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46. Utrum diacono, qui in Missa secundum n. 44 et 45 Ritus servandi legit aut cantat Evangelium, liceat etiam homiliam habere?
Resp.: Affirmative, post debitam, ab Ordinario obtentam facultatem, secundum C. I. C., can. 1342, § 1.
46. Whether a deacon who, according to n. 44 and 45 of the Ritus servandus reads or sings the Gospel at Mass, is also permitted to give the homily?
Resp.: In the affirmative after obtaining the proper faculty from the Ordinary, according to C. I. C., can. 1342, § 1.
Notitiae 1 (1965): 187, n. 46deacon , homily
47. Utrum diaconus, qui in Missa lecta secundum n. 44 et 45 Ritus servandi legit Evangelium, possit etiam in aliis partibus Missae assistere more diaconali?
Resp.: Affirmative.
47. Whether a deacon who reads the Gospel in a Missa lecta according to n. 44 and 45 of the Ritus servandus can also assist as a deacon in the other parts of the Mass?
Resp.: In the affirmative.
Notitiae 1 (1965): 187, n. 47deacon , missa lecta
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. 55concelebration , deacon
56. Licetne diacono recipere sacram Communionem sub utraque specie, ad mentem n. 1. 2) Ritus servandi in distribuenda Communione sub utraque specie , quando solus assistit in celebratione Missae?
Resp.: Affirmative, in Missa in cantu, ad quam Ritus servandums restringit Communionem sub utraque specie pro diacono: « in Missa pontificali vel sollemni ».
56. Is a deacon permitted to receive holy Communion under both species, according to the intention of n. 1. 2) of the Ritus servandus in distribuenda Communione sub utraque specie , when he is the only one who assists in the celebration of the Mass?
Resp.: In the affirmative, in a sung Mass, to which the Ritus servandums restricts Communion under both species for the deacon: « in a pontifical or solemn Mass ».
Notitiae 1 (1965): 189, n. 56both species , communion , deacon , missa cantata
72. Utrum liceat diacono, vi consuetudinis et magnae christifidelium affluentiae, in Missa sollemni ministerium suum ad altare relinquere ad sacram Communionem distribuendam?
Resp.: Negative. Quod vetitum fuit iam per Cod . rubr. n. 502: « Tempus proprium sanctae Communionis fidelibus distribuendae est infra Missam, post Communionem sacerdotis celebrantis, qui ipsemet eam petentibus distribuat, nisi propter grandem communicantium numerum conveniat, ut ab alio vel ab aliis sacerdotibus adiuvetur ».
Dedecet omnino, ut in eodem altari, in quo actu Missa celebratur, ab alio sacerdote (sive in casu: a diacono) sancta Communio distribuatur, extra tempus Communionis proprium.
72. Whether it is permitted for the deacon, by virtue of custom and a large gathering of the faithful, to abandon his ministry at the altar in a solemn Mass for the purpose of distributing holy Communion?
Resp.: In the negative. This was already forbidden by the Cod . rubr. n. 502: « The proper time for distributing holy Communion to the faithful is within the Mass, after the Communion of the priest celebrant, who should himself distribute to those who seek it, unless on account of a large number of communicants it is desirable that he be helped by another or by other priests ».
It is altogether unfitting that at the same altar upon which the Mass is actually being celebrated holy Communion should be distributed by another priest (or in this case, a deacon) outside of the proper time for Communion.
Notitiae 1 (1965): 253, n. 72communion , deacon
85. Utrum Episcopus post diaconos assistentes etiam diacono et subdiacono Missae pacem dare possit?
Resp.: Affirmative, si non communicant. Nam osculum pacis diacono et subdiacono datur ab Episcopo ad communionem (cfr. n. 50).
85. Whether the Bishop can give the peace also to the deacon and subdeacon of the Mass after the assistant deacons?
Resp.: In the affirmative, if they do not receive Communion. For the kiss of peace is given to the deacon and subdeacon by the Bishop at Communion (cf. n. 50).
Notitiae 1 (1965): 307, n. 85bishop , deacon , sign of peace , subdeacon
86. Utrum presbyteri ministerio diaconi et subdiaconi in Missa solemni fungentes communicari possint sub utraque specie, etsi Missam iam celebraverint vel celebraturi sint, ex anologia cum norma data in Ritu concelebrationis (n. 15).
Resp. : Negative. Nam lex generalis (CJC, can. 857) de non iteranda s. Communione eodem die vigere pergit. Casus in n. 15 Ritus concelebrationis et in n. 60 Instructionis considerati, habendi sunt ut relaxatio legis quae tantum pro illis casibus expresse determinatis valet.
In caus allato agitur tantum de vero diacono et subdiacono ministerium suum implentibus.
Notitiae 1 (1965): 307, n. 86communion , deacon , subdeacon
93. Utrum diaconus vel alius sacerdos qui Evangelium legit, tantum superpelliceum et stolam aut habitum choralem, si est religiosus, induere possit.
Praescriptio Ritus servandi , n. 44, non intendit ut quocumque modo alius sacerdos vel diaconus habeatur, qui tantum ad legendum vel cantandum Evangelium accedat statimque recedat. Mens praedicti documenti est ut diaconus vel, eo deficiente, alius sacerdos, ministerium suum celebranti praestet toto tempore actionis sacrae, quique proinde vestes liturgicas proprii ordinis induere tenetur, scilicet albam et stolam diaconalem, diaconus; albam et stolam, more sacerdotali, sacerdos.
Notitiae 2 (1966): 30, n. 93deacon , gospel , hermeneutics , priest , vestments
Patres Pontificiae Commissionis Decretis Concilii Vaticani II interpretandis, proposito in plenario coetu quod sequitur dubio, respondendum censuerunt ut infra :
D. - Utrum, iuxta Litteras Apostolicas Sacrum Diaconatus ordinem , diei 18 iunii 1967, n. 22, 4, collatas cum Constitutione dogmatica de Ecclesia Lumen Gentium , diei 21 novembris 1964, n. 29, clausula ubi deest sacerdos requiratur ad validitatem delegationis quae fit Diacono pro assistendo matrimonio.
R. - NEGATIVE , seu clausulam supradictam non esse ad validitatem
requisitam.
Ssmus Dominus Noster Paulus Pp . VI in Audientia die 4 Aprilis 1969 infrascripto impertita supradictam decisionem ratam habuit, adprobavit et publicari iussit.
PERICLES Card. FELICI , Praeses
AAS 61 (1969): 348 deacon , delegation , matrimony
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
De muneribus diaconi in communitatibus sacerdotum
Nonnullae communitates petierunt utrup diaconus dacerditibus religiosis adstantibus legi time possint:
R. a) Expessio « sacerdos vel diaconus » quae in nn. 254, 256 Institutionis generalis de Liturgia Horarum , et in rubricis Ordinarii recurrit (L. H. I, 532, 537), minime postulat quod diaconus exercere valeat munus praesidendi coram sacerdotibus, quamvis in illis textibus explicita condicio « vel, eo deficiente » non inveniatur. Mens legislatoris est diaconum ordinari ad presbyterum adiuvendum vel subsituendum, eo deficiente. Quapropter secundum normas dicaconus celebraioni Officii ne praesideat cum praesto sint sacerdotes. Ipse vero procul dubio munus praesidendi exercebit in coetu religiosarum, laicorum aut coram presbyteris legi time impeditis (infirmis, senibus, etc.)
b) Pari modo, expresssio « sacerdos vel diaconus » in nn. 91, 92, 97, 99, 100 Ordinis « de sacra Communione et de cultu Mysterii Eucharistici extra Missam », etsi condicio « eo deficiente » explicite non ponitur, minime significat quod diaconus, minister ordinarius in expositione SS.mi Sacramenti, presbyteris adstantibus, benedictionem eucharisticam impertiri possint. Solutio et exceptiones eaedem sunt ac in paragrapho antecedenti.
c) Diaconus est minister ordinarius verbi Dei sicut et Baptismi celebrandi atque Communionis distribueandae. Qua talis legi time ipse post Evangelium proclamatum facit homiliam, sicut habetur in n. 61 Institutionis generalis Missalis romani , qui adiungit verbum « aliquando ». Itaque diaconus munus sibi proprium in verbo Dei praedicando exercere valet, quin presyteros supplantet in fidelium institutione.
Notitiae 12 (1976): 46–47communities of priests , deacon
De Diaconi Monitionibus
Inter monitiones, quae in celebratione Missae ad diaconum pertinent, ab aliquibus enumeratur etiam expressio « Mysterium fidei » post factam consecrationem panis et vini a sacerdote celebrante.
Ad rem quod attinet, animadverti debet quod sequitur. Re quidem vera, verba « Mysterium fidei » inveniuntur in omnibus manuscriptis Canonis romani a saeculo VII et deinceps. Attamen eorum origo omnino ignoratur. Unica indicatio biblica circa illam expressionem habetur in 1 Tim 3, 9 ubi « mysterium fidei » universam doctrinam christianam designat vel Dei propositum pro mundi salute (cf. Jungmann, Missarum sollemnia , II editio – Wien 1949, II pars, nn. 269 ss).
Iam tempore Consilii ad exsequendam Constitutionem de sacra Liturgia viri periti huiusmodi quaestionem examini subiecerant et ad hanc pervenerant conclusionem: expressio « Mysterium fidei » pronuntianda est a sacerdote, non vero a diacono. Omnibus bene perpensis, servanda est rubrica Missalis Romani , quae statuit « Deinde (sacerdos ) dicit: "Mysterium fidei" » (Ordo Missae , n. 93).
Rubrica confirmata est in Caeremoniale Episcoporum , n. 155.
On the Instructions of the Deacon
Some count even the expression « Mysterium fidei » after the consecration of the bread and wine by the priest celebrant as one of the instructions which belong to the deacon in the celebration of Mass.
In this matter, we should pay attention to the following. Although the words « Mysterium fidei » are found in all manuscripts of the Roman Canon from the seventh century onward, their origin is entirely unknown. The only indication in the Bible of this expression is found in 1 Tim 3:9 where « mysterium fidei » refers to the whole of Christian doctrine or the plan of God for the salvation of the world (cf. Jungmann, Missarum sollemnia , II editio – Wien 1949, II pars, nn. 269 ss).
Already at the time of the Consilium to implement the Constitution on the sacred Liturgy, experts undertook an examination of this sort of question and arrived at the conclusion: the expression « Mysterium fidei » should be pronounced by the priest, not the deacon. After carefully weighing everything, the rubric of the Missale Romanum , should be followed which establishes « Then (the priest ) says: "Mysterium fidei" » (Ordo Missae , n. 93).
The rubric is confirmed in the Caeremoniale Episcoporum , n. 155.
Notitiae 24 (1988): 152deacon , mysterium fidei Quoad ordinationes diaconorum in dioecesi Sancti Christophori de las Casas in Mexico, necnon ad quaestiones cum iisdem coniunctas quod spectat, Congregatio de Cultu Divino et Disciplina Sacramentorum hodierno Episcopo supradictae dioecesis, Excellentissimo Domino Philippo Arizmendi Esquivel, litteras scripsit, quae ob peculiare momentum suum pro opportuna informatione et norma [hic publici fiunt]
En relación con las ordenaciones diaconales en la Diócesis de San Cristóbal de las Casa, México, y con los problemas relativos a las mismas, la Congregación para el Culto Divino y la Disciplina de los Sacramentos ha escrito una carta al actual Obispo de esa diócesis, S.E.R. Mons. Felipe Arizmendi Esquivel, la que es publica ahora [para oportuna información y norma].
Prot. 159/00
Ciudad del Vaticano, 26 de octubre de 2005
Excelencia Reverendísima,
en la última Reunión Interdicasterial, celebrada el 1 de octubre pasado, como Ud. Ha podido bien observar, se realizó un detallado y serio examen de la petición presentada por Vuestra Excelencia y de la situación actual de la Diócesis de San Cristóbal de Las Casas y sus incidencias en la vida de la Iglesia Universal. Adjunto una copia del resumen que hice como conclusión de la reunión. Como resultado de la deliberación se ha convenido como sique:
No se puede ignorar que, aún después de pasados cinco años de la salida de S.E. Mons. Samuel Ruiz de San Cristóbal de Las Casas, continua a estar latente en la Diócesis la ideología que promueve la implementación del proyecto de una Iglesia Autóctona. En este sentido, la reunión Interdicasterial se ha pronunciado por una suspensión de eventuales ordenaciones de diáconos permanentes hasta que se haya resuelto el problema ideológico de fondo.
Asimismo, se pide que se fortalezca la pastoral vocacional, con vistas al sacerdocio célibe, como en el resto de la Iglesia en México y demás países de América Latina; y que se interrumpa la formación de mas candidatos al diaconado permanente. Constituye, en efecto, una injusticia contra esos fieles cristianos alentar una esperanza sin perspectivas reales; además, el diaconada supone una vocación personal, no una designación comunitaria sino una llamada oficial de la Iglesia; requiere una formación intelectual solida, orientada por la Sede Apostólica.
Para contribuir a sanear la vida eclesial, desde el inicio se ha pedido, y se continúa a indicar, abrir la Diócesis a otras realidades eclesiales propias de la universalidad de la Iglesia Católica, para ayudarla a salir del aislamiento ideológico mencionado.
Por último, cabe subrayar que, alimentar en los fieles expectativas contrarias al Magisterio y a la Tradición, como en el caso de un diaconado permanente orientado hacia el sacerdocio uxorado, coloca a la santa Sede en la situación de tener que rechazar las distintas peticiones y presiones y, de este modo, se le hace aparecer como intolerante.
Me valgo de esta ocasión para saludar muy atentamente a V.E. y asegurarle nuestro sincero deseo de prestarle toda la colaboración posible. Quedo de Ud.,
devotísimo en Cristo Jesús
✠ Francis Card. Arinze Prefecto
✠ Domenico Sorrentino Arzobispo Secretario
With respect to diaconal ordinations in the Diocese of San Cristóbal de Las Casas in Mexico, also to the questions they raise, the Congregation for Divine Worship and the Discipline of the Sacraments has written to the current Bishop of the aforementioned diocese, the Most Excellent Felipe Arizmendi Esquivel, a letter which, on account of its particular importance, is published here as a suitable standard and piece of information.
Prot. 159/00
Vatican City, 26 October 2005
Most Reverend Excellency,
in the last Interdicasterial Meeting, held this 1 October, as you could well see, a detailed and formal examination was carried out on the request put forth by Your Excellency as well as on the present state of the Diocese of San Cristóbal de Las Casas and its circumstances in the life of the Universal Church. Attached is a copy of the summary that I have made as to the conclusions of the meeting. As a result of deliberation the following was agreed upon:
It cannot be ignored that, even after five years since the departure of His Excellency, Mons. Samuel Ruiz, from San Cristóbal de Las Casas, the ideology which promotes the project implementation of an Indigenous Church continues to underlie the Diocese. In light of this, the Interdicasterial Meeting has pronounced itself in favour of a suspension of subsequent ordinations of permanent deacons until the basic ideological problem has been resolved.
At the same time, it is requested that the pastoral ministry for vocations be reinforced, with a view to celibate priesthood, as in the rest of the Church in Mexico and in other countries of Latin America; and that formation of any more candidates to the permanent diaconate be discontinued. As a matter of fact, it constitutes an injustice against those faithful Christians to foster a hope without genuine proportions. Moreover, the diaconate presupposes a personal vocation: not a community nomination, but an official call of the Church; it requires a solid intellectual formation, oriented by the Apostolic See.
To contribute to purifying the life of the Church, from the beginning it has been requested, and this continues to be done, to open the Diocese to other ecclesial realities, proper to the universality of the Catholic Church, to help it to escape said ideological isolation.
Finally, it is worth noting that sustaining the faithful in expectations contrary to the Magisterium and Tradition, as in the case of a permanent diaconate oriented towards getting married priests, puts the Holy See in a situation of having to reject the various petitions and pressures, and of being made, in this way, to appear as intolerant.
I take this opportunity to greet Your Excellency most cordially and to assure you of our sincere desire to afford you all the assistance possible. Before you I remain,
devoted in Christ Jesus,
✠ Francis Card. Arinze Prefect
✠ Domenico Sorrentino Archbishop Secretary
Notitiae 41 (2005): 470–471Notitiae 41 (2005), 561–562deacon , mexico , ordination Notitiae 41 (2005), 561–562This entry is very long. Click here to read it on its own page. Notitiae 42 (2006): 195–198deacon , mexico , ordination This entry is very long. Click here to read it on its own page. Notitiae 42 (2006): 459–462deacon , mexico , ordination