§ 3. On The Observance Of The Rubrics

1636. "How great care must be employed, that the sacrosanct Sacrifice of the Mass be celebrated with every worship of religion and veneration, anyone will easily be able to judge, who has considered that in the sacred Scriptures he is called accursed who does the work of God negligently. But if we necessarily confess that no other work so holy and divine can be handled by the Christian faithful as this tremendous mystery, it also sufficiently appears that every labor and diligence must be placed in this, that it be performed with the greatest possible interior cleanness and purity of heart, and with the exterior appearance of devotion and piety."²

Now, for the devout celebration of Mass, exact observance of the rubrics contributes much; and of this we must now treat.

1637. Principles. I. The rubrics which define the rite, manner, and norm of celebrating OBLIGE under precept grave in its kind.

This is proved, 1. from Trent, where it is said:³ "If anyone shall say... that the approved rites of the Church customarily employed in the solemn administration of the Sacraments may either be contemned, or be omitted by the ministers at pleasure without sin, or be changed into new others... let him be anathema." These words certainly have the greatest force concerning the celebration of Mass, in which the most august of all the Sacraments is confected and administered.

2. From the Bull of St. Pius V, where it is said: "Commanding, and strictly enjoining upon each and all... in virtue of holy obedience, that they chant and read Mass according to the rite, manner, and norm which by this Missal is now handed down by Us."⁴ And Sixtus V gives the reason for this precept, saying: "Sacred rites and ceremonies contain a great instruction of the Christian people, and a profession of the true faith; they commend the majesty of sacred things, lift up the minds of the faithful to the meditation of the highest things, and also inflame them with the fire of devotion."⁵ On these things see the Ascetics.⁶

1638. II. The SOURCES of the rubrics which must be observed in the celebration of Mass are the Missal, the Ceremonial of Bishops, and the Decrees of the S. R. C. Thus from various Constitutions of the Pontiffs.

1. The primary source of the rubrics is the MISSAL. Yet concerning these rubrics the question is raised: whether they are all preceptive, or whether some are only directive, or of counsel? "There are diverse opinions on this point. We follow the opinion of Quarti, Merati, and Tournely, who say that the Rubrics concerning things to be done WITHIN Mass are all preceptive, and oblige according to the gravity of the matter; for in the Bull of St. Pius V it is said thus: 'strictly enjoining that they chant and read Mass according to the rite, manner, and norm prescribed in the Missal.' Note the words strictly enjoining. But concerning the rubrics about things to be done OUTSIDE Mass, many Doctors probably say that some are only directive, as the washing of the hands after Mass, and the prayers before or after Mass."⁷ (cf. 1639. A. 4).

2. The CEREMONIAL OF BISHOPS is the complement of the Missal in solemn Offices. It obliges everywhere, since in the three Bulls placed there it is said: "The aforesaid Ceremonial is to be observed in all churches, especially in cathedral and collegiate churches."⁸

3. The SACRED CONGREGATION OF RITES authentically interprets the Rubrics and promotes their observance. Concerning its Decrees or decisions see what was said about the decrees of the Roman Congregations in the Treatise on Laws (n. 169, q. 2).

What must be done, you will ask, if in some place a CUSTOM contrary to the Rubrics is in force? - Resp. 1. "The S. Congregation of Rites constantly tolerates a custom, at least immemorial, contrary to the rubrics. Therefore, with a safe conscience, it is licit to conform oneself to diocesan custom, especially in things of lighter moment, which do not yield to deformity of public worship."⁹ - Resp. 2. An unreasonable custom, or one not yet prescribed, certainly must be abolished. But when that occurs, and how prudently one must then act, we have said above (n. 267 sqq. and 1422).

The S. RIT. C., at the petition of all the Churches in the kingdoms of Spain, on June 11, 1605, declared: "That the Book Ceremonial (of Bishops) does not take away immemorial and laudable customs." But the same Congregation, being again asked: "Whether ancient customs, namely those which are opposed to no statute of the Church, have been abrogated by these words of the Rescript: Let the Ceremonial always and by whomever be observed," on May 6, 1826, in Alexandrina, responded: "Recourse must be had to this Sacred Congregation in particular cases."¹⁰

1639. III. The observance of the Rubrics must be so accurate that nothing from them is OMITTED, that nothing is ADDED to them, and that nothing in them is CHANGED. And indeed:

A) As to omission: 1. To omit the ordinary parts of the Mass, namely those which are always recited or done in Mass, is a GRAVE sin, if the matter is notable. Thus, for example, it will be mortal to omit in the Canon any prayer, or the Pater noster, or the breaking of the Host with its commingling in the chalice, or the purification of the paten and chalice after the consumption, or eight or ten words in the Canon. So likewise it will be mortal, outside the Canon, to omit the whole Introit, or two of the principal Collects, or the Epistle, Gospel, Offertory, or the infusion of water into the wine to be consecrated. But it will be venial to omit only the psalm Judica, the Kyrie eleison, one of the Collects, one or another cross over the Oblata, the striking of the breast, or the washing of the fingers; and Lugo and others probably say the same concerning the Gospel of St. John.¹¹ But defects of this sort, by coalescing, can become grave matter.

2. To omit the extraordinary parts, namely those which are not said in every Mass, is not a mortal sin, unless taken together they constitute notable matter. Thus it would be only venial to omit the Gloria, the Credo, the Sequence, the Tract, the proper Preface, the proper Communicantes, and the proper Hanc igitur.¹² The same seems to be said if someone does not recite the things which are sung by the choir, or omits the incensation in a solemn Mass.¹³

3. To mutilate words, or to insert syncopation, the sense being preserved and scandal being excluded, is only venial; indeed, there is no sin if it happens from natural defect.

4. To omit the washing of hands before Mass is a venial sin, indeed mortal if the hands are very unclean.¹⁴ - Likewise, it is venial to omit the prayers while putting on the sacred vestments.¹⁵ Likewise venial is it to use, without just cause, only water in the purification of the chalice and washing of the fingers; we say without just cause, such as there would be if the celebrant were an abstainer, or if the wine were red, so that the purificators would be much stained from it.¹⁶ By Apostolic Indult, January 13, 1665, this is also permitted on account of scarcity of wine in the Kingdoms of China.¹⁷

B) As to addition, it is certain among all that it is mortal to add something in Mass with the intention of introducing a new rite. Wherefore he would sin gravely who added new public prayers. But if from inopportune devotion several Collects from the same Missal are added, or the Credo, or Gloria, Pater, Ave, or something similar, this does not exceed venial fault. Yet it is reasonably judged to be mortal to add the Gloria and Credo in a Mass of Requiem, because such an addition seems to be a sufficiently grave disorder.¹⁸

C) As to change: 1. He cannot be excused from venial sin who recites in a clear voice those things which are to be said quietly, or conversely; or even who pronounces what is to be recited secretly so quietly that he cannot hear himself.¹⁹ "Quarti rightly says, however, that he is not excused from mortal sin who should so pronounce the words of Consecration."²⁰

2. Likewise it is venial to perform imperfectly the prescribed rites, for example genuflections, signs of the cross, elevations of the hands, and the like.²¹

3. To change one Epistle for another, one Gospel for another, one Preface for another, does not exceed venial fault.

4. To change the Mass, for example by celebrating a votive Mass on forbidden days, is not mortal, scandal and contempt being excluded. Nevertheless it is strictly, and therefore of itself under grave obligation, prohibited to celebrate a Mass of Requiem on the same days. "For the rest, all agree that votive Masses or Masses of Requiem can be celebrated for grave causes."²² (cf. n. 1642, q. 4).

It is asked: If something in Mass has been inadvertently omitted or changed, and the celebrant, having progressed further, remembers the matter, is he bound to repair the defect?

Resp. No, regularly speaking, because he would disturb the order of the Mass. It is said regularly speaking; "because 1. if it is of the substance, for example something pertaining to the consecration, it is certain that it must be repeated; 2. if, while praying secretly, after a few words he certainly notices that he has omitted something notable, for example on Easter day the Communicantes, he must go back a little and repeat."²³

1640. IV. Besides the external observance of the rubrics, INTERNAL ATTENTION and DEVOTION also are required. For "the Sacrifice, besides the character of prayer, has in addition the character of the most excellent worship of religion; and he seems to inflict grave irreverence upon it who, while by a religious act he professes to worship God, voluntarily distracts himself." Wherefore, if voluntary distraction is had in the Canon, and especially in the consecration and consumption, it will be a mortal sin. But if it is had outside the Canon, the same must be said as concerning the canonical Hours.²⁴

Preparation for Mass and thanksgiving also refer to devout celebration. He who approached to celebrate without any preparation, at least one made at home, could not be excused from some fault. - In thanksgiving one must remain at least through a quarter of an hour. Indeed, if nothing prevents it, it is to be desired that a half-hour be spent on it. Yet the prayers which in the Missal are assigned "to be said according to the convenience of the priest" can be omitted without fault, because in the Rubric there is not a precept about them, but only an intimation.²⁵ Nevertheless it seems otherwise must be said of the Canticle of the children, which is read as prescribed in the Missal, in the very Order of Mass.²⁶

1641. From these things you will infer: 1. That a fitting SPACE OF TIME be spent in reading Mass; generally, according to the rule which Benedict XIV hands down, it ought not be shorter than a third, nor longer than a half-hour; for a shorter time would not allow all things to be done with due decorum, and a longer time would bring tedium to those standing by.²⁷ 2. Nor can a priest be excused from mortal sin who completes Mass in less than a quarter-hour, even if the Mass is among the shorter ones, or of Blessed Mary on Saturday; because in so brief a space he necessarily commits two grave defects, one of grave irreverence toward the Sacrament, the other of scandal toward the people. And in fact it cannot be that Mass is completed within a quarter-hour without either words or ceremonies being passed over, or at least without the decency and gravity due to so great a Sacrifice being notably violated. But also such overhasty haste tends to the harm of the people; for it diminishes in those standing by the sense of piety and veneration which is due to the most august Sacrifice. And hence it is why Roncaglia gravely affirms that Bishops and Prelates of Regulars are bound, and indeed under grave obligation, to extirpate this shameful and scandalous haste.

The Venerable Cardinal Bellarmine complains of this lamentable abuse, and with him Benedict XIV and then St. Alphonsus, sorrowfully exclaiming: "This," he says, "is worthy of most abundant tears, that through the carelessness or impiety of some priests the sacrosanct mysteries are treated so indecorously that those who handle them seem not to believe that the majesty of the Lord is present. For thus some, without spirit, without affection, without fear and trembling, with incredible haste, finish the Sacrifice, as if by faith they did not see Christ the Lord, or did not believe themselves to be seen by Him."²⁸

1642. Questions. Q. 1. Whether an INFIRM priest can celebrate, if he cannot observe all the Rubrics?

Resp. Yes, if he omits only few and lighter ones, especially if he celebrates privately. "Indeed," says Croix, "one who could not celebrate without a cane can licitly use it. And Gobat adds that if someone could not celebrate unless leaning upon the altar with both arms, he would licitly celebrate thus privately, but not publicly unless he did this from necessity. Yet I think this does not exceed venial sin, from which he seems able to be excused who, on account of infirmity, could not stand upright, and from his devotion wished to celebrate, provided the wonder of the people be avoided. Croix and others also say that if someone cannot elevate the host, but can do the rest, he can celebrate privately, and even publicly if necessity is present and the people is warned; but I think it enough to warn the people only, if someone celebrates from devotion." Thus St. Alphonsus.²⁹

With respect to the BLIND or the DIM-SIGHTED, it must be noted: "Lugo, Vasquez, and others probably say that a priest licitly celebrates who, because of weakness of sight, recites the Mass from memory, provided he discerns the chalice and host sufficiently to avoid irreverence; and provided that, in order to avoid remark, he has a Missal on the altar."¹ But it is certain among all that it is illicit for a priest who is entirely blind to celebrate without a special Indult, which is not difficult to obtain. - A clause is generally added to the Indult, prescribing that he not celebrate without the assistance of another priest, who can warn him if he fails in certain things. But on the feast of the Nativity of the Lord, one having the Indult cannot celebrate three votive Masses of the B. V. M.²

Q. 2. Whether it is sometimes licit to INTERRUPT Mass?

Resp. 1. To interrupt the Sacrifice essentially and by design, so that only one species is consecrated, or so that, after the consecration of both species, the celebrant departs without consumption, is never licit, even to avoid death. "But to mutilate accidentally and indirectly is sometimes licit, for example when fire or an enemy rushing in to kill occurs; for then the priest could consume the consecrated host, or carry it with him, not consecrating the chalice; because then he does not mutilate the Sacrifice, but is excused from completing it. Thus commonly."³

2. To interrupt Mass accidentally, by interposing something, is licit in the following cases: 1. on account of a sermon after the Gospel, or also, with the consent of the Ordinary, on account of an address which the priest, after receiving Communion, gives from the altar to the people before distributing Communion to them.⁴ 2. In favor of an arriving Prince, Cardinal, Bishop, or crowd of pilgrims, who otherwise could not hear Mass; or on account of a similar cause, from which, if the oblation has not been made, the Mass can be begun anew, so that those arriving may hear the whole Sacrifice; nevertheless there is no obligation of this, and therefore the custom of places must be followed. - 3. If before the Canon the priest remembers some impediment, for example that he is not fasting, or in the state of grace, or is irregular or excommunicated, provided the Mass can be left without scandal or grave note (cf. n. 1559). Likewise, if an excommunicated person to be avoided presumes to be present and cannot be expelled (n. 1292, 3). - 4. If a grave necessity urges, either his own, for example illness, or that of his neighbor, as if one about to die must be baptized or absolved. Yet in other Sacraments not so necessary it is not fitting to interrupt the Consecration and Consumption, unless the dying person were nearby and there were no need to remove the vestments; or unless he could not receive the Sacrament of Penance on account of frenzy, but only Extreme Unction.⁵

In these cases, however, whenever the altar is left, let the Most Holy Eucharist be locked in the tabernacle; and when the priest returns, let him begin where he ceased. But if he had interrupted the Consecration, and the delay had been more than one hour, he would have to begin from the beginning; because after so great an interruption it is not judged the same Sacrifice.⁶

Q. 3. Whether a Mass BROKEN OFF by one priest must be completed by another?

Resp. "If the priest, before consecration, becomes gravely ill, or falls into syncope, or dies, the Mass is omitted; if this happens after the consecration of the Body only, before the consecration of the Blood, or when both have been consecrated, the Mass is to be completed by another priest from that place where the former ceased, and in a case of necessity even by one not fasting, although he has already celebrated that day. But if he has not died, but is infirm, yet so that he can communicate, and there is no other consecrated Host present, the priest who completes the Mass should divide the Host, and give one part to the infirm one, and consume the other himself."⁷ But if the priest fails after the consumption of only the Body of Christ, the chalice is to be consumed by another. Moreover a probable opinion holds that the priest who supplies is not to be sought beyond about one hour; otherwise it is not judged one Sacrifice.⁸

Q. 4. Whether the Mass must always agree with the OFFICE of the celebrant?

Resp. The general rule is that, as far as can be done, the Mass should agree with the Office; for Holy Church orders the Office and the Mass to the same end, namely to honoring the same Mystery or the same Saint. - Yet this rule admits its exceptions, namely:

1. VOTIVE Masses can be said at the discretion of priests, when the Office is not double, or of a Sunday, or of a feria or privileged Octave. But this should not be done except for a reasonable cause, for example on account of a special devotion either of the celebrant, or of one assisting, or of the one giving an alms. - The Mass for bridegroom and bride is permitted even on a double, both minor and major; and a solemn votive Mass for a grave matter, even on feasts of a superior rite, the things to be observed being observed, as the Rubricists explain. Masses of the DEAD can be said as votive Masses, and they also enjoy a more ample privilege if they are to be celebrated on the day of death, on the third, seventh, thirtieth, and anniversary day.

2. A Mass to be celebrated IN ANOTHER CHURCH must sometimes agree with the Office of that church, namely: 1. if a Feast is celebrated there which excludes votive and Requiem Masses, and if the color of the Office is different from the color of the celebrant's Office; - 2. if a Feast is celebrated with solemnity and gathering of the people; - 3. if the celebrant supplies the place of the pastor; - 4. if a foreign priest celebrates the conventual Mass in the church of monks or of nuns. These things apply equally to public oratories, even taken broadly (cf. n. 1627). - But in private oratories, and likewise in the chapels of nuns, the Mass must always agree with the Office of the celebrant, even if the Office is of a Blessed whose Mass he cannot say in another church without special privilege.⁹

Here moreover let the Decree of the Council of Trent be noted (sess. 23, cap. 16), saying: "Let no wandering cleric, without commendatory letters of his Ordinary, be admitted by any Bishop to celebrate Divine things and administer the Sacraments." A Bishop can require the observance of this decree, under threatened censures, even from exempt Regulars, as the S. C. of the Council judged.¹⁰ - Priests who are known, and priests from neighboring dioceses, are commonly excepted, who are customarily admitted to celebrate the Sacrifice of the Mass without proofs or commendatory Letters of this sort being exhibited or required, as daily practice teaches. But in populous cities, and in those places to which foreigners commonly come frequently, as here at Rome, the rigor of the law is observed.¹¹

Admonition. From the things said thus far it is easily gathered how great an obligation lies upon priests to know rightly all the Rubrics to be observed in the celebration of Mass, especially those which are found at the beginning of the Missal. There also are indicated the defects which can occur, and the celebrant is taught what he ought to do in any case.