What does remind us of our dead to the altar of God, if I remember the names of God in the extension epiclesis about communicating? fact, with the intercession for the Dead assembly celebrant asks for nothing but his dead if not what che ha appena richiesto per se stessa, e cioè che anch’essi siano trasformati escatologicamente, ossia sem-pre più, «in un solo corpo». Dobbiamo riconoscere che i Defunti, non essendo più in grado di rivolgere personalmente a Dio questa domanda che implica l’effettiva partecipazione al corpo sacramentale, si trovano in posizione debole. Per questo noi veniamo in soccorso alla loro debolezza e, sostituendoci amorevolmente alla loro bocca non più in grado di comunicare, domandiamo per essi, attraverso la nostra comunione di suffragio, quella trasformazione escatologica che ardentemente attendono.
Un’antica e ininterrotta tradizione consente al celebrante di pronunciare il nome of the deceased or that of those dead who are covered by special commemoration. The habit of pronouncing sacredly their name is full of theological significance. In the liturgical norms it knows no exclusion of days, because it fits neatly into the Sunday memorial of the resurrection. Those who are inclined today to exclude the proclamation of the name of the dead on Sunday - and to reduce to a minimum during the week - claim that the ancient practice of the Roman Church does not permit such commemoration on holidays. This is specious argument, that does not withstand examination of documents. Of course, it is important to raise awareness priests why put in all efforts to always say the name of the deceased, you must at the same time educate the faithful not to give absolute the proclamation and to understand that even if quotas for reasons the name was omitted, or even if you accidentally produced an error in his proclamation, this does not reduce the minimum the amount of their late transformation "into one body."
As the Roman Canon (with the Pro variis necessitatibus PE and PE Cum Pueris II) present in Memento of the Dead , diction N. N. et (which stands for Appointment ) - while the PE II and III, comprised only in the specific additional intercession -, many wonder: it is permissible or not to enter the name (s) in those PE (eg: the IV ) that have the words N. N. et ? therefore propose a series of reflections on the subject.
1) Headings are like the canons of the CJC, that are subject to interpretative exegesis (like Scripture itself and the documents of the Magisterium). We must admit that even for headings, like the other areas, interpretation can have different nuances, depending on departure and assumptions of who is going to interpret .
2) Many , starting from the materiality of the text rubrical considerations suggest that tend to close and restrict the wording of the legislation rubrical . I do not think this the right way. The same canon remind us that when the canon is open, do not close it with a strict interpretation .
3) As regards the possibility of pronouncing the name of the deceased in the Eucharistic Prayer, starting from the theology of intercession for the Dead, I think that in all the Eucharistic Prayers there is this possibility .
4) The fact that the intercession of the dead there is or there is the phrase "No and N "is purely editorial, and depends only on those that the editor or editors who have had a hand in the text - one might almost say - when the layout.
5) I also think that one thing is to add the names (eg: in PE III) after the words "Welcome into your kingdom our departed brothers and sisters," while another thing is to use the special intercession. I think the appropriateness of using or not the intercession specification should be left to the celebrant. It is also not to complicate the celebration with these formulas that are truly successful (cf the EP III), but do not abuse it with a frequency not justified.
6) In response to the objection of those who would exclude the possibility of pronouncing the name of the deceased on Sunday, appealing to the drafting history of the Roman canon, I can refer to the investigation which I have explained in Eucharistic Prayers for the Church today , pp. 225-246 ( The announcement of the names in the Memento of the Dead: restrictive practice or tradition euchological open? ).
7) Al fine di sensibilizzare i celebranti alla bellezza della proclamazione del nome (e tranquillizzarli a livello rubricale) non si potrebbe in occasione della 3 a edizione del Messale Romano-Italiano dotare della dizione N. e N. il Memento dei Defunti di ogni Preghiera Eucaristica?
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