Chapter VII. On the Rubrics to be Observed in Mass

I say. With any contrary custom reprobated, the celebrating priest is to observe accurately and devoutly the rubrics of his ritual books, and to beware lest he add other ceremonies or prayers by his own judgment (Can. 818).¹

The reason is taken both from the Scriptures, which threaten a great penalty to him who does the work of the Lord negligently, and from the positive will of the Church. Therefore the Fathers of Baltimore, after they had said that no rite is employed in performing this sacrifice which can be thought empty without impiety, add: "We will and strictly command that all priests in these Provinces follow exactly all those things which are contained in the Roman Missal." - Cf. Conc. Plen. Balt. II, n. 357 and seq.

¹ Cf. Addenda, p. 1144, n. 116.

Question 1. Whether all the Rubrics of the Mass are preceptive? Resp. According to the common opinion, all the Rubrics which are observed within the Mass are preceptive, since they regard so sacred a thing. But they oblige under grave or under light sin, according to the gravity or lightness of the matter, as will be said below. But the Rubrics which are observed outside Mass, that is, before or after the Sacrifice, are commonly held as merely directive, as, for example, the prayers for preparation for Mass or thanksgiving; for other prayers can be recited. There is controversy, however, concerning the prayers which from the Rubric are to be recited while the vestments are put on; but with the common opinion it must be held, says St. Alphonsus, that their omission is venially culpable. Others, however, hold that this omission is free from all fault. - Cf. Conc. Plen. Balt. II, n. 358. - De Herdt, vol. 1, n. 2. - St. Alphonsus, n. 399 and seq.

Question 2. Whether a sick priest can celebrate, although he cannot observe all the Rubrics? Resp. Affirmatively, if he omits only a few and lighter ones, especially if he celebrates privately. Indeed several authors of grave note permit a sick celebrant even to use a cane if he needs it, etc. - Cf. St. Alphonsus, n. 402.

Question 3. Whether the use of a small spoon for pouring water into the chalice is lawful for all? Resp. S. C. R., when the doubt had been proposed, responded that the Rubric must be observed. But this formula implies that the use of a small spoon is not prohibited, according to the response given to the Archbishop of Baltimore, 6 Febr. 1858. - Cf. Acta S. Sedis, vol. 3, pp. 600 and seq.

Question 4. Whether it is ever lawful to interrupt Mass? Resp. It is never lawful to interrupt Mass essentially, that is, so that the sacrifice begun remains truncated, unless a most grave or extreme necessity presses, as in the case of imminent fire or of an enemy rushing in to kill; for then the priest, omitting the consecration of the chalice, could consume the host already consecrated or carry it away with him in fleeing. But if he has completed both consecrations, let him immediately consume both species, if he can; or if he cannot, let him carry them with him, to be consumed as quickly as possible in a nearby place. But it is lawful to interrupt accidentally, namely, by inserting something for a just cause before the canon: 1°. because of a sermon after the Gospel, because prayers for the dead are to be recited, because the proclamations of Banns are to be made, or because a procession is to be received, etc.; 2°. for the sake of a crowd of pilgrims on a feast day, if otherwise they cannot hear Mass, and then, if the offertory has not been made, the priest can begin anew, so that they may hear the whole Sacrifice; 3°. if the priest remembers some impediment, for example, that he is not fasting or is not in the state of grace or is irregular, provided the Mass can be broken off without scandal or notice. Yet it is not lawful to interrupt, even accidentally, once the canon has begun, and a fortiori after the consecration has been completed, except for a most grave cause, for example, if a dying person must be baptized or absolved. But it is not lawful to administer other sacraments between the consecration and communion, because they are not of such great necessity, except for Holy Viaticum, which could be administered to a dying person who was nearby, so that the priest would not have to remove the sacred vestments. But for this also it is required that the celebrant not lose the altar from his sight. - Cf. St. Alphonsus, n. 352 and seq.

At the first Communion of adolescents, brief sermons, commonly called Fervorini, can be held in Mass after the consumption; or for any other cause whatsoever. Dec. Auth. C. S. R. n. 3009.

Question 5. What is to be done if a priest, seized by illness or death, is unable to complete the Sacrifice? Resp. If the priest fails before the consecration, nothing is to be done by another priest, because the sacrifice properly was not begun. But if he fails after the consecration of even only one species, then another priest who is fasting, if one is present, must supply; if no fasting priest is present, let another even not fasting supply and complete the Sacrifice; because the precept of procuring the integrity of the sacrifice presses more gravely. Indeed even an irregular or excommunicated priest would have to supply. Yet if another priest could not be found immediately, after one hour has been interposed, probably he would no longer have to be sought, because moral union would be lacking, and consequently it would not be judged the same Sacrifice. But if a priest, seized by illness during the celebration, is able to complete the Sacrifice after some interruption, he himself will complete it better than another, even if he is not fasting. - Cf. St. Alphonsus, n. 355.

Question 6. What is the Gregorian Thirty? Resp. The Gregorian Thirty, or Gregorian Masses, are Masses which, for thirty continuous days, after the example of Saint Gregory the Great, are celebrated on any altar for souls to be freed in Purgatory. Concerning this Thirty let the following things be noted. The practice of celebrating these Masses in the Church is approved. The confidence by which the faithful hold the celebration of thirty Masses as specially efficacious from the good pleasure and acceptance of divine mercy for the liberation of a soul from the punishments of Purgatory is pious and reasonable. S. C. Indul. 15 March 1884. The Thirty is not validly celebrated for the living; nor is it certain that an indulgence has been given for it. S. C. 24 Aug. 1888. An essential condition is that for thirty continuous days Mass be said for the soul whose liberation from Purgatory is implored. But it does not obstruct this that in the last three days of Holy Week an interruption occurs, provided that afterward the Masses are immediately said continuously. S. C. Ind. 14 Jan. 1889. A priest does not satisfy in a case in which on the same day twice or three times, either by himself (for example, on the day of the Nativity of the Lord) or through others, he resumes the celebration, so that all the Masses are celebrated within the space of thirty days. S. Off. 12 Dec. 1913: A priest who cannot celebrate by himself is bound to substitute another for himself who is to celebrate some Mass of the Thirty. One does not satisfy "the obligation, if he commits the thirty Gregorian Masses, distributed to several priests, to be all celebrated on the same day or within the space of a few days for the said intention." On days occurring in the Thirty on which a Mass of Requiem is permitted by the Rubrics, it can laudably be read, for the sake of piety toward the dead person, but it is not required for satisfying the burden of the Thirty that that Mass of Requiem be read. S. Off. 12 Dec. 1913. It is not required that the Masses be celebrated at the same altar. S. C. Indul. 14 Jan. 1889.

Question 7. By what rite is the sacrifice to be celebrated? Resp. In the celebration of Mass the priest, according to his own rite, must use unleavened or leavened bread wherever he offers the Sacrifice (Can. 816).

Question 8. In what language is the sacrifice to be celebrated? Resp. The sacrifice of the Mass is to be celebrated in the liturgical language of each one's own rite approved by the Church (Can. 819).