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 facilius aliis locis minime 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 Reverendo domino Danieli Gill, domino Radosław Gosiewski, et domino Abram Córdova y Muenzberg, qui nonnullas ex responsionibus transcripserunt, gratias refero, item etiam domino Ioanni Oliveire dominaeque Cristae Mootz, qui in linguam anglicam responsiones quasdam verteri adiuvaverunt. Exemplaria PDF exstant etiam textuum nondum transcriptorum. 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 Rev. Daniel Gill, Mr. Radosław Gosiewski, and Mr. Abram Córdova y Muenzberg in transcribing some of these responses and also to Mr. Johan Oliveire and Miss Crista Mootz for helping to translate certain responses into English. PDFs are available even for texts that have not yet been transcribed.
Fac Patrem Dylanum Schrader certiorem si habes proposita vel corrigenda. Contact Father Dylan Schrader with suggestions and corrections.
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 ». 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 ».

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TextUnofficial English TranslationCitationTagsPDF of the original document

48. Vidi Missam lectam « versus populum » celebratam, in qua Epistola lecta est a dexteris celebrantis, Evangelium vero a sinistris. Quaeritur, utrum talis modus sit correctus, an procedere debet sensu opposito, sicut fiebat in antiquis basilicis?

Resp.: Si unus tantum habetur ambo, omnes lectiones ex eo proferantur. Unicus autem ambo a dexteris vel a sinistris altaris collocari potest, prout, iuxta ecclesiae et presbyterii structuram, magis opportunum videtur.

Si ecclesia duos habet ambones ita quidem extructos ut unus maior pro Evangelio, alter minor pro Epistola sint constituti, lectiones ex iisdem ambonibus proferantur iuxta cuiusque destinationem.

Si vero duo ambones aequales sunt, aut duo sunt extruendi, Epistola legatur in ambone, qui est ad sinistram, Evangelium in ambone, qui est ad dexteram celebrantis stantis ad sedem in abside ecclesiae, retro altare.

48. I saw a Missa lecta celebrated « versus populum » in which the Epistle was read at the right of the celebrant and the Gospel at the left. It is asked whether such a practice is correct or whether it should be done in the opposite way as it was in the ancient basilicas?

Resp.: If there is only one ambo, all the readings are proclaimed from it. A single ambo can be located either at the right or the left of the altar, as seems more opportune according to the structure of the church and the sanctuary.

If the church has two ambos that are constructed so that one is greater for the Gospel and another less for the Epistle, the readings are proclaimed from the same ambos according to each one's purpose.

If the two ambos are equal, however, or if two are to be built, the Epistle should be read from the ambo which is at the left, the Gospel from the ambo which is ad the right of the celebrant standing at the seat in the apse of the church behind the altar.

Notitiae 1 (1965), 187, n. 48ambo, epistle, gospel, location, orientation, versus populumPDF of Notitiae 1 (1965), 187

50. Utrum liceat legere Evangelium e sede praesidentiali, e qua etiam pronuntiatur homilia?

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

50. Whether it is permitted to read the Gospel from the presider's chair from which the homily is also delivered?

Resp.: The Ritus servandus nn. 46 et 47 should be observed: « ... the celebrant reads or sings the lessons and the Epistle at the ambo or at the rail... Then, standing in the same place... he sings or reads the Gospel. If, however, there is not an ambo or it seems more opportune, the celebrant can even proclaim all the readings, facing the people, from the altar. ».

Notitiae 1 (1965), 188, n. 50altar, ambo, gospel, readingsPDF of Notitiae 1 (1965), 188

66. Quomodo gerere se debeat celebrans in Missa, v. g. fer. IV Quat. Temp., sabb. Quat. Temp., fer. IV post dom. IV Quadrag. etc., cum ipse lectiones omnes legere teneatur, deficiente idoneo lectore? Utrum pro unaquaque oratione debeat ab ambone recedere et ad sedem (vel ad altare), accedere ad pronuntiandam orationem?

Resp.: Potest in casu etiam orationes proferre ex ambone.

Notitiae 1 (1965), 251–252, n. 66ambo, lector, readingsPDF of Notitiae 1 (1965), 251–252

70. Quando dicitur Credo in Missis lectis debetne celebrans post Evangelium ad altare ascendere, vel ad sedem recedere, et iterum ad ambonem accedere pro oratione fidelium?

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

70. When the Creed is said in read Masses, does the celebrant have to go up to the altar after the Gospel or go back to the chair and then go again to the ambo for the prayer of the faithful?

Resp.: In read Masses, when the celebrant himself reads the Gospel at the ambo, he intones Credo in unum Deum, according to the Ritus servandus n. 50 « at the chair or at the altar ». He should direct the prayer of the faithful from the same place, rather than from the ambo, in order to avoid changinge places too often (cf. Ritus servandus n. 51).

Notitiae 1 (1965), 252, n. 70ambo, credo, missa lecta, oratio fideliumPDF of Notitiae 1 (1965), 252

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?

Resp.
a) Normae liturgicae vigentes, plane distinguunt ab altari locum verbi proclamandi (IGMR, 257-272). Si loca nondum aptata sunt iuxta instauratam Liturgiam — quod sine mora fieri debet — opus est saltem sedem pro celebrante et pluteum mobilem pro lectore disponere. Ubi ipse celebrans lector esse debeat, praesertim pro Evangelio, proclamet ex pluteo mobili. In casu perraro, quo ne scamnum quidem poni possit, presbyter potest ad altare consistere, Missali et Lectionario super altaris « legile » exstantibus.
b) Hoc « legile » manifeste collocari debet in loco aptiore ad celebrantis lectionem, verbi gratia in medio altaris. Usus collocandi « legile » in latere sinistro pervenit ab aetate qua calix ab initio Missae erat in medio altaris. Quod quidem nunc, post instaurationem liturgicam, minime obtingit, cum calix collocetur in abaco, extra altare.
c) Nuncupatur altaris latus sinistrum quod a sinistra, dextrum quod a dextra celebrantis est.

3. In the case where a priest celebrates with a small group assisting, without a seat designated for the celebrant and without a proper place to carry out the Liturgy of the word, can the priest:
a) remain at the altar during the Liturgy of the Word itself?
b) place the Missal on the right side or in the middle of the altar
c) which side of the altar is called the left or the right?

Resp.
a) The liturgical norms in force plainly distinguish the place for proclaiming the word from the altar (IGMR, 257-272). If places have not yet been rendered adequate as regards the reformed Liturgy — which should be done without delay — it is necessary to set up at least a seat for the celebrant and a movable lectern for the lector. Where the celebrant himself has to be the reader, especially for the Gospel, he should proclaim [the reading] from the movable lectern. In the case given in which not even a bench can be set up, the priest can remain at the altar with the Missal and the Lectionary on a « book stand » on the altar.
b) This « book stand » should manifestly be located in a place more suitable for the reading of the celebrant, for example, in the middle of the altar. The practice of setting the « book stand » on the left side of the altar has come to us from the age when the chalice was in the middle of the altar from the beginning of Mass. But now, after the restoration of the liturgy, this is hardly necessary, since the chalice is placed on the credence table away from the altar.
c) The side that is on the left of the celebrant is called the left side of the altar, the right that which is on his right.

Notitiae 14 (1978), 302, n. 3altar, ambo, lectionary, location, readingsPDF of Notitiae 14 (1978), 302

Quo e loco Verbum Dei intra missam annuntiari debet, necnon quomodo ipse locus rite disponendus sit?

R. In aula ecclesiae haberi debet locus elevatus, stabilis, congrue dispositus et convenienter nobilis, qui simul respondeat dignitati verbi Dei, clare fidelibus in memoriam revocet in Missa mensam tum verbi Dei tum Corporis Christi parari, optime denique valeat ad fidelium auditionem et attentionem, inter liturgiam verbi, adiuvandam. Ideo studendum est pro cuiusque ecclesiae structura, congruentiae ac coniunctioni ambonis cum altare.

Ut ambo celebrationibus apto modo inserviat amplus sit, cum aliquando super eum sistere debeant plures ministri. Insuper curandum est ut lectores in ambone sufficienti illuminatione ad textum legendum gaudeant et, pro opportunitate, hodierna instrumenta technica adhibere possint ut a fidelibus commode audiri valeant.

Qui ambo convenientur pro sua structura modo stabili vel occasionaliter, saltem diebus sollemnibus, sobrie decoretur.

Cum ambo locus sit ex quo verbum Dei per ministros annuntiatur, lectionibus, psalmo responsorio et praeconio paschali sua natura reservari debet. Homilia tamen et oratio fidelium ex ambone proferri possunt ex intima conexione harum partium cum tota liturgia verbi. Minus vero congruit ad ambonem alios ascendere, v.g. commentatorem, cantorem aut moderatorem cantus (cf. Ordo Lectionum Missae, editio altera, Praenotanda, nn. 32-34).

In casu vero quo sacerdos qui, parvo adstante coetu, celebret, sine sede celebranti destinata ac sine loco proprio pro Liturgia verbi peragenda (quod habetur, ex. gr., in peregrinatione vel intra missam in domo infirmi) opus est saltem sedem pro celebrante et pluteum mobilem pro lectore disponere. Serventur enim semper ut locus proclamationis Verbi Dei distinctus sit ab altari quod « duas eiusdem mysterii repraesentat rationes: altare sacrificii et mensam Domini » (cf. Catechismus Catholicae Ecclesiae, n. 1383). Quoties tamen necessitas id postulet et physice impossibile sit locum pro Liturgia verbi ab altari separare, potest Verbum Dei ex eo annunciari, Lectionario super altaris « legile » exstante. Quod « legile » manifeste collocari debet in loco aptiore, verbi gratia in medio altaris (cf. Notitiae 14 (1978) 302).

Notitiae 34 (1998), 59–60ambo, readingsPDF of Notitiae 34 (1998), 59–60