Notitiae Responses

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) deprompta. Finis est praestare textum originalem, versionem anglicam, et exemplar PDF paginarum pertinentium ex « Notitiae » vel alio fonte. Praesens igitur inceptum 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. 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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Text	Unofficial English Translation	Citation	Tags	PDF of the original document
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? Resp.: Affirmative. Si moderatores sunt sacerdotes et si, secundum eundem articulum Instructionis, fit concelebratio, convenit ut in hac Missa concelebrent.	1. Whether the expression in art. 15 of the Instruction: « with the participation of all who are in the house » regarding the principal Mass on Sunday in seminaries and religious houses of studies should be 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.	Notitiae 1 (1965): 136, n. 1	concelebration, religious community, seminary
31. Utrum conveniat habere concelebrationem occasione funebrium, loco plurium Missarum singularium quae alicubi durante Missa exsequiali celebrari solent? Resp.: Affirmative.	31. Whether it is appropriate to have a concelebration on the occasion of a funeral in place of several individual Masses which are usually celebrated in various places during the funeral mass? Resp.: In the affirmative.	Notitiae 1 (1965): 142, n. 31	concelebration, funeral, requiem mass
32. Utrum ministri sacri qui bis in die in Missa concelebrata munere suo funguntur, etiam bis sub utraque specie communicare possint? Resp.: Affirmative.	32. Whether the sacred ministers who exercise their role twice in a day in a concelebrated Mass can receive holy Communion twice even under both species? Resp.: In the affirmative.	Notitiae 1 (1965): 142, n. 32	both species, communion, concelebration
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. 33	bishop, concelebration, incense
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. 34	concelebration, consecration, gestures, hands
35. Utrum concelebrantes qui stant circa mensam altaris illud osculentur ad verba « ex hac altaris participatione »? Resp.: Affirmative, secundum Ritum servandum in concelebratione Missae p. 68: « ... celebrans principalis, et concelebrantes qui stant circa mensam altaris, osculantur illud; deinde omnes se erigunt ... ».	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 according to the Ritus servandus in concelebratione Missae p. 68: « ... the principal celebrant and the concelebrants who stand near the mensa of the altar kiss it; then all stand up straight ... ».	Notitiae 1 (1965): 143, n. 35	altar, canon, concelebration, kiss
37. Utrum, relate ad Communionem sub utraque specie, quando sermo est de « fratribus conversis », agatur a) tantum de illis, qui partem ministrantium in concelebratione Missae agunt? b) de omnibus fratribus conversis professis, qui concelebrationi Missae participant? Resp.: ad a) Negative. ad b) Affirmative.	37. Whether, with regard to Communinon under both species, when the phrase « lay brothers » occurs, does it deal a) only with those who take the part of ministers in the concelebration the of Mass? b) with all the professed lay brothers who participate in the concelebration of the Mass? Resp.: ad a) In the negative. ad b) In the affirmative.	Notitiae 1 (1965): 143, n. 37	both species, concelebration, lay brothers, religious community
53. Utrum concelebrantes adhibere possint parvos calices in Missa concelebrata? 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. Pro communione autem calicis eligatur unus ex modis in ipso Ritu exstantibus. Etsi usus parvorum calicum sit tantum medium ad Communionem faciendam, infusio pretiosissimi Sanguinis e magno calice in alios parvos, et ipsa forma parvorum calicum, minus apta videntur pro concelebratione. Valde proinde convenit servare ritum communionis calicis, quo concelebrantes directe ex ipso eodemque calice, etsi cum calamo aut cochleari, Communionem sumunt.	53. Whether concelebrants may use small chalices in a concelebrated 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 that there will be enough for the communion of all the concelebrants ». If everyone in the concelebration of the Mass had his own chalice, rather than a concelebrated Mass, it would be the synchronization of several Masses. For communion from the chalice, one of the methods in the 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.	Notitiae 1 (1965): 188–189, n. 53	chalice, communion, concelebration, small chalices
54. Ubi debet celebrans principalis dicere: Quod ore sumpsimus et lavare pollices et indices dicendo Corpus tuum, Domine? Resp.: Stans in medio altaris dicit secreto: Quod ore sumpsimus, Domine, etc., et postea in vase cum aqua parato digitos abluit dicens: Corpus tuum, Domine, et abstergit.	54. Where should the principal celebrant say: Quod ore sumpsimus and wash his thumbs and index fingers while saying Corpus tuum, Domine? Resp.: Standing at the middle of the altar, he says inaudibly: Quod ore sumpsimus, Domine, etc., and afterwards in the vessel prepared with water he washes his fingers saying: Corpus tuum, Domine, and wipes them.	Notitiae 1 (1965): 189, n. 54	concelebration, purification
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. 95-98) in a concelebrated Mass in such a way that he exercises the specifically diaconal functions? Resp.: In the affirmative, according to nn. 77 and 78 of the Ritus servandus in concelebratione Missae.	Notitiae 1 (1965): 189, n. 55	concelebration, deacon
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: 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. 9 Ritus 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. Ad alteram partem: Stipendium pro Missa concelebrata recipitur ad normam iuris: ideo si haec Missa concelebrata est binata, servandae sunt normae generales C.I.C. vel indulta particularia, quae alicubi forte habentur.	75. Can a priest who has an indult to celebrate Mass twice or three times on Sundays and feasts concelebrate in the second or third Mass? And in this 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, however, about whether it is appropriate that a priest who concelebrates in such cases should also celebrate individually for 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.	Notitiae 1 (1965): 253–254, n. 75	bination, concelebration, stipend, trination
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. Nam Constitutio liturgica, art. 57, 1a) et Ritus concelebrationis, 1, 1a) concedunt ipso iure omnibus sacerdotibus facultatem concelebrandi feria V in Cena Domini ad Missam vespertinam.		Notitiae 1 (1965): 307, n. 84	concelebration, holy thursday, lord's supper
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. 13	bination, concelebration, ordinary, religious priests
22. In communitatibus monasticis potestne organaedus sacerdos qui 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.		Notitiae 5 (1969): 405, n. 22	concelebration, monastery, organ, religious priest
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 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. ³ Cf. Notitiae 8 (1972), p. 328.		Notitiae 11 (1975): 287–288	bination, concelebration, stipend
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. 6	concelebration, gestures
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 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.	7. In proclaiming or singing the doxology which concludes the Eucharistic Prayer, very different practices can be observed: a) At times this conclusion is said or sung by the principal celebrant alone. b) It is customarily said or sung by all the concelebrants. c) In some places this conclusion is said or sung by the whole assembly. Which rule should be followed? Resp. In every assembly, by custom it belongs to the presider to open and close the action for the sake of which the assembly is gathered together. In the case of the Eucharist, the essential part of the whole celebration is clearly the Eucharistic Prayer, which continues from the preface to the final doxology inclusive. And so, it belongs to the presider to open this Prayer by means of the preface, which the Sanctus follows, at which point the assembly comes in, and then Vere Sanctus (or a similar text) is pronounced by the presider alone. Concerning the conclusion, the three cases related above warrant these observations: a) It rightly pertains to the presider, who has opened the Eucharistic Prayer, also to conclude it by reciting the final doxology. And this is even indicated first of all by IGMR 191: Doxologia finalis Precis eucharisticae a solo celebrante principali ... profertur. b) The second case is most of all in use, and this practice has quickly and universally become widespread among concelebrants proclaiming or singing this conclusion together. This practice is likewise in accord with IGMR 191, where in the second part such a practice is intended: ...aut ab omnibus concelebrantibus una cum celebrante principali profertur. c) In contrast to the two previous cases, the proclamation or singing of this conclusion carried out by the entire assembly, is an illegitimate extension, not just under the simple disciplinary aspect, since it is contrary to the norms in force, but also for a deeper reason, since it is quite contrary with the very nature of the ministries and texts. Even if one could interpret the extension [of the practice] to the entire assembly as a sign of the desire that the assembly has of participating more and more in the liturgical action, it is still necessary that the assembly do this rightly and in accord with the truth. This apparent progress is in reality a regress, for it manifests a forgetting of the part which pertains to each person in the liturgical celebration. 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. It happens that in this third case, frequently the final Amen is said or sung by no one or hardly anyone. If, on the contrary, the indications given in the Ordin Missae (100, 108, 115, 124: Populus acclamat: Amen) are observed, ornate chants can be employed to emphasize this response, which the lend force and solemnity to the acclamation of the whole people.² ² See, for example, that the triple Amen, which is sung by the people in Masses celebrated by the Supreme Pontiff, or more simply the Amen related in the Missale Gallicum 1974, p. [130].	Notitiae 14 (1978): 304–305, n. 7	concelebration, eucharistic prayer
Utrum liceat pluribus sacerdotibus concelebrantibus, ut quisque calicem quendam accipiat ante doxologiam finalem precis eucharisticae? ℟. 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. 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 populus Amen acclamaverit ». Reprobandus igitur est usus, quo omnes vel plures concelebrantes ad altare tempore doxologiae finalis proxime accedunt ut calices accipiant. Potius celebranti vel diacono vel uni concelebranti relinquendum est munus calicis elevandi.	Whether it is permitted for several concelebrating priests each to take up an individual chalice before the final doxology of the eucharistic prayer? ℟. In the negative. 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 rather it ritually expresses what is said by the Priest in the words in the final doxology of the Eucharistic Prayer. The General Instruction of the Roman Missal, in n. 180, in Mass with a deacon, affirms: « At the final doxology of the eucharistic Prayer, standing at the side of the priest, [the deacon] holds the chalice elevated 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.	Notitiae 46 (2009): 171	chalice, concelebration, doxology, elevation
Guida per le grandi celebrazioni [Nondum transcriptum - Not yet transcribed]	An English translation is available through the USCCB.	Notitiae 51 (2014): 330–348	communion, concelebration, language, large celebrations, music