Notitiae Responses

Thesaurus responsorum ex « Notitiae » - Notitiae Response Database
[Part of Ipsissima-Verba]

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
	16. Utrum in Missa cum participatione mulierum tantum (e. g. in domibus religiosiarum) mulier, rite edocta, munus lectoris possit assumere? Resp.: Negative. Munus lectoris est munus liturgicum, quod solis viris committitur. Proinde Epistola legatur a celebrante.	16. Whether in a Mass with the participation of women only (e.g., in houses of religious women) a woman, properly trained, can assume the role of lector? Resp.: In the negative. The role of lector is a liturgical role, which is entrusted only to men. In such a case, the Epistle should be read by the celebrant.	Notitiae 1 (1965): 139–140, n. 16	lector, readings, women
	49. Commentaria de Missa cum concursu populi tractantia nil dicunt de Missa, quae celebratur in domibus religiosarum, in scholis pro puellis, etc., quod dolendum est, praesertim relate ad munus lectoris et commentatoris. In genere haberi non possunt pro his officiis clerici in sacris constituti. Sed nil dicitur in rubricis, quod talia munera assumi possunt a laicis? Quid faciendum? Resp.: Ad munus lectoris: Assumi potest a ministrante, etiamsi non est clericus. Quando non habetur ministrans, lectiones et Epistola legantur, secundum n. 46. Ritus servandi, ab ipso celebrante (cf. « Notitiae » p. 139-140, n. 16). Ad munus commentatoris: Generaliter sufficit, ut secundum Instructionem S. C. R. diei 3 sept. 1958 n. 96, a) « mulier cantum aut precationes... quasi ducat ».	49. Commentaries that treat of Mass with the presence of the people say nothing about a Mass which is celebrated in the houses of religious, in schools for girls, etc. which is lamentable, especially as it relates to the role of lector and commentator. In general, clerics in holy Orders cannot be found for these offices. But nothing is said in the rubrics that such roles can be assumed by laymen? What to do? Resp.: With regard to the role of lector: It can be taken by a server, even if he is not a cleric. When a server is not available, the readings and the Epistle should be read according to n. 46. of the Ritus servandus by the celebrant himself (cf. « Notitiae » p. 139-140, n. 16). With regard to the role of commentator: It generally suffices that, according to the Instruction S. C. R. of 3 sept. 1958 n. 96, a) « a woman should quasi-lead... the chant or the prayers ».	Notitiae 1 (1965): 187–188, n. 49	commentator, lector, readings, women
	50. Utrum liceat legere Evangelium e sede praesidentiali, e qua etiam pronuntiatur homilia? Resp.: Servetur Ritus servandus nn. 46 et 47: « ... celebrans legit vel cantat etiam lectiones et Epistolam in ambone vel ad cancellos... Stans deinde in eodem loco... cantat vel legit Evangelium. Si tamen non habetur ambo aut magis opportunum videtur, celebrans potest omnes lectiones etiam ex altari proferre versus ad populum. ».	50. Whether it is permitted to read the Gospel from the presider's chair from which the homily is also delivered? Resp.: The Ritus servandus nn. 46 et 47 should be observed: « ... the celebrant reads or sings the lessons and the Epistle at the ambo or at the rail... Then, standing in the same place... he sings or reads the Gospel. If, however, there is not an ambo or it seems more opportune, the celebrant can even proclaim all the readings, facing the people, from the altar. ».	Notitiae 1 (1965): 188, n. 50	altar, ambo, gospel, readings
	66. Quomodo gerere se debeat celebrans in Missa, v. g. fer. IV Quat. Temp., sabb. Quat. Temp., fer. IV post dom. IV Quadrag. etc., cum ipse lectiones omnes legere teneatur, deficiente idoneo lectore? Utrum pro unaquaque oratione debeat ab ambone recedere et ad sedem (vel ad altare), accedere ad pronuntiandam orationem? Resp.: Potest in casu etiam orationes proferre ex ambone.		Notitiae 1 (1965): 251–252, n. 66	ambo, lector, readings
	92. Utrum liceat uni tantum lectori omnes partes Proprii legere. Dispositio ritus liturgiae verbi a Ritu servando et ab Ordine Missae ordinata, eo etiam tendit ut « in celebrationibus liturgicis quisque, sive minister, sive fidelis, munere suo fungens solum et totum id agat, quod ad ipsum ex rei natura et normis liturgicis pertinet » (Const., art. 28). Cavendum proinde ne fere totum quod olim celebrans faciebat, nunc lector ipse agat et ad ipsum praecipue attentio dirigatur, qui saepe partes Proprii, lectiones, cantus inter ipsas occurrentes legit, et aliquando commentatoris et cantoris munus etiam explet. Gradatim providendum est ut celebrationes iuxta spiritum Constitutionis disponantur, ita ut unaquaeque earum pars proprium habeat idoneum ministrum: lectorem, psalmistam vel cantorem, commentatorem. Partes vero Proprii sunt cantus processionales quibus tota communitas aliquam actionem comitatur, et de se pertinent populo vel scholae. Praestat ergo ut habeatur saltem aliqua pars communitatis, aliqualis chorus plurium personarum, qui illas legat vel cantet. Ubi hoc adhuc possibile non sit, saltem provideatur ut qui illas legit, a lectore, seu ministrante, pro lectionibus et a commentatore distinguatur.		Notitiae 2 (1966): 29–30, n. 92	hermeneutics, lector, readings
	3. In casu quo presbyter qui, parvo adstante coetu, celebret, sine sede celebranti destinata ac sine loco proprio pro Liturgia verbi peragenda, potestne sacerdos: a) ad altare permanere durante ipsa Liturgia Verbi? b) ponere Missale in latere dextro vel in medio altaris c) quodnam latus sinistrum vel dexterum altaris nuncupatur? Resp. a) Normae liturgicae vigentes, plane distinguunt ab altari locum verbi proclamandi (IGMR, 257-272). Si loca nondum aptata sunt iuxta instauratam Liturgiam — quod sine mora fieri debet — opus est saltem sedem pro celebrante et pluteum mobilem pro lectore disponere. Ubi ipse celebrans lector esse debeat, praesertim pro Evangelio, proclamet ex pluteo mobili. In casu perraro, quo ne scamnum quidem poni possit, presbyter potest ad altare consistere, Missali et Lectionario super altaris « legile » exstantibus. b) Hoc « legile » manifeste collocari debet in loco aptiore ad celebrantis lectionem, verbi gratia in medio altaris. Usus collocandi « legile » in latere sinistro pervenit ab aetate qua calix ab initio Missae erat in medio altaris. Quod quidem nunc, post instaurationem liturgicam, minime obtingit, cum calix collocetur in abaco, extra altare. c) Nuncupatur altaris latus sinistrum quod a sinistra, dextrum quod a dextra celebrantis est.	3. In the case where a priest celebrates with a small group assisting, without a seat designated for the celebrant and without a proper place to carry out the Liturgy of the word, can the priest: a) remain at the altar during the Liturgy of the Word itself? b) place the Missal on the right side or in the middle of the altar c) which side of the altar is called the left or the right? Resp. a) The liturgical norms in force plainly distinguish the place for proclaiming the word from the altar (IGMR, 257-272). If places have not yet been rendered adequate as regards the reformed Liturgy — which should be done without delay — it is necessary to set up at least a seat for the celebrant and a movable lectern for the lector. Where the celebrant himself has to be the reader, especially for the Gospel, he should proclaim [the reading] from the movable lectern. In the case given in which not even a bench can be set up, the priest can remain at the altar with the Missal and the Lectionary on a « book stand » on the altar. b) This « book stand » should manifestly be located in a place more suitable for the reading of the celebrant, for example, in the middle of the altar. The practice of setting the « book stand » on the left side of the altar has come to us from the age when the chalice was in the middle of the altar from the beginning of Mass. But now, after the restoration of the liturgy, this is hardly necessary, since the chalice is placed on the credence table away from the altar. c) The side that is on the left of the celebrant is called the left side of the altar, the right that which is on his right.	Notitiae 14 (1978): 302, n. 3	altar, ambo, lectionary, location, readings
	5. Ante biblicas lectiones, interdum presbyteri vel lectores laici proclamant subtitulos pericopae vel etiam rubricam: Prima lectio, altera lectio, etc. Fas est hanc consuetudinem sequi? Resp. Patet quod non. Sicut omnes rubricae, tituli prima lectio, secunda lectio sunt indicationes in commodum legentis. Circa subtitulos, qui constant, vel ex sententia e textu decerpta, vel ex compendio ipsius lectionis, sunt pariter indicationes utiles ad delectum peragendum inter diversos textus, praesertim in Communibus. Unicus titulus proferendus, ille est quo liber biblicus vel, si casus fert, eius auctor enuntiatur. Exempli gratia: Lectio Epistolae secundae beati Pauli apostoli ad Timotheum ... Lectio sancti Evangelii secundum Marcum.	5. Before the biblical readings, sometimes the priests or lay lectors proclaim the subtitles of the pericope or even the rubric: the first reading, the second reading, etc. Is it right to follow this custom? Resp. Obviously not. Like all rubrics, the titles the first reading and the second reading are indications to help the reader. Regarding the subtitles which consist either of a sentence excerpted from the text or from the gist of the reading itself, they are likewise useful indications for selecting a preference among diverse texts, especially in the Commons. Only one title is to be pronounced, that is the one in which the biblical book or, if the case warrants, its author is announced. For example: A reading from the second Letter of blessed Paul the apostle to Timothy ... A reading from the holy Gospel according to Mark.	Notitiae 14 (1978): 303, n. 5	readings
	Quo e loco Verbum Dei intra missam annuntiari debet, necnon quomodo ipse locus rite disponendus sit? R. In aula ecclesiae haberi debet locus elevatus, stabilis, congrue dispositus et convenienter nobilis, qui simul respondeat dignitati verbi Dei, clare fidelibus in memoriam revocet in Missa mensam tum verbi Dei tum Corporis Christi parari, optime denique valeat ad fidelium auditionem et attentionem, inter liturgiam verbi, adiuvandam. Ideo studendum est pro cuiusque ecclesiae structura, congruentiae ac coniunctioni ambonis cum altare. Ut ambo celebrationibus apto modo inserviat amplus sit, cum aliquando super eum sistere debeant plures ministri. Insuper curandum est ut lectores in ambone sufficienti illuminatione ad textum legendum gaudeant et, pro opportunitate, hodierna instrumenta technica adhibere possint ut a fidelibus commode audiri valeant. Qui ambo convenientur pro sua structura modo stabili vel occasionaliter, saltem diebus sollemnibus, sobrie decoretur. Cum ambo locus sit ex quo verbum Dei per ministros annuntiatur, lectionibus, psalmo responsorio et praeconio paschali sua natura reservari debet. Homilia tamen et oratio fidelium ex ambone proferri possunt ex intima conexione harum partium cum tota liturgia verbi. Minus vero congruit ad ambonem alios ascendere, v.g. commentatorem, cantorem aut moderatorem cantus (cf. Ordo Lectionum Missae, editio altera, Praenotanda, nn. 32-34). In casu vero quo sacerdos qui, parvo adstante coetu, celebret, sine sede celebranti destinata ac sine loco proprio pro Liturgia verbi peragenda (quod habetur, ex. gr., in peregrinatione vel intra missam in domo infirmi) opus est saltem sedem pro celebrante et pluteum mobilem pro lectore disponere. Serventur enim semper ut locus proclamationis Verbi Dei distinctus sit ab altari quod « duas eiusdem mysterii repraesentat rationes: altare sacrificii et mensam Domini » (cf. Catechismus Catholicae Ecclesiae, n. 1383). Quoties tamen necessitas id postulet et physice impossibile sit locum pro Liturgia verbi ab altari separare, potest Verbum Dei ex eo annunciari, Lectionario super altaris « legile » exstante. Quod « legile » manifeste collocari debet in loco aptiore, verbi gratia in medio altaris (cf. Notitiae 14 (1978) 302).		Notitiae 34 (1998): 59–60	ambo, readings