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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Use this link to display only the responses that are associated with the specified tags: http://notitiae.ipsissima-verba.org/tag/consecration.

	Text	Unofficial English Translation	Citation	Tags	PDF of the original document
	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
	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. 28	consecration, pro multis, translation, vernacular
	Utrum in Missae celebratione christifidelibus genuflectendum sit tempore consecrationis? Etiamsi Conferentiae Episcoporum est gestus et corporis habitus in Ordine Missae romanae descriptos ingenio populorum aptare (cf. Sacrosanctum Concilium, n. 39), ad hanc quaestionem solvendam serventur dispositiones forte a competenti auctoritate datae, cf. Institutio Generalis Missalis Romani quae in numero 21 regulas simplicissimas dat: « Genuflectant vero [fideles], nisi ob angustiam loci vel frequentiorem numerum adstantium aliasve rationabiles causas impediantur, ad consecrationem ». Practice, fideles genuflexi manent ab epiclesi ante consecrationem usque ad acclamationem post consecrationem. Contingit tamen certis in ecclesiis sublata sunt genuflexoria, quapropter fideles tantum stare vel sedere possunt, non sine detrimento reverentiae et adorationis Eucharistiae debitae. Nihil impedit quominus fideles genuflexi maneant humi ad suam adorationem manifestandam, quantumvis res incommoda inveniatur. In casibus, in quibus rationabiles causae genuflectionem impediunt, inclinatio corporis et modus digne sese gerendi, signa erunt reverentiae et adorationis manifestandae tempore consecrationis. Ea quae supra definiuntur minime supervacanea censenda sunt, quia eo tendunt, ut unitas sese gerendi habeatur in coetu qui Eucharistiam celebrat, et ideo manifestetur unitas in fide et in cultu communitatis. Videntur saepe fideles post consecrationem corporis habitu diverso quasi oblivisci se esse participes Liturgiae Ecclesiae, quae est summa actio communitatis, et non tempus sese alienandi in actionem devotionis privatae. Quaod etiam expresse et accurate definitur in Can. 837, § 1. Actiones liturgicae non sunt actiones privatae, sed celebrationes Ecclesiae ipsius, quae est « unitatis sacramentum », scilicet plebs sancta sub Episcopis adunata et ordinata; quare ad universum corpus Ecclesiae pertinent illudque manifestant et afficiunt; singula vero membra ipsius attiingunt diverso modo, pro diversitate ordinum, munerum et actualis participationis. § 2. Actiones liturgicae, quatenus suapte natura celebrationem communem secumferant, ubi id fieri potest, cum frequentia et actuosa participatione christifidelium celebrentur.		Notitiae 35 (1999): 41–42	consecration, posture