Sacred Vestments

II. Real sacrilege is committed:

1. By unworthily treating things sacred by their nature, or consecrated or blessed things. To this are referred: 1. invalid or unworthy administration and reception of the sacraments; 2. profanation of relics (cf. can. 1289, § 2), altars, images of the Saints, sacred oils, etc.; 3. illicit touching of the Holy Eucharist, of sacred vessels, etc. (cf. treatise on the Holy Eucharist and can. 1306); 4. abuse of Sacred Scripture, by twisting its words to an impious or obscene sense (St. Alphonsus, III, 40).

2. By applying to a profane use things sacred by their nature, or consecrated things, or things blessed by a constitutive blessing (St. Alphonsus, loc. cit.; cf. can. 1150). This nevertheless seems lawful if they have lost their consecration or blessing; canon 1305 explains when this occurs.

3. By stealing sacred things, for example relics or ecclesiastical goods, provided these already belong to the dominion of the Church; otherwise if they are only owed but have not yet been handed over (St. Alphonsus, III, 42, 45, 532).

4. By exchanging a spiritual thing for a temporal price. This is real sacrilege, which is called simony; but it will be treated specifically.

Corollary. The circumstance of time induces a grave sin of sacrilege only insofar as the action, from the sense of the faithful and of the Church, involves an extraordinary repugnance with the mystery which is celebrated at some time, as if someone on Good Friday were to institute solemn banquets furnished with meats (St. Alphonsus, III, 46, 273).

I. Sacred vestments, considered according to their importance, are distinguished into greater and lesser. The greater are the alb, chasuble, and more probably also the stole and maniple. The lesser are the amice and cincture (St. Alphonsus, VI, 377). The following things are to be explained:

1. The existence and object of the precept. "A priest about to celebrate Mass," says canon 811, § 1, "shall wear a becoming garment reaching to the ankles and the sacred ornaments prescribed by the rubrics of his rite." If such a garment cannot be had, for example by an outsider, there is an excusing reason. As regards the sacred ornaments, the amice, alb, cincture, stole, maniple, and chasuble are prescribed. Therefore the sacred vestments should be:

a) Made of the due material; likewise entire, becoming, clean, and beautiful.¹ As regards the material, the amice and alb should be of linen or hemp.² The cincture, without another material being reprobated, can be woolen,³ also silken, but more fittingly⁴ linen; it should not be a band but a cord.⁵ The stole, maniple, and chasuble, although they need not be made of silk, should nevertheless be made of precious material, not of cotton, linen, or wool; a semi-silk or silk-threaded material suffices.⁶

b) Made according to the customary form. The Sacred Congregation of Rites declared that "it is not lawful, in making and using vestments for the sacrifice of the Mass and sacred functions, to depart from the usage received in the Church, and to introduce another mode and form, even an ancient one."

c) Blessed.⁷ The blessing can be imparted by: 1. all Cardinals of the Holy Roman Church and all bishops; 2. local Ordinaries lacking episcopal character, for the churches and oratories of their own territory; 3. the pastor for churches and oratories situated in the territory of his parish, and rectors of churches for their own churches; 4. priests delegated by the local Ordinary, within the limits of the delegation and of the jurisdiction of the one delegating; 5. religious superiors - and therefore even non-exempt superiors - and priests of the same religion delegated by them, for their own churches and oratories and for the churches of nuns subject to them (canon 1304).

A sacred vestment loses its blessing: 1. if it has undergone such injuries or changes that it has lost its former form, and is no longer held suitable for its uses (canon 1305, § 1, 1); and this is valid even if one vestment is made from another. Therefore the blessing is lost if the cincture is so broken that neither part suffices for girding the minister, if the alb loses a sleeve, if a maniple is made from a stole, etc. A sacred vestment loses its blessing, 2. if it has been used for indecorous uses or exposed to public sale (canon 1305, § 1, 2).

2. The gravity of the precept. a) It is mortal to celebrate without any sacred vestment; indeed, not even the ministering of Viaticum is held to be an excusing cause. It is disputed whether fear of death excuses, scandal and contempt being excluded (St. Alphonsus, VI, 377).⁸ Likewise it is grave to celebrate without any blessed sacred vestment.

b) It is also mortal to celebrate without an alb or chasuble, or with them unblessed; likewise to celebrate without a stole and without a maniple, or with them unblessed. A most grave cause would excuse, for example lest a dying person lack Viaticum (St. Alphonsus, loc. cit.).

c) More probably it is mortal to celebrate without a stole or without a maniple, or with either one unblessed. The reason is that the aforesaid vestments seem, according to the mind of the Church, to be numbered among the greater; and this mind of the Church is evident both from the doctrine of the ancient theologians, who rather commonly hold the aforesaid vestments as greater, and from the fact that, just like the chasuble, they must be made from precious material. Nevertheless a grave cause excuses, for example that the people may hear the prescribed Mass (St. Alphonsus, loc. cit.).

d) It is light to celebrate without an amice or cincture. A just cause excuses, for example "fervor of devotion or the opportunity of alms for a priest who is not wealthy" (St. Alphonsus, loc. cit.).

e) The color assigned by the rubrics is of precept, as is clear both from what is to be said about rubrics in general (n. 270), and from responses of the Sacred Congregation of Rites.⁹ The obligation, however, apart from grave scandal, is light, so that a just cause excuses; indeed, as St. Alphonsus (VI, 378, doubt 5) teaches with Sporer, it is better "on any day whatever to say Mass in any color whatever than to omit it."

3. Things to be noted. a) Besides sacred vestments, it is prescribed that the priest about to celebrate Mass wear a becoming garment reaching to the ankles (canon 811, § 1). Moreover, he should be shod.¹⁰ The shoes should be such as approved clerics of the diocese commonly use in public.¹¹ "For this, however, it suffices that he be dressed in slippers commonly called pianelle or pantofele" (St. Alphonsus, VI, 402).

b) He should abstain from the skullcap and ring, unless he is a Cardinal of the Holy Roman Church, a bishop, or a blessed abbot, or unless an apostolic indult permits him to use them in celebrating Mass (canon 811, § 2).

Moreover, it would be mortal to use the skullcap throughout the whole Mass; outside the Canon, however, it is venial, scandal nevertheless being excluded. Hence it is not "illicit to celebrate without a dispensation with the skullcap (except during the Canon and with scandal set aside) for a reasonable cause, if it is evident to those standing by the celebration, for example because of the priest's old age or the coldness of the place, so that one could not celebrate with head uncovered without notable inconvenience" (St. Alphonsus, VI, 397, doubt 1).

c) The use of artificial hair is illicit.¹² Authors note, however, that this prohibition has become obsolete in many regions.

d) To no celebrating priest, except bishops and other prelates enjoying the use of pontificals, is it lawful, solely for the sake of honor or solemnity, to have an assisting priest (canon 812).

¹ Roman Missal, Rite to be observed, title II, n. 1.

² Linen and hemp are equated (n. 257).

³ Sacred Congregation of Rites, 23 December 1862, n. 3118.

⁴ Sacred Congregation of Rites, 22 January 1701, n. 2067.

⁵ Sacred Congregation of Rites, 24 November 1899, n. 4048.

⁶ Cf. Ephemerides liturgicae I, 24, 32; 9 December 1925 (Acta Apostolicae Sedis 1926, p. 58).

⁷ Roman Missal, Rite of Mass, title II, n. 2; De defectibus, title X, n. 1.

⁸ Cf. Constitution of Benedict XIV, Aestas anni, 11 October 1828^†.

⁹ Sacred Congregation of Rites, 10 December 1829, n. 2675; 12 November 1831, ad 5, n. 2682.

¹⁰ Roman Missal, Rite to be observed, title I, n. 2.

¹¹ Sacred Congregation of Rites, 31 August 1872, n. 3268, ad 3.

¹² Sacred Congregation of Rites, 4 April 1699, n. 2027, ad 5; indeed it was prohibited by Innocent XI under pain of suspension (in St. Alphonsus, VI, 388).

II. The Missal is required, although the priest should know by memory the Mass which he intends to say;¹ indeed, considering the danger of erring gravely, it is commonly prescribed under grave obligation. Nevertheless, rather probably one celebrating without a Missal does not sin gravely "if he could not easily have one and, because of past experience, the moral danger of erring were absent. Hence they probably infer that a priest celebrates licitly who, because of weakness of sight, recites the Mass from memory, provided that, to avoid notice, he has the Missal on the altar, or another book in its place" (St. Alphonsus, VI, 390).

¹ Roman Missal, De defectibus, title X, n. 1.

III. A cushion or small lectern for the Missal, and the altar cards of the secrets, are not of precept; nevertheless they are fittingly used.

IV. A server assisting at Mass is required, and indeed a male. If a man is lacking, a woman can be employed for a just cause, under this law, however, that she answer from a distance and in no way approach the altar (canon 813). Even devotion alone involves a just cause for employing a woman. When the case occurs, however, everything required for the sacrifice should first be conveniently arranged (St. Alphonsus, VI, 392, doubt 2).¹ Moreover:

1. It is mortal to celebrate without any server; nevertheless a grave cause excuses, for example the necessity of ministering Viaticum; likewise, more probably, that the people may hear a Mass of precept. Besides this, rather probably, "once Mass has begun, especially if the oblation has been made, the celebrant is permitted to proceed without a server if the latter has gone away and is not going to return shortly" (St. Alphonsus, VI, 391, doubt 1). Indeed, since nowadays celebration without a server is easily conceded if no one can be found, and this even on a weekday and without a woman answering from afar, therefore, if unexpectedly a priest in a particular case lacks a server, it seems that permission can be presumed even by reason of devotion alone.

2. It is also mortal to employ a woman who ministers immediately; nor does grave necessity excuse, because it is preferable to celebrate without a server than with a woman immediately ministering.

3. It is more easily lawful to celebrate with a server who does not know how to answer than without a server; not, however, so easily as with a woman answering from afar. For the rest, "let the celebrant not make a scruple if the server pronounces badly, nor easily correct errors, lest he disturb himself or those standing around or the order of the Mass, although Croix with Gobat admonishes that the celebrant should supply what has been omitted by the server" (St. Alphonsus, VI, 391).

¹ Cf. Sacred Congregation of Rites, 27 August 1836, n. 2745, ad 8; 18 March 1899, n. 4015, ad 6.

Is there also given a precept of the external act of faith? As to the external act of faith, there is given a negative precept, prohibiting the denial of the true faith or the profession of a false one. Likewise there is given an affirmative precept, obliging sometimes to confess the faith even with danger to life. Proof of the first part. To deny the true faith, or to profess a false one, is to deny God and Christ. But Christ says: He who shall deny me before men, I will also deny him before my Father who is in heaven. Matt. 10:33. Proof of the second part. For ordered charity, which we owe to God and neighbor, requires that, when God's honor and the spiritual utility of the neighbor would be withdrawn privatively or contrarily, for professing the faith we should sometimes spurn temporal goods and even life. - Privatively, as if therefore great honor to God and great utility to neighbor would cease. Contrarily, as if otherwise God would be affected by injury, or the neighbor by grave evil, e.g., if the conversion or perversion of others, contempt of religion, scandal, depended on it. Suarez, d. 4, s. 2; L. 10; Laymann, c. 11, n. 2; S. Th. 2. 2. q. 3, aa. 1, 2; Collectan. S. C. de P. F., nn. 1647, 1648, 1653, 1657, 1683, 1827.

By positive law all to be baptized are bound to profession of faith, either by themselves or through sponsors; converted heretics; Bishops before consecration, and before the dispatch of letters of their own provision, Trid. s. 25, C. 2, de R.; Sixtus V, C. Romanus; Gregory XIV, C. Onus Apostolicae; all regular Prelates, Pius IV, C. Iniunctum nobis, id. Nov. 1564; nevertheless this Constitution has not been received in use as to those regular Prelates who are not immediately set over government by the Holy See, but either by chapter or by a higher superior, Thesaurus, de Poenis, c. 1, v. Fides, cf. 550; those about to have ecclesiastical benefices, and those who must assemble in a diocesan synod, Trid. l. c.; likewise those provided with a benefice with care of souls, within two months from possession obtained, before the Bishop himself, or if he is impeded, his vicar general, otherwise they do not make the fruits their own; canons and dignities of a cathedral church, who likewise within two months from begun possession are bound to do this also in chapter; otherwise neither do they make the fruits their own, although they can gain distributions for their choir assistance, S. C. C. 1726; Trid. s. 24, C. 12, de R.; Primates, Archbishops, Bishops in the first provincial synod which they attend, Trid. s. 25, C. 2, de R.; those to be chosen for the government and chairs of Universities and public gymnasia; and also those to be promoted to scholastic degrees of doctor, master, etc., Pius IV, C. In Sacrosancta, 13 Nov. 1654, § V. But Doctors and Masters of Universities at the beginning of any year must issue a solemn oath by which they are bound to hand down orthodox doctrine, Trid. s. 25, C. 2, de R. It belongs to the Rector or Prefect to see that this is observed. - Profession of faith can be emitted immediately after institution or collation of a benefice, and before possession, S. C. C. 11 May 1782; but cf. here below, paragraph Non manet, and it must altogether be made in the form proposed by Pius IV, C. Iniunctum nobis. But a few things are to be added, so that account may also be taken of the Decrees of the Vatican Council, S. C. C. 20 Jan. 1877. Made otherwise, it will not profit toward avoiding the canonical penalties laid against those who omit this profession. Conc. Rom. Bened. XIII, tit. 1, c. 1; Bened. XIV, Inst. 60; Ferrar., v. Fidei professio; L. 41; Collectan. cit., n. 1670; E. M. 364.

Those who are announced as doctors in Sacred Scripture are bound to furnish an oath according to the prescribed formula approved by the Motu Proprio of Pius X, 29 June 1910. Likewise an oath, according to the prescribed formula, must be furnished by all those who are listed in the Motu Proprio of Pius X, Sacrorum antistitum, 1 Sept. 1910, a profession of faith having been premised; - and also, by reason of office, synodal examiners and parish-priest consultors and those who are listed in C. Sapienti consilio, Order of Service in the Roman Curia, and others, concerning all of whom cf. below n. 550. This obligation of profession of faith seems grave, unless it has been derogated by legitimate custom. The penalty of restoring the fruits probably needs a declaratory sentence of the delict. Sanchez, l. 2, c. 5; Tamburini, l. 2, c. 1, D. 12, n. 4. The faculty made by the Council of Trent no longer remains, by which those provided with any benefices whatever can emit profession of faith within two months from the day of possession obtained; and consequently in the future profession of faith must be emitted before possession of the benefice. S. C. Cons. 1 Mar. 1911.

In external confession of faith and divine worship, the rite of one's own church, Latin or Oriental, is to be observed. Cf. for the Ruthenian rite constituted in the United States of North America, Apostolic Letter of Pius X, 18 Kal. 1907, and for the same rite constituted in the Canadian region, Decr. S. C. de Pr. I., 18 Aug. 1913. E. M. 365.

Blasphemy is opposed to confession of faith. For by it man in heart or mouth, according to intellect or affection, attributes to God things which do not befit him, or denies things which befit him. The vice of blasphemy thus pertains to unbelief. Speech concerning it will occur in the second precept of the Decalogue. S. Th. 2. 2. q. 13.

Can sacred vessels and vestments, and can churches, be converted to profane use? - R. To the first. Affirmative, if the thing is totally changed in such a way that it is reduced to common material; for example, if a chalice by fire or iron is made a mass of silver. But otherwise, if it is not totally changed. Hence it is not permitted to repair profane clothing from an old chasuble, nor to apply the ornaments of priests to profane uses. But otherwise concerning those things which are not blessed, such as carpets and candlesticks. "To use sacred vestments, even worn-out ones, for profane uses is mortal. Yet sacred vestments employed in profane uses do not lose their blessing." L. l. 6, n. 376. R. To the second. Likewise a consecrated church is not to be transferred to profane uses unless it has been profaned, has ceased to be a church, and the Apostolic approval is present. L. 31; l. 6, n. 371; S. Th. 2. 2, q. 100, a. 4 ad 2; 3 p., q. 83, a. 3 ad 3.

What sacred vestments are required for the administration of the sacraments? - The surplice and over it the stole. Roman Ritual, de Sacram. admin., at the beginning; S. R. C., Jan. 10, 1852, n. 2993; Aug. 31, 1867, n. 3158; March 11, 1871, n. 3237. But in extreme necessity baptism and penance can be conferred without these; indeed also confirmation and extreme unction; La Croix l. 6, p. 2, n. 2116; L. 184, 726. Indeed even viaticum itself without sacred vestments, if it can be done without offense, is not illicit. S. R. C., Feb. 4, 1871, n. 3234; L. 241. But it is not grave not to use the stole in the sacrament of penance, and several deny that not using it in the Eucharist is grave, nor does St. Alphonsus 241 disapprove. The rochet is not a sacred vestment to be used in the administration of the sacraments. S. R. C., Jan. 10, 1852, n. 2993; Jan. 12, 1878, n. 3438; March 23, 1882, n. 3542; S. R. C., General Decree, July 12, 1892, n. 3784; E. M.

What kind of sin is it to celebrate without sacred vestments? - To celebrate without any sacred vestments, i.e., blessed ones, namely chasuble, stole, maniple, alb, amice, and cincture, at least regularly speaking, is never licit, even in necessity of receiving Viaticum. For the reverence due to this sacrament and sacrifice is a just cause why the Church does not permit this sacrament to be celebrated and ministered without sacred vestments, because of the grave inconveniences which can arise from this permission. At least regularly speaking: for if death is threatened unless the priest celebrates without sacred vestments, altar, or chalice, some say it is licit, others that it is not licit. Leo XII granted to the Apostolic Vicars in China the faculty of permitting priests to be able to celebrate without sacred vestments, in time of persecution, and especially when necessity of ministering the Most Holy Eucharist to the people or to the sick is urgent. Collect. S. C. de Prop. Fide, n. 853. - To celebrate without amice or cincture is a light sin, from which a just cause excuses; without stole and maniple, and probably without stole or maniple, unless in grave necessity, is grave; without alb or chasuble, unless in most grave necessity and scandal removed, is likewise grave.

The cincture probably is to be blessed by the Bishop. It is more suitable to use linen than silk. Wool can be used, and of the color of the vestments. But when it is grave not to use some sacred vestment, it is likewise grave to use it not blessed, unless grave and proportionate necessity excuses. For it is the same as if no vestment were used, since it becomes sacred only through blessing. Nonetheless, a somewhat lesser necessity excuses, for enough provision has been made for external decorum. - To make sacred vestments of profane ones, e.g., a chasuble from a woman's silk garment, is not prohibited. - In the Roman Ritual there is a blessing of priestly vestments in general; but in the Pontifical there is both a blessing in general and a special blessing of each vestment. But when an inferior priest having faculty blesses some priestly vestment, he must use the blessing of the Roman Ritual. S. R. C., Mar. 16, 1876, n. 3392. - La Croix 327, 328, 339, 392; L. 289, 367, 377; St. Thomas Suppl., q. 37, a. 5; q. 40, a. 2 ad 2, a. 7; Benedict XIV, Notification 21, n. 10; Pius VII, Brief Quo luctu.

Amices, albs, and towels, or little cloths, cannot be made from any other material than linen or hemp. S. R. C., May 15, 1819, n. 2600.

The cincture can be made from linen, or from wool, or silk, S. R. C., Jan. 22, 1701, n. 2067; Dec. 23, 1862, n. 3118, of the color of the vestments, n. 2194 ad 3. - Chasubles, stoles, and maniples cannot be made from linen cloth or cotton, commonly percale, dyed or painted with the prescribed colors. S. R. C., Sept. 23, 1837, n. 2769.

Is the color of the vestments of precept? - "Tamburini, Quarti, Diana with Homobonus, likewise Suarez and Aversa cited by La Croix 340, deny it... but Sporer and Quarti contradict this. And I think this is more probable.... Yet Sporer and Quarti rightly judge that this Rubric does not oblige under grave sin unless scandal is present, for example if on the day of Easter or in any festal Mass whatever one celebrated in black vestments. Sporer adds that on whatever day it is better to make the sacred rite in any color than to omit it; hence he rightly says that a fortiori every reasonable cause excuses, as if vestments of the due color would not suffice for the concourse of priests." L. 378. According to the S. R. C., the color of the vestments is commanded to be observed.

Both the yellow and the blue color are prohibited. Vestments woven of gold can be used for white, red, or green color. S. R. C., Feb. 23, 1839, n. 2788; Dec. 5, 1868, n. 3191. - E. M.

16. On the blessing of sacred vestments - "Whether Abbots, Priors, Guardians, Rectors of the Society of Jesus, and any other Regular Superiors, who by privilege can bless sacred vestments, reconcile cemeteries, and similar things, can perform these things not only for their own Monasteries and Churches, but also for others promiscuously and indistinctly?

R. Abbots, Priors, Guardians, Rectors of the Society of Jesus, and any others whatsoever having the privilege of blessing sacred vestments, reconciling cemeteries and similar things, cannot use the said privilege except in those things in which sacred unction is not employed, and for the service only of their own Monasteries and Churches." S. R. C., Mar. 13, 1632, n. 587. And this at other times was decided several times in altogether the same manner by the same S. C.

Our chasuble is the ancient paenula, which afterwards, even in lay use, was called planeta or casula. And at first it was entirely closed.

The dalmatic was a tunic of the wealthy, which draws its name from Dalmatia, where it was invented. For some time, only the deacon who attended the Pope could wear the dalmatic.

The alb represents the linen parts of ancient clothing.

The maniple comes from the small cloths or linens which were carried in the hand.

The stole is said to come from the orarium, or oblong and wide linen which was carried around the neck and served either for veiling the mouth or even for wiping it.

The cincture and amice (from the eighth century) were added later from the clothing of monks, which was the clothing of the humbler.

The pallium alone is of primary ecclesiastical origin, and indeed Greek. It is of more recent use (cf. Battifol, Etudes de liturgie et d'archeologie chretienne, 1919, p. 83).

297. The sacred furnishings necessary in Mass comprise three things: 1. the ornamentation of the altar; 2. the vesture of the priest; 3. the sacred vessels.

1. In the ornamentation of the altar⁴⁷⁹ the following are comprised:

a) Three cloths (or altar cloths) made of linen or hemp. These cloths must be blessed by the bishop or by the pastor or by others having the legitimate faculty. Omission of the blessing would be unbecoming and a venial sin.⁴⁸⁰ To celebrate Mass upon an altar adorned with no cloth seems to be grave irreverence and a grave sin.

b) A Missal with a cushion or small bookstand. To celebrate Mass without a Missal is considered grave irreverence because of the danger of error. If someone, however, cannot have a Missal and knows the Mass by memory, the lack of a Missal does not seem gravely irreverent.⁴⁸¹

c) Two lighted candles. It would be a grave sin to celebrate Mass without any light. Hence, if the light fails before the consecration and another cannot be had, the priest must break off the Mass; but if this occurs after the consecration, the sacrifice can and must be completed, nor ought it to be interrupted for a long time, that is, for a quarter or half an hour. To celebrate Mass with only one candle is held to be a venial sin.⁴⁸² The candles must be made of wax, at least for the greater part, unless an apostolic indult is present.⁴⁸³ Génicot,⁴⁸⁴ however, deservedly teaches that it is not a grave sin to use candles made of stearin and other vegetable substances, since they are scarcely distinguished from those which are made of beeswax. By reason of the celebrant, if he is lower than a bishop, it is not lawful to have more than two lighted candles at a strictly private Mass. I say, however, at a strictly private Mass; for if even a read Mass is celebrated by reason of some solemnity, nothing seems to prevent several candles from then being lighted upon the altar, not by reason of the Mass but by reason of the solemnity.⁴⁸⁵ Certain regular prelates can have four lighted candles at their read Masses, custom thus permitting. Electric light and gas cannot be employed for worship, but only for splendid illumination.⁴⁸⁶

d) An image of the Crucified must stand out between the candlesticks or above the tabernacle, but not in the throne of the Most Holy Sacrament,⁴⁸⁷ so that it can easily be seen not only by the celebrant but also by others. It is a light obligation.⁴⁸⁸

The cards which are customarily placed on each side of the altar are not strictly prescribed; but they are fittingly employed for the convenience of the priest.⁴⁸⁹ An antependium, which is an artistically made hanging suspended before the mensa of the altar, contributes greatly to the ornamentation of the altar. The color of the antependium is changed according to the feasts occurring each day. But the antependium is now not in use in most regions.

⁴⁷⁹ Concerning the ornamentation of the altar, the General Rubrics of the Missal, title 20, prescribe: "The altar upon which the sacrifice of the Most Holy Mass is to be celebrated must be of stone and consecrated by the bishop ...; or at least a stone altar similarly consecrated by the bishop ... is to be inserted into it, which is to be so large that it can hold the host and the greater part of the chalice. This altar is to be covered with three clean cloths or altar cloths blessed by the bishop or by another having the power: the upper one at least is to be oblong and to reach to the ground, the other two shorter, or one doubled. It is also to be adorned with a frontal of a color corresponding, insofar as this can be done, to the feast of the day or to the office. Upon the altar a cross is to be placed in the middle and at least two candlesticks with lighted candles, one on each side of it. At the foot of the cross is to be placed the card called the card of the secret prayers. On the Epistle side a cushion is to be placed under the Missal; and on the same Epistle side there are to be prepared a candle to be lighted at the elevation of the sacrament, a small bell, glass cruets of wine and water with a basin and a clean towel in a niche or upon a small table prepared for these things. Absolutely nothing is to be placed upon the altar which does not pertain to the sacrifice of the Mass or to the ornamentation of the altar itself."

⁴⁸⁰ Cf. St. Alphonsus, Theol. mor. l. 6, n. 375, dub. 2. Pastors and religious superiors can bless sacred furnishings only for their own churches. Code of Canon Law, c. 1304.

⁴⁸¹ Thus also Noldin-Schmitt, De sacr., n. 213.

⁴⁸² Cf. St. Alphonsus, loc. cit., n. 394.

⁴⁸³ Cf. Sacred Congregation of Rites, September 7, 1850; December 14, 1904 (Decr. auth., nn. 2985 and 4147).

⁴⁸⁴ Theol. mor. II, 246.

⁴⁸⁵ Sacred Congregation of Rites, September 12, 1857 (Decr. auth., n. 3059 ad 9).

⁴⁸⁶ Cf., however, above, n. 224.

⁴⁸⁷ Sacred Congregation of Rites, June 11, 1904 (Decr. auth., n. 4136).

⁴⁸⁸ Cf. St. Alphonsus, loc. cit., n. 393.

⁴⁸⁹ Ibid., n. 390.

298. 2. The vesture of the priest saying Mass consists of the amice or humeral, alb, cincture, maniple, stole, and chasuble. All these vestments must be blessed by the bishop or by one having the faculty. Such a faculty is possessed, besides Cardinals and all bishops, by religious superiors, pastors, and rectors of churches, but these last three only for their own churches.⁴⁹⁰ Although the chasuble, stole, and maniple need not absolutely be made of silk, precious material is nevertheless required, and those vestments made entirely of cotton, linen, or wool are unlawful.⁴⁹¹ The cincture is more fittingly made of white linen, but neither another material nor another color is prohibited. Thus, for example, red silk cinctures are employed in some churches. It is considered a grave sin to celebrate Mass without any sacred vestment. The same applies to the lack of the chasuble or alb.⁴⁹² The remaining sacred vestments, however, do not seem to be of such necessity. Hence, in order to confect Viaticum, or if otherwise the people could not satisfy the Sunday precept, it would be lawful to say Mass without those vestments.

The color of the vestments must indeed be observed according to the diverse offices and feasts, but it does not bind under grave sin. Hence Sporer⁴⁹³ rightly says that it is better on any day to offer the Sacred Rite in any color than to omit it, and that every reasonable cause excuses, as if vestments of the due color would not suffice for a gathering of priests. Gold color cannot serve in place of the colors white, green, and red; but if cloth truly of gold⁴⁹⁴ was used, then vestments so made can, because of their preciousness, serve in place of the colors white, green, and red,⁴⁹⁵ but not in place of violet or black.

The General Rubric likewise prescribes that the priest, before putting on the sacred vestments, be in an ankle-length garment, according to the prescription of c. 811, § 1: "A priest who is to celebrate Mass is to wear a becoming garment which reaches to the ankles."^495a Hence, if in some regions a priest does not always wear an ankle-length garment, he must put it on in the sacristy. It is altogether unbecoming to put sacred vestments on over clothing of any color other than black, except in a case of necessity. It seems that a celebrating priest cannot wear a wig, commonly Perücke, unless he has the permission of the Holy See, which, however, Apostolic Nuncios also can grant.⁴⁹⁶

⁴⁹⁰ Code of Canon Law, c. 1304.

⁴⁹¹ Sacred Congregation of Rites, September 23, 1837; June 23, 1892 (Decr. auth., n. 2769, dub. 5; n. 3779, dub. 1).

⁴⁹² Cf. St. Alphonsus, Theol. mor. l. 6, n. 377.

⁴⁹³ Theol. mor. P. 2, c. 6, n. 414.

⁴⁹⁴ Goldbrokat.

⁴⁹⁵ Sacred Congregation of Rites, March 29, 1851; November 20, 1885 (Decr. auth., n. 2986 ad 5; n. 3646 ad 2).

^495a Cf. Sacred Congregation of the Council, July 28, 1931 (Acta Apostolicae Sedis XXIII, 336).

⁴⁹⁶ Facultates Nuntiorum, n. 35.

299. 3. The sacred vessels required for Mass are the chalice with the paten and the cruets of wine and water. Added to the sacred vessels are the corporal, pall, purificator, chalice veil, and burse for the corporal.

The paten and cup of the chalice must be of gold, or, if they are of silver, tin, or aluminum, they must be gilded within.⁴⁹⁷ Another material is not admitted according to the present discipline; the paten, however, can also be made of another solid material.⁴⁹⁸ Gilding is required under grave sin for the interior part of the cup of the chalice and the upper part of the paten.⁴⁹⁹ The Sacred Congregation of Rites on August 31, 1867, replied "Affirmative" to the question: "Can a ciborium of gilded copper, likewise a monstrance and lunula, be permitted?" Therefore the cup of the chalice must be of silver, tin, or aluminum; but another solid material is also permitted for other sacred vessels. The chalice and paten are execrated: 1. through loss of form, for example, if the foot is separated from the cup by breaking, but not if the foot is screw-threaded and can easily be separated from the cup; nor through new gilding.⁵⁰⁰ If, however, through long use the gilding has been worn away, the chalice indeed remains consecrated, but the gilding must be renewed. 2. If they have been employed for unbecoming uses or exposed for public sale.⁵⁰¹ Since no layman can touch a consecrated chalice, and since its consecration remains even if the gilding has been worn away, the permission of the bishop or regular prelate seems to be required for a consecrated chalice which is to be gilded anew to be handed over to an artisan; but the chalice must not first be execrated.⁵⁰² The use of a small spoon for pouring water into the wine is not prohibited,⁵⁰³ as was already stated above, but such a spoon is not blessed.

A corporal made of linen or hemp is to be placed beneath the chalice. He sins gravely who, outside a case of great necessity, celebrates without a corporal, and one that has been blessed.⁵⁰⁴

The purificator likewise must be of linen or hemp, but it is not to be blessed,⁵⁰⁵ nor is any blessing of it found in the Roman Ritual. Therefore the purificator can be supplied by a clean handkerchief, which, however, afterward is not again to be employed for profane uses.

The pall must be made of linen or hemp, at least on that part by which it touches the chalice. On the other side it can be covered with gold or silk ornaments, provided that the cloth is not black and does not bear any signs of death.⁵⁰⁶ The pall is to be blessed just like the corporal.

The cruets of water and wine are better made of glass; those made of gold, silver, or tin are nevertheless also permitted.⁵⁰⁷

⁴⁹⁷ Cf. St. Thomas, S. theol. 3, q. 83, a. 3 ad 6; Benedict XIV, Constitution Etsi pastoralis, May 26, 1742 (§ VI, 20); Sacred Congregation for the Propagation of the Faith, January 16, 1797.

⁴⁹⁸ Cf. Génicot, Theol. mor. II, n. 247.

⁴⁹⁹ This seems to follow from c. 1305, § 2, where it is established: "The chalice and paten do not lose their consecration through the wearing away or renewal of the gilding, with the grave obligation, however, in the former case of gilding them again remaining intact."

⁵⁰⁰ Ibid.

⁵⁰¹ Code of Canon Law, c. 1305, § 1, n. 2.

⁵⁰² Sacred Congregation of Rites, April 20, 1822 (Decr. auth., n. 2620).

⁵⁰³ Sacred Congregation of Rites, February 6, 1858 (Decr. auth., n. 3064).

⁵⁰⁴ St. Alphonsus, Theol. mor. l. 6, n. 387.

⁵⁰⁵ Sacred Congregation of Rites, September 7, 1816 (Decr. auth., n. 2527 ad XII).

⁵⁰⁶ Sacred Congregation of Rites, July 17, 1894 (Decr. auth., n. 3832 ad 4).

⁵⁰⁷ Sacred Congregation of Rites, August 28, 1866 (Decr. auth., n. 3149).

300. The first washing of corporals, palls, and purificators which have been used in Mass must be performed by a cleric in major orders.⁵⁰⁸ The water of the first washing is to be poured into the sacrarium; if this is lacking, into the fire. Nuns require the special permission of the Sacred Congregation of Rites in order to be able to perform this first washing. Therefore the discipline in force regarding the first washing is stricter than regarding simple touching. For the chalice with the paten and, before washing, the purificators, palls, and corporals which have been used in the sacrifice of the Mass can be touched even by simple clerics or by those who have custody of them.⁵⁰⁹

The Sacred Congregation of Rites on March 14, 1900, established the following concerning a cleric ministering in place of a subdeacon at Mass:

1. "A cleric is never to be deputed to undertake the office of subdeacon at a solemn Mass unless there is a reasonable cause and he has been constituted in minor orders or at least initiated by sacred tonsure."

2. "A cleric serving in place of a subdeacon is to be vested in an alb over the amice, a cincture, and a tunic without a maniple, and he is duly to fulfill all the things which according to the rubrics pertain to the subdeacon, with these exceptions, however: a) he is not to pour water into the chalice before the offertory, which in this case the deacon will do; b) he is never to touch the chalice itself during the Action, that is, during the Canon, nor remove the pall from it or replace it upon it; c) after the ablution he is not to wipe the chalice, the celebrant himself wiping it, but is only to arrange it in the customary manner, cover it with the veil and burse, and carry it to the table."⁵¹⁰

⁵⁰⁸ Code of Canon Law, c. 1306, § 2.

⁵⁰⁹ Ibid., § 1.

⁵¹⁰ Analecta ecclesiastica XIV (1906), 166.

301. Scholion. How blessed or consecrated things lose their blessing. All things, whether vessels or vestments, which require consecration or blessing for the use of the altar lose it in three cases: 1. if they notably lose their original form, so that they become wholly unfit for the use intended; 2. if new material is added in a great or at least an essential part; 3. if they have been employed for unbecoming uses or exposed for public sale.^510a

How a chalice is execrated has already been stated above. A corporal loses its blessing if it is so torn that it can no longer be placed beneath the chalice and host. A cincture loses its blessing if it is broken into such parts that none of them is any longer fit for girding. An alb loses its blessing if new sleeves are added. Finally, a chasuble must be blessed again when the new part sewn on exceeds the part retained. The same seems to apply to the maniple and stole.

^510a Code of Canon Law, c. 1305.

II. Outside a case of urgent necessity it is never lawful to celebrate without the sacred vestments. While the sacred vestments are put on, the prescribed prayers are to be recited devoutly.