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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.
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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
[Nondum transcriptum - Not yet transcribed]Notitiae 36 (2000): 312–319confession, sacrament of penancePDF of Notitiae 36 (2000): 312–319

Quaenam sunt dispositiones quae ad momentum celebrationis sacramenti Paenitentiae spectant: utrum, exempli gratia, christifideles perdurante Missae celebratione ad sacramentum Paenitentiae accedere possunt?

De tempore celebrationis sacramenti Paenitentiae praiecipuae normae inveniuntur in Instructione Eucharisticum mysterium, 25 maii 1967, ubi commenatur, ut « Fideles ad eum adducantur extra Missae celebrationem, praesertim horis statutis, ad sacramentum Paenitentiae accedant, ita ut eius administration cum tranquillitate et ipsorum vera utilitate fiat, neve ipsei ab acutosa Missae partecipatione impediantur » (n. 35). Quae etiam in Praenotandis Ordinis Paenitentiae denuo proponuntur (n. 13), ubi tamen declaratur, ut « reconciliatio paenitentium omni tempore ac die celbrari potest » (ibidem).

Quod tamen quamquam consilium a pastoribus intellegi debet ad pastoralem curam christifidelium, quos hortari et adiuvare ne omittant, ut in sacramento Paenientiae bonum animae quaerant et ad eum pro posse accedant extra tempus et locum celebrationis Missae. Altera ex parte haec norma nullo modo prohibet sacerdotibus, praeter illum Sanctam Missam clebrantem, confessiones fidelium audire, qui id desiderent etiam tempore celebrationis Missae.

Hac praesertim aetate, qua ab multis ecclesialis significatio peccati et sacramenti Paenitentiae obscuratur et desiderium accedndi ad acramentum Paenitentiae valde minuitur, pastores omnibus viribus suis favere debent frequens usus huius Sacramenti inter fideles. Ideo in can. 986 § 1Codicis Iuris Canonici leguntur: Omnis cui animarum cura vi muneris est demandata, obligatione tenetur providendi ut audiantur confessiones fidelium sibi commissorum, qui rationabiliter audiri petant, utque iisdem opportunitas praebeatur ad confessionem individualem, diebus ac horis in eorum commodum statutis, accedendi.

Celebratio re vera sacramenti Paenitentiae unum e ministeriis propriis sacerdotis est. Christifideles autem no solum obligatione tenentur peccata confitendi (cf. can. 989), verum etiam ius est eis ut ex spiritualibus Ecclesiae bonis, praesertim ex verbo Dei et sacramentis, adiumenta a sacris Pastoribus accipiant (can. 213).

Licere quidem patet etiam perdurantibus Missarum sollemnibus confessionem suscipere quotiescumque praevidetur fideles illud petere ministerium. Si concelebratio fit, enixe rogatur ut aliqui sacerdotes abstineat a concelebratione ita ut praesto esse possitn fideliub qui ad sacramentum Paenitentiae accedere velint.

In mentem autem revocandum est, non licere sacramentum Paenitentiae cum sancta Missa unire, ita ut fiat unica celebratione liturgica.

Translated by Dr. Aaron Sanders.

What, then, are the dispositions that pertain to the time for celebrating the sacrament of Penance (whether, for example, the Christian faithful can approach the sacrament of Penance while the celebration of Mass is ongoing)?

The principle norms concerning the time for celebrating the sacrament of Penance are found in the instruction Eucharisticum mysterium(May 25, 1967) where it is commended that “The faithful are to be constantly led to the practice of going to confession outside the celebration of Mass, and especially at the prescribed times, such that the administration [of the sacrament] takes place calmly and with true benefit [to the faithful] and such that active participation in the Mass is not impeded” (n. 35). This is also proposed anew in the praenotanda to the Rite of Penance (n. 13) where, nonetheless, it is declared that “the reconciliation of penitents may be celebrated at any time and on any day” (ibid.).

Still, while this ought to be understood by pastors as a counsel, for the pastoral care of the Christian faithful, that they not omit to exhort and help [the faithful] seek the good of their souls in the sacrament of Penance and to approach it, to the extent of their ability, outside the time and place of the celebration of Mass, on the other hand this norm in no way prohibits priests, aside from the one celebrating the Holy Mass, from hearing the confessions of the faithful who desire it even at the time during which Mass is celebrated.

Especially in this age, in which the ecclesial meaning of sin and the sacrament of Penance is obscured by many and the desire to approach the sacrament of Penance is greatly diminished, pastors ought to support with all their might the frequent use of this Sacrament among the faithful. Therefore, in can. 986 §1 of the Code of Canon Law one reads: “All to whom the care of souls has been entrusted in virtue of some function are obliged to make provision so that the confessions of the faithful entrusted to them are heard when they reasonably seek to be heard and that they have the opportunity to approach individual confession on days and at times established for their convenience.”

In fact, the celebration of the sacrament of Penance is one of the proper ministries of a priest. The Christian faithful, moreover, are not only bound by the obligation to confess their sins (cf. can. 989), but it is also their genuine right “to receive assistance from the sacred pastors out of the spiritual goods of the Church, especially the word of God and the sacraments” (can. 213).

Indeed it is evident that it is licit to receive a confession while the solemnities of Mass are taking place howsoever often it is foreseen that the faithful seek that ministry. If concelebration is taking place, it is earnestly requested that some priests abstain from concelebration such that they can be available to the faithful who desire to approach the sacrament of Penance.

It is to be recalled to mind, however, that it is not licit to unite the sacrament of Penance with the Holy Mass such that a single liturgical celebration is taking place.

Notitiae 37 (2001): 259–260confession, sacrament of penancePDF of Notitiae 37 (2001): 259–260