us sinners also, thy servants ,
hope that in the multitude of thy mercies,
deign to give the community a place of your holy apostles and martyrs: with
John, Stephen, Matthias, Barnabas,
[Ignatius, Alexander, Marcellinus and Peter,
Felicity, Perpetua, Agatha, Lucia,
Agnes, Cecilia, Anastasia]
and with all thy saints:
admit - please - in their company,
not weighing the merits, but by giving wide forgiveness,
through Christ our Lord ...
The fact that the variant of Sacramentarium Rossianum also mentions the female component of the assembly ( "Nobis quoque et peccatoribus famulis famulabus Tuis' ) confirms that the Nobis quoque can not be understood as a "memento" of the celebrants themselves. Today's Italian translation of 'famuli "with" ministers " [order] - inherited from the Roman Missal of 1965-Italian and accepted in the first two editions typical - in fact he clericalized a intercession in itself open up the entire ecclesial component . It is true that the "ministers" are sinners, but the others are no different. One more reason to keep open the intercession!
The terms of the service relationship is a wealth of Roman canon, and therefore should be maintained, as is a typical biblical theme of covenant.
When, in the terminology of the Roman canon service ( servitus , famuli ) is correlated with terms that mean the entire people (family , plebs sancta ) it can be translated as "ministers" (as in the case of ' Hanc igitur and of' Unde et memores ).
When it appears alone (as here in Nobis quoque ), the terminology of the service he remains open semantics, and therefore not be translated as "ministers" .
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