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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 .
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 , spissitatem et colorem, ita ut sit et appareat vere panis , quoad substantiam inter plures divisus.
Notitiae 6 (1970), 37, n. 24bread , hermeneutics , host
25. Quaenam est vera significatio ritus offertorii?
praeparatione donorum, eorumque depositione in altare, de oblatis a fidelibus latis pro Ecclesia et pauperibus, nihil vero de oblatione sacrificii.
Resp.: Ipsa historia ritum offertorii esse actionem sacrificii praeparatoriam docet, in qua a sacerdote celebrante et ministris dona colliguntur a fidelibus oblata. Haec sunt elementa celebrationis (panis et vinum) et alia dona Ecclesiae atque pauperibus destinata. Talis significatio « praeparationis » semper peculiaritas propria offertorii habita est, etsi formulae minus apte hoc ostendebant et magis de sacrificio loquebantur. Novus ritus hanc peculiarem notam in splendidorem lucem ponit, sive mediante activa participatione fidelium in praesentatione donorum sive mediantibus formulis quae a celebrante proferuntur in depositione supra altare elementorum celebrationis eucharisticae.
25. What is the true significance of the offertory rite?
preparation of the gifts, and of their placement upon the altar, of the offerings brought up by the faithful for the Church and the poor, but that there is nothing about the offering of the sacrifice.
Resp.: History itself teaches that the rite of the offertory is an action preparatory to the sacrifice, in which gifts offered by the faithful are collected by the priest celebrant and the ministers. These are the elements for the celebration (bread and wine) and other gifts destined for the Church and the poor. This significance of « preparation » has always been held as the proper character of the offertory, even if the formulas did not show this well and spoke more of sacrifice. The new rite places this particular note in clearer light, both by means of the active participation of the faithful in the presentation of the gifts and also by means of the formulas which are recited by the celebrant in placing the elements for eucharistic celebration upon the altar.
Notitiae 6 (1970), 37, n. 25offertory , participatio actuosa
26. Offertorialis ritus ob suppressionem orationum, quae oblationem panis ac vini comitabantur, nonne videtur pauper factum esse?
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 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.
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.: In no way . The old prayers: « Suscipe, sancte Pater ... » and « Offerimus tibi, Domine » hardly expressed the genuine meaning of the « offertory » rites but only anticipated the concept of the true 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.
Notitiae 6 (1970), 37–38, n. 26offertory
27. Utrum in Missae celebratione ritus « Lavabo » omitti possit?
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 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 tam patienter ac graviter constructi verteret.
27. Whether in the celebration of Mass the « Lavabo » rite can be omitted?
Resp.: In no way . For:
1. Both 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 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 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.
Notitiae 6 (1970), 38, n. 27hermeneutics , lavabo , offertory
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 :
a ) an adsit et quaenam sit ratio sufficiens pro hac variatione inducenda?
b ) an doctrina tradita circa hanc rem in « Catechismo Romano ex Decreto Concilii Tridentini iussu S. Pii V edito » habenda sit ut superata?
c ) an etiam minus aptae tenendae sint omnes versiones huius supradicti biblici textus?
d ) an re vera in approbatione danda huic vernaculari variationi in textu liturgico aliquid minus rectum irrepserit, quod correctionem seu emendationem expostulet?
Resp.: Variatio de qua supra plene iustificatur:
a ) secundum exegetas verbum aramicum, quod lingua latina versum est « pro multis », significationem habet « pro omnibus »: multitudo pro qua Christus mortuus est, sine ulla limitatione est, quod idem valet ac dicere: Christus pro omnibus mortuus est. Illud S. Augustini meminisse iuvabit: « Videte quid dederit, et invenietis quid emerit. Sanguis Christi pretium est. Tanti quid valet? Quid, nisi totus orbis? 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).
b ) nullo modo habenda est ut superata doctrina « Catechismi Romani »: distinctio circa mortem Christi sufficientem pro omnibus, efficacem solum pro multis, valorem suum retinet.
c ) in adprobatione data huic vernaculari variationi in textu liturgico nihil minus rectum irrepsit, quod correctionem seu emendationem expostulet.
28. In certain vernacular translations of the formula of consecration of the wine at Mass, the words « pro multis » are translated thus: in English for all men; in Spanish por todos; in Italian per tutti.It is asked :
a ) whether there is and what is the sufficient reason for introducing this variation?
b ) whether the doctrine handed on regarding this matter in the « Roman Catechism by Decree of the Council of Trent and issued with the authority of St. Pius V » should be regarded as superseded?
c ) whether all the translations of this aforementioned biblical text should be regarded as less suitable?
d ) or whether, in truth, in granting approval to this vernacular variation in the liturgical text, something incorrect has slipped in which warrants correction or emendation?
Resp.: The variation described above is fully justified:
a ) according to the exegetes, the Aramaic word which was translated into Latin as « pro multis », has the significance of « for all »: the multitude for which Christ died is without any limitation, which has the same force as to say: Christ died for all. It will 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.
Notitiae 6 (1970), 39–40, n. 28consecration , pro multis , translation , vernacular
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!
Merito Episcopi Belgici contra huiusmodi liturgicas depravationes reclamaverunt, proprios sacerdotes monentes, ne textum quemcumquae liturgicum adhibeant, a competenti Auctoritate haud approbatum.
* * *
In quodam articulo describitur et commendatur Missa pro iuvenibus Supra thema « de la drogue » (Une Messe des jennes sur le thème de le drogue , in Paroisse et Liturgie , 1970, pp. 80-81).
Initio duo iuvenes ad ambonem ostendunt ceteris quaedam diaria cum titulis themati aptis: « Louvain: de la marijuana dans une poubelle » … « Liège: du haschich dans un banc de collégien ».
Sequitur diversorum instrumentorum musicorum ( « batterie » ) strepitus et sonus alicuius « dischi ».
Cantus introitus: Pèlerin, étranger, sur cette terre, Pèlerin, éntranger, Seignur, pour marcher vers toi .
Kyrie, Gloria, Collecta. Postea « l’un après l’autre, plusieurs jeunes moment au lutrin et évoquent, à travers poésie, articles de revues, flashes d’actualité le rèseau des questions, qui habitent la société et l’Eglise d’aujourd’hui comme autant de causes proches ou lointaines du phénomène de la drogue … A travers tout cela se des sine la figure d’un Christ défiguré, évoquée par la diffusion de la chanson de Freddy Seghers: Christ … ».
Prima lectio: Act. 2 : « Il se fera, dans le derniers jours, que je répandrai de mon esprit sur trute chair. Alors leurs fils et leurs files prophétiseron, les gens auront des visions et les viellards des songes … ».
Cantus meditationis: Mon âme a soif du Dieu vivant, quand le verrai-je face à face?
Et autor commentatur: « N’est-ce pas là le désir sincère des vrais Hippies? Et nou chrétiens, où est notre mystique? ».
Estne vere haec via pastoralis apta ad vitia corrigenda et iuvenes educandos? Qua ratione vitia, aliquando verae degenerationes, createntur a « notre Eglise de quarelles »? Cur « juger » et « condamner les drouges » esset « attitude pharisaïque »?
Misericoridam habere oportet pro personis, adiuvare necesse est errantes, sed cur accusare Ecclesiam, uti « causam » « du phénomène de la drogue »?
Et cur phantasticam liturgiam eucharisticam construere, Liturgiam mortificando, dum aliae formae educationis spirituals exstent, talibus iuvenibus aptius et efficacius congruentes, quas optime novit traditionalis et materna paedagogia Ecclesiae?
* * *
Pro Puebla quae ad duodevicesimum annum pervenit et ab aliqua familia adoptata est, sacerdos quidam Missam composuit, ut celebraretur occasione illius puellae ingres sus in familiam adoptivam.
Haec personalis circumstantia familiaris potetne argumentum constituere pro peculiari formula sactae ac divinae Liturgiae eucharisticae? Nonne sufficiunt elementa, quae, iuxta normas communes, assumi possunt, ex. gr. in orationem universalem?
* * *
Quo ducitis, « ministra Domini », Liturgiam?
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 ». Incredible to say how far unhampered freedom and a lessening of the moral sense have gone!
Rightfully did the Bishops of Belgium decry these liturgical deviations, cautioning their own priests not to use any liturgical text that had not been approved by the competent Authority.
***
In a certain article, a Mass for young people on the theme « of drugs » (Une Messe des jeunes sur le thème de la drogue , in Paroisse et Liturgie , 1970, pp. 80-81) is described and recommended.
At the beginning, two youths at the ambo show the rest certain newspapers with headlines that fit the theme: « Louvain: Marijuana in the trash » ... « Liège: Hashish on a school bench ».
The noise of various musical instruments (« drums ») and the sound of certain (« dischi ») follows.
The introit: Pilgrim, stranger, upon this earth, Pilgrim, stranger, Lord, to walk towards you .
Kyrie, Gloria, Collect. Then « one after another, several young people approach the ambo and evoke, through poetry, journal articles, and news flashes the network of issues that reside in society and the Church today, as causes of the drug problem ... Through it all emerges a disfigured image of Christ, evoked by the broadcast of the Freddy Seghers song: Christ ... ».
The first reading: Act. 2 : « It will be that in the last days I will pour out my spirit on all flesh. Your sons and daughters will prophesy. Your young men will see visions and dream dreams ».
The meditation chant: My soul thirsts for the living God. When will I see you face to face?
And the author comments: « Isn't that the genuine desire of true Hippies? As for us Christians, where is our mysticism? ».
Is this truly an appropriate pastoral way to correct vices and educate the youth? For what reason should vices, and sometimes true depravities, be encouraged by « our Church of quarrels »? Why would « judging » and « condemning 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 eucharistic 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 »?
Notitiae 6 (1970), 102–103drugs , hippies , homosexuality , liturgiae degradatio , liturgical abuse
29. Quaenam germana significatio terminorum « ministri » et « ministri sacri » in n. 27 Institutionis generalis Missalis romani?
Resp.: « Ministri » seu « Ministri sacri » iuxta locutionem n. 27 Institutionis generalis Missalis romani , qui « cum ad presbyterium pervenerint ... altare salutant » et « venerationis significandae causa ipsum altare osculantur ... », sunt revera diaconus et subdiaconus. De ipsis expresse hoc dicitur in nn. 129 et 144 eiusdem Institutionis generalis .
29. What is the proper meaning of the terms « ministers » and « sacred ministers » in n. 27 of the General Instruction of the Roman Missal?
Resp.: « Ministers » or « Sacred ministers » as spoken of in n. 27 of the Institutio generalis Missalis romani , who « when they arrive at the sanctuary ... reverence the altar » and « kiss the altar to show their veneration ... », are in fact the deacon and subdeacon. This is expressly said of them in nn. 129 and 144 of the same Institutio generalis .
Notitiae 6 (1970), 104, n. 29deacon , hermeneutics , ministers , sacred ministers , subdeacon
30. Utrum sacerdos possit stolam omittere e sacris vestibus induendis?
Resp.: Negative . Quaestio ponitur ex interpretatione eorum quae habentur in n. 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.
Notitiae 6 (1970), 104, n. 30chasuble , hermeneutics , stole
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. 31latin , vernacular
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.
Notitiae 6 (1970), 104, n. 32adoration , blessed sacrament , religious sisters
41. Quando in fine Missae adhibetur formula benedictionis sollemnior vel oratio super populum, quomodo inserenda est in ritibus conclusionis?
Resp. In n. 124 Inst. gen. dicitur quod quibusdam diebus et occasionibus formulae benedictionis praemittitur , iuxta rubricas, alia formula sollemnior vel oratio super populum. Tunc ritus ita componitur. Post salutationem « Dominus vobiscum », diaconus vel, eo deficiente, [sic ] monitionem his vel similibus verbis: Deinde sacerdos, manibus super populum extensis, dicit benedictionem, vel orationem super populum, cui sequitur benedictio, omnibus respondentibus « Amen ». (Cf. pp. 495 et 507 Missalis romani ).
41. When the more solemn formula of blessing or the prayer over the people is used at the end of Mass, how should it be inserted into the concluding rites?
Resp. In n. 124 of the General Instruction it says that on certain days and occasions the formula of blessing is preceded , in accordance with the rubrics, by another more solemn formula of blessing or prayer over the people. In this case the rite is put together thus. After the greeting « The Lord be with you », the deacon or, in his absence [the priest] gives the instruction in these or similar words... Then the priest, with hands extended over the 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 ).
Notitiae 6 (1970), 404, n. 41dismissal , final blessing , oratio super populum
42. In n. 26 Institutionis generalis verba « actioni sacrae » referenda sunt ad processionem sacerdotis et ministrorum vel ad totam celebrationem eucharisticam?
Resp. Verba de quibus supra referenda sunt ad processionem quia in contextu agitur de cantu ad introitum. Tamen ipsa norma induit valorem generaliorem: qualiscumque cantus in Missa aptari debet indoli temporis et actionis, quae hic et nunc peragitur.
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 understood as referring to the procession because in the context they are dealing with the entrance chant. Yet the norm itself takes on a more 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.
Notitiae 6 (1970), 404, n. 42entrance antiphon , hermeneutics , introit , music
43. Si panis et vinum a fidelibus offeruntur, quomodo componitur praesentatio patenae cum pane, iuxta n. 102 Inst. gen.?
Nulla habetur difficultas. Nam oblationes quas sacerdos a fidelibus accipit, adiuvantibus ministris, super 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.
43. If the bread and wine are brought by the faithful, how is the presentation of the paten with bread, according to n. 102 of the Gen. Inst. arranged?
There is no difficulty. The oblations which the priest receives from the faithful, with the help of the ministers, are placed on an appropriate table and the bread and wine are brought to the altar (cf. N. 101), and then the offertory rites are carried out. If, however, the celebrant receives from the faithful the paten or ciborium with hosts last, he can proceed directly to the altar and immediately say the formula of offering for the bread.
Notitiae 6 (1970), 404, n. 43bread , ciborium , offertory , paten
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 sabbatum liber [sic ] non sit a celebrationibus sub nn. 1-8 in tabula praecedentiae recensitis, tunc servari potest principium generale, n. 60.
Notitiae 6 (1970), 405, n. 44calendar , solemnity