Reservation of the Blessed Sacrament

THE Ritual prescribes that the parish priest, or one who has the cure of souls, should take care that some consecrated particles, in sufficient number for the use of the sick and for the Communion of the rest of the faithful, should be always reserved in a clean, pyx of solid and decent material, well closed with its own lid, covered with a white veil, and as far as possible in an ornamented tabernacle kept locked with a key. This key should be in the keeping of the priest, not in that of the sacristan or other person. As a rule the pyx or ciborium is of silver, and gilded inside. There seems to be no strict law prescribing that it should be consecrated or even blessed, though there is a form for blessing it in the Ritual.

The Blessed Sacrament, then, must be thus reserved for the use of the faithful in all cathedrals, parish churches, and chapels of ease attached to parochial churches. Religious orders of men and women who take solemn vows have the privilege of reserving the holy Eucharist in their churches. It can only be reserved in other churches or oratories by special indult from the bishop, or from the Holy See in the case of strictly private oratories (Can. 1265).

The Ritual further prescribes that the tabernacle should be decently covered with a veil, that nothing else besides the Blessed Sacrament should be put in it, and that it should be placed on the high altar, or on another if this would conduce to greater reverence toward the holy Eucharist, so that it would be no obstacle to sacred functions or ecclesiastical offices. Several lamps, or at least one, should always be kept burning before it night and day. The lamps should be fed with olive oil, but if the church is very poor the bishop may allow vegetable or mineral oil to be used. Gas or electric lamps should not be tolerated. One lamp must be kept burning under pain of grievous sin.

The veil of the tabernacle should be white or in keeping with the colour of the day, but never black (Can. 1269-1271).

The particles taken for consecration should be fresh, not more than fifteen days or at most a month old, and they should be renewed every eight, or at most fifteen, days, though in this matter regard should be had to the dampness or dryness of the place and season (cf. Can. 1272).

(St. Thomas, II-II, q. 84.)

Adoration is spoken of in three ways, namely: 1. for any veneration whatever shown to someone because of the excellence of dignity, whether he is God, an angel, or a man; 2. for every act of religion, whether internal or external, by which divine worship is shown to God; 3. for a certain distinct act of religion, as it is taken here. And it is an external act by which we show reverence to God through gestures of the body, for example by genuflecting, prostrating ourselves, and the like. But in order that it be a true act of religion, showing due worship to God, an internal act must be joined to it; nevertheless the name of adoration is not given to that internal act except insofar as it is included in the external act (St. Thomas, II-II, q. 84, aa. 1 and 2).

I. Liceity of reserving the Holy Eucharist. That the Holy Eucharist can licitly be preserved in the sacrarium after the sacrifice has been completed is of faith from Trent: "If anyone says that it is not permitted for the Sacred Eucharist to be reserved in the sacrarium, but that immediately after the consecration it must necessarily be distributed to those present, or that it is not permitted for it to be carried honorifically to the sick, let him be anathema."¹

¹ Session 13, canon 7.

II. Places for reserving the Holy Eucharist. In order that the Holy Eucharist must or can be reserved in the places soon to be assigned, two things are required: 1. that there be someone who has care of it; 2. that regularly a priest celebrate Mass at least once a week in the sacred place (canon 1265, § 1). These things being posited:

1. It must be kept in a cathedral church, in the principal church of an abbey or prelature nullius, of a vicariate and prefecture apostolic, in any parochial or quasi-parochial church, and in a church attached to a house of exempt religious, whether men or women (canon 1265, § 1, 1).

2. It can be kept, with the permission of the local Ordinary, in a collegiate church and in the principal oratory, whether public or semi-public, both of a pious or religious house and of an ecclesiastical college which is governed by secular clerics or by religious (canon 1265, § 1, 2). The same seems to be applied a fortiori to succursal churches, over which a priest presides who is bound to exercise the care of souls for a determined part of the parish. The Pontifical Commission declared¹ that the Ordinary can permit this if immemorial custom is added.

3. In order that it can be kept in other churches or oratories, an apostolic indult is necessary; the local Ordinary can grant this permission only to a church or public oratory for a just cause and by way of act (canon 1265, § 2).

Note 1. It is permitted to no one to retain the Most Holy Eucharist with himself or to carry it with him on a journey (canon 1265, § 3). Exceptions: 1. if, insofar and for as long as otherwise the security of the Holy Eucharist would not be sufficiently provided for; 2. if, which is to be prevented so far as can be done, the Holy Eucharist cannot be kept decently in the church.

Note 2. Churches in which the Most Holy Eucharist is reserved, especially parochial churches, should be open to the faithful daily for at least some hours (canon 1266).

4. Any contrary privilege having been revoked, in the religious or pious house itself the Most Holy Eucharist cannot be kept except either in the church or in the principal oratory; nor among nuns within the choir or enclosure of the monastery (canon 1267). The cited canon sets forth to what extent the Holy Eucharist can be reserved in two places, that is, both in the church and in the principal oratory. Now, considering the response of the Pontifical Commission,² it must be established thus:

a) If a religious or pious house has a public church attached and uses it for carrying out ordinary and daily exercises of piety, the Most Holy Sacrament can be reserved only in that church.

b) If a religious or pious house does not use the attached church for ordinary and daily exercises of piety, by privilege or permission of the local Ordinary (cf. canon 1265, § 2), the Holy Eucharist can be kept in the principal oratory of the same religious or pious house, and indeed without prejudice to the right of the church, if it has any, for example because it is attached to a house of exempt religious; in this case it can be reserved both in the church and in the oratory. But it can be kept in only one oratory, unless in the same material building there are distinct and separate families, so that they are formally distinct religious or pious houses; this obtains, for example, in the case in which in a college there is a community of sisters who devote themselves to the service of the college; likewise in the case in which in a religious house there are, besides the students living in common, religious partly devoted to education and partly to other works. It is doubtful whether the novitiate constitutes a religious house formally distinct from the other community of the house.

¹ 20 May 1923 (A.A.S. 1924, p. 155).

² 2 June 1918 (A.A.S. 1918, p. 346).

III. The manner of reserving the Holy Eucharist. 1. The Most Holy Eucharist cannot be kept continuously or habitually except on one altar only of the same church (canon 1268, § 1). It is said, habitually; hence nothing prevents the Holy Eucharist from sometimes being kept also on another altar for some time, for example so that Communion may be distributed more conveniently. It is to be kept in the most excellent and noble place of the church, and therefore regularly on the high altar, unless another place seems more convenient and becoming for the veneration and worship of so great a sacrament, with the prescription of liturgical laws being observed as regards the last days of Holy Week (canon 1268, § 2). But in cathedral, collegiate, or conventual churches in which choral functions must be performed at the high altar, lest an impediment be brought to ecclesiastical offices, it is fitting that the Most Holy Eucharist regularly not be kept on the high altar, but in another chapel or altar (canon 1268, § 3). Let rectors of churches take care that the altar on which the Most Holy Sacrament is reserved be adorned before all the others, so that by its very arrangement it may move the piety and devotion of the faithful more (canon 1268, § 4).

2. The Most Holy Eucharist must be kept in an immovable tabernacle placed in the middle part of the altar (canon 1269, § 1). Nevertheless, if some grave cause approved by the local Ordinary persuades it, it is not forbidden that the Most Holy Eucharist be reserved at night outside the altar, yet on a corporal, in a safer and decent place, with the prescription of canon 1271 being observed (canon 1269, § 3); the cited canon prescribes that a lamp be lit before the tabernacle (cf. p. 94). For the rest, note:

a) The tabernacle should be skillfully constructed, solidly closed on every side, decently adorned according to the norm of liturgical laws, empty of every other thing, and so carefully guarded that danger of any sacrilegious profanation is kept away (canon 1269, § 2). It is said: adorned according to the norm of liturgical laws. Now the said laws prescribe that the tabernacle be covered within with white silk, unless it is gilded;¹ that it be blessed and outwardly covered with a conopaeum or veil of a color either white or adapted to the office; for black, violet is used.² But if the form of the tabernacle does not allow the use of a conopaeum, at least a broad cloth hanging from above, a baldachin, is to be used, which covers the altar. Nor is it permitted to place images or relics of Saints before or above the tabernacle, even of the Holy Cross. Nevertheless a cross with an image of the Crucified can be placed above the tabernacle. It is said: empty of every other thing; hence not even the sacred oils can be kept in the tabernacle.³

b) The key of the tabernacle in which the Most Holy Sacrament is reserved must be guarded most diligently, the conscience of the priest who has care of the church or oratory being gravely burdened (canon 1269, § 4). It no longer seems, as formerly, to be prescribed that the priest himself guard the key.

3. The Holy Eucharist must be kept in a pyx of solid and decent material, clean and well closed with its own lid, covered with a white silk veil and, as far as the matter allows, adorned. The consecrated particles should be of such a number as can suffice for the Communion of the sick and of other faithful (canon 1270). Now the pyx or ciborium, likewise the monstrance and lunette, can be of gilded copper, although it is more fitting that the pyx and lunette be silver. It is not prescribed that the pyx and lunette, if they are silver, be gilded. But the pyx and monstrance, or at least the lunette, are to be blessed, not consecrated, and this more probably under sin, though only venial (St. Alphonsus, VI, Quaestiones reformatae, 74).

4. Before the tabernacle in which the Most Holy Sacrament is reserved, at least one lamp should shine continually day and night, to be nourished with olive oil or beeswax; but where olive oil cannot be had, it is permitted to the prudence of the local Ordinary that it be changed for other oils, as far as possible vegetable oils (canon 1271). The obligation of the lamp is grave from its genus, so that neglect through an entire day or through several nights would constitute mortal sin (St. Alphonsus, VI, n. 248).

5. Consecrated Hosts, whether for the Communion of the faithful or for exposition of the Most Holy Sacrament, should both be fresh and be frequently renewed, the old ones being duly consumed, so that there be no danger of corruption, with the instructions which the local Ordinary has given concerning this matter being carefully observed (canon 1272). The Ceremonial of Bishops wills that hosts be renewed every week;⁴ nevertheless it seems to suffice that this be done within two weeks. Moreover, new consecrated Hosts should not be mixed with old, but the old should first be distributed or consumed.⁵

¹ Sacred Congregation of Rites, 20 June 1899, reply to IV, n. 4035.

² Sacred Congregation of Rites, 20 June 1899, reply to IV, n. 4035.

³ Roman Ritual, title IV, chapter 1, n. 6; Sacred Congregation of Rites, 12 March, reply to IV, n. 2740.

⁴ Book II, chapter 6, n. 51.

⁵ Roman Ritual, title IV, chapter 1, n. 7.

1. Xaverius, a parish priest, very occupied at Easter time in hearing confessions, commits communion to be distributed to the people to Stephen the deacon. For otherwise he himself would have to distribute it, not without inconvenience to the parishioners, whose confessions he would often have to defer to another day, since no other priest is present in that parish.

Quaer. Whether rightly?

R. Togni, Instruct. etc. p. 1. c. 6., seems to deny it. For although generally he first says that a deacon can administer the Eucharist by delegation in a case of necessity, nevertheless afterward he raises the question: "Can a deacon dispense the Eucharist when a presbyter is present?" And he answers: "By no means; for this is forbidden to him by Can. 15 of the Second Council of Arles and Can. 38 of the Fourth Council of Carthage." Likewise he raises the question: "Are the sick to be refreshed with the Eucharist by a deacon?" And he answers: "Negatively, except in a case of necessity, namely, if a priest is lacking and the sick man is in danger of life."

But these things are against the common doctrine; and therefore the proposed question must be answered: Affirmatively. For a deacon can, in grave necessity and by commission, distribute communion to the people, according to the common opinion of the doctors. I. M. 527. Pavone aptly has these things, Spicilegio, dissert. 9. num. 208: "The deacon can touch the Eucharist when, serving the priest, he either exposes it in the Ostensorium, or replaces the particles in the pyx, or in need administers it to the people. The words of the Fourth Council of Carthage, A.D. 399, Can. 35, related Dist. 93. C. Praesente 18, are: Diaconus, praesente presbytero, eucharistiam... populo, si necessitas cogat, iussus eroget, 'Let the deacon, in the presence of the presbyter, if necessity compels, distribute the Eucharist to the people when ordered.' And earlier, in canon 14 of the Council of Nicaea, it was established concerning deacons that si non fuerit in praesenti vel episcopus, vel presbyter, tunc ipsi proferant, 'if neither bishop nor presbyter is present, then they themselves may bring it forth.' This canon is thus reported by Rufinus, priest of Aquileia: Si vero presbyter nullus sit in praesenti, tunc demum etiam ipsis licere dividere, 'But if no presbyter is present, then at last it is lawful also for them to distribute.' Conc. Nic. I. A.D. 325, apud Labbé in amplis. collect. Gelasius I spoke in the same way when writing to the Bishops of Lucania, Bruttium, and Sicily: deacons, he said, Sacri Corporis prorogationem sub conspectu Pontificis seu presbyteri, nisi his absentibus, ius non habeant exercendi, 'do not have the right of exercising the distribution of the Sacred Body in the sight of the Pontiff or presbyter, unless these are absent.' Labbé ibid. a. 492. Epist. 9. c. 8. Therefore, when the priest is present, the deacon, besides necessity, needs his commission in order to dispense the Eucharist; but when he is not present, necessity alone is enough. Then the priest can give him such a commission when he himself is impeded. Colet, speaking of the deacon, who cannot indiscriminately, says: ut quilibet sacerdos, sed tantum, vel absente sacerdote, vel, eo quidem praesente sed iustas ob necessitates, sacram synaxim dispensare potest, 'as any priest can, but only when the priest is absent, or when he is indeed present but because of just necessities, can he dispense the sacred synaxis.' Th. Mor. c. 5. de Min. euch. art. 2. And this, he continues to say, is lawful even in places where it has never before been practiced; because, since such commission was always given to deacons in the first centuries in the East and in the West, although this custom has ceased because of the multitude of priests, nevertheless when need occurs in the present time, the same commission can be given; potest enim Ecclesia quidquid olim potuit, 'for the Church can do whatever it once could.' And in order not to cause scandal to the people, who have not yet seen communion administered by deacons, it is necessary to instruct them that this is lawful. But what is the necessity that makes it lawful? When there is no commission of the priest, the only case of necessity would be the administration of Viaticum, which cannot be deferred until a priest comes; because although, as we have seen, the Council of Nicaea and Pope Gelasius permitted this without necessity, for the absence of the priest alone, nevertheless today, because of the change of discipline, all the sacred doctors restrict it to the said necessity. But when the said commission is present, the just cause is, as Suarez writes, quod sacerdos sit debilis vel infirmus, 'that the priest be weak or ill,' de Sacr. euch. d. 72. s. 1.; and according to the opinion of Leander adopted by Amort: Si sacerdos sit debilis, infirmus, aut aliis exercitiis impeditus, aut si non possit communicare tot homines, et non sit alius sacerdos, qui id velit vel commode possit efficere, 'If the priest is weak, ill, or impeded by other exercises, or if he cannot communicate so many people, and there is no other priest who would wish or could conveniently accomplish this.' Th. Mor. disp. 5. de Euch. § 6. quaest. unic. § 3. For example, says Cavalieri, si sacerdos sit occupatus in audiendis confessionibus, 'if the priest is occupied in hearing confessions.' To. 4. decr. 13. c. 4. n. 6."

Lugo, de Sacr. euch. d. 18. n. 27., says: "It is doubted secondly: whether in fact a priest can now commit to a deacon that he minister the Eucharist. The answer is that he can in necessity, which is not restricted to the sole case of giving Viaticum to a dying person, but extends more broadly, as if the priest is impeded and cannot distribute the Eucharist to the people." Cf. also ibid. n. 2. seqq.

St. Alph., l. 6. n. 237. q. 1., says: "There is no doubt that a deacon can minister the Eucharist in necessity... They commonly say that grave necessity suffices, namely when no priest is present who can conveniently minister... In extreme necessity, when the priest is absent, the deacon will be able and will be bound to minister Viaticum, even without commission... When the deacon ministers the Eucharist, he ought to be clothed with surplice and transverse stole."

2. "Several times it has been asked of us whether a deacon can lawfully expose the Eucharist, not indeed by serving the priest, which is already known to be lawful, but by himself alone, as principal. This doubt is not read among the Moralists, but there is a very valid reason for resolving that it is not permitted to him to do this, except in the case in which every priest is lacking. For Diaconum enim oportet ministrare ad altare, 'it belongs to the deacon to minister at the altar,' says the Roman Pontifical; and later: Comministri et cooperatores estis Corporis et Sanguinis Domini, 'You are co-ministers and co-operators of the Body and Blood of the Lord.' Therefore, when priests are present, it belongs to them to act as principals, and to the deacons to assist them and to perform the part of co-ministers and co-operators. But in the absence of priests, they can indeed supply, and expose the Venerable Sacrament with their express or tacit commission. Thus, both when they expose it and when they administer it in communion, they ought to wear the stole hanging from the left shoulder and bound under the right. When communion is finished, they cannot give the usual blessing to the people, as the doctors warn; and if, when a priest is lacking, they make the exposition, they will not be able to bless the people with the Sacrament." Pavone, Spicilegio, diss. 9. c. 1. n. 209.

But the following Decision of S. R. C. is present:

"Can a deacon who, by mandate of his vicar, carries sacred Viaticum to the sick, make sprinklings of holy water, say Misereatur, Indulgentiam, sign the sick person or himself, say Dominus vobiscum with the prayer, and bless the sick person and those assisting with the Most Holy Sacrament?

R. If a presbyter is lacking, and with the concurrent license of the apostolic vicar, affirmatively in all." S. R. C. 14 Aug. 1853. n. 3074.

3. "Can a bishop by his own right grant the faculty of reserving the Most Holy Sacrament: 1. In churches or public chapels which do not enjoy a parochial title, even if they serve the utilities of the parish; 2. In public chapels of pious Communities, that is, those whose door opens onto a public street, or into an area communicating with a public street, and which are opened to all inhabitants; 3. In chapels or interior oratories of pious Communities, when they do not have a public chapel or oratory in the sense explained, as, for example, in seminaries.

R. An indult from the Holy See must be implored as regards all the requests." S. R. C. 8 March 1879. n. 3484., I. M. 549.

4. Sebastian, a parish priest, denies the Eucharist to all whom he himself judges to be of rather rude understanding. - Does he act rightly?

R. Negatively, "unless they are altogether incapable of this mystery." Clement IX, C. In excelsa, 13 Sept. 1669. But they will be capable where they discern spiritual food from bodily food. And this has place even if it is a question of ministering Viaticum, as is drawn from the following Decision of S. I. C.

"Whether Viaticum is to be administered to those neophytes who, in the article of death, having been baptized by Christians, are ignorant.

R. Viaticum is not to be administered to these neophytes unless they at least discern spiritual food from bodily food, by knowing and believing in the presence of Christ the Lord in the Sacred Host." S. O. 10 Apr. 1861.

5. Robertinus, a confessor, very rarely permits communion to his penitents outside Easter time; because, he says, penitents very rarely have that necessary preparation or devotion by which one ought to approach sacred communion. But he permits frequent communion to scarcely anyone, since there is scarcely anyone who is free not only from mortal sins, but even from venial sins.

Quaer. What is to be said about Robertinus's manner of acting?

R. Robertinus's manner of acting is altogether to be disapproved. The necessary preparation by which one can approach sacred communion is indeed that, and no other, concerning which the Apostle says: But let a man prove himself, and so let him eat of that bread and drink of the chalice; for he who eats and drinks unworthily eats and drinks judgment to himself.

The Council of Trent, sess. 13. cap. 7., says concerning this necessary preparation of the soul: Wherefore, to one wishing to communicate, that precept, namely of the Apostle, must be recalled: But let a man prove himself. But ecclesiastical custom declares that this proof is necessary: that no one conscious to himself of mortal sin, however contrite he may seem to himself, ought to approach the sacred Eucharist without sacramental confession having first been made. But in cap. 8 immediately following, it exhorts the faithful to receive that supersubstantial bread frequently. And finally, sess. 22, de Sacr. missae, cap. 6, it speaks thus: The holy Synod would indeed desire that in each Mass the faithful standing by should communicate, not only by spiritual affection, but also by sacramental reception of the Eucharist.

Therefore, if from these judgments of the Tridentine Fathers taken together we search out their mind thoroughly, we shall certainly have this as explored: that those indeed are to be removed altogether from the Eucharistic table who, oppressed by consciousness of mortal sin, are judged unworthy of so great and so singular a gift of God. Wherefore, if from indications of sorrow and from amendment of new life the confessor does not doubt that sacramental absolution can be imparted to his penitents, neither ought he to hesitate that the same are now sufficiently disposed for eating the Lord's bread. Nor indeed can such penitents, thus disposed and prepared, be repelled from sacred communion indiscriminately and without grave cause, namely, if they have been held worthy of the benefit of sacramental absolution. Indiscriminately and without grave cause; for, for those who are accustomed to commit grave sins, and who, since they have contracted disordered habits and are careless of their own salvation, easily slip afterward into graver crimes to be committed, the salutary remedy of medicinal severity can sometimes be applied.

Moreover, from the cited texts of Trent it is clear that the Tridentine Fathers persuade the faithful to frequent use of the Eucharist; indeed, that they desire that in each Mass the faithful standing by become participants from the Eucharistic table. But it would be altogether useless to exhort the faithful to frequent communion; and the daily communion of the same faithful could not only not be desired, but not even hoped for, if those alone were refreshed by the Eucharistic bread who were free from every stain even of lighter fault. Wherefore all those who are not yet free from venial sins are not indiscriminately to be barred from frequent communion.

If confessors diligently weigh these things, they will certainly see that the custom of those is not to be praised who, in order to permit communion to their penitents, demand, because of the dignity of the sacrament of the Eucharist, certain singular and scarcely to be hoped-for dispositions, and far greater ones than those which suffice for obtaining absolution in the sacrament of penance. - And as regards granting frequent communion, certainly greater devotion of the faithful is to be stirred up; they are to be more sharply inflamed to detestation of past crimes; and those inclined to venial sins are to be efficaciously stirred up to detestation also of these; then a certain hunger, as it were, and vehement desire for Eucharistic food is to be stirred up, so that with the greatest reverence and piety they can receive it. But just as the strength of the body is sustained by food itself, so the languor and infirmity of the soul is driven away and strengthened by this spiritual food by which we are fed. Whence Augustine says in Serm. de verb. Apost.: Daily you sin, daily receive. And if anyone attends diligently, he will discover that the opinion of all the Fathers who have written concerning this matter was the same. Catech. Roman. n. 60., Instr. S. C. de P. F. 19 Apr. 1784., Collectan. n. 719., Ferrar. Supp. v. Communio, Gennari Sulla Comun. freq. I. M. 579.

6. Aloysius, a priest, has already for a year been hearing the confessions of Stanislaus, a nine-year-old boy, commendable for keen intelligence and innocence of morals. Now Aloysius, after first obtaining the consent of the parents, leads him, duly imbued with the rudiments of faith and very desirous of receiving the Eucharist, to the parish priest, so that, after prior examination, he may admit him to first communion. Nevertheless the parish priest refuses because Stanislaus has not yet attained the legitimate age. For he has it as a custom not to admit boys to first communion unless they have at least reached twelve years, relying, as he himself says, both on the common practice of the other parish priests and also on the congruity of the matter itself, for which congruity he brings forward a twofold reason: namely, 1. because of the greater reverence for so great a sacrament; then 2. because of the more abundant fruit of the one receiving. But Aloysius, making little of the reasons brought forward by the parish priest, with the precept of Easter communion urging, administers the Eucharist to Stanislaus on Easter day itself. When the parish priest learns this, he has recourse to the bishop against Aloysius, as though Aloysius had usurped the privative right of parish priests. But the bishop, having been made more certain about the whole matter, proposes the case to be resolved by his vicar general.

Quaer. 1. What discretion is to be required in the present matter; and when do boys have this discretion? - 2. Whether admitting boys to first communion belongs exclusively to the parish priest? - 3. What is to be said of the Case?

R. To the first. The discretion required in the present matter is described thus in the Roman Catechism 57: namely, that the faithful "discern table from table, this sacred table from other profane tables, this heavenly bread from common bread. And this happens when we believe with certainty that the true Body and Blood of the Lord is present, whom the Angels adore in heaven, at whose nod the pillars of heaven tremble and fear, of whose glory heaven and earth are full. This, namely, is to discern the Body of the Lord, which the Apostle admonished." And the same Roman Catechism n. 62 says that it is not fitting to minister the Eucharist to boys not yet using reason, and it adds this reason: "For these neither know how to discern the sacred Eucharist from common and profane bread, nor can they bring piety of soul and religion to receiving it. And this also seems most alien from the institution of Christ the Lord. For he says, Take and eat; but it is sufficiently clear that infants are not suited to receive and eat." And the doctrine of the Sacred Congregations is the same; they require discretion by which one discerns spiritual food from bodily food, by knowing and believing in the presence of Christ the Lord in the Sacred Host. Cf. Enchir. Moral. 568.

Moreover, boys do not have this discretion immediately when they obtain the use of reason; for then they have the first discretion of good and evil, but they certainly do not have this more perfect discretion unless they first have obtained a more perfect use of reason and have been duly instructed in the matters of faith. When precisely, then, do they have this discretion? From the more common opinion of the doctors and from the general rule, boys are not obliged to communion before the ninth or tenth year of age; but beyond the twelfth year communion is not to be deferred for them. I. M. 560. Wherefore at this age, from the general rule, boys conveniently instructed certainly have the discretion required for communion. But this general rule certainly does not prevent boys in particular cases, by reason of a precocious development of the use of reason, and of better and more accurate instruction, from having, even before this age, sufficient discretion for receiving communion. And this age, as is clear, is varied in the aforesaid particular cases, according to the various circumstances.

To the second. In the first communion of boys, two things can be considered. The first is the communion itself; the other is that external ceremony which is customarily used in the first communion of boys. As regards the communion itself, two things can be attended to in it: one is admission to first communion, the other the place of first communion. Although admission to first communion can, in particular cases, pertain also to the parish priest, it certainly does not belong exclusively to the parish priest, nor does it belong to the parish priest per se and principally. For admission to first communion belongs per se to him to whom it belongs to judge concerning the sufficient instruction, and concerning the sufficient disposition of soul, of the boy for receiving first communion. And this judgment belongs per se and principally to the parents, to whom the education and due instruction of the boy belongs by force of paternal authority, and to the confessor, before whom the boy confesses his sins. And thus the judgment of Easter communion itself, whether someone ought to receive it or ought for a time to abstain from reception of this kind, belongs, from Cap. Omnis utriusque sexus, to one's own priest, that is, to the confessor. Benedict XIV, Inst. 18. n. 6. seqq., I. M. 560.

But as regards the place, no place is prescribed by common Law for first communion. A place in communion is not found determined in the Law except only for Easter communion. Benedict XIV, Inst. 18. n. 7. seqq. Therefore, if boys make first communion during Easter time and so that they may satisfy the Easter precept, then certainly, speaking per se, that communion seems to be received in the parish church.

As regards the exterior ceremony of first communion and its solemn form, this indeed belongs to the parish priest by right and obligation together, because of the good of the parish itself, which he is bound to promote; but it is established by no general law that this exterior ceremony and solemn form belongs exclusively to the parish priest. Indeed, the contrary is positively established from the Declarations of the Sacred Congregations, since a public ceremony of this kind is asserted to be of exclusively parochial right only in those places where legitimate prescription and custom vindicates this for itself. Cf. Enchir. Moral. 560. And, if it does not belong to the parish priest by exclusive right to admit boys to first communion, and first communion is not per se to be received in the parish church, how can the exterior ceremony and solemnity, which accompanies the first communion of boys, belong to the parish priest by exclusive right?

To the third. The custom of the parish priest of not admitting to first communion unless the boys are twelve years old cannot be approved, and consequently, speaking per se, the common practice of the other parish priests cannot be approved. For if boys of this kind are duly disposed, already before this age, from the Lateran Council, C. Omnis utriusque sexus, they can and ought to approach the sacred synaxis; and if they are duly disposed, as is supposed, they will receive it with due reverence and with fitting fruit. From this it appears that the practice of the other parish priests invoked by the parish priest, and the twofold reason of congruity which he brings forward, have altogether no force.

But as regards Aloysius, in that he himself, Stanislaus's confessor, after first obtaining the parents' consent, admitted Stanislaus to first communion, he acted altogether rightly, following in this matter the doctrine of the Roman Catechism n. 63. But in that he himself privately gave communion to Stanislaus during Easter time, he also does not seem to be blameworthy; but then Stanislaus is bound to receive communion again in the parish church, since he is now bound by the precept of Easter communion in his own parish. Finally, because Aloysius gave communion to Stanislaus on Easter day itself, generally speaking, he seems blameworthy; since on Easter day it is commonly prohibited to distribute communion to the people in other churches besides parochial ones. I. M. 528. But in the Case there can be no difficulty concerning the exterior ceremony and solemn form; for this regards the first communion of several boys together. M. E. v. 10. p. 2. p. 22.

7. Leonard, a presbyter, returning from a journey with other friends, very fatigued, sits down at table at half past the eleventh hour of the night, so that he may be briefly refreshed. But while talking and eating with his friends, time flows by as quickly as possible, so that, astonished, he notices while drinking that midnight has already passed. Nevertheless, since on the following feast day he cannot omit Mass without offense to the people, he celebrates Mass without scruple.

Quaer. What is to be said of the Case?

R. "Leonard, who cannot omit Mass except with scandal or offense of the people, can probably celebrate, because it is better to avoid the greater evil, or scandal of the people; for it is a lesser evil to celebrate Mass than for the whole people to be offended with scandal, and to be deprived of Mass on such a day. Thus grave theologians against others. See La-Croix n. 582." Thus Fr. Gury 294. 299. 300., I. M. 595.

Nevertheless, the following Decision of the Holy Office, 2 Dec. 1874, must be attended to: "Whether, by reason of scandal or wonder, the second Mass after the first can ever be celebrated when the fast has already been broken? - R. Negatively." Collectan. S. C. de P. F. n. 793., E. M. 595.

8. Ferdinand, a missionary, doubts whether he can minister sacred communion by way of Viaticum to Francis when he is not fasting, concerning whose illness it is doubted whether it is mortal or not.

Quaer. What is to be said of the Case?

R. Ferdinand can minister Viaticum; for while that doubt stands, although Francis is not in the article of death, nevertheless he is in danger of death. For there is danger of death when there is a probable doubt, and death is often accustomed to happen in such a Case. But if the doubt is merely negative, because namely neither could a physician be questioned about the gravity of the disease, nor is the sick man himself or the missionary capable of forming a judgment, then Viaticum is still to be administered, and one must not proceed scrupulously in this matter, since in the Council of Constance, sess. 13, the sick are simply excepted from the law of fasting. St. Alph. l. 6. n. 285. dub. 3. in fine., I. M. 596. Indeed, often it cannot be established whether the disease is truly lethal or not; and then the Church, a pious mother, is rightly presumed to wish in such a doubt to favor the sick person, especially since daily experience establishes that many sick persons, beyond everyone's expectation, die without Viaticum. This has force especially when the sick person is far distant from the church, or when, in mission places, the missionary cannot return again to the sick person, because then he is exposed to the greater danger of dying without being refreshed by the sacraments. G. 306., Lig. H. A. 46.

309. These Things Must Be Held. - I. In any parish and cathedral Church the Holy Eucharist must be kept, so that it can always be given to those asking opportunely. Thus expressly the Roman Ritual, etc. For by common right it can be preserved in Churches of Regulars emitting solemn vows. But in other Churches it cannot be preserved without the special license of the Pope. Thus the Sacred Congregations of the Council and of Bishops established, cited in Ferraris, word Eucharist, art. 1, n. 46.

II. The Eucharist is to be preserved in a clean tabernacle, well closed, and in a becoming pyx placed upon a corporal and covered with a white veil. Now the tabernacle in which the Most Holy Sacrament is kept must be covered with a conopaeum of silken cloth, or of wool or cotton. - Roman Ritual. - Sacred Congregation of Rites, July 21, 1855.

III. Nowhere is the Holy Eucharist to be preserved without a light, which must always burn. For thus it is established in the Roman Ritual: Several lamps before it (the tabernacle), or at least one, should perpetually shine day and night. Thus also it was defined through Decrees of the Sacred Congregation, which will that if the Church is too poor, a collector of alms be appointed, that sufficient oil may be had. - See Ferraris, word Eucharist, art. 1, n. 45.

310. Questions. - QUESTION 1. Whether other sacred things can be placed in the tabernacle?

Resp. No. This is clear from the Roman Ritual on the Eucharist. Hence neither Relics, nor Chrism, nor the Oil of the sick can be placed in it.

QUESTION 2. Whether the ciborium must be consecrated and silver?

Resp. to the first: It need not necessarily be consecrated, but it suffices that it be blessed. This is clear from the Roman Ritual, in which the blessing of the pyx is noted among those things which do not need anointing with Chrism. Likewise from the Roman Pontifical. - See St. Ligorius, n. 248, and below, n. 396.

Resp. to the second: Nothing is established by common law. And indeed it would seem to be equated with the chalice and paten, which ought to be of gold or silver, or at least of tin, if the Church is very poor. But it cannot be of bronze, nor of wood or glass, etc. (De Consecr., dist. 1, c. 45). Besides, if sacred vessels are not of gold, they ought to be gilded within.

QUESTION 3. Whether he sins gravely who neglects to preserve a light before the Most Holy Sacrament?

Resp. The answer is affirmative per se, if the time is notable. - Thus commonly the Theologians with St. Ligorius, n. 248. Indeed several authors say that the time is notable if this is done for a whole day. - Thus Busembaum, whose words St. Ligorius reports and implicitly approves, ibid.

311. • QUESTION 4. Whether olive oil is required for nourishing the lamp of the Church, or whether another oil from vegetables, for example from nuts, or from minerals, as petroleum, suffices?

Resp. Generally olive oil is to be used; but where it cannot be had, another oil from vegetables, as far as circumstances allow, can be permitted by the Bishop. This is clear from a recent decision of the Sacred Congregation of Rites, which is of this sort.

Certain Most Reverend Prelates of the Gauls, seriously weighing that in many Churches of their dioceses olive oil for nourishing at least one lamp day and night before the Sacrament of the Most Holy Eucharist can be procured with very great difficulty and only at great expense, asked that it be declared by the Apostolic See whether in the case, with attention to the difficulties and the poverty of the Churches, other oils which are had from vegetables can be substituted for olive oil, petroleum itself not excluded. Now the Sacred Congregation of Rites, although always solicitous that even in this part what has been introduced from the beginnings of the Church concerning the use of oil from olives be retained, on account of mystical significations, nevertheless judged that the reasons brought forward by the same Bishops should by no means be passed over in silence; and therefore, the vote of another of the Masters of Apostolic Ceremonies having first been sought, the undersigned Cardinal Prefect of the same Sacred Congregation proposed the whole matter in the ordinary Assembly held at the Vatican on this day. But the Most Eminent and Most Reverend Fathers set over the protection of the sacred Rites, after all things had been accurately weighed and most diligently examined, judged that response should be made: Generally olive oil is to be used; but where it cannot be had, it is to be remitted to the prudence of the Bishops that the lamps be nourished from other oils, as far as can be done vegetable oils. July 9, 1864.

Afterwards, a faithful report concerning the premises having been made to Our Most Holy Lord Pope Pius IX by me, the undersigned Secretary, His Holiness held as ratified and confirmed the opinion of the Sacred Congregation. On the 14th of the same month and year.

From this response of the Sacred Congregation it also follows that petroleum is not excluded, and in urgent necessity can be permitted by the Bishop.

312. • QUESTION 5. What must be done concerning fragments of Hosts which are found?

Resp. 1. If the Priest finds fragments of his present Sacrifice, he must consume them, even after the ablutions, whether they are small or large, because they pertain to the same sacrifice. Thus from the Rubric of the Missal, tit. 7, n. 2. - But this must be observed not only immediately after Mass, but also if the Priest is in the sacristy, yet still clothed in sacred vestments. - Thus commonly St. Ligorius, n. 251, after Benedict XIV, On the Sacrifice of the Mass.

But if the Priest has already put off the sacred vestments, he must place the fragments in the tabernacle, if there is one, or reserve them for another Priest about to celebrate that same morning. If neither can be done, let him consume them himself. - St. Ligorius, ibid.

Resp. 2. But if the remains were consecrated in another Mass, they are not to be consumed after the ablutions, but must be placed in a becoming place. The reason is that the Rubric permits a Priest not fasting to consume only those remains which pertain to the same sacrifice. Yet if this cannot be done, and there is grave danger of irreverence, then let the Priest consume them. - Thus commonly. - St. Ligorius, ibid.

Resp. 3. If a layman finds fragments, let him warn a Priest as soon as possible, if one is near, or call him if he can be found. But the Priest, reverently collecting the fragment, will place it in the ciborium, or in a becoming and safe place if the tabernacle is lacking, so that it can be consumed in the next Mass. But if a Priest cannot be had, let the fragment be reverently collected by the layman himself in paper or a clean linen cloth, by means of a little thorn, and let it be placed within the corporal or in a becoming vessel until the Priest arrives.

313. • QUESTION 6. What must be done if there is found on the altar, or elsewhere, a Host certainly or doubtfully consecrated?

Resp. 1. If the Host is believed certainly consecrated, and from another source seems clean and recently consecrated, it is to be placed with the others in the ciborium. It can also be consumed by the celebrant before the ablutions. But if it is not clean, or if it has been extracted from a place not clean, or is not recently consecrated, it is not to be mixed with the others, but the celebrant will be able to consume it before the ablution; but if he experiences too great repugnance, he will place the Host separately in the tabernacle in a clean vessel until it is corrupted, and when corrupted it is to be thrown into the sacrarium. Thus from the Rubric of the Missal, tit. VII, On Defects.

Resp. 2. If it is doubtfully consecrated, it is to be consumed by the Priest in Mass before the ablutions; but if it provokes in him too great nausea, it is to be placed separately in the tabernacle until it has been corrupted, as was just said. - Thus the Rubric of the Missal ¹.

¹ To these last words of Gury the VV. oppose (p. 932) that which St. Alphonsus (lib. 6, n. 217) discusses on the occasion of hosts which are doubtfully consecrated. Tournely, that is, Collet, says, says the St. Doctor, that in practice those particles are to be consumed after the Blood; and I add, after the ablution, but before the purification, because the remains of the Blood are certainly the Sacrament; but those hosts... are doubtful.

Resp. When Gury says, before the ablutions, he certainly seems to have wished to denote both the purification and the ablution, which St. Alphonsus better distinguishes; although in the words of St. Alphonsus perhaps there occurs that which we are accustomed to call hysteron proteron; for first the Priest purifies himself, and then washes his fingers according to the rubric, which says, n. X: Upon the altar he extends the chalice to the minister at the Epistle corner, and while he pours wine, HE PURIFIES HIMSELF; then with wine and water HE WASHES his thumbs and index fingers over the chalice, etc. Wherefore we shall say that the Holy Doctor wished rather to say: and I add, after the purification, but before the ablution; but by no means after the ablution, but before the purification.

Moreover, the Rubrics seem to favor Gury's opinion rather than that of St. Alphonsus. For where they treat (On Defects, sec. III, n. 4, 5) of a priest who has consecrated a host either corrupted or not of wheat, they prescribe that if he has not consumed that former one (namely, corrupted or not of wheat), he should consume it after the reception of the Body and Blood. But nowhere in the Rubrics is it found that under the name of reception of the Body and Blood the purification also is comprehended.

QUESTION 7. What is to be done if the sick person has rejected the sacred species?

Resp. 1. If they are apparent, they must be carefully collected in a clean vessel, carried to the Church, and preserved in a safe and well-closed place until they are altogether corrupted, so that they can be cast into the sacrarium without irreverence.

Resp. 2. If they cannot be discerned, as being altogether mixed with filth, the mouth of the sick person is indeed to be wiped; but whatever has been rejected is to be collected with tow; then, the tow having been burned, the ashes are to be cast into the sacrarium. - Reuter, n. 169. Gousset, n. 232.

314. • QUESTION 8. Whether, or when, the ciborium is to be renewed?

Resp. 1. The ciborium certainly must sometimes be renewed, lest the consecrated species be corrupted. Indeed it must be renewed frequently, as the Roman Ritual prescribes.

Resp. 2. According to Benedict XIV the consecrated particles are to be renewed every eight days, or at least every fifteen days (On the Sacrifice of the Mass, appendix 3, sec. 6, n. 5). And this is the more common practice, although the Ceremonial of Bishops prescribes that the renewal of particles is to be made every eighth day.

315. • QUESTION 9. How is the ciborium to be renewed?

Resp. The renewal of the ciborium is to be made in the very Sacrifice of the Mass. The celebrant, after having consumed the most precious Blood, will consume the old Hosts, although they are many; and he can consume 20 or 30 Hosts in this way, according to Elbel, n. 77; indeed 50 or 60, according to Lacroix, n. 501. But it will rarely happen that there are more, because there should not be consecrated except as much as seems likely to be sufficient. But if at some time a much greater quantity of Hosts had to be consumed, the Priest can consume them divided among several Masses, or even several Priests celebrating successively can consume them.

But the smaller particles found in the ciborium the Priest will put into the chalice, and, wine having been poured over them, he will consume them, and he will place the new Hosts in the ciborium altogether empty. He can also pour wine into the ciborium in order to collect the smallest particles. Yet the wine is not to be drunk from the ciborium, but is to be poured back into the chalice. - Lacroix, n. 502. If the Priest through inadvertence had first taken the ablution, he could still purify the ciborium and consume the remains, because for the reception it is morally reckoned as one. - Thus Lacroix, n. 502. - Elbel, n. 77. - Tamburini, On Communion, c. 2, n. 34.

The particles to be consecrated ought to be fresh. It would be desirable that they not exceed fifteen days, or at most a month, from the time in which they were made. The negligence of Parish Priests and of others in this matter can constitute a grave sin. - Gardellini. - The custom of consecrating Hosts made three or six months earlier is an enormous abuse, altogether to be removed. But if the Parish Priest, his Vicars, or other Priests seem to tolerate an abuse of this kind, they cannot use those Hosts. - Sacred Congregation of Rites, December 16, 1826.

225. Place of reservation. In ancient times the Eucharist was not rarely reserved among ordinary faithful persons, and especially among monks and virgins consecrated to God.²⁴¹ In our age special indults in this matter are sometimes granted, especially to missionaries.²⁴² According to the common law now in force:

The Eucharist must be reserved: 1. in the cathedral church and in the principal church of an Abbey or Prelature nullius, an Apostolic Vicariate, and an Apostolic Prefecture; 2. in every parish or quasi-parish church; 3. in a church attached to a house of exempt religious, whether of men or of women.

The Eucharist can be reserved with the permission of the local Ordinary: 1. in a collegiate church; 2. in churches having the care of souls which, although not strictly parochial, are subsidiary;²⁴³ 3. in the principal oratory (whether public or semi-public) both of a pious or religious house and of an ecclesiastical college which is governed by secular clerics or by religious.

For it to be reserved in other churches or oratories, an Apostolic indult is necessary; but the local Ordinary cannot grant this permission except to public churches or oratories, and this for a just cause and by way of an act, that is, not permanently.²⁴⁴ In a place where the Most Holy Eucharist is reserved, ordinarily some priest must celebrate Mass at least once a week.²⁴⁵

The ancient practice of traveling priests carrying the Eucharist suspended from the neck has long since been prohibited.²⁴⁶ The Supreme Pontiff alone has the Eucharist with him while traveling.

²⁴¹ Cf. Martène, De antiq. Eccl. rit., l. 1, c. 5, a. 1.

²⁴² Cf. Sacred Congregation for the Propagation of the Faith, August 23, 1850.

²⁴³ Pontifical Commission, May 20, 1923 (Acta Ap. Sed. XVI, 115).

²⁴⁴ Code of Canon Law, c. 1265. If any religious or pious house has an attached public church and uses it for performing ordinary and daily exercises of piety, the Eucharist can be reserved in that church alone; otherwise, in the principal oratory alone of the same religious or pious house. Sometimes, however, it happens that in the same material building there are distinct and separate religious or pious families, for example, a religious community and a seminary of clerics; then each distinct family can reserve the Eucharist in its principal oratory (cf. Acta Ap. Sed. X, 347).

²⁴⁵ Code of Canon Law, c. 1265, § 1.

²⁴⁶ Benedict XIV, constitution Etsi pastoralis, May 26, 1742, § 6, n. 7; cf. Code of Canon Law, c. 1265, § 5.

226. Manner of reservation. Concerning the manner of reserving the Eucharist, the following things especially are to be noted:

a) The custody of the Eucharist belongs to the pastor or another priest.

The key of the tabernacle is to be guarded most diligently by a priest, but not by a lay sacristan or by a nun. Thus the Sacred Congregation of Rites has decreed several times. But the rector of a church can retain the key of the tabernacle in the sacristy or in another safely locked place, the key of which it is lawful to entrust to a faithful lay sacristan or to a religious woman. This practice indeed prevails in several regions, because it can happen that, in the absence of the rector of the church himself, the key of the tabernacle must necessarily be employed by another priest.

b) The Eucharist is to be reserved in a becoming tabernacle upon the altar.

In ancient times the Eucharist was not reserved upon the altar, but in some side cupboard,²⁴⁷ or in some tower,²⁴⁸ or in some suspended bronze dove. But now the Code of Canon Law, c. 1269, § 1, establishes: "The Most Holy Eucharist must be kept in an immovable tabernacle placed in the middle part of the altar." The tabernacle can be made of wood, stone, metal, or another worthy material. Today, to forestall sacrilegious thefts, it is preferable that within it there be a bronze safe to be locked with an ingenious key,²⁴⁹ so that it cannot be opened by thieves or destroyed by fire. Prudently, and for the same reason, in some places the Most Holy Eucharist is carried every evening from the tabernacle of the church into the sacristy or another becoming place, where it is then reserved during the night in a most solid repository, and in the morning it is again carried to the tabernacle. This manner of acting is lawful, provided that a lamp shines throughout the whole night before this repository and provided that the suitability of the place is known by the competent ecclesiastical superior, namely, by the local Ordinary or his delegate.²⁵⁰

Let the tabernacle be blessed and let its interior either be lined with white silk cloth or be gilded;²⁵¹ externally let it be gilded or artistically ornamented and veiled with a canopy.²⁵² Let the color of this canopy be white or, better still, be changed according to the seasons and feasts. Violet is to be employed in place of black. Nothing may be kept in the tabernacle except the Eucharist.²⁵³ Therefore, the abuse of reserving the holy oils, sacred relics, and so forth in the same tabernacle is to be removed.

²⁴⁷ Pastophorium.

²⁴⁸ Sakramentshäuschen (little sacrament house).

²⁴⁹ Commonly coffre-fort (strongbox).

²⁵⁰ Code of Canon Law, c. 1269, § 3.

²⁵¹ Sacred Congregation of Rites, June 20, 1899 (Decr. auth., n. 4035 ad 4).

²⁵² Sacred Congregation of Rites, July 1, 1904 (Decr. auth., n. 437).

²⁵³ Code of Canon Law, c. 1269, § 2.

227. Before the tabernacle several lamps, or at least one, are to shine perpetually by day and night. This precept indeed binds under grave sin, so that according to Busembaum and St. Alphonsus²⁵⁴ it is a mortal sin if through negligence the light of the lamp has been extinguished for an entire day, that is, for the space of twenty-four hours. To supply the lamp, olive oil or beeswax is generally to be used; if these cannot be obtained without great difficulty, the local Ordinary can permit other oils, but, insofar as possible, vegetable oils,²⁵⁵ and in the last place even electric light.²⁵⁶ But the sole reason of reducing ordinary expenses does not suffice for petroleum to be employed, since because of its cheapness and odor it seems to be a material lacking in becomingness. When there are several lamps, they must be odd in number, both for ornament and for mystical meaning. Thus the Ceremonial of Bishops.²⁵⁷ The Eucharist cannot be reserved continuously upon two altars at the same time in the same church,²⁵⁸ nor upon an altar when immediately above it (although ornamented with a canopy) there is a dwelling with a bed.²⁵⁹

In cathedral, collegiate, and conventual churches in which the choral office is recited, it is better and more becoming if the Eucharist is not reserved upon the high altar, but upon a side altar.²⁶⁰

c) The sacred particles are to be kept "in a pyx of solid and becoming material, clean and well closed with its own lid, covered with a white veil." Thus the Roman Ritual and the Code of Canon Law.²⁶¹

It is indeed very becoming (although not prescribed by common law) that the pyx be of copper or silver and gilded within. But material of brass, glass, wood, and so forth is excluded.²⁶² What has been said of the pyx holds also of the lunette of the monstrance. Both the pyx and the lunette are not to be consecrated, but only blessed. Many authors, whose opinion St. Alphonsus²⁶³ thinks not improbable, judge that this blessing is only a matter of fittingness. Nevertheless, in practice the pyx and lunette, and indeed also the monstrance, are to be blessed, because they enclose and immediately touch the Most Holy Eucharist.²⁶⁴ The pyx must be closed with a lid; hence it does not suffice to place a pall or something similar over it. If a host is left in the lunette of the monstrance, it is very becoming that it be placed in some special vessel which is called a "custodia." A pyx containing the Eucharist is to be surrounded with a white silk veil, and a corporal is to be placed beneath it.

²⁵⁴ Theol. mor., l. 6, n. 248. Electric light cannot be employed in place of candles at Mass, but it is lawful to use it to illuminate a church in a becoming manner, every theatrical appearance being excluded. Sacred Congregation of Rites, June 4, 1895. From other decisions of the Sacred Congregation of Rites, namely, those of May 16, 1902; November 22, 1907; and June 24, 1914, it follows that electric light is prohibited: 1. upon the table and steps of the altar; 2. as a light before images or relics of saints; 3. within a monstrance (or throne where the Eucharist is exposed); 4. when electric lamps of various colors are arranged in a manner which does not befit the sanctity of the place (Acta Ap. Sed. VI, 353).

²⁵⁵ Code of Canon Law, c. 1271.

²⁵⁶ Sacred Congregation of Rites, February 23, 1916 (Acta Ap. Sed. VIII, 72). Cf. Cappello, loc. cit., n. 403.

²⁵⁷ L. 1, c. 12, n. 17.

²⁵⁸ Code of Canon Law, c. 1268, § 1.

²⁵⁹ Sacred Congregation of Rites, January 24, 1908 (Decr. auth., n. 4213).

²⁶⁰ Code of Canon Law, c. 1268, § 3.

²⁶¹ Tit. 4, c. 1, n. 5; cf. Code of Canon Law, c. 1270.

²⁶² Sacred Congregation of Rites, January 30, 1880 (Decr. auth., n. 3511).

²⁶³ Theol. mor., l. 6, n. 385.

²⁶⁴ It seems that the blessing for a vessel for reserving the Most Holy Eucharist is to be employed (Roman Ritual, tit. VIII, c. 23). For the blessing of a monstrance, a special blessing is contained in the first Appendix of the new edition of the Roman Ritual.

228. Scholion. On the exposition of the Eucharist. By way of a conclusion, a few things concerning the exposition of the Eucharist are appended. Public and private exposition are distinguished. Public exposition is had if the Eucharist is taken from the tabernacle and elevated in a monstrance upon a throne. On the feast of Corpus Christi and within its octave, this can be done in all churches during the solemnities of the Masses and at Vespers; but at other times only with the permission of the local Ordinary, even if the church belongs to an exempt religious institute. Private exposition, or exposition with the pyx, can be made for any just cause without the permission of the Ordinary.²⁶⁵ After private exposition, Benediction can be given with the veiled pyx.²⁶⁶

²⁶⁵ Code of Canon Law, c. 1274, § 1.

²⁶⁶ Sacred Congregation of Rites, November 30, 1895 (Decr. auth., n. 3875 ad 3).

1583. "The custom of reserving the holy Eucharist in the sacrarium is so ancient that even the age of the Nicene Council recognized it."⁹ But lest so great a Sacrament be treated irreverently, many things have been prescribed by the Church concerning the manner of reserving it, all of which can be read among authors of liturgical Institutions. Here we shall hand down only a few things, and those which are of greater moment, excerpted from the Roman Ritual.¹⁰

1. "He," the pastor, "ought to care that perpetually some consecrated particles be preserved, in that number which can be sufficient for the use of the sick and of the Communion of other faithful." Yet the Most Holy Sacrament cannot be kept in any church whatever, but only in cathedrals, parochial or quasi-parochial churches, for example those which are had in hospitals and exempt colleges. From privilege it can also be kept in churches of Regulars, and of Nuns living under enclosure. But in other churches, even collegiate ones, it cannot be reserved without pontifical Indult, which regularly is not customarily conceded for private Oratories, nor for rural chapels, unless there is a concourse of the people and distance from the parish.¹¹

2. The Most Holy Eucharist is to be reserved "in a pyx of solid and decent material, and clean, well closed with its own cover, covered with a white veil." The pyx, as far as can be done, should be of gold or silver; yet in very poor churches one of tin is permitted, provided it is gilded within. Under it, while it contains the Most Holy Sacrament, there should always be a clean corporal or at least a pall.

3. Let the pyx with the Most Holy Sacrament be placed, "as far as the matter allows, in an adorned tabernacle locked with a key. But this tabernacle should be covered with a conopaeum, and empty of every other thing"; within it should be covered with gold or silver, or at least with silk cloths of white color.¹²

It ought to serve only for reserving the Eucharist: whence neither Relics, nor Holy Chrism, nor Oil of the infirm can be placed in it.¹³ The key is to be kept only by the pastor or another priest; among Religious by the Sacristan, and among Nuns by the Chaplain.¹⁴ The conopaeum should be of white color, or suitable to the Office of the day.¹⁵ It is not licit, for the sake of devotion or ornament, to place anything on top of the tabernacle besides the cross,¹⁶ or to place anything before its little door.¹⁷

4. The tabernacle, where the Most Holy Eucharist is reserved, "should be placed on the high altar or on another which seems more convenient and decent for the veneration and worship of so great a Sacrament; so that no impediment is brought to other sacred functions or ecclesiastical offices." The Most Holy Eucharist can be reserved on only one altar,¹⁸ and regularly ought to be on the high altar as being more worthy.¹⁹ In cathedrals let an altar be designated which is not in view of the choir, on account of pontifical functions, which are performed with the back turned toward the altar.²⁰

5. "Let several lamps before it, or at least one, shine continually day and night." Faculty of reserving the Most Holy Eucharist without a light can be had only from Apostolic Indult.²¹ - Moreover, the S. R. C. on July 9, 1864,²² declared: "that generally olive oil is to be used; but where it cannot be had, it is to be remitted to the prudence of Bishops that the lamps be nourished from other oils, as far as can be done, vegetable ones."²³ But if, because of gravely culpable negligence of the pastor, or of him to whom that care has been committed, for an entire day, or several entire nights, the light does not burn before the venerable Sacrament, it is a mortal sin, as authors commonly teach; otherwise if it does not burn for only one hour.²⁴

6. The pastor "will also care that all things ordained for the worship of the Sacrament itself be whole and clean, and be preserved."

7. He will renew "the particles of the Most Holy Eucharist frequently," namely once a week, or at least every other week.²⁵

"But the hosts or particles to be consecrated should be fresh" (cf. n. 1540); "and when he has consecrated them, let him first distribute or consume the old ones." Therefore let him beware lest particles recently consecrated be mixed with the old; but when all these have been distributed or consumed by himself, let him not omit to purify the pyx.²⁶ - If a larger host for the exposition of the Most Holy Sacrament is to be renewed, the priest himself must consume the old one; for it is not licit to break it and distribute it to the faithful.²⁷

1584. It is asked: What is to be noted concerning the EXPOSITION of the Most Holy Eucharist?

Resp. A twofold exposition is distinguished, namely private and public. It is private when the pyx, covered with its own veil, is left in the open tabernacle. But it is called public when the Most Holy Eucharist is drawn out of the tabernacle and exposed uncovered to public veneration.²⁸

I. PRIVATE exposition is permitted on account of a private cause, nor is license of the Ordinary needed.²⁹ What things are to be observed in it will be evident from the following decree:

"Whenever, from a private cause, the Most Holy Eucharist seems to be exposed, let it never be drawn out from the tabernacle, but, with the pyx veiled, let it be placed in the open little door of the same tabernacle, with the assistance of some priest, clothed in stole and surplice, and with at least six wax lights. We command the same to be observed in churches of seculars."³⁰ Yet if an old custom flourishes of drawing out the sacred pyx for blessing the people, it can be preserved.³¹ - In certain regions, exposition is sometimes made by drawing the pyx out of the tabernacle and placing it in the throne in place of the monstrance: this manner, says Gardellini,³² is opposed to the customs of the Roman Church, and therefore is not to be permitted. - But if the usage has now prevailed, it can be permitted by the Bishop.³³ Such an exposition, however, is to be held not as private, but as public, even if less solemn.

II. PUBLIC exposition is not permitted, unless on account of a public cause (a)^{vol2-0026-note-a} and with the license of the Ordinary, to whom it pertains to judge concerning the cause.³⁴ - Moreover, "if some private person procures this exposition to be made for promoting public devotion, then that seems to be a public rather than a private cause."³⁵

That public exposition be made licitly, besides the consent of the Bishop, decency is required; wherefore we note these things:

1. The Most Holy Sacrament ought not to remain exposed unless at least six wax candles burn on the altar, from the Decree of the S. R. C., March 15, 1698,³⁶ and unless some adorers themselves stand by without interruption.

2. During exposition, according to the Clementine Instruction for the exposition of Forty Hours, there ought to be neither relics nor images of Saints on the altar, except of adoring Angels; but the cross can be left or removed, according to the custom of places, according to the S. R. C., September 2, 1741.³⁷ Moreover, it must be noted what the S. Rit. C. responded on June 4, 1874, in Lisbon, namely: "that the Clementine Instruction does not oblige outside the City, yet those who strive to conform themselves to it are to be praised, unless something else is established by the Ordinaries of places."³⁸

3. At the altar on which the Sacrament is exposed, it is not licit, unless necessity urges or even custom, to celebrate Masses or sing them except for repositioning it. Thus from several decrees of the S. R. C.³⁹ Yet contrary custom ought not to be removed if the faithful would be affected with sadness from this, or if it concerns immemorial custom.⁴⁰

4. To one asking whether the Most Holy Sacrament should frequently be exposed for public adoration, Gardellini responded:⁴¹ "Provided every danger of irreverence is absent, and the Ordinaries of places diligently watch, and do not permit the Sacrament to be exposed to public veneration unless this is done with due homage and sign of reverence; the present discipline of the Church does not seem alien from granting frequent exposition." - Yet exposition "should not be too frequent; for excessive frequency could become a cause why something would be diminished from reverence toward so great a Sacrament."⁴²

But that pastors and confessors may promote public worship of the Most Holy Eucharist as much as possible, the Council of Bordeaux⁴³ piously and gravely exhorts them thus: "Since that most loving Savior wished to be present in His tabernacle not only in use, but permanently, let them very much commend and confirm by example the pious practice of VISITS TO THE MOST HOLY SACRAMENT, by which those approaching with confidence to the throne of grace may obtain mercy, and find grace in opportune help."⁴⁴

1300. - I. "The most ancient custom," says the Second Plenary Council of Baltimore,¹ "of reserving the Sacred Eucharist in churches, as altogether salutary and necessary to be retained, the Council of Trent decreed.² It must be preserved in the Cathedral church and in any parish church, so that it can be carried to the sick when occasion is given. But in many other churches or chapels it can be preserved either by law," as in the churches of Regulars strictly so called, and of those who communicate with them in privileges, as also of Nuns who emit solemn vows and live in enclosure, "or by Pontifical indult," as in the chapels of the other religious communities of the Province of Baltimore and Philadelphia (25 July 1858), at the prayers of the Fathers of the Ninth Provincial Council of Baltimore (Second Plenary Council of Baltimore³), and in certain other dioceses.

II. "The Most Holy Sacrament is to be reserved in only one place of any church in which it can, is accustomed, or ought to be kept."⁴ But it is to be kept over a corporal in a tabernacle decently adorned, locked with a key,⁵ which key must always be kept by the priest who has care of the church or chapel.⁶ "The tabernacle covered decently with a conopaeum," the Ritual wills.⁷ (8) p. 417. The custom of "placing upon it Sacred Relics (even of the Most Holy Cross, or Instruments of the Lord's Passion), and painted images, so that the tabernacle serves as a base," while the Most Holy is reserved in it, the Congregation of Rites disapproved,⁸ and decreed that neither can "vases of flowers, or anything similar, be retained before the little door."⁹ "The tabernacle regularly ought to be wooden, gilded outside, but covered decently within with some silken cloth."¹⁰ In it let the Sacred Eucharist be preserved in a pyx, or ciborium, "of solid and decent material; and with its own lid well closed, covered with a white veil."¹ "Vessels of the Holy Oils, Relics, or anything else,"² it is not lawful to place in it. But "the abuse which has crept in somewhere, of living or sleeping in that part of a religious house which is situated above the altar, is not to be tolerated further, but is altogether to be eliminated."³

III. "Before the Most Holy let a lamp always be kept burning, nourished with olive oil," which, where it "cannot be had," is remitted "to the prudence of the Bishops, that" it be nourished "from other oils, vegetable insofar as it can be done."⁴ Therefore petroleum the Bishop cannot permit outside necessity; nor without true necessity is one to use the privilege (p. LXXII. n. 24), "of retaining it without light," if any has been granted. (w) p. 402.

IV. "The Roman Ritual commands that particles of the Most Holy Eucharist be frequently renewed; and the Ceremonial of Bishops prescribes that this be done at least once a week.⁵ This rule, which the Sacred Congregation of Rites not only often confirmed,⁶ but declared to oblige 'strictly and rigorously,'⁷ we seriously inculcate to be faithfully observed by all priests. 'Where the priest has consecrated new hosts, let him first distribute, or consume, the old ones,'⁸ but by no means preserve them in the tabernacle. Let him take care besides that the particles to be consecrated be fresh."

V. "The solemn Exposition and Benediction of the Most Holy Sacrament," decree the Fathers of the Second Plenary Council of Baltimore,⁹ "the customary rite being strictly observed, in all churches of our jurisdiction and in the chapels of monasteries and religious communities, at least whenever it can be done with due solemnity, on each Lord's Day of the whole year, and on feasts of precept, or also on feasts of the first and second class not of precept, can be given once only in the day. But through the Octave of Corpus Christi it will be lawful that it be done solemnly both in solemn Mass and in Vespers, Benediction being given again. It will be lawful besides to give solemn Benediction twice in the week during the time of Lent, likewise on each day in the time of Sacred Missions, on the feast of the Most Holy Heart of Jesus, and wherever the devotion of Forty Hours is made; and on other days designated by the Ordinary. But if the Holy See has granted something further to some religious Order or Society, we will that that remain altogether inviolate. But outside such privilege, of which certain document should be shown to the Ordinary, we will that Benediction not be given or Exposition be made, except, as above, by express leave of the Ordinary, the decrees of the Sacred Congregation of Rites also being preserved in all things in this matter."

1301. Questions. - Query 1° Does he sin gravely who neglects to preserve a light before the Most Holy Sacrament?

Resp. Affirmatively, of itself, if the time is notable. - Thus commonly with St. Alphonsus.¹ Indeed several say that the time is notable if this is done for a whole day or some whole nights. Thus Busembaum, whose words St. Alphonsus reports and implicitly approves.²

Query 2° What must be done concerning fragments of Hosts which are found?

Resp. 1° If the priest finds fragments of his present Sacrifice, he must consume them, even after the ablutions, whether they are small or large, because they pertain to the same Sacrifice. Thus from the Rubric of the Missal.³ But this is to be observed not only immediately after Mass, but also if the priest is in the sacristy, still nevertheless vested in the sacred vestments. - Thus commonly St. Alphonsus,⁴ after Benedict XIV, On the Sacrifice of the Mass.⁵

But if the priest has already been divested of the sacred vestments, he must replace the fragments in the tabernacle, if it is present, or reserve them for another priest about to celebrate on the same morning. If neither can be done, let him consume them himself.⁶

Resp. 2° But if the remains were consecrated in another Mass, they are not to be consumed after the ablutions, but must be placed in a decent place. The reason is because the Rubric permits a priest not fasting only to consume those remains which pertain to the same Sacrifice. If nevertheless this cannot be done, and grave danger of irreverence is present, then the priest should consume them. - Thus commonly.¹

Resp. 3° If a layman finds fragments, let him warn a priest as soon as possible, if one is nearby, or summon him, if he can be found. But the priest, reverently collecting the fragment, will replace it in the ciborium, or in a decent and safe place, if the tabernacle is lacking, so that it can be consumed in the next Mass. But if a priest cannot be had, let the fragment be collected reverently by the layman himself in paper or a clean little linen, by means of a little thorn, and be placed within the corporal, or in a decent vessel, until the priest arrives.

Query 3° What must be done if a Host certainly or doubtfully consecrated is found on the altar, or elsewhere?

Resp. 1° If the Host is believed certainly consecrated, and otherwise seems clean and recently consecrated, it is to be replaced with the others in the ciborium. It can also be consumed by the celebrant before the ablutions. But if it is not clean, or if it has been drawn from a place not clean, or is not recently consecrated, it is not to be mixed with the others, but the celebrant can consume it before the ablution; but if he experiences too great a repugnance, he will place the Host separately in the tabernacle in a clean vessel, until it is corrupted, and, corrupted, it is cast into the sacrarium. Thus from the Rubric of the Missal.²

Resp. 2° If it is doubtfully consecrated, it is to be consumed by the priest in Mass after the ablution, but before the purification, because the remains of the Blood are certainly a Sacrament, but that host doubtfully;³ but if it provokes too great nausea for him, it is to be placed separately in the tabernacle, until it has been corrupted, as was just said.

Query 4° What must be done if a sick person has rejected the sacred species?

Resp. 1° If they appear, they must be carefully collected in a clean vessel, carried to the Church, and preserved in a safe and well-closed place until they are altogether corrupted, so that they can be cast into the sacrarium without irreverence.

Resp. 2° If they cannot be discerned, as being altogether mixed with impurities, the mouth indeed of the sick person is to be cleansed; but whatever has been rejected is to be collected with tow; then, the tow having been burned, the ashes are to be thrown into the sacrarium. Reuter,¹ Gousset.² Cf. nevertheless n. 1278. q. 2°.

Query 5° How is the ciborium to be renewed?

Resp. The renewal of the ciborium is to be made in the Sacrifice of the Mass itself. The celebrant, the most Precious Blood having been consumed, consumes the old Hosts, although they are many; but he can consume 20 or 30 Hosts thus, according to Elbel;³ 60 or even more (Lacroix⁴). But it will rarely happen that there are more, because not more should be consecrated than seems sufficient. But if at some time a much greater quantity of Hosts had to be consumed, the priest can consume them divided among several Masses, or even several priests celebrating successively can consume them.

But the smaller particles found in the ciborium the priest will cast into the chalice, and, wine having been poured over them, he will consume them, and will place the new Hosts in the entirely empty ciborium. He can also pour wine into the ciborium for collecting the smallest particles. Nevertheless the wine will not be drunk from the ciborium, but poured back into the chalice. - Lacroix.⁵

If the priest by inadvertence had first consumed the ablution, he could still purify the ciborium and consume the remains, because for the consumption it is morally reputed one. - Thus Lacroix,⁶ Elbel,⁷ Tamburini, on Communion.⁸ But St. Alphonsus otherwise here, n. q. 2°. Resp. 2°.

Particles to be consecrated ought to be fresh. Negligence of Pastors and others in this matter can constitute grave sin. - Gardellini. - The custom of consecrating Hosts made three months before in winter, or six months before in summer, is an enormous abuse altogether to be removed. But if the Pastor, his Vicars, or other priests seem to tolerate an abuse of this kind, they cannot use those Hosts. - Sacred Congregation of Rites.⁹

393. Reservation and exposition of the sacrament. - Let the following canons be noted:

1° Consecrated particles, in that number which can suffice for the communion of the sick and of other faithful, are to be preserved perpetually in a pyx of solid and decent material, and this clean and well closed with its cover, covered with a white silk veil and, insofar as the matter allows, ornamented (can. 1270 and Rit., tit. 4, c. 1, n. 5). The pyx or ciborium ought not to be consecrated but blessed; this also holds of the monstrance or at least of the lunula of exposition.

The consecrated hosts, whether for the communion of the faithful or for the exposition of the most holy Sacrament, should be fresh and frequently renewed, the older ones having been duly consumed, so that there is no danger of corruption, with the instructions observed which the Ordinary of the place has given concerning this matter (can. 1272). The hosts are better renewed every eight days or at least every fifteen days; only every month would not be licit unless the circumstances indicated that there was no danger of corruption. New consecrated hosts are never to be mixed with the old, but the old must first be distributed or received by the priest in Mass (cf. Rit., tit. 4, c. 1, n. 7).

2° The most holy Eucharist must be reserved in an immovable tabernacle placed upon an altar in the middle (can. 1269, § 1); it cannot be guarded continuously or habitually except at one altar only of the same church (can. 1268, § 1). It cannot be guarded except in a church or in an oratory, but not among nuns within the choir or enclosures of the monastery (can. 1265 and 1267). The tabernacle should be skillfully constructed, solidly closed on all sides, decently ornamented according to the norm of the liturgical laws, empty of every other thing, and guarded so carefully that the danger of any sacrilegious profanation is prevented (can. 1269, § 2). Therefore in it there should not be vessels of the sacred oils nor relics. Nor is it lawful to place before or above it images of saints, or relics, even of the holy cross (S. C. R., March 12, 1836). Nevertheless the holy cross is licitly placed upon it according to custom for celebrating Mass.

The Sacrament is always to be placed upon a corporal or in a pall. Before the tabernacle in which it is reserved, at least one lamp should shine day and night, to be fed by olive oil, or beeswax; but where olive oil cannot be had, it is permitted to the prudence of the Ordinary of the place that it be exchanged for other oils, as far as possible vegetable ones (can. 1271). This is prescribed under grave obligation, so that it is a grave sin to neglect it for a notable time, at least if it is done for one day or for several nights. Cf. Rit., tit. 4, c. 1, n. 5-6.

But a) when a grave cause approved by the Ordinary of the place suggests it, it is not forbidden that the most holy Eucharist be reserved during nighttime outside the altar, yet upon a corporal, in a safer and decent place, with the prescription of the lighted lamp nevertheless observed (can. 1269, § 3).

b) Nevertheless the key of the tabernacle in which the sacrament is reserved must be guarded most diligently, the conscience of the priest who has care of the church or oratory being gravely burdened (ibid. § 4); nevertheless it does not always seem to be required that it be guarded immediately by the priest himself, and by no intermediary. Nonetheless, by general rule, it is "strictly prescribed to him that the key of the tabernacle never be left upon the altar table or in the lock of the little door, not even at the time when in the morning the divine offices at the altar of the Sacrament and the distribution of holy Communion are performed, especially if this altar is not in view. But when these have been completed, let the key either be kept at home by the rector of the church or be carried continually by him, the danger of loss being removed, or let it be placed in the sacristy, and indeed in a safe and secret place, to be closed by another key, which other key the rector is to guard as above" (Instr. S. C. Sacr., May 26, 1938).

3° In churches or oratories to which it has been granted to reserve the most holy Eucharist, private exposition, or exposition with the pyx, can take place from any just cause without the license of the Ordinary; but public exposition, or exposition with the monstrance, on the feast day of Corpus Christi and within the octave can take place in all churches during the solemnities of Masses and at Vespers; but at other times only from a just and grave cause, especially public, and with the license of the Ordinary of the place, although the church belongs to an exempt religious institute (can. 1274, § 1).

In private exposition the ciborium covered with its veil is to be left in the open tabernacle; public exposition is made with the monstrance on a throne; in certain places by custom on less solemn days it is made in the ciborium. In every exposition at least six wax candles are to be lit.

Before the most holy Sacrament veiled or exposed in the pyx, within or outside the tabernacle, it is not licit to celebrate either a sung or a read Mass; for Mass before the most holy Sacrament solemnly exposed, the license of the Ordinary is required (S. C. R., July 27, 1927).