Thesaurus responsorum ex « Notitiae » - Notitiae Response Database
[Part of Ipsissima-Verba]

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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17. Utrum celebrans, inchoando Credo, adhuc manus extendere debeat?

Resp.: Negative. Verba hunc gestum significantia, ex errore materiali in prima editione Ordinis Missae irrepserunt. Postea dempta sunt: nam in Ritu servando non inveniuntur.

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

Resp.: In the negative. The words signifying this gesture slipped into the first edition of the Ordino Missae on account of a material error. Afterwards they were taken out, for they are not found in the Ritus servandus.

Notitiae 1 (1965), 140, n. 17creed, gestures, handsPDF of Notitiae 1 (1965), 140

34. Utrum liceat rubricam Ritus concelebrationis Missae n. 39, c: « Verba consecrationis, manu dextera ... ad panem et ad calicem extensa » ita interpretari, ut palma manus versa sit ad latus (non ad terram), ut extensio manus intellegatur ut gestus demonstrativus et congruat cum verbis: « Hoc, Hic est ... »?

Resp.: Affirmative.

34. Whether it is permitted to interpret the rubric of the Ritus concelebrationis Missae n. 39, c: « The words of consecration, with the right hand ... extended toward the bread and the wine » in such a manner that the palm of the hand would be facing left (not the ground), so that the extension of the hand would be understood as a demonstrative gesture and would agree with the words: « This is ... »?

Resp.: In the affirmative.

Notitiae 1 (1965), 143, n. 34concelebration, consecration, gestures, handsPDF of Notitiae 1 (1965), 143

6. In concelebrationibus peragendis, modi differentes inveniuntur in sequentibus actionibus:
a) Interdum, probe distinguitur vox celebrantis principalis, dum concelebrantes submissa seu modesta voce Precem eucharisticam proferunt. Alibi, e contra, quoddam quasi certamen elatarum vocum auditur, dum unusquisque ceteros quasi superare contendit.
b) In epiclesi peragenda ante consecrationem, non omnes celebrantes manus protendunt erga oblata ad invocandam actionem Sancti Spiritus, dum diligentissimi sunt in protendenda manu durante consecratione.
c) In ipsa epiclesi nonnulli manum retrahunt simul ac celebrans principalis signaverit super oblata, dum alii porrectas tenent manus donec textus epiclesis finiatur.
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 recitant verba Domini, scilicet usque ad « Hoc facite in meam commemorationem » inclusive.
c) Actus imponendi manus debet comitari verba precis. Hac de causa rubricae Ordinis Missae (90, 103, 110, 119) indicant finem huius actus per verba: iungit manus.

6. In carrying out concelebrations, different practices can be found for the following actions:
a) Sometimes the voice of the principal celebrant is readily distinguished while the concelebrants say the eucharistic Prayer in a lower (modest) voice. In other places, on the contrary, there is almost heard a certain kind of competition of raised voices where it seems like each is trying to outdo the rest.
b) In performing the epiclesis before the consecration, not all the celebrants extend their hands toward the offerings to invoke the action of the Holy Spirit, while they are most careful to extend the hand during the consecration.
c) In the epiclesis itself, some withdraw their hand at the same time as the principle celebrant makes the sign of the cross over the offerings, while others hold their hands outstretched until the text of the epiclesis is finished.
Which method should be followed?

Resp.
Ad optimum secernendum in hac varietate, satis erit perpendere naturam functionum, quae peraguntur ab unoquoque, et naturam gestuum ipsis respondentium.
a) Iuxta IGMR 170, coetus fidelium distincte percipere debet vocem praesidentis: quod obtineri potest mediante microphonio sensibili et bene collocato, et praesertim ex modestia vocum concelebrantium (submissa voce). Alioquin, in secundo casu considerato, unitas tenoris et rythmi ad intellegendum textum ex parte coetus obtineri nequit.
b) Illud satis curiosum est, quod Missalis normae contemplantur casum plane oppositum quam qui supra consideratur: durante epiclesi consecrationis omnes celebrantes debent imponere manus super oblata (IGMR 174a, 180a, 184a, 188a: manibus ad oblata extensis) in invocanda actione Spiritus sanctificantis; dum consecratione durante, concelebrantes tendunt manum dexteram ad panem et calicem, si opportunum videtur (IGMR 174c, 180c, 184c, 188c): idque dum recitant verba Domini, scilicet usque ad « Hoc facite in meam commemorationem » inclusive.
c) Actus imponendi manus debet comitari verba precis. Hac de causa rubricae Ordinis Missae (90, 103, 110, 119) indicant finem huius actus per verba: iungit manus.

Notitiae 14 (1978), 303–304, n. 6concelebration, gesturesPDF of Notitiae 14 (1978), 303–304

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:

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

Patet etiam quod unus tantummodo gestus sufficit in illis linguis, in quibus verba ad culpam manifestandam simpliciore modo reddita sunt, uti, verbi gratia, lingua anglica: « I have sinned through my own fault », vel lingua gallica: « Oui, j'ai vraiment peche ».

b) Missalis Romani instaurati discretio manifestatur praecipua etiam in ceteris memoratis textibus, scilicet Agnus Dei et Domine, non sum dignus, qui verbis aliquomodo paenitentiae et humilitatis fractionem panis et invitationem fidelibus ad Eucharistiam suscipiendam comitantur.

Uti dictum est in responsione n. 2 Commentariorum « Notitiae » 1978, p. 301: ubi rubricae Missalis Pauli VI nihil dicunt, non ideo inferendum est quod servare oporteat antiquas rubricas. Missale instauratum antiquum non supplet, sed substituit. Revera Missale prius ad Agnus Dei indicabat: ter pectus percutiens; et in proferendo triplex Domine, non sum dignus percutiens: pectus ... ter dicit. Cum vero Missale novum nihil de hoc dicat (OM 131 et 133), nulla ratio postulat ut his invocationibus gestus aliquis adiungatur.

The striking of the breast

10. In speaking certain formulas as in, e.g., the Confiteor, the Agnus Dei, and the Domine non sum dignus, whether on the part of priests or on the part of the faithful, the gestures accompanying the words are not always performed the same. Some strike their breast with a triple strike when saying the aforementioned formulas, others once.

Which practice seems that it should legitimately be retained?

Resp.

In this case it will help to be mindful of these things:

1) Gestures and words often tend to lend significance to one another.
2) In this matter, as in others, the liturgical restoration has pursued truth and simplicity according to the passage of Sacrosanctum Concilium: « The rites should be resplendent in their noble simplicity ... » (SC, 34).

While in the Roman Missal promulgated by the authority of the Council of Trent the words were very frequently also accompanied by minute gestures, the rubrics of the Roman Missal restored by the authority of the Second Vatican Council are noteworthy for their discretion with regard to gestures.

Having said this:

a) The words mea culpa, mea culpa, mea maxima culpa which are found in the Confiteor are introduced in the restored Roman Missal by a rubric of this sort: All likewise ... striking their breast, say ... (OM, n. 3). In the former Missal, in the same place, the rubric sounded like this: He strikes his breast three times. It does not seem, therefore, that anyone has to strike his breast three times in pronouncing those words in Latin or in another language, even if mea culpa, mea culpa, mea maxima culpa is said. It suffices that there be a striking of the breast.

It is obvious also that only one gesture suffices in those languages in which the words for showing one's fault have been rendered in a more simple manner, as, for example, in English, « I have sinned through my own fault », or in French, « Oui, j'ai vraiment peche ».

b) The discretion of the restored Roman Missal is shown to be noteworthy also in the other texts mentioned, namely the Agnus Dei and the Domine, non sum dignus which by words of penitence and humility in one way or another accompany the breaking of the bread and the invitation to the faithful to receive the Eucharist.

As it was said in response n. 2 of the Commentary « Notitiae » 1978, p. 301: where the rubrics of the Missal of Paul VI say nothing, it must not therefore be inferred that it is necessary to observe the old rubrics. The restored Missal does not supplement the old one but has replaced it. In reality, the Missal formerly indicated at the Agnus Dei, striking the breast three times, and in pronouncing the triple Domine, non sum dignus, striking the breast ... says three times. Since, however, the new Missal says nothing about this (OM 131 and 133), there is no reason to suppose that any gesture should be added to these invocations.

Notitiae 14 (1978), 534–535, n. 10agnus dei, breast strike, confiteor, gestures, hermeneuticsPDF of Notitiae 14 (1978), 534–535

Gestus reverentiae

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

Resp.
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 praescribitur: « Sacerdos parum se inclinat cum, in consecratione, verba Domini profert » (IMGR 234b). Insuper ipse genuflecit post ostensionem hostiae, post ostensionem calicis (IMGR 233); genuflexus adorat (OM 91-92, 104-105, 111-112, 120-121).

Ad concelebrantes quod attinet, ipsi stant ad elevationem hostiae et calicis, ea aspicientes, ac postea profunde se inclinantes (IMGR 174c, 180c, 184c, 188c).

Similter ante communionem, gestus revenatiae et fidei ponitur sive ex parte celebrantis sive ex parte fidelium, qui Eucharistiam accipiunt. Ita pro celebrante IGMR 115 et OM 133 dicunt: ... sacerdos genuflecit, accipit hostiam etc.; similiter pro concelebrantibus a Missali statuitur: Concelebrantes ... genuflectunt et Corpus Christi reverenter ex altari accipiunt (IGMR 197). Ad fideles vero quod attinet, quando Eucharistiam stantes accipiunt, aliquod signum reverentiae facere debent (IGMR 244c, 245b, 246b, 247b).

Reverential gestures

11. Certain reverential gestures have to some degree fallen into disuse, both on the part of the celebrant and on the part of the faithful, as, for example, the profound bow of the body, made in place of the genuflection that was formerly made at the words in the profession of faith which proclaim the Mystery of the Incarnation. Are such gestures still to be observed?

Resp.
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 body that is a profound bow is made to the altar if the tabernacle with the Most Blessed Sacrament is not present; at the prayers Munda cor meum, In spiritu humilitatis, Supplices te rogamus; at the words Et incarnatus est ... homo factus est in the profession of faith. In this case, even the rubric of the Order of Mass n. 15 has: All bow.

It will help to recall that on the Nativity of the Lord, both at the Vigil Mass and at the Mass in the night, at dawn, and during the day, at the words Et incarnatus est a genuflection is made (cfr. MR, pp. 153, 155, 156, 157); likewise for Masss on the Annunciation of the Lord (cfr. MR, p. 538).

For the consecration of the bread and the wine, in the same n. 234 it is prescribed: « The priest bows slightly as, at the consecration, he says the words of the Lord » (IMGR 234b). Moreover, he genuflects after showing the host, after showing the chalice (IMGR 233); he adores with a genuflection (OM 91-92, 104-105, 111-112, 120-121).

With regard to concelebrants, they stand at the elevation of the host and chalice, gazing at them, and then bow profoundly (IMGR 174c, 180c, 184c, 188c).

Likewise, before communion, gestures of reverence and faith are specified both on the part of of the celebrant and on the part of the faithful who receive the Eucharist. Thus, for the celebrant, IGMR 115 and OM 133 say: ... the priest genuflects, takes the host etc.; likewise for concelebrants it is established by the Missal: The concelebrants ... genuflect and reverently take the Body of Christ from the altar (IGMR 197). But with regard to the faithful, when they receive the Eucharist standing, they should make some sign of reverence (IGMR 244c, 245b, 246b, 247b).

Notitiae 14 (1978), 535–536, n. 11gestures, posturePDF of Notitiae 14 (1978), 535–536

Elevatio et iunctio manuum

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

Resp.

Ut plerumque accidit, agitur de habitu qui e rubricis Missalis prioris provenit. Servandae autem sunt indicationes OM, quae in duobus allatis casibus clarae sunt:

a) ad dialogum Praefationis quod attinet, n. 27 (MR 392) exacte dicit:

- manus extendens, dicit: Dominus vobiscum.
- manus elevans, prosequitur: Sursum corda.
- manibus extensis, subdit: Gratias agamus Domino Deo nostro.
- prosequitur Praefatione, manibus extensis.
Proinde ritus pristinus retinendus non est, qui inter alia hoc in momento celebrationis significabat: Iungit manus ante pectus et caput inclinat, cum dicit: Gratias agamus ...

b) Ad benedictionem in fine Missae quod attinet, novus OM dicit tantummodo (n. 142): Sacerdos benedicit populum, dicens ... dum rubricae prioris Ordinis, post dimissionem Ite Missa est, sic indicabant gestum benedictionis quinquae evolutus temporibus: Elevatis oculis, extendens, elevans et iungens manus, caputque Crucis inclinans, dicit: Benedicat ... et versus ad populum ... prosequitur: Pater ... Nunc vero simplex gestus ille requiritur, qui a respondenti rubrica indicatur, scilicet signum crucis super populum facit, dum verba Pater, et Filius ... profert.

The raising and joining of the hands

12. Some celebrants have the custom of raising their hands, then joining them, during the dialogue which comes before the Preface, and at the beginning of the final blessing. Others do not use gestures of this kind. What should be done?

Resp.

As generally happens, it is a matter of a habit which comes from the rubrics of the former Missal. The indications of the OM, however, should be observed, which in the two described cases are clear:

a) with regard to the Preface dialogue, n. 27 (MR 392) says precisely:

- extending his hands, he says: The Lord be with you.
- raising his hands, he continues: Life up your hearts.
- with hands extended, he adds: Let us give thanks to the Lord our God.
- he continues with the Preface, with hands extended.
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 ...

Notitiae 14 (1978), 536–537, n. 12gestures, hands, prefacePDF of Notitiae 14 (1978), 536–537

Positio manuum

13. Immixtione peracta, durante oratione Domine Iesu Christe vel Perceptio Corporis, nonnulli celebrantes manus iunctas super altare adhuc imponunt atquae, capite inclinato, textum orationis secreto proferunt. Estne modus iste adhuc servandus?

Resp.

Vestigia rituum antiquorum iterum his in rebus deprehenduntur. Ad dubium solvendum attendendae sunt semper normae OM, cura habita ne quid adiungatur et principio a Summo Pontifice Jonanne XXIII humaniter dato etiam hac vice prae oculis habito: « Contorta et difficilia, simplicia reddite; simplicia autem nolite perturbare ».

Vetus Ritus servandus revera circa hanc orationem ita indicabat (X, 3): Tunc manibus iunctis super altare positis, oculisque ad Sacramentum intentis, inclinatus dicit secreto ... OM Pauli VI (n. 132) pressius definit quod in n. 114 dicitur IGMR: « Sacerdos, deinde, manibus iunctis, dicit secreto ». Quapropter celebrans positione erecta stat, manibus ante pectus iunctis.

The position of the hands

13. After the completion of the commingling, during the prayer Lord Jesus Christ or the May the Partaking of the Body, some celebrants still place their hands joined over the altar and, with their head bowed, proclaim the text of the prayer quietly. Is this manner still to be observed?

Resp.

Traces of the older rites can again be found in these matters. To resolve the doubt, the norms of the OM should always be attended to, with care taken that nothing is added on and with the principle kindly given by Pope John XXIII, kept before one's eyes also in this case: « Make complicated and difficult matters simple, and do not disturb what is simple ».

The old Ritus servandus used to indicate with respect to this prayer (X, 3): Then bowed with his joined hands placed upon the altar, and his eyes intent upon the Sacrament, he says quietly ... OM Pauli VI (n. 132) more precisely defines what is said in n. 114 of the IGMR: « The celebrant then says with hands joined ». For this reason, the celebrant stands upright with hands joined before his breast.

Notitiae 14 (1978), 537–538, n. 13communion, gestures, hermeneuticsPDF of Notitiae 14 (1978), 537–538

URBIS ET ORBIS DECRETUM

De signo sanctae Crucis in benedictionibus semper adhibendo

Cum ex usitato more semper liturgica viguisset consuetudo, ut in ritibus benedictionis signum crucis adhiberetur, id dextera manu a celebrante super personas aut res describendo, pro quibus misericordia impetratur, haec Congregatio de Cultu Divino et Disciplina Sacramentorum ad dirimenda dubia statuit, ut, etiam si textus illius partis Ritualis Romani cui titulus De Benedictionibus silentio signum ipsum praetereatur vel expressa in eo careat mentione temporis opportuni huius actionis, attamen tamquam necessarium in quavis benedictione sacris ministris peragenda supradictum signum crucis usurpetur.

Hac vero absente mentione, tempus opportunum habeatur cum textus benedictionis verba benedictio, benedicere vel similia praebeat vel his deficientibus verbis, cum concluditur ipsa oratio benedictionis.

Contrariis quibuslibet minime obstantibus.

Ex aedibus Congregationis de Cultu Divino et Disciplina Sacramentorum, die 14 Septembris A. D. 2002, in festo Exaltationis Sanctae Crucis.

GEORGIUS A. card. MEDINA ESTÉVEZ, Praefectus

✠ Franciscus Pius Tamburrino
archiep. a Secretis

A DECREE FOR THE CITY AND THE WORLD

On always making use of the sign of the holy Cross in blessings

Since, from the established usage, the liturgical custom has always been in force that in the rites of blessing the sign of the cross is employed by being traced by the celebrant with the right hand over the persons or things for whom mercy is implored, this Congregation for divine worship and the discipline of the sacraments, in order to dispel any doubts, has established that, even if the text of the part of the Roman ritual entitled "The Book of Blessings" remains silent about the sign itself or lacks an express mention of the appropriate time for this action, nevertheless the sacred ministers should adopt the aforementioned sign of the cross as necessary when carrying out any blessing.

Without a mention, however, the appropriate time should be regarded as when the text of the blessing uses the words blessing, to bless, or similar or, lacking these words, when the prayer of blessing itself is concluded.

Anything to the contrary not withstanding.

From the office of the Congregation for Divine Worship and the Discipline of the Sacraments, on 14 September, 2002, the feast of the Exaltation of the Holy Cross.

GEORGE A. card. MEDINA ESTEVEZ, Prefect

✠ Francesco Pio Tamburrino
archbishop Secretary

AAS 94 (2002), 684blessings, gestures, hermeneutics, sign of the crossPDF of AAS 94 (2002), 684