Distinction I

GRATIAN.

“That the consecration of churches and celebrations of Masses ought not to take place anywhere other than in places consecrated to the Lord, except under great necessity, is clear to all to whom the precepts of the New and Old Testaments are known.”

“For we read that Moses, at the Lord’s command, made and consecrated the tabernacle, together with its table and altar and bronze vessels and utensils for fulfilling divine worship; and we know that he consecrated them not only by divine prayers but also anointed them with the anointing of holy oil, at the Lord’s command. But how these things were done, and how none other than priests imbued with sacred anointing and consecrated to the Lord together with holy vestments, and the Levites, handled, carried, erected, and took down the sacred things themselves, is found in the law of the Lord, in the very ordinances that were written through Moses at the Lord’s command. How, therefore, David, the most devout of kings, enlarged the worship of God and wished to build the temple of the Lord, but was prohibited because of the great quantity of blood that he had shed, and how he himself had gathered the expenses; and how Solomon his son, at the Lord’s command and with his assistance, completed what David himself had desired to do, and consecrated the temple with the altar and the other things for carrying out divine worship, is read in the Book of Kings.

§ 1. Therefore at that time Solomon held a celebrated festivity, and all Israel with him, a great multitude from the entrance of Hamath to the brook of Egypt, before the Lord our God for seven days and seven days, that is, fourteen days; and on the eighth day he dismissed the peoples.

§ 2. Therefore the Jews held the places in which they sacrificed to the Lord to have been consecrated by divine supplications, nor did they offer gifts to the Lord in places other than those dedicated to God. For if the Jews, who served the shadow of the law, did these things, much more ought we—to whom the truth has been disclosed, and grace and truth have been given through Jesus—to build temples to the Lord and adorn them as well as we can; devoutly and solemnly to consecrate them by divine prayers and holy anointings, together with their altars and vessels, vestments also, and the remaining utensils for fulfilling divine worship; and to celebrate Masses and offer sacrifices to the Lord in none other than places consecrated to the Lord by bishops and not by chorepiscopi—who have often been prohibited from doing so—unless, as was said before, the highest necessity requires it. And if the highest necessity compels this to be done, offerings are not prohibited from being made in houses.

§ 3. But if, as is read in chapter 27 of the Council of Laodicea, those who have not been ordained by bishops cannot exorcize either in churches or in houses, much more ought the ministries of a higher grade not to be performed, nor offices carried out or sacrifices offered, except by those who have been consecrated to the grades whose functions they ought to exercise. But that offerings ought not to be made in houses, as was touched upon a little above, is held to be prohibited in chapter 59 of the same council thus: ‘Offerings ought not to be celebrated in houses by bishops or presbyters.’”

Likewise Pope Hyginus, c. 5. PART II. All basilicas must always be consecrated with a Mass.

§ 1. And as for ruined churches, where there are more than are necessary, or they are of greater size than can be restored from the things belonging to them, let a measure be found by the bishop’s providence whereby they can subsist.

Gelasius, c. 34. PART III. Concerning the consecration of places, although it was briefly embraced above, it has also been disclosed to me that some presume to consecrate churches or oratories that have been made without a precept of the apostolic see.

The same. The synodal precepts that were directed from our see to the province a few months ago both agree with the ancient canons, and we have added those things that are proved to be lacking; and it is established in both respects that a newly founded church cannot be dedicated without the authority of the Supreme Pontiff. We reasonably judge that you suspended Masses from this basilica, which had been brought into use for a procession in such a way. But because a devoted place ought not long to remain empty of the grace of the ministries, dearest brother, having received the tenor of our authority, you shall consecrate it in the name of those martyrs whom the report contains, so that the gathering of the peoples whom you directed eagerly to assemble there may, with the ecclesiastical rules and canons preserved, have an unimpaired assembly secured by religion.

The same, [to the Bishops throughout Lucania, c. 6]. Let no one dare to dedicate newly established basilicas without the customary precepts having been sought, nor let bishops strive to claim for themselves clerics belonging to another’s authority.

[And c. 11.] § 1. For since we too strive greatly to guard the decrees of venerable sanctions, and believe that even those things which may perhaps seem capable of being relaxed for the advantage of some utility ought to be relaxed without injury to them; and since we desire to say nothing rashly against reverence for the salutary rules; and since the apostolic see, by the Lord’s favor, endeavors with a devout and pious purpose to hold above all those things that have been prescribed by the paternal canons: it is quite unworthy for anyone, either of the pontiffs or of the orders that follow, to reject this observance which he sees the see of blessed Peter both follow and teach. And it is quite fitting that the whole body of the Church agree with itself in that observance which it sees flourishing there where the Lord placed the primacy of the whole Church.

The same to John, Bishop of Sora. It is indeed certain that it was established by our precepts that no one should think a public procession was to be held in a church or oratory that is not recorded as having been dedicated with the permission of our see, lest founders leap beyond the statutes of the rules by furtive subreptions. But because Megetia, an illustrious woman, suggested to us by the presentation of a petition that she had buried the little bodies of her people in her own possessions, dearest brother, from a regard for humanity you are to know that ministries are to be furnished for the solemnity only in the places embraced in the petition—which does not stain the former statutes by funerals and tombs—so that the divine offices may be celebrated solely in the name of the deceased, with public attendance and procession ceasing.

Likewise Pope Nicholas to the Clergy and People of the Church of Nona. How will the Church, that is, the gathering of Catholics, be established without the assent of the apostolic see, when according to the sacred decrees not even the newly constructed basilica, which is known to embrace within itself that very multitude of Catholics, ought to be built without a precept of the Pope?

Likewise from the Council of Orléans. PART IV. Let no one build a church before the bishop of the city comes, fixes a cross there, publicly marks out the atrium, and, beforehand, the one who wishes to build specifies what things will suffice for lights, maintenance, and the stipends of the keepers; and after showing the donation, let him thus build the house, and after it has been consecrated, let him sprinkle the atrium of that church with holy water.

Likewise from the Council of Braga, [II, c. 6]. If anyone builds a basilica not from devotion of faith but for the profit of greed, so that he may divide with the clerics half of whatever is collected from the offering of the people because he founded the basilica on his own land, this ought henceforth to be observed: that none of the bishops consent to so abominable a vow, nor dare to consecrate a basilica that was founded not for the patronage of the saints but rather under a tributary condition.

Likewise Bishop Felix to all the orthodox, [letter I]. PART V. Just as none other than priests consecrated to the Lord ought to celebrate Masses or offer sacrifices upon the altar, so it is not permitted to sing Masses or offer sacrifices in places other than those consecrated to the Lord, that is, in tabernacles dedicated by pontiffs with divine prayers, unless the highest necessity compels it. It is therefore more satisfactory not to sing or hear Mass than to do so in those places where it ought not to take place, unless it happens because of the highest necessity, since necessity has no law. Hence it is written: “See that you do not offer your holocausts in every place that you see, but in every place that the Lord your God shall choose.” Nevertheless, it is in no way permitted for offerings to be celebrated in houses by bishops or presbyters.

Likewise from the Council of Tribur. We judge that the solemnities of Masses are to be celebrated not everywhere, but in places consecrated by the bishop or where he has permitted it.

Likewise Clement, [letter II to James]. Construct churches in suitable and useful places, which ought to be consecrated by divine prayers and burdened by no one.

The same. Here, therefore, that is, while placed in the present life, you ought to recognize the will of God, where there is a place both for acting and for sacrificing, since in other places it is not permitted to sacrifice and celebrate Masses, except in those in which the bishop has commanded, or which have been consecrated by a regularly ordained bishop, one who, namely, holds a city. For otherwise these things are not to be done or rightly celebrated. Likewise Pope Sylvester, [presiding in a general synod, said]:

Let no presbyter presume to celebrate Masses except in places consecrated by the bishop, if he wishes henceforth to be a participant in his priesthood.

Likewise Pope Felix to all the orthodox, [letter I, cc. 1 and 2]. PART VI. The solemnities of the dedications of churches and of priests are to be celebrated in each year.

§ 1. Concerning the consecrations of churches, whenever doubt exists, so that neither a certain writing nor witnesses exist from whom the consecration may be known, know without any doubt that they are to be consecrated; nor does such trepidation create a repetition, since that which is not known to have been done is not shown to have been repeated.

Likewise Gregory. The solemnities of the dedications of churches are solemnly to be celebrated in each year, with the Lord himself giving an example, who, giving everyone a form for doing this, came with the rest of the peoples to celebrate that same festivity at the feast of the dedication of the temple, as it is written: “The feast of the dedication took place at Jerusalem, and it was winter, and Jesus walked in the temple in Solomon’s porch.” But that the dedication feast is to be celebrated for eight days you will find in the Book of Kings, when the dedication of the temple has been read through.

Likewise from the Council of Meaux, c. 8. PART VII. Churches or altars that are of doubtful consecration shall be consecrated, and superfluous altars shall be destroyed.

Likewise Pope Hyginus. If the altar has been moved, let the church be consecrated anew; if the walls are changed but not the altar, let it only be exorcized with salts.

§ 1. If a church has been violated by homicide or adultery, let it be most diligently purified and consecrated anew.

Likewise from the Council of Nicaea. Consecration ought not to be applied again to churches once consecrated to God, unless they have been either consumed by fire, polluted by the shedding of blood, or polluted by someone’s semen; because just as an infant, once baptized by any priest in the name of the Father and of the Son and of the Holy Spirit, ought not to be baptized again, so neither is a place dedicated to God to be consecrated again, except for those causes that we named above—provided, however, that those who consecrated it held the faith of the Holy Trinity.

Likewise Pope John, [to the Bishops of Italy]. Wherever you find churches of the Arians, consecrate them as Catholic by divine prayers and works without any delay, just as we too did when we were at Constantinople on account of King Theodoric’s affair.

Likewise Gregory in the Dialogues, [book III, c. 30]. When a church of the Arians in the region of this city called Subura had remained closed for as long as two years, it was resolved that it ought to be dedicated in the Catholic faith, with relics of blessed Sebastian and of the martyr Saint Agatha brought in there; and this was done.

Pope Agapetus, a Catholic vessel, trumpet of the Gospel, herald of justice, cleansed by his Catholic prayers the sacred coverings of the altar and see that had been infected by the sacrilegious fables of Anthimus.

Likewise Pope Julius, [letter I to Eutherius, c. 4]. Concerning the fabric of any church that is to be restored if it has fallen into ruin, and whether the solemnity of consecration ought to be repeated in that place in which there were no sacred relics, we judge that nothing hinders this if exorcized water is by no means sprinkled through it, because we know that the consecration of any church in which an altar of the Holy Spirit is not set up is only the celebration of Masses. And therefore, if any basilica of the saints has been renewed even from its foundations without movement of the altar, without any doubt, when the solemnity of Masses has been celebrated in it, the consecration of the whole sanctification will be completed. But if the sacred relics that it had have been removed, it will again receive the reverence of sanctification by their deposition and by the solemnity of Masses.

Likewise from the Decrees of Pope Hormisdas, c. 10. PART VIII. Let no presbyter erect another altar in a consecrated church unless it has been sanctified or permitted by the bishop of the place, so that there may be a distinction between sacred and not sacred; nor let him feign a dedication unless there is one. But if he has done so, let him be degraded if he is a cleric; if a layman, let him be anathematized.

Likewise from the African Council, c. 50. It was resolved that altars which are erected here and there throughout the fields and villages as memorials of martyrs, in which no body or relics of a martyr are proved to have been buried, are to be overturned, if it can be done, by the bishops who preside over those places. But if this is not allowed because of popular disturbances, let the peoples be admonished not to frequent those places, so that those who think rightly may not be held overcome there by any superstition. And let no memorial of martyrs whatsoever be accepted as genuine unless either a body or certain relics are there, or unless the origin of someone’s habitation, possession, or passion is handed down by a most trustworthy origin. For altars that are erected anywhere through dreams and through the empty, supposed revelations of any persons are to be rejected in every way.

Likewise from the Council of Orléans, c. 3. It is not permitted to consecrate a church where a pagan is buried, nor to celebrate Masses in it; rather, it is necessary to cast him outside and for the church to be cleansed.

Likewise from the Council of Cologne. It is not permitted to sanctify a church in which corpses of unbelieving dead persons are buried; but if it seems fit to be consecrated, after the bodies have been dug out from it and the walls or timbers of that place have been scraped, let it be rebuilt. But if it was previously consecrated, it is permitted to celebrate Masses in it, provided, however, that those who were buried in it were faithful.

Likewise from the Council of Pope Martin, [Council of Braga, cc. 68 and 69; Greek synods]. Ignorant and presumptuous clerics ought not to carry ministries to tombs in the field or distribute sacraments there, but either in a church or in a basilica where relics of martyrs have been deposited, where offerings are customarily offered for the deceased.

§ 1. Nor is it permitted for Christians to carry meals to the tombs of the deceased and sacrifice to the dead.

Likewise from the Council of Tribur. We also concede that, wherever churches have been set on fire and burned by the Normans and Slavs, by the Hungarians and evil Christians, or in any other manner—as, by the exaction of our sins, has happened very often—we permit Masses meanwhile to be celebrated in chapels with a consecrated tablet, until the churches themselves can be restored. But for those situated on a journey, if a church is lacking, we permit the solemnities of Masses to be celebrated in the open air or in tents, if likewise a consecrated altar-tablet and the other sacred mysteries pertaining to that office are present there.

Likewise from the Council of Epaon, c. 6. If altars are not of stone, let them not be consecrated by anointing with chrism. But for celebrating the divine offices, their comprovincials will have to observe the order that the metropolitans observe.

Likewise from the Council of Agde, [c. 14]. It was resolved that altars are to be consecrated not only by anointing with chrism but also by priestly blessing.

Likewise from the Council of Orléans, c. 3. It is permitted for each of the faithful to have an oratory in his own house and to pray there; but it is not permitted to celebrate Masses there.

Likewise from the Sixth Synod, [c. 31]. We command that clerics who minister in oratories that are within houses do this with the consent of the bishop of that place. But if anyone does not observe this, let him be deposed.

Likewise from the Council of Agde, [c. 21]. If anyone wishes to have an oratory even outside the parishes in which there is a lawful and regular assembly, on the other feast days we permit in due order that he hear Masses there on account of the weariness of the household. But at Easter, the Nativity of the Lord, Epiphany, the Ascension of the Lord, Pentecost, and the Nativity of Saint John the Baptist, and on whatever days are held to be greatest among the feasts, let them hear Masses only in cities or parishes. But if any clerics wish to celebrate Masses in oratories on these feasts that we mentioned above, without the bishop commanding or permitting it, let them be driven from communion.

Likewise Augustine. PART IX. The places of saints are to be moved for three causes. The first is when the necessity created by persecutors has burdened their places. The second, when there has been difficulty of the places. The third, when they are burdened by the society of evil persons.

Likewise from the Council of Mainz, [I], c. 51. Let no one presume to transfer bodies of saints from place to place without the counsel of the prince or permission of the bishops and holy synod.

Likewise Pope Hyginus. PART X. The timbers of a dedicated church ought not to be joined to another work, except to another church, or to be burned by fire, or for the benefit of the brothers in a monastery; they ought not to be admitted to the works of laypersons.

Likewise Clement to James, Bishop of Jerusalem, [letter II]. If an altar cloth, chair, candlestick, or veil has been consumed by age, let it be given to fire, since it is not permitted that things which were in the sacristy be treated badly; rather, let all be handed over to fire. Let their ashes also be brought into the baptistery, where no one has passage, or cast into the wall or into hollows in the pavement, lest they be defiled by the feet of those entering.

The same. Let no cleric through ignorance think that a dead person is to be wrapped in, or wish to cover his shoulders with, a cloth that was upon the altar, or certainly one that was given to the deacon at the Lord’s table. A deacon who has done this, or has regarded it lightly, as nothing, and negligently, shall be removed from the Lord’s altar for three years and six months, struck by a grave anathema. Because the presbyter did not admonish the cleric, let him be excommunicated for ten years and five months, because he did not admonish the ministries subject to him concerning the Lord’s sacraments; and afterward let him be reconciled to mother Church with great humility.

§ 1. But let the deacons, with the inferior ministers, wash within the sanctuary the altar cloths and veils that have been soiled in the sanctuary, as well as the sacred implements and the coverings of the Lord’s table, lest perhaps dust of the Lord’s body fall away improperly. But let them not wash the linen cloth outside, and it will be a sin for one who does not do this. Therefore we command that it be guarded diligently by the ministers within the sacristy. But if a new basin is procured, let nothing else besides this touch it. Nor let that basin itself be applied to washing any veils except those that pertain to the service of the Lord’s altar; let the altar cloths be washed in one basin and the door veils in another.

§ 2. Let care also be taken by the doorkeepers, at the admonition of their superior, lest any negligent or ignorant person wipe his unclean hands on the veil of the door of the Lord’s house; but let every person, immediately restrained, learn that it is the veil of the court of the Lord’s house.

Likewise Sixtus, [letter II]. It was established in the holy apostolic see that sacred vessels are to be handled by none other than persons consecrated and dedicated to the Lord, lest the Lord, angered by such presumptions, lay a plague upon his people and even those who did not sin perish, because the righteous person very often perishes for the impious.

Likewise Bishop Stephen to his familiar friend Hilary, [letter I, c. 5]. The vestments of the Church with which service is rendered to the Lord ought to be both sacred and honorable, and they ought not to be used for purposes other than ecclesiastical offices worthy of God; nor ought they to be touched or carried by any except consecrated persons, lest the vengeance that struck King Belshazzar come upon those who transgress in this matter and cause them to fall to the depths.

Likewise from the Council of Orléans. Let divine mysteries not be furnished as wedding ornamentation, lest, while they are polluted by the touch of the wicked or by the display of secular luxury, they seem unworthy for the office of the sacred mystery.

Likewise from the Council of Tribur, c. 9. PART XI. The vessels in which the most sacred mysteries are confected are chalices and patens. When Boniface, martyr and bishop, was asked concerning these whether it was permitted to confect the sacraments in little wooden vessels, he responded: Formerly priests used not golden but wooden chalices. Zephyrinus, the sixteenth Roman bishop, established that Masses be celebrated with glass patens. Then Urban, the tenth Pope, made all the sacred implements of silver. For in this, as also in the remaining forms of worship, the splendor of churches grew more and more through the progress of time. For in our days, we who are servants of the master of the household, lest the splendor of mother Church be diminished, but rather accumulated and enlarged, establish that henceforth no priest presume in any manner to confect the sacred mystery of the body and blood of our Lord Jesus Christ in little wooden vessels, lest God be angered by that through which he ought to be appeased.

Likewise from the Council of Reims, c. 6. Let the chalice of the Lord with its paten, if not of gold, be made wholly of silver.

§ 1. But if anyone is so poor, let him at least have a tin chalice.

§ 2. But let it not be made of bronze or brass, because by the strength of the wine it produces verdigris and likewise vomiting.

§ 3. But let no one presume to sing Mass in a wooden or glass chalice.

Likewise from the letter of Popes Eusebius and Sylvester. By the counsel of all we establish that no one presume to celebrate Mass with the sacrifice of the altar on a silk or dyed cloth, but on pure linen consecrated by the bishop, namely linen produced from the earth and woven, just as the body of our Lord Jesus Christ was buried in a clean linen shroud.

Likewise from the Sixth Synod, [c. 32]. PART XII. James, brother of the Lord according to the flesh, to whom the church of Jerusalem was first entrusted, and Basil, Bishop of Caesarea, whose renown shone throughout the whole world, added for us in writings the celebration of the Mass.

Likewise Pope Telesphorus, seventh from Peter, [in his letter to all, c. 2]. PART XIII. On the holy night of the Nativity of the Lord and Savior, let presbyters celebrate Masses and solemnly chant the angelic hymn in them, since on that same night it was also announced to the shepherds by an angel.

§ 1. “And suddenly there was with the angel a multitude of the heavenly host praising God and saying: ‘Glory to God in the highest, and on earth peace to persons of good will.’” But at other times celebrations of Masses are by no means to be celebrated before the third hour of the day, because at that same hour both the Lord was crucified and the Holy Spirit is read to have descended upon the Apostles.

Likewise from the Council of Carthage, c. 8. PART XIV. The sacraments of the altar are to be celebrated only by persons who are fasting, except on the one anniversary day on which the Supper of the Lord is celebrated. For if the commemoration of any deceased persons, whether bishops or others, is to be made in the afternoon, let it be done by prayers alone if those who perform it are found already to have eaten.

Likewise from the Council of Chalon. PART XV. Many who think themselves to be fasting in Lent are accustomed to eat as soon as they have heard the signal for the ninth hour. They are in no way to be believed to be fasting if they eat before the evening office is celebrated. For one must gather for Mass, and after the solemnities of Masses and evening offices have been heard and alms given, one must approach food. But if anyone has been constrained by necessity so that he cannot come to Mass, after estimating the evening hour and completing his prayer, let him break his fast.

PART XVI. GRATIAN. At the fasts of the four seasons, too, the solemnities of Masses are to be celebrated around the evening hours, but on Holy Saturday around the beginning of night. Hence Bishop Leo: “What by our Fathers.” Likewise Gelasius: “The ordinations of presbyters.” Likewise Pelagius: “The rescript of your affection.” Seek these in the treatise on those to be ordained. In the first part of the day also the solemnities of Masses are not unfittingly celebrated. Hence Pope Leo to Dioscorus, Bishop of Alexandria, [letter LXXIX, otherwise LXXXI, c. 2]:

But it is necessary that some part of the people be deprived of its devotion if, with the custom of only one Mass being observed, they cannot offer the sacrifice unless they have assembled in the first part of the day. Therefore we earnestly admonish your fraternity with familiarity that your care not neglect what has become settled in our custom from the form of paternal tradition, so that in all things we may agree in faith and actions. For this reason we gave our son Possidonius the presbyter, as he returned, this letter to carry to your affection; he frequently took part in our processions and actions and, having been sent to us so many times, learned what the authority of the apostolic see held in all matters.

Likewise Augustine. And this is to be attended to: that private Masses which are held for priests on solemn days are not to be held in public in such a way that through them the people are drawn away from the public solemnities of Masses, which canonically take place at the third hour.

§ 1. But let the priests who are around the city or in that same city, and the people, assemble as one for the public celebration of Masses.

Likewise Pope Alexander. PART XVII. It is enough for a priest to celebrate one Mass on one day, because Christ suffered once and redeemed the whole world. It is no small thing to perform one Mass, and very happy is he who can celebrate one worthily. Some, however, perform one for the deceased and another for the day, if it is necessary. But those who, for money or the flatteries of secular persons, presume to perform several Masses in one day, I do not judge to escape damnation.

Likewise from the Third Council of Toledo, [c. 12]. PART XVIII. For singing hymns we have the example both of the Savior and of the Apostles. For the Lord himself is also reported to have said a hymn, as the evangelist Matthew testifies: “And when a hymn had been said, they went out to the Mount of Olives.” And the Apostle Paul writes to the Ephesians, saying: “Be filled with the Spirit, speaking among yourselves in psalms and hymns and spiritual songs.” And because some hymns are known to have been composed by human endeavor in praise of God and of the triumphs of the Apostles and martyrs—such as those which the most blessed doctors Hilary and Ambrose produced, but which some specially reject because they do not exist from the Scriptures of the holy canons or apostolic tradition—let them therefore also spurn that hymn composed by human beings which we say daily in public and private office at the end of all the psalms: “Glory and honor to the Father and to the Son and to the Holy Spirit for ages of ages. Amen.” For that hymn too which the angels sang when Christ was born in the flesh—“Glory to God in the highest, and on earth peace to persons of good will”—and the rest that follow there, ecclesiastical doctors composed. Therefore, are not even these to be sung in churches because they are not found in the books of the holy Scriptures? Masses are composed, whether prayers or orations, commendations or impositions of hands; and if none of them is chanted in the church, all ecclesiastical offices are empty. The Apostle admonishes and exhorts Timothy that this be done, saying: “I therefore entreat first of all that supplications, prayers, petitions, and thanksgivings be made for all persons, for kings, and for all who are in high station.” Therefore, just as prayers, so let none of us further condemn hymns composed in praise of God.

Leo IX. These two hymns alone are found to have been chanted by angels in the New Testament: “Alleluia” and “Glory to God in the highest.” We omit them both in Septuagesima because, expelled through the sin of the old man from the assembly of angelic jubilation into the Babylon of this wretched life, we sit by its rivers and weep while we remember that Zion in which a hymn befits God. That we omit the Alleluia for nine weeks is not unfittingly understood through nine weeks as the nine orders of angels, whose tenth order, falling through pride, diminished the angelic number and disturbed its felicity. Grieving for their diminution and fearing an equal fall for themselves, they were hindered from the perfect praise of the Creator. Counseling for their recovery and consolation, almighty God the Creator formed the first human being from the slime of the earth, who would repair by the multiplication of his race the losses of the heavenly homeland and supply the joys of the angels. The angelic choir, somewhat gladdened by this hope, was unsurprisingly disturbed by the fall of that very human being. Hence the harmony of the nine orders remained imperfect in the praise of the Creator until, with Christ rising, that fallen first-formed man rose. There the angelic host, rejoicing at the increase of its company and in a better hope, rose entire into a new Alleluia and persists devoutly in it. Imitating it according to our measure, we omit the Alleluia for nine weeks from Septuagesima, when the fall of the first-formed man is recited in the church, namely until Easter, where Christ, rising from the dead, turns our sorrow into joy and restores the Alleluia to us.

Nicholas to Ralph, Archbishop of Bourges. Further, Gloria in excelsis Deo is to be said by bishops according to our custom among the solemnities of Masses on the Supper of the Lord. But on that day it is permitted to use the apostolic pallium for those to whom this has been permitted by the apostolic see.

Pope Zachary, [at the Roman Synod, cc. 13 and 14]. PART XIX. Let no bishop, presbyter, or deacon presume to enter with a staff to celebrate the solemnities of Masses or to stand at the altar of God with covered head, since the Apostle also prohibits men from praying in church with covered head; and if he has rashly presumed to do so, let him be deprived of communion. But when a bishop or presbyter has entered to celebrate the solemnities of Masses, unless some affliction intervenes, let him in no way dare to withdraw after the prayer has been given so that the solemnities of Masses may be completed by another bishop or presbyter; rather, let the one who makes the beginning complete it to the end. But if anyone has presumed to act otherwise than we have set down, let him be suspended from the sacred body and blood of our Lord Jesus Christ.

Likewise from the Decrees of Pope Soter. So that individuals may guard carefully against that divine oracle in which it is written, “Woe to one alone, because when he falls, he has no one to raise him,” we must greatly fear and guard lest, in those hours and times in which psalmody or sacrifice is offered to God, a harmful seizure or some infirmity of body befall anyone attending the divine offices alone, which may either cause the body suddenly to collapse or confuse the mind by derangement or terror. Therefore, taking precautions for cases of this kind, we have deemed it necessary to establish that, where an abundance of time, place, or clergy affords support, each person singing and sacrificing to God shall have behind him a helper providing nearby aid, so that if by some chance the one who approaches to complete the offices has been disturbed or dashed to the ground, he may always have behind him someone who intrepidly performs his duty and completes the office begun.]

Anacletus, servant of Christ Jesus, to all Bishops, [letter I]. PART XX. Let a bishop sacrificing to God have witnesses with him. On more solemn days, indeed, let him have with him either seven, five, or three deacons, who are called his eyes, and subdeacons and the remaining ministers, who, clothed in sacred vestments, shall stand in front and behind, while presbyters stand opposite at right and left, with contrite heart, humbled spirit, and face inclined, guarding him from malicious persons and giving consent to the sacrifice. But when the consecration has been completed, let all communicate who do not wish to be deprived of the thresholds of the Church.

Likewise Pope Lucius to all Bishops. By apostolic authority we command that you always have priests and Levites as witnesses with you. And although one’s own conscience can suffice, nevertheless, because of malicious persons, according to the Apostle, you must also have good testimony from those who are outside. Therefore, let two presbyters and three deacons in every place not leave a bishop, for the sake of ecclesiastical testimony.

Likewise Pope Soter. This also was established: that no presbyter presume to celebrate the solemnities of Masses unless, with two present and responding to him, he is counted as the third; because, when he says in the plural, “The Lord be with you,” and in the secrets, “Pray for me,” it is most fitting that a response be made to his salutation.

Likewise from the Canon of the Apostles, [10]. PART XXI. Let all the faithful who assemble in church for the sacred solemnities also hear the Scriptures of the Apostles and the Gospel. But those who do not persevere in prayer until the Mass is completed, nor receive holy communion, ought to be deprived of communion, as persons stirring up disturbances in the Church.

Likewise from the Fourth Council of Carthage, [c. 24]. When the priest is delivering the word in the church, whoever goes out from the audience shall be excommunicated.

Likewise from the Council of Agde, [c. 47]. By a special order we command secular persons to hear Masses in their entirety on the Lord’s day, so that the people shall not presume to depart before the priest’s blessing. But if they do so, let them be publicly confounded by the bishop.

Likewise from the Council of Orléans, [I, c. 28]. When the people assemble in the name of God to celebrate Masses, let them not depart before the solemnity of the Mass is completed; and where there is no bishop, let them receive the priest’s blessing.

Likewise from the Fourth Council of Carthage, [c. 88]. One who goes to spectacles on a solemn day after neglecting the assembly of the Church shall be excommunicated.

Likewise from the Fourth Council of Carthage, [c. 84]. PART XXII. Let a bishop prohibit no one from entering the church and hearing the word of God, whether gentile, heretic, or Jew, up to the Mass of the catechumens.

Likewise Bishop Anastasius to all Bishops, [letter I, c. 1]. PART XXIII. By apostolic authority we command that, while the holy Gospels are read in church, priests and all the others, not sitting but reverently bowed and standing in the sight of the Gospel, intently hear and faithfully adore the Lord’s words.

Likewise Gregory VII, [at the Roman Synod held in the year of the Lord 1078, c. 13]. PART XXIV. Let every Christian take care to offer something to God at the solemnities of Masses, and call to memory what God said through Moses: “You shall not appear in my sight empty.” And in the collections of the holy Fathers it clearly appears that all Christians ought, according to the usage of the holy Fathers, to offer something to God. For recourse must first be had to him who can heal the sufferings of our soul. But in a perverse order, human beings first summon aid for themselves from human beings. But when human supports have failed, they then think that the grace of divine favor is to be sought.

Likewise Cyprian, [sermon VI on the Lord’s Prayer]. PART XXV. But when we stand for prayer, dearest brothers, we ought to be watchful and apply ourselves to prayers with the whole heart. Let the thought of the carnal and secular person depart, nor then let the mind think anything except that alone which it prays. Therefore the priest too, before the prayer, prepares the minds of the brothers by a preface sent before, saying, “Lift up your hearts,” so that when the people respond, “We have them toward the Lord,” they may be admonished that they ought to think of nothing except the Lord. Let the breast be closed against the adversary and lie open to God alone, nor let it suffer the enemy of God to come to it at the time of prayer.

Pelagius, Bishop of the Roman Church and the apostolic see, to all the Bishops of Germany and Gaul. PART XXVI. We find that only these nine prefaces are to be received in the sacred catalogue: that is, one for the Paschal in albis, another on the day of the Lord’s Ascension, the third on the day of Pentecost, the fourth for the Nativity of the Lord, the fifth for the Manifestation of the Lord, the sixth for the Apostles, the seventh for the Holy Trinity, the eighth for the Cross, and the ninth to be said only for the fast in Lent.

Likewise from the Council of Chalon, [II, c. 39]. PART XXVII. It further seemed good to us that in all solemnities of Masses the Church beseech the Lord in a fitting place for the spirits of the deceased. For just as no day is excepted on which prayer is not made for the living and for any necessities, so assuredly no day ought to be excepted on which prayers are not poured out to the Lord for the souls of the faithful in the solemnities of Masses. From antiquity, therefore, the holy Church holds this custom: that both in the solemnities of Masses and in other prayers the spirits of those at rest are commended to the Lord, as blessed Augustine says: “Supplications for the spirits of the dead are not to be omitted, which we commend to be made for all in the Christian and Catholic fellowship, even with the names of the deceased kept silent, those whom the Church has received under a general commemoration, so that for those who lack parents, children, or any relatives or friends for these things, this service may be furnished to them by the one common and pious mother.”

Likewise Innocent, Bishop of the City of Rome, to Decentius of Gubbio, [letter I, c. 2]. Concerning names being recited before the priest performs the prayer and commends by his prayer the offerings of those whose names are to be recited, you yourself recognize through your prudence how superfluous it is that you announce the name of one whose sacrifice you have not yet offered to God, although nothing is unknown to him.