The Sacrifice of the Mass; the Celebrant

When it is licit to celebrate.

200. On what days it is licit to celebrate. It is licit to celebrate daily, except on a few days on which celebration is restricted by a special ecclesiastical law or is entirely prohibited, namely on the last three days of greater week.

1. On Thursday in the Supper of the Lord it is licit to celebrate one solemn Mass, but only in churches in which the most holy sacrament is reserved and the functions of the sacred triduum are performed either according to the form of the Roman missal or at least according to the form of the small ritual (Memoriale rituum) of Benedict XIII.¹

Because many parochial churches, especially rural ones, lack ministers and vestments, and therefore cannot perform the functions of the sacred triduum according to the form of the Roman missal, Benedict XIII took care that for poor parishes, and especially rural ones, a small ritual be published, in which the simpler functions would be described. This ritual must be used in parochial churches;² but in other non-parochial churches, e.g., of regulars or of nuns, it is not licit to use it without apostolic indult, but in these churches the functions must either be performed according to the form of the missal or be omitted entirely.

2. Private Masses, except in a few cases, are prohibited on this day.

a. In parochial churches in which the functions of the sacred triduum cannot be held, the bishop can permit that the pastor celebrate a private Mass for the convenience of the people.³ But by custom the petition for permission, which would have to be renewed yearly, is omitted.

Where the solemn functions of the sacred triduum are not held, religious superiors can celebrate a private Mass to provide Holy Communion to their own, but in the domestic chapel and, this failing, in the church with doors closed.⁴

b. In parochial churches in which the functions of the sacred triduum are performed, the bishop can permit that before the solemn Mass a private Mass be celebrated for the sick who cannot be present at the solemn one. But by custom the petition for permission is omitted.

c. In order that in non-parochial churches in which the solemn functions are performed a private Mass may be celebrated before the solemn one, the license of the bishop must be sought; but the bishop must obtain an indult for granting it. But custom has it that without a petition for permission, from presumed license, for the convenience of the faithful, Mass is everywhere celebrated in all churches, even of seminaries, hospitals, prisons, of regulars both men and women, provided these churches enjoy their own priest-curate and the right of reserving the most holy sacrament.⁵

To a bishop who cannot celebrate in the cathedral church it is licit to say Mass in his domestic oratory, and, if he is set on a journey, in the house where he is staying.⁶

3. If on Thursday in the Supper of the Lord there falls a feast of precept (St. Joseph, or the Annunciation of the Blessed Virgin Mary, where these are of precept), the bishop must take care that so many Masses be said in the churches as suffice for the people to be able to satisfy the precept of hearing the sacred rite.⁷ Where on these days there no longer exists any obligation of hearing the sacred rite, there is likewise no reason for several sacred rites.⁸ For the rest, one must stand in this matter by the legitimate custom of the region.

¹ S. C. R., 14 June 1659, n. 1120.

² S. C. R., 28 July 1821, n. 2616.

³ S. C. R., 28 July 1821, n. 2616.

⁴ S. C. R., 31 Aug. 1839, n. 2799.

⁵ Cf. however Schneider-Lehmkuhl, Manuale sacerdot., 15th ed., pp. 500, 516.

⁶ Ballerini-Palmieri, IV, n. 1057.

⁷ S. C. R., 13 Sept. 1692, n. 1883; 12 Sept. 1716, n. 2240.

⁸ S. C. R., 26 Sept. 1868, n. 3179.

201. 1. Friday of greater week is called an aliturgical day, on which, except the case of necessity, any Mass, whether solemn or private, is prohibited under grave sin. Only the Mass of the Presanctified is celebrated, which is not a true Mass, but only sacred communion.

a. The Mass of the Presanctified must be celebrated in all churches in which on Thursday in the Supper of the Lord the accustomed function has been held.¹

b. In a case of necessity, namely in one in which otherwise a sick person would die without viaticum, it is licit to celebrate Mass also on this day. But that Mass must be said which most befits the time, namely De passione Domini.

2. If on this Friday or on Holy Saturday there falls the feast of the Annunciation of the Blessed Virgin Mary, the office and Mass of the feast (with the obligation of hearing Mass and of abstaining from servile works where they are of precept) are transferred to Monday after Sunday in white.²

If on Friday in Parasceve or on Holy Saturday there falls another feast of precept, e.g., of a patron, the office with Mass is transferred to another unimpeded day; the obligation of abstaining from servile works is observed on Friday itself, but the obligation of hearing Mass on the day of Parasceve ceases,³ since private Masses are prohibited and the hearing of the Mass of the Presanctified does not suffice for satisfying the precept; but on Holy Saturday both obligations of the feast must be observed,⁴ but those who cannot be present at the solemn Mass are excused from the precept of hearing the sacred rite, since the celebration of a private Mass is prohibited also on this day.

¹ S. C. R., 9 Dec. 1899, n. 4049.

² S. C. R., 11 Feb. 1690, n. 1822.

³ S. C. R., 20 Mar. 1706, n. 2164.

⁴ S. C. R., 2 Sept. 1903.

202. On Holy Saturday it is licit to celebrate the solemn sacred rite in churches in which the functions of the sacred triduum are held; but private Masses in any churches or oratories whatsoever are entirely prohibited, notwithstanding any custom whatsoever to the contrary.¹

a. In parochial churches in which the baptismal font is to be blessed, the functions must be performed on this day; but in other churches they can be omitted, even if on Thursday and Friday the functions according to the small ritual were held.²

b. Although Holy Saturday also is an aliturgical day, nevertheless the solemn Mass is celebrated today in the morning by anticipation; by apostolic indult, however, the faculty is granted, although very rarely, of celebrating a private Mass; this faculty is never granted for Friday in Parasceve. In the Mass which is permitted on this day, with the prophecies and the rest omitted, one must begin in the usual manner with the confession, which, since there is no Introit, is followed by the Kyrie.³

c. But on this day it is licit to distribute sacred communion to the faithful, even for satisfying the Easter precept, but only during the solemnities of Mass or immediately after they have been completed. Cn. 867, 3.

¹ S. C. R., 11 Feb. 1690, n. 1822.

² S. C. R., 9 Dec. 1899, n. 4049.

³ 22 July 1848, n. 2970.

203. At what hour of the day it is licit to celebrate. 1. The disposition of the Roman Missal, namely that Mass can be celebrated at any hour from dawn to midday, the new Code has enlarged in such a way that it says that the beginning of Mass is not to be made earlier than one hour before dawn nor later than one hour after midday.¹

a. By the name of dawn is understood the beginning of morning twilight; since this is diverse for diverse places and for the same place is diverse at diverse times of the year, for individual regions there is usually prepared and appended to the directory of the divine office a table which indicates the hour of dawn.

b. The time of dawn and of midday must be taken morally, so that he satisfies the precept of the Church who does not finish Mass before dawn and does not begin after midday.

c. In regions in which dawn lasts through the entire night, of itself nothing stands in the way of beginning Mass soon after midnight; nevertheless propriety forbids that this be done without a just cause. Where dawn is very late, the custom of celebrating earlier than is licit by the general rule can be observed.² Where dawn does not appear, as happens at a certain time of year in polar regions, it is licit to begin Mass from the beginning of the civil and customary day, on which men are accustomed to rise at daybreak for the works of the day.³

2. On the Nativity of the Lord it is licit to celebrate one solemn Mass after midnight, but no private Mass without apostolic indult.⁴

a. Therefore by common law it is not licit at midnight or before dawn for him who had said the solemn Mass to celebrate the other two Masses,⁵ nor for other priests to celebrate even a single private Mass, nor to give sacred communion to the faithful. Nevertheless, in all religious or pious houses having an oratory with the faculty of habitually reserving the most holy sacrament there, one priest can celebrate three Masses or, with the things to be observed observed, only one Mass, which is valid for satisfying the precept by those present, and can minister Holy Communion to those asking.⁶ The privilege does not hold for churches of regulars, and for public oratories it holds only with doors closed.⁷

b. The Mass which is said on the night of the Nativity of the Lord is not licitly begun before midnight, so that the consecration occurs after midnight. The sacred congregation reproved this usage and commanded it to be abolished,⁸ and cn. 827, 2, says: The Mass can be begun at midnight.

Note. Sometimes the privilege of celebrating two hours before dawn or after midday is granted. Privileges of this kind granted to some religious orders do not seem to have been abrogated.

¹ General rubrics of the Missal, XV, 1. Cn. 821, 1.

² Genicot, Theol. mor. inst., II, 236.

³ Special Congregation, 18 Sept. 1634.

⁴ General rubrics of the Missal, XV, 4. Cn. 821, 2.

⁵ S. C. R., 20 Apr. 1641, n. 752; 7 Dec. 1641, n. 781.

⁶ Cn. 821, 3.

⁷ S. Office, 26 Nov. 1908.

⁸ General rubrics, XV, n. 4. S. C. R., 11 May 1878, n. 3448; 2 June 1883, n. 3576.

204. Gravity of this precept. 1. The precept concerning the hour of celebration obliges under grave sin in grave matter. Therefore he who without a just cause celebrates notably before or after the time established by the Church, i.e., by two whole hours before dawn or after midday, commits a grave sin,¹ unless particular circumstances excuse.

a. The precept of not celebrating before dawn is graver than the precept of not celebrating after midday; hence of itself a graver cause is required for anticipating the established time than for postponing it, and license of celebrating after midday is granted more easily than license before dawn. In fact, in some cities on Sundays and feasts Mass was already celebrated a whole hour after midday.

b. Commonly authors concede also to bishops the power of dispensing in this law in a particular case.² The same power belongs also to regular superiors, who, with the special privilege of celebrating before dawn and after midday excluded, can dispense with their subjects in this law in a particular case.³

2. From a just cause without dispensation it is licit to celebrate Mass before or after the established time: for ecclesiastical law does not oblige with grave inconvenience. Moreover, in the following circumstances the cause is judged to be just:

a. If viaticum must be confected; in this case it must be celebrated even immediately after midnight.

b. That to artisans and servants an occasion of hearing Mass may be furnished; for this cause it is licit also on weekdays to anticipate the time by a whole hour.

c. If a solemn sacred rite is prolonged beyond midday and there is a custom of afterward celebrating a private Mass, lest a great part of the people lack Mass.

d. If a priest on a day of precept is impeded by a journey from celebrating at the due hour: in this case he can anticipate or postpone Mass by more than one hour.

e. At the funeral of a great prince, on the occasion of a sermon, of public supplication, of gatherings of orders, of matrimony, etc.; in these circumstances it is licit to celebrate Mass later than a whole hour after midday.

¹ St. Alphonsus, n. 346.

² Cf. Lugo, disp. 20, n. 97; St. Alphonsus, n. 344; Lehmkuhl, Theol. mor., II, n. 117 (n. 298); Ballerini-Palmieri, IV, n. 1051.

³ Cf. Lacroix, l. 6, pr. 2, n. 225; St. Alphonsus, n. 344.

The Sacrifice of the Mass.—In the Eucharist is contained not only a Sacrament which confers the grace of spiritual nutrition on its recipients, but also a sacrifice which offers to God Christ’s oblation as an act of adoration, thanksgiving, satisfaction and intercession. It is this sacrifice—which is one with the sacrifice of the cross, though offered unbloodily—that is known as the Mass. The chief persons who have duties in reference to the Mass are the celebrant and the assistants.

(a) The celebrant is the priest, who acts in the name and person of Christ. To say Mass validly one must have the power of Orders conferred in the presbyterate or priesthood, and must intend to consecrate (see 2701 b); to say Mass licitly one must be free from impediments which debar from Mass, such as suspension or irregularity. Strange priests who wish to say Mass are required to present a celebret or testimonial letter to the rector of the church (Canon 804), without prejudice, however, to their right to say Mass once or twice when they present themselves in clerical garb and sign the visiting priest’s book.

(b) The assistants are all those who hear Mass. Their duties were already explained in the question on the first precept of the Church (2576 sqq.). We shall confine ourselves here, therefore, to the duties of the celebrant.

“In the Sacrifice of the Eucharist ... nothing greater is accomplished by a good priest nor less by a bad priest, because it is effected not by the merit of the one consecrating but by the word of the Creator and in the power of the Holy Spirit.” Profession of faith prescribed to the Waldensians.

238. There are several offerers in the Mass, who nevertheless do not all properly sacrifice, since priestly order is required for sacrificing, whereas a moral conjunction with the sacrificing priest suffices for offering. Now the following offer:

1. Christ, who is the principal offerer, not only because He Himself instituted the sacrifice of the Mass, but also because He offers through priests as through His vicars, who therefore pronounce the words of consecration in the person of Christ: "For this is My Body, etc."

2. The Church, which has appointed the priest to offer the Mass to God.

3. The priest himself, who indeed sacrifices in the name of Christ and of the Church, but also offers the Mass as a private person.

4. All the faithful, but especially those who serve at or assist at the Mass, or who have given a stipend. Hence these words also are recited in the Canon: "This oblation, therefore, of our service and also of Thy whole family"; and: "Remember, O Lord, Thy servants ... for whom we offer unto Thee, or who offer unto Thee, this sacrifice of praise."

S. Th. III, q. 78, a. 1 and 4; q. 82, a. 1, 5 and 7, ad 3; q. 83, a. 1, ad 3.

326. Christ is the priest of the New Testament, highest and supreme, constituted by God forever with an oath, pontiff of heavenly things, anointed in the incarnation itself by the grace of hypostatic union, when, entering the world made man, He was destined to offer Himself in the sacrifice of redemption and by His human will accepted this office.

Thus in the Epistle to the Hebrews V-XI. Whence Augustine, on Ps. 26: "In the assumption of flesh that Christ was anointed as king and priest."

But He is priest according to His human nature: for as God, just like the Father and the Holy Spirit, He has no superior to whom He may sacrifice, but He Himself is the one to whom sacrifice is offered; but as man, according to the nature proper to Himself, He is the servant of God, to whom He can and ought to submit Himself, and according to this nature He sacrifices to the divine nature, i.e., to the Father, the Holy Spirit, and Himself as God. This He perfectly fulfilled by one act of infinite dignity and value, in the sacrifice of the cross, as we suppose proved in the treatise on Redemption.

But it is asked whether, as on the cross, so also on the altar Christ is priest or minister.

327. Thesis. Christ is the principal minister of the sacrifice of the altar. - It is certain from Lateran Council IV, c. 1 and Trent, sess. 22, c. 2.

It is proved: 1. From the Scriptures: Christ, in Ps. CIX, 4, is called priest according to the order of Melchisedech, which according to tradition was interpreted because He sacrificed in bread and wine; and priest forever, which would not be true unless He were priest of the sacrifice which is always repeated. Likewise in Heb. VII, 24, He is called priest of the New Testament, to whom no one else succeeds, having an everlasting priesthood; therefore He Himself sacrifices in the Mass, otherwise someone would succeed Him, since the same victim is present as on the cross.

2. From Tradition, namely from the Fathers, such as Irenaeus, adv. haer. IV, 17-18; Cyprian, ep. 63; Chrysostom, hom. 50 in Matt. 3; 17 in Heb. 3; and I de prod. Iud.; L. de Sacr. IV, 4, 14; Theodoret, in Ps. 109; Eusebius of Caesarea, dem. ev. V, 3; Augustine, de Civ. D. XVII, 20; the Liturgies; and the Councils, Lateran IV, c. 1, Florence, decree for the Armenians, and Trent, sess. 22, c. 1 and 2.

3. From the words of consecration: priests do not consecrate except by acting in the person of Christ and using His words; therefore they offer sacrifice in the name of Christ, and therefore they are only secondary ministers, while Christ is the principal minister.

4. By reason of fittingness, both a) on account of the excellence of the sacrifice, which, according to Mal. I, is a clean oblation, which always presents great honor to God; but dignity especially depends upon the dignity of the one offering; therefore it is required that the offerer always be most holy, which most of all befits Christ; - and b) on account of the dignity of the thing offered, which is a thing of infinite dignity and most pure, and therefore ought to be offered by a similar offerer, Christ.

328. In what way Christ is the principal minister. - Sacrifice is not perfected by a merely material immolation of the victim; otherwise every change or destruction made by a priest would be a sacrifice; but by a moral religious action, by which from the intention of honoring God the immolation is offered to Him. Whence it is required: 1. that the immolation of the victim depend in some way upon the will of the priest; 2. that it be directed by him in honor of God.

These two things are verified concerning Christ in the Mass:

1. Christ not only instituted the sacrifice, which would not suffice for Him to be priest in it, but by His human will He willed that it be perpetually offered in His name by priests as by His legates, to whom He granted this power, so that priests execute nothing except the will of Christ, and the action of priests is morally the action of Christ and is attributed rather to Him than to the priests, just as the action of a legate is attributed more to the king than to himself.

2. At the last supper Christ, foreseeing all and each of the future sacrifices, even then willed all and each to be done in honor of God, and offered them to Him; which will habitually perseveres, not revoked.

In this way Christ is a true priest. With many theologians it can be added: since Christ Himself is present in the sacrifice with His will, it is impossible that He direct it in honor of God not only habitually but also by an actual will.

329. It is objected: The sacrificial action ought to be from a priest as from a principal cause. But consecration is a supernatural action, which has no principal cause except God, and of which Christ as man is merely the instrument. Therefore Christ as man is not priest.

It is answered by distinguishing: the sacrificial action, formally as it is a moral and religious action, i.e., as a testimony of interior reverence and honor toward God, ought to be from a priest as from a principal cause, I concede; as it is a physical action, I deny; for a priest, for example, can command the killing of a victim, which is carried out by others. But consecration as a physical action has no principal physical cause except God, I concede; as a moral and religious action, or as a testimony, it has no principal moral cause except God, to the exclusion of Christ as man, I deny. Namely Christ as man, by the human will proper to Himself, willed to use His power of performing miracles, for causing transubstantiation in honor of God; and He did this not as an instrument of the divinity, but as a principal cause, although the execution of the work does not pertain to Him except as to an instrumental cause. Therefore Christ as man is the principal moral cause in the sacrifice, and the instrumental efficient cause.

VII. The communion of the priest is at least an integral part of the Sacrifice of the Mass, as all confess. Some maintain that it is an essential part. Since the Sacrifice of the Mass is the most perfect of all, and obtains the character of a holocaust. Further, as in a holocaust the whole victim was consumed, so in the Sacrifice of the Mass by the communion of the priest the whole victim is consumed. But that disagreement is of small moment. For the consumption of the sacrifice is of divine right. Wherefore if a priest die after the consecration, another priest, even one not fasting, ought to consume the sacrifice. Therefore the consecration is essentially ordained to the consumption. Similarly the consecration of both species pertains to the essence of the sacrifice, as all theologians affirm. For in the consecration is made the representation of the Lord's passion. Therefore the body ought not to be consecrated without the blood. Hence if a priest die after the consecration of the bread, another priest is to be substituted who may complete the sacrifice begun.