Appendix: On the Rites, Ceremonies, and Other Precepts to Be Observed in the Celebration and Dispensation of the Eucharist

S. Th. III, q. 83, a. 2-6.

387. On the time of celebration. - A. Days. - For a priest well disposed, speaking in itself and with the prohibition of the Church set aside, it is licit to celebrate daily, indeed also laudable. For, as the Book of the Imitation of Christ says, IV, c. 5: "When a priest celebrates, he honors God, gladdens the angels, builds up the Church, helps the living, gives rest to the dead, and makes himself a participant in all goods." And St. Bonaventure, de praep. ad mis., c. 5: "The priest who does not celebrate, as much as is in him, deprives the Trinity of praise and glory; those existing in purgatory of refreshment; the Church of Christ of a special benefit; himself of medicine or remedy against daily sins and infirmities." "For because we daily need the fruit of the Lord's passion on account of daily defects," St. Thomas notes, a. 2, "daily in the Church this sacrament is regularly offered." Hence can. 820: "The sacrifice of the Mass can be celebrated on all days, except those which are excluded by the proper rite of the priest."

In the Latin rite:

1. The day of Parasceve is entirely excluded, because on that day the passion of the Lord is recalled insofar as it was really, i.e., bloodily, accomplished, and therefore is not represented mystically or bloodlessly (a. 2, ad 2). Nevertheless all the faithful are permitted to communicate, as will be said below, n. 392.

2. On Thursday in the Supper of the Lord, the Mass of Chrism is to be celebrated in cathedral churches after Terce. But the Mass in Coena Domini is to be celebrated solemnly in the evening, at the more opportune hour, not however before the fifth hour nor later than the eighth. But where the salvation of souls suggests it, the Ordinary of the place can permit that in any church or public oratory one or two low Masses be celebrated; in a semi-public oratory, however, only one, so that all the faithful may be able to assist at the Holy Sacrifice and also be refreshed by Holy Communion. Private Masses are forbidden. The low Masses which are permitted by the Ordinary are to be said at the same hours as the solemn one.

On Holy Saturday no Mass is permitted, except the solemn one at night (Decree Maxima Redemptionis, S. C. Rit., Nov. 16, 1955, with the annexed Instruction).

B. Hour. - According to present-day discipline, "the beginning of the Mass to be celebrated should not take place earlier than one hour before dawn or later than one hour after midday," can. 821, § 1.

Dawn is the beginning of the daylight of the day, or the irradiation of the first light, which precedes sunrise more or less according to the variety of times and places; where dawn is not had, it is to be taken from the beginning of civil, moral, and usual life, when men rise for work (S. C. R., Nov. 2, 1634). This time is to be taken not mathematically but morally, and indeed for a public Mass according to the common usage of the place; but for private Masses according to time whether true, mean, or legal (can. 33, § 1).

The prescription obliges under grave sin (Council of Trent, sess. 22; Pius V, March 29, 1566), so that a notable transgression of it is a mortal sin, such as is customarily judged to be one which exceeds a whole hour before or after the established time. Nevertheless exceptions are admitted:

1. From privilege, at least if it has been granted after the Council of Trent, as was done for certain religious orders.

2. From dispensation of the Ordinary in a particular case (S. C. R., July 7, 1899, ad 4).

3. From reasonable custom, for example that workers and servants may be able to hear Mass very early.

4. From a just cause occurring, for example a journey, public supplication, funerals, nuptials, administering Viaticum: a lighter cause suffices for a moderate departure from the time permitted by law, and the graver the anticipation or postponement becomes, the graver cause is required.

5. As is established by the decree of the S. C. Rit., of Nov. 16, 1955:

a) On Thursday in the Supper of the Lord, the solemn Mass, and also the low Masses which are permitted by the Ordinary of the place, must be celebrated in the evening, not however before the fifth hour nor later than the eighth.

b) On Friday in Parasceve the solemn liturgical rites are to be celebrated after midday, around the third hour. If, however, an opportune reason suggests it, they can be celebrated later, but not beyond the sixth hour.

c) The solemnities of the Paschal Vigil are to be held in such a way that the solemn Mass of the vigil begins around the middle of the night between Holy Saturday and the Sunday of the Resurrection of the Lord.

If, however, in the judgment of the Ordinary of the place it is expedient to begin the celebration of the Vigil earlier, this is permitted, but in no way before sunset.

6. On the night of the Nativity of the Lord, at midnight, but not before, the conventual or parish Mass can be begun, but not another without an apostolic indult (can. 821, § 2); but in all religious and pious houses having an oratory with the faculty of habitually reserving the most holy Sacrament, one priest can celebrate three ritual Masses, or, with the things to be observed being observed, only one (ibid., § 3); likewise holy communion can be ministered to those asking (ibid., and can. 867, § 4; cf. n. 392 A, c. 1). Nevertheless this does not import the faculty of celebrating with open doors: for in this matter even regulars should conform themselves to the prohibitions of bishops (S. Off., Nov. 26, 1908).

7. The Apostolic Constitution Christus Dominus and the Instruction of the C. S. Office on the sixth day of January 1953 gives faculties to Ordinaries of places as to evening Masses. Namely, they enjoy the faculty of permitting the celebration of evening Mass in their own territory, if circumstances necessarily require this, notwithstanding the prescription of can. 821, § 1. The common good sometimes demands the celebration of the sacred mysteries after midday: for example, for workers of certain industries, who even on feast days succeed one another in shifts of labor; for those classes of workers who are occupied in the morning hours of feasts, as those assigned to the duties of ports; likewise for those who from distant regions come together in very great number into one place, to celebrate a certain religious or social festivity, etc.

The Motu Proprio Sacram Communionem of March 19, 1957, gives to Ordinaries of places, vicars general without a special mandate excepted, the faculty of permitting celebration of Mass in the afternoon hours, and this indeed daily, if the spiritual good of a notable part of the Christian faithful requires it. Masses of this kind cannot be celebrated before the fourth hour after midday.

C. How many times in a day. - According to can. 806, § 1, except on the day of the Nativity of the Lord and the day of the Commemoration of all the faithful departed, on which there is the faculty of offering the sacrifice three times, it is not licit for a priest to celebrate several Masses in a day, unless from an apostolic indult or from a power granted by the Ordinary of the place. This obliges under grave sin, so that a priest who presumes to act otherwise is to be punished (can. 2321). Accordingly:

1. In the Latin Church priests can celebrate three times on the Nativity of the Lord, in honor of the threefold nativity of Christ: temporal, spiritual, and eternal; likewise on the commemoration of all the departed; and he who from an indult always says a votive Mass, for example of the Blessed Virgin, or some Mass for the departed, can say the same respectively three times (S. C. R., Jan. 26, 1920).

2. The Ordinary of the place can grant the faculty of binating, but only "when, in his prudent judgment, on account of a scarcity of priests, on a feast day of precept a notable part of the faithful cannot be present at Mass (such as a multitude of at least 20 or 30 persons is judged to be); - but it is not in his power to permit more than two Masses to the same priest" (can. 806, § 2). Thus bination can be permitted, indeed commanded, if one priest rules two parishes or two churches sufficiently distant, or if there is only one church to which the whole people cannot come together at the same time for the same Mass because of the narrowness of the place or a less fitting time; provided, however, in either case that no other priest is present. But to say three Masses is not licit except from a special apostolic indult.

The faculty of binating, not indeed one had personally from an indult, but one granted by the Ordinary, is not merely personal, but real; whence, when the pastor is absent or impeded, the one supplying his place can use it. But in a case of sudden necessity the license of the bishop, if he cannot be approached, can be presumed; unless diocesan or provincial statutes require that the judgment of the vicar forane or dean intervene.

Priests who celebrate twice or three times can in the prior Masses take the prescribed ablutions, but with water alone being used, unless it is a matter of the three Masses on the day of the Nativity of the Lord or on the Commemoration of all the Faithful Departed celebrated without interruption, in which they are bound to observe the special rubrics of these Masses.

3. Priests who celebrate the solemn Mass at night in the Paschal Vigil can on the day of the Resurrection also offer the festive Mass of the day, or even several Masses if they have the faculty for this.

Ordinaries of places who, on Thursday in the Supper of the Lord, celebrate the Mass of Chrism after Terce, can also celebrate the Solemn Mass in the evening. It is permitted to the same Ordinaries, if on Holy Saturday they have celebrated the Mass of the Paschal Vigil, also to celebrate the solemn Mass on Sunday in the Resurrection, without being bound to this (cf. Decree of the S. C. Rit. of Nov. 16, 1955, with the Instruction added by the same Sacred Congregation).

D. Time to be spent. - For a private Mass, the space of time to be spent should approach about a half hour; and, Benedict XIV warning, de sacrif. mis., sect. 2, n. 217, "it ought to reach at least the third part of an hour, and not exceed half an hour." He will not easily be excused from mortal sin who completes Mass within a quarter hour, at least habitually, since this of itself is apt to import grave irreverence toward the sacrament and grave scandal of the people: thus St. Alphonsus, Th. M., l. VI, n. 400.

388. On the place of celebration. - Regularly, from common law, "Mass is to be celebrated upon a consecrated altar, and in a church or oratory consecrated or blessed according to the norm of law" (can. 822, § 1), i.e., in a church or public or semi-public oratory. This obligation is grave from the intended end (Council of Trent, sess. 22). St. Thomas assigns the reason of fittingness, a. 3, ad 2: "both for representing the sanctification which the Church has obtained through the passion of Christ; and also for signifying the sanctity which is required in those who ought to receive this sacrament."

Exceptionally it can be celebrated:

1. In a private oratory: and indeed "in private chapels of cemeteries, the Ordinary of the place can habitually permit even the celebration of several Masses; but in other domestic oratories, only of one Mass, by way of an act, in some extraordinary case, from a just and reasonable cause" (can. 1194); but "from an indult of the Apostolic See, i.e., of the S. C. of the Sacraments, it can be celebrated, after the Ordinary, by himself or through another, has visited and approved the oratory, one low Mass on individual days, except the more solemn feasts" (can. 1195), according to the tenor of the indult, and at least excepting the feast of Easter; "provided that the oratory is reserved only for divine worship and free from all domestic uses" (can. 1196).

2. Outside a church and oratory upon a sacred stone and in a decent place (even under the open sky or a tent), but never in a bedroom, the Ordinary of the place can grant license of celebrating, or, if it is a matter of a house of exempt religion, the major superior; but from a just and reasonable cause, in some extraordinary case and by way of an act (can. 822, § 4), i.e., even several times, but not habitually. Nevertheless this faculty of the Ordinary is to be interpreted restrictively (Commission for Interpretation, Oct. 16, 1919, ad 12).

In urgent necessity, if the Ordinary cannot be approached, the license can be presumed, when a great number of the faithful would lack Mass of precept.

3. On a portable altar, which privilege "is granted either by law, as to Cardinals and Bishops, or only by indult of the Apostolic See," and "is to be understood in such a way that it brings with itself the faculty of celebrating everywhere, but in an honorable and decent place and upon a sacred stone, not however on the sea" (can. 822, § 2 and 3).

4. Finally, on the sea, which is granted by law to Cardinals and Bishops, but to others only from an altogether special indult, which is rather often given to missionaries, whom the S. C. P. F., March 1, 1902, warns "that as often as they use the privilege, they should carefully and religiously observe the prescribed rules usually placed in the rescript itself of the apostolic concession: namely, let them see whether the sea is so calm that no danger of spilling the most holy species from the chalice is present; let them take care that another priest, if present, duly assist the celebrant; and, if there is not on the ship a proper chapel or fixed altar, let the missionaries altogether take care that the place chosen for the celebration of Mass show nothing indecent or unbecoming," as if "it were celebrated in cells destined for private uses"; unless "the circumstances remove all dangers of irreverence," as the same Sacred Congregation interpreted on Aug. 13.

It is illicit "to celebrate Mass in a temple of heretics or schismatics, even if formerly duly consecrated or blessed" (can. 823, § 1); likewise in an execrated church, namely, if the whole at once has been destroyed, or the greater part has at once fallen down, or it has been reduced to profane uses by the Ordinary of the place (can. 1170); in a violated church before it has been reconciled (can. 1172 and 1173, § 1); and in an interdicted church, excepting the cases excepted by law (can. 2270, § 1).

It is a grave sin to celebrate in a domestic oratory or profane place without the license of ecclesiastical authority, or in a church not consecrated and not blessed, a fortiori in an execrated, violated, or interdicted church; but if the violation happens before the canon of the Mass or after communion, the Mass must immediately be interrupted; otherwise the priest should proceed up to communion (can. 1173, § 2).

Let can. 804 be noted: "§ 1. A priest foreign to the church in which he asks to celebrate, showing authentic and still valid commendatory letters of his Ordinary, if he is secular, or of his superior, if he is religious, or of the S. Congregation for the Oriental Church, if he is of an oriental rite, is to be admitted to the celebration of Mass, unless in the meantime it is established that he has committed something for which he ought to be repelled from the celebration of Mass.

"§ 2. If he lacks these letters, but his probity is especially well established to the rector of the church, he can be admitted; but if he is unknown to the rector, he can still be admitted once or twice, provided that, clothed in ecclesiastical dress, he receives nothing from the celebration from the church in which he offers, under any title, and signs his name, office, and his diocese in a special book.

"§ 3. Particular norms given by the Ordinary of the place concerning this matter, with due regard for the prescriptions of this canon, must be observed by all, even exempt religious, unless it is a matter of admitting religious to celebrate in a church of their own religion."

These things, surely, are to be understood of accidental celebration, not long-lasting or habitual; for no obligation in itself is given of admitting someone to habitual celebration in a determinate church.

389. On the requisites for celebrating. - A. An altar is a quadrangular stone destined and consecrated for sacrificing. "This indeed," says St. Thomas, a. 3, ad 5, "belongs to the signification of this sacrament, both because the altar signifies Christ: for it is said in I Cor. X, 4 [the printed text has X, 3]: But the rock was Christ; and also because the body of Christ was laid away in a stone sepulcher. It also belongs to the use of the sacrament: for stone is solid, and can easily be found everywhere, which was not necessary in the Old Law, where the altar was made in one place."

One altar is fixed, i.e., a stone mensa or table, consisting of one natural, whole, and non-friable stone, together with the supports, consecrated with the same by way of one thing (can. 1197, 1° and 1198, § 1): the stone table or mensa ought to extend to the whole altar, and to adhere suitably to the support (for example with lime or cement); but the support (i.e., the base) should be of stone, or at least the sides or little columns by which the mensa is sustained should be of stone (can. 1198, § 2), although it is not necessary that they be of one stone. It is required that in a consecrated church at least one altar, especially the principal one, be fixed.

Another is movable, namely a stone, for the most part small, which alone is consecrated; or a stone with a support which, however, was not consecrated together with the same (can. 1197, § 1, 2°): in this latter case the altar is called fixatium, which suffices for gaining indulgences; otherwise it is called a sacred stone, which then must be inserted in an altar made of wood or of another material, as the Missal has it. The stone should consist of one natural, whole, and non-friable stone, and should be so broad that it can hold at least the host and the greater part of the chalice (can. 1198, § 1 and 3).

In each altar, fixed or movable, there must be a sepulcher closed with a stone, containing relics (can. 1198, § 4), from parts of the body of several Saints, especially martyrs (S. C. R., Oct. 6, 1837); nevertheless for the validity of the consecration it suffices that the relics of one martyr be included (Feb. 16, 1906).

It is a grave precept to celebrate the sacrifice of the Mass upon a consecrated altar, as is clear from the constant practice of the Church, from the Missal, general rubrics, tit. 20; de def., tit. 10, and from can. 822, § 1 and 2, and indeed in such a way that it is never lawful to celebrate without an altar (S. C. P. F., Sept. 2, 1780), and the Holy See never grants an indult of celebrating outside an altar. Hence scarcely could a case be given in which it would be licit, except "perhaps in a case of threatened death, not however in contempt of religion," says Billuart, diss. VIII, a. 10.

Let it be noted: a) The altar must be consecrated according to the liturgical laws and the proper rite to which the celebrant belongs.

b) When an altar of his own rite is lacking, it is lawful for a priest, in his own rite, to celebrate on an altar consecrated in another Catholic rite; but not upon the antimensions of the Greeks (can. 823, § 2), which are not stone altars but certain cloths, consecrated with the rite and in place of altars, which the Greeks use even outside an altar.

c) On papal altars let no one celebrate without an apostolic indult (can. 823, § 3).

d) An altar, both immovable and movable, must be reserved only for divine offices, and especially for the celebration of Mass, every profane use being entirely excluded (can. 1202, § 1).

e) Beneath the altar no corpse is to be laid away; but corpses which perhaps have been buried near the altar should be distant from it by a space of at least one meter; otherwise it is not licit to celebrate Mass on the altar until the corpse is removed (can. 1202, § 2).

It is a grave sin to perform the sacred rite outside an altar, or upon an altar not consecrated, or execrated, i.e., one which has lost its consecration, or interdicted. According to can. 1200:

"§ 1. An immovable altar loses consecration if the table or mensa is separated from the support, even for a moment of time; in which case the Ordinary can permit that a priest again perform the consecration of the altar with a shorter rite and formula.

"§ 2. Both an immovable altar and a sacred stone lose consecration:

"1° If they are broken enormously, whether by reason of the quantity of the fracture, or by reason of the place of the anointing (as if the table has been divided into two or more notable parts, or if the broken-off part contains one of the lateral crosses specially anointed by the bishop in the consecration of the altar).

"2° If the relics are removed, or the cover of the sepulcher is broken or removed, except the case in which the bishop himself or his delegate removes the cover in order to fasten or repair it, or to replace it, or to visit the relics.

"§ 3. A slight fracture of the cover does not induce execration, and any priest can fasten a small crack with cement.

"§ 4. The execration of a church does not carry with it the execration of altars, whether immovable or movable; and conversely."

B. Ornament of the altar. - From the general rubrics of the Missal, tit. 20, the altar ought to be ornamented in this way:

1° It should be covered with three clean and blessed altar cloths or linens. They ought to be made of linen or fine hemp (S. C. R., May 15, 1819): the upper one ought to be long, hanging down on each side all the way to the ground (June 9, 1899); the other two can be shorter, or one doubled.

2° On the front face it should be adorned with a pallium or antependium, of a color, as far as possible, fitting the feast day or office; unless, however, the structure itself does not need an antependium, as if it is of marble, or adorned with metal or precious stone, or made in the manner of a tomb or urn.

3° With a cross placed upon it in the middle, with the image of the Crucified, and with at least two candlesticks with lighted candles, on this side and that on each side of it. The cross ought to be large enough that the celebrating priest and the people assisting at the sacrifice can easily and conveniently look upon the Crucified. But if on the altar there is a large image of the Crucified, painted or carved, another cross is not required; likewise, if celebration takes place at an altar where the most holy Sacrament is publicly exposed, the cross is not necessary, but each church is to preserve its own custom in this matter (S. C. R., Sept. 2, 1741): nevertheless the practice cannot be tolerated of placing the cross on the throne which serves for the public exposition of the most holy Sacrament (June 2, 1883 and June 11, 1904).

The candles ought, at least for the greater part, to be of wax (S. C. R., Dec. 14, 1909, Dec. 13, 1957). Cardinals and Bishops excepted, in a strictly private Mass it is not licit for other priests to have four candles lit, but by reason of some solemnity it is permitted to have even more (S. C. R., Sept. 12, 1857).

4° With the card of the secret prayers at the foot of the cross, and the missal upon a cushion or a small lectern at the epistle corner. Two other smaller cards are now customarily placed at each corner of the altar; these were introduced by use and for the sake of greater convenience, but are not prescribed.

The Missal adds: a) "On the epistle side let a candle be prepared to be lit at the elevation of the sacrament" until communion. But this usage has almost commonly ceased, and this custom can be observed (S. C. R., June 9, 1899); nevertheless among the Preachers the usage has remained.

b) "Upon the altar let absolutely nothing be placed which does not pertain to the sacrifice of the Mass or to the ornament of the altar itself." Nevertheless for ornament the sacred relics and images and flowers can be placed there, as is clear from condemned proposition 23 of the Synod of Pistoia; but from relics and images one must abstain in the time of Passiontide, and, excepting images of adoring angels, also during the public exposition of the most holy Sacrament; from flowers in the time of Advent and Lent, excepting feasts occurring (S. C. R., May 11, 1878).

It is a sin to transgress the aforesaid prescriptions without necessity or without an indult; but it is grave to celebrate, without grave necessity, without any altar cloth, or without any light, or without a missal; the last of these exposes one to the danger of erring, whence it would not be done licitly except in the case in which the missal was lacking and the priest from experience was truly certain that he would not err.

If light fails during Mass, if before the consecration it fails totally and another cannot be had, one must desist from the celebration; if only one candle is extinguished, or even both but after the consecration, one must not desist, but the sacrifice must be completed. If the candles are extinguished during celebration, they should be lit again, but without meanwhile interrupting the sacred rite.

C. Sacred vessels and accessories. - The sacred vessels required under grave obligation are the chalice with the paten, made of the due material, and indeed consecrated by a bishop or by one having the privilege; it would be gratuitously affirmed that this consecration is conferred by the mere use of the chalice in celebrating Mass. "Consecrations," says St. Thomas, a. 3, "are applied to those things which come into the use of this sacrament, both on account of reverence for the sacrament, and for representing the effect of sanctity which comes from the passion of Christ, according to that Hebr. XIII, 12: Jesus, that he might sanctify the people by his own blood..."

The chalice ought to be of gold or silver, at least as to the cup, as the Missal says, tit. 1, n. 1, - and in a state of poverty, it can be of pewter, or, as has more recently been conceded, of aluminum mixed with other metals (S. C. R., Dec. 6, 1866); the cup and the surface of the paten, if they are not golden, must under grave obligation be gilded inside (can. 1305, § 2). It cannot be of bronze, copper, brass, wood, horn, much less of glass on account of fragility. As St. Thomas reports, ibid., ad 6: "It has been established that 'the chalice of the Lord with the paten should be made either wholly of gold, or of silver, or at least be had of pewter. Let it not be made of bronze or brass, because by reason of the power of wine it produces verdigris and likewise provokes vomiting. But let no one presume to sing Mass in a wooden or glass chalice,'" namely, because wood is porous, and the consecrated Blood would remain in it; but glass is fragile, and danger of breaking could be imminent; and the same reason applies concerning stone. And therefore on account of reverence for the sacrament it has been established that the chalice be made from the aforesaid materials." - In certain regions a small spoon is joined to the chalice, by which water is put into the wine; its use is not prohibited (S. C. R., Feb. 6, 1858): it can be made of any material and is not to be blessed.

As accessories of the most holy vessels there are required:

1° The corporal, pall, and purificator: the first two ought to be blessed, but not the third; yet all three must be clean and made of linen or hemp. Nevertheless nothing prevents the corporal, or the pall in its upper part, from being ornamented with gold or silk, provided that the corporal is not ornamented in the middle; and that the linen pall attached beneath covers the chalice, and the upper cloth is not of black color nor bears any signs of death (S. C. R., June 17, 1894).

2° The veil and burse, each of the same material and color as the vestments of the celebrant; nevertheless they are not to be blessed separately.

3° The cruets with a little basin and clean hand-towel; the cruets should not be golden or silver, except for a bishop, but glass; nevertheless the custom can be tolerated of using golden and silver ones (S. C. R., April 28, 1866).

4° The little bell, the use of which serves so that to those standing by who cannot see and hear the celebrant, the more principal parts of the Mass and the chief actions concerning the sacred things may become known, and that attention and devotion may be impressed upon all. Two ringings are prescribed: at the Sanctus and at each Elevation; a third is often added immediately before the consecration to stir up more the attention of the faithful. In certain regions or churches it is also customary to ring at the signing of the chalice with the sacred host before the Pater noster, and at Domine non sum dignus before communion; this, where it is the custom, can be tolerated (S. C. R., May 14, 1856), but ought not to be observed.

It is a grave sin to celebrate without the due chalice with consecrated paten, or with an execrated chalice, or without a blessed corporal; the pall, purificator, and other accessories are required only under light obligation: in defect of a pall the chalice could be covered either with the corporal, if it is broad enough, as formerly was done, or with the burse or purificator.

From can. 1305 the chalice with the paten is execrated: a) if they have undergone such injuries or changes that they have lost their former form, and are no longer held suitable for their uses: thus a chalice is execrated when it is totally broken or is perforated in the bottom, or when the cup is torn away from the fixed foot; - but not if the cup is separated from the removable foot, because by a separation of this kind it does not lose form, since its parts can be joined without new workmanship; nor do the chalice and paten lose consecration by the consumption or repair of the gilding, saving, however, in the former case, the grave obligation of gilding them again;

b) if they have been applied to indecorous uses or exposed to public sale.

D. Six sacred vestments are enumerated in the Missal, de cel., tit. 1, which are of precept (can. 811): the amice, alb, cincture, maniple, stole, and chasuble or planeta. They must be blessed: the amice and alb ought to be of linen or hemp (S. C. R., Dec. 15, 1819); the cincture is more suitably linen, but it can be of cotton, wool, indeed even silk (Jan. 22, 1701 and Dec. 23, 1862); the maniple, stole, and chasuble ought to be of the same precious material, namely, of silk or half-silk or mixed silk, but not of cotton or linen cloth, or even of wool, nor of glass fabric (Sept. 23, 1837 and Sept. 11, 1847), and of the color fitting the office. They ought to be of one color, at least prevailing, so that they can be used for this alone; they cannot be of yellow color or golden color, but they are permitted of cloth of gold, which can be used for white, red, or even green, but not for violet or black (Dec. 5, 1868); likewise of silver cloth for vestments of white color (Nov. 20, 1885).

Vestments cannot be torn or ripped, but ought to be whole, clean, and beautiful, on account of reverence for the sacrament; nevertheless poverty or necessity can excuse from this if others cannot be had.

To celebrate without sacred vestments is very grave, and similarly without an alb or chasuble, so that it can never or scarcely ever be licit; - likewise it is grave to celebrate without a stole, which is the principal ornament of the priest, or with an alb, stole, or chasuble not blessed or execrated, or with vestments very torn or unclean, unless by reason of grave necessity; - the rest oblige only under light obligation, as also the color of the vestments, unless grave scandal is present.

Sacred vestments are execrated and lose their blessing when they are so dissolved that they lose their form or become unsuitable for the sacred use to which they are destined, and when they have been applied to indecorous uses or exposed to public sale (can. 1305, § 1). Thus, for example, when they have ceased to be suitable for their proper use, whether they are worn out, or have lost their form, as if from a chasuble you make a stole, from a stole a maniple, from an alb an amice, if from an alb a sleeve has been cut off, even though soon to be sewn on again, if a cincture is so broken that neither part can gird; - on the contrary the blessing remains if before full separation they are repaired and the parts are joined.

Let it be noted that sacred vestments torn or consumed by age cannot be applied to profane uses, but are to be burned and the ashes deposited in the sacrarium; but if they have lost the blessing, they can be applied to profane, though not sordid, uses (can. 1510, § 1).

Besides the sacred vestments, the priest must a) be shod: shoes are to be used which clerics are publicly accustomed to use (S. C. R., Aug. 31, 1872, ad 3); from a just cause black sandals can suffice;

b) wear a suitable cassock (can. 811, § 1);

c) abstain from a skullcap and a ring, unless from a privilege or apostolic indult (can. 811, § 2), and the same seems to be said concerning a wig and concerning a skullcap (Ben. XIV, de syn. dioec., II, 9).

The first two are judged of themselves to oblige only under light obligation, but the third under grave. Hence to wear the head covered during the whole Mass without permission would be a mortal sin; but probably it would not be mortal if it were done up to the canon, contempt and scandal being excluded, and therefore this does not seem illicit even without dispensation, if there is necessity of avoiding cold or pain of the head on account of old age or illness of the priest, so that otherwise he could not celebrate without great inconvenience.

E. Minister. - For celebrating there is required under grave obligation:

1° A minister who serves the priest and responds (can. 813, § 1; S. C. R., Dec. 18, 1877); - except the case in which from an apostolic indult someone has the privilege of celebrating without a minister, if otherwise he cannot celebrate; likewise the case of grave necessity, namely, that the people may hear Mass of precept, or that Viaticum may be confected, or if after Mass has been begun the minister departs, especially if the oblation has already been made. If Mass is celebrated without a minister, the priest ought not to recite the Confiteor twice (S. C. R., Sept. 4, 1875), but to respond: Misereatur nostri. Nevertheless a lesser necessity suffices for celebrating with a minister who does not know how to respond, than without a minister; whence the celebrant ought not be affected with scruple if the minister pronounces badly, nor easily to correct errors, lest he disturb himself, or those standing around, or the order of the Mass, but it suffices that he supply what has been omitted by the minister.

2° And indeed a male; nevertheless it is permitted that, when a man is lacking, from a just cause, a woman respond from afar, provided that in no way does she approach the altar and minister (can. 813, § 2; S. C. R., Aug. 27, 1836 and March 18, 1899).

Hence it is a grave sin a) to celebrate without any minister, except in a case of grave necessity or special indult; b) to celebrate with a woman ministering and approaching the altar.

Let it be noted: a) In a private Mass by a simple priest two ministers cannot be used, unless by reason of some solemnity (S. C. R., Sept. 12, 1857, ad 7); otherwise this is reserved to a bishop.

b) The people or assembly of the faithful assisting can respond together in place of a minister, but it is expedient that in this matter common practice be observed (S. C. R., Aug. 4, 1922); nevertheless the secret parts of the priest cannot be recited aloud by the people.

c) To no celebrating priest, except bishops and other prelates enjoying the use of pontificals, does it belong to have a priest assistant (can. 812); nevertheless it can be tolerated in the first Mass of a newly ordained priest celebrating solemnly, that a priest assist with surplice and cope but without stole (S. C. R., Dec. 1, 1882, ad 2); likewise in the private Mass of a newly ordained priest, or of a priest who is dim-sighted or infirm, by reason of security, a priest assistant can be used with surplice or even with stole (S. C. R., June 11, 1880, ad 7).

390. On the sacred rites, or on the things to be recited and done in the celebration. - During the celebration of Mass all the rites which are prescribed in the Missal to be said or done are to be observed integrally and accurately (can. 818); but each one must use the missal of his own rite, unless otherwise has been conceded to him or to the place in which he celebrates by privilege. And indeed he must always observe without variation all things which are common to all Masses, but vary the rest conformably to the office according to the Calendar of the church in which he celebrates, unless there is the faculty of saying a votive Mass and a reasonable motive for using it is present; but if he celebrates in a private oratory, he must always read conformably to his own Calendar.

Furthermore, in the Missal many things are prescribed to be said and done, "because," says St. Thomas, "in this sacrament the whole mystery of our salvation is contained, and therefore beyond the other sacraments it is performed with greater solemnity" (a. 4); "but in the celebration of this sacrament certain things are signified which pertain to the passion of Christ, which is represented in this sacrament, or also to the mystical body (and its disposition), which is signified in this sacrament; and certain things pertain to the use of this sacrament, which ought to be with devotion and reverence" (a. 5).

The obligation from its genus is grave of observing the prescribed rites (n. 385-386), so that one omitting them or notably changing them can sin mortally, both a) by reason of quality, as if a prayer or ceremony of great moment having a special signification were omitted; and b) by reason of quantity, if many things are omitted.

It is grave to omit ordinary parts of great moment, as the confession with the other things at the beginning of Mass, the epistle with the gradual and verses, the gospel, the principal collects, the oblation of bread or wine, the infusion of water into the wine, the preface, a notable part of the canon such as a special prayer or an entire period, the elevation of the most holy species, the Pater noster and Libera, the breaking of the bread or the mingling with the Blood, the purification of the paten and chalice; - likewise to mutilate notably ordinary parts of great moment; - to pronounce the words of consecration very loudly, or so softly that the priest cannot perceive them and incurs the danger of erring; - to omit lesser or extraordinary parts but in great quantity, because they coalesce into one grave matter since they pertain to the transgression of one and the same precept; - likewise to add many things, for example long public prayers, especially when they are not contained in the missal, or many prayers or ceremonies altogether impertinent; - to celebrate in a rite other than his own, or in a language other than his liturgical one (can. 819).

On the contrary, only light is judged: a) to omit ordinary parts of lesser moment, such as the psalm Iudica, the Kyrie eleison, the Gospel of St. John, one of the three prescribed collects, the ablution of the fingers, etc., unless it is done in notable quantity; likewise the prayers after Mass prescribed by Leo XIII; b) to omit extraordinary parts: Gloria, Credo, a commemoration or an ordered prayer, tract, sequence, proper preface, special communicantes, unless several are omitted and in great quantity; c) voluntarily to mutilate a few words, even in the canon, with the sense preserved and scandal excluded; d) to change the Mass of the day, contrary to the rubrics and with scandal excluded, or the place of the prayers; e) to say the secrets in a clear voice or conversely; f) in a sung Mass not to recite the things which are sung by the minister or choir, or not to sing certain things which are to be sung; g) to omit or mutilate some blessings, genuflections, inclinations, elevations of the hands, unless it is done in notable quantity, or the incensation in a solemn Mass; h) to add several commemorations or the name of some saint in the Canon, or Gloria, Credo, Pater, Ave, or some other prayers from importunate devotion; thus at the elevation to pronounce in a low voice certain pious words, as the S. C. R. declared, Nov. 6, 1925, ad 1; i) to proceed too hastily in all things.

That the celebration of Mass is fittingly ordered in all the things which are said and done in it, after St. Thomas, a. 4 and 5, Billuart shows, diss. VIII, a. 11, "by explaining the chief ceremonies of the Mass, in which diverse parts are distinguished: preparation, instruction, oblation, consecration, and reception.

A. First the priest prepares himself: 1° by the Confession, according to that saying Prov. XVIII, 17: The just man is first the accuser of himself; 2° by the Introit, which is divine praise taken for the most part from the Psalms; 3° he commemorates present misery while mercy is sought by saying: Kyrie eleison three times for the person of the Father, three times for the person of the Son, three times for the person of the Holy Spirit, against the threefold misery of ignorance, fault, and punishment; 4° he commemorates the heavenly glory to which we tend after present misery, by saying: Gloria in excelsis Deo, which is sung on feasts in which mention is made of this glory, and is omitted in mournful offices, which pertain to the commemoration of misery; 5° the priest recites the Prayers for the people, that he may be held worthy of such great mysteries.

B. After the preparation follows the Instruction of the people; because this sacrament is a mystery of faith. But this instruction is made dispositively through the doctrine of the prophets and apostles, commonly called the Epistle, perfectly through the doctrine of Christ contained in the Gospel. And because we believe Christ as divine truth, the Symbol of faith is sung, in which the people shows that by faith it assents to the doctrine of Christ. Here formerly ended the Mass of the catechumens, and when these things had been completed they were dismissed.

C. After the preparation and instruction follows the Oblation, concerning which two things are done: the praise of the people in the chant of the Offertory, by which the joy of those offering is signified, and the Prayer of the priest who asks that the oblation of the people be accepted by God (a. 4). Then the priest incenses the altar, both for reverence of this sacrament, namely, so that by the good odor whatever bad odor there may have been in the place may be driven away, and also for representing the effect of grace, with which, as with a good odor, Christ was full, and which is derived from Him to the faithful through the ministry of the priest (a. 5, ad 2). According to others, by this ceremony the faithful are admonished to ascend to heavenly things with fervent desire, as smoke ascends from burning incense.

D. Then the priest approaches the Consecration, which, since it is done by supernatural power, he asks from the faithful the help of prayers to perform it duly, saying: Orate fratres; afterward in the Preface he stirs up the devotion of the people, and therefore they are admonished to have their hearts lifted up to God. When the preface has been finished, the people praises the divinity of Christ with the angels, saying: Sanctus, Sanctus, Sanctus, and His humanity with the children, saying: Benedictus qui venit. Then the priest secretly commemorates those for whom the sacrifice is offered, then he commemorates the saints whose patronage he implores, and asks for the effect of consecration, when he says: Quam oblationem tu Deus benedictam, adscriptam, ratam, rationabilem acceptabilemque facere digneris. The sense of these words is: deign to make this oblation blessed, i.e., through which we may be blessed; ascribed, i.e., through which we may be enrolled in heaven; ratified, i.e., through which we may be judged to be from the bowels of Christ; reasonable, i.e., through which we may be stripped of bestial sense; acceptable, that we, who are displeasing to ourselves, may through this be acceptable to His only Son (a. 4 and ad 7). Others explain these words a little differently.

With these things premised, the priest performs the Consecration by the words of the Savior when he says: Qui pridie quam pateretur, etc. Then he excuses the presumption through obedience to the command of Christ when he says: Unde et memores. Afterward he asks that this sacrifice thus completed be accepted by God, saying: Supra quae propitio, and that it may profit those receiving, the dead, and the priests themselves offering" (a. 4).

But let it be noted "that the priest after the consecration does not use the signing of the cross for blessing, as before the consecration, but only for commemorating the power of the cross and the mode of the passion of Christ (a. 5, ad 4). But signs of the cross are made either once, or three times, or five times: once on account of the unity of essence, three times on account of the Trinity of persons, five times on account of the wounds of Christ the Lord and the express representation of His passion (cf. ibid. ad 3)."

E. "Finally there is question of the Reception of the sacrament, for which the people is prepared both through the common Prayer of the whole people, which is the Lord's, by saying Pater noster, and through the private prayer which the priest specially offers for the people, saying: Libera nos; and through the peace which is given by saying: Agnus Dei; for this is the sacrament of unity and peace. Nevertheless in Masses of the dead, in which the sacrifice is not so much offered for present peace as for the rest of the dead, the peace is omitted. The Reception of the sacrament follows, the priest receiving first, and afterward giving to others. Finally the whole celebration of Mass is terminated in thanksgiving, the people exulting for the reception of the mystery, which the Chant after Communion signifies, and the priest offering thanks through the Prayer; when these things have been completed the deacon dismisses the people, saying: Ite, missa est (a. 4)."

If those assisting wish to conform themselves to these things, let them first elicit contrition and hope in the preparatory part; then faith during the instruction; afterward let them have an oblative, immolative, and unitive love of charity, respectively under the oblation, consecration, and communion; to all these things let thanksgiving be added at the end.

391. On defects occurring in celebration. - Defects occur in celebration when the prescribed rites are not observed. This can happen voluntarily or involuntarily, and voluntarily either without a just cause or from some necessity, in notable or in small quantity, so that the defect must be supplied or corrected, or not corrected nor supplied. Therefore several things must be inquired about these matters.

A. Can one celebrate who foresees that he will omit certain things on account of inability or forgetfulness; and are omitted things to be supplied?

Resp. The omission of lighter ceremonies or parts can be excused, such as, for example, genuflections down to the ground, profound inclinations, one or another commemoration, provided that scandal of the people is avoided and grave indecency is absent. - On the contrary, if greater parts must be omitted or there must be a notable departure from the rites, the priest cannot celebrate unless an indult has been obtained.

Hence 1) they permit celebration to a priest who cannot approach the altar without a cane, or who cannot elevate the host above his head, or who cannot stand erect and celebrates with his arms leaning upon the altar; at least if the people is warned.

2. One who from forgetfulness has omitted something and, when he has already progressed somewhat, remembers it, ought not to supply it, because he would disturb the order of the Mass; unless while praying secretly after a few words he noticed that he had omitted something, or unless he had omitted something of the substance of the sacrifice.

3. One who has recited the wrong gospel or epistle ought not to repeat it.

B. Can Mass be interrupted, and once interrupted must it be resumed?

Resp. To interrupt Mass of itself and deliberately is illicit; incidentally, however, it can be licit if a just cause is present, which, outside the canon, is required to be grave, once the canon has been begun more grave, and between consecration and communion most grave. And indeed:

1° Outside the canon it is licit:

a) For making a sermon or proclamations to the people, for receiving religious vows, for conferring sacred Orders; likewise for receiving the offerings of the people where the use exists; but not for reciting public prayers, beyond the rubrics, by inserting them among the other things. Thus also after the communion of the priest, communion is licitly distributed to the faithful, and a sermon can be held from the altar to the people before communion is distributed to them, or the profession or renewal of vows can be made before the communion of religious or nuns; but communion is not to be distributed outside the view of the altar or in the rooms of the sick (can. 868).

b) If a prince, bishop, crowd of pilgrims, or procession arrives on a feast day, on which otherwise they could not hear Mass; in which case, if the oblation has not yet been made, the priest can begin anew, so that they may hear the whole sacred rite. Or for a similar cause, as if otherwise a later solemn Mass could not be omitted without scandal.

c) If the church is polluted (can. 1173, § 2), - or if a vitandus arrives who cannot be expelled, unless grave inconvenience excuses from ceasing (can. 2259, § 2), - or if the priest remembers some impediment, for example that he is not fasting or in the state of grace, or is irregular or excommunicated, provided that the Mass can be left without scandal or grave discredit.

2° Even once the canon has been begun, indeed between consecration and communion, it is licit on account of grave danger of death or bodily integrity or profanation of the sacrament on the part of enemies or impious persons breaking in, or of impending flood or ruin of the church, for instance from fire or earthquake; likewise on account of urgent bodily necessity of the celebrant, and on account of grave spiritual necessity of the neighbor, namely, for ministering a sacrament to one dying. Nevertheless:

a) After consecration and before communion this will not be licit unless the dying person needs a necessary sacrament, namely Baptism or Penance, or even, if he cannot receive Penance, Extreme Unction; otherwise it is not licit to minister Extreme Unction, as also Viaticum, unless the dying person is nearby, so that the priest need not take off the sacred vestments.

b) To break off the sacrifice so that perhaps it cannot be completed will not be licit, unless on account of physical inability if the celebrant becomes so infirm that he absolutely cannot continue, or on account of danger so imminent that it cannot be avoided otherwise than by abandoning the sacrifice and the priest lacks time to complete it.

Let it be noted: 1) A priest interrupting Mass after the consecration must take care that meanwhile the sacrament be guarded, and therefore he should enclose it in the tabernacle, if one is present.

2. But if Mass must be altogether broken off after the consecration of one species, the priest can receive the consecrated host or take it with himself together with the chalice to be consecrated in another place; - but if he has completed both consecrations, let him receive both species at once if he can, or if he cannot, let him take them with himself to be received afterward in a safe place.

3. Mass interrupted before the consecration is not to be resumed if the priest becomes gravely ill or dies; - it is to be resumed from the beginning if the interruption is so notable that morally one action is not judged to persist, as if the priest had been absent for longer than one hour; in which case, if the oblation has already been made, new matter must be taken and the matter previously offered must be consumed after the Blood has been received; - on the contrary, it is to be resumed where the priest left off, if the interruption was shorter.

4. When Mass has been interrupted after the consecration of one species, it is to be resumed where it was left off; and indeed the very priest who began it, if he can, must complete it even if for this he would have to break the fast, because the precept of the integrity of the sacrifice obliges more than the precept of the fast; but if he cannot, let another approach, even if not fasting, or irregular or excommunicated, who divides the host and offers one part to that priest who began the sacrifice, if he can receive it. But if the priest fails after the reception of only the body of Christ, the chalice must be received by another.

5. A priest who has completed another's sacrifice cannot celebrate again, unless in a case in which the faculty of celebrating twice is present.

C. What must be done if a defect happens concerning the very matter of bread and wine?

Resp. Attention must be given to the practical rules established in the Missal:

1. As to a defect of bread, there it is read, de def., tit. 3, n. 4-7:

a) "If the celebrant before the consecration has noticed that the host is corrupt, or is not wheaten, after that host has been removed, let him place another and, after the oblation has been made, at least conceived in the mind, let him proceed from that place where he left off."

b) "If he has noticed this after the consecration, - even after the reception of that host, - after placing another, let him make the oblation, as above (i.e., at least conceived in the mind), and begin from the consecration, namely, from those words Qui pridie quam pateretur; and the former one, if he has not received it, let him receive after the reception of the body and blood, or let him hand it to another to be received, or preserve it reverently somewhere. - But if he has received it, nevertheless let him receive that which he has consecrated; because the precept concerning the perfection of the sacrament is of greater weight than that it be received by those fasting."

c) "But if this happens after the reception of the Blood, new bread must again be placed, and new wine with water; and after the oblation has first been made, as above, let the priest consecrate, beginning from those words: Qui pridie; and immediately let him receive both, and proceed with the Mass, lest the sacrament remain imperfect and so that the due order may be observed."

d) "If the consecrated host should disappear, either by some accident such as wind, or by miracle, or having been taken by some animal, and cannot be found, then let another be consecrated, beginning from that place: Qui pridie quam pateretur, after its oblation has first been made, as above."

2. As to a defect of wine, it is said in the same place, tit. 4, n. 3-6:

a) "If the celebrant before the consecration of the Blood, although after the consecration of the Body, notices that either wine, or water, or both are not in the chalice, he ought immediately to place wine with water, and after the oblation has been made, as above (i.e., at least mentally), to consecrate, beginning from those words: Simili modo..."

b) "If after the words of consecration he notices that wine had not been placed but water (or that it is corrupt), after the water has been deposited into some vessel, let him again place wine with water in the chalice, and consecrate, resuming from the aforesaid words: Simili modo..."

c) "If he notices this after the reception of the Body or of water of this kind, let him place another host to be consecrated again, and wine with water in the chalice, let him offer both, and consecrate and receive, although he is not fasting. - Or, if Mass is celebrated in a public place, where many are present, in order to avoid scandal he will be able to place wine with water, and after the oblation has been made as above, to consecrate, and immediately to receive, and to proceed with the rest." Let it be noted that this second mode is indicated merely subsidiarily, if scandal must be avoided; the first absolutely as to be used of itself, which moreover is proposed by St. Thomas, a. 6, ad 4: "If he has perceived this (i.e., that wine is lacking) after the reception of the Body, he ought to place another host to be consecrated again together with the Blood; and I say this for this reason, because if he were to say only the words of consecration of the Blood, the due order of consecrating would not be observed; and, as is said in Conc. Tol. VII (decr. 7, q. 1, resp. ad 1), 'Sacrifices cannot seem perfected unless they are completed in perfect order.' But if he were to begin from the consecration of the Blood and repeat all the following words (which shall be poured out for you and for many), it would not be fitting, unless a consecrated host were present, since in those words certain things occur to be said and done not only concerning the Blood, but also concerning the Body."

Let it be noted that water or corrupted wine is not to be spat out by a priest who detects it while he has it in his mouth, but is to be swallowed, both on account of the danger of casting out a particle of the host, and also on account of indecency.

d) From tit. 10, n. 13 there is added: "If it happens that the whole Blood is poured out after the consecration, if indeed something or a little has remained, let it be received... - But if absolutely nothing has remained, let him again place wine and water, and consecrate from that place: Simili modo..., the oblation of the chalice having first been made, however, as above" (namely, mentally).

3. As to a defect of either one, let it be noted:

a) "If the matter which would have to be placed on account of a defect either of bread or of wine could in no way be had, if this is before the consecration of the Body, one must not proceed further; - if after the consecration of the Body, or even of the wine, the defect of the other species is detected, the other already having been consecrated, then, if in no way it can be had, one must proceed, and the Mass must be completed, in such a way, however, that the words and signs which pertain to the lacking species are omitted. - But if by waiting for some time it can be had, one must wait, lest the sacrifice remain imperfect" (tit. 4, n. 8).

b) "If something poisonous, or something which provokes vomiting, has fallen into the chalice, the consecrated wine is to be placed in another chalice, and other wine with water is to be placed to be consecrated anew; and when Mass has been finished, the Blood placed aside is to be kept in a linen cloth, or tow, until the species of wine have dried, and then the tow is to be burned, and what is burned is to be thrown into the sacrarium. - If something poisoned has touched the consecrated host, then let him consecrate another, and receive in the way that has been said, and let that one be kept in the tabernacle in a separate place, until the species are corrupted, and when corrupted let them then be put into the sacrarium" (tit. 10, n. 6-7).

c) In doubt whether the matter, whether of bread or of wine, has already been validly consecrated, one must proceed in the same way as has been said concerning the case in which bread or wine after the consecration is detected to be lacking; because in doubt concerning the validity and integrity of the sacrifice the safer course must be taken, nor can the sacrifice be exposed to the danger of nullity or mutilation. But they dispute whether it must be consecrated again absolutely or under condition.

392. On the rite of dispensing holy communion. - A. As to time. 1° As to the day. According to can. 867:

"On all days it is licit to distribute the most holy Eucharist." But the things which follow in this canon no longer have force insofar as the decree Maxima Redemptionis of the S. C. of Rites, of Nov. 16, 1955, together with the Instruction annexed to it, contradicts them. According to these, one must now say:

a) On Friday in the Passion and Death of the Lord it is licit to distribute the most holy Eucharist to the faithful, but only during the solemn afternoon liturgical action. To the sick, however, who are in danger of death, also at another hour.

b) On Thursday in the Supper of the Lord, holy Communion is to be distributed to the faithful only in the evening Mass or immediately after. Likewise on Holy Saturday only during the solemnities of the Masses of the Vigil or immediately after. The sick who are constituted in danger of death are excepted, however.

During the solemnities of Masses seems to be understood of the distribution which is connected with Mass and takes place after the communion of the priest; nevertheless some interpret this as after the singing of the Gloria; - immediately after Mass, i.e., without an interval after the celebration. Hence it is illicit to distribute holy Communion in a chapel where Mass is not celebrated, or in a church before Mass or a little after; and for doing otherwise not any cause whatever, although reasonable in itself, suffices, but perhaps grave inconvenience does.

As to the Eucharistic fast to be observed by those who on Thursday celebrate or communicate at the evening solemnities, or who on the day of Parasceve during the afternoon liturgical offices approach the Sacred Synaxis, the things established in the Motu Proprio Sacram Communionem, of March 19, 1957, are to be observed (cf. above n. 281). The Eucharistic fast is to be observed from three hours before the beginning of Mass for celebrating priests, before the communion of the Mass for the faithful. Nevertheless let them remember that the ecclesiastical fast is prolonged up to the hour of midnight.

2° As to the hour.

a. As regards the distribution of communion in the forenoon hours, the canon determines that communion can be distributed only at the hours at which the celebration of Mass is permitted (can. 867, 4). This by ecclesiastical law is henceforth from one hour before dawn up to one hour after midday, since can. 821 [the printed text has 812] has not been abrogated.

b) As regards the distribution of holy Communion in the afternoon hours, the indult conceded in the Apostolic Constitution Christus Dominus, number 15, has force. The faithful can freely approach the sacred table during the evening Mass and immediately before or immediately after. Moreover, a decree of the Congregation of the Holy Office concedes to Ordinaries of places the faculty of permitting the distribution of holy Communion in the afternoon hours (from at least the sixteenth hour) on the occasion of any religious ceremony whatever (as adoration of the most holy Sacrament, holy hour, etc.) if no afternoon Mass is celebrated there (C. S. O., March 21, 1960).

c) Besides, there can occur a reasonable cause of asking for and distributing holy Communion outside the hours assigned above under a. and b., because the clause "unless another reasonable cause should suggest otherwise" of canon 867, § 4 ("Holy communion is to be distributed only at those hours at which the sacrifice of the Mass can be offered, unless another reasonable cause should suggest otherwise") has not been formally abrogated. Nevertheless it can be applied more rarely, since, with the law of the Eucharistic fast mitigated, a reasonable cause will occur with greater difficulty. Moreover, the indults brought forward above tend to this, that they may foster assistance at the sacrifice of the Mass. This end would be frustrated if, without a proportionately grave cause, holy Communion were distributed at any hour to any petitioners whatever. In this way provision is also made lest pastors of souls be hindered by frequent petitions of the faithful from being able to satisfy the necessities of present-day apostolate.

d) Sacred Viaticum can be ministered at any hour of the day and night, at night however only when there is urgent necessity.

B. As to place, according to can. 869:

"Holy Communion can be distributed wherever it is licit to celebrate Mass, even in a private oratory, unless the Ordinary of the place, for just causes, has prohibited it in particular cases."

Hence a license of celebrating outside a church or oratory, conceded from an apostolic indult or from the faculty of the Ordinary according to the norm of can. 822, by the law itself also of itself imports the faculty of distributing holy Communion there, although in fact Mass is not said; as Damen interprets, Th. M., II, n. 129.

Nevertheless: 1° "It is not licit for a celebrating priest to distribute the Eucharist within Mass to faithful who are so distant that he loses sight of the altar" can. 868.

2° Holy Communion cannot be carried outside the church to a private house except for communicating the sick person; whence it cannot at the same time be ministered to other healthy persons on the way, or in the house of the sick person, unless in an extraordinary case permission has been obtained from the Ordinary by way of an act, or an apostolic indult has been obtained (S. C. Sacr., Jan. 5, 1928).

3° Holy Communion cannot be ministered at an altar where the most holy Sacrament is solemnly exposed, without necessity or grave cause or from a special indult (S. C. R., May 11, 1878, ad 1; and April 17, 1919).

C. As to the mode of ministering, according to can. 733, a priest ought accurately to observe the rites and ceremonies which are prescribed in the ritual books approved by the Church; and indeed each one according to his own rite (cf. can. 851, § 2).

The distribution of the Eucharist can be connected with Mass or not connected, and then take place in the place where the most holy Sacrament is, or outside, if it must be carried to the sick.

1° Within Mass it can take place with the vestments of the Mass; and, if the priest celebrates privately (but not if he sings a sung or conventual Mass), also immediately before and immediately after, even at another altar; this also holds for a Mass for the dead, but then the blessing of the people at the end is to be omitted.

2° Outside Mass, the priest should be vested in surplice and stole of the color fitting the office (violet on the day of the commemoration of the departed), or even uniformly of white color; but the deacon should wear the stole transversely. Two candles should be lit, the general confession should be said beforehand, and the customary prayers should be said, as is prescribed in the Ritual, tit. 4, c. 2.

Here it is especially to be noted that, after communion has been given, having returned to the altar, he ought to say: O sacrum convivium... with the verse: Panem de coelo (adding alleluia to each during Paschal time and the Octave of Corpus Christi, unless he ministers in black vestments), then Domine exaudi orationem..., Dominus vobiscum..., and the prayer: Deus qui nobis (in Paschal time: Spiritum nobis...) with the longer conclusion. And the blessing is given with the hand, with the formula: Benedictio Dei omnipotentis...; this is also to be observed by a deacon.

3° Holy Communion is to be carried to the sick publicly unless a just and reasonable cause suggests otherwise (can. 847), and to judge concerning this does not pertain, as certain authors used to say, to the priest, but to the Ordinary of the place alone (S. C. de Sacr., Jan. 5, 1928). If it is carried publicly, the priest should be vested in surplice and stole, and all things which are prescribed by the Ritual, tit. 4, c. 4, n. 29, are to be observed; but if it is carried privately, the Ritual admonishes: "The priest should always have at least the stole covered by his own garments; in a small bag or burse let him place the pyx, which, suspended by cords from the neck, he should place in his breast; and let him never proceed alone, but let him be accompanied by at least one faithful person, in defect of a cleric. But when he has arrived at the room of the sick person, let the priest also put on the surplice with the stole if he had not put it on before." The prayers are to be said invariably, no account being taken of Paschal time.

It is a sin to omit the prescribed prayers and ceremonies: to minister without sacred vestments is grave; the omission of the stole alone, and perhaps of the surplice alone with the stole preserved, unless scandal is present, does not certainly exceed venial; likewise to omit the rest.

Let it be noted: a) In necessity, if it cannot be done otherwise, it is licit to minister Viaticum without vestments and without light (S. C. P. F., Dec. 9, 1822).

b) The Eucharist ought to be carried publicly with uncovered head (Rit., tit. 4, c. 4, n. 12); nevertheless the bishop, on account of cold, or inclemency of the air, or infirmity, can dispense in this matter, not indeed for cities, but if in the countryside the sacrament must be carried for a long time; whence in a case of necessity permission can be presumed from epikeia.

c) The Eucharist is to be ministered with the thumb and index finger of the right hand. To minister with other fingers is not licit except from grave necessity, when the priest cannot use the customary fingers and another priest is lacking; to offer the sacrament with an instrument, for example with the particle placed in a spoon with wine or water, seems licit if the sick person suffers from plague, or otherwise could not swallow the host (n. 285).

d) A deacon ministering should wear the stole transversely, should observe all the other things which are indicated in the Ritual, even the rite of blessing the sick person with the most holy Sacrament, and this also after the return in the church (can. 1274, § 2).

Observation. - In a case of urgent necessity it seems licit to carry Viaticum while running, provided that it is necessary, the running is not too hasty, and great scandal of the multitude is lacking. Likewise it is licit to carry holy Communion on horseback, on account of storm, distance, a more difficult journey, and danger in delay, provided that the horse is tame, so that danger of a fall and irreverence is absent. In these cases the sacrament is carried in a burse suspended from the neck (Rit., tit. 4, c. 4, n. 13). In similar circumstances it is licit to use the railway or an electric vehicle. A fortiori it is licit in a carriage or vehicle, even an automobile; this of itself contributes nothing to irreverence, but rather to reverence for the sacrament, provided that the priest wears the sacred vestments. To use a bicycle or velocipede as an ordinary means of carrying the most holy Eucharist, even privately, is illicit; for Viaticum it can be tolerated if the place is rather remote, necessity urgent, and no other means is had, but only with scandal removed (S. C. de Sacr., June 13, 1919).

D. As to defects occurring: 1° If sacred particles sufficient for the number of communicants are not found, they can be divided into smaller parts, as is customary; but not into parts that are too small.

2° If a host falls, or a fragment of it, the place is to be covered and afterward washed, and the washing is to be put into the sacrarium (Missal, de def., tit. 10, n. 15). This, however, does not oblige under grave obligation, and therefore can be omitted if it would provoke the wonder of the people too much, as if the face or beard or garment were washed. - But if the sacrament has fallen upon the bare breast of a woman or within her garments, she herself, not the priest, should seek it and with her own hands place it back in the ciborium or put it into her own mouth; and if she cannot easily find it, let her withdraw apart into a chapel or sacristy; and afterward, if it can easily be done, let her wash her fingers and let the washing be thrown into the sacrarium. - But if the host has fallen into the enclosure of nuns, let the priest enter the enclosure. - But if a very small fragment is known to have fallen only by the priest, and it cannot easily be found without disturbance of the people, let the matter be committed to the providence of God.

If through negligence something of the Blood of Christ has fallen, if indeed upon the ground or upon a board, let it be licked with the tongue, and let the place itself be scraped as much as is sufficient, and let the scraping be burned, but the ash thrown into the sacrarium. If it has fallen upon the stone of the altar, let the priest absorb the drop, and let the place be well washed and the washing put into the sacrarium. If it has fallen upon the altar linen or only upon the corporal itself, let the linens be washed three times where the Blood fell, with a chalice placed beneath, and let the water of the washing be thrown into the sacrarium; and likewise this is to be done if it has fallen upon the priestly vestments or upon a cloth or carpet laid under the feet (de def., tit. 10, n. 12).

From these things, one also obliges under grave obligation, namely, that the linen be washed, and the place scraped or at least washed, in the case in which the species of wine are absorbed.

3° When remains or fragments of the host are found after the reception of the Body and Blood, the priest should receive them even after the ablution (de def., tit. 7, n. 2), as was said n. 283. But if they pertain to another sacrifice, or if an entire host is found after the ablution, they are to be placed in the tabernacle; and if this cannot be done, they are to be left on the altar upon the corporal, to be received in the following sacrifice; but if they cannot be preserved decently, the priest can receive them lest the sacrament be exposed to irreverence (de def., tit. 7, n. 3).

4° In the case in which the Eucharist is vomited: "if the species appear whole, they are to be received reverently unless nausea occurs: for then the consecrated species are to be carefully separated, and placed in some sacred place (for example, in a vessel with water), until they are corrupted and thrown into the sacrarium. But if the species do not appear, the vomit is to be burned (with tow or other material) and the ashes sent into the sacrarium" (de def., tit. 10, n. 14).

But if, after Viaticum has been received, the sick person immediately dies: if the host appears in the mouth, let it be modestly extracted and reverently preserved until the species are corrupted; but if it does not appear, nothing is to be done, although it is unknown whether the deceased swallowed it.

393. Reservation and exposition of the sacrament. - Let the following canons be noted:

1° Consecrated particles, in that number which can suffice for the communion of the sick and of other faithful, are to be preserved perpetually in a pyx of solid and decent material, and this clean and well closed with its cover, covered with a white silk veil and, insofar as the matter allows, ornamented (can. 1270 and Rit., tit. 4, c. 1, n. 5). The pyx or ciborium ought not to be consecrated but blessed; this also holds of the monstrance or at least of the lunula of exposition.

The consecrated hosts, whether for the communion of the faithful or for the exposition of the most holy Sacrament, should be fresh and frequently renewed, the older ones having been duly consumed, so that there is no danger of corruption, with the instructions observed which the Ordinary of the place has given concerning this matter (can. 1272). The hosts are better renewed every eight days or at least every fifteen days; only every month would not be licit unless the circumstances indicated that there was no danger of corruption. New consecrated hosts are never to be mixed with the old, but the old must first be distributed or received by the priest in Mass (cf. Rit., tit. 4, c. 1, n. 7).

2° The most holy Eucharist must be reserved in an immovable tabernacle placed upon an altar in the middle (can. 1269, § 1); it cannot be guarded continuously or habitually except at one altar only of the same church (can. 1268, § 1). It cannot be guarded except in a church or in an oratory, but not among nuns within the choir or enclosures of the monastery (can. 1265 and 1267). The tabernacle should be skillfully constructed, solidly closed on all sides, decently ornamented according to the norm of the liturgical laws, empty of every other thing, and guarded so carefully that the danger of any sacrilegious profanation is prevented (can. 1269, § 2). Therefore in it there should not be vessels of the sacred oils nor relics. Nor is it lawful to place before or above it images of saints, or relics, even of the holy cross (S. C. R., March 12, 1836). Nevertheless the holy cross is licitly placed upon it according to custom for celebrating Mass.

The Sacrament is always to be placed upon a corporal or in a pall. Before the tabernacle in which it is reserved, at least one lamp should shine day and night, to be fed by olive oil, or beeswax; but where olive oil cannot be had, it is permitted to the prudence of the Ordinary of the place that it be exchanged for other oils, as far as possible vegetable ones (can. 1271). This is prescribed under grave obligation, so that it is a grave sin to neglect it for a notable time, at least if it is done for one day or for several nights. Cf. Rit., tit. 4, c. 1, n. 5-6.

But a) when a grave cause approved by the Ordinary of the place suggests it, it is not forbidden that the most holy Eucharist be reserved during nighttime outside the altar, yet upon a corporal, in a safer and decent place, with the prescription of the lighted lamp nevertheless observed (can. 1269, § 3).

b) Nevertheless the key of the tabernacle in which the sacrament is reserved must be guarded most diligently, the conscience of the priest who has care of the church or oratory being gravely burdened (ibid. § 4); nevertheless it does not always seem to be required that it be guarded immediately by the priest himself, and by no intermediary. Nonetheless, by general rule, it is "strictly prescribed to him that the key of the tabernacle never be left upon the altar table or in the lock of the little door, not even at the time when in the morning the divine offices at the altar of the Sacrament and the distribution of holy Communion are performed, especially if this altar is not in view. But when these have been completed, let the key either be kept at home by the rector of the church or be carried continually by him, the danger of loss being removed, or let it be placed in the sacristy, and indeed in a safe and secret place, to be closed by another key, which other key the rector is to guard as above" (Instr. S. C. Sacr., May 26, 1938).

3° In churches or oratories to which it has been granted to reserve the most holy Eucharist, private exposition, or exposition with the pyx, can take place from any just cause without the license of the Ordinary; but public exposition, or exposition with the monstrance, on the feast day of Corpus Christi and within the octave can take place in all churches during the solemnities of Masses and at Vespers; but at other times only from a just and grave cause, especially public, and with the license of the Ordinary of the place, although the church belongs to an exempt religious institute (can. 1274, § 1).

In private exposition the ciborium covered with its veil is to be left in the open tabernacle; public exposition is made with the monstrance on a throne; in certain places by custom on less solemn days it is made in the ciborium. In every exposition at least six wax candles are to be lit.

Before the most holy Sacrament veiled or exposed in the pyx, within or outside the tabernacle, it is not licit to celebrate either a sung or a read Mass; for Mass before the most holy Sacrament solemnly exposed, the license of the Ordinary is required (S. C. R., July 27, 1927).