
aut Missam de memoria ad
libitum forte occurrente, aut
Missam de aliquo Sancto eo
die in Martyrologio
inscripto, aut Missam ad
diversa vel votivam .

 Missae votivae
nominantur de mysteriis
Domini aut in honorem B.
Mariae Virginis et
Sanctorum . (IGMR, n.
329c).
Etsi n. 316c quandam
praecedentiam dat illis
Sanctis, qui eo die in
Martyrologio sunt inscripti,
idem numerus in fine
concedit Missam votivam
pro pietate fidelium libere
eligendam cuiuslibet
Sancti et omnium
Sanctorum. Textus pro
Missis votivis in honorem
Sanctorum celebrandis
eliguntur iuxta n. 4, p. 514,
Missalis Romani.
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
+

10. Dies infra

octavam
Nativitatis

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

liturgicos quia celebratio

dominicae et sollemnitatum
incipit iam vespere diei
praecedentis (cf. Normae
universales de anno
liturgico et de calendario, n.
3), et in eadem celebratione
alli conveniunt fideles ad
satisfaciendum praecepto de
die currenti et alii de die
sequenti. Ita, v. gr. evenire
potest ut vespere dominicae
IV Adventus, quando haec
incidit die 24 decembris,
insimul habeatur Missa
vespertina dominicae et
Vigiliae Nativitatis Domini.
Eodem modo, quando
Nativitas Domini sabbato
incidit, vespere concurrentia
habetur inter Missam
Nativitatis et Missam
anticipatam de Sacra
Familia.
Hi et similes casus solvi non
possunt per normam
universalem, quia
necessitates pastorales et
consuetudine [sic] fidelium
diversae inveniuntur.
Quapropter sequentes
indicationes dari possunt:
1. Principium generale pro
celebratione Missae festivae
diei de praecepto anticipatae
vespere diei antecedentis
illud est quod invenitur in n.
28
Instructionis Eucharisticum
mysterium.
2. In casu occurrentiae inter
dominicam et
sollemnitatem, integritas
celebrationis totius diei
liturgici generatim melius
obtineri potest applicando
celebrationi Missae
vespertinae ea quae
statuuntur pro Vesperis,
scilicet: Si eodem die
celebrandae sint vesperae

Officii currentis et I
Vesperae diei sequentis,
praevalent vesperae
celebrationis quae in tabula
dierum liturgicorum
superiorem obtinent locum;
in casu autem paritatis
vesperae diei currentis
(cf. Normae universales de
anno liturgico et de
calendario, n. 61).
3. In Vigilia sollemnitatum
in quibus peculiaris Missa
vigiliae habetur (Nativitas
Domini, Nativitas S. Ioannis
Baptistae, SS. Petrus et
Paulus, Assumptio B.
Mariae V.), haec dicatur
etiamsi die dominica
incidat.
4. Attentis adiunctis naturae
pastoralis, praxis sequenda
in ambitu dioecesano
indicetur initio anni ab
Ordinario loci in Calendario
liturgico proprio, etiam si
casus fert derogando iis
quae supra dicta sunt, cum,
ob rationes pastorales,
praeferenda videtur
celebratio unius alteriusve
Missae.
Serpens invaluit aliquando
usus accipiendi propria
manu, ex parte
communicantis, sacram
Particulam directe e pixide,
seu vasculo vel patena, vel
ex altari calicem cum
pretioso Sanguine, sicut
facit sacerdos celebrans, vel
minister, qui Communionem
de mandato Ordinarii
distribuit et seipsum deinde
communicat.
Estne hoc self service
admissum?

. Minime gentium. Gestus

a Christo Domino in
institutione Eucharistiae

The practice has

sometimes crept
on the part of the
communicant of
taking by his own
hand the sacred
Particle directly
from the ciborium,
vessel, or paten,
communion in the
or the chalice with
Notitiae 10 hand,communion,extraor
the precious Blood
(1974), 308 dinary minister of holy
from the altar like
communion
the priest
celebrant; or the
minister who by
mandate of the
Ordinary has
distributed
Communion also
then gives
Communion to

peractus, aptius et dignius

exprimitur quando panis
consecratus fideli
revera datur. Vide:

himself.

Mt 26, 26: accepit Iesus

panem ... fregit deditque
discipulis suis et ait:
Accipite .
27: accipiens calicem
... dedit illis .

. Absolutely not.

Mc 14, 22: accepit Iesus

panem ... fregit et dedit eis
et ait: Sumite .
23: et accepto calice
... dedit eis .

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:

Lc 22, 19: accepto pane ...

fregit et dedit eis .
Mt 26, 26:
20: similiter et calicem . Jesus took bread ...
broke it and gave
Hac ratione in ritu de
it to his
Sacra Communione et de
disciples and said:
cultu mysterii Eucharistici Take this .
extra Missam (typis pol. 27: taking the
Vaticanis 1973) n. 21,
chalice ... he gave
quarta alinea [sic], dicitur: it to them .
Sacra
Communio distribui debet a Mc 14, 22:
competenti ministro, qui
Jesus took bread ...
panis consecrati particulam broke it and gave
communicanti ostendat
it to them and
et porrigat .
said: Eat this .
23: and having
Maluit sancta Ecclesia
taken the chalice
ministros extraordinarios
... he gave it to
sacrae Communionis
them .
multiplicari, et quidem sive
viros sive mulieres, quam
Lc 22, 19:
tolerare ut gestus biblicus having taken the
deperderetur.
bread ... he broke
it and gave it to
Insuper, etiam cum
them .
Conferentia quaedam
20: likewise also
Episcopalis petiit et ab
the chalice .
Apostolica Sede obtinuit
facultatem permittendi ut
For this reason in
sacra Communio
the rite Holy
distribuatur in manu
Communion and
fidelium (cf.
the Worship of the
Instr. Memoriale
Eucharist outside
Domini, 29 maii 1969), hic Mass (typis pol.
communicandi modus nullo Vaticanis 1973) n.
modo imponi potest, sed
21, fourth line, it

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

french, liturgy of the

hours

sunt valde diversae.

Hoc explicat cur in
volumine miscentur
lectiones Patrum et
scriptorum ecclesiasticorum
ad normam Institutionis
generalis de Liturgia
Horarum (n. 160), cum
lectionibus auctorum vel
non catholicorum vel
viventium.
Est mixtura , quae
confusionem generat.
Namquae pro prece officiali
publica Ecclesiae auctores
viventes vel non catholici
non admittuntur (Pro
auctoribus viventibus, cf.
Declarationem S. C. pro
Doctrina Fidei, diei 9 iulii
1972: Notitiae, 8, 1972, p.
249).
Verum est illos textus
distingui asterisco (*); sed
hoc consilium minus apte
servare videtur legem
vigentem.
Haec iam scripsimus
primam editionem
recensendo (cf. Notitiae, 8,
1972, p. 250). Verbatim:
Ratio ita agendi haud
sufficere videtur, quia
periculum ambiguitatis, e
commixtione lectionum
quae in celebratione
Liturgiae Horarum
permittuntur vel excluduntur
facile exsurgentis, revera
non tollit .
Et nunc concludebamus:
Omnibus attente perpensis,
si non necessarium, certe
peropportunum videtur quod
edtitiones librorum inter se
distinguantur: alii libri
continent collectiones
"Patrum" pro Officio divino
celebrando, alii libri

colligant collectiones
scriptorum, quae personali
lectioni vel meditationi
inserviunt.
Dum hae ultimae
collectiones amliore
selectionis libertata perfrui
valent, collectiones
"Patrum", textus vidilicet
qui in celebratione liturgica
adhibentur, statuis normis
fideliter respondeant oportet
.
2. Summatim, leges quae
moderantur selectionem
lectionis alterius Liturgiae
Horarum, hae numerantur:
textus sumantur: 1) vel e
scriptis Patrum (praesertim);
2) vel ex operis Scriptorum
catholicorum doctrina et
sanctitate morum
excellentium in lectionario a
Conferentia Episcoporum
cuiusque Nationis
apparando.
textus sumi nequeunt: 1) e
scriptis auctorum non
catholicorum; 2) e scriptis
auctorum viventium. Haec
conditio, etsi non
contineatur in Institutione
Generali Liturgiae Horarum,
adest tamen in dispositione
positiva S. Congregationis
pro Doctrina Fidei, et logice
manat ex Institutione
Generali (n. 162). Proinde
positiva haec dispositio,
quae ingredietur novam
formulationem n. 160
Institutionis generalis
Liturgiae Horarum, est
omnino prudens et tenendo.
3. Iuvat etiam adnotare
quosdam textus esse nimis
breves. In conficiendo
schemate Liturgiae Horarum
normam auctores tenuerunt
ut quaevis lectio

longitudinem haberet plus

minusve trium
antecedentium lectionum
historicarum. Nimis
contracti videntur quidam
textus propositi (v. gr. pp.
18, 105, 122, 127, 177, 240,
276, 322, 371, 520, 636,
etc.), qui quandoque
reproducunt forma reduta,
textus in Liturgia Horarum
propositos.
4. In praxi, qui orat aegre
duos libros secum ferret,
unum pro oratione, alterum
pro lectione. Hoc
incommodum certe erit
scripsit haec Sacra
Congregatio anno praeterito
(cf. Notitiae, 9, 1973, p. 3)
et facilem ansam praebebit
Officium lectionis
neglegendi. Quod quidem
pars integralis est universae
Liturgiae Horarum. Lectio
cotidiana patristica Prater
biblicam inter praecipuas
novitates computatur
renovati Officii divini, et
in magnum spiritus
profectum cedet sive
eorum qui modo peculiari
sunt Domino consecrati,
sive christifidelium (cf.
IGMR, 55). Ut ministra
sacri acceptum Ecclesiae
mandatum integrum cursum
Liturgiae Horarum cotidie
persolvendi fideliter
adimpleant, expedit media
apta, scilicet commodam
editionem, eis praebere .
Quod fore speramus ut
quamprimum in rem
deducatur, imprimendo,
etiam lingua gallica,
editionem integram
Liturgiae Horarum.
Cetera omnia erunt optima
subsidia, si hoc
fundamentum ponetur ad
orationem publicam
Ecclesiae plene laetanterque

celebrandam sicut plurimi

diu petunt sacerdotes,
religio si et laici.
De responsoriis liturgiae
Horarum
Utrum verbis alii cantus
in n. 49 Institutionis
generalis de Liturgia
Horarum intellegantur alia
responsoria brevia, an potius
cantus populares?
R. Intelleguntur potius
cantus populares, vel,
melius, cantus orantibus
noti. Nam cum praeferatur
ut responsoria reapse
cantentur, si melodiae pro
textibus propositis in
editione typica non
habentur, conceditur, ut
alii cantus , melodiis
praediti, et dum modo sint
eiusdem muneris et generis
, responsoria indicata
subsituant. Proinde non
datur facultas ut arbitrarie
fiat substitutio, sed in
favorem cantus; hac ratione
sermo factus est de cantibus
popularibus , qui facilius
inveniuntur et a toto
liturgico coetu participari
possunt. Servata sempre
codicione ut etiam textus
respondent sensui et spritui
cantus responsorialis, nempe
ut sit quasi responsum
orantis verbo Dei auscultato.
Pari ratione ac in Missa pro
cantu introitus, de quo
Institutio gener. Missalis
Romani, n. 26 ait:
Adhiberi potest alius
cantus action sacra, diei vel
temporis indoli congruus,
cuius textus a Conferentia
Episcopali sit approbatus .
Hi cantus sive pro Officio
sive pro Missa de more non
imprimuntur in editionibus
typicis lingua vulgari

Notitiae 10
(1974), 323

liturgy of the
hours,responsory

exaratis, sed colliguntur in

manualibus pro cantu sacro,
ne, determinando textum et
melodiam, nimis coarcterur
possibilitas illos variandi et
mutandi.
INSTITUTIO GENERALIS
MISSALIS ROMANI, nn.
21, 121
An post Communionem
fideles sedere debeant
necnon?
. Post Communionem
fideles aut genuflectere, aut
stare, aut
sedere possunt. Ita statuit n.
21 Institutionis generalis
Missalis romani: Fideles
sedent pro opportunitate,
dum sacrum silentium post
Communionem servatur .

Notitiae 10
(1974), 407

communion,posture

Notitiae 10
(1974), 411

hymns, iubilate
deo, music,urban viii

Non agitur proinde de

obligatorietate sed de
possibilitate.
Ad trutinam ergo n. 21
interpretari debet etiam n.
121 eiusdem Institutionis.
ANIMADVERSIO DE
HYMNORUM USU
In libello qui inscribitur
Iubilate Deo, editio ad
pietatem fovendam fidelium
qui proximo Anno Sancto
in unum conventuri sunt,
hymni quoque continentur,
ut congruum est, Veni,
creator Spiritus et Ave,
maris stella, omnibus
notissimi. Ipsi autem
quasdam ibi lectiones
exhibent, quae differunt a
textibus novae Liturgiae
Horarum, et iis
accommodantur qui
hucusque in Breviario
Romano secundum
recognitionem
Urbanianam constitui
habebantur. Quae res

interim visa est opportuna,

solum quia Sacra
Congregatio censuit brevi
hoc temporis spatio ab edita
Liturgia Horarum non
potuisse multitudines
fidelium apte et expolite
praeparari ut cantus illos
iuxta recensionem eiusdem
Liturgiae Horarum digne in
conventibus agerent.
Hinc nemo coniciat
sententiam S.
Congregationis de
hymnorum usu mutatam
esse aut aliquo modo
cessisse vel in posterum
esse cessuram, ita ut reditus
fiat, saltem ex parte, ad
praeteriti Breviari lectiones
quasi
Constitutio Sacrosantum
Concilium ad pristinam
formam restituendas voluit.
Nisi quid eadem S.
Congregatio, iuxta scientiae
progressum, de singulis
mutandis loci statuerit,
hymni retinendi erunt
ubique ut in Liturgia
Horarum restituti sunt.
AD CALENDARIUM
Utrum anniversarium
Dedicationis ecclesiae
cathedralis celebrari possit
in dominica temporis per
annum .
. Negative. Nam agitur
de festo Domini
particulari in tota dioecesi
celebrando (cf. Normae de
Calendario, n. 52 a, c). In
tabula dierum liturgicorum
dominicis temporis
nativitatis et per annum
praevalent tantum festa
Domini in Calendario
generali inscripta (n. 5),
minime vero festa propria,
inter quae habetur celebratio
Dedicationis ecclesiae

Notitiae 11
(1975), 61

anniversary of the
dedication of a
church,calendar

cathedralis (n. 8 b). Huic

normae subest sollicitudo
servandi dominicae suum
characterem et aliis
celebrationibus eam non
gravendi.
Quandoquae, tamen,
Episcopus dioecesis
momentum cathedralis,
signum unitatis Ecclesiae
localis, extollere cupit, v. gr.
occasione refectionis vel
peculiaris anniversarii
cathedralis, totam
communitatem dioecesanam
circa eandem celebrationem
adunando. Quod saepe fiery
potest tantum die diminica.
Hoc in casu uti velet
facultate ei concessa ad
Institutione generali
Missalis Romani:
Occurente aliqua graviore
necessitate vel utilitate
pastorali, Missa ipsis
conveniens celebrari potest,
de mandato vel licentia
Ordinarii loci, omnibus
diebus, exceptis
sollemnitatibus, dominicis
Adventus, Quadragesimae et
Paschae et feriis IV
Cinerum et Hebdomadae
Sanctae (n. 332).
AD ORDINEM
CONFIRAMTIONIS

Utrum necesse adhuc sit ut

patrinus Confirmationis
habeatur
. Iuxta praenotanda
Ordinis Confirmationis, n.
5, de more, scilicet extra
casus extraordinarios,
patrinus habendus est. Sed
tres praebentur
possibilitates, quae tamen,
non eodem gradu ponuntur,
sed secundum quemdam
ordinem praecedentiae, ita
ut primo veniat quod
praeferendum est:

Notitiae 11
(1975), 61
62

confirmation,sponsor

Expedit patrinum Baptismi,

si adsit, esse etiam patrinum
Confirmationis, ut clarius
significetur nexus inter
Baptismum et
Confirmationem et munus
atque officum patrini
efficacius reddatur;
non excluditur facultas
patrinum proprium
Confirmationis eligendi;
fieri potest ut paentes ipsi
pueros suos praesentent.
Ordinarii loci est, pro sua
pastorali prudential et
attentis rerum et locorum
adiunctis iudicare
quaenam ratio agenda in sua
dioecesis sit servanda . In
casibus peculiaribus
permittere etiam potest ut
qui sine patrino ad
confirmationem accedat.
AD ORDINEM PROFESSIONIS
RELIGIOSAE

Utrum professio
religiosarum ab Episcopo
vel sacerdote qui
celebrationi eucharisticae
praesidet recipi possit.
. Negative.
Ordo Professionis
religiosae, pars altera, n. 39,
statuit: Oratione expleta,
duae sorores iam professae,
pro familiae religiosae
consuetudine, ad sedem
Antistitae accedunt et,
stantes, speciali testium
munere funguntur.
Professurae singulae ad
Antistitam accedunt et
legunt professionis
formulam... .
Ad n. 69 fere eadem rubric
habentur: Professurae
singulae accedunt ad

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

che accetta la Professione

dei voti e la parte del
vescovo (o sacerdote
celebrante) al quale
riservata la prece di
consacrazione del neo
professo. Una cosa
presidere la celebrazione
eucaristica e i riti
concomitanti la Professione,
altra cosa laccettazione
stessa dei voti.
3. Rilievi di carattere
liturgico
a) Non si vede perch
dovrebbero essere escluse le
professioni emesse extra
Missam.
b) Non affatto messa in
questione la dottrina sulla
struttura sacramentale e
gerarchica della Chiesa,
perch i Superiori legittimi,
ai sensi del can. 572,
gioscono proprio in nome
dellIstituto approvato dalla
Chiesa stessa.
c) Anderebbe anche
richiamata la dottrina
comune, pur essa sussunta e
riproposta dal Concilio
Vaticano II tanto
nella Lumen gentium che
nelPerfectae caritatis, che la
professione religosa si situa
nella linea della grazia e del
carattere battesimale. La
professione dei consigli
evangelici quindi diventa
uno di quei sacrfifici
spirituali che il christiano
offre nellesercizio del suo
sacerdozio battesimale e che
riceve forma sacramentale e
liturgica quando esso si
esercita in seno a una
Comunita celebrante,
associandosi al sacrificio di
Cristo.
Nel nuovo Ordo occorre

coligere 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

Utrum liceat processio cum

SS.mo Sacramnto intra
septa ecclesiae peragere.
. Negative. Quibudsam in
locis consuetudo exstabat
processiones quandoque
intra ecclesiam habendi.
Ordo de sacra
Communione et de cultu
mysterii eucharistici extra
Missam de his expresse
non loquitur. Sed quando
agit de processione cum

Notitiae 11
(1975), 64

eucharistic procession

SS.mo Sacramento tantum

desiderat eas quae per vias
(n. 101), ab una ad aliam
ecclesiam (n. 106), cum
platearum et viarum ornatu
(104) fiunt. Processiones
intra septa ecclesiae non
sunt verae processiones .
Nec addit potest casus
Missae vespertinae feriae V
in Cena Domini. Post quam
enim non fit processio ,
sed tantum sollemnis
transaltio SS.mi Sacramenti
ad locum repositionis.
E contra, supradictus Ordo,
qui valde commendat
processione in sollemnitate
Corporis et Sanguinis
Christi, clare dicit: Ubi
processio haberi nequit,
convenit ut publica habeatur
celebratio pro universa
civitate aut praecipuis eius
partibus, in ecclesia
cathedrali vel aliis locis
opportunioribus . Quod fiet
aut celebratione Missae aut
adoratione SS.mi
Sacramenti, cum lectionibus
Sacrae Scripturae, canticis,
homilia et tempore
meditationis.
Not yet transcribed. De
Communione in Missa
conventuali.

Notitiae 11
(1975),
123125

communion,conventual
mass

Not yet transcribed. De

Missa cum pueris.

Notitiae 11
(1975),
125126

children, mass

De cantu Agnus Dei

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,

pueris n. 31 (cf. Notitiae 10,

1974, 14). Sed quod
statuitur pro
pueris nequit ad alios
transferri coetus.

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

has such great

significance, grace
and Christian
character, in order
that another sign
of lesser
significance may
be introduced at
another time
during the Mass.
For this reason, if
it is a matter of
substitution, this
must simply be
rejected.
D. Utrum in
concelebratione Missae
binatae stipendium percipi
possit?
R. Quibusdam in locis
consuetudo habeatur plures
Missas simul celebrandi,
praesertim occasione
exequiarum. Haec multiplex
Missarum celebratio
quodammodo ablata est
recurrendo ad
concelebrationem. Ita,
occasione cuiusdam funeris,
sacerdotes proximiores
invitantur ad
concelebrationem, quae
quandoquae fit binando,
cum in bonum fidelium qui
dam celebra re debeant.
Cum ratio pastora lis
habeatur ob magnum
fidelium concursum,
quandoque Episcopi ipsi
facultatem concedunt pro
binatione occasione
huiusmodi concelebrationis.
Inde petitum est utrum
stipes percipi possit in
bonum cuiusdum operis
caritatis, seminarii, vel
necessitatis dioecesis.
Haec animadvertenda
videntur:
1) Ante omnia, dignitas et
significatio nativa

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

Cf. Inst. Inter Oecumenici,

26 sept. 1964, n. 34.
2

Ibid., n. 35.

Cf. Notitiae 8 (1972), p.

328.
D. Quomodo peragendae
sunt exsequiae durante
Triduo paschali.
R. 1) In Triduo paschali et
feria V Hebdomadae
Sanctae Mane, Missa
exsequialis celebrami
nequit. Dubium ortum est e
littera n. 336 Institutionis
generalis Missalis romani,
qui sonat: Inter Missas
defunctorum primum locum
tenet Missa exsequalis, quae
celebrami potest omnibus
diebus, exceptis
sollemnitatibus de praecepto
et dominicis Adventus,
Quadragesimae et Paschae
. De Triduo paschali nihil
dicitur. At res clara est ex
aliis Missalis Romani locis,
ut iam indicatum est in
explanatione data
a Notitiae 10 (1974), pp.
145-146.
Sed ad rem clariorem
feciendam, in editione altera
Missalis Romani, quae in
proximo
fasciculo Notitiae describeat
ur, n. 336 Institutionis

Notitiae 11
(1975), 288

funerals, triduum

generalis addita est indicato

Feria V Hebdomadae
Sanctae et Triduum
Paschale , inter dies in
quibus Missa exsequialis
prohibetur.
2) Si exsequiae habendae
sunt his diebus, convenit ut
fiat celebratio verbi cum ritu
valedictionis, uti praevidetur
in Ordine Exsequiarum, n.
6. Lectiones seligantur
termpori liturgico aptiores.
Cantus fieri possunt durante
celebratione. E contra, sacra
Communio distribui nequit
(cf.Missale Romanum, pp.
243, 250 n. 2, 256 Sabbato
Sancto).
D. Quae Missa celebranda
est verpere diei 7 decembris
1975?
R. Difficultas exhoritur e
concurentia inter duas
sollemnitates: dominica I
adventus et pervigilium
sollemnitatis Immaculatae
Conceptionis B. Mariae V.

Notitiae 11
(1975), 288

advent,immaculate
conception, vigil mass

Quaestio iam soluta est

in Notitiae 10 (1974), pp.
222-223.

The schema for the 2-Year

cycle for the Office of
Readings.

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

n. 235d, cum de lectionibus

Officii agit, haec habet:
Altera Lechio est
hagiographica ...; si autem
non est propria, sumitur e
textibus Patrumdiei
currentis .
Qua de re inter duas normas
contradictio adesse videtur.
R. Numerus 224 generale
enunciat principium, quod
recte est interpretandum. De
facto norma valet pro
sollemnitatibus et festis,
dum e contra simpliciter
indicatur pro memoriis, quia
n. 235b expresse dicit quod
partes communes, excepta
tantummodo oratione finali,
usurpari valent ad
libitum: de communi vel de
feria.
Ratio huius rubricae eo
tendit ut inutilis ac omni
varietate carens diuturna
repetitio vitetur, ut olim
eveniebat cum hymno Iste
Confessoraut antiphona Hic
vir despiciens mundum tam
frequenter occurente.
Praeterea spiritualiter minus
utile esset alteram lectionem
semper de communi
adhibere, quia lectiones
istne ad frequentem usum
minime destinatur.
Memoretur insuper quod
lectiones Patrum saepe
rationem dicunt ad biblicam
lectionem, quae praecedit,
aut aliquando seriem
continuam per dies plurimos
costituunt. Manet ergo
facultas aptiorem lectionem
eligendi propter devotionem
erga aliquem Sanctum.
Loco lectionis alterius tali
diei assignatae, eligi potest,
iusta causa, alia lectio
eiusdem temporis, desumpta
sive e libro Liturgiae
Horarum sive e Lectionario

ad libitum (n. 250).

De cetero, semper varietes
taedioso usui est
praeferenda.
De muneribus diaconi in
communitatibus sacerdotum
Nonnullae communitates
petierunt utrup diaconus
dacerditibus religiosis
adstantibus legi time
possint:
a) celebrationi Officii divini
praesidere hebdomadarium
munus explendo;
b) benedictionem
eucharisticam impertire;
c) homiliam habere.
R. a) Expessio sacerdos
vel diaconus quae in nn.
254, 256Institutionis
generalis de Liturgia
Horarum, et in
rubricis Ordinariirecurrit (L.
H. I, 532, 537), minime
postulat quod diaconus
exercere valeat munus
praesidendi coram
sacerdotibus, quamvis in
illis textibus explicita
condicio vel, eo deficiente
non inveniatur. Mens
legislatoris est diaconum
ordinari ad presbyterum
adiuvendum vel
subsituendum, eo deficiente.
Quapropter secundum
normas dicaconus
celebraioni Officii ne
praesideat cum praesto sint
sacerdotes. Ipse vero procul
dubio munus praesidendi
exercebit in coetu
religiosarum, laicorum aut
coram presbyteris legi time
impeditis (infirmis, senibus,
etc.)
b) Pari modo, expresssio
sacerdos vel diaconus in
nn. 91, 92, 97, 99, 100
Ordinis de sacra

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.

simple rules for

resolving these
questions (IGMR
21):
a) The faithful
stand while the
presidential
prayers are said;
therefore, even
during the prayer
over the offerings;
b) Moreover, the
faithful stand
during the entire
Ea quae supra definiuntur
eucharistic Prayer,
minime supervacanea
except for the
censenda sunt, quia eo
consecration. In
tendunt, ut unitas sese
practice, the
gerendi habeatur in coetu
qui Eucharistiam celebrat, et faithful remain
ideo manifestetur unitas in kneeling from the
epiclesis before
fide et in cultu
the consecration
communitatis. Videntur
until the
saepe fideles statim
acclamation after
post Sanctus, et adhuc
the consecration.
saepius post
c) The faithful can
consecrationem, corporis
sit during the
habitu diverso quasi
oblivisci se esse participes silence after
Liturgiae Ecclesiae, quae est communion.
summa actio communitatis,
et non tempus sese alienandi The things which
in actionem devotionis
have been defined
privatae.
above must not at
all be regarded as
superfluous, for
they are meant to
secure a unity of
posture among the
group that
celebrates the
Eucharist and thus
so that the
community's unity
of faith and
worship might be
manifested. The
faithful often seem
to assume a
variety of postures
immediately after
the Sanctus and
still more often
after the
consecration, as if
they forget that

they are
participants in the
Liturgy of the
Church, which is
the highest action
of the community
and not the time
for separating
oneself for an act
of private
devotion.
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?

lectern. In the case

given in which not
even a bench can
be set up, the
priest can remain
at the altar with
the Missal and the
Lectionary on a
book stand on
the altar.
b) This book
stand should
manifestly be
located in a place
more suitable for
the reading of the
celebrant, for
example, in the
middle of the altar.
The practice of
setting the book
stand on the left
side of the altar
has come to us
from the age when
the chalice was in
the middle of the
altar from the
beginning of
Mass. But now,
after the
restoration of the
liturgy, this is
hardly necessary,
since the chalice is
placed on the
credence table
away from the
altar.
c) The side that is
on the left of the
celebrant is called
the left side of the
altar, the right that
which is on his
right.
4. Alicubi, sublata sunt
genuflexioria in ecclesiis,
quapropter fideles tantum
stare vel sedere possunt, non
sine detrimento reverentiae
et adorationis Eucharistiae
debitae.
Resp.

4. In some places,
the kneelers have
been taken out of
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

Suppellex aedium sacrarum

aliquam relationem habet ad
consuetudines
uniuscuiusque loci. Exempli
gratia, in Oriente
inveniuntur tapeta; Romae
in basilicis, nostris tantum
diebus, plerumque scamna
habentur, quae genuflexoriis
carent, idque ad ingentes
multitudines accipiendas.
Nihil impedit quominus
fideles genuflexi maneant
humi ad suam adorationem
manifestandam, quantumvis
res incommoda inveniatur.
In casibus, in quibus
genuflecti non possit (cf.
IGMR 21), profunda
inclinatio et modus digne
sese gerendi, signa erunt
reverentiae et adorationis
manifestandae tempore
consecrationis et
communionis.

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. Ante biblicas lectiones,

interdum presbyteri vel
lectores laici proclamant
subtitulos pericopae vel
etiam rubricam: Prima
lectio,altera lectio, etc. Fas
est hanc consuetudinem
sequi?

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

vel ex compendio ipsius

lectionis, sunt pariter
indicationes utiles ad
delectum peragendum inter
diversos textus, praesertim
in Communibus. Unicus
titulus proferendus, ille est
quo liber biblicus vel, si
casus fert, eius auctor
enuntiatur. Exempli
gratia: Lectio Epistolae
secundae beati Pauli
apostoli ad Timotheum ...
Lectio sancti Evangelii
secundum Marcum.

the titles the first

reading and the
second reading are
indications to help
the reader.
Regarding the
subtitles which
consist either of a
sentence excerpted
from the text or
from the gist of
the reading itself,
they are likewise
useful indications
for selecting a
preference among
diverse texts,
especially in the
Commons. Only
one title is to be
pronounced, that
is the one in which
the biblical book
or, if the case
warrants, its
author is
announced. For
example: A
reading from the
second Letter of
blessed Paul the
apostle to Timothy
... A reading from
the holy Gospel
according to
Mark.

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

recitant verba Domini,

scilicet usque ad Hoc
facite in meam
commemorationem
inclusive.
c) Actus imponendi manus
debet comitari verba precis.
Hac de causa
rubricae Ordinis Missae (90,
103, 110, 119) indicant
finem huius actus per
verba: iungit manus.

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

IGMR 191: Doxologia

finalis Precis eucharisticae
a solo celebrante principali
... profertur.
b) Secundus casus est
potissimum in usu, qui
quidem usus celeriter et
universaliter diffusus est
inter concelebrantes
proclamantes aut cantantes
simul hanc conclusionem.
Hic usus pariter est iuxta
IGMR 191, ubi in secunda
parte talis usus significatur:
...aut ab omnibus
concelebrantibus una cum
celebrante principali
profertur.
c) Secus ac in duobus
prioribus casibus,
proclamatio vel cantus huius
conclusionis ab universo
coetu peracta, est extensio
illegitima, non modo sub
simplici aspectu disciplinari
cum sit contra normas nunc
vigentes, sed altiore quoque
ratione, qua nimirum pugnat
cum ipsa natura
ministeriorum et textuum.
Etiamsi extensionem ad
universum coetum aliquis
interpretari posset veluti
signum desiderii, quod
coetus haberet magis
magisque actioni liturgicae
participandi, opus tamen est,
ut coetus hoc faciat recte et
secundum veritatem. Haec
apparens progressio est
reapse regressio: etenim
manifestat oblivionem partis
quae unicuique obtingit in
liturgica celebratione. Cf.
Const. Sacrosanctum
Concilium, 28: ...quisque,
sive minister sive fidelis,
munere suo fungens, solum
et totum id agat, quod ad
ipsum ex rei natura et
normis liturgicis pertinet.
Accidit quod in hoc tertio
casu,
plerumque Amen finale a

nemine vel vix umquam

dicitur aut canitur. Si e
contra observantur
indicationes datae
in Ordinae Missae (100,
108, 115, 124: Populus
acclamat: Amen) adhiberi
possunt, ad amplificandam
hanc responsionem, cantus
ornati qui vim et
sollemnitatem afferunt
acclamationi totius populi.2
2

Videatur, exempli gratia,

triplex Amen, quod canitur a populo
in missis a Summo Pontifice
celebratis, aut simplicius Amen in
Missale Gallicum 1974, p. [130]
relatum.

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

9. The use of the

solemn blessings
and prayers over
the people, which
are found in the
Roman Missal (in
the editio typica
altera 1975, pp.
495-511) enriches
the conclusion of
the Mass with
greater depth and
solemnity. This
concluding rite is
Notitiae 14
coming into
(1978),
greater and greater
306307, n.
use, so texts are
9
being translated
and inserted in the
Missal of every
region. There is,
nevertheless, also
a diversity of
practice in this
regard:
a) The celebrant
omits the
greeting Dominus
vobiscum that
precedes the
blessing.

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

gestum peragit etiam super

coetum durante oratione
super populum.
d) Celebrans dicit de
more: Benedicat vos ... (MR
editio typica altera, pp. 495506).

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

over the people.

d) The celebrant
customarily
says: Benedicat
vos ... (MR editio
typica altera, pp.
495-506).
PERCUTIO PECTORIS
10. In quibusdam formulis
proferendis, uti
v.g. Confiteor, Agnus
Dei,Domine non sum
dignus, tum ex parte
sacerdotum tum ex parte
fidelium gestus verba
comitantes non semper
iidem habentur: nonnulli in
supradictis formulis
dicendis triplici ictu pectus
sibi percutiunt, alii vero
semel.
Quisnam usus legitime
retinendus videtur?
Resp.
Haec in casu meminisse
iuvabit:
1) Gestus et verba saepe
saepius vim sibi invicem
conferunt.
2) Hac in materia, ut in
ceteris, liturgica instauratio
veritatem et simplicitatem
prosecuta est, secundum
illud Sacrosancti Concilii:
Ritus nobili simplicitate
fulgere debent ... (SC, 34).
Dum in Missali Romano,
auctoritate Conilii Tridentini
promulgato, gestus etiam
minimi frequentissime verba
prosequebantur, Missalis
Romani, auctoritate Concilii
Vaticani II instaurati,
rubricae discretione
perspicuae inveniuntur
quoad gestus.
Quibus dictis:

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

a) Verba mea culpa, mea

culpa, mea maxima
culpa quae
inConfiteor inveniuntur,
huiusmodi rubrica in Missali
Romano instaurato
introducuntur: Omnes simul
... percutientes sibi pectus,
dicunt ...(OM, n. 3). In
priore Missali, eodem loco,
rubrica sic sonabat:Percutit
sibi pectus ter. Non videtur
igitur quod ter sibi pectus
percutere aliquis debeat, in
proferendis latino vel alio
sermone talibus verbis,
etiamsi dicatur mea
culpa, mea culpa, mea
maxima culpa. Sufficit quod
percutio pectoris fiat.

pursued truth and

simplicity
according to the
passage of
Sacrosanctum
Concilium: The
rites should be
resplendent in
their noble
simplicity ...
(SC, 34).

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.

Having said this:

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.

a) The words mea

culpa, mea
culpa, mea
maxima
culpa which are
found in
the Confiteor are
introduced in the
restored Roman
Missal by a rubric
of this sort: All
Uti dictum est
likewise ... striking
in responsione n. 2
their breast, say
Commentariorum Notitiae ... (OM, n. 3). In
1978, p. 301: ubi rubricae the former Missal,
Missalis Pauli VI nihil
in the same place,
dicunt, non ideo inferendum the rubric sounded
est quod servare oporteat
like this: He
antiquas rubricas. Missale
strikes his breast
instauratum antiquum non three times. It does

supplet, sed substituit.

Revera Missale prius
ad Agnus Dei indicabat: ter
pectus percutiens; et in
proferendo triplex Domine,
non sum dignus percutiens:
pectus ... ter dicit. Cum vero
Missale novum nihil de hoc
dicat (OM 131 et 133), nulla
ratio postulat ut his
invocationibus gestus
aliquis adiungatur.

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. Quidem gestus

reverentiae ponendi sive ex
parte celebrantis sive ex
parte fidelium, in
desuetudinem aliquo modo
venerunt, uti, verbi gratia,
inclinatio corporis profunda,
facienda loco genuflexionis
antea adhibitae ad verba
quae Mysterium
Incarnationis in professione
fidei annunciant. Suntne
gestus isti adhuc servandi?

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

THE RAISING AND

MANUUM

JOINING OF THE
HANDS

12. Nonnulli celebrantes

consuetudinem habent
manus elevandi, deinde eas
coniungendi, durante
dialogo qui Praefationem
antecedit, et initio
benedictionis ultimae. Alii
vero gestus huiusmodi
neglegunt. Quid vero
faciendum?

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

Father, and the

Son ...
THE POSITION OF
THE HANDS

13. After the

POSITIO MANUUM
completion of the
commingling,
13. Immixtione peracta,
during the prayer
durante oratione Domine
Lord Jesus Christ
Iesu Christe vel Perceptio
or the May the
Corporis, nonnulli
Partaking of the
celebrantes manus iunctas Body, some
super altare adhuc imponunt celebrants still
atquae, capite inclinato,
place their hands
textum orationis secreto
joined over the
proferunt. Estne modus iste altar and, with
adhuc servandus?
their head bowed,
proclaim the text
of the prayer
Resp.
quietly. Is this
Vestigia rituum antiquorum manner still to be
observed?
iterum his in rebus
deprehenduntur. Ad dubium
solvendum attendendae sunt Resp.
semper normae OM, cura
habita ne quid adiungatur et Traces of the older Notitiae 14
(1978),
communion,gestures,her
principio a Summo Pontifice rites can again be
537538, n.
meneutics
Jonanne XXIII humaniter
found in these
13
dato etiam hac vice prae
matters. To
oculis habito: Contorta et resolve the doubt,
difficilia, simplicia reddite; the norms of the
simplicia autem nolite
OM should always
perturbare .
be attended to,
with care taken
that nothing is
Vetus Ritus servandus
revera circa hanc orationem added on and with
the principle
ita indicabat (X, 3):Tunc
manibus iunctis super altare kindly given by
Pope John XXIII,
positis, oculisque ad
kept before one's
Sacramentum intentis,
eyes also in this
inclinatus dicit secreto ...
case: Make
OM Pauli VI (n. 132)
complicated and
pressius definit quod in n.
difficult matters
114 dicitur IGMR:
Sacerdos, deinde, manibus simple, and do not
disturb what is
iunctis, dicit secreto .
simple .
Quapropter celebrans
positione erecta stat,
manibus ante pectus iunctis. The old Ritus
servandus used to
indicate with
respect to this
prayer (X,

3): Then bowed

with his joined
hands placed upon
the altar, and his
eyes intent upon
the Sacrament, he
says quietly ... OM
Pauli VI (n. 132)
more precisely
defines what is
said in n. 114 of
the IGMR: The
celebrant then
says with hands
joined . For this
reason, the
celebrant stands
upright with hands
joined before his
breast.
GLORIA ET CREDO
14.
Quando Gloria et Credo no
n canuntur sed tantummodo
proferentur, aliquando
celebrans recitationem
alternatim instituit cum
populo de his textibus. Cum
vero agatur de hymno
atquae fidei professione,
quae coetum universum
aliquomodo secus trahunt,
quaeritur num huiusmodi
praxis secundum rubricas
inveniatur.
Resp.
Rubricae OM, modo
practico exaratae, de
hymno Gloria haec
tantummodo
habent: cantatur vel dicitur
hymnus (n. 5); et
quoadCredo: fit professio
fidei (n. 15). Ut plerumque
evenit, IGMR progressum
indolis spiritualis manifestat
(n. 31 et 43), qui naturam
comunitariam his textibus
propriam inducit, formam
dialogi in proferendo
minime excudens. Et re

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

abaco super corporale

relinquere, eaque, post
Missam, populo dimisso,
purificare.
Quoad acolythum in n.
147: Distributione
Communionis expleta,
sacerdotem vel diaconum in
vasis saris purificandis et
componendis adiuvat.
Absente vero diacono,
acolythus vasa sacra ad
abacum defert ibique
purificat et componit.
Quae de sacerdote, de
diacono et de acolytho
dicuntur, valent etiam pro
ministro extraordinario qui
legitime Communionem
distribuit (cf. S. C. de
Disciplina Sacramentorum,
Instr. Immensae caritatis
, 29-I-1973; Rituale
Romanum, De sacra
Communione et de Cultu
mysterii eucharistici extra
Missam, 21-VI-1973, n. 17).
Confer insuper IGMR n.
229 ad sacerdotem quod
attinet Missam sine populo
celebrantem, nn. 202-206 ad
Missam concelebratam quo
attinet.
DE CALICIS VELO

ON THE CHALICE
VEIL

16. Permultis in locis rare

adhibetur velum ad calicem
cooperiendum qui in abaco
ante Missam paratur. Num
normae recentiores datae
sunt ad usum huiusmodi
supprimendum?

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

No norm, not even

a recent one, has
been given that
changes n. 80c of
the IGMR, where
one reads: The
chalice should be
covered with a
veil, which may
always be white in
color.
DE MENTIONE SANCTORUM
IN PRECE EUCHARISTICA
17. In Prece eucharistica III,
ubi de intercessionibus,
ponitur haec parenthesis:
cum Sancto N.: Sancto diei
vel patrono .
Quomodo interpretanda
verba haec? Semper mentio
fieri debet Sancti diei vel
patroni? Etiam dominica et
diebus sollemnioribus? Num
etiam de Beatis mentio fieri
potest?
Resp.
a) Verba Supra relata, ut
bene notatur, intra
parenthesim ponuntur;
mentio ergo Sancti diei vel
patroni ad libitum
consideranda est. Tamen ne
omittatur semper, quia
mentio Sancti quiddam
magis perspicuum relate ad
participantes, ad locum, ad
circumstantias suppeditat.
b) Sancti diei vel patroni
mentio ergo fieri potest
semper, etiamsi Missae
celebratio in eius honorem
impediatur, et dominica et
diebus sollemnioribus.
Pecularia persona rum et
loco rum adiuncta suadere
possunt quandoque
mentionis omissionem,
exempli gratia si mentio

Notitiae 14
(1978),
eucharistic prayer, saints
594595, n.
17

Sancti parum cogniti

fidelium admirationem
movere potest. Celebrans
semper caveat ne suam
propriam devotionem
fidelibus imponat.
c) Quae de Sanctis dicta
sunt, de Beatis praedicari
possunt, sed tantummodo
pro locis et modis iure
statutis (cf. CIC, can. 1277,
2).
AD ORDINES SACROS
DE IMPOSITIONE MANUUM IN
ORDINATIONE PRESBYTERI
In ordinatione Presbyteri,
Episcopi forte adstantes
prossuntne ritum
ordinationis participare
manus imponentes post
celebrantem principalem et
una cum eo partem
essentialem orationis
consecratoriae dicentes?

Notitiae 16
(1980), 272

ordination

Notitiae 16
(1980),
473474

little offices,votive
offices

. Sacra Congregatio pro

Doctrina Fidei, cuius iudicio
dubium hiusmodi subiectum
fuerat, sequenti modo
respondit:
N o n e x p e d i r e (Epistola
diei 16 maii 1972).
[Nondum transcriptum - Not
yet transcribed]

DUBIUM AD ORDINEM DOUBT

MISSAE
CONCERNING
THE ORDER
Ad offertorium Missae
OF MASS
communitatis, nonnulii
(religiosi, religiosae, laici) At the offertory of
deferunt ad altare panem et a community
Notitiae 17
vinum consecrandum, quae Mass, some
dona a sacerdote celebrante (religious men and (1981), 61
accipiuntur. Omnes coetum women, lay
participantes processionem, persons) bring
qua dona afferuntur, una
down the bread
simul comitantur et circum and wine to be
altare sistunt usque ad
consecrated to the
communionem.
altar, and these

gathering around the

altar,offertory,sanctuary

Modus hic agendi estne

gifts are accepted
confirmis spiritui litterae et by the celebrating
Missalis Romani?
priest. All the
participants
. Certo certius celebratio together
accompany the
eucharistica actus est
communitatis, qui a cunctis procession in
which the gifts are
coetus liturgici membris
brought forward,
peragitur. Nihilominus
unusquisque habere necnon and they stand
servare debet locum suum et around the altar
until communion.
munus ipsi proprium:
quisque sive minister sive
fidelis, munere suo fungens, Is this manner of
solum et totum id agat, quod acting in
conformity with
ad ipsum ex rei natura et
normis liturgicis pertinet the letter and the
spirit of the
(Sacrosanctum
Roman Missal?
Concilium , n. 28).
In liturgia eucharistica
peragenda solus celebrans
qui praesidet manet ad
altare; coetus participantium
locum tenet in ecclesia extra
presbyterium quod
celebranti vel
concelebrantibus et ministris
servatur.

. 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

altar; the assembly

of those
participating hold
their place in the
church outside of
the sanctuary,
which is reserved
for the celebrant
or concelebrants
and the ministers.
DUBIUM DE USU
BACULI PASTORALIS
Utrum in Eucharistia, quam
plures Episcopi
concelebrant, usu baculi
pastoralis competat
solummodo Episcopo
praesidenti, etiamsi non sit
Ordinarius loci, in quo
celebratio peragitur.
. In omnibus ritibus
liturgicis, usus baculi
pastoralis competit soli
Episcopo celebranti
principali vel action
praesidenti, exclusis ceteris
omnibus, cuiusvis dignitatis.

Notitiae 17
(1981), 231

bishop, crosier,pastoral
staff

Notitiae 19
(1983),
540555

code of canon law

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

Homilia, qua per anni

liturgici cursum ex textu
sacro fidei mysteria et
normae vitae christianae
exponuntur, ut pars liturgiae
verbi saepius et inde a
Constitutione liturgica
Concilii Vaticani II
potissimum est
commendata, immo pro
aliquibus casibus
praescribitur. Ab ipso qui

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

praeest de more habenda,

homilia in Missae
celebratione eo tendit ut
nuntiatum Dei verbum una
cum liturgia eucharistica fiat
quasi annuntiatio
mirabilium Dei in historia
salutis seu mysterio Christi
. Etenim mysterium
paschale Christi quod
lectionibus et homilia
nuntiatur, per Missae
sacrificium exercetur.
Christus autem in Eccelsiae
suae praedicatione praesens
semper adest et operatur.
Homilia igitur sive verbum
Scripturae sacrae nuntiatum
sive alium liturgicum
textum explicet,
communitatem fidelium ad
Eucharistiam actuose
celebrandam ducere debet,
ut vivendo teneant quod
fide perceperunt . Hac viva
expositione Dei verbum,
quod legitur, et
celebrationes Ecclesiae,
quae peraguntur, maiorem
efficacitatem acquirere
possunt, si homilia revera sit
fructus meditationis, apte
parata, non nimis protracta
nec nimis brevis, et si in ea
ad omnes praesentes, etiam
pueros et incultos,
attendatur.
(Ex n. 24 Praenotandorum
Ordinis Lectionum Missae,
editio typica altera 1981,
p. XXI).

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

iuxta normas, quae in libris

liturgicis inveniuntur:
Antiqua traditio Martyrum
aliorumve Sanctorum
reliquias sub altari fixo
condendi servetur, iuxta
normas in libris liturgicis
traditas .

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

Epistula Ordinariis locorum CONGREGATIO

missa: in mentem normae
PRO DOCTRINA
vigentes de exorcismis
FIDEI
revocantur.
A letter sent to
Excellentissime Domine,
local Ordinaries:
The norms
inde ab aliquot annis, apud currently in force
quosdam coetus ecclesiales, on exorcisms are
conventus ad precationes
recalled.*
faciendas multiplicantur hoc
AAS 77
quidem proposito, ut
Most Excellent
exorcism, inde ab aliquot
(1985),
liveratio obtineatur ab
Lord,
annis
11691170
influxu daemonm, etiamsi
non de exorcismis proprie
since a few years
dictis agatur; qui conventus ago, in certain
peraguntur sub ductu
church groups,
laicorum, etiam praesente
there have been
sacerdote.
more and more
assemblies
Cum a Congregatione pro
dedicated to
Doctrina Fidei quaesitum sit praying for the
quid sentiendum de hisce
purpose of
factis, hoc Dicasterium
obtaining
necessarium putat omnes
liberation from the

Ordinarios certiores facere

de responsione quae
sequitur:
1. Canon 1172 Codicis Iuris
Canonici declarat neminem
exorcismos in obsessos
proferre legitime posse, nisi
ab Ordinario loci peculiarem
et expressam licentiam
obtinuerit ( 1), ac
determinat hanc licetiam ab
Ordinario loci concedendam
esse tandummodo
presbytero pietate, scientia,
prudentia ac vitae integritate
praedito ( 2). Episcopi
igitur enixe invitantur, ut
observantiam urgeant horum
praescriptorum.

influence of
demons, even if it
is not a matter of
exorcisms
properly speaking.
These meetings
are conducted
under the
leadership of lay
people, even if a
priest is present.

Since it has been

asked of the
Congregation for
the Doctrine of the
Faith what we
should think of
such actions, this
Dicastery regards
it as necessary to
2. Ex hisce praescrptionibus inform all
sequitur ut christifidelibus Ordinaries of the
following
etiam non liceat adhibere
formulam exorcismi contra response:
satanam et angelos
apostaticos, excerptam ex
1. Canon 1173 of
illa quae publici iuris facta the Code of Canon
est iussu Summi Pontificis Law declares that
Leonis XIII, ac multo minus no one can
adhibere textum integrum
legitimately
huius exorcismi. Episcopi
pronounce
hac de re fideles admonere exorcisms over
curent in casu necessitatis. obsessed persons
unless he has
obtained the
3. Denique, ob easdem
special and
rationes, Episcopi
express
roganturut vigilent ne -permission of the
etiam in casibus qui, licet
Ordinary of the
veram possessionem
place ( 1), and it
diabolicam excludant,
diabolicum tamen influxum determines that
aliqualiter revelare videntur this permission
should only be
-- ii qui debita potestate
given by the
carent conventus
Ordinary of the
moderentur, in quibus ad
place to a
liberationem obtinendam
presbyter endowed
precationes adhibentur,
quarum decursu daemones with piety,
knowledge,
directe interpellantur et
eorum identitas cognoscere prudence, and
integrity of life (
studentur.
2). Bishops are
therefore earnestly
Harm normarum tamen
requested to
enuntiatio minime

christifideles abducere debet

a precando ut,
quemadmodum Iesus nos
docuit, liberentur a malo
(cf.Mt 6, 13). Insuper
Pastores hac oblata
opportunitate uit poterunt, ut
in mentem revocent quid
Ecclesiae traditio doceat
circa munus quod proprie ad
sacramenta et ad
Beatissimae Virginis
Mariae, Angelorum
Sanctorumque
intercessionem spectat in
christianorum etiam contra
spiritus malignos spirituali
certamine.
Hanc occasionem nactus
impensos aestimationis
meae sensus Tibi obtestor
permanens
add.mus in Domino
IOSEPHUS Card. RATZINGE
R, Prefectus

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.

Some count even

the expression
Mysterium fidei
after the
consecration of the
bread and wine by
the priest celebrant
as one of the
instructions which
belong to the
deacon in the
celebration of
Mass.
In this matter, we
should pay
attention to the
following.
Although the
words
Mysterium fidei
are found in all
manuscripts of the
Roman Canon
from the seventh
century onward,
their origin is
entirely unknown.
The only
indication in the
Bible of this
expression is
found in 1 Tim 3:9
where
mysterium fidei
refers to the whole
of Christian
doctrine or the
plan of God for
the salvation of
the world (cf.
Jungmann, Missar
um sollemnia, II
editio Wien
1949, II pars, nn.
269 ss).
Already at the
time of the
Consilium to
implement the
Constitution on
the sacred Liturgy,
experts undertook
an examination of

this sort of
question and
arrived at the
conclusion: the
expression
Mysterium fidei
should be
pronounced by the
priest, not the
deacon. After
carefully weighing
everything, the
rubric of
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

Ritus, qui inscribuntur De

sacra communionem et de
cultu mysterii eucharistici
extra Missam, die 21 iunii
1973 promulgati declarant:
Clavis tabernaculi, in quo
sanctissima Eucharistia
asservatur, diligentissime
custodiri debet a sacerdote
qui ecclesiae vel oratorii
curam habet, vel a ministro
extraordinario cui facultas
distribuendi sacram
communionem data est (n.
10). Similiter CIC, can. 938,
5 statuit: Qui ecclesiae
vel oratorii curam habet,
prospiciat ut clavis
tabernaculi, in quo
sanctissima Eucharistia
asservatur, diligentissime
custodiatur .
2. UBI CALIX NECNON
VASA SACRA
PURIFICARI DEBENT?
De loco ubi calix purificari
debet, servetur
quae Institutio Generalis
Missalis Romani explant:
[Diaconus post
Communionem] calicem ad
abacum transfert, ibique
ipse vel acolythus purificat
atque absterget et de more
componit (n. 104).
Similiter in n.
206 Institutionislegimus et
n. 165 Caeremonilis
Episcoporum, quod hoc in
casu dicit: Distributione
Communionis expleta...
diaconus vel unus e
concelebrantibus... ad
abacum purificat patenam
vel pyxidem super calicem
antequam calix purificetur
.
Utrum liceat sacerdoti
celebranti omittere proprio
marte unam vel alteram ex
orationibus dictis
praesidentialibus, collectam
scilicet vel orationem super

Notitiae 33
(1997), 31,
n. 2

purification

Notitiae 33
collect, post
(1997), 138 communion,super oblata

oblata vel orationem post

Communionem?
Resp. NEGATIVE. Licet in
celebratione Missae primum
locum Prex eucharistica
obtineat, oratio collecta,
super oblata et post
communionem magni sunt
momenti, quia a sacerdote,
qui coetui fidelium
personam Christi gerens
praeest, ad Deum diriguntur
nomine totius plebis sancate
et omnium circumstantium.
Quorum natura
praesidentalis exigit ut
clara et elata voce
proferantur et ab omnibus
cum attentione auscultentur.
Quod ad orationem
collectam attinet, indoles
per eam celebrationis
exprimitur et precatio verbis
sacerdotis ad Deum Patrem,
per Christum in Spiritu
Sancto, dirigitur. Oratio
vero super oblata
praeparationem donorum
concludit et Precem
eucharisticam praeparat. In
oratione autem post
Communionem, sacerdos
pro fructibus mysterii
celebrati deprecatur. His
tribus orationibus populus se
coniungens, illisque
assentiens, acclamatione
Amen suam facit
orationem. Magni ideo
momenti in structura
Missae, voluntates et
proposita exprimentes,
christifidelibus faciliter
accessibiles videntur. Qua
de cause, iuxta normas in
Missali Romano
promulgatas, supradictae
orationes minime omitti
possunt. Sacerdos autem qui
illas omittit, abusum non
parvi momenti patrat.
pervenuto, da pi parti e
da vari luoghi, a questa
Congregazione per il Culto

Notitiae 33 bishop,chasuble,pectoral
(1997), 280
cross

Divino e la Disciplina dei

Sacramenti il seguente
quesito:
lecito portare, de parte
dei Vescovi, la croce
pettorale anche sopra la
casula o la pianeta? .
Risposta: AFFERMATIVA.
Luso di portare la croce
pettorale sopra la casula
durante le celebrazioni
eucaristiche da parte dei
Vescovi, pur essendo una
peculiare caratteristica del
rito ambrosiano e delle
liturgie orientali, in questi
ultimi anni invalso molto
diffusamente anche nella
liturgia romana.
Inoltre sembrato
opportuno e significativo
che il Vescovo, sia quando
celebra da solo e sia quando
presiede una
concelebrazione, possa
avere un segno che lo
distingua dai presbiteri.
Pertanto questo Dicastero,
in aggiunta a quanto
prescritto, stabilisce, de
consensu Superiorum, che la
croce possa essere portata
anche sopra la sacula,
rimanendo libera la
possibilit, a scelta de
Vescovo, di portarla sotto di
essa.
QUODNAM MOMENTUM
SIT PATENAE UTENDAE
IN CELEBRATIONE
MISSAE ET UTRUM EA
BENEDICENDA SIT
Iuxta Institutionem
Generalem Missalis
Romani, n. 298: Inter ea
quae ad Missam
celebrandam requiruntur,
speciali honore habentur
vasa sacra, et inter haec

Notitiae 33
(1997),
322323

paten

calix et patena, quibus

vinum et panis offeruntur,
consecrantur et sumuntur .
Patena, ex solida et nobili
materia confecta, antequam
adhibeatur, oportet
denedicatur. Quilibet
sacerdos patenam
benedicere potest, dummodo
secundum normas, quae in
supradicta Institutione
generali (nn. 290-295),
indicantur, confecta sint.
Quamobrem patenam
benedicere oportet ritu
inPontificali
Romano descripto, in
parte Ordini dedicationis
ecclesiae et altaris (Caput
VII, Ordo benedictionis
calicis et patenae) dicata.
Benedictio patenae intra
Missam (idibem, nn. 5-14)
et extra Missam (ibidem, nn.
15-23) adhiberi potest.
QUOMODO IN MISSAE
CELEBRATIONE
SACERDOS PATENA UTI
DEBET?
Ut alia vasa sacra etiam
patena ad sanctam Missam
in abaco parata esse debet.
In hac praeparatione, si fieri
potest, aliqui ex ministris
partem habent. Ad hostias
consecrandas unica patena
amplior convenienter
adhiberi potest, in qua
ponatur panis tum pro
sacerdote tum pro ministris
et fidelibus. Quod ad usum
patenae a sacerdote attinet,
ipse, ad altare, accipit a
ministro patenam cum pane,
eamque ambabus manibus
aliquantulum elevatam
super altare tenet, dicens
formulam appositam.
Deinde patenam cum pane
super corporale deponit. Si
panis et vinum a fidelibus
offeruntur, oblationes quas
sacerdos a fidelibus accipit,
adiuvantibus ministris, super

Notitiae 33
(1997),
322323

paten

apta mensa ponuntur et

panis ac vinum ad altare
deferuntur, et deinde fiunt
ritus offertorii. Si autem
celebrans ultimo accipit a
fidelibus patenam aut
pyxidem cum hostiis potest
directe ad altare pergere et
statim formulam oblationis
panis dicere. Quando in
celebratione sanctae Missae
adest diaconus, ad
offertorium tradit sacerdoti
patenam cum pane
consecrando.
Post oblationem panis
celebrans deponit patenam
cum hostia super corporale.
Patena, hostia desuper
posita, super corporale
relinquitur sive ante sive
post consecrationem. Ad
doxologiam finalem Precis
eucharisticae sacerdos
patenam cum hostia elevat,
usquedum
populusAmen acclamaverit.
Oratione ante
Communionem expleta,
celebrans principalis
genuflectit et paulum
recedit. Concelebrantes vero
unus post alium ad medium
altaris accedunt. Possunt
tamen concelebrantes suis
locis remanere et Corpus
Christi e patena sumere,
quam celebrans principalis
aut unus vel plures e
concelebrantibus tenent,
ante ipsos transeundo, vel
tradendo patenam sequenti
et ita usque ad ultimum. Si
Communio concelebrantium
fit per intinctionem
diaconus, vel unus e
concelebrantibus, calicem
aut in medio altaris, aut ad
latus eius dexterum super
aliud corporale, una cum
patena continente particulas
hostiae, opportune disponit.
Concelebrantes unus post

alium, ad altare accedunt,

genuflectunt, particulam
accipiunt, eam patrim in
calicem intingunt et,
patenam ori submittentes,
intinctam particulam
sumunt.
Distributione Communionis
expleta, sacerdos, diaconus
vel acolytha stans ad latus
altarus, vel ad abacum,
purificat patenam, quae ad
more purificatorio
detergetur.
Quo e loco Verbum Dei
intra missam annuntiari
debet, necnon quomodo ipse
locus rite disponendus sit?
R. In aula ecclesiae haberi
debet locus elevatus,
stabilis, congrue dispositus
et convenienter nobilis, qui
simul respondeat dignitati
verbi Dei, clare fidelibus in
memoriam revocet in Missa
mensam tum verbi Dei tum
Corporis Christi parari,
optime denique valeat ad
fidelium auditionem et
attentionem, inter liturgiam
verbi, adiuvandam. Ideo
studendum est pro cuiusque
ecclesiae structura,
congruentiae ac
coniunctioni ambonis cum
altare.
Ut ambo celebrationibus
apto modo inserviat amplus
sit, cum aliquando super
eum sistere debeant plures
ministri. Insuper curandum
est ut lectores in ambone
sufficienti illuminatione ad
textum legendum gaudeant
et, pro opportunitate,
hodierna instrumenta
technica adhibere possint ut
a fidelibus commode audiri
valeant.
Qui ambo convenientur pro

Notitiae 34
(1998), 59
60

ambo, readings

sua structura modo stabili

vel occasionaliter, saltem
diebus sollemnibus, sobrie
decoretur.
Cum ambo locus sit ex quo
verbum Dei per ministros
annuntiatur, lectionibus,
psalmo responsorio et
praeconio paschali sua
natura reservari debet.
Homilia tamen et oratio
fidelium ex ambone proferri
possunt ex intima conexione
harum partium cum tota
liturgia verbi. Minus vero
congruit ad ambonem alios
ascendere, v.g.
commentatorem, cantorem
aut moderatorem cantus
(cf. Ordo Lectionum Missae,
editio altera, Praenotanda,
nn. 32-34).
In casu vero quo sacerdos
qui, parvo adstante coetu,
celebret, sine sede celebranti
destinata ac sine loco
proprio pro Liturgia verbi
peragenda (quod habetur,
ex. gr., in peregrinatione vel
intra missam in domo
infirmi) opus est saltem
sedem pro celebrante et
pluteum mobilem pro
lectore disponere. Serventur
enim semper ut locus
proclamationis Verbi Dei
distinctus sit ab altari quod
duas eiusdem mysterii
repraesentat rationes: altare
sacrificii et mensam Domini
(cf.Catechismus
Catholicae Ecclesiae, n.
1383). Quoties tamen
necessitas id postulet et
physice impossibile sit
locum pro Liturgia verbi ab
altari separare, potest
Verbum Dei ex eo
annunciari, Lectionario
super altaris legile
exstante. Quod legile
manifeste collocari debet in
loco aptiore, verbi gratia in

medio altaris (cf. Notitiae 14

(1978) 302).
A Congregatione de Cultu
Divino et Disciplina
Sacramentorum petitum est
utrum crux pectoralis, quae
habitu chorali ab episcopo
vel cardinali supra mozetam
assumitur, sustentari possit
vel funiculo rubri, viridis et
aurei coloris, vel catella ex
digno metallo?

Notitiae 34
(1998), 60

bishop, pectoral cross

Notitiae 35
(1999), 41
42

consecration,posture

Dicasterium hoc, normis

antecedentibus perpensis et
approbante Superiore
Auctoritate,
respondit: affirmative.
UTRUM IN MISSAE
CELEBRATIONE
CHRISTIFIDELIBUS
GENUFLECTENDUM SIT
TEMPORE CONSECRATIONIS?

Etiamsi Conferentiae
Episcoporum est gestus et
corporis habitus in Ordine
Missae romanae descriptos
ingenio populorum aptare
(cf.Sacrosanctum
Concilium, n. 39), ad hanc
quaestionem solvendam
serventur dispositiones forte
a competenti auctoritate
datae, cf.Institutio Generalis
Missalis Romani quae in
numero 21 regulas
simplicissimas dat:
Genuflectant vero [fideles],
nisi ob angustiam loci vel
frequentiorem numerum
adstantium aliasve
rationabiles causas
impediantur, ad
consecrationem . Practice,
fideles genuflexi manent ab
epiclesi ante consecrationem
usque ad acclamationem
post consecrationem.
Contingit tamen certis in
ecclesiis sublata sunt
genuflexoria, quapropter
fideles tantum stare vel

sedere possunt, non sine

detrimento reverentiae et
adorationis Eucharistiae
debitae. Nihil impedit
quominus fideles genuflexi
maneant humi ad suam
adorationem
manifestandam, quantumvis
res incommoda inveniatur.
In casibus, in quibus
rationabiles causae
genuflectionem impediunt,
inclinatio corporis et modus
digne sese gerendi, signa
erunt reverentiae et
adorationis manifestandae
tempore consecrationis.
Ea quae supra definiuntur
minime supervacanea
censenda sunt, quia eo
tendunt, ut unitas sese
gerendi habeatur in coetu
qui Eucharistiam celebrat, et
ideo manifestetur unitas in
fide et in cultu
communitatis. Videntur
saepe fideles post
consecrationem corporis
habitu diverso quasi
oblivisci se esse participes
Liturgiae Ecclesiae, quae est
summa actio communitatis,
et non tempus sese alienandi
in actionem devotionis
privatae. Quaod etiam
expresse et accurate
definitur in Can. 837,
1.Actiones liturgicae non
sunt actiones privatae, sed
celebrationes Ecclesiae
ipsius, quae est unitatis
sacramentum , scilicet
plebs sancta sub Episcopis
adunata et ordinata; quare
ad universum corpus
Ecclesiae pertinent illudque
manifestant et afficiunt;
singula vero membra ipsius
attiingunt diverso modo, pro
diversitate ordinum,
munerum et actualis
participationis. 2.
Actiones liturgicae,
quatenus suapte natura

celebrationem communem
secumferant, ubi id fieri
potest, cum frequentia et
actuosa participatione
christifidelium celebrentur.
UTRUM ADMINISTRATOR
DIOECESANUS, QUI, SEDE
VACANTE, DIOECESIM
GUBERNET, OFFICIUM
HABEAR ET IUS
SACRAMENTUM
CONFIRMATIONIS
CONFERENDI FIDELIBUS
ILLIUS DIOECESIS, NECNON
IPSAM FACULTATEM
DETERMINATIIS PRESBYTERIS
CONCEDENDI.

. Cum christifidelibus ius

officiumque sit, ut
adiumentum ex sacramento
confirmationis accipiant (cf.
cann. 213; 843 1; 890), et
Episcopus dioecesanus
obligatione teneatur curandi,
ut petentibus conferatur (cf.
can. 885 1 et 2), sequitur
ut Administrator
dioecesanus, cui aequum
officium est ac Episcopo
dioecesano (cf can. 427 1),
ipso iure facultatem habeat
sacramentum confirmationis
conferendi.

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.

. Certo patet ex ipsis

documentis Sanctae Sedis ut
in dioecesibus, ubi panis
eucharisticus ponitur in
manibus fidelium, integrum
tamen eis manet ius super
linguam eum recipiendi.
Contra normas ideo agunt
sive qui communicantes
obligatione adstringunt ad
sacram communionem
tantummodo in manibus
recipiendam, sive qui
renuunt christifidelibus
Communionem in manu
recipiendi in dioecesibus,
quae hoc indulto gaudent.
Attentis normis de sacra
communione distribuenda,
peculiari modo curent
ministri ordinarii et
extraordinarii, ut statim
hostia a christifidelibus
sumatur, ita ut nemo
discedat cum speciebus
eucharisticis in manu.
Meminerint tamen omnes
saecularem traditionem esse
hostiam super linguam
accipere. Sacerdos
celebrans, si adsit sacrilegii
periculum, communionem
in manu fidelibus non tradat,
eet certiores faciat eos de
fundamento huius
procedendi modi.
Prot. N. 1411/99
RESPONSA OFFICIALIA
Post liturgicam
instarationem a Concilio
Vaticano II statutam,

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

Instituti quod facultate

fruitur Missam celebrandi
ritu ante instaurationem
liturgicam Concilii Vaticani
II vigente, potestne libere
Missali Romano uti a
Summo Pontifice Paulo VI
promulgato, cum
Sacrificium eucharisticum
celebret ad bonum, etsi ad
actum, communitatis in qua
Missa iuxta huiusmodi
Missale celebratur?
Responsum: Affirmative et
ad mentem . Mens cum
usus Missalis praeconciliaris
concessus sit ex indulto
consistit in re quae ius
liturgicum non tollit
commune Ritui romano,
iuxta quem Missale vigens
est illud iussu Concilii
Vaticani II promulgatum.
Immo supradictus sacerdos
Missali postconciliari
celebrare debet, si forte
celebratio locum habeat in
communitate quae ritu
romano hodierno ititur, ne
miratio quoque ac
incommodum fidelibus
eveniat atque ut ipse
praestans sit auxilium pro
confratribus presbyteris qui
hoc caritatis pastoralis
servitium petunt. In
communitatibus Missali
hodierno assuetis,
praecedentis Missalis usus
nonnullas gignit
difficultates, ex.gr.: Liturgia
Verbi discrepantia, varietas
in gestibus liturgicis, in
modo S. Communionis
recipiendae, in ministrorum
officiis, etc.
2. Superiores, quacumque
dignitare praediti,
Institutorum fruentium
indultu utendo Missali
Romano ed. 1962 ad
celebrationem Sacrificii
eucharistici, possuntne

sacerdotibus eorundem
Institutorum usum Missalis
Romani postconcilaris
prohibere, cum ipsi
celebrent ad bonum, etiamsi
ad casum, cuiusdam
communitatis in qua Missale
Romanum vigens usurpatur?
Responsum: Negative, quia
Missalis Romani ed. 1962
usus consistuit in indultu ad
utilitatem fidelium qui
peculiari vinculo
annectuntur ritui romano
praeconciliairi atque
huiusmodi usus imponi
nequit communitatibus
S.mam Eucharistiam
celebrantibus iuxta Missale
iussu Concilii Vaticani II
renovatum, erga quas, de
reliquo, talium Institutorum
Superiores nullam habent
auctoritatem.
3. Sacerdos quidam, sodalis
Instituti quod huiusmodi
indultu fruitur, potestne
nullo impedimento Missam
concelbrare iuxta hodiernum
Ordinem Ritus romani?
Responsum: Affermative,
quia indultum sacerdotibus
non aufert commune ius
liturgicum ritus romani
celebrandi iuxta Missale
Romanum vigens, ideoque
non potest nec debet ipsi a
Superiore vel ab Ordinario
loci concelebrationem
prohibi. Laudabile, enim, est
ui praedicti sacerdotes libere
concelebrent, praesertim in
Missa feriae V Hebdomadae
Sanctae, Episcopo
dioecesano praeside.
Quamvis semper sit
cuique sacerdoti facultas
Missam singularem
celebrandi, non vero eodem
tempore in eadem ecclesia,
nec feria V in Cena Domini
(cf. Conc. Vat. II, Const.

de sacra
Liturgia Sacrosanctum
Concilium, n. 57, 2, 2),
signum communionis, in
concelebratione insitum,
tam peculiare est quam
omitti non debet, nisi
gravibus rationibus, in
Missa chrismali (cf. ibidem,
n. 57, 1, 1a).
Ex aedibus Congregationis
de Cultu Divino et
Disciplina Sacramentorum,
die 3 mensis iulii 1999.
Georgius A.
Card MEDINA 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.

With regard to the

preparation for the
celebration,
according to
Notitiae 35 candles, linens,offertory,p
the Instiutio
(1999), 456
rocession
generalis Missalis
romani, n. 79:
The altar should
be covered with at
least one cloth.
And upon it or
near it at least two,
or even four or
six, or, if the
Bishop of the
Ad offertorium (cf. n. 49
diocese celebrates,
eiusdem Institutionis):
Imprimis altare, seu mensa seven candle
dominica, quae centrum est stands with lit
totius liturgiae eucharisticae, candles should be
praeparatur, cum corporale, placed . From

purificatorium. [sic] Missale

et calix, nisi ad abacum
paratur, in eo collocantur.
Oblationes deinde
afferuntur: panis et vinum
laudabiliter a fidelibus
praesentantur, a sacerdote
autem vel a diacono loco
opportuno accipiuntur et
super altare deponuntur
comitantibus formulis
statutis . Notetur hic de
tobalea ponenda nihil
dicitur.
Animadvertitur in
celebratione tantum Feriae
VI Hebdomadae Sanctae
altare, per exceptionem, sine
ornamentis initio
celebrationis, sit oportere;
cf. Missale Romanum, Feria
VI in Passione Domini, n. 2:
Altare omnino nudum sit:
sine cruce, sine candelabris,
sine tobaleis . Post
adorationem crucis, super
altare extenditur tobalea, et
ponitur corporale et liber
(ibidem, n. 21).

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

[Nondum transcriptum - Not

yet transcribed]

Notitiae 36
(2000),
312319

confession,sacrament of
penance

Notitiae 36
(2000), 320

habit, religious
priests,vestments

UTRUM IN INSTITUTIS APUD

QUAE MOS EST HABITUM
CHORALEM SUMERE,
PRESBYTERI SOLA STOLA
INDUTI, ABSQUE SCILICET
ALBA, MISSAM
CONCELEBRARE POSSINT.

. Negative.
Etenim plene vigere pergunt
normae contentae
in Institutione Generali
Missalis Romani (2000),
quae ad habitum
celebrationis spectant;
scilicet, pro sacerdote
celebrante sacrae vestes
sunt: alba, stola et casula
seu planeta, pro ceteris
concelebrantibus saltem
alba et stola (cf. n. 81).
Vestis ideo alba semper est
induenda sive a sacerdotibus
religiosis qui habitum
choralem etiamsi albi
coloris habent sive ab illis
qui eodem carent, iuxta n.
336

supradictae Institutionis(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

Non expedit, ex altera parte,

tamquam diem Dedicationis
ecclesiae eum eligere quo
stabiliter sollemnitas sive
festum Domini, Beatae
Mariae Virginis seu
cuiusdam Sancti celebretur.
Exempli gratia: evenit, si
Festum Transfigurationis
Domini eligatur quod, ut
Festum Domini, semper die
6 augusti celebratur etiam si
hoc die dominica incidit,
quod in paroecia vel
quodam loco ad
celebrandum Ritum
Dedicationis Ecclesiae seu
Anniversarium
Dedicationis, necesse est ut
celebratio Transfigurationis
Domini omittatur seu ad
alium diem transferatur.
Similes difficultates
reperiuntur etiam quando
desideratur unire in unam
celebrationem
sollemnitatem Tituli et illam
Anniversarii Dedicationis
cuiusdam Ecclesiae:
secundum normas liturgicas
et singulari quidem modo ad
normam Tabulae dierum
liturgicorum secundum
ordinem
praecedentiae praevalet
semper sollemnitas die
Anniversarii Dedicationis
super illam Tituli. Ambae,
tamen, considerandae sunt
sicut celebrationes
peculiaris notionis
singularisque momenti.
QUOMODO AGENDUM EST DE
SS.MO SANGUINE CHRISTI
POST COMMUNIONEM FORTE
REMANENTE

Sacra Communione
distributa, vinum
consecratum forte remanens
statim post
Communionem sumi debet
neque asservari licet
(Instr.Inaestimabile donum,

precious
Notitiae 36
blood,sacrarium,tabernacl
(2000), 541
e

diei 3 aprilis 1980, n.

14). Institutio Generalis
Missalis Romani (2000) rem
insuper pluries definit,
statuens ut sacerdos vinum
consecratum forte remanens
ipse ad altare statim ex
integro consumat (n. 163)
vel, ubi adest diaconus, hic
calicem fidelibus ministret
et dein statim Christi
Sanguinem qui remansit ad
altare reverenter consumit,
adiuvantibus, si casus fert,
aliis diaconis et presbyteris
(n. 182; cf. n. 247). Non
licet Sanguis Christi post
Missae celebrationem
asservari, quapropter
Attendatur [...] ut sola
consecretur vini copia ad
communionem necessaria
et (Instr.Inaestimabile
donum, diei 3 aprilis 1980,
n. 14). [sic]
Excipitur tantummodo, iuxta
ea quae in Ordine Unctionis
Infirmorum eorumque
Pastoralis
Curae exponuntur, casus
Viatici infirmis ministrandi.
Quo in casu, nisi infirmus
Eucharistiam sub specie
panis recipere possit, neque
Missa apud ipsum
celebretur, Sanguis Christi,
modo stricte temporaneo et
solummodo ad hoc, in
tabernaculo reponatur,
donec ad infirmum deferatur
(n. 95) . Quo etiam, si,
Communione delata,
aliquid pretiossimi
Sanguinis remanserit, a
ministro sumatur (ibidem).
Sanguinem Domini nostri
Iesu Christi in terram
abicere vel etiam in
sacrarium domus ecclesiae
fundere vel de ipso quovis
alio modo, praeter ea qui
supra referuntur, disponere
gravissimus est abusus et

omnino reprobandus. Si quis

tanta patret, iuxta canones
puniatur. Et insuper ad can.
1367 eiusque
interpretationem
authenticam (Acta
Apostolicae Sedes [sic] 91
(1999) 918) perspiciatur.
AN NON LICEAT
TABERNACULUM, QUO
SS.MUM SACRAMENTUM
ASSERVATUR, E VITRO
CONFICERE

. Negative.
Vitrum ex natura sua simul
transparens et fragile, immo
comminuibile est. Attamen,
normae vigentes de
tabernaculo statuuntur, non
solum ut idem collocetur
pro cuiusque ecclesiae
structura et iuxta legitimas
locorum consuetudines, [...]
in parte ecclesiae pernobili,
insigni, conspicua, decore
ornata, et ad orationem apta
(Institutio Generalis
Missalis Romani [2000], n.
314; cf. Codex Iuris
Canonici, can. 938 2; cf.
S. Congr. Rituum,
Instr. Eucharisticum
mysterium, n. 54; Instr. Inter
Oecumenici, n. 95), sed
etiam ut sit inamovibile,
materia solida atque
inviolabili, non transparenti
confectum (Institutio
Generalis Missalis
Romani [2000], n. 315;
cf. Codex Iuris Canonici,
can. 938 3; cf. S. Congr.
pro Sacram. et Cult. Div,
Instr. Inaestimabile donum,
n. 25; Instr. Eucharisticum
mysterium, n. 52; Instr. Inter
Oecumenici, n. 95; S.
Congr. de Sacramentis,
Instr.Nullo umquam
tempore, diei 28 maii 1938,
n. 4: A.A.S. 30 [1938] pp.
199-200; Rituale

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

Missalis Romani [2000], n.

315). Igitur, etiam
prohibetur celebratio
Missae perdurante
expositione Ss.mi
Sacramenti, in eadem aula
ecclesiae . Nam
celebratio mysterii
eucharistici modo
perfectiore includit illam
communionem internam ad
quam expositio intendit
fideles adducere, et ideo tali
subsidio non indiget
(ibidem, n. 61). Insuper,
attendendum est Ecclesiae
traditionem requirere, ut,
praeterquam in celebratione
Missae et in sacra
Communione infirmis extra
Missam distribuenda, sacra
species eucharistica oculis
hominum in illis tantum
temporibus exponatur,
quibus ei peculiaris honor et
cultus adorationis tribui
potest.
This entry is very long.
Click here to read it on its
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Notitiae 37
(2001),
190194

hermeneutics,liturgy of
the hours

[Nondum transcriptum - Not

yet transcribed]

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,

praesertim horis statutis, ad

sacramentum Paenitentiae
accedant, ita ut eius
administration cum
tranquillitate et ipsorum
vera utilitate fiat, neve ipsei
ab acutosa Missae
partecipatione impediantur
(n. 35). Quae etiam in
Praenotandis Ordinis
Paenitentiae denuo
proponuntur (n. 13), ubi
tamen declaratur, ut
reconciliatio paenitentium
omni tempore ac die celbrari
potest (ibidem).
Quoad tamen quamquam
consilium a postoribus
intellegi debet ad pastoralem
curam christifidelium, quos
hortari et adiuvare ne
omittant, ut in sacramento
Paenientiae bonum animae
quaerant et ad eum pro
posse accedant extra tempus
et locum celebrationis
Missae. Altera ex parte haec
norma nullo modo prohibet
sacerdotibus, praeter illum
Sanctam Missam
clebrantem, confessiones
fidelium audire, qui id
desiderent etiam tempore
celebrationis Missae.
Hac praesertim aetate, qua
ab multis ecclesialis
significatio peccati et
sacramenti Paenitentiae
obscuratur et desiderium
accedndi ad acramentum
Paenitentiae valde minuitur,
pastores omnibus viribus
suis favere debent frequens
usus huius Sacramenti inter
fideles. Ideo in can. 986
1Codicis Iuris
Canonici leguntur: Omnis
cui animarum cura vi
muneris est demandata,
obligatione tenetur
providendi ut audiantur
confessiones fidelium sibi
commissorum, qui

rationabiliter audiri petant,

utque iisdem opportunitas
praebeatur ad confessionem
individualem, diebus ac
horis in eorum commodum
statutis, accedendi.
Celebratio re vera
sacramenti Paenitentiae
unum e ministeriis propriis
sacerdotis est. Christifideles
autem no solum obligatione
tenentur peccata confitendi
(cf. can. 989), verum etiam
ius est eis ut ex spiritualibus
Ecclesiae bonis, praesertim
ex verbo Dei et sacramentis,
adiumenta a sacris
Pastoribus accipiant (can.
213).
Licere quidem patet etiam
perdurantibus Missarum
sollemnibus confessionem
suscipere quotiescumque
praevidetur fideles illud
petere ministerium. Si
concelebratio fit, enixe
rogatur ut aliqui sacerdotes
abstineat a concelebratione
ita ut praesto esse possitn
fideliub qui ad sacramentum
Paenitentiae accedere velint.
In mentem autem
revocandum est, non licere
sacramentum Paenitentiae
cum sancta Missa unire, ita
ut fiat unica celebratione
liturgica.
A Bishop recently asked the
Congregation for Divine
Worship and the Discipline
of the Sacraments whether a
Diocesan Bishop would be
able to oblige his priests to
admit women and girls to
service at the altar. This
Dicastery has considered it
opportune to send this letter
to the Bishop in question,
and given its particular
importance, to publish it
here.

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.

As is clear from the

Responsio ad propositum
dubium concerning can.
230, 2, and its authentic
interpretation (cf. Circular
Letter to the Presidents of
Episcopal Conferences,
Prot. n. 2482/93 March 15,
1994, see Notitiae 30 [1994]
333-335), the Diocesan
Bishop, in his role as
moderator of the liturgical
life in the diocese entrusted
to his care, has the authority
to permit service at the altar
by women within the
boundaries of the territory
entrusted to his care.
Moreover his liberty in this
question cannot be
conditioned by claims in
favor of a uniformity
between his diocese and
other dioceses which would
logically lead to the removal
of the necessary freedom of
action from the individual
Diocesan Bishop. Rather,
after having heard the
opinion of the Episcopal
Conference, he is to base his
prudential judgment upon
what he considers to accord
more closely with the local
pastoral need for an ordered
development of the
liturgical life in the diocese
entrusted to his care, bearing
in mind, among other
things, the sensibilities of
the faithful, the reasons
which would motivate such
a permission, and the
different liturgical settings
and congregations which
gather for the Holy Mass
(cf. Circular Letter to the
Presidents of Episcopal
Conferences, March 15,
1994, no. 1).
In accord with the above
cited instructions of the
Holy See such an
authorization may not, in

any way, exclude men or, in

particular, boys from service
at the altar, nor require that
priests of the diocese would
make use of female altar
servers, since "it will always
be very appropriate to
follow the noble tradition of
having boys serve at the
altar" (Circular Letter to the
Presidents of Episcopal
Conference, March 15,
1994, no. 2). Indeed, the
obligation to support groups
of altar boys will always
remain, not least of all due
to the well known assistance
that such programs have
provided since time
immemorial in encouraging
future priestly vocations (cf.
ibid.)
With respect to whether the
practice of women serving
at the altar would truly be of
pastoral advantage in the
local pastoral situation, it is
perhaps helpful to recall that
the non-ordained faithful do
not have a right to service at
the altar, rather they are
capable of being admitted to
such service by the Sacred
Pastors (cf. Circular Letter
to the Presidents of
Episcopal Conferences,
March 15, 1994, no. 4, cf.
also can 228, 1,
Interdicasterial Instruction
Esslesiae de mysterio,
August 15, 1997, no. 4, see
Notitiae 34 [1998] 9-42).
Therefore, in the event that
Your Excellency found it
opportune to authorize
service of women at the
altar, it would remain
important to explain clearly
to the faithful the nature of
this innovation, lest
confusion might be
introduced, thereby
hampering the development
of priestly vocations.

Having thus confirmed and

further clarified the contents
of its previous response to
Your Excellency, this
Dicastery wishes to assure
you of its gratitude for the
opportunity to elaborate
further upon this question
and that it considers this
present letter to be
normative.
With every good wish and
kind regard, I am, Sincerely
yours in Christ,
Jorge A. Card. Medina
Estvez
Prefect
Mons. Mario Marini
Under Secretary
liturgiam
Notitiae 37
authenticam,nova
(2001),
vulgata,translation,vernac
521526
ular

This entry is very long.

Click here to read it on its
own page.
UTRUM, IN SANCTA
WHETHER, IN
COMMUNIONE SUB UTRAQUE DISTRIBUTING
SPECIE DISTRIBUENDA,
HOLY
LICEAT CHRISTIFIDELIBUS AD COMMUNION
SACRAMENTUM
UNDER BOTH
EUCHARISTIAE ACCEDERE, SPECIES, IT IS
IPSIS PARTICULAM, QUAM IN PERMISSIBLE FOR
MANIBUS ACCEPERUNT, IN
CHRIST'S FAITHFUL
CALICE A SACERDOTE VEL A
DIACONO SUSTENTO
INTINGENTIBUS?

. Negative.
Institutio Generalis vero
editionis typicae tertiae
Missalis Romani explicate
affirmat: Sacerdos deinde
accipit patenam vel
pyxidem, et accedit ad
communicandos, qui de
more processionaliter
appropinquant. Non licet
ipsis fidelibus panem
consecratum neque calicem
sacrum per semetipsos
accipere eo minus de manu
in manum inter se

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

assists the minister

who holds the
chalice. The priest
takes the host, dips
part of it in the
chalice and while
showing it says,
"The Body and
Blood of Christ."
The person who is
to receive
Communion
responds, "Amen,"
receives the
Sacrament from
the priest in the
mouth, and then
goes back (n.
287).
Moreover, the
practice in which
the faithful receive
in the hand a
particle that has
already been
dipped in the Most
Precious Blood of
Christ is to be
regarded as an
abuse.
UTRUM DECEAT PRIMAM
COMMUNIONEM CELEBRARE
QUINTA FERIA
HEBDOMADAE SANCTAE
INTRA MISSAM IN CENA
DOMINI ?
. Negative.
Sane quidem a Sacramento
Baptismatis et
Confirmationis seiuncta,
prima plena participatio
Eucharistiae cum sacrae
Communionis receptione est
Sacramentum quoddam
initiationis christiane,
theologice cum Pascha
sociatum et sub specie
celebrationis intra Vigiliam
Paschalem constitutum
(cf. Ordo initiationis
christianae

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

IN MEDIO SPATIO ECCLESIAE

MENSAM CUM PANE ET VINO
PROPE ALTARE VEL IN
PRESBYTERIO OCCASIONE
MISSAE IN CENA DOMINI
AUT PRIMAE PLENAE
PARTICIPATIONIS
EUCHARISTICAE, PRIMAE
COMMUNIONIS UT AIUNT?

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, bread, first

communion, holy
thursday, lord's
supper, table,wine

Generalis Missalis Romani,

n. 298). Inde fit ut unum
necesse exstet altare, sedes
praecipuissima presbyterii
totiusque ecclesiae, quia
participationem
christifidelium singularitas
eius foveret: In novis
ecclesiis exstruendis
praestat unum altare erigi,
quod in fidelium coetu
unum Christum unamque
Ecclesiae Eucharistiam
significet. In ecclesiis vero
iam exstructis, quando altare
vetus ita situm est, ut
difficilem reddat
participationem populi nec
transferri possit sine
detrimento valoris artis,
aliud altare fixum, arte
confectum et rite
dedicandum, exstruatur; et
tantum super illud sacrae
celebrationes peragantur. Ne
fidelium attentio a novo
altari distrahatur, altare
antiquum ne sit peculiari
modo ornatum (Institutio
Generalis Missalis Romani,
n. 303).

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

to kneel are not to be denied

Holy Communion on these
grounds.
In fact, as His Eminence,
Cardinal Joseph Ratzinger
has recently emphasized, the
practice of kneeling for
Holy Communion has in its
favor a centuries-old
tradition, and it is a
particularly expressive sign
of adoration, completely
appropriate in light of the
true, real and substantial
presence of Our Lord Jesus
Christ under the consecrated
species.
Given the importance of this
matter, the Congregation
would request that Your
Excellency inquire
specifically whether this
priest in fact has a regular
practice of refusing Holy
Communion to any member
of the faithful in the
circumstances described
above and if the
complaint is verified that
you also firmly instruct him
and any other priests who
may have such a practice to
refrain from acting thus in
the future. Priests should
understand that the
Congregation will regard
future complaints of this
nature with great
seriousness, and if they are
verified, it intends to seek
disciplinary action
consonant with the gravity
of the pastoral abuse.
Thanking Your Excellency
for your attention to this
matter and relying on your
kind collaboration in its
regard,
Sincerely yours in Christ,
Jorge A. Card. MEDIAN
ESTVEZ

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.]

Another fundamental right

of the faithful, as noted in
canon 213, is "the right to
receive assistance by the
sacred Pastors from the
spiritual goods of the
Church, especially the word
of God and the Sacraments".
In view of the law that
"sacred ministers may not
deny the sacraments to those
who opportunely ask for
them, are properly disposed
and are not prohibited by
law from receiving them"
(canon 843 1), there
should be no such refusal to
any Catholic who presents
himself for Holy
Communion at Mass, except
in cases presenting a danger
of grave scandal to other
believers arising out of the
person's unrepented public
sin or obstinate heresy or
schism, publicly professed
or declared. Even where the
Congregation has approved
of legislation denoting
standing as the posture for
Holy Communion, in
accordance with the
adaptations permitted to the
Conferences of Bishops by
theInstitutio Generalis
Missalis Romani n. 160,
paragraph 2, it has done so
with the stipulation that
communicants who choose
to kneel are not to be denied
Holy Communion on these
grounds.
Please be assured that the
Congregation takes this
matter very seriously, and is
making the necessary
contacts in its regard. At the
same time, this Dicastery
continues to be ready to be
of assistance if you should
need to contact it again in
the future.
Thanking you for your

interest, and with every

prayerful good wish, I am
Sincerely yours in Christ,
Mons. MARIO MARINI
Undersecretary
Episcopus quidem nuper
apud Congregationem de
Cultu Divino et Disciplina
Sacramentorum quaesivit an
Episcopo dioecesano liceat
viros ad sacrum
presbyteratum ordinare qui
propensiones homosexuales
dictas manifestaverunt. Hoc
Dicasterium opportunum
duxit hanc responsionem
exhibere, quae ob peculiare
momentum etiam publici
iuris fit.

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

Dottrina della Fede, esprime

il suo giudizio nel modo
seguente:
L'ordinazione al diaconato o
al presbiterato di uomini
omosessuali o con tendenza
omosessuale
assolutamente sconsigliable
e imprudente e, dal punto di
vista pastorale, molto
rischiosa. Una persona
omosessulae, o con
tendenza omosessuale non
, per tanto, idonea a
ricevere il sacramento
dell'Ordine sacro.
Mi valgo volentieri della
circostanza per confermarmi
con sentimenti di cordiale
ossequi
dell'Eccellenza Vostra
Reverendissima
devotissimo in Domino
Jorge A. Card. MEDINA
ESTVEZ
Prefetto
URBIS ET ORBIS
DECRETUM

A DECREE FOR
THE CITY AND
THE WORLD

De signo sanctae Crucis in

benedictionibus semper
On always
adhibendo
making use of the
sign of the holy
Cum ex usitato more semper Cross in blessings
liturgica viguisset
consuetudo, ut in ritibus
Since, from the
benedictionis signum crucis established usage,
adhiberetur, id dextera manu the liturgical
AAS 94 blessings,gestures,hermen
a celebrante super personas custom has always
(2002), 684 eutics,sign of the cross
aut res describendo, pro
been in force that
quibus misericordia
in the rites of
impetratur, haec
blessing the sign
Congregatio de Cultu
of the cross is
Divino et Disciplina
employed by
Sacramentorum ad
being traced by
dirimenda dubia statuit, ut, the celebrant with
etiam si textus illius partis the right hand over
Ritualis Romani cui titulus the persons or
De Benedictionibus silentio things for whom
signum ipsum praetereatur mercy is implored,
vel expressa in eo careat
this Congregation

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

for divine worship

and the discipline
of the sacraments,
in order to dispel
any doubts, has
established that,
even if the text of
the part of the
Roman ritual
entitled "The
Book of
Blessings"
remains silent
about the sign
itself or lacks an
express mention of
the appropriate
time for this
action,
nevertheless the
sacred ministers
should adopt the
aforementioned
sign of the cross as
necessary when
carrying out any
blessing.
Without a
mention, however,
the appropriate
time should be
regarded as when
the text of the
blessing uses the
words blessing,to
bless, or similar
or, lacking these
words, when the
prayer of blessing
itself is concluded.
Anything to the
contrary not
withstanding.
From the office of
the Congregation
for Divine
Worship and the
Discipline of the
Sacraments, on 14
September, 2002,
the feast of the
Exaltation of the

Holy Cross.
GEORGE A. card.
MEDINA
ESTEVEZ, 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.

In many places the

faithful are
accustomed to
remain kneeling in
private prayer or
to sit after they
return to their
seats once they
have individually
received the holy
Eucharist at Mass.
Whether the
provisions of
the Third typical
edition of the
Roman
Missalprohibit this
practice?
. In the negative
and with a
rationale.
The rationale is
that by the
prescripts of the
General
Instruction of the
Roman Missal, n.
43 is intended to
give, on the one
hand, within broad
limits some
uniformity of
posture in the
congregation for
the various parts
of the celebration
of the holy Mass,
and at the same
time, on the other
hand, not to
regulate posture so

Notitiae 39 communion,hermeneutics
(2003), 533
,posture

rigidly that those

who wish to
remain kneeling or
to sit would no
longer be free to
do so.
Variationes in
Martyrologium Romanum
inductae (editio typica
altera).

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

1 de octubre pasado, como

Ud. Ha podido bien
observar, se realiz un
detallado y serio examen de
la peticin presentada por
Vuestra Excelencia y de la
situacin actual de la
Dicesis de San Cristbal de
Las Casas y sus incidencias
en la vida de la Iglesia
Universal. Adjunto una
copia del resumen que hice
como conclusin de la
reunin. Como resultado de
la deliberacin se ha
convenido como sique:
No se puede ignorar que,
an despus de pasados
cinco aos de la salida de
S.E. Mons. Samuel Ruiz de
San Cristbal de Las Casas,
continua a estar latente en la
Dicesis la ideologa que
promueve la
implementacin del
proyecto de una Iglesia
Autctona. En este sentido,
la reunin Interdicasterial se
ha pronunciado por una
suspensin de eventuales
ordenaciones de diconos
permanentes hasta que se
haya resuelto el problema
ideolgico de fondo.
Asimismo, se pide que se
fortalezca la pastoral
vocacional, con vistas al
sacerdocio clibe, como en
el resto de la Iglesia en
Mxico y dems pases de
Amrica Latina; y que se
interrumpa la formacin de
mas candidatos al diaconado
permanente. Constituye, en
efecto, una injusticia contra
esos fieles cristianos alentar
una esperanza sin
perspectivas reales; adems,
el diaconada supone una
vocacin personal, no una
designacin comunitaria
sino una llamada oficial de
la Iglesia; requiere una

formacin intelectual solida,

orientada por la Sede
Apostlica.
Para contribuir a sanear la
vida eclesial, desde el inicio
se ha pedido, y se contina a
indicar, abrir la Dicesis a
otras realidades eclesiales
propias de la universalidad
de la Iglesia Catlica, para
ayudarla a salir del
aislamiento ideolgico
mencionado.
Por ltimo, cabe subrayar
que, alimentar en los fieles
expectativas contrarias al
Magisterio y a la Tradicin,
como en el caso de un
diaconado permanente
orientado hacia el
sacerdocio uxorado, coloca
a la santa Sede en la
situacin de tener que
rechazar las distintas
peticiones y presiones y, de
este modo, se le hace
aparecer como intolerante.
Me valgo de esta ocasin
para saludar muy
atentamente a V.E. y
asegurarle nuestro sincero
deseo de prestarle toda la
colaboracin posible. Quedo
de Ud.,
devotsimo en Cristo Jess
FRANCIS Card.
ARIZE Prefecto
DOMENICO SORRENTINO
Arzobispo Secretario
[Nondum transcriptum - Not
yet transcribed]

Notitiae 41
(2005),
563565

This entry is very long.

Click here to read it on its
own page.

Notitiae 42
deacon, mexico,ordinatio
(2006),
n
195198

This entry is very long.

Click here to read it on its

Notitiae 42 deacon, mexico,ordinatio

(2006),
n

neocatechumenal way

own page.
[Nondum transcriptum - Not
yet transcribed]

459462
Notitiae 43
(2007),
177180

name of
god,tetragrammaton

AN LICEAT PRETIOSISSIMUM WHETHER IT IS

SANGUINEM CHRISTI PRO
PERMITTED TO
ADORATIONE EUCHARISTICA EXPOSE THE MOST
OSTENDERE.
PRECIOUS BLOOD
OF CHRIST FOR
EUCHARISTIC
Negative et ad mentem.
ADORATION.
Mens est: expositio
sanctissimae Eucharistiae, In the negative
and with a
iuxta normas librorum
rationale.
liturgicorum, fieri potest,
sive cum pyxide sive cum
ostensorio (De sacra
The rationale is:
communione et de cultu
the exposition of
mysterii Eucharistici extra the most holy
Missam, n. 82), salva
Eucharist,
doctrina Ecclesiae, quae
according to the
docet sub altera tantum
norms of the
specie totum atque integrum liturgical books,
Christum verumque
can be done with a
sacramentum esse et sumi. ciborium or
ostensory (De
sacra communione
Normae vigentes omnino
et de cultu
prohibent asservationem
Notitiae 43
mysterii
Pretiosissimi Sanguinis
(2007),
adoration,precious blood
Eucharistici extra
Christi post Missam
182183
celebratam, sicut legitur in Missam, n. 82), in
keeping with the
InstructioneInaestimabile
doctrine of the
donum (1970), n. 14:
Church which
Vinum consecratum ex
teaches that under
contrario statim post
communionem sumi debet either species
alone the whole
neque asservari licet.
and complete
Attendatur autem, ut sola
Christ and the true
consecretur vini copia ad
communionem necessaria . sacrament is and is
received.
Idem requiritur etiam
ab Institutione Generali
Missalis Romani (tertia
The norms
editio typica), nn. 163, 182, currently in force
247, 249, et ab
altogether forbid
Instructione Redemptionis the reservation of
Sacramentum (2004), n.
the Most Precious
107.
Blood of Christ
after the
celebration of
Ius permittit, ut, in casu
necessitatis a Codice Iuris Mass, as can be
read in the
Canonici (can. 925)
Instruction Inaesti
descripto, aegroto, qui ob
infirmitatem Eucharistiam mabile

sub specie panis sumere

nequit, sub specie
tantummodo vini
communicare liceat. Hoc in
casu aut Missa ad normam
iuris in loco celebratur, ita
ut sacerdos statim
Sanguinem Christi
ministrare possit, aut
Pretiosissimus Sanguis post
Missam in ecclesia vel
oratorio celebratam in vaso
opportune obtuto in
tabernaculo asservatur.
Quod autem, cum sit casus
necessitatis, nullomodo
ordinarium consideretur.
Insuper, ne speciem vini
consecrati corrumpatur,
communionem necesse est
fieri intra breve tempus.

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.

Ecclesia vitat Pretiosissimi

Sanguinis asservationem
praesertim ob periculum
repentinae et inevitabilis
corruptionis speciei vini
atqui ob difficultatem
Sanctissimum sub illa specie
pro aegroti communione
The law permits
sine discrimine afferendi
that in the case of
atque versandi.
necessity
described by the
A fortiori, igitur, non licet Code of Canon
Law (can. 925), it
asservare vel ostendere
Pretiosissimum Sanguinem is permitted to
give Communion
Christi pro adoratione
Sanctissimi Sacramenti, sive under the species
of wine alone to a
per se sive una cum sacra
hostia consecrata. Insuper, sick person who
on account of the
reprobandus est usus
infirmity cannot
ostensoria conficiendi vel
receive the
adhibendi, in quibus sit
vasus ad Sanguinem Christi Eucharist under
the species of
accipiendum.
bread. In this case,
either Mass is
celebrated in the
place, according to
the norm of law,
so that the priest
can administer the
Blood of Christ at
once, or the Most
Precious Blood is

reserved in a
properly sealed
vessel in the
tabernacle after
Mass is celebrated
in a church or
oratory. Because
this is a case of
necessity,
however, it should
nowise be
considered an
ordinary
occurrence.
Moreover, so that
the species of
consecrated wine
will not be
corrupted, it is
necessary that
Communion be
administered
within a short
time.
The Church avoids
reserving the Most
Precious Blood
especially because
of the danger of
the quick and
unavoidable
corruption of the
species of wine
and because of the
difficulty of
carrying
transporting the
Most Holy
Sacrament under
that species for the
Communion of the
sick without
accident.
All the more,
therefore, is it not
permissible to
reserve or expose
the Most Precious
Blood of Christ
for adoration of
the Most Holy
Sacrament,
whether by itself

or together with
the sacred
consecrated host.
Moreover, the
practice is
reprobated of
making or using
ostensories in
which a vessel for
the Blood of
Christ can be
placed.
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.

Datum Romae, ex AEdibus

Congregationis pro Doctrina The Supreme
Fidei, die I mensis Februarii Pontiff, Benedict
anno MMVIII.
XVI, in an
Audience granted
to the Cardinal
Gulielmus Card. LEVADA

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

rubricas, quae in singulis

Precibus exponuntur.
Si celebrans est Episcopus,
in Precibus, post
verba: Papa nostro N.,
subiungit: et me indigno
fmoulo tuo, vel post
verba: Papae nostri N.,
subiungit: mei indigni
fmuli tui. Si autem
Episcopus extra dioecesim
suam celebrat, post
verba: Papa nostro N.,
subiungit: et fratre meo N.,
Epscopo huius Ecclsiae, et
me indgno fmulo tuo, vel
post verba: Papae nostri N.,
subiungit: fratris mei N.,
Epscopi hius Ecclsiae et
mei indgni fmuli tui.
Episcopus dioecesanus, aut
qui eidem in iure
aequiparatus est, nominari
debet hac formula: una cum
fmulo tuo Papa nostro N.
et Epscopo(vel: Vicrio,
Praelto, Praefcto,
Abbte) nostro N.
Episcopos Coadiutorem et
Auxiliares, non autem alio
Episcopos forte preasentes,
nominari licet in Prece
eucharistica. Quando plures
nominandi sunt, dicitur sub
formula generali: et
Epscopo nostro N. eisque
Epscopis adiutribus.
In unaquaque Prece
eucharistica, praedictae
formular aptandae sunt,
normis grammaticorum
attentis .
2. Insuper, Preces
Eucharisticae pro Missis
cum Pueris ne amplius in
editionem typicam Missalis
Romani linqua latinia
exarati inserantur. Harum
textus, debite quoad
disciplinam et expressiones

revisi, extra Missale

Romanum imprimentur.
3. Iuxta propositionem
Patrum Synodus
Episcoporum a Summo
Pontifice rogatam (cf.
Adhortatio Apostolica postSynodalisSacramentum
caritatis, n. 51), prater
traditam dismissionis
formulamIte, missa est,
aliquae aliae formulae, ad
libitum adhibendae, loco
proprio in editionem
typicam Missalis Romani
posthac introducantur.
Haec omni infrascriptus
Congregationis Praefectus
Summo Pontifici Benedicto
XVI rttulit, qui, in audientia
die 2 mensis februarii 2008,
in Festo Praesentationis
Domini, eidem concessa,
textum editionis typicae
tertiae Missalis Romani
modo supra exposito variari
benigne statuit.
Supradicta variatio de
Institutione Generali
Missalis Romani statim ac
hoc Decretum prodierit
observari potest, vigere
autem incipiet a die 1
mensis novembris 2008.
Ex aedibus Congrgationis de
Cultu Divino et Dsciplina
Sacramentorum, die 8
mensis iunii 2008 datum.
Francis
Card. ARINZE Praefectus
Albertus
Malcolmus RANJITH Archie
piscopus a Secretis
This entry is very long.
Click here to read it on its
own page.

Notitiae 45
editio typica tertia
(2008),
emendata,reprinting, rom
367387
an missal

UTRUM LICEAT SACERDOTI

Notitiae 45
(2008), 609

WHETHER IT IS
CELEBRANTI COMMUNICARE PERMITTED FOR

communion

SOLUS POSTQUAM SANCTAM

EUCHARISTIAM FIDELIBUS
DISTRIBUERIT AUT SANCTAM
EUCHARISTIAM DISTRIBUERE
ET POSTEA COMMUNICARE
SIMUL CUM POPULO?

. Negative ad utrumque
Huiusmodi usus sacerdotis
celebrantis cuiusdam, ut
nempe communicet
solummodo postquam
sanctam Eucharistiam
fidelibus distribuerit aut,
sancta Eucharistia iam
distributa, communicare
simul cum omnibus ex
singulari opinione manat,
qua scilicet fideles, utpote
convivae ad mensam
eucharistiam, imprimis
inserviantur.

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

1962, in which the

communion of the
priest is
disconnected from
the communion of
the faithful by the
recitation of the
Confiteor , by the
prayers
Misereatur ,
Indulgentiam ,
Agnus Dei and
Domine, non sum
dignus .
The liturgical
norm in force
establishes: The
Priest, whenever
he clebrates the
holy Mass, should
always
communicate at
the altar at the
time established
by the Missal, the
concelebrants,
however, before
they proceed to
the distribution of
Communion. The
Priest celebrant or
a concelebrant
should never wait
until the
Communion of the
people is
completed to
communicate
(Redemptionis
Sacramentum, n.
97).
UTRUM LICEAT EPISCOPO
CONCELEBRARE IN
OCCASIONE IUBILAEI
SACERDOTIS CUIUSDAM, ITA
UT INTER PRESBYTEROS SE
COLLOCET ET LOCUM
CELEBRANTIS PRINCIPALIS
CEDAT PRESBYTERO QUI
IUBILAEUM CELEBRAT?

. Negative.

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

Norma liturgica vigens,

quae principium
theologicum in sapientia
Patrum radicatum tradit,
necessitatem omni cum
evidentia confirmat ut
Episcopus celebrationi
praesit, sive ipse celebret
Eucharistiam sive non.
Caeremoniale Episcoporum,
enim, ad n. 18 dicit In
quavis altaris communitate,
sub Episcopo sacro
ministerio congregata,
exhibetur symbolum illius
caritatis et unitatis Corporis
mystici, sine qua non potest
esse salus. Maxime proinde
convenit, ut quando
Episcopus alicui actioni
liturgicae interest, ubi
populus est congregatus,
ipse utpote plenitudine
sacramenti Ordinis
insignitus, celebrationi
praesit. Quod fit non ad
sollemnitatem exteriorem
ritus augendam, sed ad
significandum vividiore luce
mysterium Ecclesiae. Decet
etiam Episcopum
presbyteros sibi celebratione
consociare. Si vero
Episcopus Eucharistiae
praesideat quin celebret,
ipse liturgiam verbi
moderetur et Missam ritu
dimissionis concludat .

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

sit (n. 175). In hoc casu

Episcopus Missam
participet mozeta et
rocheto indutus, non tamen
in cathedra, sed loco aptiore
pro ipso parato (n. 186).

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.

Elevatio hostiae et calicis

non est quidem gestus, qui
munus tantum exsequitur
hostiam et calicem
conspectui populi praebendi,
ut ab omnibus videantur, sed
ritualiter exprimit quod
verbis a Sacerdote in
doxologia finali Precis
Eucharisticae dicitur.

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.

Institutio Generalis Missalis

Romani, ad n. 180, in Missa
cum diacono explicanda, sic
affirmat: Ad doxologiam
finalem Precis eucharisticae,
stans ad latus sacerdotis,
[diaconus] calicem elevatum
tenet, dum sacerdos
patenam cum hostia elevat,
usquedum
populusAmen acclamaverit
.

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
.

Thus, the practice

in which all or
several
concelebrants
approach the altar
to take up chalices
at the time of the
final doxology is
to be reprobated.
Rather, the task of
elevating the
chalice should be
left to the
celebrant or the
deacon or to one
concelebrant.
AN LICEAT NOVO EPISCOPO
BACULUM PASTORALE
TRADERE INTRA RITUM
INGRESSUS IN DIOCESIM?

. Negative.
Ritum, quo possessionem
suae diocesis capit
Episcopus, qui ab alia
Ecclesia translatus est vel
ordinationem episcopalem
in sua cathedrali ecclesia
non acceperit, Caeremoniale
Episcoporum particulatim
praescribit. In dicto ritu
nullum locum habet traditio
novo Episcopo baculi
pastoralis. Episcopus enim
possessionem capit
essentialiter vi
proclamationis Litterarum
Apostolicarum et momento
quo Episcopus in sua
cathedra sedet.

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

bishop, pastoral staff

Ad n. 1145, insuper, sic

clare dicitur: Si vero ipse
Metropolita introducit
Episcopum in eius
ecclesiam cathedralem, tunc
ad ianuam ecclesiae ipse
praesentat Episcopum
primae dignitati capituli et
praesidet processioni
introitus, ad cathedram
salutat populum et requirit
ut ostendantur et legantur
Litterae apostolicae. Quibus
lectis, et post
acclamationem populi,
Metropolita invitat
Episcopum ad sedendum in
cathedra. Deinde Episcopus
surgit et canitur: Glria in
exclsissecundum rubricas
.

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

clare patet quod Missa

chrismatis [...] est veluti
manifestatio comunionis
presbyterorum cum proprio
Episcopo in uno eodemque
sacerdotio atque ministerio
Christi. Ad hanc vero
Missam convocentur
presbyteri e diversis
regionibus Dioecesis, qui
concelebrent cum Episcopo,
in conficendo Chrismate
testes et cooperatores eius,
sicut in ministerio cotidiano
adiutores sunt ei
consiliarii (Congregatio
pro Cultu Divino, Litterae
circulars, De festis
paschalibus praeparandis et
celebrandis Paschalis
sollemnitatis , n. 35).

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

[Nondum transcriptum - Not

yet transcribed]

Notitiae 49
(2012), 269

calendar,immaculate
conception

Notitiae 49
(2012),
289293

pallium, rite

[Not yet transcribed Nondum transcriptum]

The revised rite for the
blessing and imposition of
pallia.
[Not yet transcribed Nondum transcriptum]
This is a decree establishing
and giving propers for the
Feast of Christ the Eternal
High Priest.
[Not yet transcribed Nondum transcriptum]
The rite for canonization of
a saint.
CONGREGATIO DE
CULTU DIVINO ET
DISCIPLINA
SACRAMENTORUM
Prot. N. 44/13/L
DECRETUM

Notitiae 49 lectionary, liturgy of the

(2012),
hours,martyrology,mass,
335368
priest,proper

Notitiae 49
(2012),
611614

canonization, rite

Notitiae 49
(2013), 54
56

baptism, rite

Vitae et regni ianua,

Baptismus est sacramentum
fidei, quo homines
incorporantur unicae Christi
Ecclesiae, quae in Ecclesia
catholica subsistit, a
Successore Petri et
Episcopis in eius
communione gubernata.
Unde Congregationi de
Cultu Divino et Disciplina
Sacramentorum visum est
variationem quandam in
editionem typicam alteram
Ordinis Baptismi
Parvulorum inducere, eo ut
in eodem ritu melius in
lucem ponatur tradita
doctrina de munere et
officio Matris Ecclesiae in
sacramentis celebrandis.
Dicasterium proinde ea,
quae sequuntur, disponit:
Ordo Baptismi Parvulorum
in posterum sic recitet:
1. "41. Deinde celebrans
prosequitur dicens:
N. , N. (vel Filioli),
magno gaudio Ecclesia Dei
vos excipit. In cuius nomine
ego signo vos signo crucis;
et parentes vestri
(patrinique) post me eodem
signo Christi Salvatoris vos
signabunt.
Et signat ununquemque
parvulum in fronte, nihil
dicens. Postea invitat
parentes et, si opportunum
videtur, patrinos, ut idem
faciant".
2. "79. Deinde celebrans
prosequitur dicens:
N. , magno gaudio
Ecclesia Dei te excipit. In
cuius nomine ego signo te
signo crucis; et parentes tui
(patrinique vel et matrina)

post me eodem signo Christi

Salvatoris te signabunt.
Et signat parvulum in fronte,
nihil dicens. Postea invitat
parentes et, si opportunum
videtur, patrinum
(matrinam), ut idem
faciant".
3. "111. Celebrans
prosequitur dicens:
Filioli, magno gaudio
Ecclesia Dei vos excipit. In
cuius nomine ego signo vos
signo crucis. Producit
signum crucis super omnes
infantes simul, et ait:
Et vos, parentes (vel
patrini), infantes in fronte
signate signo Christi
Salvatoris.
Tunc parentes (vel patrini)
signant parvulos in fronte".
4. "136. Catechista
prosequitur dicens:
Filioli, magno gaudio
Ecclesia Dei vos excipit. In
cuius nomine ego signo vos
signo crucis.
Producit signum crucis
super omnes infantes simul,
et ait:
Et vos, parentes (vel
patrini), infantes in fronte
signate signo Christi
Salvatoris.
Tunc parentes (vel patrini)
signant parvulos in fronte".
5. "170. Deinde celebrans
prosequitur dicens:
N. , magno gaudio
Ecclesia Dei, cum
parentibus tuis gratias
agens, te excipit

testificaturque te iam ad
Ecclesia fuisse receptum. In
cuius nomine ego signo te
signo Christi, qui tibi in
Baptismate vitam largitus
est et Ecclesiae suae te iam
aggregavit. Et parentes tui
(patrinusque vel et matrina)
post me eodem signo crucis
te signabunt.
Et signat infantem in fronte,
nihil dicens; postea invitat
parentes et, si opportune
videtur, patrinum, ut idem
faciant".
Ego infrascriptus
Congregationis Praefectus,
haec Summo Pontifici
Benedicto XVI exposuit,
qui, in audientia die 28
mensis ianuarii 2013 eidem
concessa, textum
praesentem editionis typicae
alterae Ordinis Baptismi
Parvulorum modo
sopradicto posthac variari
benigne statuit.
Quae statuta de Ordine
Baptismi Parvulorum statim
ab omnibus, ad quos
spectant, serventur et inde a
die 31 mensis martii 2013
plenum habeant vigorem.
Curae autem
Conferentiarum
Episcopalium committitur ut
variationes, in Ordine
Baptismi Parvulorum factae,
in editiones eiusdem Ordinis
lingua vernacula apparandas
inducant.
Contrariis quibuslibet
minime obstantibus.
Ex aedibus Congregationis
de Cultu Divino et
Disciplina Sacramentorum,
die 22 mense februarii 2013,
in festo Cathedrae sancti
Petri Apostoli, datum.

Antonius Card. Caizares

Llovera, Praefectus
Arturus Roche,
Archiepiscopus a Secretis

Text of Paternas vices.

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