§ 3. On a Suitable Place of Celebration

— Appendix VII belongs to this section. Historical matters: cf. Appendix VII.

— Commonly it is not lawful to celebrate except in a church or public oratory, consecrated or blessed according to the norm of law; or in a semipublic oratory, or in a domestic oratory legitimately erected (cf. cc. 822, §1; 1193, 1195, 1196).

1. A church and oratories have this common positive note, that they are places destined and therefore reserved for divine worship, with every domestic use excluded. But a church is destined for the use of all the Christian faithful (c. 1161), while oratories are distinguished from a church by this common negative note, that they are not deputed for the use of the whole people of the faithful (c. 1188, §1).

But a threefold genus of oratories is distinguished: public, which is erected for the convenience of some college, or even of private persons, in such a way that nevertheless all the faithful have a legitimately proven right of approaching it, at least at the time of divine offices; semipublic, which is erected for the convenience of some community or gathering of the faithful coming together there, so that it is not free for each person to approach it; private or domestic, which is erected in private buildings for the convenience only of some family or private person (c. 1188, §§2, 3).

By force of cc. 1188 §2 and 1189, the oratory of a Cardinal and even of a titular bishop is assimilated to a semipublic oratory; but the chapel of a Nuncio or Apostolic Delegate, from faculty n. 52, "by permission of the Supreme Pontiff will be public."

Concerning the distinction of oratories before the Code, cf. Summa novi iuris, n. 474.

2. Now, in public oratories, as in churches, all sacred functions can be celebrated in themselves, with a contrary prescription of the rubrics preserved. But it is necessary that beforehand, through consecration or solemn blessing, they have already been dedicated to divine worship (c. 1165, §1; 1191).

Moreover Cardinals, with the Ordinary of the territory or sacred place assenting (cc. 1155, 1157), can consecrate a church, except for the consecration of sacred oils if they lack the episcopal character, from c. 239, n. 20; bishops, from their order itself (c. 1155); abbots or prelates nullius, from c. 323, §2.

Solemnly to bless a church or public oratory belongs to the same persons, and besides to the Ordinary of the territory, or the religious Ordinary, if the sacred place pertains to an exempt religion.

On the contrary, that Mass be celebrated in a semipublic or private oratory, legitimate erection suffices, which, after due knowledge of the place, is made by the authority of the Ordinary.

Yet a semipublic oratory can be blessed with the blessing of a public oratory; and in such an oratory all ecclesiastical functions are permitted, unless the rubrics stand in the way or the Ordinary has excepted some (c. 1193).

On the contrary, domestic oratories cannot be blessed except with the common blessing of places or houses, and in them in itself nothing is permitted except a read Mass, and this one only; and this from apostolic indult, and with the more solemn feasts excluded. Yet for just and reasonable causes, diverse from those because of which the indult was conceded, the Ordinary can permit Mass even on more solemn days by way of an act (c. 1195). But in private chapels of cemeteries, the local Ordinary can permit several Masses, even habitually, nor is an apostolic indult required (cc. 1190, 1191). To infirm priests or priests advanced in age, the Nuncio or Apostolic Delegate can concede a private oratory in which they may celebrate.

And in some extraordinary case it is conceded to the local Ordinary that in a domestic oratory he may permit one Mass, one, therefore not two, for a just and reasonable cause, by way of an act, that is, even several times, but not habitually (c. 1194).

3. Churches and public oratories can be violated, execrated, interdicted. In the two former cases, except for a true necessity of public reason, the faculty of celebrating there ceases until they have been reconciled or aptly restored to divine worship; in the third case, the prohibition of celebrating, brought by c. 2270, §1, excludes neither every day nor every celebration, but is tempered by the exceptions of c. 2270, §2 and cc. 2271, 2272. That tempered prohibition remains until the interdict has been removed.

Reconciliation of a consecrated church pertains to those who can bless it; and they can delegate another priest for reconciliation as for blessing (cc. 1176, 1156). Yet in a case of grave and urgent necessity the rector himself of the church can reconcile it, the Ordinary being afterward informed (c. 1176, §3). He who reconciles the church can bless the water necessary for this (c. 1177). The same rector, indeed, with his consent at least presumed, any priest, can reconcile a blessed church or public oratory: this is done with common lustral water (cc. 1176, §1; 1177). And so the case in which a church cannot at once be reconciled will be rarer. In what way sacred places are violated, cf. t. II.

The execration of a church or public oratory is not had "unless it has been destroyed, or the greater part of the walls has fallen, or it has been reduced to profane uses by the local Ordinary" (cc. 1170, 1191).

But any Ordinary can reduce a semipublic oratory to profane uses for equitable causes (c. 1192, §3).

Interdict will be treated where there is treatment of ecclesiastical penalties.

4. Mass is besides prohibited in a temple of heretics or schismatics, even if formerly it was duly consecrated or blessed (c. 823, §1).

Concerning this matter, the Council of Epaon (517), c. 33, pronounced these severe words: "Basilicas of heretics, which we hold hated with so great an execration that we do not think their pollution purgable, we disdain to apply to holy uses. Certainly those which they had taken from us by violence we can take back" (Harduin, II, 1050, 1051).

— You ask by what reason an outside priest, or one not ascribed to the church, can or must be admitted to celebrating.

We gather these things from c. 804: 1. that priest in itself must exhibit commendatory letters of his Ordinary, if he is secular; or of his Superior, if he is religious; or of the Sacred Congregation for the Oriental Church, if he is of an oriental rite. But it is necessary that those letters be authentic and still valid: that is, that from the seal attached and from other notes they be shown genuine and still in force. With this condition fulfilled, the canon wills that the priest be admitted, unless meanwhile it is clear that he has committed something for which he must be repelled from the celebration of Mass, as if he has incurred suspension, etc.

And so the legislator judged that this pertains to fraternal intercourse among priests of the Catholic Church; and therefore he gives them a certain right of celebrating in churches, with the things to be observed being observed, and therefore with the tax paid, if any the bishop has defined in favor of a poor church.

But in the canon there is question of accidental celebration, not of lasting and habitual celebration. For no rector of a church is compelled to admit a priest who wishes to celebrate in his church in a stable manner.

2. With the letters lacking, he now ought not to be admitted. Yet a priest who is known to the rector can be admitted; indeed also another, once or twice, provided that then, clothed in ecclesiastical vesture, he receives nothing by any title from the celebration from the church in which he sacrifices, and signs his name, office, and diocese in a special book.

3. Particular norms, with the prescriptions of this canon preserved, given by the local Ordinary are to be observed even by exempt religious, "unless there is question of admitting religious to celebrating in a church of their religion."

Since the prescriptions of this canon must be preserved, the particular norms of the bishop must keep intact the right of admission, as it is defined by that canon; but he will be able to prescribe various other things, for example, that all outsiders sign their names (cf. also Cappello, De Sacramentis, I, 738, 739).

— Appendix VIII belongs to this section. "Mass must be celebrated upon a consecrated altar" (c. 822, §1).

An altar is distinguished as immovable or fixed, and movable or portable.

Historical matters: cf. Appendix VIII.

Present Discipline. The upper table of an altar, both immovable and movable, consists of a whole stone; this table is consecrated, and must be so large that it can hold the middle of the chalice, besides the paten, or the host and the greater part of the chalice (c. 1198, §3). But an immovable altar consists of the upper table and supports, which are consecrated with it after the manner of one thing. The table must extend to a whole stone and adhere fittingly to the support. "But the support should be stone, or at least the sides or little columns by which the table is sustained should be of stone" (c. 1197, §1, 1°; 1198, §2).

In a movable altar, the consecrated stone, generally of modest size, is without connection with the lower structure; and generally it is merely inserted into a larger table or board. If this structure appears stable and immovable, it is a fixed altar in the broader sense, which can be privileged. If it is judged movable or easily removable, it is a portable altar strictly so called, or a sacred stone.

In a consecrated church, at least one altar, especially the greater one, must be strictly immovable; in a blessed church, all altars can be movable (c. 1197, §2).

All bishops can validly and licitly consecrate portable altars (c. 1199, §2); with oils blessed by a bishop, Cardinals from c. 239, §1, 20°; Vicars and Prefects Apostolic from c. 294, §2; abbots or prelates nullius from c. 323, §2. The same, with Vicars or Prefects Apostolic who lack episcopal character removed, validly consecrate immovable altars, but the Ordinary must assent, with the right of Cardinals in their own title preserved (cc. 1155, 1156, 1199, §2).

An immovable altar loses consecration if the table is separated from the support even for a moment of time; but then the Ordinary or Nuncio or Apostolic Delegate can permit a presbyter to perform the consecration again with the shorter rite and formula.

Both an immovable altar and a sacred stone are execrated by a fracture which, either by quantity or by reason of the place of anointing, is enormous; or by removal of the relics, or by fracture or removal of the cover of the sepulcher containing the relics. Yet except if the bishop himself or his delegate removes the cover to fasten or replace it, or to visit the relics. A light fracture of the cover does not execrate, and a small crack can be fastened with cement by any priest (c. 1200, §2). Execration in itself requires repair and a new consecration.

With an altar of one's own rite lacking, a consecrated altar of another Catholic rite can be used, but not the antimension of the Greeks (c. 823, §2).⁽³⁾

— The privilege of a portable altar permits celebration upon a sacred stone in every decent place, but not at sea, nor, in itself, under the open sky.

Cardinals have this privilege (c. 239, §1, 7°), and bishops (c. 349, §1, 1°), so that they can also permit another Mass while they are present.

It is also conceded to others, especially missionaries, by apostolic indult. Finally the Nuncio or Apostolic Delegate, the local Ordinary, or, in a house of an exempt religion, the major Superior "can concede a license of celebrating outside a church and oratory upon a sacred stone and in a decent place, but never in a bedroom, only for a just and reasonable cause, in some extraordinary case and by way of an act."

That faculty of c. 822, §4 is to be interpreted restrictively: thus the Commission for the Interpretation of the Code responded, October 16, 1919, ad 12 (A. A. S., XI, 1919, 478). Wherefore a case of infirmity of a priest or parent does not suffice, since it is not extraordinary; but if it concurs, for example, with a special anniversary, it will give place to the faculty.

But the Nuncio or Apostolic Delegate (Fac. n. 34) can concede to infirm priests or those advanced in age the indult of a private oratory in which they may celebrate.

Observe that portable altars in public or semipublic oratories are in themselves permitted (cf. c. 1197, §1).

When a great and urgent cause occurs, which, if time is available, will have to be approved by the local Ordinary, it will be lawful to celebrate in a decent place, for example in a public square where silence is obtained, and on a portable altar, by way of an act. For example, if the church has been destroyed; if, on a solemn feast, the people cannot be contained by the church; in camps for the army, but only on feast days.

— In order that one may legitimately celebrate at sea, an apostolic indult or privilege is required, such as Cardinals, Nuncios or Apostolic Delegates, and bishops have (cc. 239, §1, 8° and 349, §1, 1°).

The faculty of celebrating on a ship, whether at sea or on rivers, can also be conceded by a Nuncio or Apostolic Delegate by force of n. 37 of his Faculties. The due precautions are to be used, but the assistance of another priest is no longer customarily mentioned as necessary. The decency of the place must also be guarded.

⁽³⁾ The antimension of the Greeks is a corporal, enriched with sacred relics, which, spread out on any table, is for them in place of an altar.

— I. Application, since it is an act of priestly order, lies in the power of the celebrating priest alone.

Mass can be applied for all, both living and deceased in purgatory. Yet only privately and with scandal removed for an excommunicated person; and, if he is a vitandus, for his conversion alone (cc. 809, 2262, §2, 2°).

Application is required to be explicitly or implicitly determined, and made in due time, and therefore to an intention already existing and not yet destroyed.

But it must be made either before the sacrifice or during the sacrifice, at least before the other consecration.

Among several intentions which cannot be combined, the prevailing one is judged to have obtained the Mass.

He who must sacrifice from justice for some intention cannot conceive another intention except with the integrity of the prior application preserved. He who is held by a merely liberal promise is not forbidden to apply fruits at least of diverse character to several. Some think that this can also be done if the Mass is to be applied from mere obedience or statute. Application in a second or third intention can be understood as subsidiary, if the prior one has been superfluous, or insofar as nothing is subtracted from the prior; and it can be a simple prayer made to God that he will also bestow another grace in consideration of the sacrifice. Then it scarcely differs from a special commemoration in the Memento.

The efficacy of application was treated above. But is it made infallibly to him for whom it is celebrated? This is clearer if it is made to a disposed living person than if to a deceased person.

II. 1. One about to celebrate must observe the natural fast from midnight, whose dispensation is reserved to the Holy Office. Yet the obligation ceases for him who must complete a sacrifice begun or morally cannot avoid scandal otherwise; or, as several permit, cannot otherwise administer prescribed Viaticum; or if very grave inconveniences occur for a newly ordained priest.

Those who because of the people must repeat Mass or celebrate it at a later hour, and who at the same time cannot observe the law of the Eucharistic fast without grave harm, can now, according to the norms established by the Holy Office, be dispensed so that they may take some food by way of a non-intoxicating drink before Mass.

2. One conscious of mortal sin is forbidden to celebrate unless he has been sacramentally absolved. Except if he is perfectly contrite, has no opportunity of a confessor, and the necessity of celebrating urges. And then he must confess as soon as possible. This last precept does not bind a sacrilegious person, or one who only after consecration remembers the state of sin.

3. Concelebration is forbidden in the Latin Church, except in the ordination of presbyters and the consecration of bishops.

4. It is lawful to sacrifice only once in a day, except for the triple Mass simply conceded to all on the Nativity of the Lord and on the Commemoration of All the Faithful Departed; but on this Commemoration only one Mass can freely and for a stipend be applied by the priest.

On feast days of precept, the local Ordinary can permit two Masses, not three, lest a notable part of the faithful lack Mass. In order that he concede more, there is need of an indult or immemorial custom.

Several also concede bination for refreshing a dying person with Viaticum.

5. Mass must be said completely. And if, one or the other consecration having been performed, a priest fails before communion has been made under both species, another, even one not fasting, if no fasting one is present, must complete the sacrifice, at least within an hour. Nor can Mass be interrupted without a just cause, which before the canon has been begun must be grave; after it has been begun, graver; after the consecration has been made, gravest. The accustomed interruption after the Gospel, on account of a sermon or receiving a procession, is lawful.

6. Mass must be said after pious preparation and with fitting thanksgiving. Although the canticle Benedicite with antiphon, the psalm Laudate, versicles, and prayers, seems to be imposed by preceptive words, the obligation under sin is not clear.

7. Mass must be said with one minister serving and responding, with a woman excluded, unless, for a just cause, she merely responds; and without an assisting presbyter, unless you have the use of pontificals.

In itself it is lawful, but not always expedient, that the people or assembly respond to the priest. The matter is committed to the Ordinary.

The prescribed vesture, or ankle-length cassock, besides the sacred ornaments, is to be used; and it would be mortal to celebrate without any sacred vesture, or with maniple and stole omitted at the same time. A grave cause, of Viaticum or of the people waiting, can excuse a grave omission and the use of an unblessed vestment; a light cause can excuse a venial omission, for example, of the prescribed color.

8. Mass must be celebrated in one's proper rite and according to the rubrics, omitting, adding, changing nothing. And, with perhaps a few exceptions, rubrics within Mass oblige under sin. Gravity is estimated with attention to the reverence of the sacrament, the part of the Mass and mystical signification, or the quantity itself, as if you omit the Confiteor with the prayers at the beginning of Mass. It is lighter to omit an extraordinary part, for example Gloria, Creed, than an ordinary part. And he licitly celebrates who because of infirmity is compelled to omit certain lighter things.

9. A distracted person who does not remember that he has said or done something should repeat nothing; nor is an accidental thing omitted to be repeated, unless it can be done morally at once, except for the mixing of water with wine before consecration, and the offering to be supplied mentally.

From the most recent rubrics, no more than two prayers can be commanded by local Ordinaries; they are recited after the prayers prescribed by the rubrics; and, unless they are to be said for a grave matter, they are omitted on feasts of the first and second class. One imposed prayer can now be said as a third prayer at discretion.

10. The Mass to be said is such as is prescribed or permitted by the rubrics on that day. To change the quality of the Mass in itself does not exceed venial sin. With privileges conceded by the Code to Cardinals and bishops or by later indult to others preserved, in every public oratory and in the principal oratory of bishops or of a pious house, the celebrant must say a Mass conforming to the calendar of that oratory, unless the rite is inferior to double; in which case the option is left to him. In other oratories, he must read Mass according to his own calendar.

11. Mass must be said within a fitting space, that is, of a half hour; and he who completes it within less than a quarter of an hour will with difficulty be excused from mortal sin. Voluntary distraction during Mass does not seem to exceed venial sin.

12. In the Latin Church it can be celebrated on any day except the Sacred Triduum of Greater Week, on which, if particular concessions, especially for Thursday in the Supper of the Lord, are excepted, only the solemn functions are to be done, which on Friday do not permit except the Mass of the Presanctified.

Mass cannot be begun earlier than one hour before dawn, nor later than one after noon. Greater anticipation is more strictly forbidden than delay. He would sin gravely who habitually completed Mass two hours before dawn, or began it after the second hour after noon. The necessity of Viaticum, or of the people who would lack Mass on a feast day, simply excuses. A reasonable cause, for example of travel, or the dispensation of the bishop, indulges one hour before or after the time. And privileges are to be attended to. On the night of the Nativity of the Lord, the conventual or parochial Mass can be begun at midnight; and, in pious houses, one priest can say three Masses. Nor is distribution of communion excluded.

13. The place of celebration is in itself a church or public oratory, consecrated or endowed with public blessing; then a semipublic oratory, which is erected for the convenience of some community or gathering of the faithful coming together there in such a way that it is not free for each one to approach it; finally a domestic oratory, which is erected from an indult of the Holy See.

In a domestic oratory one read Mass alone is in itself permitted, and this with certain more solemn feasts excluded. Yet where Mass is said, there the Most Holy Eucharist can be distributed.

Mass is prohibited in a temple of heretics or schismatics, and in a violated or execrated church or public oratory, until they have been reconciled or restored suitably for worship.

In an extraordinary case the Ordinary can permit, by way of an act, one Mass in a domestic oratory.

An outside priest, furnished with letters of his Ordinary or Superior, must be admitted to celebrating, though not habitually; without these letters, he can be admitted if he is known, or if it is only once and again, provided that the unknown one gain nothing from the church where he sacrifices; and particular norms of the local Ordinary are to be observed even by exempt religious, unless there is question of a religious being admitted in a church of his religion.

14. Mass must be celebrated on a consecrated altar. It is distinguished as immovable or fixed, which strictly consists of an upper stone table and adhering support, which has at least stone columns, and is consecrated after the manner of one thing with the table; immovable in a broad sense, whose consecrated stone is merely inserted into the table, but appears stable by its structure; and movable, which consists of a consecrated stone placed on a movable table or structure. In consecrated churches, at least one altar, especially the greater one, must be strictly immovable. All bishops validly and licitly consecrate portable altars; with oils blessed by a bishop, Cardinals, abbots and prelates nullius, all these also consecrate immovable altars, and Vicars or Prefects Apostolic.

The privilege of a portable altar permits celebration upon a sacred stone in every decent place, except the sea, for which an indult or another privilege is necessary. The Ordinary can concede license of celebrating in a decent place upon a sacred stone in some extraordinary case and by way of an act, never in a bedroom. And when a great and urgent cause occurs, to be approved by the local Ordinary if time is available, it will be lawful to celebrate by way of an act in a decent place, for example in camps, in a public square where silence is obtained.