Section I. On Hearing Mass

I. Object of the precept. One must assist at Mass celebrated in a Catholic rite, which is one sacrifice, at the whole Mass, physically, religiously, and in the due place. It is said:

1. At Mass celebrated in a Catholic rite (can. 1249). But it is the same whether the celebration is done in the Latin rite or in another (cited canon).

2. At Mass which is one sacrifice. Thus the obvious and natural sense of the precept (St. Alphonsus, III, 311).

Corollary. He does not satisfy who simultaneously hears different parts of several Masses. This is clear from proposition 53 condemned by Innocent XI.¹ Nor does it suffice successively to assist at different parts of several Masses; nevertheless in the case the substance of the precept is satisfied, if the consecration and communion of each species are had from the same Mass; hence, at least if a just cause is present, further things are not to be urged (cf. St. Alphonsus, III, 311).

3. At the whole Mass. Nevertheless, with the prescribed assistance considered, Mass is judged to end with the Priest's blessing. Besides, voluntary omission even of the smallest part is a venial sin.

4. Physically; but physical presence is to be taken morally; in other words, it suffices that someone from various circumstances can be judged to make one with the others. Hence he satisfies: 1. who is in the church, provided that in some way (for example, from sight or hearing of the celebrant, from the actions or movements of others, from the sound of the little bell or the singing of the choir) he can discern what is being done; 2. who outside the church a) is in the sacristy or in another room attached to the church, provided he can see the celebrant or (for example, if the door is closed) hear him; b) is joined to the crowd in the street and from signs can grasp what is being done; nevertheless he must not be too distant from the crowd, even if he can see everything; c) from a house neighboring the church can attend to the Mass (St. Alphonsus, III, 312). He does not satisfy who, remaining at home, follows Mass by means of radio, as they say.

5. Religiously. There is required:

a) An intention of worshiping God; since a religious act is prescribed, which, if the said intention is lacking, would be lacking. Therefore it is not enough if someone assists merely in order to observe some ceremony. An implicit intention of worshiping God suffices, such as is had, for example, if someone assists with the intention of satisfying the precept, or of doing what the Church intends, etc. (St. Alphonsus, III, 313). Nor does assistance extorted by fear conflict with the required intention.

b) External attention, which consists in decent bodily composure together with the omission of external acts which cannot be combined with internal attention. Acts of this kind are sleeping, chattering, reading irrelevant writings. All concede that external attention is required, and it is drawn from the fact that the Church at least commands an act of external worship (St. Thomas, II-II, q. 122, a. 4; St. Alphonsus, III, 313).

c) Internal attention - that is, application of the mind to that which is being done, namely either to the thing which is performed by the celebrant, or to the meaning signified by the actions, or to other pious thoughts or prayers - internal attention, I say, is required by which someone can give an account of the things which are done at the altar, or by which he is constituted not plainly distracted from the sacrifice. The reason is that the hearing of Mass is prescribed (can. 1248); which word seems to involve at least the attention just explained. Further internal attention quite probably is not required; both because it is doubtful whether internal attention is required for the essence of prayer, and because a religious act probably suffices, for which physical presence together with the intention of worshiping God and the external and internal attention explained seems to suffice (St. Alphonsus, III, cited place).

Corollary I. Certainly those satisfy who are occupied in acts pertaining to divine worship (for example, playing the organ, collecting alms, etc.), provided they retain some attention to the sacred rite; and this has force even if at times they depart in order to seek necessary things (St. Alphonsus, III, 317).

Corollary II. Sacramental confession, at least a longer one, seems of itself to be capable of being combined neither with external attention nor with internal attention. For there is required an act of religion by way of one worshiping God in the sacrifice itself and the oblation of the victim. But the attention which one has who confesses sacramentally is not such, but is directed to declaring to the confessor the number, species, and circumstances of sins, to listening to his admonitions, corrections, penance, etc.² I said of itself, because in practice penitents seem not to be disturbed, if they are made attentive to the more principal parts. Indeed, if otherwise someone would have to remain for some time in the state of mortal sin or abstain longer from confessing, at least the Church is presumed to consent (St. Alphonsus, III, 314, 332).

6. In the due place. Moreover, he satisfies who assists at Mass celebrated:

a) In the open air (can. 1249); now even he who celebrates on the benches, or on the deck of a ship, is judged to celebrate in the open air; the same seems to have to be said about every Mass celebrated at sea.

b) In any church or public or semi-public oratory (can. 1249).

c) In the following private oratories: 1. in private cemetery chapels, of which in can. 1190 (can. 1249), that is, in chapels erected in a cemetery by families or private persons for their burial; these chapels are private oratories (can. 1190); 2. in private oratories of Cardinals and Bishops (can. 1189). In other private oratories only those can satisfy who are included in the indult. But, unless the tenor prevents it, the indultaries are judged to be included, and their blood-relatives, relatives by marriage, guests, table-companions, and household members.³ But what has been said about other private oratories also has force if someone, using the privilege of a portable altar, celebrates in a place in which of itself the obligation cannot be satisfied; in other words, in the case only those validly assist at Mass who either are expressly included in the privilege, or, considering the end of the privilege - for example, mission lands - are to be judged included.

d) Wherever Cardinals or Bishops celebrate, or where it is celebrated for their convenience. This is deduced from a response of the Sacred Congregation of Rites,⁴ which affirms that point concerning Bishops.

Therefore, of itself he does not satisfy who assists at Mass: 1. in a private oratory; 2. in an entirely private place, for example, in a room of some house. I said of itself because of the cases above and others perhaps excepted by indults.

The obligation of hearing Mass in the parish church has long since been abolished. Nevertheless the faithful should be admonished that frequently, where this can conveniently be done, they should come to their parish churches and there be present at the divine offices and hear the word of God (can. 467, § 2).⁵

¹ "He satisfies the precept of the Church concerning hearing Mass who hears two parts of it, indeed four, simultaneously from different celebrants" (Denzinger-Bannwart, n. 1203).

² Billuart, De religione, dissertation 6, article 1.

³ Sacred Congregation of the Sacraments, February 7, 1909.

⁴ June 8, 1896, n. 3906.

⁵ Cf. Council of Trent, session 22, decree on observances in the celebration of Mass.

II. Obligation of the precept. 1. The obligation of assisting at Mass celebrated in a Catholic rite, physically, and in the due place is grave.

2. The obligation of assisting at the whole Mass, and religiously, is grave from its genus. But the gravity of the matter in the case must be taken both from the quality and from the quantity of the part at which someone either in no way or not religiously assists. But as to quantity, note that parts of the Mass which do not always recur, such as the Creed, are computed less (St. Alphonsus, III, 310).

Corollary I. As to the obligation of assisting at the whole Mass: 1. with quantity considered, the matter seems grave if nearly a fourth part of the Mass is neglected, for example, those things which are done from the beginning up to the Offertory exclusively; 2. with quality considered, neglect of the Consecration and Communion is grave, or even of either one; 3. with both considered, the omission of those things which are done from the Consecration up to the Our Father exclusively is judged grave (cf. St. Alphonsus, III, 310); 4. finally note that omitted separate parts coalesce, as if someone omitted a part at the beginning and at the end.

Corollary II. As to the obligation of assisting religiously, the matter is grave if persons sleep, chatter, read newspapers, etc. for a notable time (St. Alphonsus, III, 317). But commonly grave defect is absent in those who sometimes chatter, sometimes attend; likewise in those who are occupied with vain or even dishonorable thoughts, or assist half-drunk or half-asleep (St. Alphonsus, III, 316).

Corollary III. He who arrives late is bound in this way:

1. Of itself he is bound to assist at another Mass, because assistance at one and the same entire Mass is prescribed. Nevertheless in practice a cause excusing from that obligation will easily be present, especially if the delay is inculpable; indeed, if only a slight part of the Mass has been completed, he is excused from hearing another Mass.

2. If he cannot hear another Mass, or is otherwise excused from the said obligation, he is certainly bound to assist at the remaining part, if he has arrived before the Consecration. If he has arrived after the Consecration, according to many he is bound to nothing further, because he can no longer be present at the essential act of the Sacrifice. But St. Alphonsus (III, 310, question 2) maintains the contrary, because the Church also intends all and each ceremonies, insofar as they accompany the Mass, abstracting from whether or not someone has been present at the essential act; this being supposed, the reason of the law seems to be preserved even in the ceremonies alone. Nevertheless in practice there will easily be a reason excusing, for example great embarrassment or even scandal that would arise.

Likewise, he who otherwise than by arriving late has omitted a notable part of Mass, and is excused from hearing another Mass, of itself is bound to make it up (St. Alphonsus, cited place); but more often there will be a cause excusing from the obligation of making it up.

III. Causes excusing from the precept are enumerated: impossibility, charity toward neighbor, office, and custom; all of which - except custom - can be reduced to a moderately grave inconvenience, one's own or another's (or its danger), in goods of soul, body, fortune, honor, reputation, or modesty. Hence St. Alphonsus says, "Any moderately grave cause excuses from hearing Mass, namely one which involves some notable inconvenience, or harm in goods of soul, either one's own or one's neighbor's" (III, 324). Therefore the following are excused:

1. The sick, convalescents, who reasonably fear notable inconvenience or delay of convalescence; likewise those who fear lest, for example, because of a storm or lack of clothing, they be affected by illness. In doubt each one can stand by the judgment of a physician or superior; indeed, if the doubt persists, he is excused, because the danger of notable inconvenience suffices (St. Alphonsus, III, 325).

2. Those who are far distant from a church. Of itself, according to St. Alphonsus (III, 329), a foot journey of one hour and a quarter suffices; nevertheless here account should be taken of the condition of the person, age, inclement weather, custom, also the place (for example, city or village), etc., which can bring it about that a lesser distance suffices; but because of distance he is not excused who without new expenses or with moderate expenses can use a carriage or vehicle.

3. Those who cannot leave a house, a sick person, children, or a flock; but if there are several guardians and several Masses are said, let each assist successively; if only one Mass is celebrated, let them assist alternately (St. Alphonsus, III, 326).

4. Those for whom "there is danger of grave offense of husband, parents, or masters" (St. Alphonsus, III, 327). If, however, servants are frequently forbidden without just cause to assist at the Sacred rite, let them seek another service.

5. Those who cannot fulfill the precept without grave embarrassment, for example because suitable garments are lacking, because a girl is pregnant from a hidden crime, etc.; nevertheless, one must see whether perhaps they can assist at the Sacred rite very early in the morning without the said inconvenience (St. Alphonsus, III, 330).

6. Those who by assisting at Mass would omit an opportunity of gain which, considering their condition, is extraordinary. "For in L. un. C. de sentent. quae pro eo, etc., great loss of profit is equated with grave harm. At least in such a circumstance it seems it must be said that the precept of the feast, as human, does not oblige with so great a loss" (St. Alphonsus, III, 301, 332). Indeed, if the very condition of one's office has a difficulty of assisting at Mass annexed to it, notable loss excuses; apply this to sailors, drivers, etc. (St. Alphonsus, III, 332).

7. By custom, in some places for a certain time women after childbirth, widows after the death of a husband, and brides whose banns are proclaimed are excused, unless however they can assist at another Mass (St. Alphonsus, III, 330).

8. It is disputed whether he is excused who cannot fulfill the precept except by privilege, for example the owner of a private oratory, who cannot go to church, but can conveniently have a priest. Moreover, with St. Alphonsus (III, 319, doubt 3) we have denied it (n. 201).

Note. He who ordinarily is excused from the ecclesiastical precept, according to several theologians, while others deny it, is bound sometimes either on Sunday to undergo a graver inconvenience, or on a weekday to make it up, because it is a divine precept that the faithful at times be present at the Sacrifice. Besides, to him who is excused from hearing the Sacred rite, it is advised that he make it up at home by prayers.

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