I. On the Precept of Hearing Mass

What is the third precept of the Decalogue? - The third precept of the Decalogue is: Remember that you sanctify the sabbath day ... you shall not do any work in it. Ex. 20:8, 10. Two things are contained in this precept: that man be free on the sabbath for divine things, and that he cease from every servile work. This precept is natural insofar as it commands that some time be dedicated to public divine worship; but insofar as in the Old Law it designates the sabbath, in the New Law Sunday by the determination of the Church, and other feast days, it is positive. S. Th. 2. 2, q. 122, a. 4 ad 4.

This precept, as determined by the Church, insofar as it is negative, chiefly prohibits servile works on a feast day. But insofar as it is affirmative, it commands under grave obligation to be present at Mass on Sundays and other feast days. And this is clear: 1. from various places of Canon Law, especially from C. Missas 64, de Consecr., D. 1, likewise from C. Omnes 63, de Consecr., D. 1; 2. from all Catechisms, by which the indubitable precept of hearing Mass on these days is declared; 3. from proposition 52 condemned by Innocent XI. But each, both to be present at Mass and to cease from servile works, is more truly from the precept of the Church; for this third precept of the Decalogue as to the sabbath day was ceremonial; and otherwise the Church could not dispense in these things, at least as to Sundays. S. Th. l. c. Besides this, however, it commands nothing else under grave obligation, or even under light obligation per se. The reason is that in fact nothing else is found prescribed in Law, or legitimately introduced by custom.

Hence it is clear: 1. That in reality there is no obligation from the force of this precept, insofar as it is natural or insofar as it is ecclesiastical, under grave or under light obligation, per se, of assisting at the evening office on Sundays and feast days, or of hearing a sermon. From the force of this precept; for perhaps someone could sin against other virtues and obligations of his state by omitting a sermon, catechesis, and other works of piety. 2. That he who hears a single Mass on the day of the Nativity of Jesus Christ satisfies this precept. 3. That there is no obligation of hearing Mass on Ash Wednesday, Thursday, Friday, and Saturday of greater week, nor on the days of Rogation, and on the day of all the faithful departed.

But this precept obliges all the baptized who have the use of reason, even priests not celebrating, but not infants before the completed seventh year, or catechumens. The first reason is because it is universal. The second reason is because then they are not yet regularly capable of observing it in a human manner. The third reason is because they are not subject to the Church.

Finally the obligation of a feast day begins from one midnight to another. For such is the present use of the Roman Church. Roman Catechism, n. 1 seqq.; L. 263-271, 308; S. Th. 2. 2, q. 122, a. 4; Struggl 12-14; Ithur., Cas. 20, nn. 1-4; E. M.

What is required for hearing Mass rightly? - For hearing Mass rightly it is required: 1. that the whole Mass be heard; 2. that it be heard in a due place; 3. with the body present; 4. with the mind attentive.

What sort is the obligation of hearing the whole Mass? - Mass must be heard entire under grave obligation; and consequently freely to omit a notable part of it is a mortal sin. This is proved: 1. from C. Missas, de Consecrat., D. 1; 2. from the common consent of theologians; 3. because in a thing of great moment and gravely prescribed, freely to omit a notable part is a grave sin. Now a notable part is a part pertaining to the essence of the sacrifice; half or even a third part of the whole Mass, pertaining to integrity, and it can even be a smaller part if the dignity of the omitted part compensates for duration. But there is no obligation of hearing Mass only in one's own rite. S. C. de P. F., 11 Dec. 1838; E. M. 642.

You will resolve: It is grave to omit together the consecration and Communion, because then the essential nature of the sacrifice is lacking; indeed even the consecration alone, because it is the most worthy part, in which at least chiefly it consists. Indeed, more probably, it is grave not to be present at even one consecration only, because the essence of the sacrifice more probably consists in both consecrations. L., H. A. 33: "Yet others, such as Lugo, Tamburini, Diana, Escobar, excuse from grave sin, even if the whole consecration is omitted, since it is not sufficiently established whether the essence of the sacrifice is truly in the consumption or consecration; and Elbel with Suarez, etc., think it probable, and Sporer, etc., strongly adhere... This opinion does not seem improbable." L. 110.

But whether to pass over only Communion is grave is controverted. The affirmative opinion is more probable to St. Alphonsus, who thinks that the essence of the sacrifice also consists in Communion. Yet the more common opinion places it essentially in the consecration alone. But Communion pertains to the integrity and fullness of the sacrifice.

Hence he does indeed satisfy the precept who successively hears two halves of Mass from different priests, if the consecration and Communion are found in the same part of the Mass, because then the integral nature of the sacrifice is had in the same part, although he hears them in reversed order, or with some interval of time interposed, but not beyond an hour, L. 311. But he by no means satisfies if the consecration and Communion are not in the same part, because he does not assist at a sacrifice substantially integral. L., H. A. 34. Successively; for if simultaneously, he does not satisfy, prop. 63 condemned by Innocent XI.

From this it also follows that he who arrives after the consecration is at least probably not bound to hear the rest, because the essence of the sacrifice is now lacking, and therefore the obligation of assisting at it ceases, since the precept cannot be fulfilled through this. Yet the opposite opinion also rests on a grave foundation, because assistance can be had at a notable part of the ceremony prescribed by the Church. After the consecration; for if he came before, "it must altogether be affirmed that he is bound, with Sanchez, the Salmanticenses, Lugo, Suarez, and the common opinion." And indeed then both a part altogether notable and the whole essence of the sacrifice are had. L. 310.

It is grave to omit all things up to the offertory inclusively, or all things before the gospel, and at the same time all things after Communion, because this is a notable part as to integrity. Likewise the omission of the canon from the Preface exclusively to the consecration, and from the consecration exclusively to the Pater exclusively, must be held grave, because it is a notable part by duration and dignity at the same time.

On the contrary, it is certainly light to omit all things up to the epistle exclusively, and more probably even inclusively; indeed probably even, according to St. Liguori, n. 310, up to the Gospel inclusively. Suarez, de Euch., d. 89, s. 3. Likewise it is light to omit all things which follow Communion; indeed to omit all things after Communion and all things before the epistle. The reason is that they do not constitute a notable part by reason of integrity, if attention is given: 1. that the Gospel of St. John at the end probably is not part of the Mass, because before it the people are already dismissed through the blessing; 2. that one account is had of the Mass of the catechumens, another of the Mass of the faithful, which extends from the offertory to the consumption.

But to omit all things up to the epistle inclusively, and all things after the consumption, "Bauny and Llamas also excuse; but Palaus, Suarez, etc., more commonly cited by Croix, contradict." L. 310. As to the Creed, since it is not a regular part, St. Alphonsus, n. 310, judges with others that no account is to be had of it. As to the offertory, its omission is reputed light, and the same is thought about the Preface, for neither pertains to the essence of the sacrifice, nor is either a notable part by reason of integrity or dignity. L. 310; E. M.

Note: Whether he who omits a light part of Mass is bound to supply it if he can: some affirm, because he is bound to hear Mass entire. But others probably deny, "because the precept has already been fulfilled substantially... and that manner of supplying it is very imperfect, and not much conducing to the integrity of the Mass... and because moral things are not to be weighed so rigorously, especially when they are lighter." Suarez, de Euch., d. 88, s. 2; L. 310.

What sort is the due place? - It suffices for satisfying the obligation of hearing Mass to hear it in some public church, in a public oratory, or in a semi-public oratory; nor is there an obligation to hear it in the parish church. But he does not satisfy the precept who hears Mass in a private oratory, a special privilege being excluded.

The first part is proved: 1. from regular privileges granted even after Trent. This is clear especially from C. of St. Pius V, Etsi mendicantium, a. 1567; 2. from legitimately prescribed custom; 3. from the very common and certain opinion of the doctors, and especially from Benedict XIV, de Syn., l. 11, c. 14, where he asserts that Decrees of Councils and Supreme Pontiffs establishing the obligation have been derogated by contrary universal custom, which constitutes a certain common law, against which Bishops cannot rise up either licitly or validly. Struggl 39; L. 320 seqq.

Private oratories are chapels erected in a private house from privilege granted by the Supreme Pontiff, so that divine mysteries may be performed there for the convenience of some private person or family. S. R. C., 23 Jan. 1899. Those oratories are not judged private, but are to be held public, which are legitimately erected in seminaries, monasteries, or houses of religious men or nuns, or of other communities, as in conservatories, prisons, hospitals, and also in the houses of Bishops and Cardinals. For these houses are not private. But because access is not freely open to all the Christian faithful in oratories of this sort, they are more properly called semi-public.

Sometimes, moreover, an oratory in the houses of private persons can simply be held as public. But for this it is required: 1. That entrance open onto a public road. 2. That it be subject to no servitude disapproved by Canon Law, and that access cannot be forbidden to anyone by the owner. 3. That it be dedicated in perpetuity to divine worship. 4. That revenues sufficient for divine offices be established. Cf. nn. 262, 273; L. 319, l. 6, n. 357; Benedict XIV, de Sacrif. missae, l. 3, c. 6, n. 6; S. R. C., 2 Jul. 1661, n. 1196.

A fixed chapel on ships is public for those sailing and for others, and therefore all who assist at Mass in the said chapel, even when the ship is in port, satisfy the precept. S. R. C., 4 Mar. 1901; 10 May 1901.

The second part is proved. From the very Briefs of concession it is had that those who are present at Masses in private oratories do not satisfy the precept, unless they are the owners; or their relatives, namely consanguineous and affinal relatives up to the fourth degree, who dwell in the same house and live at their expense, as St. Alphonsus, n. 318, wishes, or as Gatticus, n. 11, notes, although they do not constitute one family; or unless they are their noble guests, and also those who are invited to dinner by the privileged person; or unless they are domestics, namely those who are occupied in the service of the owner and live at his expense, and are domestics actually necessary for furnishing services, namely whose presence in the oratory at the time of Mass is necessary, although these dwell outside the house. They are present, and therefore the celebrating priest and the minister serving satisfy the precept.

But for these it is required that someone be actually present from those to whom the indult was principally granted. The indult, moreover, is understood to have been principally granted only to those to whom the Brief is directed, namely those persons who are named by their own name on the back of the same Brief, or who are named at the beginning of the Brief if the Brief is directed to the Ordinary of the place. But, from the Norms of S. C. de Sacram., a simple concession of an Oratory imports, besides one Mass and the determination of the place, satisfaction of the festal precept for the indultaries alone, with the twelve more solemn days excluded, and for France four.

The more solemn days from the Ceremonial, l. 2, c. 34, § 2, are: the feasts of the Nativity of the Lord, Epiphany, Thursday in the Supper of the Lord, the feasts of Easter, Ascension, Pentecost, Annunciation, Assumption, the Blessed Apostles Peter and Paul, All Saints, the Saint Titular of the Church and Patron, and the Dedication of the Cathedral Church. S. R. C., 10 Apr. 1896. Therefore the rescript must be attended to, because several extensions can be made. And if the concession is had for the day of the Nativity, three Masses can be celebrated. S. R. C., 20 Jan. 1725. And indeed on these feast days, if they are of precept, with Thursday of Greater Week excepted, it is altogether forbidden to celebrate in oratories of this sort. Yet if the festivity is transferred to the following Sunday, celebration on the proper day is not prohibited. S. R. C., 6 Mar. 1896, n. 3890. No day is excepted when the oratory is conceded by the Pontiff because of illness. Cf. 260 bis, 262, 273; L. 318, l. 6, nn. 357, 359; La-Croix, l. 3, p. 1, n. 626 seqq.; Gattic., de Orat. priv., c. 25, nn. 23, 24; E. M.

After the Motu Proprio of Pius X, Supremi disciplinae, 2 Jul. 1911, by which feast days were diminished, and also the Decree of S. R. C., Urbis et Orbis, 24 Jul. 1911, after the Motu Proprio had been promulgated, from the Decree of S. C. de Sacram., 5 Apr. 1913, Mass in private Oratories is not prohibited on the feast days of the solemn Commemoration of St. Joseph, the Annunciation of the Blessed Virgin Mary, the solemn Commemoration of the Most Holy Body of Our Lord Jesus Christ, and on the feast of the Patron of each place. Nor is it prohibited on the feast of the Most Holy Trinity, on the Sunday within the Octave of Corpus Christi, and on the Sunday on which the Nativity of St. John the Baptist is celebrated.

In private oratories in which Mass is celebrated, the Eucharist can also be distributed to communicants. Public oratories are to be consecrated or solemnly blessed. Private oratories are blessed only with the formula which is contained in the Ritual for a new house or place. S. R. C., 5 Jun. 1899, n. 4025. Private oratories, although blessed, are not judged to be polluted, and therefore do not need reconciliation. For obtaining the concession of a private Oratory, the Norms published concerning it by S. C. de Sacram., 7 Feb. 1909, are to be attended to. In Norms of this sort various extensions of the concession are had, as to those who can enjoy the Indult, as to the absence of the Indultaries, as to the number of Masses, as to days, and as to place.

What is the presence required? - For satisfying this precept moral presence of the body is required. This is proved: 1. from the common opinion of theologians; 2. because, without at least moral presence, the faithful are not judged, according to moral estimation, to assist the sacrificing priest and to hear Mass. Moral presence of the body is had when someone exists within the church, or outside it, yet in such a way that he can be said to be one of the number of those assisting and offering the sacrifice. And this is verified if he can follow the Mass as to its parts by hearing or seeing the principal parts, or by attending to the signs of others assisting, provided however that a great distance of place does not intervene between himself and the others assisting, if he is outside the church. L. 312.

You will resolve: He validly assists at Mass who, although he does not see the priest, nor hear the words, distinguishes the parts of the Mass by the sound of the little bell, the chant of the choir, or the movements of those assisting, to whom he is morally joined, although he is outside the church, in which the crowd cannot be contained. Likewise, he who stands behind the altar, behind a column, or behind a wall, or in the sacristy at the side of the altar or behind the altar, provided he can advert to the principal parts of the Mass.

Likewise, more probably, he who is in a nearby house, from which through a window or door he sees the altar or those assisting, or distinguishes the parts of the Mass, provided there is a small space between the church and the place in which he is. But otherwise if a great space or a street intervenes.

He does not assist at Mass who remains far away outside the church, even if he sees the temple, altar, and crowd, because in common usage he cannot be said to hear and be morally present. According to Lugo and others, the space of thirty paces from the crowd of those assisting does not seem so great as to impede someone from being present at Mass. L. 312.

What is the attention required? - For hearing Mass by reason of the precept under grave obligation, there is required and sufficient: 1. the will of hearing Mass, or the intention of worshiping God; 2. purely external attention. Attention: a twofold attention is distinguished, one internal, the other external. The former consists precisely in this, that someone adverts and applies his mind either to the words and actions of the priest, or to the mysteries of the sacrifice, or finally to God to be praised, adored, and worshiped by prayers or meditation. But the latter consists in this, that someone does not posit an external work incompatible with hearing Mass, although the mind internally, continuously, and voluntarily is distracted; provided, however, that he at the same time attends at least imperfectly to Mass in some way, or if in some way someone can give an account to himself at least of the more principal parts of the Mass. For he who would remain in the church during Mass, but thinking entirely of his own business affairs to be handled, so that he remembered nothing at all of the Mass heard, certainly would not hear Mass.

The first part is proved. Each is required; for if either is lacking, either a human act is not had, or a religious act exhibiting worship to God is not had, not even externally. The second part is proved. It suffices; for 1. many and grave theologians teach this, and those very theologians who teach the contrary hold this opinion as probable. L. 313; Struggl 37; Gur. 345. 2. Because internal attention is not required for the moral substance of external worship. For as Soto, Suarez, Sanchez, the Salmanticenses, Filliucci, etc., commonly teach, in this third precept only external worship is prescribed, both of abstaining from servile works and of hearing Mass. It is confirmed from S. Th. 2. 2, q. 122, a. 4, who teaches that we are not compelled to interior worship, but are moved by the Holy Spirit, "and therefore," he says, "in the third Precept exterior worship of God is prescribed." The Roman Catechism, n. 1, teaches the same: "by this precept of the law that external worship which is owed to God by us is prescribed rightly and in order." L. 264. It is confirmed again from S. C. Indulg., 13 Nov. 1893; E. M.

Note: According to the very opinion requiring internal attention, very little indeed is required for someone to satisfy the precept, so that no one ought to be anxious in this matter because of a scruple about attention not furnished. "According to this opinion," says St. Alphonsus, n. 313, "it suffices for satisfying, just as in the office, to have virtual attention, namely, that someone at the beginning have the intention of attending, and not change it; for if afterwards he is distracted, even advertently, but does not advert that he is being distracted from Mass or from the office, he also satisfies, because he, although he voluntarily distracts himself, nevertheless is not voluntarily distracted from Mass." St. Pius V, C. Cum primum, 6 Kal. Apr. 1566, §§ 4-6.

You will resolve: Those serving Mass satisfy the precept; for they attend sufficiently by exhibiting their ministry, by which they actually cooperate with the sacrifice, although they depart from the church for a brief time to take wine, incense, etc., or to ring the bells, because such departure is ordered to the sacrifice. The same must be said of sacristans, musicians, organists, drummers, etc., because their acts are referred to the worship of God and do not impede the necessary attention to those things which are performed at the altar. L. 309, 317. "But he who spends a great part of Mass in collecting alms is excused by many if he is in a small church, otherwise in a large one; thus Henriquez with others cited by the Salmanticenses, n. 52. But Lessius cited by Croix, n. 652, excuses them without distinction if they at the same time attend to Mass; and truly such distraction does not seem to be incompatible." L. 317.

He who during the time of Mass prepares himself for Confession certainly, speaking per se, hears Mass altogether sufficiently; for he can still sufficiently apply himself to those pious actions. But as to Confession which lasts for a notable interval of time, the more common and more probable opinion indeed denies that the precept is satisfied. But there are also several and grave theologians who affirm, if at the same time there is some attention to Mass in some way. "This opinion," says St. Alphonsus, n. 314, "does not seem altogether destitute of probability, and formerly I myself judged it probable; but because afterwards I observed that it was rejected by several grave doctors, now I do not dare to call it probable." Yet this opinion of his is not in reality destitute of probability. For several and grave more recent theologians approve it, either by tacitly reporting it and saying nothing to the contrary, or also by positively defending it. Gur. Baller. 346. Besides, those who defend the negative opinion, as La-Croix notes, l. 3, n. 655, bring forward diverse reasons; and St. Alphonsus himself adverts to this, which certainly is a sign that an altogether demonstrative reason for imposing the obligation is desired. Moreover, the reason for exempting from the obligation seems sufficiently solid. For "he has the intention of hearing Mass, as is supposed; he is present bodily, because he confesses in the church; he assists morally, because he is present in a human and religious manner; finally he can also attend to Mass; and although perhaps he does not actually attend, nevertheless he is occupied with a pious occupation, and therefore he is still judged to exhibit worship to God with the sacrificing priest and those standing around." La-Croix, l. c. And if someone satisfies the precept of hearing Mass by examining his conscience, he also seems to satisfy by confessing, since Confession is no more incompatible than examination of conscience with at least some attention to Mass, especially if in that Confession there is an intention of participating in the sacrifice through Communion. Nor indeed is internal attention altogether necessary for someone to satisfy this precept. But if the matter concerns servants, who otherwise would not confess, Lessius and La-Croix say that they satisfy well; for then at least it is presumed that the Church consents. And even St. Alphonsus, n. 332, seems to admit this. Lessius, Auctar. ad Comment. in 1. 2, v. Missa, c. 2, nn. 8, 9; L. 309.

What are the causes excusing from Mass? - Any moderately grave cause excuses from hearing Mass, or one which involves a notable and at least moderate inconvenience or harm in the goods of soul or body, one's own or a neighbor's, private or public. This is clear from common interpretation and custom, which is the best interpreter of laws. Moderately grave: a graver cause is required in servile and forensic works, because that part of the precept of the observance of a feast is graver. L. 324.

You will resolve: Women are excused who do not have clothing decent according to their condition and state; as also those not having a maidservant or companion, without whom they would be suffused with great shame, are well excused from hearing Mass, provided they cannot be present at it either very early in the morning or in a remote church where the people by no means assemble. The same must be said about girls dishonorably pregnant, and about those who leave the church at the time when announcements for their marriages are made, if they would have to suffer great shame on account of this. Usage excuses, according to the custom of places, of not going out from the house for six weeks after childbirth, or for a month in the time of mourning on account of the death of a husband, and also of a sister or daughter. L. 330; H. A. 42.

Mothers and nurses are excused who have no one to whom they can leave little children, nor can they bring them to church without great disturbance of those standing by. If there are only two spouses, they will conveniently be able to be present at Mass by alternate turns. Those are excused who guard the flock or house, or who must prepare food, or perform similar necessary things; yet if several Masses are held, all, as far as can be done, must hear Mass successively. Travelers are excused for whom no place occurs where they may be present at Mass, or who cannot interrupt the journey because public coachmen, or companions on the road without whom the journey would not lack inconveniences or danger, refuse to stop. Servants are excused if they cannot omit their service without grave detriment to the master, or if they are prohibited by him. But when they are frequently and without just cause impeded from hearing Mass, they are bound to seek another master if they can do this without grave inconvenience. Struggl 53; L. 326-328.

The sick, the infirm, and convalescents are excused, whom it harms to go outside. Likewise he is excused who must guard a sick person who, being left by him, would suffer grave disturbance; and this even if another assistant were present, but the sick person thought that his assistance was necessary to himself, and otherwise would suffer grave sadness. Likewise those are excused who otherwise cannot prevent blasphemies, quarrels, thefts, etc. Hence also a wife is excused who "from going to Church would fear the indignation of her husband, or grave jealousy of the husband." Struggl 50. Distance from a church, by the space of a whole hour, excuses, with account taken of persons and weather. Very grave doctors teach that a distance of three miles, or a pedestrian journey of an hour and a quarter, and also something less if it should rain or snow, absolutely and without distinction excuses all. A mile corresponds to about a kilometer and a half. Therefore three miles are about four and a half kilometers.

Notable extraordinary gain to be made excuses. L. 325-327, 329, 332; H. A. 41; Collectan. S. C. de P. F., n. 2039.