Requisites for Saying Mass

Besides what we have seen in the last chapter, the Missal prescribes various other requisites for the due celebration of Mass. The following especially call for mention here: three altar-cloths, two wax candles, the ordinary priestly vestments, a server, a chalice and paten, clean corporal and purificator of linen, and a Missal. The altar linen and the vestments should be blessed by a bishop or by a priest with specially delegated faculties for the purpose.

The chalice and paten should be of silver, and gilded at least on the inside. They should also be consecrated by a bishop. The difficulty of procuring wholly wax candles was reported to the S.R.C., which answered, December 14, 1904, that bishops should as far as possible see that the two candles for Mass should at least have a greater proportion of beeswax than of other material, and that private priests need not anxiously inquire about the quality of the wax.

Of the vestments, at least the alb, chasuble, stole, and maniple are required under grave precept; the amice and the girdle, as also a pall, purificator, and crucifix, are required under a less serious obligation.

The server should be a Catholic and of the male sex, but if one cannot be procured, a woman may make responses from outside the altar rails (Can. 813).

It is a disputed point among theologians whether the proper colour of the sacred vestments is of strict precept; and they deny that there is a strict precept with regard to the use of a veil for the chalice, a burse, and a. stand for the Missal.

Namely: 1. On the requisites for Mass. 2. On the Rubrics.

391. These things are required: 1. A stone altar, fixed or portable, consecrated by the Bishop. 2. Three altar cloths made of linen or hemp. 3. Sacred vestments, that is, blessed by the Ordinary. 4. A consecrated chalice and paten. 5. A corporal of linen or hemp, blessed by the Ordinary. 6. A pall likewise of linen or hemp. 7. A linen purificator. 8. A Missal with a cushion. 9. A Crucifix, and not merely a cross. 10. Two lighted wax candles. 11. A burse, veil, hand towel, and glass cruets. 12. A male server.

The vestments to be blessed by the Ordinary are the amice, alb, maniple, stole, chasuble, and more probably also the cincture. The other paraments do not need a blessing. More probably, the pall must also be blessed together with the corporal; but the contrary is to be said concerning... the purificator, according to the decree of Sept. 7, 1816, apud Gardellini, IV, 4376. With regard to the altar cloths, see Question --. See St. Lig., from no. 376 to no. 389.

As regards candles, however, in private Masses it is not lawful to light more than two wax candles, unless a Bishop celebrates, or unless some extraordinary solemnity or the exposition of the Most Holy Sacrament requires a greater number. - De Herdt.

392. Questions. - QUESTION 1. Must the altar cloths necessarily be blessed?

Reply. Affirmative. The reason is that this is prescribed in the Rubric; and whatever some may say, no sufficient reason appears for acting contrary to the Rubric, which lays down the following: Let the altar be covered with three cloths... blessed by the Bishop or by another having the faculty. To celebrate upon an unblessed cloth, however, does not exceed a venial fault; and therefore, when a reasonable cause urges, it is free from every fault, according to St. Lig., no. 375.

QUESTION 2. Is it mortal to celebrate without any sacred vestment, or without a stole, alb, chasuble, maniple, or cincture?

Reply 1. It is mortal to celebrate without any sacred vestment in every case and for any cause whatsoever. 2. Likewise, to celebrate without a chasuble or alb, or without both stole and maniple together. 3. It is probably not mortal to celebrate without a maniple, or without a blessed maniple. The same is true of celebrating without an amice, at least for those who do not use it to cover the head, but only the shoulders. The same must also be said of celebrating without a cincture ¹; hence a reasonable cause easily excuses from all these things.

¹ The Author seems to have taken these things from Busembaum (bk. 6, tr. 3, ch. 3, dub. 5, no. 3), who, after saying that Filliuccius concedes that, in a case of necessity, to celebrate without one or another of the minor vestments, for example, a stole or cincture, is not mortal, adds: See Diana, ... where, against Filliuccius and Henriquez, together with six others, he teaches it to be probable that, by reason of slightness of matter, one who, apart from scandal and contempt, omits one of these, namely, of the minor vestments, outside a case of necessity, can be excused from mortal sin. Now, since slightness of matter excuses from so great a sin, but not from every sin, Diana's opinion therefore comes to this: the omission of one of the minor vestments, apart from contempt and scandal, is a venial fault. But what Filliuccius concedes, namely, that in a case of necessity one does not sin mortally on this account, can, and indeed must, be understood as also excusing from venial sin. For it is not consonant with reason that a grave obligation should cease because of necessity, and nevertheless a light obligation remain. And those who, with Suarez (Disp. 82, sect. 3, dub. 1, at the end), maintain that grave men judge it not to be a mortal sin in a case of necessity to omit one or another of these vestments, especially the minor ones, such as the stole or cincture, seem to be understood in this way.

As regards, however, lightness of fault by reason of slightness of matter, St. Alphonsus also mentions the opinion of Escobar, who has the following (bk. 21, sect. 2, no. 485): I judge with the common opinion of the Doctors that the omission of any sacred vestment is sufficient matter for mortal sin.... Yet I acknowledge that the first opinion is sufficiently probable. For since the gravity of the obligation concerning this or that matter depends greatly upon the judgment of prudent men, and so many prudent men judge the obligation of wearing the cincture or maniple to be light, one can probably adhere to their judgment. The same Escobar reports the first opinion thus (loc. cit., no. 483): In every precept, especially a human one, slightness of matter excuses from mortal sin. Therefore, it will excuse in this precept, which is human and pertains not to the substance of the Sacrifice but to its adornment. And, after adducing the patrons of this opinion, he adds: These men consequently assert that to celebrate with an unblessed cincture or maniple is a venial sin by reason of slightness of matter. Lugo and Aversa judge this not improbable.

Finally, when Gury says at the end that a reasonable cause excuses from all these things, namely, from these venial faults, he seems to be understood as speaking of that necessity on account of which Suarez, as was said, likewise gave an excuse together with others. Indeed, Tamburini discusses this matter thus (Methodus celebrandi Missam, bk. 4, ch. 3, sec. 1, no. 4): The degree of necessity is not to be taken very strictly here. Therefore, the necessity of hearing and celebrating Mass on a feast day, fervor of devotion, and the temptation of an assailed will to be overcome by this remedy, and even, for a priest who is not wealthy, an opportunity of receiving an alms, will be more than sufficient, in the aforesaid slight matter, to excuse the celebrant even from venial sin. St. Alphonsus (bk. 6, no. 377) does not disapprove this doctrine, but indeed presents it as probable.

Wherefore, this response of Gury agrees almost entirely with the doctrine of St. Alphonsus, which the VV. otherwise oppose (p. 955, no. 101). I said almost; for some disagreement appears only concerning the maniple. If in this matter it pleased Gury to follow the judgment of Suarez and of other grave Doctors, the VV. can certainly bear this with equanimity.

393. • QUESTION 3. Is the color of the vestments a matter of precept?

Reply. Affirmative, because all the Rubrics which concern the ceremonies accompanying the Mass are regarded as preceptive ². Nevertheless, this Rubric does not seem to bind under grave sin unless scandal is present, for example, if Mass were celebrated on Easter or another solemn day in black vestments. Hence a cause that is not very grave can excuse from this precept. - St. Lig., no. 378.

² St. Alphonsus indeed holds this general principle concerning the proper obligation of the Rubrics as the more probable opinion (bk. 6, no. 578, dub. 5); but, as we have said elsewhere, other Doctors deny this very principle. However that may be, a merely probable principle is not of such a kind that firmer conclusions can be deduced from it; here, therefore, we have a merely probable precept or obligation. Add, moreover, that St. Alphonsus himself (loc. cit.), in support of the opinion denying a strict obligation concerning the use of colors, adduces decidedly more Doctors than he does in support of the affirmative opinion. Moreover, the same St. Alphonsus, after Lacroix (bk. 6, part 2, no. 340), praises the opinion of Sporer, namely, that it is better on any day to celebrate Mass in any color than to omit it; hence, St. Alphonsus adds, Sporer rightly says that, a fortiori, every reasonable cause excuses. From this someone could conclude that, if you must celebrate a votive Mass in order to satisfy an obligation, but the rector of the church, in order to avoid an incongruous diversity of colors, as they are accustomed to object, refuses to give you suitable vestments, you can safely use the counsel of Sporer; especially because, although you hold that some precept has force here, the Author nevertheless also observes that a cause which is not very grave can excuse from it.

QUESTION 4. What colors are required in the vestments?

Reply. Vestments of white, red, green, violet, and black color are required. Vestments made from vitreous silken fabrics are entirely rejected. Thus the S. Congregation of Rites, Sept. 11, 1847, in Atrebatensi. Likewise rejected are vestments of various colors (in French, de toutes couleurs), which not a few persons maintain can be used on every feast because flowers of every color are intermingled in them. The S. Congregation of Rites prohibited these on Sept. 23, 1837; and thus they can represent only that color which is primary and predominant.

Vestments of yellow and blue color are entirely prohibited. - Thus the S. Congregation of Rites, Nov. 12, 1831. Vestments of cloth of gold (drap d'or) are permitted, however, and according to the usage of Rome they are employed for the colors white and red.

394. • QUESTION 5. Must the chalice and paten be consecrated under grave sin, or only under light sin; and from what material must they be fashioned?

Reply to the first. They must be consecrated under mortal sin, for the precept concerns a grave matter. - St. Lig., no. 379. - Gousset, no. 525.

Reply to the second. According to the present discipline, at least the cup of the chalice must be of gold, or of silver gilded within. In a case of necessity, however, a chalice of tin or copper could be used. The paten must be of gold, or of gilded silver.

QUESTION 6. Do the chalice and paten lose their consecration if the gilding is lost?

Reply. Affirmative ³. Therefore, after being gilded anew, they need a new consecration. Thus from a recent Declaration of the S. Congregation of Rites, June 14, 1845. For when the Bishop of Liege asked whether a chalice and paten lose their consecration through being gilded anew, and thus need a new consecration, the S. Congregation replied: Affirmative, namely, that they lose it and need one according to the matters set forth. Thereby the controversy which previously existed is settled.

³ By this absolute affirmation the Author does not seem to have wished so much to resolve the question concerning a chalice in the state in which its gilding has been lost, as concerning the state of that same chalice as it must again be perfected by the necessary regilding which it needs, namely, concerning the state into which it must necessarily pass. For otherwise it is sufficiently clear that the Doctors disagree among themselves on the question whether a chalice and paten, if their gilding is lost, remain by that very fact execrated; and the more common opinion is that which denies it. See St. Alph., bk. 6, no. 370, dub. 1 and 2.

It must be regarded as an abuse, however, for a Priest to wish to execrate the aforesaid sacred vessels before handing them to an artisan to be repaired or cast anew. Therefore, if there is need, they must be handed to him without the Priest attempting to execrate them either directly by hand or by means of some instrument. - Thus the S. Congregation of Rites in the general Decree of April 23, 1822.

395. • QUESTION 7. Must the alb, amice, altar cloths, corporal, purificator, and pall necessarily be of linen or hemp?

Reply. Affirmative as to all. Thus from the practice and precept of the Church. - Nevertheless, according to a general Decree of the S. Congregation of Rites, May 19, 1819, amices, albs, and altar cloths, if any made of cotton were possessed, could meanwhile be used until they were worn out; they were not, however, to be replaced except with ones of linen or hemp. It was prescribed, however, that, after the lapse of one month from the publication of the Decree, only corporals, palls, and purificators made of linen or hemp could be used.

396. • QUESTION 8. Must the pyx necessarily be consecrated?

Reply. Negative, according to the truer and common opinion. The reason is that in the Roman Ritual the blessing of a pyx is numbered among those things which do not require an anointing with chrism. - St. Lig., no. 384. In practice, however, according to the more probable opinion, it must be counseled that the pyx be blessed. For this is in conformity both with the Rubric and with reason. The same must be said of the circle or lunule in which the consecrated Host is placed when it is exposed in the Monstrance. - St. Lig., no. 385.

QUESTION 9. What sin is it to celebrate with an unblessed corporal?

Reply. This cannot be excused from mortal sin unless a grave necessity of celebrating urges. In a case of necessity, however, one could even celebrate without a corporal. - Thus commonly. - St. Lig., no. 386. It is likewise mortal to use a very soiled corporal; but it is venial if it is not very soiled. Indeed, in a case of necessity, namely, if the precept of hearing Mass urges, there would be no sin. - St. Lig., no. 376.

397. • QUESTION 10. Is it mortal to celebrate without a pall, or with an unblessed pall?

Reply. It is controverted. The first probable opinion affirms it. The reason is that formerly the pall was the corporal itself with which the chalice was covered; hence, although it is now separate from the corporal, it is just as necessary as the corporal.

The second opinion, itself also probable, denies it. The reason is that today the same reason of reverence does not apply to the pall as to the corporal, which immediately touches the sacred Species. In a case of necessity, when a pall is lacking, the purificator or burse can be used to cover the chalice. - See St. Lig., no. 388.

QUESTION 11. Is it lawful to use a pall covered with silk cloth and interwoven with gold?

Reply. Affirmative. For although this is prohibited, nevertheless, at the request of several Bishops of France, it was conceded that it could be used. Hence, to the question: Notwithstanding the Decrees issued by the S. Congregation of Rites, is it lawful to use a pall covered on its upper part with silk cloth and interwoven with gold? the S. Congregation replied: It can be permitted, provided that the linen pall placed beneath covers the chalice, and the upper cloth is not black in color or bears any symbols of death. Jan. 10, 1852.

QUESTION 12. Must the purificator be blessed?

Reply. Negative, according to the more common and more probable opinion. The reason is that in the Ritual there is no proper blessing for a purificator, just as there is none for a veil or burse. Indeed, if a purificator cannot easily be obtained, it is probably lawful to celebrate without one, and in its place a clean small cloth can be used, which afterward must not be applied to profane use. - St. Lig., no. 589. - Suarez. - Gavantus, etc.

398. • QUESTION 13. What sin is it to celebrate without a server?

Reply. It is mortal according to all. Nevertheless, the Doctors commonly say that it is lawful to celebrate without a server when the necessity of administering Viaticum urges. Others likewise concede it so that the people may hear a Mass of precept. - Thus Lugo. - St. Lig., no. 319, etc. ⁴.

⁴ Certain examples suggest, however, that the Roman Pontiff can dispense in this matter, and sometimes is accustomed to do so, even apart from the necessities noted in the text.

QUESTION 14. Can a Priest sometimes celebrate with a woman making the responses?

Reply. Affirmative, if necessity urges, especially among nuns, provided that the woman responds from a distance and does not directly serve at the altar by handing the cruets, etc.; for this could not be excused from mortal sin, because the Church entirely forbids women to serve the celebrant. - St. Lig., no. 392. - This is confirmed by a Decree of the S. Congregation, Aug. 26, 1836. For to a question of this kind: Can a Priest, after arranging beforehand in a convenient manner all the things which can be needed for the Sacrifice, so that women do not serve at the altar, use the service of a woman only for the responses? the Sacred Congregation of Rites replied: Affirmative, when necessity urges.

399. • QUESTION 15. Is it mortal to celebrate without a cross; and what kind of cross is required?

Reply to the first. Negative; for this does not appear to be grave. - Thus theologians commonly.

Reply to the second. The cross which is required in the celebration of Mass must not be small, but must rise above the candlesticks, so that the Priest and the people can easily and conveniently look upon it. Thus Benedict XIV, Constitution Accepimus, July 16, 1746. If a large statue of the Crucified is present on the altar at which Mass is celebrated, this suffices, and there is no need to add another cross in the midst of the candlesticks. - S. Congregation of Rites, June 16, 1683. - If Mass is celebrated at an altar where the Most Holy Sacrament is publicly exposed, the cross can be exposed or not exposed according to the custom of the place. - Thus Benedict XIV, On the Sacrifice of the Mass.

400. • QUESTION 16. What sin is it to celebrate without a light, and is it ever lawful?

— Principles. As is already clear from the things said above, and is known to all, for the due celebration of Mass several things are required, some consecrated, some blessed, some not blessed, which can be called by the general name of sacred furnishings. Moreover, the principle is that consecrations in themselves pertain to bishops, so that without a faculty of special law or apostolic indult they would be performed invalidly by priests; while any priest imparts all blessings, even reserved ones, in themselves validly, although not always licitly, unless the Apostolic See has expressed something else in the reservation (c. 1147). But the sacred oils which are to be used in consecrations must always be consecrated by a bishop.

Now, by privilege of law, even if they lack episcopal character, Cardinals can perform consecrations of churches, altars, and sacred furnishings (c. 239, §1, 20°); abbots and prelates nullius (c. 323, §2). Vicars and Prefects Apostolic can consecrate chalices, patens, and sacred stones within the boundaries of their territory and while their office endures (c. 294, §1). The same are permitted to impart all blessings reserved to a bishop.

The major Superior of an exempt clerical religion can also bless a church of his religion. But the remaining furnishings can besides be blessed by local Ordinaries, even if not bishops, for the churches and oratories of their own territory; by a pastor, for churches and oratories situated in his territory; by the rector of a church for his church; by a priest whom the local Ordinary has delegated, within the limits of the delegation and jurisdiction of the delegating one; by religious Superiors and by priests of the same religion whom he has delegated, for both their own churches and oratories and those of nuns subject to them (c. 1304). Moreover the words "for the territory," "for the church," etc., express a condition of liceity, but not of validity; and once blessed they remain such although they have been transferred to other churches.

— Execration. Besides altars, concerning which we have already spoken, sacred furnishings lose their consecration or blessing: 1. because of injuries or changes which take away the former form and render them unsuitable for their proper uses; 2. because of profanation, if they have been used for unbecoming uses or exposed for public sale. And we are admonished that the chalice and paten are not execrated because of the consumption or renewal of the gilding, with the grave obligation preserved of gilding again a chalice and paten whose gilding has been consumed (c. 1305).

— Repair of a Sacred Vessel, Washing of Corporals, etc. 1. The Sacred Congregation of Rites itself warns that sacred vessels which must be handed over to an artisan to be gilded or repaired are not to be execrated (cf. response of April 20, 1822, Decr. auth., n. 2620).

2. "Purificators, palls, and corporals used in the sacrifice of Mass are not to be handed over to be washed by laypersons, even religious, unless they have first been washed by a cleric constituted in major orders; but the water of the first washing is to be sent into the sacrarium, or, if this is lacking, into the fire" (c. 1306, §2). These things are to be observed under venial sin, so that an excuse of necessity can be admitted. By force of formulae II and III of the Sacred Congregation of Propaganda Fide, Vicars and Prefects Apostolic can permit religious sisters assigned to the service of the sacrarium to wash corporals and purificators.

— Touching of Sacred Vessels, Corporals, etc. 1. Sacred vessels, whatever they are, while they contain the sacred species, to handle them, not merely to touch them, without necessity, will be mortal irreverence. 2. No prohibition of touch affects merely blessed vessels while they are empty and purified; nor purificators, palls, and corporals after they have been washed. But, even before use, the chalice with paten, and, after they have been used in the sacrifice of Mass, purificators, palls, and corporals, are prohibited from being touched with the bare hand by persons other than clerics or those who have custody of them, that is, sacristans, even lay ones (c. 1306, §1). A just cause excuses the fault of that contact, which is venial.

The greater reverence by which, in certain regions, even lay custodians abstain from touching the chalice is laudable and therefore to be preserved.

To what extent certain things can be used for a profane use is said in tome II.

— 1. There is required an altar, or certainly a sacred stone, which can hold at least the host with the greater part of the chalice.

Observe that smaller hosts are in themselves to be left during the whole time of the sacrifice upon the same corporal which contains the chalice and the principal host, and, according to the rubrics, are to be placed before or after the chalice. And so he will have acted less rightly who, after the consecration has been performed, immediately hands over to another priest the smaller hosts consecrated by him, so that he may distribute them to the people. For they make one victim and host with the principal host. The following prayers, oblations, and blessings are referred to them no less than to the principal host, nor is the sacrifice whole before the consumption of the blood (cf. Lugo, Euch., d. 20, n. 69). Yet this is not thought mortal, and it can be excused on account of the necessity of expediting the communion of the people.

— 2. There are required three altar cloths, of linen or hemp, whitened and clean. Their blessing seems to be required under venial sin unless a reasonable cause excuses. The upper cloth should flow down on both sides all the way to the ground, morally however, as custom bears, and unless the form or disposition of the altar impedes this.

It would be mortal to celebrate without any cloth, unless the matter is excused by the necessity of Viaticum or of providing Mass to the people on a feast day.

— 3. Under mortal sin there are required a consecrated chalice and paten. Are they consecrated by use itself? The matter is controverted. It can probably be affirmed, since the Sacred Congregation of Rites itself, September 22, 1702 (Gardellini, 3662 ad I, but the response has fallen out of Decr. auth.), admitted this. But it is certain that sacred vestments are not blessed after sacred use.

The paten and cup of the chalice must be gold, or silver gilded within, or of tin gilded within. Pius IX also permitted chalices and patens of aluminum mixed with other metals. Those of bronze are not admitted. But if it is gilded within, a chalice of brass or bronze is used without grave fault. Nor is it clear that it is required under grave obligation that a silver chalice be gilded within. Tamburini permits even a chalice made of gem, since it is very precious, provided it is not fragile and does not absorb the species.

N. B. The use of a spoon for pouring in the water is by no means prohibited. When it is placed in the chalice, it easily harms the gilding by its contact. Wherefore it will be better that, hung from a little chain, it remain over the altar beside the hand towel.

— The pyx and the little lunette of the monstrance must also be gilded. In a poor church, the Sacred Congregation of Rites admitted a little lunette of gilded copper.

The strict necessity of blessing these is denied by several. Yet it is greatly fitting that those things which must contain the Holy Eucharist be endowed with blessing.

— 4. There is required a corporal of linen or hemp, at least as to that part by which it touches the host or chalice; and it must be blessed. But the cross can be marked on the anterior part, where the altar is to be kissed, not in the middle of the corporal.

To celebrate without a corporal, or with a corporal not blessed, is judged grave, unless a grave necessity of celebrating urges.

If others can be had, it will be venial to use a corporal and other paraments less clean, but not very unclean. That you use very unclean ones, necessity is required, for example, of not omitting a prescribed Mass on a feast day.

Yet they are more easily excused from venial sin who, since they do not have care of those things, can obtain others for themselves only with difficulty.

— 5. There is required a purificator, likewise linen, yet not necessarily blessed, since no blessing of it is found in the ritual books. And so, if another is lacking, a clean little cloth will be able to be used, which afterward is no longer to be returned to profane use.

— 6. Under grave sin there is required a Missal containing at least the canon. The gravity of guilt is gathered from the danger of erring. Wherefore he is probably excused who, because of weakness of sight, cannot read, and is morally certain that he will not err. This also seems to be permitted to another in grave necessity. Indeed to him who can judge himself certainly immune from error, it will be lawful from devotion alone to celebrate once or twice without a Missal, when an opportunity of it is not had, with another book used to avoid the wonder of those present.

— 7. There is required an image of Christ crucified, yet not under grave obligation. From the Constitution of Benedict XIV, Accepimus, July 17, 1740, "the crucifix must stand out among the candlesticks in such a way that the priest and people can easily and conveniently look upon the same crucifix, and the image should not be so slight and small that it almost escapes the eyes of the priest himself and of the people" (St. Alphonsus, l. 6, n. 393). But if on the altar there has been a statue or painted image of Christ crucified, it is not necessary that another likeness be added. But when the Venerable is exposed, the image of Christ crucified, as usage bears, can be placed or omitted.

— There are required two candles lit from wax, as to the greater part. But to him who is not a bishop it is not lawful in a strictly private Mass, not even in a parochial one, to use more than two candles. Yet they permit this on account of solemnity or feast, and in a conventual Mass, which is not judged strictly private.

Concerning the quality of the candles, priests celebrating who do not have care of the church ought not be solicitous (cf. Sacred Congregation of Rites, March 5, 1879, not reported in Decr. auth.; cf. Lehmkuhl, II, 320 note).

To perform sacred things without any light is so grave that only for confecting Viaticum, which is a sacrament of necessity, is it lawful to celebrate thus. To celebrate with only a different light is also reputed grave; yet from a moderately grave cause, when an abundance of candles is lacking, this will be lawful (Cappello, n. 775, is more benign). Indeed Suarez and Gobat permit this once or again from devotion alone. To use only one candle is venial.

In its Third greater formula, n. 5, the Sacred Congregation of Propaganda Fide concedes to Ordinaries of missions the faculty of permitting that Mass be celebrated with one light, using in the case any light whatever, provided wax is lacking; and, in a case of true necessity, where neither olives are found nor another substance for feeding lamps, even without lights.

— Various other utensils are required: cushion, candlesticks, burse, veil, hand towel, but not blessed. If something from these is lacking, clean profane things will be able to supply them and then to be restored to their prior use.

The card of the secrets (cartagloria) in the middle of the altar does not seem to be required under sin. The smaller ones, at the side, are placed for convenience alone.

— The use of the antipendium is certainly not prescribed under grave obligation. Nor is the obligation itself clear. And it can be omitted when the altar is marble (St. Alphonsus, l. 6, n. 395), or adorned with gold or precious stone, or made in the manner of a tomb.

— Number of Ministers. Observe that in the present discipline, for from c. 61, D. 1, De consecratione, two persons responding to the priest were required, so that Dominus vobiscum and Orate pro me could have truth; by a priest who is inferior to a bishop, only one minister can be used. Two are tolerated in parochial and similar Masses, as in others which are celebrated with solemnity.

"It is not a small thing to make one Mass; and very happy is he who can worthily celebrate one."

(c. 53, D. 1, De consecratione.)

— I. Things, some consecrated, others blessed, others even not blessed, compose sacred furnishings. Consecrations in themselves require a bishop or privileged priest; blessings in themselves are validly made by priests, although not always licitly.

The sacred oils to be used must always be blessed by a bishop.

2. Sacred furnishings can be blessed for their churches and oratories by Ordinaries, by the pastor, by the rector of the church, by the priest whom the local Ordinary has delegated; for their own churches and those of nuns subject to them, by religious Superiors or by a priest of the same religion delegated by them.

3. Purificators, palls, and corporals to be used in the sacrifice of Mass are regularly first to be washed by a minister in sacred orders. Laypersons who do not have custody of them are forbidden to touch with the bare hand the same things after use in Mass, or the chalice with paten. These prohibitions oblige under venial sin. It would be mortal to handle any vessels whatever while they contain the sacred species.

II. For the sacrifice of Mass there are required: an altar or sacred stone, which holds the host with the greater part of the chalice; three blessed cloths, and one indeed under mortal obligation; a consecrated chalice and paten; a blessed corporal of linen or hemp; a purificator, which can be supplied by a clean little cloth; a Missal, under grave obligation; an image of Christ crucified, under venial obligation; two lit candles of wax, as to the greater part: one candle or at least a light is altogether necessary under grave obligation; cushion, burse, veil, hand towel. Concerning the obligation under sin of the card of the secrets or of the antipendium, it is not clear.

The pyx and little lunette must be gilded within.

Preliminary note. Since enough has already been said above, n. 191 ff., concerning those things which by divine law are required for the valid and licit celebration of Mass, such as the priestly order, the state of grace, attention, intention, etc., it remains to say a few things concerning the requisites from ecclesiastical liturgical law, and indeed not insofar as these prescriptions are to be fulfilled physically, since this pertains to the liturgy, but insofar as their transgression constitutes a more or less grave sin. By ecclesiastical law four things are required for licitly celebrating Mass, namely: 1. a legitimate time; 2. a becoming place; 3. sacred furnishings; 4. rites to be observed. Enough has already been said above, n. 198 ff., concerning the Eucharistic fast.

Those things which the celebration of Mass demands for itself comprise three things: 1. the circumstances of time and place; 2. things required for the celebration itself; 3. observance of the rubrics.

1623. Principles. I. TO CELEBRATE DAILY is licit and laudable, unless a special prohibition of the Church obstructs. - For "in the celebration of this mystery there is attended the representation of the Lord's Passion and the participation of its fruit; and according to each it was fitting to determine a time suitable for the celebration of this Sacrament. For because we need the fruit of the Lord's Passion daily, on account of daily defects, the Sacrament is offered daily in the Church regularly."²⁰

It was said unless a special prohibition of the Church obstructs. Now, a prohibition of this kind obstructs on the last three days of Greater Week, namely:

1. On THURSDAY in the Supper of the Lord, private Masses are prohibited.²¹

We say private Masses, for in individual churches, the solemn Mass to be celebrated by the rector of the church, or by one performing his functions, is admitted. - And here one must remember what the S. R. C. established, saying: "the rule prescribed in the Ceremonial Book is to be observed, which is conformable to the custom of the universal Church: namely that on Thursday in the Supper of the Lord, in memory that Our Lord Jesus Christ communicated the Apostles by His own hand, all presbyters, both Dignitaries and Canons, and any others from the body of the church,²² receive Communion from the hand of the Bishop or of another celebrating."²³

Let the following things be noted: 1. The prohibition of celebrating, on Thursday in the Supper of the Lord, other Masses besides the solemn one suffers the following exceptions: 1. In smaller churches where the sacred functions of Greater Week cannot be solemnly performed, let rectors of churches strive to perform them, with the form of the small Ritual issued by order of Benedict XIII observed; with respect to other parishes which are destitute of clerics, the Ordinaries of places are able to indulge, for the convenience of the people, that pastors, with permission sought yearly, can celebrate a read Mass.²⁴ 2. For the convenience of the sick, the Bishop can concede that in the church, not in the private chapel of the hospital, one private Mass, besides the solemn one, be celebrated.²⁵ 3. A regular Superior can celebrate Mass privately in a private Oratory, for ministering Communion to Religious, and if the oratory is lacking, let this be done in the church, with the doors closed.²⁶

2. If on this day a Feast of precept occurs, for example of St. Joseph or the Annunciation of the Blessed Virgin Mary, provision is to be made by the Ordinaries of places that on that day, according to the number of Christ's faithful, several private Masses be celebrated before the solemn Mass.²⁷ But the Masses to be said are of the solemnity of the day with Gloria and Credo, not of the feast, concerning which nothing is made.²⁸

3. But if the feast of the Annunciation of the Blessed Virgin Mary falls on Parasceve or on Holy Saturday, it ought, together with the precept of hearing Mass and abstaining from works, to be transferred in the universal Church to Monday after Low Sunday.²⁹

2. On FRIDAY of Greater Week, namely the day of Parasceve, the prohibition of the Church is absolute. On this day all priests must abstain from celebrating, and indeed under grave obligation, even if celebration would have to be made for furnishing Viaticum to a dying person. It is clear from the Rubric of the Missal and from Can. Sabbato 13, Dist. 3, de Consecr. The reason is that on that day, the Passion of the Lord is recalled by the Church as really enacted,¹ and therefore it is not represented mystically through the consecration of the Eucharist.

3. As regards HOLY SATURDAY, only the solemn Mass is permitted, and in smaller churches a read Mass, with the form of the small Ritual of Benedict XIII observed. But private Masses are altogether prohibited, in whatever churches and private oratories, notwithstanding any contrary custom whatever.

1624. II. Private Masses can be said at any HOUR, from dawn until noon. - Thus the Rubric of the Missal,² which also prescribes the time at which the conventual and solemn Mass is to be celebrated. But DAWN begins when the first brightness is spread over the earth, or from the beginning of light, which is various according to various places and times of the year. Let attention be given to the tables which are customarily appended to the directory of the divine Office. In regions where dawn is not had, the Rubric is understood "concerning the time which is equivalent and corresponds to dawn, that is, concerning the beginning of the civil, moral, and usual day, in which men are accustomed to rise at daybreak for works, according to the received and approved customs of the regions."³ - Moreover, in every region, the time both of dawn and of noon must be taken not mathematically, but morally, and "Benedict XIII agreed that a breadth of a third part of an hour can be tolerated, both before dawn, for Masses to be begun, and after noon," for them to be completed.⁴

The prohibition of celebrating before dawn and after noon obliges under grave sin in grave matter. It is clear from Trent,⁵ prescribing "that Ordinaries... by edict and proposed penalties should take care lest priests celebrate at hours other than the due hours." But grave matter would be to begin Mass an entire hour before dawn, that is, before the time at which, from the decree of Benedict XIII, it is licit to begin it, or an entire hour after noon. Short of an hour, the matter would be only light.

1625. From the aforesaid law various CAUSES can excuse, namely:

1. Exception of law, by which the solemn Mass of the Nativity of the Lord can be celebrated at midnight. Nor indeed is it licit on this night to celebrate successively two other Masses, nor to offer Holy Communion to the Faithful. Thus the S. R. C., April 28, 1703, in Savonen.; in Pisauren., April 20, 1641, etc.⁶ Indeed, as an abuse there was proscribed on September 18, 1781,⁷ the custom by force of which any priest whatever, without Apostolic Indult, would celebrate Mass before dawn on the night of the Nativity. Yet this is conceded to Bishops, that in public oratories or chapels they can tolerate one Mass, even without chant, according to the custom of the region. Thus it is gathered from the response of the S. R. C., September 7, 1850.⁸

2. Apostolic privilege or Indult, conceded after the Council of Trent, by force of which it is licit for privileged persons to celebrate, for example, one hour before dawn or after noon; which ought to be understood of one hour before or after the time assigned for others not privileged; otherwise the privilege would profit little.⁹

3. Necessity, for example that Viaticum be furnished to one dying, in which case it would be licit to celebrate even at midnight.

4. A reasonable cause, for example that workmen and servants may be able to hear Mass very early in the morning. - Whence, if on a feast day the solemn Mass is prolonged rather far, a private Mass can be said one hour and more after noon; and probably also two hours, at least with the license of the Bishop, lest namely a great part of the people lack Mass. Likewise, from the cause of a journey, or of the funeral of some magnate, or of a sermon, or of Ordinations, it would be licit to celebrate Mass one hour after noon, or before dawn.¹⁰

5. Dispensation; for the Bishop can dispense in some particular case, from a reasonable cause. And all religious Superiors have power in this same faculty toward their subjects, since they are their Ordinaries.¹¹ - But Paul III admonishes: "Let them use sparingly any Indult whatever of celebrating, or causing to be celebrated, before day; because, since in the ministry of the altar Our Lord Jesus Christ, the Son of God, who is the brightness of eternal light, is immolated, it is fitting that this be done not in the darkness of night, but in the light."¹²

It is asked: Whether and what sort of sin it is to celebrate Mass before the recitation of Matins?

Resp. 1. If it concerns private celebration, several authors with St. Antoninus say it is mortal; others with Tamburini and Holzmann recognize no fault in this. But more commonly and more probably others with Benedict XIV¹³ teach that it is by no means mortal, both because it is not a necessary disposition for celebrating, and because an obligation of this kind is neither expressed in the Rubric nor commonly received. But they think it is not excused from venial fault, because in the Rubric this is now numbered among defects, and therefore it cannot be said to be of mere counsel. But any moderate reasonable cause excuses, as study, a journey, the will of the Superior, the expectation of the people, etc.¹⁴

Resp. 2. If it concerns a conventual and solemn Mass, authors "commonly and more truly affirm that it is mortal, unless a just cause intervenes, and a grave and public one, and without scandal. The reason is that such is the custom received in all churches where public prayers are said; so that, by acting otherwise, the public worship of God, the common good, and the suitable governance of the Church would be gravely injured."¹⁵

1626. III. It is licit to celebrate only ONCE in a day. In antiquity it was indeed licit to perform the Mass several times on the same day, but for many centuries now this has been prohibited under grave obligation. "Except on the day of the Lord's Nativity," says Innocent III,¹⁶ "unless a necessary cause suggests, it suffices for a priest, once in the day, to celebrate only one Mass."

There is excepted 1. The Day of the Nativity of the Lord. For on this Feast it is licit for any priest to celebrate three Masses, but the pastor is held to apply only one for the people (cf. n. 1609, q. 4). 2. A case of necessity: if indeed a great part of the people, on a Sunday or Feast of precept, would lack Mass, the priest can, with the license of the Bishop, celebrate twice. We say with the license of the Bishop, "to whose judgment it is left to determine whether a just and true reason of necessity intervenes in particular cases. Nor is it right for this faculty to be imparted indiscriminately to Bishops, but only on account of a true cause of necessity in a particular case."¹⁷ But if there seems to be a grave cause of BINATING, concerning which nevertheless it is not clear whether it is canonical or not, the mind and practice of the Holy See is that Bishops have recourse to it; namely when it concerns license to be conceded not for an act, but to be valid for a longer span of time. But if a sudden case occurs, in which recourse to the Bishop is not easy, his license can be presumed.¹⁸

It is asked: When is NECESSITY judged to be present for celebrating twice?

Resp. From the common opinion of theologians, this necessity is present in a threefold case. - 1. If some presbyter has two parishes, and the people cannot come together into either parish. 2. If some presbyter, although he does not have two parishes, nevertheless rules two peoples so distant from each other that one of them cannot stand by while he celebrates, while it could easily come together in some chapel.¹⁹ 3. If all parishioners cannot at the same time come together for one Mass, whether on account of the narrowness of the church, or on account of the distance of places, Mass can be repeated in the same church.²⁰

Therefore, these and similar circumstances occurring, another priest who can offer another Sacrifice being altogether lacking, there will be present a legitimate necessity of repeating the Sacrifice. Otherwise, however, any other cause being removed, such as scarcity of the priest, or the convenience of those who would wish to satisfy the precept of hearing Mass in their private chapels, or even very ancient custom which sometimes could be adduced, etc., it is not licit for a priest to repeat the Sacrifice.²¹

NB. Concerning the rite to be observed in the repetition of Mass, see the Appendix to the Roman Ritual.

1627. Principles. I. By common and ordinary law, it is not licit to celebrate Mass except in CHURCHES, or in ORATORIES deputed to divine worship by the Bishop. - This is clear from Trent,²² prescribing: "Let Bishops not suffer that this holy Sacrifice be performed by any seculars or regulars whatever in private houses, and altogether outside the church and oratories dedicated only to divine worship, to be designated and visited by the same Ordinaries." That this Tridentine precept obliges under grave obligation is clear both from the very words which the Council uses and from the end which it intends.

CHURCHES are dedicated to divine worship through Consecration, which is reserved to the Bishop, or through blessing, which, by mandate of the Bishop, can be imparted by a simple priest.²³

But ORATORIES in which it is licit to celebrate are only PUBLIC Oratories. Under this name come both those which have access on a public road and are open to anyone from the people, and those which have been erected in palaces of Bishops, monasteries, seminaries, hospitals, prisons, etc. (cf. n. 678). - Oratories which are dedicated to divine worship in perpetuity can indeed be consecrated, but ordinarily they are customarily only blessed. - Indeed, if they were probably judged not going to remain for long in the same place, the blessing would more advisedly be omitted. Yet deputation of the Bishop, by himself or through another, is always required. - But in houses of Regulars, erection is made through regular Superiors.²⁴

It is said 1. By common law; for, from Apostolic Indult, it is licit to celebrate in private oratories. - Nor indeed can Bishops concede this license, unless grave and urgent causes are present, and only by way of act.²⁵ But in private oratories, it is not licit to perform Mass except on the days expressed in the Indult, and with one of the persons present to whom the Indult has directly been conceded. Nor can several Masses be celebrated there if in the Indult it is said, as it usually is said: one Mass may be celebrated daily; except if celebration had to be made for ministering Viaticum to a sick person lying ill in the same or a neighboring house; in which case, even with the indultary absent, it would be licit to celebrate.²⁶ Indeed, it is licit to celebrate in the house of the sick person or in a nearer place, if the place is decent, lest the sick person be deprived of Viaticum, namely when it can be carried neither publicly nor secretly. Thus the S. C. de Propag. Fid., December 14, 1868.²⁷

Note. 1. The privilege of a private Oratory is at the same time personal and local, and therefore adheres to the designated place and is extinguished with the person.²⁸ 2. Private Oratories are not to be blessed with the form prescribed in the Ritual, since they are not vowed to God in perpetuity.²⁹ The blessing of a house or place can be used. 3. Bishops, in certain circumstances, enjoy the privilege of a portable altar; namely when, in cases permitted by law or by special license of the Apostolic See, being absent from the house of their own habitation, they make delay in another's house; and similarly when, on the occasion of sacred Visitation or a journey, they are received somewhere as guests. Therefore in these cases, in the houses where they are staying, they can either perform Mass themselves, or command that another priest perform it before them. - But these cases removed, in no way is it licit for them, in houses of laymen, to celebrate or cause to be celebrated the Sacrifice of the Mass. Thus from the Decree of Clement XI, issued December 15, 1703, and from the Constitution Apostolici ministerii of Innocent XIII, May 5, 1723.³⁰

It is said 2. By ordinary law; for, in a case of necessity, it is licit to celebrate Mass in any decent place whatever. "But CASES of necessity are: 1. if the church is destroyed; 2. if some priest is making a long pilgrimage through deserted places, or places of infidels; 3. if the church is not capable of the people, so that many would lack Mass; 4. if an army is found in camps, or a multitude of those sailing on the seashore. Thus commonly."³¹ Therefore in these and similar circumstances, lest the people be deprived of Mass on a feast day, it is licit to celebrate outside the church. But it is fitting that license be obtained from the Bishop if it can conveniently be sought. But if the case of necessity is doubtful, the Bishop can well dispense.³²

It is asked: Whether it is licit to celebrate Mass at SEA?

Resp. That this be licit, an Apostolic Indult is required; which is customarily easily conceded under the following conditions: 1. if the distance from shore is long; 2. if the sea is calm, and another priest or deacon assists, who, if some movement is stirred up, may hold the chalice firmly.³³

1628. II. It is prohibited under grave obligation, unless necessity is present, to perform sacred rites in a church POLLUTED, EXECRATED, or INTERDICTED. This is clear from Canon Law and from the Rubrics of the Missal, where it is had: "if, while a priest is celebrating, the church is violated before the Canon, let Mass be dismissed."³⁴

The reason for the first and second case is that it is not fitting that the Immaculate Host be offered and divine Offices be celebrated in a place that has become base or notoriously contaminated; whence one knowingly celebrating in a notoriously violated church sins gravely, although he incurs no censure or irregularity. But in the third case, the prohibition is in punishment of the delinquent, and the priest illicitly celebrating in an interdicted place incurs irregularity (cf. n. 1309 and 1377).

We said: unless necessity is present; for, in a case of necessity, namely if the people do not have another church, it is licit, with the permission of the Bishop if he can be approached, otherwise without it, to celebrate in an execrated or polluted church, which nevertheless is not reconciled by that celebration.¹ Likewise, in an interdicted place, on the more solemn feasts, it is permitted to celebrate, as was said at n. 1308.

1629. Questions. Q. 1. When is a church judged POLLUTED?

Resp. A church, or public oratory, is polluted or violated in four ways, as follows:

1. Through voluntary and injurious homicide, or one consummated within the church, through an action physically killing and sacrilegious, whether with shedding of blood or in another way, for example by poison, strangling, and although death itself happens outside the sacred place. Whence a church is not polluted through accidental homicide, or one done by an insane person or by another in defense of himself, with moderation of inculpable defense, or proceeding from a wound inflicted outside the church. But it is polluted through homicide which otherwise would be just through the sentence of a judge. Except, if a disturber of the republic could not otherwise be captured² (cf. n. 582, 4).

2. Through copious shedding of human blood, arising from striking or a grave wound, and gravely injurious to the immunity of the Church, as they commonly hold. - Whence a church is not polluted if the shedding of blood is accidental; if it proceeds from playful or light striking, as in a quarrel of boys; if a few drops flow; if the external action which is the cause of the shedding was not consummated in the sacred place, but outside. On the contrary, it is polluted whenever a physically and theologically grave striking happens in the church, although blood is shed outside the church itself; because the sacred place is violated not so much through the shedding of blood as through the injurious action from which it proceeds.³

3. Through voluntary and sacrilegious shedding of human seed performed in the church, whether it was through pollution, or fornication, or any other manner whatever. When a church is polluted through the conjugal act, see n. 783. To the question "whether a consecrated church which for two days served for military stations and watches is to be judged profaned, and therefore needs the reconciliation prescribed by the Pontifical," the S. R. C. on February 27, 1847, judged that one must respond: it is to be reconciled as a precaution.⁴

4. Through the burial of an excommunicated person to be avoided, a denounced heretic, or an infidel or non-baptized person. - Except, more probably, if he is a catechumen; because he is not judged an infidel, on account of baptism of desire: likewise, if he is an infant enclosed in the womb of a dead mother, and not baptized. But otherwise, if having been brought forth into the light, he died without baptism; for then the church or cemetery is polluted from his burial.⁵ Thus from the decree of the S. C. of Immunity, August 18, 1821. And here it must be noted that, the church having been polluted, the cemetery also is polluted if it is contiguous, but not vice versa. Therefore, the church having been reconciled, the cemetery is similarly reconciled.⁶

It must further be noted that, for a church to be polluted through the aforesaid crimes, it is required: 1. that they be perpetrated within the church itself, that is, in those parts which properly pertain to the body of the church, which extends from the upper vault to the pavement, and from the interior door to the last wall; 2. that they be notorious by notoriety of law or fact; whether immediately from the beginning, or by succession of time; for in each case the reputation of the church is equally lost.⁷ - As soon as the pollution has been made notorious, the sacred Eucharist ought to be removed, and, the altars having been stripped, all movable things are to be taken away.⁸

Q. 2. How is a polluted church to be reconciled?

Resp. If it was consecrated, it is to be reconciled according to the rite of the Roman Pontifical by the Bishop, or by a priest from delegation or Pontifical privilege, such as Superiors of Regulars have for their churches, provided water blessed by the Bishop is employed, or by the one reconciling himself, if the Bishop is distant by two days' journeys or 14 hours.

If the church was only blessed, it can be reconciled by a simple priest, the accustomed prayers and lustral water blessed by himself or another priest having been employed.⁹ But whether the delegation of the Bishop is prerequisite for this is not certain. Several affirm from the Roman Ritual, but Benedict XIV denies,¹⁰ and his opinion, at least when necessity urges, can be brought into practice. But a private Oratory, since it is not a sacred place, is not judged to be polluted, and therefore does not need reconciliation.

Q. 3. When is a church EXECRATED, and how is it rendered SUITABLE for worship?

Resp. 1. It is execrated when it loses its consecration or blessing: which happens "if the walls according to the greater part are destroyed, or all of their plaster or at least a greater part is removed at the same time." But it is not execrated if only the roof or upper vault is changed, or if destruction and repair are made successively through small parts, although the whole church would be renewed.¹¹ And the same must be said if it was converted to profane use; because then it needs only reconciliation.

Resp. 2. An execrated church is again to be consecrated or blessed, according to the rite and form prescribed for the consecration or blessing of churches.¹²

For celebrating Mass rightly and legitimately, many things are required which can be referred: 1. to the altar and its furnishings; 2. to the sacred vessels and their accessories; 3. to the sacred vestments; and 4. to the minister of the priest.

1630. 1. The ALTAR, that is, the stone ordained and consecrated for sacrificing, is required under grave obligation for the celebration of Mass. This is clear from the perpetual discipline of the Church, and it is prescribed in the Rubric of the Missal.¹³ - But a twofold altar is distinguished: the one fixed, which is consecrated as joined to a base; and the other portable, or altar-stone, which is consecrated as separated from a base. - Each must be consecrated by a Bishop, and in it, while it is consecrated, Relics of martyrs are to be placed, and indeed from a grave precept.¹⁴ Yet sometimes, from Indult of the Supreme Pontiff, faculty is conceded of celebrating on a broken altar, or one lacking Relics, if otherwise celebration cannot be made.

The altar remains suited for celebration as long as it is not execrated. Now it is EXECRATED: 1. if, when it is fixed, the consecrated stone is removed from the lower structure, but not if the whole altar is transferred to another place;¹⁵ 2. if it is enormously broken, say if the table has been divided into two or several notable parts, or also if the part divided by fracture is from those parts in which special anointings had been employed;¹⁶ 3. if the sepulcher of the Relics is violated, through fracture or removal of the seal, namely of the cover by which the sepulcher is closed. But if only the seal of the Bishop impressed in wax has been erased, the altar is not execrated.¹⁷

2. "Let the altar be covered with THREE CLOTHS, or clean altar-cloths, blessed by the Bishop or by another having power, the upper one at least oblong, which reaches down to the ground, the other two shorter, or one doubled." Thus the Rubric of the Missal.¹⁸ Wherefore let it be NOTED: 1. The cloths must be made from linen or hemp, but not from another material, although rivaling linen or hemp in cleanliness, whiteness, and tenacity.¹⁹ 2. To celebrate with cloths not blessed does not exceed venial fault, from which any reasonable cause excuses. 3. To celebrate without any cloth is judged a mortal sin, from which grave necessity nevertheless excuses; to celebrate with two cloths, or one doubled, will be venial; and the same seems to be said if celebration is made upon one single cloth and not doubled.²⁰

3. On the altar, in the middle, let there be placed a CROSS WITH AN IMAGE OF THE CRUCIFIED, open, visible, and of such size that it comes at once into the sight of the celebrant and of the people. Thus the Rubric of the Missal.²¹ It is not indeed mortal, as the very common opinion holds, to celebrate without a cross, but it cannot be excused from venial sin.²² Yet a cross is not required if a sculpted or painted image of the crucified Savior holds the principal place in the larger picture of the altar.²³ On an altar where the Most Holy Sacrament is publicly exposed at the time of the Sacrifice, the cross can be placed or removed according to the custom of places.²⁴

4. "Let CANDLESTICKS be placed on the altar, at least two, with candles lit, here and there on each side." Thus the Rubric of the Missal.²⁵ This precept obliges under grave obligation, nor can even the necessity of ministering Viaticum exempt from it. Whence, if the light fails before consecration, one must altogether desist from celebrating; otherwise, if after consecration: in which case it is better, although the candles can be relit, to continue the Mass without delay, because such continuation pertains to the unity of the Sacrifice. To celebrate with one wax candle, according to the more probable and more common opinion, is only venial, from which therefore any reasonable cause excuses. To celebrate with candles of tallow or oil is commonly held as mortal, from which only a grave cause excuses.²⁶ Nevertheless, if the prescribed wax candles are present, it is not prohibited to employ candles of another material, for example stearin, outside the table of the altar, for increasing solemnity. The third wax candle to be lit after the Sanctus can be omitted, since it is prescribed from a merely directive Rubric, and today common usage bears thus.²⁷ - More candles than are prescribed by the Rubric can also be lit in private Mass, on account of the solemnity of some feast, or even on account of devotion; but not on account of the dignity of the celebrant, unless he is a Cardinal, Bishop, or Abbot having the use of Pontificals.²⁸

5. A MISSAL containing at least the Canon is required under grave obligation; but, without Pontifical Indult, it is not licit to use any Missal other than the Roman. - Yet a pilgrim priest, celebrating in a church to which a proper Missal has been conceded, can use it, in the case in which a Roman Missal cannot be had. It is similarly licit, according to the probable and very common opinion, sometimes to celebrate without a Missal, if none can be had, provided from past experience it is morally clear that every danger of erring is absent.²⁹

Note. Some other things, yet of lesser necessity, are prescribed in the Rubric. Among other things these are read: Let the altar "also be adorned with a pallium, or frontal, of a color, as far as can be done, suitable to the feast or Office of the day," unless nevertheless a just cause excuses, for example poverty or contrary custom. "At the foot of the cross let the tablet called of the Secrets be placed. At the Epistle corner, a cushion, or another decent support, is to be placed under the Missal, and on the same Epistle side there is to be prepared... a small bell, glass cruets of wine and water, with a basin and a clean hand-towel in the little window or on a small table prepared for these things. - On the altar let nothing at all be placed which does not pertain to the Sacrifice of the Mass or to the ornament of the altar itself."³⁰

1631. The sacred vessels are these: chalice and paten, pyx and lunette of the monstrance, to which the monstrance itself can also be numbered; the accessories are: corporal, pall, purificator, burse, and veil. Wherefore let the following be noted:

There is required, under grave obligation, for the celebration of Mass: 1. A CHALICE, and say the same of the PATEN, made from due material, and consecrated by the Bishop. Thus from the Rubric of the Missal.³¹ The use of a small spoon for pouring water into the chalice is prohibited by no law.³²

The Chalice with Paten "ought to be either gold, or silver, or at least to have a silver cup, gilded within." On account of poverty, a chalice with a cup of tin is permitted,¹ but not of bronze, copper, or another material.² From a more recent concession, chalices of aluminum mixed with other metals, commonly Bronzo di aluminio, are permitted, provided they receive certain silvering and gilding within, according to the instruction of the S. Rit. C.³

The chalice and paten must necessarily be consecrated by the Bishop; nor do they receive consecration from the fact that someone, even in good faith, has celebrated in them while they were not yet consecrated.⁴ Abbots having the use of Pontificals can consecrate sacred vessels, and similarly bells, for their churches, but not for others.⁵

Both chalice and paten are execrated if they are notably broken; for example if there is a hole in the bottom, even a very tiny one; if the cup is separated from a fixed foot, but not if from a turned one; because in the first case the chalice loses its form, not likewise in the second, since the parts of the chalice can be joined without new artifice. They are also execrated when they are gilded anew; wherefore they need a new consecration.⁶

To the question: "Whether a consecrated chalice remaining whole is to be judged to have lost its consecration from this alone, that it was employed by heretics for profane use, for example for drinking at table?" the Qualifiers of the Holy Office responded in the year 1674: "that it remains execrated."⁷

There are required: 2. A PYX or ciborium, and a Monstrance for preservation and public exposition of the Most Holy Eucharist. These ought to be of solid and decent material, just as the cup of the pyx and the lunette of the monstrance, namely from the same material as that which is prescribed for the chalice, or even from gilded copper.⁸ The pyx indeed and the lunette ought, from the precept of the Church, to be blessed by the Bishop, or by a priest having faculty.⁹ As regards the monstrance, it is not indeed required that it be blessed, yet it is laudably blessed.

There are required: 3. Corporal, pall, and purificator of linen or hemp. Yet for the Indies an Indult was conceded by Clement XIII of celebrating upon a corporal of cotton cloth.¹⁰ These linens ought to be of the greatest cleanliness, first of all the corporal, so that it is held as mortal to celebrate on an enormously unclean corporal, unless necessity excuses, for example if the celebrant or others would otherwise have to omit Mass of precept. - It is necessary that the corporal and pall have been blessed by the Bishop or by another having faculty.¹¹ But for the purificator no blessing is prescribed.¹²

Yet the necessity of the aforesaid things is not the same in all. To celebrate without a corporal or with one not blessed cannot be excused from mortal sin, unless grave necessity urges. With respect to the pall, the matter is controverted; wherefore, if a pall is lacking, or if it must be waited for through a quarter of an hour, another corporal can be used in its place, or, this also lacking, the purificator or burse. But if a purificator cannot easily be had, it is probably licit to celebrate without it, and in its place to use a clean small towel, which afterwards is no longer employed for profane use.¹³

Note. The corporal can be adorned at the extremities with gold or silk, but not likewise in the middle. - It is similarly licit to cover the pall, on the upper part, with silk cloth or woven gold, provided the linen pall attached beneath covers the chalice, and the upper cloth is not of black color, or does not bear some insignia of death.¹⁴

There is required: 4. a veil, and this silk, and a burse, of the color of the vestments. - But these are not to be blessed separately, nor is it any sin to celebrate without them.

1632. It is asked: To whom is it licit TO TOUCH the sacred vessels and linens?

Resp. 1. If they actually contain the Most Holy Sacrament, outside a case of necessity or danger of profanation, it is licit for no one, short of grave fault, to touch them, even mediately, except a priest or deacon. Thus commonly.

Resp. 2. If they are empty, it is permitted to touch them: 1. to subdeacons, also in the ministry of the altar; 2. to acolytes, and from custom to other clerics, outside ministry; likewise to regulars and Nuns who are sacristans, from privilege; 3. to all laymen from a reasonable cause; which lacking, they sin, according to the very common and truer opinion, but not more than venially, scandal and contempt being excluded. "And today," says St. Alphonsus, "it can be said from custom that this is licit... to all who serve churches in clerical habit....; at least I say these are excused from fault, because while they exercise the office of sacristan, there is always some necessity of touching sacred vessels." And the same applies to the touching of corporals after use.¹⁵ From the things said it is inferred that sacred vessels, if they are to be stripped, restored, or gilded, are licitly touched by the artisan, because a just cause is present.

Resp. 3. With respect to the WASHING of sacred linens, a threefold washing is required. - The first of these is to be performed by subdeacons, whose peculiar office it is.¹⁶ Yet there are not lacking those who teach that it can also be made by any tonsured cleric. It would be more fitting if the second and third washing were also done by a consecrated person; nevertheless there is no sin if they are done by laymen. - If a layman performs the first washing, he sins, but only venially; but when a just cause intervenes, the washing lacks every fault. - Moreover it is required, from canon law, that the vessels in which sacred linens are washed serve no other use, and that the water of washing be poured into the sacrarium; nor can derogation be made from this precept by any contrary custom.¹⁷

1633. The SACRED VESTMENTS in which the priest ought to be clothed in the celebration of Mass are the following: amice, alb, cincture, maniple, stole, and chasuble or planeta: the latter three and the alb are called MAJOR by liturgical authors; the amice and cincture, MINOR. Wherefore it must be noted:

1. The priest, for performing the Sacrifice of the Mass, ought to be clothed with all the aforesaid vestments. Thus from the Rubric of the Missal.¹⁸ The precept with respect to the aforesaid vestments, although it obliges the celebrant in conscience, nevertheless does not urge equally in all its parts. For: 1. To celebrate without any sacred vestment is never licit; nor can this ever be made honorable by any cause, not even by danger of death, unless by Pontifical dispensation alone, if perhaps sometimes it is conceded, say in time of persecution.¹⁹ 2. To omit some one from the major vestments is a mortal sin; yet in a case of grave necessity, it is probably licit to celebrate without stole or maniple. - 3. To celebrate without cincture, or without amice, probably is not mortal; indeed, there is no sin if, these being lacking, a reasonable cause of celebrating is present, such as even the devotion of the celebrant alone.²⁰

But vestments "ought not to be torn or rent, but whole, and decently clean and beautiful."²¹ To celebrate with vestments enormously unclean or torn is mortal, unless necessity excuses, namely if the celebrant or others would otherwise have to omit Mass of precept. - If they are not very unclean or torn, it will be venial; indeed no sin, if others cannot be had.²²

2. Vestments ought to be blessed by the Bishop, or by another having faculty. Thus the Rubric of the Missal.²³ This blessing is required by the same necessity as the vestments themselves, since vestments not blessed are esteemed in the same way as non-sacred vestments.²⁴ Moreover, regular Prelates cannot, without special privilege, bless sacred vestments. Such privilege is ordinarily conceded to them only for their own churches. If nevertheless they have blessed for other churches, the blessing, although illicit, is nevertheless valid.²⁵ - Bishops, without Pontifical Indult, cannot delegate to others the faculty of blessing sacred vestments;²⁶ a fortiori, regular Prelates cannot do this.

3. With respect to the material of vestments, these things are to be observed: 1. Amice and alb must be made from linen or hemp;²⁷ 2. the cincture can be woolen or silk, although it is more fitting that it be linen;²⁸ 3. vestments of suitable color can be made from silk or half-silk, or from gold texture; but not from glassy texture, nor from linen cloth or cotton,²⁹ nor finally from wool; yet linen, just as cotton, can be mixed in the texture of the vestments.³⁰

4. "The vestments of the altar, of the celebrant and of the ministers, ought to be of the color suitable to the Office and Mass of the day, according to the use of the Roman Church, which has been accustomed to use five colors: white, red, green, violet, and black."³¹ - Hence, there are excluded vestments both of various colors and of yellow or blue color.³² Nevertheless a certain mixture of other colors is not reprobated, by way of ornament, provided one color is truly predominant. Nor are vestments made from gold cloth reprobated; indeed, rather, the custom of places is to be tolerated by which, for any color whatever except violet and black, they are employed.³³ The aforesaid Rubric, since it treats of a thing which accompanies the Mass, more probably is not only directive, but also preceptive. Nevertheless, scandal excluded, it obliges only venially, and therefore any reasonable cause excuses from every sin, as if at a gathering of priests there were not enough vestments of the due color.³⁴

5. Sacred vestments are execrated when they are notably and indecently torn, or have lost their form; or when, other parts having been added, they are so repaired that in the estimation of the prudent they can no longer be judged the same.³⁵ But torn vestments, or those consumed by age, must be consumed by fire, and not employed for profane uses.³⁶

1634. It must further be noted: 1. "Vestments ought not to be taken from the altar for the celebration of Masses, since this belongs only to Bishops, whether they celebrate solemnly or privately."³⁷ But, if the sacristy is lacking, or a table prepared for this, they can be placed upon the altar, not in the middle, as for Bishops, but at the Gospel corner. Yet this is licit to no one on an altar where the Most Holy Sacrament is exposed.³⁸

2. The celebrant ought to be shod on the feet. Concerning which the S. R. C., August 31, 1872, in Gerunden., responded: "Clerics, especially in sacred functions, ought to employ stockings or shoes which approved Clerics of the place or Diocese are accustomed publicly to use."³⁹ To celebrate without cause, with bare feet, contempt excluded, does not exceed venial sin; if it happens from necessity or reasonable cause, there is no sin.⁴⁰

3. The celebrant, approaching the vestments, ought to be "clothed in garments suitable to himself, of which at least the exterior reaches the heel of the foot."⁴¹ This rubric, scandal and contempt excluded, seems to oblige only under venial sin. Yet various Councils have prescribed its observance under penalty of suspension incurred by the very fact by the delinquent, in the place of his own residence.⁴²

4. "Let no one dare to use a small cap in the celebration of Mass, without express license of the Apostolic See, notwithstanding any contrary custom whatever."⁴³ Hence the Doctors say it is mortal to celebrate the whole Mass with covered head; otherwise, if until the Canon, contempt and scandal excluded.⁴⁴ But in an extraordinary case, if the illness is not long-lasting, it will be licit from presumed license to celebrate with the small cap, provided it is removed from the Preface to the end of Communion.

Similarly, "Innocent XII... ordered the Ordinaries of places to be warned that they should not permit anyone, without privilege of the Apostolic See, to perform the sacrosanct Sacrifice of the Mass with false hair."⁴⁵ But several authors testify that this law has become obsolete in various places.

1635. I. It is licit for no priest to celebrate without a SERVING MINISTER. Thus all from the formal prescription of law,⁴⁶ which obliges under grave obligation. - Yet necessity excuses from this law; whence the Doctors commonly say that it is licit to celebrate without a minister: 1. if the necessity of ministering Viaticum urges; 2. if the people, or the celebrant himself, ought to satisfy the precept of hearing Mass; 3. if, Mass having begun, especially after the oblation has been made, the minister departs, not going to return shortly.

II. The minister serving the celebrant ought to be MALE. For it has been guarded by law "that no woman presume to approach the altar, or minister to the presbyter, or stand or sit within the rails."⁴⁷

This precept obliges under grave obligation, and therefore, when necessity urges, it would be better to celebrate without a minister than with a woman ministering. Yet in a case of necessity, a woman, especially if she is a nun, could respond from afar, provided she does not minister at the altar by offering the cruets, etc.⁴⁸

Note. 1. Although the rubrics concerning the rite to be observed by the minister are preceptive, nevertheless "let the celebrant not make himself scrupulous if the minister pronounces badly, nor easily correct errors, lest he disturb himself or those standing around, or the order of the Mass"; it suffices if he supplies those things which are omitted by the minister. 2. A lesser necessity suffices for celebrating with a minister who does not know how to respond than without a minister.⁴⁹

You will ask whether it is licit for a minister to serve a priest celebrating unworthily. Resp. No, unless he is excused by a grave cause. Thus St. Alphonsus¹ against Suarez and others, who deny that such cooperation is illicit whenever the priest could easily find another minister (cf. n. 1377).

1636. "How great care must be employed, that the sacrosanct Sacrifice of the Mass be celebrated with every worship of religion and veneration, anyone will easily be able to judge, who has considered that in the sacred Scriptures he is called accursed who does the work of God negligently. But if we necessarily confess that no other work so holy and divine can be handled by the Christian faithful as this tremendous mystery, it also sufficiently appears that every labor and diligence must be placed in this, that it be performed with the greatest possible interior cleanness and purity of heart, and with the exterior appearance of devotion and piety."²

Now, for the devout celebration of Mass, exact observance of the rubrics contributes much; and of this we must now treat.

1637. Principles. I. The rubrics which define the rite, manner, and norm of celebrating OBLIGE under precept grave in its kind.

This is proved, 1. from Trent, where it is said:³ "If anyone shall say... that the approved rites of the Church customarily employed in the solemn administration of the Sacraments may either be contemned, or be omitted by the ministers at pleasure without sin, or be changed into new others... let him be anathema." These words certainly have the greatest force concerning the celebration of Mass, in which the most august of all the Sacraments is confected and administered.

2. From the Bull of St. Pius V, where it is said: "Commanding, and strictly enjoining upon each and all... in virtue of holy obedience, that they chant and read Mass according to the rite, manner, and norm which by this Missal is now handed down by Us."⁴ And Sixtus V gives the reason for this precept, saying: "Sacred rites and ceremonies contain a great instruction of the Christian people, and a profession of the true faith; they commend the majesty of sacred things, lift up the minds of the faithful to the meditation of the highest things, and also inflame them with the fire of devotion."⁵ On these things see the Ascetics.⁶

1638. II. The SOURCES of the rubrics which must be observed in the celebration of Mass are the Missal, the Ceremonial of Bishops, and the Decrees of the S. R. C. Thus from various Constitutions of the Pontiffs.

1. The primary source of the rubrics is the MISSAL. Yet concerning these rubrics the question is raised: whether they are all preceptive, or whether some are only directive, or of counsel? "There are diverse opinions on this point. We follow the opinion of Quarti, Merati, and Tournely, who say that the Rubrics concerning things to be done WITHIN Mass are all preceptive, and oblige according to the gravity of the matter; for in the Bull of St. Pius V it is said thus: 'strictly enjoining that they chant and read Mass according to the rite, manner, and norm prescribed in the Missal.' Note the words strictly enjoining. But concerning the rubrics about things to be done OUTSIDE Mass, many Doctors probably say that some are only directive, as the washing of the hands after Mass, and the prayers before or after Mass."⁷ (cf. 1639. A. 4).

2. The CEREMONIAL OF BISHOPS is the complement of the Missal in solemn Offices. It obliges everywhere, since in the three Bulls placed there it is said: "The aforesaid Ceremonial is to be observed in all churches, especially in cathedral and collegiate churches."⁸

3. The SACRED CONGREGATION OF RITES authentically interprets the Rubrics and promotes their observance. Concerning its Decrees or decisions see what was said about the decrees of the Roman Congregations in the Treatise on Laws (n. 169, q. 2).

What must be done, you will ask, if in some place a CUSTOM contrary to the Rubrics is in force? - Resp. 1. "The S. Congregation of Rites constantly tolerates a custom, at least immemorial, contrary to the rubrics. Therefore, with a safe conscience, it is licit to conform oneself to diocesan custom, especially in things of lighter moment, which do not yield to deformity of public worship."⁹ - Resp. 2. An unreasonable custom, or one not yet prescribed, certainly must be abolished. But when that occurs, and how prudently one must then act, we have said above (n. 267 sqq. and 1422).

The S. RIT. C., at the petition of all the Churches in the kingdoms of Spain, on June 11, 1605, declared: "That the Book Ceremonial (of Bishops) does not take away immemorial and laudable customs." But the same Congregation, being again asked: "Whether ancient customs, namely those which are opposed to no statute of the Church, have been abrogated by these words of the Rescript: Let the Ceremonial always and by whomever be observed," on May 6, 1826, in Alexandrina, responded: "Recourse must be had to this Sacred Congregation in particular cases."¹⁰

1639. III. The observance of the Rubrics must be so accurate that nothing from them is OMITTED, that nothing is ADDED to them, and that nothing in them is CHANGED. And indeed:

A) As to omission: 1. To omit the ordinary parts of the Mass, namely those which are always recited or done in Mass, is a GRAVE sin, if the matter is notable. Thus, for example, it will be mortal to omit in the Canon any prayer, or the Pater noster, or the breaking of the Host with its commingling in the chalice, or the purification of the paten and chalice after the consumption, or eight or ten words in the Canon. So likewise it will be mortal, outside the Canon, to omit the whole Introit, or two of the principal Collects, or the Epistle, Gospel, Offertory, or the infusion of water into the wine to be consecrated. But it will be venial to omit only the psalm Judica, the Kyrie eleison, one of the Collects, one or another cross over the Oblata, the striking of the breast, or the washing of the fingers; and Lugo and others probably say the same concerning the Gospel of St. John.¹¹ But defects of this sort, by coalescing, can become grave matter.

2. To omit the extraordinary parts, namely those which are not said in every Mass, is not a mortal sin, unless taken together they constitute notable matter. Thus it would be only venial to omit the Gloria, the Credo, the Sequence, the Tract, the proper Preface, the proper Communicantes, and the proper Hanc igitur.¹² The same seems to be said if someone does not recite the things which are sung by the choir, or omits the incensation in a solemn Mass.¹³

3. To mutilate words, or to insert syncopation, the sense being preserved and scandal being excluded, is only venial; indeed, there is no sin if it happens from natural defect.

4. To omit the washing of hands before Mass is a venial sin, indeed mortal if the hands are very unclean.¹⁴ - Likewise, it is venial to omit the prayers while putting on the sacred vestments.¹⁵ Likewise venial is it to use, without just cause, only water in the purification of the chalice and washing of the fingers; we say without just cause, such as there would be if the celebrant were an abstainer, or if the wine were red, so that the purificators would be much stained from it.¹⁶ By Apostolic Indult, January 13, 1665, this is also permitted on account of scarcity of wine in the Kingdoms of China.¹⁷

B) As to addition, it is certain among all that it is mortal to add something in Mass with the intention of introducing a new rite. Wherefore he would sin gravely who added new public prayers. But if from inopportune devotion several Collects from the same Missal are added, or the Credo, or Gloria, Pater, Ave, or something similar, this does not exceed venial fault. Yet it is reasonably judged to be mortal to add the Gloria and Credo in a Mass of Requiem, because such an addition seems to be a sufficiently grave disorder.¹⁸

C) As to change: 1. He cannot be excused from venial sin who recites in a clear voice those things which are to be said quietly, or conversely; or even who pronounces what is to be recited secretly so quietly that he cannot hear himself.¹⁹ "Quarti rightly says, however, that he is not excused from mortal sin who should so pronounce the words of Consecration."²⁰

2. Likewise it is venial to perform imperfectly the prescribed rites, for example genuflections, signs of the cross, elevations of the hands, and the like.²¹

3. To change one Epistle for another, one Gospel for another, one Preface for another, does not exceed venial fault.

4. To change the Mass, for example by celebrating a votive Mass on forbidden days, is not mortal, scandal and contempt being excluded. Nevertheless it is strictly, and therefore of itself under grave obligation, prohibited to celebrate a Mass of Requiem on the same days. "For the rest, all agree that votive Masses or Masses of Requiem can be celebrated for grave causes."²² (cf. n. 1642, q. 4).

It is asked: If something in Mass has been inadvertently omitted or changed, and the celebrant, having progressed further, remembers the matter, is he bound to repair the defect?

Resp. No, regularly speaking, because he would disturb the order of the Mass. It is said regularly speaking; "because 1. if it is of the substance, for example something pertaining to the consecration, it is certain that it must be repeated; 2. if, while praying secretly, after a few words he certainly notices that he has omitted something notable, for example on Easter day the Communicantes, he must go back a little and repeat."²³

1640. IV. Besides the external observance of the rubrics, INTERNAL ATTENTION and DEVOTION also are required. For "the Sacrifice, besides the character of prayer, has in addition the character of the most excellent worship of religion; and he seems to inflict grave irreverence upon it who, while by a religious act he professes to worship God, voluntarily distracts himself." Wherefore, if voluntary distraction is had in the Canon, and especially in the consecration and consumption, it will be a mortal sin. But if it is had outside the Canon, the same must be said as concerning the canonical Hours.²⁴

Preparation for Mass and thanksgiving also refer to devout celebration. He who approached to celebrate without any preparation, at least one made at home, could not be excused from some fault. - In thanksgiving one must remain at least through a quarter of an hour. Indeed, if nothing prevents it, it is to be desired that a half-hour be spent on it. Yet the prayers which in the Missal are assigned "to be said according to the convenience of the priest" can be omitted without fault, because in the Rubric there is not a precept about them, but only an intimation.²⁵ Nevertheless it seems otherwise must be said of the Canticle of the children, which is read as prescribed in the Missal, in the very Order of Mass.²⁶

1641. From these things you will infer: 1. That a fitting SPACE OF TIME be spent in reading Mass; generally, according to the rule which Benedict XIV hands down, it ought not be shorter than a third, nor longer than a half-hour; for a shorter time would not allow all things to be done with due decorum, and a longer time would bring tedium to those standing by.²⁷ 2. Nor can a priest be excused from mortal sin who completes Mass in less than a quarter-hour, even if the Mass is among the shorter ones, or of Blessed Mary on Saturday; because in so brief a space he necessarily commits two grave defects, one of grave irreverence toward the Sacrament, the other of scandal toward the people. And in fact it cannot be that Mass is completed within a quarter-hour without either words or ceremonies being passed over, or at least without the decency and gravity due to so great a Sacrifice being notably violated. But also such overhasty haste tends to the harm of the people; for it diminishes in those standing by the sense of piety and veneration which is due to the most august Sacrifice. And hence it is why Roncaglia gravely affirms that Bishops and Prelates of Regulars are bound, and indeed under grave obligation, to extirpate this shameful and scandalous haste.

The Venerable Cardinal Bellarmine complains of this lamentable abuse, and with him Benedict XIV and then St. Alphonsus, sorrowfully exclaiming: "This," he says, "is worthy of most abundant tears, that through the carelessness or impiety of some priests the sacrosanct mysteries are treated so indecorously that those who handle them seem not to believe that the majesty of the Lord is present. For thus some, without spirit, without affection, without fear and trembling, with incredible haste, finish the Sacrifice, as if by faith they did not see Christ the Lord, or did not believe themselves to be seen by Him."²⁸

1642. Questions. Q. 1. Whether an INFIRM priest can celebrate, if he cannot observe all the Rubrics?

Resp. Yes, if he omits only few and lighter ones, especially if he celebrates privately. "Indeed," says Croix, "one who could not celebrate without a cane can licitly use it. And Gobat adds that if someone could not celebrate unless leaning upon the altar with both arms, he would licitly celebrate thus privately, but not publicly unless he did this from necessity. Yet I think this does not exceed venial sin, from which he seems able to be excused who, on account of infirmity, could not stand upright, and from his devotion wished to celebrate, provided the wonder of the people be avoided. Croix and others also say that if someone cannot elevate the host, but can do the rest, he can celebrate privately, and even publicly if necessity is present and the people is warned; but I think it enough to warn the people only, if someone celebrates from devotion." Thus St. Alphonsus.²⁹

With respect to the BLIND or the DIM-SIGHTED, it must be noted: "Lugo, Vasquez, and others probably say that a priest licitly celebrates who, because of weakness of sight, recites the Mass from memory, provided he discerns the chalice and host sufficiently to avoid irreverence; and provided that, in order to avoid remark, he has a Missal on the altar."¹ But it is certain among all that it is illicit for a priest who is entirely blind to celebrate without a special Indult, which is not difficult to obtain. - A clause is generally added to the Indult, prescribing that he not celebrate without the assistance of another priest, who can warn him if he fails in certain things. But on the feast of the Nativity of the Lord, one having the Indult cannot celebrate three votive Masses of the B. V. M.²

Q. 2. Whether it is sometimes licit to INTERRUPT Mass?

Resp. 1. To interrupt the Sacrifice essentially and by design, so that only one species is consecrated, or so that, after the consecration of both species, the celebrant departs without consumption, is never licit, even to avoid death. "But to mutilate accidentally and indirectly is sometimes licit, for example when fire or an enemy rushing in to kill occurs; for then the priest could consume the consecrated host, or carry it with him, not consecrating the chalice; because then he does not mutilate the Sacrifice, but is excused from completing it. Thus commonly."³

2. To interrupt Mass accidentally, by interposing something, is licit in the following cases: 1. on account of a sermon after the Gospel, or also, with the consent of the Ordinary, on account of an address which the priest, after receiving Communion, gives from the altar to the people before distributing Communion to them.⁴ 2. In favor of an arriving Prince, Cardinal, Bishop, or crowd of pilgrims, who otherwise could not hear Mass; or on account of a similar cause, from which, if the oblation has not been made, the Mass can be begun anew, so that those arriving may hear the whole Sacrifice; nevertheless there is no obligation of this, and therefore the custom of places must be followed. - 3. If before the Canon the priest remembers some impediment, for example that he is not fasting, or in the state of grace, or is irregular or excommunicated, provided the Mass can be left without scandal or grave note (cf. n. 1559). Likewise, if an excommunicated person to be avoided presumes to be present and cannot be expelled (n. 1292, 3). - 4. If a grave necessity urges, either his own, for example illness, or that of his neighbor, as if one about to die must be baptized or absolved. Yet in other Sacraments not so necessary it is not fitting to interrupt the Consecration and Consumption, unless the dying person were nearby and there were no need to remove the vestments; or unless he could not receive the Sacrament of Penance on account of frenzy, but only Extreme Unction.⁵

In these cases, however, whenever the altar is left, let the Most Holy Eucharist be locked in the tabernacle; and when the priest returns, let him begin where he ceased. But if he had interrupted the Consecration, and the delay had been more than one hour, he would have to begin from the beginning; because after so great an interruption it is not judged the same Sacrifice.⁶

Q. 3. Whether a Mass BROKEN OFF by one priest must be completed by another?

Resp. "If the priest, before consecration, becomes gravely ill, or falls into syncope, or dies, the Mass is omitted; if this happens after the consecration of the Body only, before the consecration of the Blood, or when both have been consecrated, the Mass is to be completed by another priest from that place where the former ceased, and in a case of necessity even by one not fasting, although he has already celebrated that day. But if he has not died, but is infirm, yet so that he can communicate, and there is no other consecrated Host present, the priest who completes the Mass should divide the Host, and give one part to the infirm one, and consume the other himself."⁷ But if the priest fails after the consumption of only the Body of Christ, the chalice is to be consumed by another. Moreover a probable opinion holds that the priest who supplies is not to be sought beyond about one hour; otherwise it is not judged one Sacrifice.⁸

Q. 4. Whether the Mass must always agree with the OFFICE of the celebrant?

Resp. The general rule is that, as far as can be done, the Mass should agree with the Office; for Holy Church orders the Office and the Mass to the same end, namely to honoring the same Mystery or the same Saint. - Yet this rule admits its exceptions, namely:

1. VOTIVE Masses can be said at the discretion of priests, when the Office is not double, or of a Sunday, or of a feria or privileged Octave. But this should not be done except for a reasonable cause, for example on account of a special devotion either of the celebrant, or of one assisting, or of the one giving an alms. - The Mass for bridegroom and bride is permitted even on a double, both minor and major; and a solemn votive Mass for a grave matter, even on feasts of a superior rite, the things to be observed being observed, as the Rubricists explain. Masses of the DEAD can be said as votive Masses, and they also enjoy a more ample privilege if they are to be celebrated on the day of death, on the third, seventh, thirtieth, and anniversary day.

2. A Mass to be celebrated IN ANOTHER CHURCH must sometimes agree with the Office of that church, namely: 1. if a Feast is celebrated there which excludes votive and Requiem Masses, and if the color of the Office is different from the color of the celebrant's Office; - 2. if a Feast is celebrated with solemnity and gathering of the people; - 3. if the celebrant supplies the place of the pastor; - 4. if a foreign priest celebrates the conventual Mass in the church of monks or of nuns. These things apply equally to public oratories, even taken broadly (cf. n. 1627). - But in private oratories, and likewise in the chapels of nuns, the Mass must always agree with the Office of the celebrant, even if the Office is of a Blessed whose Mass he cannot say in another church without special privilege.⁹

Here moreover let the Decree of the Council of Trent be noted (sess. 23, cap. 16), saying: "Let no wandering cleric, without commendatory letters of his Ordinary, be admitted by any Bishop to celebrate Divine things and administer the Sacraments." A Bishop can require the observance of this decree, under threatened censures, even from exempt Regulars, as the S. C. of the Council judged.¹⁰ - Priests who are known, and priests from neighboring dioceses, are commonly excepted, who are customarily admitted to celebrate the Sacrifice of the Mass without proofs or commendatory Letters of this sort being exhibited or required, as daily practice teaches. But in populous cities, and in those places to which foreigners commonly come frequently, as here at Rome, the rigor of the law is observed.¹¹

Admonition. From the things said thus far it is easily gathered how great an obligation lies upon priests to know rightly all the Rubrics to be observed in the celebration of Mass, especially those which are found at the beginning of the Missal. There also are indicated the defects which can occur, and the celebrant is taught what he ought to do in any case.

Namely, 1° concerning the requisites for Mass; 2° concerning the Rubrics.

1330. - These things are required: 1° A stone altar, fixed or portable, consecrated by the Bishop, or among us, if there is question of a portable altar, while the See is vacant and in a case of necessity, by the Administrator of the diocese, or, while the See is full, by a priest deputed by the Bishop in places subject to him, with oils nevertheless blessed by the Bishop (see p. LXXII. n. 28 and p. LXXIII. n. 6). 2° A triple cloth made from linen or hemp; wherefore "the custom," says Kenrick,² "of certain persons using cloths which are found in the house in which they celebrate in the country is to be corrected, one shorter corporal cloth being placed beneath, or those which are not made from linen or at least from hemp. There is at least venial fault in not using three cloths; mortal fault in omitting all, unless grave necessity excuses." 3° Sacred vestments, or vestments blessed by the Ordinary, or among us by a priest delegated by the Ordinary by force of the faculty which is referred to on p. LXXI. n. 13. 4° A chalice and paten, consecrated by the Bishop, or among us by those deputed by him, as above 1°. 5° A linen corporal, or one made of hemp, blessed by the Ordinary, or among us by a priest delegated as above 3°. 6° A pall likewise linen or made of hemp. 7° A linen purificator. 8° A missal with a cushion. 9° A crucifix. 10° A double lighted candle made of wax. 11° A burse, silk veil, towel, cruet. 12° A male minister.¹ Cf. n. 1247. V. a).

But as regards candles, in strictly private Masses it is not lawful to light more than two wax candles, unless the Bishop celebrates, or unless there is question of low conventual or parochial Masses or similar ones on more solemn days, or of those which are celebrated in place of a solemn and sung Mass on account of celebrity and solemnity, or unless exposition of the Most Holy Sacrament requires a greater number. - De Herdt.²

1331. Questions. - Query 1° Must the altar cloths necessarily be blessed?

Resp. Affirmatively. The reason is because this is prescribed in the Rubric, and whatever some may say, there does not appear a sufficient reason for acting against the Rubric, by which it is thus determined: "Let the altar be covered with three cloths ... blessed by the Bishop or by another having power." Nevertheless, to celebrate over a cloth not blessed does not exceed venial fault, and therefore, when a reasonable cause urges, it is without any fault, according to St. Alphonsus.³

Query 2° Is it mortal to celebrate without any sacred vestment, or without stole, or alb, chasuble, maniple, or cincture?

Resp. 1° It is mortal to celebrate without any sacred vestment, in every case, from whatever cause. 2° Likewise to celebrate without chasuble, or alb, or stole and maniple together. 3° Likewise to celebrate with an ornament notably unclean and torn. 4° More truly also to celebrate without maniple, or stole, or (outside grave necessity) with these not blessed. 5° Probably it is not mortal to celebrate without amice, at least for those who do not use it to cover the head, but only the shoulders. The same is also to be said of celebration without cincture; hence a reasonable cause easily excuses from all these things.⁴

Query 3° Is the color of the vestments of precept?

Resp. Affirmatively, because all Rubrics which regard ceremonies accompanying Mass are held as preceptive. Nevertheless this Rubric does not seem to oblige under grave obligation, unless scandal is present, e.g. if on Easter day or on another solemn day Mass were celebrated with black vestments. Hence a reasonable cause, which will often be present to our Missionary priests, can excuse from this precept.¹ (13) p. 418.

Query 4° What colors are required in the paraments?

Resp. Paraments of white, red, green, violet, and black color are required. - Paraments made of glassy silk fabrics are altogether reprobated. Thus S. C. R.² - Likewise paraments of various color (of the various colors) are reprobated, which, on account of flowers of each color mixed in, not a few wish could be used on every feast. These the S. C. R. prohibited on 23 Sept. 1837; and therefore they can represent only that color which is primary and predominant.

Paraments of yellow and blue color are altogether prohibited.⁴ Paraments made of gold cloth are tolerated, which, according to the use of the City, are used for white and red color, and, where custom is present, also for green; indeed they can be used for every color, if the silk threads intermingled with the gold threads are of the prescribed color.⁵

Query 5° Must the chalice and paten be consecrated under grave obligation or only under light obligation; and from what material are they to be fashioned?

Resp. to the first. They must be consecrated under mortal obligation; for the precept concerns a grave matter.⁶

Resp. to the second. From present discipline, at least the cup of the chalice must be gold, or silver gilt within.⁷ But in a case of necessity a chalice with a cup of tin could be used. The paten must be of gold, or of gilt silver.

Query 6° Do the chalice and paten lose consecration if the gilding perishes?

Resp. No, more probably, but after new gilding they need a new consecration, because gold newly added and not consecrated intervenes, immediately touching the Blood.¹ The Declaration of the S. C. R. agrees.²

But it is to be held as an abuse that a priest should wish to execrate the aforesaid sacred vessels before he hands them over to an artisan to be repaired or refashioned. Therefore they must be handed over to him, if there is need, without the priest trying to execrate them either by his own hand directly, or by means of some instrument. - Thus S. C. R.³

Query 7° Must the alb, cincture, amice, small altar cloths, corporal, purificator, and pall necessarily be made from linen or hemp?

Resp. Affirmatively as regards all. Thus from the practice and precept of the Church. - Nevertheless, from the general Decree of the S. C. R.,⁴ amices, albs, and small altar cloths, if any were made from cotton, could meanwhile be used until they were consumed, yet not to be renewed unless from linen or hemp. But it was prescribed that Corporals, palls, and purificators, after the lapse of one month from the publication of the Decree, could be used only if made of linen or hemp. - The cincture can also be made from wool or silk. S. C. R. 23 Dec. 1862. n. 5326.

Query 8° Must the pyx necessarily be consecrated?

Resp. See n. 1247. V. a). 4°.

Query 9° What sort of sin is it to celebrate with a corporal not blessed?

Resp. This cannot be excused from mortal sin, unless grave necessity of celebrating urges. But in a case of necessity one could even celebrate without a corporal. - Thus commonly.⁵ Likewise, unless the precept of hearing Mass urges, it is mortal to use a very unclean corporal; light, if it is not very unclean; but none, in this case, if another cannot be had.⁶

Query 10° Is it mortal to celebrate without a pall, or with a pall not blessed?

Resp. It is controverted. The first opinion, probable, affirms. The reason is because formerly the pall was the corporal itself with which the chalice was covered; hence, although now it is separated from the corporal, it is equally necessary as it.

The second opinion, itself also probable, denies. The reason is because today the same reason of reverence does not apply to the pall as to the corporal, which immediately touches the Sacred Species. In necessity, when the pall is lacking, a purificator or burse can be used to cover the chalice.

Query 11° Is it lawful to use a pall covered with silk cloth and woven with gold?

Resp. Affirmatively. For although this is prohibited, nevertheless, at the request of several Bishops of Gaul, it was granted that it can be used. Hence to the question: Whether, notwithstanding the Decrees issued by the S. C. R., it is lawful to use a pall covered on the upper part with silk cloth and woven with gold? The S. C. responded: It can be permitted, provided that a linen pall joined underneath covers the chalice, and that the upper cloth is not of black color, nor displays any signs of death.²

Query 12° Must the purificator be blessed?

Resp. No. See n. 1247. V. a). Indeed, if a purificator cannot easily be had, it is probably lawful to celebrate without it, and in its place a clean small towel can be used, which afterwards is not to be used for profane use.³

Query 13° What sort of sin is it to celebrate without a minister?

Resp. It is mortal according to all. Nevertheless, Doctors commonly say that it is lawful to celebrate without a minister when the necessity of administering Viaticum urges. Others concede the same, that the people may hear Mass of precept.⁴ - Yet to our Bishops and to priests to whom it is communicated by them, there is the faculty "of celebrating ... without a minister, ... if it cannot be celebrated otherwise." See p. LXXII. n. 23. (14) p. 418.

Query 14° Can a priest ever celebrate with a woman responding?

Resp. Affirmatively, if necessity urges, especially among nuns, provided the woman responds from afar, and does not immediately minister at the altar by presenting the cruets, etc.; for this could not be excused from mortal sin, because the Church altogether forbids women to minister to one celebrating.⁵ - This is confirmed by a Decree of the S. C. R.⁶

Query 15° Is it mortal to celebrate without a cross; and what sort of cross ought it to be?

Resp. to the first. No; for this does not appear grave, wherefore a reasonable cause excuses even from venial sin. - Thus commonly the Theologians.

Resp. to the second. The Cross which is required in the celebration of Mass ought not to be small, but to stand out among the candlesticks, so that the priest and the people can easily and conveniently look upon it. Thus Benedict XIV, c. Accepimus, 16 July 1746. "In Missions, however," says Kenrick,¹ "necessity brings it about that a Cross not very large is used; but care must be taken that, as far as can be done, it be conspicuous to the people." He adds that, in a case of necessity, which however is to be guarded against, a small cross attached to a Rosary can be used. If on the altar on which Mass is celebrated there is a large statue, or a painted or carved image, in which the Crucified One obtains the first place, this suffices. - S. C. R.² - If Mass is celebrated on an altar where the Most Holy Sacrament is publicly exposed, the cross can be exposed or not exposed according to the custom of places. - Thus Benedict XIV, Const. cited. - A crucifix is not required with such great rigor as a Cross.³

Query 16° What sort of sin is it to celebrate without light, and is it ever lawful?

Resp. to the first. It is mortal to celebrate without any light at all.⁴

Resp. to the second. In one case it is lawful to complete the Sacrifice without any light, namely when, after the Consecration has been completed, the light is extinguished and no other can be had; for then the reason of completing the Sacrifice urges.

Query 17° Is it lawful to celebrate with candles made from another material than wax, or with one wax light?

Resp. to the first. No, except in the case of an Apostolic indult, or of necessity, e.g. lest one dying lack Viaticum, or the people lack Mass of precept; and St. Alphonsus⁵ reproves this as a mortal sin. With the former part of the response agrees the declaration given to the Bishop of Charleston. S. C. R. 10 Dec. 1857.⁶

Resp. to the second. No, likewise with the more common and more probable opinion; but if it is done, it does not exceed venial sin, and any reasonable cause excuses from every fault; wherefore, when the other wax candle is lacking, a priest could celebrate even from mere devotion.⁷

Note. Kenrick¹ observes that in Missions the cushion to be placed under the Missal cannot easily be had; the cloth or antependium almost nowhere among us; for cruets, any vessels whatever can be used in Missions.

1332. - Priests ought to observe with the greatest care and solicitude the laws of the Church which pertain to the manner of celebrating Mass, since among all sacred things this is the most sacred of all, and therefore worthy of the greatest reverence.

1333. Questions. - Query 1° Are all the Rubrics of the Mass preceptive?

Resp. 1° According to the common opinion, all Rubrics which are observed within the Mass are preceptive, since they regard so sacred a thing. But they oblige under grave or under light obligation according to the gravity or lightness of the matter, as will be said below.²

Resp. 2° But some Rubrics which are observed outside the Mass, that is, before or after the Sacrifice, are merely directive, as e.g. the washing of hands after Mass and the prayers for preparation or thanksgiving.³

It is controverted as regards the prayers which by the Rubric are to be recited while the vestments are put on; but with the common opinion it must be held, says St. Alphonsus,⁴ that their omission is venially culpable.

Query 2° Can an infirm priest 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 an infirm celebrant even to use a staff, if he needs it, etc.⁵

Query 3° Is it ever lawful to interrupt Mass?

Resp. 1° It is never lawful to interrupt Mass essentially, so that the Sacrifice begun remains truncated, unless a very grave or extreme necessity urges, as in the case of an 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 by fleeing. But if he has completed both Consecrations, he should immediately consume both Species, if he can; or if he cannot, he should carry them away with him to a nearby place to be consumed most quickly.¹

Resp. 2° It is lawful to interrupt accidentally, namely by interposing something for a just cause before the Canon: 1° on account of a sermon after the Gospel, on account of prayers to be recited for the dead (which nevertheless, just as also those which are prescribed by the Ordinary, must among us be recited before or after Mass²), on account of proclamations of Banns to be made, or on account of a procession to be received, etc. 2° In favor of a Prince arriving, or of a crowd of pilgrims on a feast day, if otherwise they cannot hear Mass. Then, if the oblation has not been made, the priest can begin anew so that they may hear the whole Sacrifice. 3° If the priest remembers some impediment, e.g. that he is not fasting, or that he is not in the state of grace, or that he is irregular, provided that the Mass can be broken off without scandal or note.³

Resp. 3° Nevertheless, it is not lawful to interrupt, even accidentally, once the Canon has been begun, and a fortiori once the Consecration has been completed, except from a very grave cause. Hence Mass can always be interrupted, indeed must be, if a necessary Sacrament is to be administered, i.e. Baptism and Penance; likewise Extreme Unction or Viaticum, when these are to be administered for this reason, because absolution could be given only doubtfully (n. 1226. q. 2°. R. 1°). Otherwise, between the Consecration and Communion, it is not becoming, unless there is question of Viaticum, and provided that in that case the celebrant ought not to take off the sacred vestments, nor lose sight of the altar.⁴ - Without a just cause, a notable interruption is mortal.⁵

Query 4° What is to be done if a priest, overtaken by illness or death, cannot complete the Sacrifice?

Resp. 1° If the priest fails before the Consecration, nothing is to be done by another priest, because the Sacrifice was not properly begun.

Resp. 2° But if he fails after the Consecration, even of only one Species, then another fasting priest, if he is present, must supply; if no fasting priest is present, another, even not fasting, should supply and complete the Sacrifice; because the precept of procuring the integrity of the Sacrifice urges more gravely. Indeed even an irregular or excommunicated priest would be obliged to supply. Nevertheless, if another priest could not be found immediately, after one hour has intervened, more probably he should no longer be sought, because moral union would be lacking, and therefore it would not be judged the same Sacrifice. But if a priest overtaken by illness while celebrating can complete the Sacrifice after some interruption, he himself will complete it better than another, even if he is not fasting.

1334. - Resolves. 1° It is illicit to celebrate with the head covered. This is established from c. Nullus de Cons. dist. 1. And indeed according to the common opinion it is mortal to celebrate the whole Mass with the head covered; but to celebrate with a skullcap (calotte) up to the Canon, contempt and scandal being excluded, is only venial; indeed probably it is without even venial fault, although it be done without dispensation up to the Canon only from a reasonable cause and in a private place, or even in a public place, if the reason is manifest to those present, and the priest cannot celebrate without notable inconvenience. Nevertheless it is illicit to celebrate the entire Mass with the head thus covered without Apostolic license. Thus expressly St. Alphonsus,² after others. - Craisson, Man. Jur. Can.³

2° It is illicit by common law to celebrate with a false head of hair (wig), because by it also the head of the celebrant is covered. Thus from the Decree of Innocent XI, in which moreover Bishops and Apostolic Nuncios are prohibited from granting this license.⁴ - But this prohibition has passed into desuetude in many places.⁵

3° A priest is not excused from venial sin who omits blessings, inclinations, genuflections, etc. ... Say the same of him who advertently does not genuflect to the ground, or contrary to the prescriptions of the Rubric changes the order of blessings, or performs these too hastily.

4° It is a grave sin, unless the lightness of the matter excuses, to omit the parts of the Mass which are called ordinary, or which are always recited or done. Hence Doctors commonly say that it is mortal to omit the Confession with the other things at the beginning of Mass, the Epistle, the Gospel, the principal Collects, the Offertory, the Preface, the breaking of the Host, and its mixing with the Blood.

5° It is mortal to omit in the Canon any prayer, or 10 or 8 names of the Saints (words?), or to change its words so that the sense is changed, or to omit some word by which, when removed, the remaining words do not make sense. - The same is to be said if the Pater noster or Agnus Dei is omitted; likewise concerning Libera nos; Domine, non sum dignus; and Quid retribuam; likewise concerning the purification of the paten and chalice after the consumption.¹

6° It is venial to omit one of the three principal Collects. If the first prayer has been omitted, it seems it is to be recited together with the Secret, not afterwards. It will not be mortal to omit other prayers which are added in the Mass besides the proper Collect.²

7° He sins venially who, contrary to the express prescription of the Rubric of the Missal, a) pronounces those things which are to be said secretly so softly that he does not hear himself (indeed gravely, if he pronounced the words of Consecration thus); b) those things which are to be said in a loud voice, softly, or so loudly that he disturbs other celebrants; c) those things which are to be said softly, loudly. Nevertheless there would be no sin in reciting those things which are to be recited in a subdued voice so that only the ministers hear them.³

8° To mutilate words or to interpose a syncopation, with the sense preserved and scandal excluded, is no more than venial.⁴

9° To omit extraordinary parts, namely those which are not said in every Mass, is only venial. - Thus commonly, unless so many parts are omitted that, taken together, they constitute notable matter. - Hence it will be only venial to omit the Gloria, Credo, Collects besides the proper one of the Mass, the Tract, or special things about the Preface or the Communicantes. - Thus commonly. - Likewise to celebrate a votive Mass or Mass of Requiem when this is not lawful according to the Rubrics is venial, unless it becomes mortal by reason of contempt or scandal. Thus, for example, you will with difficulty be excused from grave scandal if you read a Mass, at least a public one, of Requiem on the solemn feasts of Easter or of the Nativity of the Lord.¹

10° The washing of hands before Mass must be done at least under venial obligation, and under grave obligation if the hands are very unclean, on account of reverence for the Sacrifice. - But to omit the washing after Mass will be no sin.²

11° Although there is no sin in omitting the prayers before and after Mass, nevertheless a priest who approached to sacrifice without any other preparation would not be without some fault.³

12° A priest would sin if in the purification of the Chalice he used water alone, but only venially according to the common opinion.⁴ - Several also excuse a priest from venial sin if he is an abstainer from wine. Thus Tamburinus. - See more concerning the Rubrics and Ceremonies in the authors.

13° Whether it is mortal to celebrate with notable voluntary distraction, e.g. in those things which are recited in the Canon, and especially under the Consecration and Communion, is disputed. St. Alphonsus rather adheres to the affirmative opinion, because, as he says, the Sacrifice, besides the character of prayer, by force of which it would not be certainly mortal (cf. n. 402), has moreover the character of a most excellent worship of Religion, "to which he seems to bring grave irreverence, who, while he professes to worship God by a religious act, voluntarily" and notably "distracts himself."⁵

14° The following things are rightly admonished by the Fathers of the Second Plenary Council of Baltimore:⁶

"In celebrating the divine Sacrifice let pains be taken diligently, that all ornaments of altars and sacred vessels be clean; not foul corporals or purificators; not torn or unbecoming vestments; but let the garments of private attire lie hidden under the amice and alb so that they do not appear in an unbecoming or worldly manner; nor let anything be unworthy of the tremendous altar or the administration of the Sacraments."

"That all things be done according to order, and that the solemn rites of the Church be preserved whole, we admonish Rectors of churches that they diligently watch to eliminate abuses which have invaded ecclesiastical chant in these regions. Therefore let them take care that music serve the Most Holy Sacrifice of the Mass and the other divine offices, but not that the divine offices serve music. Let them know that, according to the rite of the Church, songs in the vernacular tongue may not be sung during the solemnities of Masses or solemn Vespers." (H) p. 403 and (15) p. 418.

1335. - Besides the Rubrics of the Missal, Breviary, Ritual, and other liturgical books, there are also decrees of the Sacred Congregation of Rites, which likewise must be judged as the proximate rule of the same rites.¹ This is clear from what was said in n. 172. 4° and 173. q. 3°.

I. The Decrees of the S. R. C. can be distinguished as twofold, general and particular. See what was said in n. 173. q. 4°.

II. They are preceptive if either they are bare declarations or interpretations of Rubrics and concern a preceptive Rubric, or if they are in the rigorous form of a decree, i.e. they have some clause of command, as, e.g., he commanded it to be observed.² Otherwise they are only directive, nevertheless to be observed by all with due respect and to be preferred to any contrary opinion of authors.

III. That they oblige, they must be a) authentic (n. 173. q. 3. R. 1°), such as are all those which are had in the Gardellinian Collection (ib. q. 6°); nor is it enough that they were given by the Prefect or Secretary of the S. R. C. or by others outside the Congregation;³ b) if they are extensive, promulgated in the manner which we stated in n. 173. q. 5°.

IV. If any decrees are truly contrary to one another, one must stand by the later one. - But if some apparent discrepancy is had between the general Rubrics of the Missal and those which are noted in the Order of Mass, each Rubric is to be followed with equal form, reconciling, as far as possible, their dispositions; for the discrepancy ordinarily comes from the fact that what is expressly prescribed in one is passed over in silence or expressed more obscurely in the other. The same is to be said concerning a discrepancy which sometimes occurs between the Missal and the Ceremonial of Bishops; concerning which, however, it can also be said that the Ceremonial can be left to cathedral churches and others, for whose use it is prescribed.¹

I have said further that abuse alone is forbidden. Wherefore musical chant must be grave, decorous, sweet and pious, distinct, intelligible. Cer. Ep. L. I. c. 28. n. 12; Circular Letters of the Eminent Cardinal Vicar of His Holiness, 18 and 20 Nov. 1856, apud Anal. J. P., month of May 1857. Hence in it these abuses are to be reproved and guarded against: 1° lest whether in organ or song anything lascivious or impure be mixed in, such as music is to be kept away from churches; lest profane melodies be introduced, or those which breathe levity, or by excessive noise dissipate rather than foster and excite affections of piety; lest theatrical, military, or worldly songs or modulations be transferred to sacred concerts; so that from sacred music there be removed whatever is alien from its scope, and serves only the curiosity or pleasure of the hearers, or even the fame of the authors. 2° Lest the text be notably altered by mutilating, putting before, putting after, and altering the words and the sense of them, and by adapting them to the modulation in such a way that the music does not seem to serve the words and sense, but these to serve the music; which S. R. C. judged to need reform, 21 Feb. 1643. 1. n. 1285. 1432. For this reason Benedict XIV prescribes in the cited Constitution, § 9, that care is to be taken that the words which are sung be perfectly and plainly understood. 3° Lest those things which are sung under the introit, offertory, elevation, and communion be so prolonged that the celebrant, by waiting, is compelled to interrupt the Sacrifice and to linger distracted longer at the altar, so that music does not serve the Mass, but the Mass serves music. S. R. C., 21 Feb. 1643. 2. n. 1285. 1432; Benedict XIV, Const. cited, § 13.

The Ceremonial of Bishops, L. I. c. 28. n. 1, says that it is fitting that the organ be played while in Mass the Most Holy Sacrament is elevated, but with a graver and sweeter sound. De Herdt, ib. n. 113, 114.

Concerning the use of instruments, Benedict XIV notes these things in the cited Constitution: "If instruments sound continuously, and only sometimes ... rest for some moments, so that they may offer free space for hearing harmonic modulations and rippled ejaculations of voices ... but otherwise overwhelm and bury the voice of the singers and the sound of the words, the use of instruments of this kind is vain and useless, indeed forbidden and interdicted." Which instruments are forbidden, see apud the same Benedict XIV, Const. cited, § 11.

1336. - On custom against the Rubrics.

Query. What conditions are required that it be legitimate?

Resp. 1° That it be immemorial.² This is clear from various decrees of the S. C. R. and from c. Apostolici ministerii of Innocent XIII, 23 May 1723, according to De Herdt.³ - 2° That it not openly conflict with the Rubrics of the Missal, Breviary, Ceremonial of Bishops, or Roman Ritual, or also with the general decrees appended in the Missal and Breviary. - I said: that it not OPENLY conflict, etc.; for the S. R. C., according to De Herdt,⁴ permits and approves those customs which, although they plainly do not agree with the rules contained in the Missal, Breviary, Ceremonial, and Ritual, nevertheless do not openly conflict with the same, but rather concern a certain manner. 3° That it be laudable, i.e. not "contain a positive indecency which cannot becomingly be tolerated."⁵

"From these things it is clear," says De Herdt,⁶ "that very many customs are illegitimate, and therefore to be removed and corrected; which must be done the more if they regard clerics alone, so that, with the people scarcely attending or not caring much, they can be corrected; but if it is foreseen that wonder and scandal will arise in the people from the change to be made, one must proceed very prudently, and sometimes it is better to tolerate something, than to move disturbances, which sometimes are stirred up, even from a good cause, not without great harm to Religion. But truly legitimate and laudable customs ought not to be changed, and if the change would yield to someone's burden, or to wonder and scandal of the people, they cannot be changed at all."

on which, outside the case of an indult of remission, to be obtained by the Bishops from the S. C. C. or respectively from Propaganda Fide, Pastors and Ordinaries are bound to celebrate for the people, Pius IX (see n. 1322. II.) determined to be the following:

Namely, the Lord's days of the whole year; the Nativity of Our Lord Jesus Christ; Circumcision; Epiphany; Resurrection with the two following ferial days; Ascension; Pentecost with likewise the two following ferial days; Most Holy Trinity; Solemnity of the Body of Christ and Invention of the Holy Cross, and also the feasts of the Conception, Purification, Annunciation, Assumption, and Nativity of the Virgin Mother of God; Dedication of St. Michael the Archangel; Nativity of St. John the Baptist; of Sts. Peter and Paul, St. Andrew, St. James, St. John, St. Thomas, Sts. Philip and James, St. Bartholomew, St. Matthew, Sts. Simon and Jude, and St. Matthias, Apostles of Christ the Lord; likewise St. Stephen, Protomartyr; the Holy Innocents; St. Lawrence, Martyr; St. Sylvester, Pope and Confessor; St. Joseph, also Confessor; and St. Anne, Mother of the Mother of God; the Solemnity of All Saints, and one of the more principal patrons in any kingdom or province, and another likewise more principal in any city, town, or village, where it happens that these patrons are had and venerated.*

384. For licit celebration three things are required: 1. on the part of the body, immunity from a defect which impedes celebration and constitutes an irregularity from defect (can. 984, n. 2), - fasting (can. 808), - and cleanliness, as was explained above (n. 280-284); 2. on the part of the soul: the state of grace, after consciousness of mortal sin, proved by confession, as was said in n. 271-272 (can. 807), immunity from censure, irregularity, and other canonical penalties and impediments (can. 2261), and due preparation (can. 810); 3. on the part of external circumstances: observance of the ceremonies, rites, and other things prescribed by the Church.

385. The obligation of observing the ceremonies and rites and other precepts of the Church as to the celebration of the sacrifice is very grave. - For since nothing is holier than the sacrifice of the altar, the Church wills that it be offered with much apparatus and external worship, and therefore has prescribed many things concerning place or time, concerning the things to be used and the rites to be observed, so that the sacred action may be exercised with decorum, reverence, and piety, namely, as the Council of Trent says, sess. 22, c. 5: "both that the majesty of so great a sacrifice might be commended, and that the minds of the faithful, through these visible signs of religion and piety, might be stirred up to contemplation of the most lofty things which lie hidden in this sacrifice." Concerning this, see the Council of Trent, sess. 7, can. 13; sess. 22, c. 4 and 5, can. 7 and 9; and in the Code of Law, can. 733, 811, 818, 821 and 822.

The Church has ordained certain things which from received interpretation are held as merely directive, such as those which precede or follow Mass; but many are truly preceptive; among these, however, certain ones, by reason of the reverence due, are urged altogether strictly, so that never, or scarcely ever, would celebration without them be licit: thus the sacrifice could never be offered without a chalice, almost never without sacred vestments or outside an altar, rarely outside a sacred place.

386. It is a sin grave from its genus to change the prescribed rubrics of the sacrifice. - For it is the grave transgression of a precept of the Church; and indeed:

1. to add to the rubrics from an intention of changing or introducing a new rite is a grave sin, because it is to usurp the authority of the Church in a matter of great importance; but from indiscreet devotion, it is venial if the matter is slight, grave if notable;

2. to omit something from the rubrics notable of itself, containing a special signification, is grave by reason of quality; but to omit lighter ceremonies is venial, unless it is done in great part, in which case it is grave by reason of quantity.

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.

I say. For celebrating Mass licitly the following things are required: 1°. a stone altar, fixed or portable, consecrated by a Bishop; 2°. a triple cloth made of linen or hemp; 3°. sacred vestments, blessed by the Ordinary; 4°. a consecrated chalice and paten; 5°. a corporal of linen or of hemp, blessed by the Ordinary; 6°. a pall likewise of linen or of hemp; 7°. a linen purificator; 8°. a missal with a cushion; 9°. a crucifix, but not a cross alone; 10°. two candles of wax; 11°. burse, veil, towel, cruets; 12°. a male minister.¹

¹ Ibid., n. 14.

Question 1. Which vestments are necessarily to be blessed? Resp. The vestments certainly to be blessed by the Ordinary or by a priest having the faculty, as among us, are the amice, alb, maniple, stole, and chasuble. Concerning the cincture, however, the pall, and the purificator, there is dispute. Also concerning the altar cloths, whether they ought to be blessed, there is not one opinion of theologians; and although St. Alphonsus adheres to the affirmative opinion, nevertheless he does not think the opposite altogether improbable. Corporals, however, certainly must be blessed under mortal sin, unless a case of necessity presses. Indeed, in a case of necessity one could celebrate even without a corporal, and a fortiori without a pall, but then a purificator or something else would have to be used in place of the corporal, and a burse or something else in place of the pall. - Cf. St. Alphonsus, nn. 375 and seq.

Question 2. Whether it is mortal to celebrate without any sacred vestment, or without a stole or alb, chasuble, maniple, or cincture? Resp. It is mortal to celebrate without any sacred vestment in every case and from whatever cause. Likewise, to celebrate without chasuble or alb, or without stole and maniple together. But probably it is not mortal to celebrate without a maniple or without a blessed maniple. Likewise, to celebrate without an amice, at least for those who do not use it for covering the head, but only the shoulders. The same also must be said of celebration without a cincture; hence a reasonable cause easily excuses from all these. Cf. St. Alphonsus, n. 277. - Baller. note (a) p. 271.

Question 3. Whether the color of the vestments is of precept? Resp. Affirmatively, because all the Rubrics which regard the ceremonies accompanying Mass are held as preceptive. Yet this Rubric does not seem to oblige under grave sin unless scandal is present, for example, if on Easter day or another similar solemnity Mass were celebrated in black vestments. Hence a cause not so grave can excuse from this precept. - Cf. St. Alphonsus, n. 378.

Question 4. Which colors are required in the paraments? Resp. Paraments of white, red, green, violet, and black color are required. Paraments woven together from silk and glass threads at the same time are altogether reprobated. Likewise reprobated are paraments of varied color which, on account of flowers of each color mixed in, not a few had thought could be used on every feast; but S. C. R. prohibited that this could be done, and therefore paraments of this kind can represent only that color which is primary and predominant. Paraments of yellow and blue color are also prohibited. But those which are of gold cloth are permitted, and according to some can be used for every color; according to many, for white, red, and green, but not for black or violet; but according to the use prevailing at Rome, from which one ought not depart, only for white and red.

Observe, however, 1°. that if the silk threads which are mixed with the gold threads are of the prescribed color, they can be used altogether safely for every color, namely, for white if the mixed threads are white, for red if they are red, etc., because then they really exhibit the required color.

Observe 2°. that for the use of paraments of this kind attention must be paid to custom; for when the doubt was proposed: "Whether sacred paraments really woven of gold, at least for the greatest part, can serve for any color, except violet and black," S. C. R. on 28 Apr. 1866 responded: "The custom of places is to be tolerated only in relation to paraments woven of gold." - Cf. De Herdt, vol. 1, n. 147. - Acta S. Sedis, vol. 4, p. 52.

Observe 3°. the response of S. C. R. given on 22 Nov. 1901 to the question: "Whether on the Third Sunday of Advent and the Fourth Sunday of Lent paraments of rose color can be used not only in solemn Mass, but also in private Masses and in the Office of the Sunday." S. C. R. responded: Affirmatively.

Question 5. From what material must the chalice and paten be fashioned, and whether they must necessarily be consecrated? Resp. From the present discipline, at least the cup of the chalice must be of gold, or of silver gilt within. But in a case of necessity a chalice of tin could be used. The paten must be of gold or of gilt silver. But they must always be consecrated under grave sin, because the precept concerns a grave matter. Observe, however, that among us, as is clear from the extraordinary faculties, T. n. 26, a simple priest could be deputed by the Bishop to consecrate a chalice, paten, and even an altar, provided he used oils blessed by the Bishop. - Cf. St. Alphonsus, n. 279. Gousset, n. 323.

Question 6. In what way does sacred furnishing lose blessing or consecration? Resp. §1. Sacred furnishing, blessed or consecrated, loses blessing or consecration:

1°. If it has undergone such injuries or changes that it has lost its former form, and is no longer considered suitable for its uses;

2°. If it has been employed for indecorous uses or exposed to public sale.

§2. A chalice and paten do not lose consecration because of the consumption or renewal of the gilding, yet preserving, in the former case, the grave obligation of gilding them again (Can. 1305).

Question 7. What kind of sin is it to celebrate without a minister? Resp. It is mortal according to all. Yet Doctors commonly say that it is lawful to celebrate without a minister when necessity presses of administering Viaticum or, as others concede, in order that the people may hear a Mass of precept. But according to St. Alphonsus, Card. de Lugo, and others, a lesser necessity suffices for celebrating with a minister who does not know how to answer. Moreover, in a case of necessity a woman, especially a Nun, could answer from afar, but not properly minister at the altar by offering the cruets, etc. Cf. St. Alphonsus, nn. 391 and seq. - Acta S. Sedis, vol. 26, n. 572.¹

¹ Cf. Addenda, p. 1089, n. 15; p. 1115, n. 63.

Question 8. What kind of cross is required on the altar while Mass is celebrated? Resp. The cross which is required must not be slight, but must stand out among the candlesticks, so that the priest and the people can easily look upon it. But if on the altar on which Mass is celebrated there is a large image of the Crucified, whether sculpted or painted, it is not necessary to add another cross in the midst of the candlesticks. Likewise, if Mass is celebrated on an altar where the Most Blessed Sacrament is publicly exposed, a cross is not necessary, but it will be possible to expose it or not expose it according to the custom of places. In any case, however, to omit it does not exceed a venial sin. Indeed Kenrick says: "In missions necessity brings it about that a cross not very large is used." - Cf. Kenrick, n. 101.

Question 9. Whether, how many, and which lights are required? Resp. It is mortal to celebrate without any light at all, except in the single case when, after the consecration has been completed, the light is extinguished and no other can be had; for then the reason of completing the sacrifice presses. But in private Masses not fewer than two must be used, although to use only one is not grave, nor can more than two be lit, unless a Bishop celebrates or some extraordinary solemnity requires otherwise. But these lights must always be of wax, except in a case of absolute necessity, and consequently the use of candles of stearin is illicit. Indeed, according to St. Alphonsus it is mortal to use candles of tallow, because this savors of indecency. - Cf. St. Alphonsus, n. 394. - Acta S. Sedis, vol. 3, p. 600.

Warning. It is indeed laudable and most highly necessary to adhere to the responses of S. R. C. concerning those things which are required for celebrating, but since the same reckoning does not belong to all, discretion is needed. Prudence likewise is needed in weighing the necessities which among us, especially in the country, are wont to occur. Nor ought zeal or piety to proceed so far that someone would seem to wish to reform everything and to teach the Bishops themselves. For when a certain priest recently had complained before S. R. C. that "the candles which are lit for reciting or singing Mass are not of wax except for a very small part, for example, a fifth or sixth part," - and furthermore that "albs, though of linen in the upper part and sleeves, had been made of cotton in the whole remaining and certainly much greater part," and at the same time had asked what he was to do, etc., S. R. C., on 8 March 1879, responded, "Let the petitioner acquiesce in the judgment of his Bishop." - Cf. Acta S. Sedis, vol. 2, p. 644.