VI. On the Obligation of Applying Mass

Is there an obligation of applying Mass for another? - Resp. In the affirmative; for it is had 1. from the law itself, for bishops, pastors, chapters of cathedral or collegiate churches; 2. from the will of testators, for beneficed persons, chaplains, heirs, legatees, etc.; 3. from a pact, when a stipend has been accepted, or from a gratuitous promise. And these Masses are customarily called manual, so that they may be distinguished from other founded Masses, owed from foundation. L. 314-317. But it is not simoniacal to accept a stipend for Mass; for "the priest does not accept money as the price of the consecration of the Eucharist... for this would be simoniacal, but as a stipend of his support." St. Thomas 2.2, q. 100, a. 2 ad 2. Nonetheless even rich priests can accept a stipend, "both because today it is permitted by the custom of the universal Church, and because every workman, whether rich or poor, is worthy of his wage." L. 317. And St. Thomas favors this, Quodl. 6, a. 10. - E. M.

622 bis. Note: On the feasts suppressed by the very recent Motu Proprio, which is immediately in force, namely Corpus Christi, Purification, Annunciation, and Nativity of the B. V. Mary, St. Joseph Spouse of the same B. V. Mary, St. John Apostle and Evangelist, and the Patron of each place or diocese, the obligation remains of offering the sacred rite for the people. S. C. C., Aug. 8, 1911. - During the present condition of affairs, in France, pastors are altogether bound to continue worship in their church and to remain in the parochial buildings until they are violently expelled. - For supplying pious legacies abolished in France, it has been established perpetually that every year, on one of the Sundays of the month of November, in all the churches of France, a Requiem Mass be celebrated for the aforesaid end.

Is a priest guilty of simony who celebrates chiefly by reason of the accepted stipend? - Resp. In the negative per se, namely if he does not hold the stipend as the price of the sacrifice of the Mass and has accepted it only as a stipend for support. - But he cannot be excused from sin, since it is most odious and shameful that someone abuse the sacred ministry for the sake of gaining money. Yet a priest does not sin who celebrates accessorily in view of the remuneration to be received, especially if it is necessary for him. Nor per se is he stained by any blemish who, with a stipend accepted, is determined to celebrating, although otherwise he would have omitted the sacred rite; for then he is moved not by reason of the stipend, but by the obligation to be fulfilled. Cf. vol. 1, nn. 511, 512; E. M.

Is the obligation of applying Mass grave? - Resp. In the affirmative, if it proceeds from law, or from the will of the deceased, or from a pact when a stipend has been accepted. For the matter is grave, since another is deprived of a great fruit. And one is bound to restitution. L. 315. - If the stipend accepted is not grave matter, some deny that it is grave; others more probably affirm it, because, a pact from justice standing, a grave harm is always unjustly inflicted on another. There is added the grave precept of the Church in this matter, as is more than sufficiently clear from so many published Constitutions and Decrees. And this is confirmed from the common estimation in this matter; for the stipend taxed for Masses of one or two lire is not matter grave in itself, and yet all who do not celebrate Masses owed from an ordinary stipend believe that they sin gravely and are bound to restitution. L. 317. And this holds even if someone knowingly and willingly accepted small stipends, unless they are so small that he seems to have promised gratuitously. Innocent XII, Const. Nuper; L. 320. - If Mass is owed from a simple promise, it is not grave to omit it, because a simple promise does not oblige under grave sin. L. 317. "But all agree that he sins gravely who omits a Mass owed from vow or precept of a Prelate, because no one can doubt that this is grave matter in a vow or precept." L. 317. Nevertheless, if a religious knowingly applies the sacred rite against the will of the superior, the application will be valid. The reason is that the application of Mass is an act of the power of order. But an act of the power of order by no means depends on the faculty of the superior. Therefore, as the intention of confecting the sacraments, so the application of the sacred rite cannot be made invalid by the will of the superior. L. 334. Cf. A. A. S. vol. 6, p. 231.

Personal obligation otherwise excluded of celebrating and applying Mass, commonly speaking it does not matter whether someone celebrates through himself or through another, provided the Mass is celebrated in the due place and time, and the full stipend, not a smaller one, accepted under the sole title of celebration, is conferred on the other, prop. 9 condemned by Alexander VII; this has place only in manual Masses, which are not given in view of the person but in view of the Mass to be celebrated. And this is so that every base profit may be removed. Innocent XII, Const. Nuper; Benedict XIV, Enc. Quanta cura; L. 321. Wherefore whoever subtracts part of the stipend is guilty of sacrilege and injustice, and is bound to restitution toward the celebrant, even if that part is small and is spent for a pious use, unless the other wholly spontaneously, and therefore not asked, remitted the excess. Benedict XIV, Enc. Quanta cura; prop. 9 condemned by Alexander VII; L. 321, 322. Indeed one sins gravely, regularly speaking, not only if he omits the Mass, but also if he does not celebrate it within the defined time; or, if none is determined, within a moderate time, i.e., within one month, unless the one giving the alms consents to the delay. Innocent, Const. Nuper, ad 1; L. 317. Once the designated time has elapsed, he will still then be able to celebrate, although he has already sinned, unless the cause of the celebration has ceased; for then he is bound to restitution, even if he afterward celebrates. L. 317. - Likewise it is grave if someone does not celebrate in the prescribed place, and the place, from a grave cause, is intended per se. The same must be said of day and hour, if they have been determined for a grave cause. Yet one who, having accepted a stipend for celebrating Mass on a privileged altar, celebrated it on another altar in good faith, having made a proportionate compensation by afterward gaining a plenary indulgence applicable to the dead, need not restore the stipend. L. 328, 329. Cf. nn. 1238, 1375, 1377; E. M.

Resolutions: The whole stipend is not to be handed over to another celebrant if someone has received a richer stipend under another title and in view of the person, e.g.: 1. If Mass is to be celebrated by reason of a benefice. Innocent XII, l. c. - 2. By reason of a chaplaincy. S. C. C., Mar. 15, 1745; A. S. S. vol. 8, p. 79. - 3. By reason of a legacy left to someone for life. L. 321. - 4. By reason of the parochial office. S. C. C., July 25, 1874; A. S. S. vol. 8, p. 84. - 5. By reason of a special obligation and burden undertaken. S. C. C., Mar. 24, 1906; A. S. S. vol. 4, p. 40. - 6. By reason of the poverty of the priest, friendship, consanguinity, etc. L. 321; provided this intention of the giver is morally certain. S. C. C., July 25, 1874; A. S. S. vol. 8, p. 94. - 7. And the same holds if a richer stipend is assigned to a pious place and for its benefit. - E. M.

It is not licit to accept several stipends for several Masses and satisfy all by one Mass. Prop. 10 condemned by Alexander VII. If satisfaction can no longer be made for the omitted celebration of Masses, recourse must be had to the Holy See, so that the Supreme Pontiff may deign to supply from the treasury of the Church, by applying the satisfactions of Jesus Christ and the Saints and also by directing the prayers of the Church, to supply the fruit of satisfaction and impetration. Likewise, if Masses to be celebrated cannot be celebrated, recourse must be had to the Holy See for their reduction. Decree of Urban VIII, S. C. C., June 21, 1625; Benedict XIV, De Synodo, l. 13, c. 25, n. 15.

When the revenues of founded Masses fail without any fault of him on whom the burden of celebrating falls, every obligation of celebrating them ceases. S. C. C., Aug. 18, 1705. When revenues are diminished, it is licit to diminish the number of Masses to be celebrated when the founder determined a certain alms to be attributed for each Mass. But if the number of Masses is determined by the founder, and the revenues do not suffice for the ordinary tax of each Mass, the Apostolic See must be approached, which reserved this reduction to itself. Innocent XII, Const. Nuper, Nov. 23, 1697, unless "he who left the legacy had given the Bishop express faculty of diminishing the number of designated Masses; for then it would be licit for the Bishop, without consulting the Apostolic See, to use that faculty." Benedict XIV, De Synodo, l. 5, c. 10, n. 2.

Administrators of churches can subtract expenses for the celebration of Masses from the stipend of those who celebrate in them by reason of chaplaincy or foundation. But from other priests they can exact the payment of the aforesaid expenses as a condition that they be permitted to celebrate Mass in the church. S. C. C., July 6, 1726; Benedict XIV, Inst. 56, n. 13.

625 bis. Note: An Indult is granted to bishops by the S. C. C. for three years, so that in his diocese he can absolve the truly poor concerning past omissions of perpetual Masses and legacies, and can reduce perpetual burdens of Masses which for various causes and especially because of diminution of the revenues of legacies, or the poverty of those who are bound to fulfill the burdens, have been neglected in past years and will not easily be able to be fulfilled in the future.

How much may be accepted for the stipend of Masses? - It is licit to accept the stipend determined by diocesan law or custom. Trent sess. 22, Decree de observ., etc. - It is not licit to demand a greater stipend, unless from a just cause, e.g., some extraordinary labor; nor is it licit to accept less if this has been prohibited by the Ordinary. S. C. C., July 16, 1689; A. S. S. vol. 3, p. 558. Yet this does not prevent one from being able, from another title, from charity or friendship, to admit a smaller stipend, as also a greater stipend from the mere liberality of the giver. - Regulars also are bound to the diocesan tax, S. C. C., Jan. 15, 1639; July 16, 1689; May 8, 1905; and the heirs of those who left Masses with no determinate alms must observe it. Innocent XII, Const. Nuper, par. V, Posito. - "If beyond the alms taxed by the Bishop the priest about to celebrate demands more, he sins not only against the law of the Church, but also violates commutative justice." Benedict XIV, de Sacrif. miss., l. 3, c. 21, n. 13. - Trent sess. 25, chs. 4, 5 de R.; L. 319, 320; Lugo, Responsa Moralia, l. 5, disp. 18; A. S. S. vol. 38, p. 14; E. M.

Is it licit to collect stipends of Masses so that the Masses to be celebrated are then handed over to others? - Resp. If this is done for the sake of profit, it is forbidden, especially to merchants and booksellers, so that every occasion, appearance, and suspicion of base profit may be removed from the holiness of so great a sacrifice, although the collectors afterward take care that they are celebrated by poor priests, with books, religious and pious newspapers, etc., being given in place of the stipend, or spend for pious uses the profit which is taken from the exchange of books or merchandise with alms. If this is not done for the sake of profit, the matter per se is often dangerous, because often Masses of this kind must be celebrated at the established time, place, etc. Hence collectors sin gravely, and those also who confer stipends on them or accept them from them, as accomplices. Moreover, collectors are guilty of theft if they subtract anything for themselves beyond the just price of the office and labor. But this collection is explicitly and simply prohibited by the following Decrees of the S. C. C., not only because of gain and profit to be made, but also because of any other end whatever, although the best, unless it is that someone celebrate Masses, either through himself or through his subjects. Benedict XIV, Const. Quanta cura; S. C. C., Sept. 9, 1874; Apr. 24, 1875; L. 332; E. M.

Decree of the S. C. C., May 11, 1904. "That the celebration of manual Masses may be fulfilled with due solicitude, and that dispersions of alms and forgetfulness of assumed obligations may be avoided, the Congregation of the Sacred Council has established many things even in most recent times. But amid so great a mobility of affairs and fortunes in our age and with the growing malice of men, experience has taught that even greater precautions must be applied, so that the pious wills of the faithful may not be defrauded and a matter most grave among all may be carefully and holily guarded. For this reason the Eminent Fathers of the S. Congregation, after counsel had been taken more than once, judged that some things must be established, which our Most Holy Lord Pope Pius X carefully weighed, approved, and ordered to be published, as follows. "In the first place the Sacred Congregation declares that by manual Masses in the present Decree are understood and held all those which the faithful, with a manual offering made, ask to be celebrated, to whomever or in whatever way they hand over this offering, whether directly or in testaments, provided they do not constitute a perpetual foundation, or one such and so long-lasting that it must be regarded as perpetual. "Likewise counted among manual Masses are those which indeed burden the patrimony of some private family perpetually, but are established in no church, which Masses can be satisfied anywhere by any priests, at the discretion of the head of the family. "But after the manner of manual Masses are those which, established in some church or annexed to benefices, cannot for this or that reason be applied by the proper beneficed person or in the proper church; and therefore either by law, or with an indult of the Holy See, they must be handed over to other priests so that satisfaction may be made for them. "Now concerning all these, the S. Congregation decrees: "1. That no one can seek and accept more Masses than he can probably celebrate within the limits of time established below, and through himself, or through priests subject to him, if it concerns a diocesan Ordinary or a regular Prelate. "2. That the useful time for fulfilling obligations of manual Masses is one month for one Mass, six months for one hundred Masses, and another longer or shorter space of time, more or less, according to the greater or lesser number of Masses. "3. That it is licit for no one to assume so many Masses that he probably cannot satisfy them himself within one year from the day of the obligation undertaken, always preserving nevertheless the contrary will of the offerers, who either explicitly or implicitly, because of some urgent cause, request a shorter time for the celebration of Masses, or grant a longer time, or spontaneously assign a greater number of Masses. "4. Since in the Decree Vigilanti of May 25, 1893, it was established 'that in the future all and each everywhere, beneficed persons and administrators of pious causes, or those in any way obliged to fulfill burdens of Masses, whether ecclesiastics or laymen, at the end of each year should hand over to their own Ordinaries the burdens of Masses which remain and for which they have not yet satisfied, according to the manner to be defined by them'; to remove ambiguities, the Eminent Fathers declare and establish that the time fixed by these words is to be taken in such a way that for founded Masses or those annexed to some benefice, the obligation of depositing them runs from the end of that year within which the burdens should have been fulfilled; but for manual Masses the obligation of depositing them begins after one year from the day of the burden undertaken, if it concerns a great number of Masses, or otherwise according to the diverse will of the offerers. "But concerning the entire and perfect observance of the prescriptions which have been established both in this article and in the preceding ones, the conscience of all whom it concerns is gravely burdened. "5. Those who have an overflowing number of Masses, concerning which they may freely dispose, without detriment to the will of founders or offerers as regards the time and place of the celebration of Masses, can assign them, besides to their own Ordinary or the Holy See, also to priests well-disposed toward them, provided they are certainly and personally known to them and beyond every exception. "6. Those who have handed over Masses with their alms to their own Ordinary or to the Holy See are relieved from every obligation before God and the Church. "But those who have handed over to others to be celebrated Masses accepted from the faithful, or in any way entrusted to their good faith, are held by the obligation until they have obtained proof of the completed celebration; so that if, from the dispersal of the alms, from the death of the priest, or from any other cause whatever, even accidental, the matter has fallen void, the one committing them must supply from his own goods and is bound to satisfy the Masses. "7. Diocesan Ordinaries, the Masses which by the disposition of the preceding articles they shall gather together, will immediately enter in order in a book with the respective alms, and will take care according to their strength that they be celebrated as soon as possible, yet so that first satisfaction be made for manual Masses, then for those which are after the manner of manual Masses. But in the distribution they will observe the rule of the Decree Vigilanti, namely: 'they will distribute the intentions of Masses first among priests subject to themselves whom they have known to need them; then they will commit others either to the Holy See or to other Ordinaries, or also, if they wish, to priests outside the diocese, provided they are known to them and beyond every exception,' the rule of article 6 concerning the obligation always remaining firm, until they have exacted from the priests proof of the completed celebration. "8. It is altogether forbidden to anyone to hand over to booksellers and merchants, to administrators of daily papers and periodicals, even if they are religious men, and also to sellers of sacred utensils and vestments, although they are pious and religious institutes, and generally to any persons whatever, even ecclesiastics, who seek Masses not specifically so that they may celebrate them either through themselves or through priests subject to them, but for any other end whatever, although the best, the obligations of Masses and their alms accepted from the faithful or from pious places. For it has been established that this cannot be done except by carrying on some kind of commerce with the alms of Masses, or by diminishing the alms themselves; and the S. Congregation judged that both must altogether be guarded against. Wherefore in the future, whoever shall presume to violate this law, either by knowingly handing over Masses as above or by accepting them, besides the grave sin which he will commit, will incur the penalties established below. "9. According to those things which have been established in the preceding article, it is decreed that, for manual Masses, the offering assigned by the faithful, and for founded Masses or Masses annexed to some benefice, which are celebrated after the manner of manual Masses, the proper alms according to the following articles, can never be separated from the celebration of Mass, nor changed into other things or diminished, but must be handed over to the celebrant whole and in its own species, declarations, indults, privileges, rescripts, whether perpetual or for a time, granted anywhere, under whatever title, form, or by whatever authority, and contrary to this law, being removed. "10. And therefore to sell or buy books, sacred utensils, or any other things, and to enter associations, as they call them, with daily papers and periodicals by means of Masses, is wicked and altogether prohibited. But this holds not only if it concerns Masses to be celebrated, but also if it concerns Masses already celebrated, whenever this turns into usage and habit and inclines to the support of some commerce. "11. Likewise, without a new and special permission of the Holy See, which will not be given unless true necessity has first been established and with due and opportune cautions, it is not licit to subtract anything from the alms of Masses which the faithful are accustomed to hand over to more celebrated Sanctuaries, so that provision may be made for their dignity and ornament. "12. But whoever shall have dared in any way or under any pretext to break the statutes in the preceding articles 8, 9, 10, and 11, if he is of the priestly order, will be subject to suspension a divinis, reserved to the Holy See and incurred by the fact itself; if he is a cleric not yet initiated to the priesthood, he will likewise be subject to suspension from the orders received, and moreover will become incapable of obtaining higher orders; but if he is a layman, he will be bound by excommunication latae sententiae reserved to the Bishop. "13. And since in the Constitution Apostolicae Sedis it was established that those are subject to excommunication latae sententiae reserved to the Supreme Pontiff who 'collect alms of a greater price and seek profit from them by causing Masses to be celebrated in places where Mass stipends are customarily of a lesser price,' the S. Congregation declares that nothing is detracted from this law and sanction by the present Decree. "14. Nevertheless, lest a sudden innovation be harmful to some pious causes and religious publications, it is granted that associations already entered into by means of Masses may be prolonged until the end of the year from which they were instituted. Likewise it is conceded that indults of reduction of the alms of Masses, which are found to have been granted to some in benefit of Sanctuaries or other pious causes, may remain in force until the end of the current year. "15. Finally, as regards Masses annexed to benefices, whenever they are handed over to other priests to be celebrated, the Eminent Fathers declare and establish that the alms must be no other than the synodal alms of the place in which the benefices were erected. "But for Masses founded in parishes and other churches, the alms which is assigned must be no other than that which in the foundation or in the subsequent indult of reduction is found to have been taxed perpetually, always preserving nevertheless rights, if there are any, legitimately recognized, whether for the fabric of churches or for their rectors, according to the Declarations presented by the S. Congregation in the Munich case of July 25, 1874, and in the Hildesheim case of January 21, 1898. "For in the Munich case, 'with attention to the fact that the alms of Masses of certain legacies partly hold the place of a parochial support, the Eminent Fathers judged it licit for the pastor, if he cannot satisfy them through himself, to commit those Masses to another priest, with the ordinary alms of the place assigned, whether for low or sung Masses.' And in the Hildesheim case it was declared that 'in legacies of Masses founded in some church, one can retain in favor of ministers and of those serving the churches that portion of revenues which at the beginning of the foundation, or in another legitimate way, was assigned to them independently of the special work to be performed for the fulfillment of the legacy.' "Finally, it will be the duty of each Ordinary to take care that in individual churches, besides the table of perpetual burdens and the book in which manual Masses handed over by the faithful are recorded in order with their alms, there also be books in which satisfaction for the said burdens and Masses is marked. "It will likewise be their duty to watch over the full and complete execution of the present Decree, which His Holiness orders to be observed inviolably by all, anything contrary notwithstanding."

An exchange of the alms of Mass with food and service is licit, provided that no more is retained than an honest compensation demands. S. C. C., Feb. 25, 1905; A. S. S. vol. 38, p. 20.

627 bis. Is transmission of Masses outside the diocese licit? - The following Decrees are held on this matter.

On the Satisfaction of Masses. - "In the recent Decree Ut debita of May 11, 1904, this S. Congregation, embracing various laws already issued before concerning the religious fulfillment of burdens of Masses, with opportune declarations added and a severe sanction interposed, strove to provide that the holiest matter of all be held in highest honor among all, and that the danger be removed lest anyone in any way detract anything from the pious wills of the faithful. Yet although these were the cares of the Apostolic See and the solicitude of the Bishops, abuses and violations of the law were not lacking, concerning which the same Sacred Congregation judged that the vigilance of Prelates should again be stirred up. "For indeed it is clear that not a few, notwithstanding the very well-known canonical prescriptions, by no means doubted to subtract something on their own initiative from the offering accepted for Masses, and, having retained for themselves part of the money, to commit the Masses themselves to others to be celebrated, perhaps led by the opinion that this was licit for them either because of the consent of the priest receiving with a more or less even mind, or because of the end of helping some pious work or exercising charity. "There were also those who, contrary to laws so often inculcated, especially contrary to n. 3 of the same Decree, adopted this kind of industry for themselves, that they gathered from everywhere the greatest number of Masses they could. From this it has more than once happened that an enormous abundance of them was heaped up in the hands of private men; and therefore it remained subject to danger, which indeed, even when human malice has been removed, always threatens matters entrusted to private faith. "Finally there were found those who, departing from the law expressed in n. 5 of the Decree, committed Masses to be celebrated, not only more abundantly than was licit to give to private persons, but also more inconsiderately, since they entrusted them to priests unknown to them, deceived by the appearance of some name or title, or moved by the recommendations of others who neither knew them plainly nor had sufficiently examined the gravity of the burden assumed. "That these disturbances of discipline may be met, and that the most grave harms which customarily follow the violation of the Decree Ut debita may be repelled as far as possible, this S. Congregation, carrying out the commands of our Most Holy Lord Pope Pius X, admonishes all Bishops and other Ordinaries to apply every care and vigilance in a matter of such importance, and to teach the clergy and administrators of pious legacies what dangers arise from the non-observance and contempt of the law; with what burden their conscience is weighed down; how rashly they place their own judgment before the laws which long experience of affairs has placed for the protection of the most august matter; finally, by what fault they bind themselves and to what penalties they become subject. "But for rooting out the evil radically, the Eminent Fathers further judged it necessary to add certain new things to the prescriptions hitherto made. Therefore, the matter having been discussed first in the Congregation of March 23, 1907, and again in the following Congregation of April 27, they established these things to be observed by all under a grave bond of conscience: "I. That in the future whoever wishes to commit Masses to be celebrated to priests, whether secular or regular, residing outside the diocese, must do this through their Ordinary, or at least after he has been heard and has assented. "II. That each Ordinary, as soon as it is permitted, make a catalogue of his own priests, and describe the number of Masses which each one is bound to satisfy, so that afterward he may proceed more safely in assigning Masses. "III. Finally, if any Bishops or priests should wish in the future to send Masses, of which there is an overflowing abundance, to Prelates or priests of churches which are situated in the East, they must always and in each individual case do this through the S. Congregation of Propaganda Fide. "All these things having been reported by the undersigned Secretary to the same Most Holy Lord in the audience of April 28, His Holiness held ratified and confirmed the deliberations of the Eminent Fathers and ordered them to be published, anything contrary notwithstanding. "Given at Rome on the 22nd day of May 1907." Letter of the S. C. C.

On the Transmission of Masses to the Eastern Churches. - "... III. Finally, if any Bishops or priests should wish in the future to send Masses, of which there is an overflowing abundance, to Prelates or priests of churches which are situated in the East, they must always and in each individual case do this through the S. Congregation of Propaganda Fide." S. C. C., Decree Recenti, May 22, 1907. "Apostolic Delegates are not comprehended in the preceding article 3 of the Decree Recenti of May 22, 1907, so that Mass intentions can be sent to the aforesaid Reverend Delegates with the respective alms, that they may distribute them only to Prelates and priests of their Delegation. Superiors of Orders and Religious Institutes can directly and specifically send Mass intentions with the respective alms to their own religious subjects, but not to the rest." S. C. C., May 22, 1907.

Alms of Masses to be celebrated by missionaries in Eastern regions, and everywhere, must be sent, as before, to the S. Congregation de Propaganda Fide, or also to Apostolic Delegates, who can hand them over only to their own prelates and priests; likewise to the Moderators of religious institutes, who will be able to send them on to their subjects, but not to others. S. C. C., Sept. 9, 1907. "1. If any wish to send Masses, of which there is an overflowing abundance, to Churches of the Eastern rites, they can do this not only through this S. Congregation, as is prescribed in the Decree Recenti of the S. C. C., May 22, 1907, but also through the Reverend Apostolic Delegates established in Eastern regions. In that case it is necessary to signify to them how many Masses and what sum of stipends must be handed over to Eastern Prelates existing within the scope of each Delegation. "2. It is in no way licit to send alms to laymen, who afterward distribute them to priests who will celebrate Masses. "3. Nor is it licit to commit the celebration of Masses directly to Eastern presbyters. "4. It is also forbidden to send alms directly to Superiors of Eastern Religious Congregations. "5. Indeed neither is it licit to commit Masses directly to Eastern Prelates who are either titular Bishops or simple Patriarchal Vicars. "6. But if it concerns Prelates having ordinary episcopal jurisdiction in the East, Mass intentions with the relative alms can be sent directly by Bishops and Priests to those Prelates themselves for the necessities only of priests subject to them, as the S. C. C. declared on March 18, 1908. But lest from several places at the same time many alms flow together into one and the same Diocese, which would bring with it an excessive delay in the celebration of Masses, therefore one who commits alms to some Eastern Prelate should also make the Apostolic Delegate of the region certain of the number of Masses, to whom it belongs to watch that the Masses be celebrated with the solicitude which is fitting." Instruction Cum plures, S. C. de Prop. Fide, July 15, 1908; Monit. Eccles. vol. 20, p. 439.

Can a priest to whom a rich stipend is offered for today's Mass, while retaining this, ask another priest to celebrate for him, promising to celebrate on the following day for the same person for whom the other is going to celebrate for the ordinary alms? - Resp. In the negative, if this is done often, or deliberately, namely by studied seeking of a richer stipend. For this bears before itself a certain appearance of trade and of base profit on the occasion of Masses. This is confirmed from S. C. C., May 6, 1865; A. S. S. vol. 2, p. 203; vol. 3, p. 98. - If it concerns some occurring case, it is controverted. "Concina rightly denies it," says St. Alphonsus 322, "because this could not be excused from the appearance of base commerce; nevertheless he rightly does not dare to condemn it of grave sin.... La Croix and Mazzotta affirm it, because this would not be retaining part of the price, which the Pontiff condemned, but only exchanging Masses and days." This latter opinion is altogether probable by the solidity of its reason and the weight of authority, and is approved by the very common practice of pious priests. Nor indeed is any prohibition of this case contained in the Decree Ut debita. Except, however, if the one giving the alms is reasonably and gravely unwilling that the Mass be celebrated by another. L. 321.

Is one bound by stipend to celebrate on a privileged altar for a deceased person required to read a Requiem Mass when the rite permits it? - Resp. This has been declared several times. S. R. C., Aug. 27, 1836, Rennes, ad 5. But now, after the Decree of the Holy Office of Feb. 19, 1913, a Requiem Mass, or a Mass of the feria or vigil with the proper prayer of the deceased, is no longer required. Yet this is laudably done, when it is licit and fitting for the sake of piety toward the deceased. - L. 339; E. M.

Does one bound by stipend to read a Requiem Mass, or a votive Mass, satisfy if he says another Mass? - Resp. In the affirmative. The reason is that the Mass is the same as regards substance; and if a just reason is present, there will be no sin. Except unless the quality of the Mass was strictly prescribed because of some peculiar reason. Hence, if the Rubrics do not permit that day a Requiem or votive Mass to be read, the Mass of the day must be read, and thus the obligation is truly satisfied by celebrating Mass conformable to the Office. S. R. C., Aug. 5, 1662; Mar. 3, 1761, ad 7; Apr. 23, 1875, de Venezuela; June 13, 1899, Plur. Dioeces., ad 4, n. 4031; L. 328, 422; St. Thomas 4, dist. 45, q. 2, a. 3, q. 1 ad 5; E. M.

It is not prohibited to apply a Requiem Mass for the living. Yet it cannot be applied for the living so that it may avail for them, not while living, but after their death.

Can a stipend be received for a Mass to be celebrated on the day of the Commemoration of all the faithful departed? And for the three Masses of the Nativity of Our Lord Jesus Christ? - Resp. To the first, in the affirmative. The reason is that not all priests are bound on this day to apply Mass for all the dead; indeed they are not obliged even to celebrate. Therefore they can apply Mass at will either for all the dead dwelling in Purgatory, or only for some. S. R. C., Aug. 4, 1663, n. 1275. But this being posited, nothing at all prevents a stipend from being accepted for the Mass. - L. 338.

Resp. To the second, in the affirmative. For this is prohibited by no special law.

Can priests of the Society of Jesus accept a stipend of Masses? - A priest of the Society can accept a stipend neither for himself nor for another for Masses which he reads. The same also must be asserted if it concerns any other sacred ministries whatever. This is clear from the Institute of the Society, Epitome Inst. Soc. Iesu, p. 2, c. 1, sect. 6, n. 27; p. 4, c. 2, sect. 1, n. 30. - If money is offered for Masses to a priest of the Society or to the Community, it can be admitted by the superior, not indeed with a rigorous obligation, but with a broad promise of saying some Masses, or even one or another each year from gratitude.

Likewise money can be accepted liberally, and in turn Masses can liberally be promised, yet so that the later promise is not as it were a compensation, or reciprocal payment as if for stipends, but the money is admitted under the mere title of alms; so that the offerer plainly understands that it cannot be accepted under another name, and that he himself gives it on this same basis. La Croix l. 4, n. 136 seqq.; l. 6, p. 2, n. 146; Lugo, Responsa Moralia, l. 4, disp. 30.

Resolutions: 1. A priest of the Society of Jesus, to whom money is offered for Masses to be read, can say to the offerer that he will read the Masses gratuitously for his intention, and in turn ask him that he be willing liberally to apply the offered money to this or that pious cause; thus the offerer will have a twofold fruit: namely, the ordinary fruit of the Mass, and then the fruit of cooperation toward that pious cause. - 2. Titius, a priest of the Society, can read Masses for the intention of Sempronius, a secular priest, who has accepted stipends for Masses to be read, when the latter can neither restore them nor satisfy for all the Masses, because in these circumstances Titius is judged to read gratuitously and from pure charity. - 3. If Titius, a priest of the Society, does not indeed receive the stipend, but nevertheless disposes concerning it, e.g., says to Caius: give the stipend to this poor man, and I will read the sacred rite for your intention; or if he says to Sempronius: you accept the stipend, and I will read the sacred rite in your place, he acts illicitly, because by thus disposing of the stipend through a certain tacit quasi-contract, "I do that you may give," he virtually accepts the stipend and gives it back to another; each of which is against the vow of poverty. - 4. If Paulus, a man of the Society, supplies for a chaplain bound from foundation in singing Mass, he by no means sins, although the chaplain receives his revenue, because he disposes concerning nothing. The same must be said if he preaches, or exercises another function for someone who receives the customary rights from it. - 5. If Sempronius, a pastor, having already accepted a stipend, asks Titius, a priest of the Society, to supply for him in reading Mass, Titius will licitly supply, provided he disposes nothing concerning the stipend. The reason is that the stipend is not received by Titius even virtually, since he disposes nothing concerning it, and it is altogether indifferent to him who gave the stipend by whom the Mass is read.

This is confirmed: If Titius, about to go to Paris, in favor of Sempronius, gratuitously carried letters which Sempronius had been hired for a wage to carry, Titius would certainly not act against poverty, nor would he be judged to acquire that wage for himself and donate it to Sempronius. Therefore similarly in our case. - La Croix l. 4, nn. 138, 139; l. 6, p. 2, n. 146.

What is the obligation in the Society of Jesus as regards Masses and prayers customarily enjoined? - Religious of the Society who do not pay the prescribed prayers and Masses, speaking per se, do not sin, because no rigorous precept is given; for there is no other obligation except from the rule, which per se does not oblige under sin. But superiors will sin if from negligence they do not take care that those be designated who celebrate Masses or pray, especially for benefactors and founders. But those who have Masses to be read read by others do not satisfy the rule, because it is a personal burden. Nevertheless, he satisfies who asks another to celebrate today or this week in his place, with himself compensating on another day or another week.

Likewise those satisfy who, foreseeing difficulties for the following week, anticipate the sacred rites in the week which precedes. - Masses enjoined for the dead of the Society, whether they are determined by the general Constitutions of the Order, or from particular rules, or from the prescription of superiors, introduce no other obligation than that of a simple rule or simple ordinance, and therefore they oblige neither under grave nor under light sin per se, a special precept always excluded. - Masses affixed to time, e.g., those which must be read each week or each month, if they could not be celebrated at this time because of impediment or illness, do not necessarily have to be supplied afterward, but can be omitted. On the contrary, if they were omitted from negligence, they must afterward be supplied. La Croix ib., n. 171. - If Masses or prayers are indicated for an indefinite time, it is enough to say them for two or three months. La Croix l. 6, p. 2, n. 168 seqq.; Pellizzarius tom. 1, tr. 5, c. 9, n. 12; Suarez, de Relig., tr. 10, l. 8, c. 2, n. 5.