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20. Utrum celebrans calicem pro offertorio praeparare possit stans in medio altaris?
Resp. : Negative, sed praeparet calicem de more ad latus dexterum altaris (excepto casu in Ritu servando n. 99, b indicato).
20. Whether the celebrant can prepare the chalice for the offertory standing at the middle of the altar?
Resp. : In the negative; he should customarily prepare the chalice at the right side of the altar (except for the case indicated in the Ritus servandus n. 99, b ).
Notitiae 1 (1965): 140, n. 20altar , chalice , offertory
21. Utrum diebus ieiunii et in Missis defunctorum genuflectendum sit ad orationem super oblata?
Resp. : Affirmative, ad mentem Cod. rubr. n. 521, c .
21. Whether on days of fasting and in Masses of the dead a genuflection should be made at the prayer over the offerings?
Resp. : In the affirmative, according to the intention of Cod. rubr. n. 521, c .
Notitiae 1 (1965): 140, n. 21genuflection , offertory
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
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
2. In Missa cum populo modo sollemniore celebranda, adhibentur diversi modi turificandi oblata et altare: alter simplex ac planus, alter idem ac ritus turificandi praescriptus in praecedenti Missali. Quinam usus sequendus est?
Resp .
Numquam obliviscendum est Missale Pauli Papae VI, inde ab anno 1970, successisse in locum illius, qui improprie « Missale S. Pii V » nuncupatur, idque ex integro, sive pro textibus, sive pro rubricis. Ubi rubricae Missalis Pauli VI nihil dicunt aut parum dicunt singillatim in nonnullis locis, non ideo inferendum est quod oporteat servare ritum antiquum. Proinde non sunt iterandi gestus multiplices atque implexi turificationis iuxta praescripta Missalis prioris (cf. Missale Romanum , T. P. Vaticanis, 1962: Ritus servandus VII et Ordo Incensandi , pp. LXXX-LXXXIII).
In turificando, celebrans (IGMR 51 et 105) hoc simplici modo procedat:
a) erga oblata: triplici ductu turificat, sicut agit diaconus erga Evangelium;
b) erga crucem: triplici ductu turificat, quando ante eam celebrans venit;
c) erga altare: passim turificat a latere, dum circuit altare, nulla distinctione facta inter mensam et latera.
2. In a Mass with the people celebrated in a more solemn manner, different methods of incensing the offerings and the altar are used: on the one hand a simple and plain method, on the other hand the same method as the rite for incensing prescribed in the preceding Missal. Which practice should be followed?
Resp .
It must never be forgotten that the Missal of Pope Paul VI, from the year 1970, has taken the place of that which is improperly called « the Missal of St Pius V » and that it has done this totally, whether with regard to texts or rubrics. Where the rubrics of the Missal of Paul VI say nothing or say little in specifics in some places, it is not therefore to be inferred that the old rite must be followed. Accordingly, the many and complex gestures of incensation according to the prescripts of the earlier Missal (cf. Missale Romanum , T. P. Vaticanis, 1962: Ritus servandus VII et Ordo Incensandi , pp. LXXX-LXXXIII) are not to be repeated.
When incensing, the celebrant (IGMR 51 and 105) should proceed in this simple manner:
a) with regard to the offerings: he incenses with three double-swings, as the deacon does for the Gospel;
b) with regard to the cross: when the celebrant comes before it, he incenses with three double-swings;
c) with regard to the altar: he incenses all around the side as he circles the altar, with no distinction made between the mensa and the sides.
Notitiae 14 (1978): 301–302, n. 2altar , hermeneutics , incense , offertory DUBIUM AD « ORDINEM MISSAE »
Ad offertorium Missae communitatis, nonnulii (religiosi, religiosae, laici) deferunt ad altare panem et vinum consecrandum, quae dona a sacerdote celebrante accipiuntur. Omnes coetum participantes processionem, qua dona afferuntur, una simul comitantur et circum altare sistunt usque ad communionem.
Modus hic agendi estne conformis spiritui litterae et Missalis Romani?
℟. Certo certius celebratio eucharistica actus est communitatis, qui a cunctis coetus liturgici membris peragitur. Nihilominus unusquisque habere necnon servare debet locum suum et munus ipsi proprium: « quisque sive minister sive fidelis, munere suo fungens, solum et totum id agat, quod ad ipsum ex rei natura et normis liturgicis pertinet » (« Sacrosanctum Concilium », n. 28).
In liturgia eucharistica peragenda solus celebrans qui praesidet manet ad altare; coetus participantium locum tenet in ecclesia extra presbyterium quod celebranti vel concelebrantibus et ministris servatur.
DOUBT CONCERNING THE « ORDER OF MASS »
At the offertory of a community Mass, some (religious men and women, lay persons) bring the bread and wine to be consecrated to the altar, and these gifts are accepted by the celebrating priest. Everyone in the group goes along with those who takes part in the procession bringing the gifts forward, and they stand around the altar until Communion.
Is this behavior in conformity with the letter and the spirit of the Roman Missal?
℟. Most certainly the Eucharistic celebration is an act of the community, which is carried out by all the members of the liturgical assembly. Yet each person ought to have and keep to his own place and the role proper to himself: « each minister or member of the faithful, performing his own role, should exercise solely and completely what pertains to him according the nature of the matter and the liturgical norms » (« Sacrosanctum Concilium », n. 28).
In carrying out the Eucharistic liturgy, only the celebrant who is presiding remains at the altar; the group of participants belongs in the church outside of the sanctuary, which is reserved for the celebrant or concelebrants and the ministers.
Notitiae 17 (1981): 61gathering around the altar , offertory , sanctuary
Utrum in offertorio ad altare ferri possint linteamina eiusdem cum candelabris in processione donorum?
℟ Negative .
Quoad celebrationis praeparationem, iuxta Institutionem Generalem Missalis Romani , n. 79: « Altare una saltem tobalea cooperiatur. Super ipsum vero aut circa ipsum duo saltem, vel etiam quattuor, aut sex, vel, si Episcopus dioecesis celebrat, septem candelabra cum cereis accensis ponantur ». Ex quo deducitur quod haec praeparata minime ad offertorium differenda sunt.
Ad offertorium (cf. n. 49 eiusdem Institutionis ): « Imprimis altare, seu mensa dominica, quae centrum est totius liturgiae eucharisticae, praeparatur, cum corporale, purificatorium. [sic ] Missale et calix, nisi ad abacum paratur, in eo collocantur. Oblationes deinde afferuntur: panis et vinum laudabiliter a fidelibus praesentantur, a sacerdote autem vel a diacono loco opportuno accipiuntur et super altare deponuntur comitantibus formulis statutis ». Notetur hic de tobalea ponenda nihil dicitur.
Animadvertitur in celebratione tantum Feriae VI Hebdomadae Sanctae altare, per exceptionem, sine ornamentis initio celebrationis, sit oportere; cf. Missale Romanum , Feria VI in Passione Domini, n. 2: « Altare omnino nudum sit: sine cruce, sine candelabris, sine tobaleis ». Post adorationem crucis, « super altare extenditur tobalea, et ponitur corporale et liber » (ibidem , n. 21).
Whether at the offertory, the altar linens with candles can be brought to the altar in the procession with the gifts?
℟ In the negative .
With regard to the preparation for the celebration, according to the Instiutio generalis Missalis romani , n. 79: « The altar should be covered with at least one cloth. And upon it or near it at least two, or even four or six, or, if the Bishop of the diocese celebrates, seven candle stands with lit candles should be placed ». From this it can be deduced that these preparations should not be defered to the offertory.
At the offertory (cf. n. 49 of the same Institutio ): « Firstly, the altar, the table of the Lord, which is the center of the whole eucharistic liturgy, is prepared: a corporal, purificator, Missal, and, unless it is prepared at the credence table, the chalice are placed upon it. Then the offerings are brought forward. It is praiseworthy for the bread and wine to be presented by the faithful and received by the priest or by the deacon in an opportune place and placed upon the altar with the accompanying formulas ». It should be noted that nothing is said here about placing the cloth.
We should also pay attention to the fact that in the celebration of Good Friday alone would this be necessary, by way of exception, since the altar would be without decorations from the beginning of the celebration; cf. Missale Romanum , Feria VI in Passione Domini, n. 2: « The altar should be altogether bare: without cross, without candles, without cloths ». After the adoration of the cross, « the cloth is spread upon the altar, and the corporal and book are placed upon it » (ibidem , n. 21).
Notitiae 35 (1999): 456candles , linens , offertory , procession