Chapter I. Hearing Mass of Precept

ECCLESIASTICAL laws of the early Christian centuries show us that the precept of hearing Mass on Sundays dates from the earliest times. This obligation is grave, for Innocent XI condemned a proposition¹ which asserted the contrary, Besides hearing Mass it is a laudable thing to spend some time on Sundays in other acts of piety and prayer, as all good Catholics do. Still there is no other positive obligation besides that of hearing Mass which binds under sin. It is not a sin, then, to omit evening service or Benediction of the Blessed Sacrament; and when it is impossible to hear Mass, there is no strict obligation to have private devotions instead.

In order to fulfil the precept of hearing Mass according to the mind of the Church, the whole of Mass must be heard, in the proper place, while bodily present where it is being celebrated, with devout attention. Something must be said on each of these points.

¹ Prop. 52.

The whole of Mass must be heard, so that at least a venial sin is committed if one be wilfully absent during any portion of it. The sin will not be grave unless a notable part of the Mass be missed. What is a notable part depends partly on its importance, partly on the length or quantity. Inasmuch as the essence of the Mass in all probability consists in the act of consecration, to be voluntarily absent during the consecration would be mortally sinful; one would not have heard Mass. Certainly it is a grave sin to be wilfully absent during both the consecration and the communion. Up to the offertory is called the Mass of the catechumens, and as this forms a kind of introduction to the Mass proper, to come in only at the offertory probably does not amount to more than a venial sin. We may take it as a general rule that a mortal sin is committed if a third part of Mass be missed, and less is sufficient for a grave sin when any action of special importance in the sacrifice is in the portion missed. In case of involuntary absence during a notable portion of Mass there will be an obligation of making it up by hearing that portion of another Mass if there be an opportunity of doing so on the same day. The consecration, however, and the communion must always be in the same Mass. There is no obligation to make up small portions of the Mass which have not been heard.

A proposition condemned by Innocent XI falsely asserted that one might satisfy the precept of hearing Mass by being present while two portions were being said by different priests.1

In order to satisfy the precept, Mass must be heard in + Proposs. the proper place. By a decree S.R.C. (January 23, 1899) the faithful may satisfy the precept by hearing Mass in any public church or public or semi-public oratory. A semi-public oratory is there defined as one which by the authority of the ‘Ordinary is erected in a place which is not absolutely public, but more or less private, for the use not of all the faithful, nor of a particular person or family, but of a community or society of persons. No one besides those who are mentioned in the indult can satisfy the precept by hearing Mass in a strictly private oratory, which by an indult of the Holy See is erected in a private house for the use of a particular person or family (Can. 1249). As Benedict XIV teaches,¹ Bishops cannot compel the faithful to hear Mass in their parish churches; they have no power to abrogate a universal law and custom of the Church or a decree of the Sacred Congregation of Rites. The liberty, however, of hearing Mass in any place of worship except strictly private oratories, does not exempt the faithful from contributing to the support of their own pastors according to their means.”

¹ De Synodo, xi, c. 14.

One would not hear Mass so as to satisfy the precept if he were stationed apart at a considerable distance from the place where it was being celebrated, even though he might be able to see and hear what was being done. He must be morally present so as to form one of those who are together hearing and offering up the Holy Sacrifice. It is not necessary that he should be able to see the priest or the altar, nor even to hear what is said. It will be sufficient if he follows the principal parts of the Mass. So that a person could hear Mass if he were stationed in a side chapel of a great cathedral while Mass was being said at the high altar, though he might not be able to hear or see anything that was going on. Similarly, if Mass is being said for a large army or crowd of people, those on the outskirts of the multitude may hear Mass, though they are at a great distance from the altar. If the church is full and large numbers cannot get inside, still these latter may hear Mass being celebrated inside. On the other hand, if while Mass is being said in a church, someone were posted on the opposite side of a wide street or square, he could not hear the Mass so as to satisfy the precept, though he *-1 West., d. 235: 5. might be able.to see what was going on through the open door,

It is necessary to have the intention of hearing Mass, and it must be done with the requisite attention. The Church prescribes a human action to be performed in the service of God, and so there must be the necessary constituents of a human act. The act, then, must be voluntary; there must be the wish or the intention to hear Mass. was) forced to be present So that one who against his will, or who came to church merely as a companion to another, or to hear the music, would not hear Mass.

Attention is an act of the mind by which we advert to what is going on. This is attention in the proper sense of the term, and is called internal to distinguish it from external attention, which is the avoidance of any external action which is incompatible with internal attention. Thus if one is distracted during Mass and thinking of other things, but does no external action which is incompatible with hearing Mass, he has external, but not internal attention. If during Mass he engages in a prolonged conversation with a neighbour, or reads a profane book, or paints, he has not even external attention.

The Church commands at least external attention while Mass is being said, otherwise the precept will not be fulfilled. All, too, admit that voluntary distractions during Mass are venially sinful, just as they are during ordinary prayer. It is a disputed point among theologians whether internal attention is also necessary for the observance of the Church’s law. The more common opinion holds that it is. The contrary, however, is probable, for actual attention does not seem to be an essential element of prayer; the form of Extreme Unction, which is a prayer, is certainly valid even if said by a priest without internal attention. The Church’s law, therefore, which directly provides for external decorum in the service of God, would seem to be fulfilled, provided that there is at least external attention while hearing Mass. This opinion does not foster the careless hearing of Mass, but it does serve to relieve the scrupulous conscience from needless anxieties.

5. We have here to do with a positive precept, and any serious inconvenience or loss, spiritual or temporal, affecting one’s self or one’s neighbour, which would follow from hearing Mass, will excuse the faithful from fulfilling the obligation.

So that the sick, the convalescent who could not venture out of doors without danger, those who have to take care of the sick, mothers of families who have little children to attend to, those who live at such a distance that it would take them more than an hour to walk to church, all these are excused from hearing Mass regularly.