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

33. Utrum etiam Episcopi concelebrantes incensentur per modum unius?

Resp.: Affirmative.

33. Whether even Bishops who concelebrate should be incensed together?

Resp.: In the affirmative.

Notitiae 1 (1965), 142, n. 33bishop, concelebration, incensePDF of Notitiae 1 (1965), 142

39. Utrum osculum anuli Episcopi communionem fidelibus distribuentis omittendum sit?

Resp.: Affirmative.

39. Whether the kiss of the Bishop's ring as he distributes communion to the faithful should be omitted?

Resp.: In the affirmative.

Notitiae 1 (1965), 185, n. 39bishop, kisses, ringPDF of Notitiae 1 (1965), 185

76. Utrum, ad uniformitatem obtinendam, quando a rubricis plures dantur possibilitates, auctoritas territorialis competens pro universa regione, vel Episcopus pro sua dioecesi statuere possit ut unica ratio ab omnibus teneatur?

Resp.: Per se licet. Attamen, semper prae oculis habendo quod non tollatur illa libertas, quae a novis rubricis praevidetur, aptandi, modo intelligenti, celebrationem sive ecclesiae sive coetui fidelium, ita ut sacer ritus universus sit revera quid vivum pro hominibus vivis.

76. Whether, for the sake of obtaining uniformity, when several possibilities are given in the rubrics, the territorial authority competent for the whole region, or the Bishop for his diocese, can establish that a single way of proceeding be followed by all?

Resp.: Per se this is permissible. Nevertheless, it should always be kept before one's eyes that that freedom, envisioned by the new rubrics, of adapting in an intellignet manner the celebration either to the church or to the group of the faithful such that the whole sacred rite might truly be something living for living people, should not be taken away.

Notitiae 1 (1965), 254, n. 76adaptation, bishop, hermeneuticsPDF of Notitiae 1 (1965), 254

85. Utrum Episcopus post diaconos assistentes etiam diacono et subdiacono Missae pacem dare possit?

Resp.: Affirmative, si non communicant. Nam osculum pacis diacono et subdiacono datur ab Episcopo ad communionem (cfr. n. 50).

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

Resp.: In the affirmative, if they do not receive Communion. For the kiss of peace is given to the deacon and subdeacon by the Bishop at Communion (cf. n. 50).

Notitiae 1 (1965), 307, n. 85bishop, deacon, sign of peace, subdeaconPDF of Notitiae 1 (1965), 307

14. Quaenam est formula benedictionis finalis Missae ab Episcopo adhibenda?

Resp.: Quamvis in novo Ordinae Missae nihil dicatur de hac re, Episcopi populo benedicunt in fine Missae aut formula sollemniore quae invenietur in Missale Romano, aut formula usque nunc consueta, nempe: « Sit nomen Domini benedictum... Adiutorium nostrum... (quin se signent)... Benedicat vos... » cum triplici signo crucis.

14. Which formula of the final blessing of the Mass should be used by a Bishop?

Resp.: Although nothing is said about this matter in the new Order of Mass, Bishops bless the people at the end of Mass either with a more solemn formula which will be found in the Missale Romanum, or with a formula that is commonly used now, namely: « Blessed be the name of the Lord... Our help... (they do not sign themselves)... May almighty God bless you... » with the triple sign of the cross.

Notitiae 5 (1969), 403, n. 14bishop, final blessingPDF of Notitiae 5 (1969), 403

3. Utrum homilia facta ab Episcopo in celebratione Missae haberi possit ab ipso ad sedem et quidem sedendo.

℟. Ad normam n. 97 Institutionis generalis Missalis romani homilia in Missae celebratione fit ad sedem vel in ambone. Nihil obstat quominus Episcopus, iuxta traditum morem, sedens homiliam habeat.

3. Whether the homily given by the Bishop in the celebration of Mass can be given by him at the chair and even seated.

℟. According to the norm of n. 97 of the Institutio generalis Missalis romani the homily in the celebration of Mass is given at the chair or at the ambo. Nothing stands in the way of a bishop, according to the traditional practice, giving the homily seated.

Notitiae 10 (1974), 80, n. 3bishop, homily, posturePDF of Notitiae 10 (1974), 80

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.

In Episcoporum vero ordinatione, neo-ordinatus vel neo-ordinati Episcopi baculo pastorali utuntur in ocnlcusione celebrationis iuxta rubricas Pontificalis Romani.

Notitiae 17 (1981), 231bishop, crosier, pastoral staffPDF of Notitiae 17 (1981), 231

È pervenuto, da più parti e da vari luoghi, a questa Congregazione per il Culto Divino e la Disciplina dei Sacramenti il seguente quesito:

« È lecito portare, da parte dei Vescovi, la croce pettorale anche sopra la casula o la pianeta? ».

Risposta: AFFERMATIVA.

L’uso di portare la croce pettorale sopra la casula durante le celebrazioni eucaristiche da parte dei Vescovi, pur essendo una peculiare caratteristica del rito ambrosiano e delle liturgie orientali, in questi ultimi anni è invalso molto diffusamente anche nella liturgia romana.

Inoltre è sembrato opportuno e significativo che il Vescovo, sia quando celebra da solo e sia quando presiede una concelebrazione, possa avere un segno che lo distingua dai presbiteri. Pertanto questo Dicastero, in aggiunta a quanto prescritto, stabilisce, de consensu Superiorum, che la croce possa essere portata anche sopra la casula, rimanendo libera la possibilità, a scelta del Vescovo, di portarla sotto di essa.

Roma, 16 Iuglio 1997
✠ Jorge Medina Estévez
Arcivescovo Pro-Prefetto

✠ Geraldo M. Agnelo
Archbishop Secretary

The following question has come to this Congregation for Divine Worship and the Discipline of the Sacraments from many parts and places:

“Is it licit, on the part of Bishops, to wear the pectoral cross also over the Gothic or Roman chasuble?”

Response: Affirmative.

The practice of wearing the pectoral cross over the chasuble on the part of Bishops during Eucharistic celebrations, though being a peculiar characteristic of the Ambrosian rite and of Oriental liturgies, in recent years has also been widely accepted in the Roman liturgy.

Furthermore, it has seemed appropriate and significant for the Bishop, both when he celebrates alone and when he presides at a concelebration, to have a sign that distinguishes him from priests. As such this Dicastery, in addition to what is prescribed, establishes de consensu Superiorum that the cross may be also worn over the chasuble, the possibility remaining free to do so under it, at the Bishop’s discretion.

Rome, 16 July 1997
✠ Jorge Medina Estévez
Archbishop Pro-Prefect

✠ Geraldo M. Agnelo
Archbishop Secretary

Notitiae 33 (1997), 280bishop, chasuble, pectoral crossPDF of Notitiae 33 (1997), 280

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

Dicasterium hoc, normis antecedentibus perpensis et approbante Superiore Auctoritate, respondit: affirmative.

Notitiae 34 (1998), 60bishop, pectoral crossPDF of Notitiae 34 (1998), 60

Prot. N. 652/08/L

DECRETUM

Congregationi de Cultu Divino et Disciplina Sacramentorum propositae sunt aliquae variationes in editionem typicam tertiam Missalis Romani introducendae, quibus hic liber liturgicus praxi in Ecclesia Romana traditae arctius respondeat. Dicasterium, occasione data praeparationis reimpressionis emendatae eiusdem Missalis, ea quae sequuntur sumpsit:

1. Institutio Generalis Missalis Romani in posterum sic recitet: « 149. Sacerdos prosequitur Precem eucharisticam iuxta rubricas, quae in singulis Precibus exponuntur.

Si celebrans est Episcopus, in Precibus, post verba: Papa nostro N., subiungit: et me indigno fámoulo tuo, vel post verba: Papae nostri N., subiungit: mei indigni fámuli tui. Si autem Episcopus extra dioecesim suam celebrat, post verba: Papa nostro N., subiungit: et fratre meo N., Epíscopo huius Ecclésiae, et me indígno fámulo tuo, vel post verba: Papae nostri N., subiungit: fratris mei N., Epíscopi hius Ecclésiae et mei indígni fámuli tui.

Episcopus dioecesanus, aut qui eidem in iure aequiparatus est, nominari debet hac formula: una cum fámulo tuo Papa nostro N. et Epíscopo (vel: Vicário, Praeláto, Praefécto, Abbáte) nostro N.

Episcopos Coadiutorem et Auxiliares, non autem alio Episcopos forte preasentes, nominari licet in Prece eucharistica. Quando plures nominandi sunt, dicitur sub formula generali: et Epíscopo nostro N. eiúsque Epíscopis adiutóribus.

In unaquaque Prece eucharistica, praedictae formular aptandae sunt, normis grammaticorum attentis ».

2. Insuper, Preces Eucharisticae pro Missis cum Pueris ne amplius in editionem typicam Missalis Romani linqua latinia exarati inserantur. Harum textus, debite quoad disciplinam et expressiones revisi, extra Missale Romanum imprimentur.

3. Iuxta propositionem Patrum Synodus Episcoporum a Summo Pontifice rogatam (cf. Adhortatio Apostolica post-Synodalis Sacramentum caritatis, n. 51), prater traditam dismissionis formulam Ite, missa est, aliquae aliae formulae, ad libitum adhibendae, loco proprio in editionem typicam Missalis Romani posthac introducantur.

Haec omni infrascriptus Congregationis Praefectus Summo Pontifici Benedicto XVI rttulit, qui, in audientia die 2 mensis februarii 2008, in Festo Praesentationis Domini, eidem concessa, textum editionis typicae tertiae Missalis Romani modo supra exposito variari benigne statuit.

Supradicta variatio de Institutione Generali Missalis Romani statim ac hoc Decretum prodierit observari potest, vigere autem incipiet a die 1 mensis novembris 2008.

Ex aedibus Congrgationis de Cultu Divino et Dsciplina Sacramentorum, die 8 mensis iunii 2008 datum.

✠ Francis Card. Arinze Praefectus

✠ Albertus Malcolmus Ranjith Archiepiscopus a Secretis

Notitiae 45 (2008), 175–176bishop, eucharistic prayer, roman missalPDF of Notitiae 45 (2008), 175–176

Utrum liceat Episcopo concelebrare in occasione iubilaei sacerdotis cuiusdam, ita ut inter presbyteros se collocet et locum celebrantis principalis cedat presbytero qui iubilaeum celebrat?

℟. Negative.

Norma liturgica vigens, quae principium theologicum in sapientia Patrum radicatum tradit, necessitatem omni cum evidentia confirmat ut Episcopus celebrationi praesit, sive ipse celebret Eucharistiam sive non.

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

Tamen, « ob iustam causam Missae intersit quin tamen eam celebret, praestat, nisi alius Episcopus sit celebraturus, ipsum celebrationi praesidere, saltem liturgiam verbi celebrando et populum in fin [sic] benedicendo. Quod valet praesertim de iis celebrationibus eucharisticis in quibus ritus aliquis sacramentalis vel consecrationis aut benedictionalis peragendus sit » (n. 175). In hoc casu Episcopus Missam participet « mozeta et rocheto indutus, non tamen in cathedra, sed loco aptiore pro ipso parato » (n. 186).

Whether it is permissible for a Bishop to concelebrate on the occasion of the jubilee of a certain priest such that he takes a place among the presbyters and yields the place of principal celebrant to the presbyter who is celebrating his jubilee?

℟. In the negative.

The liturgical norm in force, which carries with it a theological principle rooted in the wisdom of the Fathers, confirms with all evidence the necessity that the Bishop preside at the celebration, whether he celebrates the Eucharist or not.

The Ceremonial of Bishops in n. 18 says « In every community of the altar gathered together under the Bishop as its sacred minister, the symbol of that charity and unity of the mystical Body, without which there can be no salvation, is shown. It is most fitting, therefore, that when the Bishop is present at a particular liturgical action, where the people is gathered, that he, as the one signed with the fullness of the sacrament of Order, presides at the celebration. This is not done to increase the exterior solemnity of the rite but to signify in a more vivid light the mystery of the Church. It is fitting also that the Bishop should join presbyters with himself in the celebration. If, however, the Bishop presides at the Eucharist but does not celebrate it, he himself takes charge of the liturgy of the word and concludes the Mass with the rite of dismissal ».

Nevertheless, « for a just cause he may be present at a Mass but not celebrate it, it is preferable, unless another Bishop is to celebrate, that he preside at the celebration, at least by celebrating the liturgy of the word and blessing the people at the end. This counts especially with regard to those eucharistic celebrations in which some sacramental rite or rite of consecration or blessing is to take place » (n. 175). In this case, the Bishop participates at Mass « dressed in mozeta and rochet, not in the cathedra but in a more suitable place prepared for him » (n. 186).

Notitiae 46 (2009), 170bishop, celebrant, jubilee, presiderPDF of Notitiae 46 (2009), 170

An liceat novo Episcopo baculum pastorale tradere intra ritum ingressus in Diocesim?

℟. Negative.

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

Nam, Caeremoniale Episcoporum, sive ad n. 1135, ubi de Episcopi ordinatione tractatur, sive ad n. 1143, circa Episcopi receptionem in sua Cathedrali ecclesia, in lucem ponit receptionem lectioni Litterarum Apostolicarum coniungi et constitutioni Episcopi in cathedra eius.

Ad n. 1145, insuper, sic clare dicitur: « Si vero ipse Metropolita introducit Episcopum in eius ecclesiam cathedralem, tunc ad ianuam ecclesiae ipse praesentat Episcopum primae dignitati capituli et praesidet processioni introitus, ad cathedram salutat populum et requirit ut ostendantur et legantur Litterae apostolicae. Quibus lectis, et post acclamationem populi, Metropolita invitat Episcopum ad sedendum in cathedra. Deinde Episcopus surgit et canitur: Glória in excélsis secundum rubricas ».

Si Episcopus nondum episcopalem ordinationem receperit, traditio baculi pastoralis pars constituit ipsius ritus ordinationis, ut in Pontificali Romano dicitur (Ord. Episc. n. 90).

Whether it is permitted to hand over the pastoral staff to a new Bishop within the rite of entrance into the Diocese?

℟. In the negative.

The Ceremonial of Bishops prescribes the rite by which a Bishop who has been transfered from another Church or who has not received episcopal ordination in his cathedral takes possession of his diocese. In the aforesaid rite, the handing over of the pastoral staff to the new Bishop has no place. The Bishop, rather, takes possession essentially by force of the proclamation of the Apostolic Letter and the moment in which he sits in his cathedra.

For, the Ceremonial of Bishops, whether with regard to n. 1135 where it deals with the ordination of a Bishop or n. 1143 about the reception of a Bishop in his Cathedral church, puts the emphasis on the reading of the Apostolic Letter together with the situating of the Bishop in his cathedra.

With regard to n. 1145 above, it clearly says: « If, however, the Metropolitan himself brings the Bishop into his cathedral church, he presents the Bishop at the door of the church to the highest-ranking member of the chapter and presides at the entrance procession; at the cathedra he greets the people and requires that the apostolic Letter be shown and read. When it has been read, and after the acclamation of the people, the Metropolitan invites the Bishop to be seated in the cathedra. Then the Bishop rises and sings Glória in excélsis according to the rubrics ».

If the Bishop has not yet received episcopal ordination, the handing over of the pastoral staff constitutes part of the rite of ordination itself, as it says in the Roman Pontifical (Ord. Episc. n. 90).

Notitiae 46 (2009), 622bishop, pastoral staffPDF of Notitiae 46 (2009), 622

An liceat in Missa chrismatis sociari presbyteris etiam diaconos in promissionibus sacerdotalis renovandis?

℟. Negative.

Concilium Oecumenicum Vaticanum II in Constitutione dogmatica « Lumen Gentium » plane affirmat: « Presbyteri, ordinis Episcopalis providi cooperators eiusque adiutorium et organum, ad Populo Dei inserviendum vocati, unum presbyterium cum suo Episcopo constituent, diversiis quidem officiis mancipatum. In singulis localibus fidelium congregationibus Episcopum, quocum fidenti et magno animo consociantum, quodammodo praesentem reddunt eiusque munera et sollicitudinem pro parte suscipiunt et cura cotidiana exercent. Qui sub auctoritate Episcopi portionem gregis dominici sibi addictam sanctificant et regunt, Ecclesiam universalem in suo loco visibilem faciunt et in aedificando toto corpore Christi validam operam afferent (LG 28) ».

Insuper, decretum de ministerio et vita presbyterorum definit: « Presbyteri omnes, una cum Episcopis, unum idemque sacerdotium et ministerium Christi ita participant, ut ipsa unitas consecrationis missionisque requirat hierarchicam eorum communionem cum Ordine Episcoporum, quam optime aliquando in liturgica concelebratione manifestant, et cum quibus coniuncti profitentur se Eucharisticam Synaxim celebrare » (PO 7).

In Missa chrismatis, cui Episcopus in ecclesia cathedralis praeest quamque sacedotes e diversis regionibus Dioecesis concelebrant, elucet natura ipsa Ecclesiae, Christi corporis, variis ministeriis et charismatibus organice costitutae. Haec praesertim celebratio tamen existimatur « inter praecipuas manifestationes plenitudinis sacerdotii Episcopi et signum arctae coniunctionis presbyterorum cum ipso » (Ordo benedicendi oleum catechumenorum et infirmorum et conficiendi Chrisma, Praenotanda, n. 1).

Sicut envincitur ex ipsis interrogationibus, quae in Missali Romano referuntur quasquae Episcopus ab sacerdotibus petit, hac die, quo celebratur natale sacerdotii ministerialis, presbyter quisque renovat fidelitatem Christo, oboedientiam Episcopo et plenam facultatem populi Dei ministrandi.

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

Ipsum Concilium Oecumenicum Vaticanum II, cum de diaconis alloquitur, eos distinguit a sacerdotibus eorumque naturam definit asserens: « In gradu inferiori hierarchiae sistunt Diaconi, quibus "non ad sacerdotium, sed ad ministerium" manus imponuntur » (LG 29).

Ergo, in Missa chrismatis soli presbyteri vocantur, ut renovent promissa sacerdotalia, qui una cum Episcopo participant eidem sacerdotio et ministerio Christi.

Whether it is permissible at the Chrism Mass for deacons to be included along with the priests in renewing the priestly promises?

℟. In the negative.

The Second Vatican Ecumenical Council in the dogmatic Constitution « Lumen Gentium » clearly affirms: « Priests, prudent cooperators with the Episcopal order, its aid and instrument, called to serve the people of God, constitute one priesthood with their bishop although bound by a diversity of duties. Associated with their bishop in a spirit of trust and generosity, they make him present in a certain sense in the individual local congregations, and take upon themselves, as far as they are able, his duties and the burden of his care, and discharge them with a daily interest. And as they sanctify and govern under the bishop's authority, that part of the Lord's flock entrusted to them they make the universal Church visible in their own locality and bring an efficacious assistance to the building up of the whole body of Christ (LG 28) ».

Moreover, the decree on the ministry and life of priests specifies: « All priests, in union with bishops, so share in one and the same priesthood and ministry of Christ that the very unity of their consecration and mission requires their hierarchical communion with the order of bishops. At times in an excellent manner they manifest this communion in liturgical concelebration as joined with the bishop when they celebrate the Eucharistic Sacrifice » (PO 7).

In the Chrism Mass, over which the Bishop presides in the cathedral church and which priests from different regions of the Diocese concelebrate, the very nature of the Church, the body of Christ, organically constituted with various ministries and charisms, shines forth. This celebration is particularly held in esteem « as counted among the special manifestations of the fullness of the priesthood of the Bishop and as a sign of the intimate joining of the priests with him » (Ordo benedicendi oleum catechumenorum et infirmorum et conficiendi Chrisma, Praenotanda, n. 1).

As is expressed by the questions themselves which are given in the Roman Missal and which the Bishop asks of the priests, on this day, when the birth of the ministerial priesthood is celebrated, each priest renews his fidelity to Christ, his obedience to the Bishop, and his full dedication to ministering to the people of God.

In this celebration, therefore, it is plainly clear that « The Chrism Mass [...] is a sort of manifestation of the communion of priests with their own Bishop in one and the same priesthood and ministry of Christ. Aand to this Mass priests from various regions of the Diocese should be called together to concelebrate with the Bishop and to be his witnesses and co-workers in confecting the Chrism, as they are also his helpers and counselors in the daily ministry. » (Congregatio pro Cultu Divino, Litterae circulars, On preparing and celebrating the Paschal feasts « Paschalis sollemnitatis », n. 35).

The Second Vatican Ecumenical Council itself, when it speaks of deacons, distinguishes them from priests and specifies their nature, asserting: « At a lower level of the hierarchy are deacons, upon whom hands are imposed "not unto the priesthood, but unto a ministry of service" » (LG 29).

Therefore, in the Chrism Mass only the priests are called upon to renew their priestly promises, since they participate together with the Bishop in the same priesthood and ministry of Christ.

Notitiae 49 (2012), 170–171bishop, chrism mass, deacons, holy thursday, priests, promises, renewalPDF of Notitiae 49 (2012), 170–171