VII. Various Adjuncts of Mass

On what days and at what hour is it licit to celebrate? - On Thursday of Holy Week and Holy Saturday only the solemn Mass is permitted to be celebrated in churches in which the Most Holy Sacrament is reserved. On Holy Saturday it is to be celebrated in parish churches because of the blessing of the font, where it exists. Decree of Clement XI, Mar. 15, 1712; S. R. C., Dec. 19, 1654, n. 980; Feb. 12, 1690, n. 1822; June 14, 1659, n. 1120; Sept. 4, 1875, n. 3366; Benedict XIV, Note 38; L. 350. Nevertheless, where the custom is in force that the pastor celebrate on these days, it is to be tolerated. And thus according to the Ambrosian Rite a low Mass by only one priest is permitted. S. R. C., July 18, 1902. - Moreover, in rural parishes in which three or at least four clerics cannot be had for carrying out the sacred functions on Friday and Holy Saturday, with lesser solemnity, according to the small Ritual of Benedict XIII, S. R. C., July 28, 1821, n. 2616, pastors, with the license of the Bishop, which in many places is not sought, to be obtained each year, can celebrate low Mass on Thursday in the Supper of the Lord, before the Conventual Mass begins in the Cathedral or Mother church. Likewise it is licit on Thursday in the Supper of the Lord for Cardinals, cf. vol. 1, n. 260 bis, 3, and also for the Superior of Regulars, properly so called, to celebrate in a private oratory, and, if an oratory is lacking, in the church, with doors closed, in order to minister Communion to the religious. S. R. C., Aug. 31, 1839, n. 2799; Dec. 9, 1899, n. 4049. And if on that day there falls a feast of precept of St. Joseph, or of the Virgin greeted by the Angel, or of the principal Patron, it is licit to celebrate as many Masses as will be necessary by the command and judgment of the Bishop; but the ancient custom of Communion of the clergy in the solemn Mass must not be omitted. S. R. C., Sept. 12, 1716, n. 2240; Sept. 23, 1897, ad 1, n. 2769; Sept. 26, 1868, n. 3179. But on Friday of Holy Week it is altogether prohibited under grave sin to celebrate. But in all churches in which on Thursday in the Supper of the Lord the customary function was had, the Mass of the Presanctified must be celebrated, which is not a true Mass, but only the Communion of the priest. S. R. C., Dec. 9, 1899, n. 4049. - With these days excepted, it is permitted to celebrate daily. - Decree of Clement XI, Mar. 15, 1712; S. R. C., Sept. 13, 1692, n. 1883; Jan. 10, 1693, ad 6, n. 1890; Mar. 9, 1877, n. 3414; L. 349, 350.

By decree of the S. R. C., Dec. 10, 1703, it was established that all the functions of Holy Week are not rights merely parochial. S. C. de Prop. Fide, Aug. 10, 1841, Collect. vol. 1, n. 936.

The Memoriale Rituum of Benedict XIII is to be used in the more solemn functions throughout the year by pastors in smaller Parishes in which clergy are not present. According to this Memoriale, the functions of Holy Week and other similar functions cannot be performed in smaller non-parochial churches and oratories of Regulars and Nuns without faculty of the Holy See. By special indult it can be used in non-parochial churches in which the conditions of small churches are verified, in Latin America and the Philippine Islands.

Holy Week: The sacred functions proper to this week are not exclusively parochial, and therefore can be permitted by Bishops in churches in which the Most Holy Sacrament is reserved. S. R. C., Jan. 12, 1704, ad 7, n. 2123; May 9, 1884, ad 1, n. 3608.

In the Supper of the Lord, there is an obligation of celebrating Mass in Cathedral Churches, and all Canons are bound to receive Communion from the hand of the Bishop; and all of the clergy serving the pontifical Mass are bound to receive sacred Communion from the hand of the celebrant.

Holy Saturday: Private Masses are prohibited on this day. Sacred Communion can be distributed to the faithful on this day during the solemnities of Masses and after them.

Private Mass can be said at any hour from dawn until noon. Rubrics of the Missal, de Defectibus, tit. 10, n. 1. Dawn is to be computed according to the variety of times. "But all agree that there is no fault in finishing Masses at dawn, and beginning them a little before noon; the reason is that the time both of dawn and of noon is not to be taken mathematically, but morally." L. 341. In the same way, the privilege of celebrating one hour before dawn or after noon must be understood of one hour before or after the time assigned for others not privileged; otherwise the privilege would be of little advantage. L. 346. - Where dawn is very late, or appears very early, a legitimate custom can be observed; and where it does not appear, it is licit to celebrate Mass from the beginning of civil and usual life. S. R. C., Sept. 18, 1634, n. 614; St. Thomas 3 p., q. 83, a. 2; E. M.; Council of Trent sess. 22, Decree de observ. et evit.; Benedict XIV, Inst. 13, 63.

At what hour the conventual and solemn Mass is to be celebrated, see in the General Rubrics of the Missal, tit. 15. Cf. here n. 225.

Does one sin gravely who celebrates before dawn or after noon? - Resp. In the affirmative, if he greatly anticipates or prolongs the time established by the Church; but otherwise if the change is slight; indeed, if a just cause is present, he will be free from every fault. But what change is considered notable is controverted. According to the more common and more probable opinion, it is not held grave unless the celebration is begun a whole hour before or after the established time. L. 343, 346.

On the night of the Nativity of Our Lord Jesus Christ it is licit to celebrate only the solemn Mass, and without indult of the Holy See it is not licit immediately afterward to celebrate the other two Masses. S. R. C., Apr. 20, 1641, n. 752; Sept. 18, 1781, n. 2520. Cf. Rubrics of the Roman Missal; E. M.

The indult of celebrating three Masses on the night of the Nativity has been granted to religious and pious houses and seminaries of clerics having a public or private oratory, with faculty of reserving the Most Holy Sacrament. Sacred Communion can be distributed, and hearing the Mass avails for all those standing by for satisfying the precept. But this is not licit except with closed doors, nor in churches or public oratories which serve for the public use of the faithful people. The same Indult has been granted to Cardinals.

When is it licit to anticipate or prolong the time of celebration? - It is licit to anticipate: 1. In necessity, e.g., so that Viaticum may be ministered to one dying, in which case it would be licit to celebrate even at midnight. 2. Where there is a reasonable custom, e.g., so that workers and servants may be able to hear the sacred rite very early in the morning. 3. By force of privilege, with permission of the Pope or Bishop. L. 343. - It is licit to prolong: "1. After the solemn Mass on a feast, if the solemn Mass is prolonged to an hour and more after noon, indeed probably even after two hours... lest a great part of the people lack Mass. 2. Because of a journey, for an hour after noon or before dawn. 3. Thus also because of the funeral of some nobleman, or a sermon, or a public supplication. 4. If the Bishop dispenses in some particular case from a reasonable cause. And La Croix rightly says that all superiors, privilege excluded, have the same faculty toward their own religious, since they are their Ordinaries." L. 344.

To complete Mass within a quarter hour is regularly grave, because in so brief a space of time the entire prayers cannot be recited and the rites completely performed and with due reverence, nor without scandal of the people. Mass ought neither to be shorter than a third part of an hour nor longer than half an hour, so that all things may be done duly and that it may not affect the people with weariness. L. n. 400.

Whether and under what conditions is it licit to celebrate Mass more than once in a day? - Outside the case of true necessity, it is not licit to repeat Mass. Except the day of the Nativity of the Lord, and, where the privilege has been granted, namely in Spain, Portugal, Latin America, the Philippine Islands, the Antilles, and the other islands of the Caribbean Sea, the day of the Commemoration of all the faithful departed. And regulars can accept three stipends, seculars only two, in Aragon, Catalonia, Valencia, and Majorca; only one in the remaining places. C. Consuluisti 3, de Celebrat. missar. But on the night of the Nativity no one, not even a pastor, is bound to celebrate three Masses, but can omit one at will. L. 351. - There is necessity if a pastor before the ablution is warned about communicating a sick person, and he has already received his host, and no other fasting priest is found, which however is scarcely practical. L. 351. Necessity more practically exists lest many lose the sacred rite on a feast day, e.g., if one pastor governs two distant parishes, if a part of the people cannot gather at the same church because of the distance of places, or at the same Mass because of the narrowness of the church. - This necessity of celebrating two Masses is to be recognized by the Bishop, according to those things which Benedict XIV has in Const. Declarasti nobis, Mar. 16, 1746, de Sacrif. miss., l. 3, cc. 5, 6, and permission is to be given by the Bishop. But what distance is needed, or what number of the faithful, so that Mass can be repeated, is left to the judgment of the Ordinary. And if they are distant by one mile, or there are twenty who otherwise would not satisfy the precept of the Church, he will be able, indeed he must, permit it. S. C. C., July 31, 1851; Jan. 12, 1847. - A pastor is bound to apply the second Mass for the people, just like the first, with no stipend accepted, on feast days in united parishes, except in the case in which the union of parishes is such that one parish altogether arises from it. Wherefore a pastor governing two parishes, and therefore celebrating twice, is bound to apply his Mass to each parish. On the contrary, a pastor celebrating twice in one and the same parish is bound to apply only one Mass for the people. - Never can an alms be received for celebrating the second Mass, even for pious causes, and whoever he may be who celebrates it; nor can the title of poverty or defect of revenues be alleged for receiving this alms. But if he suffers any inconvenience, he is not prohibited from demanding wages for it. S. C. C., Mar. 23, 1861; Feb. 22, 1862. - The celebrant, when he celebrates again, must be fasting; and therefore he does not receive the purification, but puts it into a prepared vessel. S. R. C., Mar. 11, 1828, n. 3068. A priest making Mass in two different churches on the same day can carry with himself the purification of the first Mass in some clean vessel to be carefully kept, so that he may receive it with the purification of the second Mass. S. R. C., May 9, 1893, ad 5, n. 3798. Cf. E. M. - St. Thomas 3 p., q. 83, a. 2 ad 5; Suarez disp. 83, sect. 3; Lugo, Responsa Moralia, l. 1, disp. 10, 12.

Sometimes, but much more rarely and with greater difficulty, faculty is granted for celebrating also a third Mass because of more special reasons of necessity. S. C. C., Dec. 20, 1879; Monit. Ecclesiast. vol. 12, p. 145 seq.

In what place is it licit to celebrate? - Commonly it is not licit to celebrate except in a church, and one consecrated or at least blessed, which is not polluted, execrated, or interdicted; or in an oratory dedicated only to divine worship; and upon an altar not execrated. Under grave sacrilege a consecrated altar, fixed or portable, is required. Trent sess. 22, Decree de Observ., etc.; L. 373. "In a church internally violated, unless it is first reconciled, it will not be licit under grave sin, except in necessity, with permission of the Bishop if he can be approached, otherwise without it, to celebrate or to bury the dead. But necessity is considered sufficient if the people have no other church where they may hear Mass. But if the church is polluted after the Canon has been begun, the priest certainly must continue the Mass." L. 361.

To celebrate Mass in the open air is grave, unless from a graver necessity and with license of the Ordinary, if it can be sought, e.g., if the church has collapsed, or if on a solemn feast it does not contain those who have gathered. C. 11, de Consecr.; Rubrics of the Missal; Lugo disp. 20, n. 48; L. 356.

Without Apostolic indult or privilege it is not licit to celebrate Mass at sea. S. R. C., Mar. 4, 1901, Vicenza. But when this Indult is had, it is necessary that the place where Mass is celebrated present nothing indecent or unbecoming. An Indult of this kind was granted to Cardinals, with due cautions observed. The same Indult was granted to Bishops of America, Oceania, and Australia coming to Rome or returning from Rome. S. R. C., June 30, 1908. But then it is necessary that the sea be calm and that there be no danger of spilling the sacred species from the chalice; and, if another priest is present, vested in surplice, he should assist the Prelate celebrating, and the place should be decent. Likewise to presbyter-chaplains of the Spanish Society of Transatlantic Navigation faculty was granted "of celebrating Mass at sea, with the assistance, however, if it can be done, of another priest vested in surplice, provided the sea is calm and there is no danger of irreverence; power also having been given to those who have assisted at Mass to approach the sacred synaxis... likewise of celebrating and admitting the faithful to sacred Communion, even in fulfillment of the Easter precept, on Thursday in the Supper of the Lord."

A Bishop can no longer, as formerly, grant faculty of celebrating in private homes, nor in a private oratory. Trent sess. 22, Decree de Observ. This is also clear from S. C. C., May 27, 1617; Jan. 23, 1847, in which it is said: it is not licit for any Bishop to grant licenses of this kind, not even for a passing act; this faculty is reserved to the Roman Pontiff alone. Yet an exception is made if grave and urgent causes are present, and only by way of a passing act. S. C. C., May 27, 1617; Aug. 27, 1836, Verona, ad 7; July 7, 1850; Dec. 20, 1855; L. 359. But at present this faculty has been enlarged by the following Response of the S. Congregation. "I. Whether and for what causes Ordinaries can permit by way of an act that the most holy Mass be celebrated outside a sacred place, in private homes. - Resp. To I, in the affirmative, from just and reasonable causes, by way of an act, not however in a bedroom, but in a decent place, with the other things to be observed by law being observed, and altogether gratuitously under whatever title." S. C. de Sacram., Dec. 22, 1912; A. A. S. vol. 4, p. 725.

A Bishop can indeed grant faculty of making the sacred rite in public oratories, Trent l. c., and of performing there the other sacred functions which are not strictly parochial. - St. Thomas 3 p., q. 83, a. 3; cf. vol. 1, n. 262; E. M.

The consecration of a church and altar is to be made by the Bishop of the place. Cardinals, however, can consecrate altars in the churches of their title. The consecration of a church consists in anointing with sacred chrism twelve crosses carved or painted on the walls of the Church, with the form of words. Wherefore the consecration adheres to the walls themselves of the Church; hence a church is not execrated if the plaster, intonaco, on which the crosses were painted, is removed from the whole church, or if the roof collapses. A church can be consecrated in reinforced concrete, provided the places of the twelve crosses and the parts of the principal door are of stone. S. R. C., Nov. 12, 1909. In the consecration of a church, the high altar must be consecrated; or, if this is lacking, a lesser or lateral altar can be consecrated. S. R. C., May 24, 1901, n. 4073. The consecration of a church in which the consecration of the altar has been omitted is valid, but not licit. S. R. C., May 19, 1896. But an altar can be consecrated without the church first being consecrated. The fast prescribed in the Roman Pontifical, as regards consecrations of churches, is of strict obligation for the Bishop consecrating and only for those who request that the church be consecrated for them. S. R. C., July 29, 1780; July 3, 1909. Latins cannot celebrate Mass, without a portable altar of stone, in the churches and on the altars of united Greeks, which are from cloth consecrated by the Greek Bishop with anointings and relics.

It is not licit to consecrate a church in whose subterranean part shows, after the manner of a theater, are to be performed for exercising youth; for the church with its subterranean part is consecrated by way of one thing. S. R. C., May 4, 1882, n. 3546, ad 1. Nor indeed is it licit in that subterranean part of the church to keep wines and other merely profane things. S. R. C., Aug. 31, 1867, ad 5, n. 3157; 639.

In what oratories can Bishops give license of celebrating? - They can permit that this be done in every religious and pious place. But a religious place is called that in which works of religion, piety, and mercy are exercised, and which has been erected by the authority of the Bishop or of another ecclesiastical Prelate. Such are monasteries, any religious communities, seminaries, etc. But a pious place is called one which is constituted and deputed for works of piety and mercy, even without the authority of a Bishop or ecclesiastical prelate. Hence any hospitals and orphanages must be held as pious places, in which therefore the Bishop can permit the erection of an oratory, even if places of this kind were erected and constituted by civil power. Add also oratories to be erected in prisons. - Indeed the Bishop can permit that Mass be celebrated in these and other similar Oratories, to which by institute the Christian faithful approach for hearing Mass, even in fulfillment of the festal precept, with the master of the place consenting, and the authority of the Ordinary intervening. These Oratories are now called semi-public, so that they may be distinguished from public ones, in which access is open to all, and from private ones, which are constituted in private houses only for the convenience of some person or family. - In these oratories it can be celebrated with closed doors; nor is it necessary that the oratory be separated from other places by four walls, but for the fourth wall there can be arranged a cloth which is opened for the convenience of those hearing Mass. - Trent sess. 22, Decree de Observ., etc.; S. R. C., Mar. 8, 1879, n. 3484; Jan. 23, 1899, n. 4007; Oct. 18, 1901; L. 357; E. M.

Private oratories are neither consecrated nor solemnly blessed, but are blessed only by the simple blessing of a place. S. R. C., June 5, 1899, ad 6, n. 4025. Semi-public oratories can be blessed solemnly or only privately. S. R. C. l. c. ad 5. By a simple blessing they are not deputed perpetually to divine worship, as happens by solemn blessing, but only for the time in which the divine mysteries are celebrated in them. Wherefore afterward those places can be converted to profane uses.

Faculty must be obtained from the Holy See for erecting in pious Communities another oratory besides one principal oratory. S. R. C., Mar. 8, 1879, ad 2, Nevers, n. 3484.

How is a church polluted, and how must it be reconciled? - Resp. To the first. A church is polluted or violated when certain base or indecent actions and actions injurious to a sacred place are exercised in it, on account of which it is considered indecent that the immaculate Host be offered there and divine offices be celebrated until it is reconciled. Therefore the Church is polluted: 1. By homicide, voluntary, mortally evil, or at least injurious to ecclesiastical immunity. 2. By the shedding of human blood from a blow or a gravely injurious wound. 3. By illicit voluntary emission of human seed. 4. By the burial of one not baptized, or an unbeliever. Except more probably if he is a catechumen, because he is not judged an unbeliever. Likewise, if he is an infant whose parents are Christians, because then the parents desire Baptism for him. Thus Pichler, Gousset 310, against others. 5. By the burial of an excommunicated person to be avoided. - But for a church to be judged polluted, these crimes must be notorious, so that they can in no way be hidden. They must also be committed in the church itself, not only in the tower, roof, sacristy, or other places adhering to the church. C. 19, 20, 27, de Consecr. dist. 1; c. 4, 7, 10, de Consecr., etc.; c. un. h. t. in 6; c. 5, de Adulter.; S. R. C., Apr. 23, 1875, n. 3344; L. 362, 364. "Note the expression 'shedding of blood,' which signifies abundance.... Hence it does not violate if from a slight blow or wound, e.g., of the nostrils in a quarrel of boys, even abundant blood flows, because in this there is commonly no mortal sin." L. 365. - A church is not polluted "by desolation, heretical exercise, filth of men or of animals stabled there, etc., although it is fitting and practice has it that it be reconciled and washed by the Bishop, or at least a priest, with some ceremony; understand this likewise of an altar in a similar case." L. 367.

Resp. To the second. 1. If the church was only blessed, it can be reconciled by a priest delegated by the Bishop, with the customary prayers and with blessed water. But the water can be blessed by the priest himself. Indeed Benedict XIV, De Synodo, l. 13, c. 15, n. 2, says: "If the church was simply blessed, then the same Gregory IX, in c. Si ecclesia, de Consecr. eccl., established that, no delegation having first been obtained, a polluted church can be reconciled by a simple priest, with blessed water, which they call holy or lustral, being used." But S. R. C., July 8, 1904, in Nolana, responded that delegation of the Ordinary is necessary, as is had in the Roman Ritual, tit. 8, cap. 18. - 2. But if that church was consecrated, it must be reconciled by the Bishop himself, or by a priest delegated by the Pope according to the rite of the Roman Pontifical. Nevertheless, if the divine offices cannot be omitted without grave inconvenience, the Bishop, detained by some impediment, can delegate a priest to bless the church with a simple blessing, until he himself can reconcile and consecrate it. - 3. But private oratories, although blessed and deputed to worship, are not judged to be polluted, and therefore do not need reconciliation. Suarez disp. 8, sect. 4, n. 6; Lugo disp. 20, nn. 58, 59. - Giraldi p. 1, sect. 598; L. 362, 363; St. Thomas 3 p., q. 83, a. 3 ad 3; E. M.

How are a church, altar, and sacred vessels execrated, and how are they rendered fit again for worship? - "Execration is said to occur when a sacred thing loses its consecration, so that it must be consecrated anew, which happens when it is so destroyed that it loses its form and use." L. 368. - Now a church is judged to be execrated when it falls down or is destroyed totally or for the greatest part, so that it must be built anew, at least for the greater part. S. R. C., Aug. 31, 1872, n. 3269. "A church is not execrated if one part is destroyed after another. And this even if through intervals of weeks or days the whole church becomes new, because whatever part is added remains consecrated, since the more worthy greater thing draws to itself the less worthy. And this proceeds even if there is an intention of destroying the whole church, because that intention does not prevent the consecration from enduring. Nor if the roof falls, because the consecration is in the walls." L. 368. Likewise a church is not execrated if the whole coating of the walls, commonly intonaco, is removed even at once. For the consecration adheres to the whole church. S. R. C., May 4, 1882, n. 3545; May 19, 1896, n. 3907. - An execrated church must again be blessed or consecrated, according to the rite and form prescribed for the blessing or consecration of churches.

A fixed altar, whose mensa must consist of one and entire stone, loses consecration when the mensa or upper stone is removed from its support. S. R. C., May 15, 1819, n. 2599; May 19, 1896, n. 3907; Feb. 12, 1897, n. 3947; Nov. 10, 1906. Altars, whether portable or fixed, lose their consecration through an enormous fracture, or through violation of the tomb in which the sacred Relics are enclosed, or through the loss of the same Relics. S. R. C., Mar. 14, 1861, n. 3106. Nor does it suffice to bury other authentic Relics in them; rather, the altars must be consecrated again. S. R. C., Dec. 7, 1844, n. 2880.

Sacred vessels and other consecrated things are execrated when they lose their form and can no longer serve their use. Moreover, "the chalice and paten lose their consecration through new gilding, and thus they need a new consecration." S. R. C., June 14, 1845, n. 2889. A sacred vestment, of which a notable part has been torn, so that it cannot serve its due use, remains execrated, although it is immediately mended, because it has now lost its form. "To use sacred vestments, even worn out ones, for profane uses is mortal. Yet sacred vestments used in profane uses do not lose their blessing." L. 370, 371, 376.

When part of a church is polluted, the entire church is judged polluted, even with the adjacent cemetery. On the contrary, when the cemetery is polluted, the church is not polluted. But when the church is execrated, the cemetery is not therefore execrated, nor do the fixed and entire altars lose consecration. - St. Thomas 3 p., q. 83, a. 3 ad 2, ad 3, ad 4, ad 5; L. 367 seqq.; Suarez disp. 81, sect. 2; E. M.

642 bis. Note: The altar must be stone, consecrated, and adorned with three blessed cloths; this is required under grave sin for the celebration of Mass. - One altar is consecrated fixed, another consecrated portable, and finally another simply fixed by reason of the fixed structure of the whole altar, not by reason of the mensa upon which Mass is celebrated, which can be a portable sacred stone. - For the consecration of a fixed altar it is necessary that the upper mensa be immediately supported by stone columns placed beneath it, S. R. C., May 24, 1901; July 5, 1901, or that, with cement, the stone mensa in which the receptacle of relics is located be joined to the lower base. - For the valid consecration of a fixed or portable altar, it suffices that in the sepulcher there be enclosed Relics of one Martyr and of Confessors or Virgins, or of only one Martyr. S. R. C., Feb. 16, 1906; Apr. 13, 1867. - A fixed altar, otherwise than a portable one, is consecrated with a title, which cannot be changed without pontifical indult, and for which it by no means suffices that it be expressed behind in a glass tablet or in a window. S. R. C., Nov. 10, 1906. - Bodies must be distant from the altar by three cubits; and three cubits are almost one meter in length; and this distance of tombs from the altar suffices. S. R. C., Jan. 12, 1867. - The celebration of Mass cannot be permitted in chapels in which the prescribed distance of the altars from burial niches is not had. S. R. C., Jan. 12, 1899; June 19, 1908. - An altar can be consecrated in a church only blessed. But nothing is to be placed upon the altar which does not pertain to adorning it and to the sacrifice of the Mass. - All privileges of the portable altar granted before the Council of Trent and not afterward confirmed have been removed. - All Bishops, whether diocesan or titular, are honored with the same privilege which the Cardinal Fathers enjoy, namely that not only can they themselves celebrate Mass in the oratory of their own dwelling or on a portable altar wherever they stay, and permit another Mass for their own convenience, but also all the faithful hearing either of those Masses fulfill the precept of the Church as often as needed.

At papal altars, or at the greater altars of the Basilicas of the City, Mass cannot be celebrated by others than the Supreme Pontiff himself except by special faculty of the same Supreme Pontiff. A. A. S. vol. 5, p. 151.

The altar is also to be adorned with a frontal of the color, as far as possible, suitable to the feast of the day or Office. Thus it is prescribed by the Rubric. Hence St. Alphonsus n. 305 judges that it is required under venial sin. But if the altar is of marble, almost everywhere this is not observed, and in many places it is never used.

What things are required for celebrating Mass? - These are required: 1. a stone altar, fixed or portable, consecrated by a Bishop; 2. a triple cloth made of linen or hemp; 3. sacred vestments, or vestments blessed by the Ordinary; 4. a chalice and consecrated paten; 5. a corporal of linen or hemp, blessed by the Ordinary; 6. a pall likewise of linen or hemp; 7. a purificator of linen or hemp; 8. a missal with cushion; 9. a crucifix, not merely a cross; 10. two lighted candles of wax; 11. burse, veil, hand towel, glass cruets; 12. a male minister. - As it is grave or light to celebrate without some thing from these, so likewise it is grave or light to celebrate with it not blessed, if however it necessarily must be blessed, although in reality the indecency is less. Nor does it suffice that someone has already celebrated with these things not yet blessed. S. R. C., Aug. 31, 1867, n. 3162. - But as regards the candles, under grave sin they must be of wax. In private Masses it is not licit to light more than two wax candles, unless a Bishop celebrates, or unless some extraordinary solemnity, or Mass in place of a solemn or sung Mass, or exposition of the Most Holy Sacrament requires a greater number. Prelates lower than a Bishop cannot use more than two candles on the altar in a private Mass, neither a Canon nor a Vicar General. Collect. S. C. R. Ind. v. Candela. - Rubr. Rit. Serv., etc., tit. 1; de Defectibus, tit. 10, n. 1; St. Thomas 3 p., q. 83, a. 3; L. 378-389, 394; Benedict XIV, Const. Imposito nobis, Mar. 29, 1751, § 4; Pius VII, Const. Decet Romanos, IV Non. July 1823; S. R. C., Aug. 7, 1627, n. 441; Mar. 15, 1664, n. 1287; Dec. 14, 1904; E. M.

Priestly vestments, chasubles, stoles, maniples, albs, amices, cinctures, are blessed by the Bishop, or also by Regular Prelates by privilege, but only for their own churches.

The custom of using gold or silver cruets is tolerated. Nor is a small spoon prohibited for pouring water into the chalice. S. R. C., Apr. 28, 1866, n. 3149; Feb. 6, 1858, n. 3064.

643 bis. Wax: It is made by the labor of bees. For candles which must be of wax, it suffices that for the celebration of Mass they be for the greatest part of wax, according to the following Decree of the S. R. C., Dec. 14, 1904, n. 4147. "Bishops should take care according to their strength that the Paschal candle, the candle to be immersed in baptismal water, and the two candles to be lit at Masses be from beeswax at least in greatest part; but the matter of the other candles which are to be placed upon Altars ought to be from the same wax in the greater or a notable quantity. In this matter pastors and other rectors of churches and oratories can safely stand by the norms handed down by their respective Ordinaries; nor are private priests about to celebrate Mass bound anxiously to inquire about the quality of the candles." - Candles of stearin are prohibited for sacred use. S. R. C., nn. 2865, 3376, ad 3.

Bell: It is consecrated with oil of the infirm for the external anointing, and with chrism for the internal anointing, by a solemn blessing made by the Bishop. - Yet there is a threefold blessing of a bell. The solemn blessing which is had in the Roman Pontifical, to be made by the Bishop; another blessing which is had through a new formula, and for a bell for the use of a church or chapel, to be made by the Bishop or by his delegate, S. R. C., Jan. 22, 1908, n. 4211; but the third blessing is for a bell serving for profane use, S. R. C., Mar. 4, 1892, n. 3770; Appendix of the Roman Ritual. - The ringing of bells on Holy Saturday is not among parochial rights, but must be done by the more worthy church. S. R. C., Jan. 12, 1704, n. 2123. - A Bishop cannot prevent Regulars from celebrating Mass and ringing the bell before the parochial Mass.

During the divine offices laymen cannot remain within the presbytery, nor outside together with clerics. Collect. S. R. C. Ind. v. Presbyterium.

What kind of sin is it to celebrate without chalice, paten, corporal, pall, purificator? - To celebrate without chalice and paten, unless from a most grave cause, is grave; without corporal, unless from a grave cause, is grave; without pall or purificator is light. - The purificator does not necessarily have to be blessed. S. R. C., Sept. 7, 1816, ad 12, 13, n. 2572. If a purificator cannot easily be had, it is probably licit to celebrate without it, and a clean little cloth can be used in its place, which afterward is not to be used for profane uses. - In necessity, if a pall is lacking, another corporal, or a purificator or burse, can be used. The pall more probably is to be blessed with the corporal by the same blessing, and it can be used for a corporal.

A pall covered with silken cloth and woven with gold is permitted, provided the linen pall joined beneath covers the chalice, and the upper cloth is not black or does not bear signs of death. - As it is grave to celebrate without a corporal, or without a blessed corporal, since it immediately touches the Body of Christ, unless grave necessity presses, so it is grave to celebrate with a very unclean corporal; but venial if it is not very unclean. Indeed in necessity, if the priest himself or others would otherwise have to omit the sacred rite of precept, there is no sin. The corporal can be silk or worked with gold at the edges; nor must it be blessed again after washing. - Rubr. Rit. serv., etc., tit. 1, n. 1; de Defectibus, tit. 10, n. 1; S. R. C., Sept. 4, 1880, ad 3, n. 3524; L. 376, 386-389; St. Thomas 3 p., q. 82, a. 3; q. 83, a. 3 ad 7, ad 8; E. M.

Must the chalice and paten be consecrated under grave sin or only under light sin; and from what material must they be made? - Resp. To the first.

They must be consecrated under mortal sin, for the precept concerns a grave matter. Gousset 323; L. 379.

Resp. To the second. At least the cup of the chalice must be gold, or silver, or tin, in case of necessity, gilded inside; not bronze or glass. A chalice of aluminum is permitted, with the prescribed conditions observed. But the Decrees of Sept. 1 and Dec. 6, 1866, have been struck from the new Collection. But it cannot be made of brass or copper. An indult was sometimes granted to missionaries of using chalices made from the metal commonly called cuivre blanc, or fashioned from white bronze. - The paten likewise must be of gold, or silver, or another solid metal, but always gilded. Rubr. Rit. serv., etc., tit. 1, de Praepar., etc., n. 1; de Defectibus, tit. 10, n. 1; St. Thomas 3 p., q. 83, a. 2 ad 6; Suppl., q. 37, a. 5; L. 370; Benedict XIV, Const. Etsi pastoralis, May 20, 1742; Const. Imposito nobis, Mar. 29, 1751; cf. 551; E. M.

Is the chalice execrated if the gilding perishes? - "Azor and others affirm it, because the immediate subject of consecration is taken away, since the whole anointing is made on the surface of the chalice. But Lugo disp. 20, n. 94, and others more probably deny it with the common opinion. The reason is that although the anointing is made only on the surface, nevertheless the whole mass of the chalice, or the whole chalice, and not only its surface, is consecrated." L. 370. Cf. 642.

Is it licit to celebrate without veil, hand towel, cushion, burse, and must these be blessed? Also without a cross, and must it be blessed? - Resp. To the first. "Busembaum rightly says that these are not blessed.... La Croix says that to celebrate without a veil, when none is had, is not a sin, for veil, hand towel, and cushion, he says, are required only for decency; and he judges the same concerning the burse with Sporer." L. 395. "If something from these is lacking, it can be borrowed from profane things suitably clean, and afterward returned to its previous use." L. 395.

Resp. To the second. Likewise it is light to celebrate without a cross; nor is it of precept that it be blessed. And Pignatelli teaches the same concerning all images to be placed on the altar. It must stand out between the candlesticks, so that it can easily be seen by the celebrant and by others. On an altar on which the Most Holy Sacrament is exposed, the cross can be exposed or not exposed according to the custom of each diocese. Benedict XIV, Const. Accepimus, July 16, 1746; S. C. C., Sept. 17, 1822; S. R. C., Sept. 2, 1741, n. 2365; L. 393. - Yet it is not licit to celebrate Mass before the Most Holy Sacrament publicly exposed without necessity, or grave cause, or special indult. Likewise it is not licit before the Most Holy Sacrament publicly exposed to distribute Communion at the same altar, either within or outside Mass.

S. R. C., May 11, 1878, ad 1, n. 3448; May 18, 1878, ad 3, n. 3449; Feb. 5, 1879, n. 3482; S. R. C., Sept. 4, 1880, ad 4, n. 3524. - E. M.

Is it ever licit to celebrate without a missal? What kind of missal is required? - "Under grave sin there is required a missal containing at least the canon.... But the very common opinion... probably says that sometimes a priest can celebrate without a missal, if he could not easily have one, and if from past experience the moral danger of erring were absent. Hence Lugo and others probably infer that a priest who, because of weakness of sight, recites the Mass from memory celebrates licitly," etc. L. 390. - But one must use his proper missal. Yet if someone celebrates Mass in another church, he can use both the Roman Missal and the missal of the regulars which the church uses, with the rites peculiar to Orders nevertheless excluded. S. R. C., July 9, 1895, n. 3862.

Do two cloths suffice, or one doubled? - "Suarez, Laymann, Holzmann, Palaus with Sa and Azor affirm it; likewise Bonacina, Henry, and Gobat cited by La Croix 322. Nevertheless I think one must not depart from the Rubric, which prescribes three cloths.... Yet Escobar and Roncaglia with Pasqualigo probably say that this does not exceed venial fault. But to celebrate without any cloth is not excused from mortal sin...; on the contrary, no fault is committed if there is grave necessity of celebrating thus." L. 375. That the upper cloth "reach to the ground," according to the rubric, "today is not in use." L. 375. But this custom is not sustained by S. R. C., June 9, 1899. - Rubr. de Defectibus, tit. 10, n. 1.

Must the cloths necessarily be blessed? - Resp. In the affirmative from the clear Rubric de Defectibus, tit. 10, n. 1. Yet Suarez and others deny it, saying that blessing is required only from decency. And St. Alphonsus says: "This opinion does not seem improbable because of the authority of these authors, especially Suarez, who testifies that the custom is to the contrary." L. 375. For the rest, "such a defect, as they probably say, does not exceed venial fault," from which "any reasonable cause" excuses. L. 373.

What kind of sin is it to celebrate without sacred vestments? - To celebrate without any sacred vestments, i.e., blessed ones, namely chasuble, stole, maniple, alb, amice, and cincture, at least regularly speaking, is never licit, even in necessity of receiving Viaticum. For the reverence due to this sacrament and sacrifice is a just cause why the Church does not permit this sacrament to be celebrated and ministered without sacred vestments, because of the grave inconveniences which can arise from this permission. At least regularly speaking: for if death is threatened unless the priest celebrates without sacred vestments, altar, or chalice, some say it is licit, others that it is not licit. Leo XII granted to the Apostolic Vicars in China the faculty of permitting priests to be able to celebrate without sacred vestments, in time of persecution, and especially when necessity of ministering the Most Holy Eucharist to the people or to the sick is urgent. Collect. S. C. de Prop. Fide, n. 853. - To celebrate without amice or cincture is a light sin, from which a just cause excuses; without stole and maniple, and probably without stole or maniple, unless in grave necessity, is grave; without alb or chasuble, unless in most grave necessity and scandal removed, is likewise grave.

The cincture probably is to be blessed by the Bishop. It is more suitable to use linen than silk. Wool can be used, and of the color of the vestments. But when it is grave not to use some sacred vestment, it is likewise grave to use it not blessed, unless grave and proportionate necessity excuses. For it is the same as if no vestment were used, since it becomes sacred only through blessing. Nonetheless, a somewhat lesser necessity excuses, for enough provision has been made for external decorum. - To make sacred vestments of profane ones, e.g., a chasuble from a woman's silk garment, is not prohibited. - In the Roman Ritual there is a blessing of priestly vestments in general; but in the Pontifical there is both a blessing in general and a special blessing of each vestment. But when an inferior priest having faculty blesses some priestly vestment, he must use the blessing of the Roman Ritual. S. R. C., Mar. 16, 1876, n. 3392. - La Croix 327, 328, 339, 392; L. 289, 367, 377; St. Thomas Suppl., q. 37, a. 5; q. 40, a. 2 ad 2, a. 7; Benedict XIV, Notification 21, n. 10; Pius VII, Brief Quo luctu.

Amices, albs, and towels, or little cloths, cannot be made from any other material than linen or hemp. S. R. C., May 15, 1819, n. 2600.

The cincture can be made from linen, or from wool, or silk, S. R. C., Jan. 22, 1701, n. 2067; Dec. 23, 1862, n. 3118, of the color of the vestments, n. 2194 ad 3. - Chasubles, stoles, and maniples cannot be made from linen cloth or cotton, commonly percale, dyed or painted with the prescribed colors. S. R. C., Sept. 23, 1837, n. 2769.

Is the color of the vestments of precept? - "Tamburini, Quarti, Diana with Homobonus, likewise Suarez and Aversa cited by La Croix 340, deny it... but Sporer and Quarti contradict this. And I think this is more probable.... Yet Sporer and Quarti rightly judge that this Rubric does not oblige under grave sin unless scandal is present, for example if on the day of Easter or in any festal Mass whatever one celebrated in black vestments. Sporer adds that on whatever day it is better to make the sacred rite in any color than to omit it; hence he rightly says that a fortiori every reasonable cause excuses, as if vestments of the due color would not suffice for the concourse of priests." L. 378. According to the S. R. C., the color of the vestments is commanded to be observed.

Both the yellow and the blue color are prohibited. Vestments woven of gold can be used for white, red, or green color. S. R. C., Feb. 23, 1839, n. 2788; Dec. 5, 1868, n. 3191. - E. M.

What sort of sin is it to celebrate without a minister? - It is mortal, according to all. Nevertheless the doctors commonly say that it is lawful to celebrate without a minister when there is urgent necessity of administering Viaticum. Others grant the same so that the people may hear Mass of precept. In that case a minister could be used even though he does not know how to make the responses to the priest. At least a greater external decorum is preserved. - It is lawful for the celebrant to continue a Mass already begun without a minister, if the minister happens to be absent and does not return after a short time, especially if the oblation has already been made. If necessity urges, especially among nuns, it is permitted that a woman answer from a distance, provided that she does not immediately serve at the altar by handing the cruets. For this is prohibited under grave sin. C. Inhibendum 1, de Cohabit. cler.; S. R. C., Aug. 27, 1836, ad 8, n. 2745. And therefore, when necessity urges, it would be better to celebrate without a minister than with a woman serving. L. 391, 392; St. Thomas, 3 p., q. 83, a. 5, ad 12.

Two ministers are tolerated by reason of celebrity and solemnity. - E. M. "I. Can clerics initiated only by first tonsure, according to the mind of the decree of March 14, 1906, touch sacred vessels and sacred linens and prepare the chalice in the sacristy without a special indult? - Resp. In the affirmative. "II. Must all who wear the cassock, whether tonsured or not, according to the Rubrics of the Missal (Ritus servandus in celebratione Missae, tit. II, 1), put on a surplice while they serve Mass? "Resp. In the affirmative, unless, for laymen of some religious family, special approved statutes stand in the way." S. R. C., Nov. 23, 1906.

What sort of sin is it to celebrate without light? - "It is certain among all that to celebrate without any light is mortal, from C. Litteras, ult., de Celebr. miss.... And this even if the necessity of administering Viaticum urges.... If the light fails before the consecration, one must entirely desist from celebrating; otherwise if it fails after the consecration.... There is no obligation of lighting a third candle after the Sanctus; for so the common usage has it today.... Commonly and probably they say that it is lawful to celebrate with oil, or with tallow, in necessity.... But I do not approve what Pasq., Gob., and others say, with whom Suarez agrees, speaking of light from oil, namely that it is not illicit to celebrate with candles of oil or tallow, even from devotion alone, if others cannot be had: for this does not seem a sufficiently grave cause to excuse from mortal sin.... To celebrate with one single wax light I think more probably and more commonly to be only venial; from this, therefore, I think that any reasonable cause, even of devotion alone, scandal being excluded, excuses." L. 294; La-Croix 392 ff.; E. M.

But from the response of the S. R. C., Sept. 7, 1850, n. 2985, it does not appear so indecorous to celebrate without light that it would not be lawful even in the necessity of administering Viaticum; nor is it so less decorous to celebrate with a light other than wax that it would not be lawful to celebrate from devotion alone. For the Sacred Congregation at times permitted both to missionaries.

It cannot be tolerated that upon the altar, besides candles of wax, there be illumination from gas or from electric light. S. R. C., March 8, 1879; May 16, 1902. Likewise candles cannot be of stearin, or of whale-fat, commonly called spermaceti. But in a case of true necessity the S. C. R., Sept. 7, 1850, permitted candles made of oil or of whale-fat, which are commonly called spermaceti. E. M.

Is it lawful to celebrate with the head covered, without the cassock, without shoes? Is it lawful for canons to wear a ring? - Resp. To the first: it is not lawful to say Mass with the head covered by a skullcap, without permission of the Apostolic See. C. Nullus, de Cons., d. 1. Whether this is grave or light is disputed. But, scandal being excluded, it does not bind with grave inconvenience, and therefore it is lawful for one infirm or old, the Canon being excluded. - It is not lawful to celebrate with an artificial wig. But this has already fallen into disuse in many places. Cf. Ferraris, v. Coma adscititia. - Rubr. Rit. serv., tit. 1, n. 2 prescribes the cassock for the celebrant; nevertheless the obligation does not seem grave, and therefore a reasonable cause can excuse from it. - Nor likewise, from the same Rubric there, is it lawful to celebrate barefoot without cause, which would be only light. "Clerics, especially in sacred functions, must use stockings or footwear of the kind that approved clerics of the place or diocese publicly use." S. R. C., Aug. 31, 1872, n. 3268. - L. 396, 397, 398; Benedict XIV, Inst. 34, n. 14; de Syn., l. 11, c. 9.

Resp. To the second: in the negative, notwithstanding any custom whatever. S. R. C., April 11, 1840, n. 2805; March 9, 1894, n. 3821. - E. M.

Is it lawful to pronounce everything in a low voice or in a loud voice? - To pronounce in a low voice everything which is to be said secretly, so that one is neither heard by those standing around nor hears himself, contrary to what the Rubric prescribes, is probably not mortal. But this is not excused from venial fault, since in the Rubric it is expressly commanded that the celebrant pronounce in such a way that he hears himself. Nor is he excused from mortal sin who would so utter the words of consecration.

For there can be danger lest that sufficient sensible mode of pronouncing the words be lacking, so that they can be the form of the sacrament. - To recite in a low voice what is prescribed to be recited aloud is not mortal; but it can by no means be excused from venial sin, since the opposite is expressly prescribed in the Rubric. Nevertheless it is not necessary that the whole people hear, but it suffices that the attentive bystanders, namely those who are near the altar, be able to perceive what is read. But those things which by the Rubric are to be read in a clear voice can be read in a less elevated voice, lest other priests celebrating, for example in the same chapel, and others perhaps assisting at Masses there, be disturbed.

He also cannot be excused from venial sin who loudly pronounces in Mass what is to be said in a low voice, since this is against the Rubric, which prescribes that the priest hear himself and not be heard by those standing around. - "I would readily agree that he can sin mortally who would pronounce the words of consecration or a great part of the Canon so loudly that they could be heard at forty paces.... Outside this case I cannot recognize grave sin in this." L. 414-416. - Rubr. Rit. serv., etc.; La-Croix l. 6, p. 2, n. 439.

Is it lawful to change anything in Mass? - It is lawful to omit, add, or vary nothing. - To omit something of those things which in Mass are extraordinary and are not always said, such as Iudica me, the Gloria, commemorations, added collects, the Passion, Creed, Sequence, Tract, Preface, special Communicantes, special Hanc igitur, is not grave of itself, unless several things are omitted which make notable matter. To omit those things which are constantly said and are ordinary in Mass is grave of itself, unless lightness of matter excuses. The gravity of the matter is taken here both from quantity and from quality. And thus, as to those things which are contained in the Canon, which immediately touches the sacrifice, a small quantity suffices for grave fault. - Hence it is commonly asserted that it is grave to omit the Confession with the other things at the beginning of Mass, the prayers proper to the Mass, the Epistle, the Gospel, the Preface, the Offertory, ten or eight names of the Saints in the Canon, any prayer in the Canon, the Our Father, Libera nos, the breaking of the host, or its commingling with the Blood, many signs over the offerings, the purification of the paten and chalice after the consumption, etc. - It does not seem grave not to read privately the Gospel and Lesson in a solemn Mass; for they are sung by the deacon and subdeacon. But certainly it is a venial sin, since they are prescribed by the Rubric. - It is venial to omit only one of the three principal prayers, the Kyrie eleison, the Gospel of St. John at the end, one or another sign over the offerings, the striking of the breast, the washing of the fingers in Mass, wine in the purification of the chalice, the washing of the hands before Mass because of reverence for the sacrifice; after Mass it is no sin, as also to omit the prayers to be said according to the priest's opportunity before or after Mass. To omit them while putting on the vestments, according to the common opinion, is venial. For those prayers, as also that one when the priest washes his hands before Mass, are prayers to be said from the Rubric, whereas the prayers before Mass can only be recited according to the priest's opportunity; the same must be said of the prayers after Mass, which are a thanksgiving for the priest's devotion. To mangle words or to introduce syncopation, the sense being preserved and scandal excluded, is venial. It is also venial if the priest omits saying in a low voice in solemn Mass the things which are sung by the choir, since the priest and ministers in a Mass of this kind make one. L. 403-410.

St. Pius V admonishes that only as much wine be used for the purification as at the consecration, and that it be poured through the same part of the chalice through which the Blood was drunk.

To add is more gravely prohibited because of the danger of novelty and because it is expressly prohibited by the Bull of St. Pius V prefixed to the Missal. Wherefore, if something is added which is notable and which is not contained in the Missal, it is grave, even though it is done from devotion. "But if from importunate devotion several collects from the same Missal are added, or the Creed, or Gloria, Our Father, Hail Mary, or something similar, this does not exceed venial fault.... It would be mortal to add the Gloria and Creed in a Mass of Requiem; because this seems a sufficiently grave disorder." L. 411. To add from special devotion and for a just cause a commemoration of some Saint, or a collect for those in tribulation, for asking rain, etc., is not even a light sin; nevertheless it is always better to observe the Rubric, L. 412, "which permits several prayers at the will of the celebrant only in a Mass of a simple feast, or of a feria, or a private votive." S. R. C., July 17, 1895, ad 8, n. 3832.

To vary is grave or light according as a grave or light deformity arises from it in the rite. Wherefore it is grave to read the Gospel before the Epistle, La-Croix 437. But of itself it is light to read one Mass, prayer, epistle, gospel, preface, etc., for another. La-Croix 371; L. 409. - The Mass must agree with the Office, lest the worship of the Saint or Mystery be discordant, except on days on which votive Masses or Masses of the Dead are permitted, and saving the right of Masses of a feria or vigil according to the newest Rubrics, tit. 10, n. 2, or unless it is celebrated in another's church or oratory, whether public or semi-public. S. R. C., Dec. 9, 1895; March 14, 1896; May 23, 1896. - Scandal and contempt being excluded, it is not mortal to celebrate a votive or Requiem Mass on prohibited days. L. 420. - Here it must be noted that Masses of the Dead cannot be said during the Exposition of the Most Blessed Sacrament for the Forty Hours. L. 418. But when the Most Blessed Sacrament is exposed, even in a double Mass, a commemoration of it can be made. L. 411. - St. Thomas, 3 p., q. 83, aa. 4, 5; L. 418, 419, 421, 423, 424.

Note: privileged octaves are five, namely, the Nativity of the Lord, Epiphany, Easter, Pentecost, Corpus Christi. Privileged vigils are three, namely, the Nativity of the Lord, Epiphany, Pentecost. Privileged ferias are seven, namely, Ash Wednesday and all the ferias of Major Week. S. R. C., Sept. 28, 1675, n. 1549.

Mass in another's church. - A celebrant in his own church and in private oratories must use his own Calendar, saving the right of Masses of a feria or vigil according to the newest Rubrics, etc., as has already been said. "All and each priests, both secular and regular, coming to a church or public oratory, are altogether to celebrate Masses, whether of Saints or of Blesseds, even those proper to Regulars, in conformity with the Office of the same church or oratory, whether they are contained in the Roman Missal or in the Missal of Regulars; peculiar rites proper to Orders, however, being excluded," for example, PP. PP., O. S. B. "But if in the said church or oratory an Office of a rite lower than double is being performed, let each of the celebrants be free to perform a Mass of Requiem, or a votive Mass, or even one of the occurring feria; i.e., of a major feria, New Rubrics of the Missal, excepting nevertheless those days on which the aforesaid Masses are prohibited by the Rubrics of the Roman Missal or decrees of the S. R. C." Dec. 9, 1895.

A Mass conforming to the Office of the celebrant, even if it is votive with respect to the Calendar of the church where it is celebrated, "is not votive, nor to be said in the manner of a votive," March 14, 1896; that is, it is celebrated with Gloria in excelsis, etc., according to the Calendar of the celebrant.

In the prayer A cunctis, at the letter N., the Patron or Titular of that church where the celebration takes place is to be named, S. R. C., Sept. 23, 1837, n. 2769; and in a private oratory the Patron of the city or place, S. R. C., Sept. 12, 1840, n. 2814; and regulars can besides name their own holy Founder. S. R. C., Dec. 2, 1891, n. 3578.

On the Calendar to be used by priests in oratories of nuns. - Chaplains and other priests celebrating in the internal oratories of nuns are bound to celebrate Mass conforming to the office of the same oratory, because such oratories are not to be held as merely private. - S. R. C., May 16, 1901, n. 4072.

On priests of the Roman rite with respect to the Ambrosian rite. - I. Priests of the Roman rite celebrating in churches of the Ambrosian rite are to observe the Calendar of the Roman rite of their own diocese, provided that on the more solemn local days, for example, of the Title or Dedication of the Church, the principal Patron of the place, etc., they conform themselves, as to color and Mass, to the Calendar of the church in which they say Mass.

II. The same priests, when celebrating a parochial Mass on some occasion in those same churches, must follow the Ambrosian Calendar and rite.

III. This is also valid for Regulars, who by a grave precept of the Constitutions are bound to the Roman rite. - S. R. C., Jan. 10, 1902, n. 4088.

657 bis. Conventual Mass. - Its obligation has been reduced to one only, apart from those of the Nativity of Our Lord Jesus Christ and a few others. Constitution of Pius X, Divino afflatu, Rubr. serv., tit. 12, which reads as follows: "In churches in which there is an obligation of choir, only one Mass with the assistance of the choir members is always to be celebrated; and indeed of the Office of the day, unless the Rubrics dispose otherwise. Other Masses, which up to this time were celebrated with the aforesaid assistance, shall in future be read outside choir, after their proper Canonical Hour. Nevertheless there are excepted from this rule Masses in the greater and lesser Litanies, and Masses on the Feast of the Nativity of the Lord. Likewise there are excepted Masses on the anniversaries of the Creation and Coronation of the Supreme Pontiff, of the Election and Consecration or Translation of the Bishop, and also on the anniversary of the last deceased Bishop, and of all Bishops or Canons; and all Masses from foundation." "Although according to the new rubrics, tit. VIII, n. 2, the obligation of reciting in choir the office of the dead has ceased, nevertheless the rubric of the Missal, tit. V, nn. 1 and 2, concerning the Mass to be celebrated for the dead, must still be observed, whether in chant with the presence of the choir members, if it is a question of a conventual Mass, or read outside choir according to the new rubrics tit. XII." S. R. C., June 12, 1912, ad 7.

Moreover in the aforesaid rubric of the Missal these things are contained: "V. On Masses of the Dead. - 1. On the first day of any month (outside Advent, Lent, and Eastertide) not impeded by a double or semi-double office, the principal Mass is said generally for deceased priests, benefactors, and others. But if on that day there is a simple feast or feria which has its own Mass, or the Mass of the preceding Sunday is to be resumed, which was impeded, and within the week no other day occurs on which it can be resumed, then in cathedral and collegiate churches two Masses are said, one for the Dead, the other of the simple feast or the aforesaid feria. But in churches which are not cathedral or collegiate, let the Mass be said with a commemoration generally for the Dead. "2. Furthermore, on Monday of any week in which the office is of the feria, the principal Mass can be said for the Dead. But if there is a proper Mass of the feria or of a simple feast, or the Mass of the preceding Sunday is to be resumed, as above, in the Mass of the day let a commemoration be made, as was said, for the Dead. Lent, however, and the whole Easter season are excepted, and when during the year the office is double or semi-double; during these times the Conventual Mass for the Dead is not said, unless on the day of the burial of the deceased and on the anniversary for the Dead, nor is a commemoration made for them...." "A conventual Mass without chant can be considered as solemn, whether as regards collects, or as regards the prayers at the end of Mass, or as regards the number of candles lit on the altar.... Nevertheless in doubles of the second class the commemoration of a simple is not to be omitted, when by reason of solemnity another Mass is sung." S. R. C., Dec. 7, 1888, n. 3697; March 12, 1836, ad 7, n. 2740; Jan. 19, 1906.

Private Masses of a feria or vigil. - They are permitted on Lenten ferias, Ember Days, the second day of Rogations, and on vigils throughout the year, even on semi-double and double feasts, unless these are of the first or second class, with a commemoration of them. Rubr. serv., tit. 10, n. 2.

In this Mass of a feria or vigil, however, a third prayer must be added if the office recited was of semi-double rite; otherwise not, if it was of double rite. S. R. C., March 22, 1912, ad 5. "To forestall doubts which may arise over the right interpretation of tit. X, nn. 2 and 5 of the new rubrics.... the Sacred Congregation judged that the following declarations should be published: "1. Whenever on major ferias having their own Mass and on the other days of which tit. X, nn. 2 and 5 of the new rubrics speak, a Mass of the feria is celebrated, provided that it is in fact applied for the dead, the prayer for the dead for whose suffrage it is celebrated can be added, even if in it a commemoration of an occurring lesser or greater double feast must be made. "2. Such prayer for the dead does not in this case exclude prayers of the season, unless a commemoration of a double occurs. "3. When this prayer for the dead is added, attention is not to be paid to whether the number of prayers is odd or not. "4. This same prayer for the dead must always be recited in the penultimate place among the prayers prescribed or permitted that day by the rubrics, not counting collects imposed by the Ordinary. "5. The prayer for the dead for whose suffrage the Mass of the feria is applied can be added, even if on that day the rubrics prescribe the prayer Omnipotens sempiterne Deus for the living and the dead, or Fidelium for all the dead. "6. In order that the indulgence of a privileged altar may be duly and legitimately applied for the dead, it is necessary that on days on which it is permitted by the new rubrics the Mass of the feria be altogether celebrated, with the prayer added as above for the dead for whom the Mass itself is celebrated." S. R. C., June 12, 1912. Cf. the following decree of the Holy Office below.

Mass on Sunday. - In a Mass of Sunday, the color is always of Sunday. The Preface is of the Trinity, or of the Season, or of the octave of a feast of the Lord. Rubr. serv., tit. 10, n. 4.

When the office of the Second Sunday after Epiphany, according to the norm of the Decree of March 2, 1912, is anticipated on Jan. 16, and there also occurs a day within some octave, a commemoration of this octave must be made in the office of the same anticipated Mass. But the suffrage must not be added at Lauds nor the Prayers at Prime. S. R. C., March 22, 1912, ad 7, 8.

The third prayer of the season, on Sunday, in Mass, is omitted when there occurs a double, or an octave, or a day within an octave, and in Passiontide. Rubr. serv., tit. 7, n. 4; tit. 10, n. 1.

In doubles of the second class which do not have a proper Preface, when they occur on a lesser Sunday and at the same time on the octave day of some feast of the Lord or of the Blessed Virgin Mary or of the Apostles, the Preface to be used is the one which would be said in the Mass of Sunday. S. R. C., March 22, 1912, ad 6.

The proper Gospel must always be read at the end, when a commemoration has been made of a Sunday, feria, or vigil. Rubr. serv., tit. 10, n. 3.

Votive Mass. - In votive Masses which do not have a proper Preface, the Preface of the Office of St. Mary on Saturday is to be read, which has a commemoration in the same Masses. S. R. C., April 19, 1912, ad 11.

In votive Masses another Gospel is never read at the end except that of St. John, In principio, according to Rubr., tit. 12. - Cf. General Decree on votive Masses, June 30, 1896, n. 3922.

A private votive Mass can be said of the Most Holy Trinity, of the Holy Spirit, of the Name of Jesus, of the Most Blessed Sacrament, of the Sacred Heart of Jesus, of the Cross, of the Passion, of the Most Precious Blood, and not of other Mysteries nor of the Season.

It can besides be said of the Blessed Virgin Mary, by reading one of the five which are contained in the Missal, according to the quality of the time. Likewise the Mass of the Seven Sorrows of the Blessed Virgin Mary, and of her Immaculate Conception and of the Apparition of the Immaculate Blessed Virgin Mary, can be said. S. R. C., June 25, 1909, ad 11.

Even a private votive Mass can be said of any Saint recorded in the Roman Martyrology; not also of a Blessed, unless an office of him has been granted and, with the office, a special indult for a votive Mass. S. R. C., June 30, 1896, n. 1922.

At the discretion of the priest it can be read whenever the office is not double and it is not Sunday. But it is prohibited within the octaves of the Nativity, Epiphany, Easter, Pentecost, Corpus Christi; throughout the whole Lenten season; on Ember ferias; on the second feria of Rogations; on the days of Rogations, if the procession is made, in parochial churches which have one Mass; on vigils; on the Commemoration of All the Faithful Departed; on a feria on which the Mass of Sunday is to be anticipated or replaced. - S. R. C., June 21, 1620, n. 1403; Sept. 28, 1675, n. 1549; Aug. 31, 1680, n. 1649; Pius X, Constitution Divino afflatu, Rubr. serv., tit. 10, nn. 2, 5.

A solemn votive Mass for a grave matter, or a public matter of the Church, by appointment of the Ordinary, for example, on account of asking rain, etc., is prohibited on double feasts of the first class, on Sundays of the first class, Ash Wednesday, Major Week, the Vigils of the Nativity and of Pentecost. On these days, unless the identity of the mystery stands in the way, the prayer of the votive Mass is added under one conclusion with the first prayer, even if another commemoration is made. S. R. C., June 30, 1896, n. 2922.

In these Masses the Gloria and Creed are said, unless they are celebrated in violet color; and on Sunday, even in violet color, the Creed is said. The Preface is proper, or proper to the octave, or of the Season; otherwise the common Preface. Only one prayer is said, and the Last Gospel is that of St. John.

The votive Mass of the Sacred Heart of Jesus, which can be celebrated on the first Friday of any month in churches and oratories where in the morning, with the approval of the Ordinary, special exercises of piety are performed in honor of the Most Sacred Heart, has one prayer only, and has the Gloria and Creed, the Alleluia being omitted outside Eastertide at the Introit, Offertory, and Communion.

It is held as solemn; therefore after it the prayers prescribed by Leo XIII for private Masses are omitted. S. R. C., June 28, 1889, n. 2712; May 20, 1890, ad 1, n. 3731; Feb. 19, 1892, ad 3, n. 3769; May 20, 1892, n. 3773; Aug. 30, 1892, ad 1, n. 3792; June 8, 1911.

This Mass, however, is prohibited on feasts of the Lord; on the Vigil of Epiphany; on Friday in Parasceve; within the octaves of Epiphany, Easter, Pentecost, Corpus Christi; on the feast of the Purification of the Blessed Virgin Mary; on doubles of the first class; on feast days, even suppressed ones, in parochial churches which have even one Mass; on the Commemoration of All the Faithful Departed. S. R. C., June 28, 1888, n. 3712.

In the exposition of the Most Blessed Sacrament for the pious exercise of the Forty Hours, the votive Mass of the Most Blessed Sacrament is said. The Gloria and Creed are said, the Preface is of the Nativity, and every commemoration and collect is omitted. This Mass is regularly sung at the altar on which the Most Blessed Sacrament is to be exposed or is exposed. Within the octave of the Most Holy Body of Christ the Mass is of the same octave, with the sequence and one prayer, without commemorations and collects. - S. R. C., n. 1332, ad 7, 8.

Nevertheless the Mass of the current day is said with commemoration of the Most Blessed Sacrament under one conclusion, all commemorations and collects being omitted, on Sundays of the first and second class, on feasts of the first and second class, Ash Wednesday, the triduum of Major Week, all days of the octave of Easter, Pentecost, Epiphany, the Vigils of the Nativity and Pentecost, and a proper privileged octave. - But the commemoration of the Most Blessed Sacrament must be omitted if the feast of the first or second class, or the proper privileged octave, is of the Passion, of the Cross, of the Most Holy Redeemer, of the Most Precious Blood, of the Most Sacred Heart of Jesus. - If some feast of the first or second class occurs on Sunday, then in the second place the commemoration of Sunday is made and its Gospel is said at the end.

The votive Mass for peace, to be sung for the second day during the time of the Forty Hours Prayer, must be celebrated, insofar as it can be, according to the Clementine Instruction, at an altar on which the Most Blessed Sacrament is not reserved. Nevertheless outside Rome it can be supplied by another votive Mass from those contained in the Missal, at the judgment of the Bishop. S. R. C., May 9, 1857, ad 4, n. 3049.

The aforesaid Mass for peace is without Gloria and without Creed, with the prayer of the Most Blessed Sacrament under one conclusion. The Preface is common, or of the season, and at the elevation the little bell is not rung. On Sundays the commemoration of Sunday is added under one conclusion, and the Creed is said, and the Preface of the Trinity is said, unless another is to be said of the season. On excepted days, just mentioned in the paragraph "Nevertheless the Mass," the Mass is as above, with the prayer for Peace under one conclusion, the prayer of the Most Blessed Sacrament being omitted. Within the octave of the Most Holy Body of Christ the Mass is said as above in the paragraph "In the exposition," with the prayer for peace added under one conclusion.

Private Masses during the exposition of the Most Blessed Sacrament are said of the feast or of another current office, with the prayer of the Most Blessed Sacrament after the others prescribed by the Rubric; this, however, is omitted in doubles of the first and second class. S. R. C., Dec. 2, 1684, ad 4, n. 1744. In these Masses the little bell is not rung at the elevation. But the priest, passing before the Most Blessed Sacrament publicly exposed, first genuflects and then uncovers his head, adores, covers his head, and rises.

Votive Mass for spouses. - In it the Gloria and Creed are omitted, at the end Benedicamus Domino is said, and the Gospel of St. John; and three prayers are said. If it is celebrated on a double feast, only commemorations are made, and the third prayer of the season is omitted. S. R. C., May 1912.

On impeded days the Mass of the day is read with the commemoration for the spouses after the prescribed prayers; and after the Our Father and before the Blessing the proper prayers of the aforesaid Mass are recited.

When nuptials have been celebrated in a prohibited time and the spouses afterward seek the nuptial blessing, one need not wait for a day on which the votive Mass for spouses can be said; rather the nuptial blessing can be imparted within Mass, for example of a double feast of the second class, with the commemoration for the spouses. S. R. C., May 27, 1911.

The aforesaid Mass is prohibited on Sundays and double feasts of the first and second class, on feast days of precept, the Vigil of Pentecost, the whole octave of Pentecost, the whole octave of Epiphany, the whole octave of Corpus Christi, and other days excluding doubles of the second class, the Commemoration of All the Faithful Departed, and on Rogation days, if the Procession is made, in parochial churches which have only one Mass. S. R. C., July 28, 1911.

The Mass for bridegroom and bride must be omitted, and likewise the blessing of nuptials, if the woman is a widow and has previously received this blessing, S. R. C., June 30, 1896, n. 3922, or if the man passing to second nuptials has previously received the blessing, unless a custom is in force of imparting the blessing if only the man has received it. Holy Office, Feb. 28, 1912.

Mass for the Dead. - A solemn Mass, or one with chant, of Requiem on the day or for the day of death or burial, with the body present, unburied, or even buried, but not beyond two days, is prohibited on double feasts of the first class: Nativity, Epiphany, Easter, Ascension, Pentecost, but not also on Monday and Tuesday within the octaves of Easter and Pentecost; of the Most Holy Trinity; of the solemn Commemoration of the Body of Christ; and on the Sunday to which the external solemnity of the Commemoration of the Most Blessed Sacrament is transferred; - on the feasts of the Immaculate Conception, Annunciation, Assumption of the Blessed Virgin Mary; - on the Nativity of St. John the Baptist, on the Commemoration and solemnity of St. Joseph, on the feast of the holy Apostles Peter and Paul, All Saints, the Patron of the place, the Dedication and Titular of the church, the last triduum of Major Week, and during the time of exposition of the Most Blessed Sacrament. - It is prohibited besides on Ash Wednesday, on Sundays and feast days of precept, even suppressed, the Vigil of Pentecost if the blessing of the font must be made, and on the days of St. Mark and Rogations, if the procession is made, in parochial churches having only one Mass. S. R. C., March 3, 1761, ad 6, n. 2461; Dec. 7, 1844, ad 7, n. 2872; Jan. 27, 1883, n. 3570; Dec. 2, 1891, n. 3755; Feb. 13, 1892, ad 26, n. 3767; May 19, 1896, n. 3903; Jan. 12, 1897, ad 5, n. 3944; Jan. 15, 1897, n. 3946; Nov. 16, 1898, q. 1, ad 1, 2, 3, n. 4003; July 5, 1901, n. 4076; Jan. 8, 1904, n. 4130; July 28, 1911, ad 6, 7, n. 4274.

The body is considered present when a grave cause excuses its lack of presence, not only if it still remains unburied, but also if it has already been buried, but not beyond two days from the burial.

A solemn Mass, or Mass with chant, of Requiem on the day or for the day of death or burial can be sung, for the first time only after the death or after the report has been received, on the first day free from double feasts of the first or second class, and from Sundays or feasts of precept even suppressed, and excluding the Vigils of the Nativity, Epiphany, and Pentecost, days within the octaves of Nativity, Epiphany, Easter, Pentecost, and the solemn Commemoration of the Most Holy Body of Christ, Ash Wednesday, and the whole of Major Week. Constitution Divino afflatu, Rubr. serv., tit. 10, n. 5; S. R. C., July 28, 1911, ad 5.

In the same manner, that is, under the same clauses and conditions, a read exequial Mass for a poor deceased person is permitted as well as a Mass with chant. S. R. C., May 9, 1889, n. 4024.

By the day of death or burial is understood the whole space of time from death until burial, even if it is several days.

A solemn Mass or Mass with chant on the third, seventh, thirtieth, and anniversary day from death or burial, or on another stably determined day, if it is impeded on these days, can be anticipated or transferred to the first free day.

The aforesaid Mass is prohibited on Sundays and feasts of precept, even suppressed; in doubles of the first and second class; on the Vigils of the Nativity and Pentecost; within the octaves of Nativity, Epiphany, Easter, Pentecost, Corpus Christi; on Ash Wednesday; during the whole of Major Week; during solemn exposition of the Most Blessed Sacrament; on Rogation days, if the procession is made, in parochial churches having one Mass.

In lesser doubles, excepting these days just mentioned, anniversaries taken broadly, that is, not from the day of death or burial, which are customarily celebrated once in the year by Chapters, Communities, Confraternities, and other pious Societies for deceased confreres, can be celebrated. Similarly within the octave of All the Faithful Departed, anniversaries taken broadly can be celebrated for the piety of the faithful. Also in these Masses one prayer is said with the sequence. - S. R. C., Aug. 23, 1766, ad 1, 2, n. 2482; Dec. 2, 1891, n. 3753; Constitution Divino afflatu, Rubr. serv., tit. 10, n. 5.

Private Masses of the Dead on the day or for the day of death or burial, with the body present, unburied, or even buried, but not beyond two days, cannot be celebrated without application for the deceased whose body is physically or morally present. Nor can they be celebrated in churches and public oratories unless on the same day his funeral is held with an exequial Mass. S. C. R., Jan. 12, 1897, n. 3944, ad 3.

In churches and public and semi-public oratories of seminaries, colleges, and religious communities, private Masses can be read only once on one of the three days from death until burial. But in private oratories they can be read on all and each days from death until burial, provided that the body is still physically present in the house and it is not a prohibited day. S. R. C., May 16, 1902, n. 4096; Nov. 10, 1906, n. 4192.

For they are prohibited in doubles of the first and second class; on Sundays and feasts of precept, even suppressed; on the Vigils of the Nativity, Epiphany, and Pentecost; on the octave day of Epiphany and Corpus Christi; within the octaves of Easter and Pentecost; on Ash Wednesday; during the whole of Major Week; during solemn exposition of the Most Blessed Sacrament. - S. R. C., Jan. 12, 1897, ad 3, ad 4, ad 5, n. 3944; May 28, 1897, n. 3957; July 28, 1911, ad 5.

Other Masses for the Dead, whether solemn or private, are prohibited on Sundays; on double feasts, even not of precept; within the octaves of Nativity, Epiphany, Easter, Pentecost, Corpus Christi; on the Vigils of Nativity, Epiphany, Pentecost; during solemn exposition of the Most Blessed Sacrament; on Rogation days, if the procession is made, in parochial churches having only one Mass. - Private Masses are also prohibited on the ferias of Lent, except, in each week, the first day free from an office of double rite, on Ember Days, on the second day of Rogations, and also on other Vigils, and on days on which the Mass of Sunday is anticipated or replaced. Collection of the S. R. C., General Index, v. Missa privata de Requie; Constitution Divino afflatu, Rubr. serv., tit. 10, n. 2.

Nevertheless, in private Masses of the enumerated ferias and vigils (in the preceding paragraph), it will be lawful for a prayer to be added for the Dead for whom the sacrifice is applied, in the penultimate place, as the Rubric of the Missal permits; and thus the indulgence of the privileged altar can be gained. Pius X, Constitution Divino afflatu, Rubr. serv., tit. 10, n. 5. - Cf. the following decree of the Holy Office below.

But in churches or chapels of a cemetery, Masses of Requiem can be said on any day whatever, except, however, double feasts of the first or second class; Sundays and feasts of precept even suppressed; Vigils of the Nativity, Epiphany, Pentecost; Ash Wednesday; the whole of Major Week; and privileged octaves. - S. R. C., May 19, 1896, n. 3903.

In these daily Masses at least three prayers must be said: the first for the one for whom the application is made, the second at choice, the third is Fidelium. But if the Mass is celebrated for the dead in general, or it is not known whether it is for a deceased man or deceased woman, for one or several deceased, for the living or the dead, the prayers must be said which are provided in the Missal for daily Masses. S. R. C., June 30, 1896, n. 3920.

In the same daily Masses several prayers can be added, the odd number being preserved with the other prescribed prayers, and the prayer for all the Dead being assigned the last place. S. R. C., June 30, 1896, Decr. Geneven., n. 3920.

Decree on the quality of the Mass for gaining the indulgence of a privileged altar. - "For gaining the indulgence of what is called a privileged altar, in the future it is no longer required, under penalty of nullity, that a Mass of Requiem or of a feria or vigil with the prayer proper to the deceased be celebrated; nevertheless this is laudably done, when it is lawful and fitting, for the sake of piety toward the deceased." Holy Office, Feb. 19, 1913, A. A. S., vol. 5, p. 122.

Collects, Prayers. - Collects imposed by the Bishop, unless they have been prescribed by the Ordinary for a grave matter, are omitted in doubles of the first and second class, on Sundays of the first and second class, on the Vigils of the Nativity and Pentecost, within the octaves of Nativity, Epiphany, Easter, Pentecost, Corpus Christi, and whenever more than three prayers are prescribed by the Rubric. Rubr. serv., tit. 11.

The faculty of adding prayers in Mass up to seven in simples and ferials is not to be considered suppressed by the new Rubrics, which exclude collects when there is a fourth prayer. But if there are two collects, both must be added after the third prescribed prayer. S. R. C., March 22, 1912, ad 10, 11. "Collects imposed by the Bishop or Ordinary of the place, according to the new rubrics, tit. XI, must be omitted whenever in Mass more than three prayers prescribed by the rubric for that day are to be said. Therefore it is asked: Must collects be omitted when, in private Masses, after three prayers prescribed for that day, there has been added the prayer of the Most Holy Sacrament publicly exposed, or for the Pope or Bishop on the respective anniversaries of election, or consecration or coronation? Resp. In the affirmative." S. R. C., June 21, 1912, ad 5.

On the anniversary of the election and consecration of the Supreme Pontiff throughout the whole world, and of the Bishop in his own diocese, a collect is to be said. The anniversary of the election or translation of a Bishop, for the purpose of the Mass or Collect according to the Ceremonial of Bishops, l. 2, c. 35, is, from the decree of the S. R. C., Urbis et Orbis, Jan. 8, 1910: 1. for residential Bishops elected or translated in Consistory, the day of the Consistory; - 2. for residential Bishops elected or translated by Brief before the Consistory, the day of the date of the Apostolic Letters; - 3. for Coadjutor Bishops with future succession after the death of the one assisted, the day of the date of the Letters.

A collect imposed by the Bishop of the place is to be said even by Regulars, even by foreign priests. It is to be omitted in a conventual or solemn Mass. "Collects imposed by the Bishop or Ordinary of the place, which together with the prayers prescribed by the Rubric exceed the number seven, must be omitted." S. R. C., Jan. 19, 1906.

Inclination of the head at the name of a Saint on his vigil. - "On the vigil of the feast of some Saint whose name is contained in the Canon of the Mass, the celebrant must incline his head when he pronounces the same name, according to the Rubrics of the Missal concerning the Rite of celebrating Mass, tit. V, n. 2." S. R. C., Nov. 24, 1911.

Prayers at the end of Mass. - The prescribed prayers at the end of Mass are to be omitted if the Mass is celebrated with some solemnity, or if immediately and duly after the Mass, without the celebrant departing from the altar, some sacred function or pious exercise follows. S. R. C., June 20, 1913, A. A. S., vol. 5, p. 311.

Thanksgiving. - Priests, after the sacrifice of the Mass, reciting the prayer Obsecro te, dulcissime Domine, etc., and, unless impeded, on their knees, obtain, if duly disposed, remission of the defects and faults contracted in offering it, and an indulgence of three years. Holy Office, Aug. 29, 1912, A. A. S., vol. 4, p. 642.

The Passion in Mass. - It is not an ordinary part of Mass. A sick priest who otherwise could not celebrate Mass could omit it in the celebration of Mass, reading only the last part and celebrating privately to avoid scandal.

The Gospel. - It is an ordinary part of Mass, which it is grave to omit. A priest celebrating before a Cardinal, the Archbishop of the Province, or the Ordinary of the place, after the Gospel has been read, does not kiss the book nor say: Per evangelica dicta, but immediately begins the Creed or waits until the Bishop's chaplain, vested in surplice, or, if he is lacking, the minister, has brought the Missal to the Bishop to be kissed. Cerem. Episc., l. 1, c. 30, n. 1.

The blessing to be given by the priest at the end of Mass, from Rubr., tit. XII, n. 399: if the priest celebrates before the Supreme Pontiff, a Cardinal, Patriarch, Archbishop, or Bishop existing in his own Province, City, or Diocese, after saying Placeat, etc., he says: Benedicat vos omnipotens Deus, and, turning toward the Supreme Pontiff, kneeling, but toward a Cardinal and the others named above, with head inclined, he continues: Pater et Filius et Spiritus Sanctus, blessing those present on the side where the Pontiff, Cardinal, etc., is not present. But the blessing is to be given by the Bishop himself in a solemn Mass when he assists in his own diocese vested in cappa magna or cope.

Holy water. - In the last triduum of Major Week it is removed from the sacred vessels. The priest signs himself with it, if he can conveniently do so, when leaving the sacristy to celebrate Mass. Its sprinkling is to be made in collegiate churches before the conventual Mass on Sundays; on these days it can also be done in other churches, but it need not be. On Sundays the sprinkling of the people with blessed water is to be made at the rails of the presbytery. - It is numbered among the sacramentals.

The assistant priest, in solemn Mass, of itself is owed only to Bishops and other inferior Prelates while they are actually exercising pontifical functions. For a newly ordained priest an assistant priest is permitted, with cope without stole, and even with stole if there is a custom. A priest who gives assistance to a Bishop celebrating privately cannot wear the stole, unless likewise there is a custom.

657 ter. Chant, Music, Organ, Vernacular Language. - "Any vernacular songs whatever are altogether prohibited in all Masses which are celebrated either solemnly or only in chant; so that to the melodies which the Rubrics prescribe in the liturgical idiom, no one is permitted to add or mix in others.... While the Most Blessed Sacrament, whether under one species or the other, is elevated, the singers are altogether to be silent, according to the Rubrics, and together with the others they are to adore the Sacrament." S. R. C., May 22, 1894, General Decree n. 3827. Cf. S. R. C., Jan. 31, 1896, n. 3880. - E. M.

Women and girls are also prohibited from singing within or outside the enclosure of the choir in solemn Masses. S. R. C., Sept. 17, 1897, n. 3964. And Gregorian Chant is prescribed in churches. S. R. C., Jan. 8, 1904. But music according to the line of the Motu Proprio of Pius X, Nov. 22, 1903, is rightly admitted.

The present usage of assisting Gregorian chant with organs can be sustained, except only those parts of Offices and Masses which, according to the laws now in force, must be sung entirely without accompanying organs. And in a case of necessity, even in offices and Masses in which the sound of the organ is prohibited, it is lawful to use the organ only to accompany and sustain the chant, the organ being silent when the chant is silent, whether Gregorian or polyphonic chant is used. S. C. R., May 11, 1911; March 22, 1912. "Since in the Motu Proprio of our Most Holy Lord Pope Pius X, Inter pastoralis officii, on sacred music, Nov. 22, 1903, it is prescribed that 'care is to be taken that Gregorian chant be restored to the use of the people, so that, after the manner of the ancients, the faithful may contribute a more active part in celebrating the divine praises and mysteries,' it is asked: Will it be permitted to allow girls and women, sitting in benches assigned to them in the church separately from the men, to sing the invariable parts of the Mass in Gregorian chant; or at least, outside liturgical functions, to sing hymns or vernacular songs? "Resp. In the affirmative to both, and according to the mind. The mind is: 1. that among the Christian faithful men and boys, as far as can be done, contribute their part in celebrating the divine praises, women and girls nevertheless not being excluded, especially in their absence; and 2. that where a choral service is held, the exclusive singing of women, especially in cathedral churches, is not to be admitted, unless for a grave cause to be recognized by the Ordinary, and caution always being taken that any disorder be avoided." S. R. C., Jan. 17, 1908, ad 2. - "Men are to be altogether separated from women, any inconvenience being avoided, and the consciences of the Ordinaries being burdened concerning these things." S. R. C., Dec. 18, 1908. "Whether in solemn Mass and other functions, in churches in which there is a lack of an organ master or singers, even lay ones, it is lawful to use a machine commonly called a Gramophone for the strictly liturgical Gregorian chant of the variable parts of solemn Mass, hymns, and other canticles? Resp. In the negative."

Canticles in the vernacular idiom are prohibited in sacred functions, and therefore also in Masses celebrated with chant. Outside functions, however, and in the very Masses called private, the contrary custom is tolerated. S. R. C., Jan. 8, 1904. "Liturgical prayers and hymns, for example the Introit, Communion, the hymn Lauda Sion, cannot be sung by the choir of musicians in the vernacular language during a private Mass." S. R. C., March 31, 1909.

In the exposition of the Most Holy Sacrament of the Eucharist, the vernacular language can be used in canticles and prayers, unless it is a question of liturgical texts, for example Tantum ergo, the Litany of Loreto, etc. S. R. C., March 31, 1909.

As to the use of the Slavonic language in the sacred Liturgy, one must stand by the decree of the S. R. C., Dec. 18, 1906, by which the privilege is declared to be local, adhering to certain churches, and by no means personal, as though it pertained to certain priests. "It will be lawful for absolutely no one to introduce the Paleo-Slavonic language into the sacred liturgy in other churches, for any cause or pretext whatever. But if any secular or regular priest does otherwise, or attempts it, by that very fact he remains suspended from the celebration of Mass and the other sacred functions, until he obtains pardon from the Apostolic See."

Is it ever lawful to interrupt Mass? - It is never lawful to interrupt Mass essentially, or in such a way that the sacrifice begun remains truncated, unless a most grave or extreme necessity urges, as in the case of an imminent fire or of an enemy rushing in to kill; for then the priest, omitting the consecration of the chalice, could consume the host already consecrated, or carry it away with him while fleeing. But if he has completed both consecrations, let him immediately consume both species, if he can; or if he cannot, let him carry them with him, to be consumed very quickly in a nearby place. - Nor is it lawful to interrupt Mass accidentally, unless for a just cause before the oblation, for example, because of a sermon after the Gospel, because proclamations of banns are to be made. S. R. C., March 23, 1881, n. 3529.

Nor is it lawful to interrupt Mass except for a grave cause before the Canon, for example: 1. To receive a procession, in honor of an arriving Prince, or a crowd of pilgrims on a feast day, if otherwise they cannot hear Mass. And if the oblation has not been made, the priest can begin anew, so that they may hear the whole sacred rite. 2. If the priest remembers some impediment, e.g., that he is not fasting, or not in the state of grace, or is irregular, provided the Mass can be left without scandal or disgrace. - 3. If the church is polluted or one to be avoided arrives. - But it is not lawful to interrupt Mass once the Canon has begun, unless for a graver cause; and after the consecration has been completed, unless for a most grave cause, e.g., if a dying person must be baptized or absolved. But it is not lawful to administer other sacraments between the consecration and communion, because they are not of such great necessity. Nevertheless Holy Viaticum could be administered to a dying person who was nearby, so that the priest would not have to remove the sacred vestments. But for this it is also required that the celebrant not lose sight of the altar. S. R. C., Dec. 19, 1829, ad 1, n. 2672. Cf. S. R. C., Dec. 7, 1844, n. 2885; Feb. 7, 1874, n. 3322; May 11, 1878, ad 8, n. 3446. "Most theologians... permit a priest to interrupt Mass in order to administer extreme unction to a sick person near death to whom no other sacrament could be conferred." Benedict XIV, de Syn., l. 8, c. 6, n. 5; L. 728. - If Mass has been interrupted, if the celebrant returns shortly, it is to be resumed by him from the place where it was interrupted; but if after an hour, and the consecration had not yet been made, it must again be begun from the beginning. And if another priest completes the Mass begun by another after at least one consecration has been performed, he cannot then celebrate another Mass. S. R. C., Dec. 16, 1823, n. 2630. - L. 352, 353, 355; St. Thomas, 3 p., q. 83, a. 6, ad 1; Rubr. Miss., De defect.

Can a sick priest celebrate, although he cannot observe all the Rubrics? - Resp. In the affirmative, if he omits only a few and lighter ones, especially if he celebrates privately. Indeed several authors of weighty note permit an infirm celebrant even to use a cane, if he needs it. St. Alphonsus reports and approves these things, 492: "La-Croix says, l. 6, p. 2, n. 402, etc., that one who could not celebrate without a cane can lawfully use it. And Gobat adds that if someone could not celebrate unless leaning on the altar with both arms, he would lawfully celebrate thus privately, but not publicly, unless he did this from necessity. Nevertheless I think this does not exceed venial sin, from which he seems able to be excused who, because of infirmity, could not stand upright and wished to celebrate from his devotion, provided the wonder of the people is avoided. La-Croix, n. 427, etc., also says that if someone cannot elevate the host, but can do the remaining things, he can celebrate privately and even publicly, if necessity is present and the people are warned; but I think it is enough that the people merely be warned, if someone celebrates from devotion." - E. M.

Are the Rubrics of the Roman Missal preceptive? - Some are preceptive, some directive. Which are the former and which the latter is not sufficiently clear. The more common opinion holds that those are directive which hand down the things to be done or said before or after Mass, and that the others are preceptive; and therefore that these alone oblige according to the gravity of the matter. L. 385. Nevertheless there are not lacking those who think that those things which are contained under the title De Defectibus are doctrinal instructions, which oblige no more than the doctrine on which they are founded. Cf. Suarez, d. 83, s. 3. And if, while performing this mystery, some doubt occurs to someone, let him do what has less danger, St. Thomas, 3 p., q. 83, a. 6, ad 2; or what he has judged to be more expedient. This must always be kept before the eyes: that scandal be avoided. From the opinion of St. Alphonsus, Exam. ordin., 112, not all Rubrics to be observed outside Mass are merely directive, but only some. - Trent, sess. 22, C. 4, 5, 8; cc. 6, 7, 9; Decr. de Observ., etc., sess. 23, c. 5; S. R. C., Feb. 27, 1847, nn. 2928, 2932; St. Thomas, 3 p., q. 83, aa. 3, 4; Suarez, d. 84, s. 1; d. 85, s. 2; Diana, tr. 1, de Celebrat. missar., r. 235, n. 3; L. 401; E. M.

St. Pius V, in the Bull prefixed to the Missal, strictly commands in virtue of holy obedience that they read Mass according to the norm prescribed in the Missal; this precept is not had for the other things to be observed outside Mass. Therefore those Rubrics are preceptive which prescribe things to be observed in the very celebration of Mass, under grave or light obligation by reason of the matter. The rest are directive; nevertheless it is wrong to neglect them without cause with impunity. But if a reasonable excusing cause is present, there is no sin.