2015.05.06

トレス・アビンク・アンノス Part 2

第三章です。
二重丸◎による小題は管理人による付加。各種強調表示も。

III. ミサの式次第の変更

III. Changes in the Order of the Mass

◎ 司祭の片膝をつく拝礼の省略

7. 司祭の片膝をつく拝礼は、次の場合のみとする。

7. The celebrant genuflects only:

a. 祭壇の上に聖体が入った聖櫃があるならば、祭壇に近づいた時と祭壇を去る時に。

a. on going to or leaving the altar if there is a tabernacle containing the Blessed Sacrament;

b. 聖体とカリスの奉挙の後に。

b. after elevating the Host and the chalice;

c. 奉献文の終わりのドクソロジーの後に。

c. after the doxology at the end of the Canon;

d. 聖体拝領の時、「Panem caelestem accipiam(私は、天のパンを受け)」を言う前に。

d. at communion, before the words Panem caelestem accipiam;

e. 信徒の聖体拝領が終わり、残った聖体を聖櫃の中に収めた後に。

e. after the communion of the faithful, when he has placed the remaining Hosts in the tabernacle.

他の全ての片膝をつく拝礼は省略される

All other genuflections are omitted.

◎ 司祭の祭壇への接吻の省略

8. 司祭の祭壇への接吻は、次の場合のみとする。ミサの始め、「Oramus te, Domine,(祈り奉る、主よ)」を言う時に。祭壇下の祈りが省略される時には、祭壇に近づいた時に。ミサの終わりに、人々を祝福し派遣する前に。

8. The celebrant kisses the altar only: at the beginning of Mass, while saying the Oramus te Domine, or on going to the altar, if the prayers at the foot of the altar are omitted; at the end of Mass before the blessing and dismissal of the people.

これ以外の場合、祭壇への接吻は省略される

The kissing of the altar is otherwise omitted.

◎ パテナとカリスでの十字架の印の省略

9. 奉献の時、パンまた葡萄酒を献げ、聖体とパテナまたカリスをコルポラーレの上に置こうとする時、聖体の乗ったパテナまたカリスで十字架の印をすることは省略される

9. At the Offertory, after offering the bread and wine, the celebrant places on the corporal the paten with host and chalice, omitting the signs of the cross with paten and with chalice.

参考動画  

理由はなし

このように書かれているわけです。そして、ここには、このようにする「理由」は特に書かれていません。

と云うか、彼らにとっては「理由」の問題は既に『典礼憲章』で殆ど全て “済んで” いるのでしょう。

理由?  理由ですか?

儀式の中、『無益な重複(useless

repetitions)』を避け、儀式に

『簡素の美(noble simplicity)

を持たせるため。それだけ。
あ、あと、あんまり説明しなくて

も分かるようにするため。

まあ、そんなところでしょう。

しかし、このような言葉に乗せられてしまうことがどんなに悪いことか、神父様方は説明されなければお分かりにならないのでしょうか。(失礼ながら)

第二の指針『トレス・アビンク・アンノス』は短いものです。第一の指針『インテル・エクメニチ』の長さと比べれば、 “ちょっとした追加” のようにも見えます。

『トレス・アビンク・アンノス』の残りの文章は、下に英文を並べるだけとして、次に『インテル・エクメニチ』を見てみます。

(続き)

He leaves the paten, with the Host on it, on the corporal both before and after the Consecration.

10. In Masses celebrated with a congregation, even when not concelebrated, the celebrant may say the Canon aloud. In sung Masses he may sing those parts of the Canon that the rite for concelebration allows.

11. In the Canon, the celebrant:

a. begins the Te igitur standing erect and with hands outstretched;

b. makes one sign of the cross over the offerings at the words benedicas + haec dona, haec munera, haec sancta sacrificia illibata, in the prayer Te igitur. He makes no other sign of the cross over the offerings.

12. After the Consecration, the celebrant need not join thumb and forefinger; should any particle of the host have remained on his fingers, he rubs his fingers together over the paten.

13. The communion rite for priest and people is to have the following arrangement: after he says Panem caelestem accipiam, the celebrant takes the Host and, facing the people, raises it, saying the Ecce Agnus Dei, then adding three times with the people the Domine, non sum dignus. He then communicates himself with the Host and chalice and immediately distributes communion in the usual way to the people.

14. The faithful receiving communion at the chrism Mass on Holy Thursday may receive again at the evening Mass on the same day.

15. A Mass celebrated with a congregation should include, according to circumstances, either a period of silence or the singing or recitation of a Psalm or Canticle of praise, e.g., Ps 33 [34], I will bless the Lord, Ps 150, Praise the Lord in his sanctuary or the Canticle Bless the Lord [Dn 3:35] or Blessed are you, O Lord [1 Chr 29:10].

16. At the end of Mass the blessing of the people comes immediately before the dismissal. It is recommended that the priest recite the Placeat silently as he is leaving the altar.

Even Masses for the dead include the blessing and usual dismissal formulary, Ite, Missa est, unless the absolution follows immediately; in this case, omitting the blessing, the celebrant says: Benedicamus Domino and proceeds to the absolution.

IV. 若干の特例

IV. Some Special Cases

17. In nuptial Masses the celebrant says the prayers Propitiare and Deus, qui potestate not between the Pater noster and its embolism, but after the breaking of Bread and the commingling, just before the Agnus Dei.

In a Mass celebrated facing the people the celebrant, after the commingling and a genuflection, may go to the bride and groom and say the prayers just mentioned. He then returns to the altar, genuflects, and continues the Mass in the usual way.

18. A Mass celebrated by a priest with failing sight or otherwise infirm and having an indult to say a votive Mass, may have the following arrangement.

a. The priest says the prayers and the preface of the votive Mass.

b. Another priest, a deacon, reader, or server is to do the readings from the Mass of the day or from a weekday Lectionary. If only a reader or server is present, he has permission also to read the gospel, but without the Munda cor meum, Iube, domine, benedicere and Dominus sit in corde meo. The celebrant however says the Dominus vobiscum before the reading of the gospel and at the end kisses the book.

c. The choir, the congregation, or even the reader may take the Entrance, Offertory, and Communion antiphons, and the chants between the readings.

V. 聖務日課におけるヴァリエーション

V. Variations in the Divine Office

19. Pending the complete reform of the Divine Office, on days of class I and class II with a Matins of three Nocturnes, recitation of any one Nocturne with three Psalms and three readings is permitted. The hymn Te Deum, when called for by the rubrics, comes after the third reading. In the last three days of Holy Week the pertinent rubrics of the Roman Breviary are to be followed.

20. Private recitation leaves out the absolution and blessing before the readings as well as the concluding Tu autem.

21. In Lauds and Vespers celebrated with a congregation, in place of the capitulum there can be a longer reading from Scripture, taken, for example, from Matins or from the Mass of the day, or from a weekday Lectionary, and, as circumstances suggest, a brief homily. Unless Mass immediately follows, general intercessions may be inserted before the prayer.

When there are such insertions, there need only be three Psalms, chosen in this way: at Lauds one of the first three, then the Canticle, then the final Psalm; at Vespers any three of the five Psalms.

22. At Compline celebrated with a congregation participating the Psalms can always be those of Sunday.

VI. 死者のための儀式における
幾つかのヴァリエーション

VI. Some Variations in the Rites for the Dead

23. The color for the office and Mass for the dead may in all cases be violet. But the conferences of bishops have the right to stipulate another color suited to the sensibilities of the people, not out of keeping with human grief, and expressive of Christian hope as enlightened by the paschal mystery.

24. At the absolution over the coffin and over the grave, other responsories taken from Matins for the dead, namely, Credo quod Redemptor meus vivit, Qui Lazarum resucitasti, Memento mei, Deus, Libera me, Domine, de viis inferni, may replace the Libera me, Domine.

VII. 祭服

VII. Vestments

25. The maniple is no longer required.

26. The celebrant may wear the chasuble for the Asperges before Mass on Sundays, for the blessing and imposition of ashes on Ash Wednesday, and for the absolution over a coffin or grave.

27. A concelebrant must wear the vestments obligatory for individual celebration of Mass (Rite of Concelebration no. 12).

When there is a serious reason, for example, a large number of concelebrants and a lack of vestments, the concelebrants, with the principal celebrant always excepted, may leave off a chasuble but never the alb and stole.

VIII. 国語の使用

VIII. Use of the Vernacular

28. The competent territorial authority observing those matters contained in the Constitution on the Liturgy art. 36, § 3 and § 4 may authorize use of the vernacular in liturgies celebrated with a congregation for:

a. The Canon of the Mass;

b. all the rites of holy orders;

c. the reading of the Divine Office, even in choral recitation.

In the audience granted April 13, 1967 to the undersigned Cardinal Arcadio Maria Larrona, Prefect of the Congregation of Rites, Pope Paul VI approved and confirmed by his authority the present instruction as a whole and in all its parts, ordering its publication and its faithful observance by all concerned, beginning June 29, 1967.

「非神聖化(de-sacralization)が急速に起こっています。
あなた様のお望み通りに。」  - 1967年7月2日付の或る書簡

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