Where Mass may be Said

Principles. - I. It is not commonly lawful to celebrate except in a church, and one consecrated or at least blessed, which is not polluted, execrated, or interdicted. This is established from the Council of Trent, sess. 22, Decree De observandis et vitandis in celebratione Missae.

Concerning a polluted and execrated church, see Questions 2 and 3 below. But concerning an interdicted church, we shall speak toward the end of the Treatise on Censures, no. 1002 et seq.

II. A Bishop can no longer, as formerly, grant the faculty of celebrating in private houses or in a private Oratory. Council of Trent, sess. 22, in the Decree just cited. This is also established from the declaration of the S. Congregation of the Council, May 27, 1617, and Jan. 23, 1847, in which it is said: It is not lawful for any Bishop to grant licenses of this kind, not even for a transient act; this faculty is reserved to the Roman Pontiff alone (Revue des Sciences ecclesiastiques, Sept. 1862, vol. 6, p. 265). Hence it follows that the doctrine of St. Ligorius, somewhat more favorable to Bishops, must be moderated ¹. An exception is made, however, if grave and urgent causes are present, and only by way of a transient act. - S. Congregation of the Council just cited, May 27, 1617, and Dec. 20, 1856.

¹ But I do not know why St. Alphonsus is said to favor Bishops beyond what is right in this matter. For (Lib. 6, no. 359) he attributes to Bishops the faculty of dispensing only in a case of necessity or for a just cause and by way of a transient act, and he affirms this with very weighty and altogether numerous Doctors preceding him, so that he was able to conclude that this doctrine could be called common. Moreover, this is the very thing which the Author also proposes in this place.

III. A Bishop can, however, grant the faculty of offering Mass in public Oratories and of performing there the other sacred functions which are not strictly parochial. Nevertheless, he cannot permit the Most Holy Eucharist to be reserved there without an Indult of the Pontiff, unless an immemorial custom is present: thus the S. Congregation, April 27, 1709. Regulars who profess solemn vows, however, have the privilege of reserving the Most Holy Eucharist in their churches.

n. 387.

Questions. - QUESTION 1. In which Oratories can Bishops give permission to celebrate?

n. 387.

Reply. They can permit this to be done in every religious and pious place. A religious place is said to be one in which works of piety and mercy are exercised and which has been erected by the authority of the Bishop or of another ecclesiastical Prelate. Such are monasteries, any religious Communities, Seminaries, etc. But a pious place is called one which is constituted and deputed for works of piety and mercy, even if without the authority of the Bishop or an ecclesiastical Prelate. Hence any Hospitals and Orphanages ought to be regarded as pious places, in which the Bishop can therefore permit the erection of an Oratory, even if places of this kind were erected and constituted by the civil power ². - Thus the S. Congregation of the Council, March 27, 1847. - Recall what was said about private and public Oratories, vol. 1, no. 348.

² Add also Oratories which are erected in prisons, although prisons are not customarily called pious places.

QUESTION 2. How is a church polluted, and how must it be reconciled?

Reply to the first. A church is polluted or violated when certain base or indecent actions injurious to the sacred place are exercised in it, on account of which it is considered indecent that the immaculate Victim be offered there and the divine Offices celebrated until it is reconciled.

Therefore, a church is polluted: 1. By voluntary and unjust homicide ³. 2. By the shedding of human blood from a blow or a gravely injurious wound. 3. By the voluntary emission of human semen ⁴. 4. By the burial of an unbaptized person or infidel. Except, more probably, if he is a catechumen, because he is not regarded as an infidel. Likewise, if it is an infant whose parents are Christians, because then the parents desire Baptism for him. - Thus Pichler. - Gousset, no. 310, against others. 5. By the burial of a baptized person excommunicated by name; but not if he is indeed excommunicated but is not to be avoided. These things are established from Canon Law. - See St. Lig., no. 362. But in order that a church be regarded as polluted, these crimes must be notorious, so that they can in no way be concealed. They must also be perpetrated in the church itself, and not merely in the tower, roof, sacristy, or other rooms adjoining the church. - St. Lig., nos. 362 and 364.

³ The VV. rightly observe (p. 933, no. 99) that it must be sought from Busembaum (Lib. 6, tr. 3, ch. 3, dub. 4, res. 1) how far unjust homicide extends in this place. Busembaum, from Lugo, speaks thus: A church, as also a cemetery, is violated or polluted... 1. By homicide committed in it which is mortally evil or injurious, at least to the immunity of the Church, such as even that which would otherwise be just by the sentence of a judge, unless, however, a disturber of the Republic could not otherwise be apprehended.

⁴ Understand an emission unlawful either in itself or by reason of the sacred place. Therefore, it would not be polluted by marital intercourse when a just cause for having it was present, for example, to avoid incontinence. See what was said elsewhere, where Sacrilege was treated.

n. 389.

Reply to the second. 1. If the church was only blessed, it can be reconciled by a priest delegated by the Bishop, with the customary prayers and with water blessed by the Ordinary. If, however, such water could not easily be obtained, it could be blessed by the priest himself delegated to reconcile the church. - St. Lig., no. 363 ⁵.

⁵ St. Alphonsus (loc. cit.), as the VV. rightly observe (p. 933, no. 100), does not say that the water can be blessed by the priest himself if water blessed by the Ordinary cannot easily be obtained; but after other Authors he says absolutely: But the water can be blessed by the priest himself. Indeed, he adds, Benedict XIV, De Synodo, bk. 13, ch. 15, no. 2, says: If it (the church) was simply blessed, then the same Gregory IX (in Cap. Si Ecclesia, De Consecr. Eccl.) established that, without any delegation first obtained, a polluted church can be reconciled by a simple priest, using blessed water, which they call holy or lustral water.

n. 389.

But if that church was consecrated, it must be reconciled by the Bishop himself or by a priest delegated by the Pope, according to the rite of the Roman Pontifical. Nevertheless, if the divine Offices cannot be omitted without grave inconvenience, the Bishop, being detained by some impediment, can delegate a priest to bless the church with a simple blessing until he himself can consecrate it. - Cabassut, etc.

n. 389.

Private Oratories, however, although blessed and deputed for worship, are not regarded as capable of being polluted, and therefore do not need reconciliation.

QUESTION 3. How is a church execrated, or rendered fit for worship again? Reply 1. A church is execrated when it loses its blessing or consecration. It is regarded as execrated when it falls or is destroyed totally or for the greatest part, so that it must be rebuilt anew, at least for the greater part, or if all the plaster of the walls, or at least the greater part, is removed at the same time. - St. Lig., no. 368.

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

A fixed altar loses its consecration when the table or upper stone is removed from its support. - Thus the S. Congregation of Rites, May 15, 1819. Altars, whether portable or fixed, lose their consecration through the breaking of the sepulcher in which the sacred Relics are enclosed, or through the loss of those Relics. - S. Congregation of Rites, Sept. 23, 1848. Nor is it sufficient for other authentic Relics to be enclosed in them; rather, the altars must be consecrated anew. - Thus the S. Congregation of Rites, Dec. 7, 1844.

Finally, sacred vessels and other consecrated things are execrated when they lose their form and can no longer serve for their use.

From the things said, moreover, it is evident what the distinction is between the pollution of a church and its execration. When part of a church is polluted, the whole church is regarded as polluted, even together with the adjoining cemetery. On the contrary, when a church is execrated, the cemetery is not for that reason execrated, nor do fixed and intact altars lose their consecration.

Bucceroni, Moral Enchiridion (4th ed., 1905)

Gennaro Bucceroni, S.J. — 2 passages (filed under the subtopics)

Bucceroni, Moral Enchiridion (4th ed., 1905), On the Eucharist

n. 641.

On the Profanation of a Church

“Is a consecrated church which served for military quarters and watches for two days to be deemed profaned and therefore to need the reconciliation prescribed by the Roman Pontifical?—Response. As a precaution, it is to be reconciled.” Sacred Congregation of Rites, 27 February 1847, Tolentino.

n. 641.

“Is a polluted church said to be reconciled through the celebration of Mass in it?—Response. Negative, and therefore it must be reconciled according to the form prescribed in the Pontifical.” Sacred Congregation of Rites, 19 August 1634, Oppido, response to 2.

Vermeersch, Theologia Moralis

Arthur Vermeersch, S.J. — 7 passages

Vol. III, Bk. II, Tr. IV, Ch. III, Art. II, Time, and Place of Celebra…, § 3. On a Suitable Place of Celebration

n. 341.

— Appendix VII belongs to this section. Historical matters: cf. Appendix VII.

n. 342.

— Commonly it is not lawful to celebrate except in a church or public oratory, consecrated or blessed according to the norm of law; or in a semipublic oratory, or in a domestic oratory legitimately erected (cf. cc. 822, §1; 1193, 1195, 1196).

A church and oratories have this common positive note, that they are places destined and therefore reserved for divine worship, with every domestic use excluded. But a church is destined for the use of all the Christian faithful (c. 1161), while oratories are distinguished from a church by this common negative note, that they are not deputed for the use of the whole people of the faithful (c. 1188, §1).

But a threefold genus of oratories is distinguished: public, which is erected for the convenience of some college, or even of private persons, in such a way that nevertheless all the faithful have a legitimately proven right of approaching it, at least at the time of divine offices; semipublic, which is erected for the convenience of some community or gathering of the faithful coming together there, so that it is not free for each person to approach it; private or domestic, which is erected in private buildings for the convenience only of some family or private person (c. 1188, §§2, 3).

By force of cc. 1188 §2 and 1189, the oratory of a Cardinal and even of a titular bishop is assimilated to a semipublic oratory; but the chapel of a Nuncio or Apostolic Delegate, from faculty n. 52, "by permission of the Supreme Pontiff will be public."

Concerning the distinction of oratories before the Code, cf. Summa novi iuris, n. 474.

Now, in public oratories, as in churches, all sacred functions can be celebrated in themselves, with a contrary prescription of the rubrics preserved. But it is necessary that beforehand, through consecration or solemn blessing, they have already been dedicated to divine worship (c. 1165, §1; 1191).

Moreover Cardinals, with the Ordinary of the territory or sacred place assenting (cc. 1155, 1157), can consecrate a church, except for the consecration of sacred oils if they lack the episcopal character, from c. 239, n. 20; bishops, from their order itself (c. 1155); abbots or prelates nullius, from c. 323, §2.

Solemnly to bless a church or public oratory belongs to the same persons, and besides to the Ordinary of the territory, or the religious Ordinary, if the sacred place pertains to an exempt religion.

On the contrary, that Mass be celebrated in a semipublic or private oratory, legitimate erection suffices, which, after due knowledge of the place, is made by the authority of the Ordinary.

Yet a semipublic oratory can be blessed with the blessing of a public oratory; and in such an oratory all ecclesiastical functions are permitted, unless the rubrics stand in the way or the Ordinary has excepted some (c. 1193).

On the contrary, domestic oratories cannot be blessed except with the common blessing of places or houses, and in them in itself nothing is permitted except a read Mass, and this one only; and this from apostolic indult, and with the more solemn feasts excluded. Yet for just and reasonable causes, diverse from those because of which the indult was conceded, the Ordinary can permit Mass even on more solemn days by way of an act (c. 1195). But in private chapels of cemeteries, the local Ordinary can permit several Masses, even habitually, nor is an apostolic indult required (cc. 1190, 1191). To infirm priests or priests advanced in age, the Nuncio or Apostolic Delegate can concede a private oratory in which they may celebrate.

And in some extraordinary case it is conceded to the local Ordinary that in a domestic oratory he may permit one Mass, one, therefore not two, for a just and reasonable cause, by way of an act, that is, even several times, but not habitually (c. 1194).

Churches and public oratories can be violated, execrated, interdicted. In the two former cases, except for a true necessity of public reason, the faculty of celebrating there ceases until they have been reconciled or aptly restored to divine worship; in the third case, the prohibition of celebrating, brought by c. 2270, §1, excludes neither every day nor every celebration, but is tempered by the exceptions of c. 2270, §2 and cc. 2271, 2272. That tempered prohibition remains until the interdict has been removed.

Reconciliation of a consecrated church pertains to those who can bless it; and they can delegate another priest for reconciliation as for blessing (cc. 1176, 1156). Yet in a case of grave and urgent necessity the rector himself of the church can reconcile it, the Ordinary being afterward informed (c. 1176, §3). He who reconciles the church can bless the water necessary for this (c. 1177). The same rector, indeed, with his consent at least presumed, any priest, can reconcile a blessed church or public oratory: this is done with common lustral water (cc. 1176, §1; 1177). And so the case in which a church cannot at once be reconciled will be rarer. In what way sacred places are violated, cf. t. II.

The execration of a church or public oratory is not had "unless it has been destroyed, or the greater part of the walls has fallen, or it has been reduced to profane uses by the local Ordinary" (cc. 1170, 1191).

But any Ordinary can reduce a semipublic oratory to profane uses for equitable causes (c. 1192, §3).

Interdict will be treated where there is treatment of ecclesiastical penalties.

Mass is besides prohibited in a temple of heretics or schismatics, even if formerly it was duly consecrated or blessed (c. 823, §1).

Concerning this matter, the Council of Epaon (517), c. 33, pronounced these severe words: "Basilicas of heretics, which we hold hated with so great an execration that we do not think their pollution purgable, we disdain to apply to holy uses. Certainly those which they had taken from us by violence we can take back" (Harduin, II, 1050, 1051).

n. 343.

— You ask by what reason an outside priest, or one not ascribed to the church, can or must be admitted to celebrating.

We gather these things from c. 804: 1. that priest in itself must exhibit commendatory letters of his Ordinary, if he is secular; or of his Superior, if he is religious; or of the Sacred Congregation for the Oriental Church, if he is of an oriental rite. But it is necessary that those letters be authentic and still valid: that is, that from the seal attached and from other notes they be shown genuine and still in force. With this condition fulfilled, the canon wills that the priest be admitted, unless meanwhile it is clear that he has committed something for which he must be repelled from the celebration of Mass, as if he has incurred suspension, etc.

And so the legislator judged that this pertains to fraternal intercourse among priests of the Catholic Church; and therefore he gives them a certain right of celebrating in churches, with the things to be observed being observed, and therefore with the tax paid, if any the bishop has defined in favor of a poor church.

But in the canon there is question of accidental celebration, not of lasting and habitual celebration. For no rector of a church is compelled to admit a priest who wishes to celebrate in his church in a stable manner.

With the letters lacking, he now ought not to be admitted. Yet a priest who is known to the rector can be admitted; indeed also another, once or twice, provided that then, clothed in ecclesiastical vesture, he receives nothing by any title from the celebration from the church in which he sacrifices, and signs his name, office, and diocese in a special book.
Particular norms, with the prescriptions of this canon preserved, given by the local Ordinary are to be observed even by exempt religious, "unless there is question of admitting religious to celebrating in a church of their religion."

Since the prescriptions of this canon must be preserved, the particular norms of the bishop must keep intact the right of admission, as it is defined by that canon; but he will be able to prescribe various other things, for example, that all outsiders sign their names (cf. also Cappello, De Sacramentis, I, 738, 739).

n. 344.

— Appendix VIII belongs to this section. "Mass must be celebrated upon a consecrated altar" (c. 822, §1).

An altar is distinguished as immovable or fixed, and movable or portable.

Historical matters: cf. Appendix VIII.

Present Discipline. The upper table of an altar, both immovable and movable, consists of a whole stone; this table is consecrated, and must be so large that it can hold the middle of the chalice, besides the paten, or the host and the greater part of the chalice (c. 1198, §3). But an immovable altar consists of the upper table and supports, which are consecrated with it after the manner of one thing. The table must extend to a whole stone and adhere fittingly to the support. "But the support should be stone, or at least the sides or little columns by which the table is sustained should be of stone" (c. 1197, §1, 1°; 1198, §2).

In a movable altar, the consecrated stone, generally of modest size, is without connection with the lower structure; and generally it is merely inserted into a larger table or board. If this structure appears stable and immovable, it is a fixed altar in the broader sense, which can be privileged. If it is judged movable or easily removable, it is a portable altar strictly so called, or a sacred stone.

In a consecrated church, at least one altar, especially the greater one, must be strictly immovable; in a blessed church, all altars can be movable (c. 1197, §2).

All bishops can validly and licitly consecrate portable altars (c. 1199, §2); with oils blessed by a bishop, Cardinals from c. 239, §1, 20°; Vicars and Prefects Apostolic from c. 294, §2; abbots or prelates nullius from c. 323, §2. The same, with Vicars or Prefects Apostolic who lack episcopal character removed, validly consecrate immovable altars, but the Ordinary must assent, with the right of Cardinals in their own title preserved (cc. 1155, 1156, 1199, §2).

An immovable altar loses consecration if the table is separated from the support even for a moment of time; but then the Ordinary or Nuncio or Apostolic Delegate can permit a presbyter to perform the consecration again with the shorter rite and formula.

Both an immovable altar and a sacred stone are execrated by a fracture which, either by quantity or by reason of the place of anointing, is enormous; or by removal of the relics, or by fracture or removal of the cover of the sepulcher containing the relics. Yet except if the bishop himself or his delegate removes the cover to fasten or replace it, or to visit the relics. A light fracture of the cover does not execrate, and a small crack can be fastened with cement by any priest (c. 1200, §2). Execration in itself requires repair and a new consecration.

With an altar of one's own rite lacking, a consecrated altar of another Catholic rite can be used, but not the antimension of the Greeks (c. 823, §2).⁽³⁾

n. 345.

— The privilege of a portable altar permits celebration upon a sacred stone in every decent place, but not at sea, nor, in itself, under the open sky.

Cardinals have this privilege (c. 239, §1, 7°), and bishops (c. 349, §1, 1°), so that they can also permit another Mass while they are present.

It is also conceded to others, especially missionaries, by apostolic indult. Finally the Nuncio or Apostolic Delegate, the local Ordinary, or, in a house of an exempt religion, the major Superior "can concede a license of celebrating outside a church and oratory upon a sacred stone and in a decent place, but never in a bedroom, only for a just and reasonable cause, in some extraordinary case and by way of an act."

That faculty of c. 822, §4 is to be interpreted restrictively: thus the Commission for the Interpretation of the Code responded, October 16, 1919, ad 12 (A. A. S., XI, 1919, 478). Wherefore a case of infirmity of a priest or parent does not suffice, since it is not extraordinary; but if it concurs, for example, with a special anniversary, it will give place to the faculty.

But the Nuncio or Apostolic Delegate (Fac. n. 34) can concede to infirm priests or those advanced in age the indult of a private oratory in which they may celebrate.

Observe that portable altars in public or semipublic oratories are in themselves permitted (cf. c. 1197, §1).

When a great and urgent cause occurs, which, if time is available, will have to be approved by the local Ordinary, it will be lawful to celebrate in a decent place, for example in a public square where silence is obtained, and on a portable altar, by way of an act. For example, if the church has been destroyed; if, on a solemn feast, the people cannot be contained by the church; in camps for the army, but only on feast days.

n. 346.

— In order that one may legitimately celebrate at sea, an apostolic indult or privilege is required, such as Cardinals, Nuncios or Apostolic Delegates, and bishops have (cc. 239, §1, 8° and 349, §1, 1°).

The faculty of celebrating on a ship, whether at sea or on rivers, can also be conceded by a Nuncio or Apostolic Delegate by force of n. 37 of his Faculties. The due precautions are to be used, but the assistance of another priest is no longer customarily mentioned as necessary. The decency of the place must also be guarded.

⁽³⁾ The antimension of the Greeks is a corporal, enriched with sacred relics, which, spread out on any table, is for them in place of an altar.

n. 347.

Summary

— I. Application, since it is an act of priestly order, lies in the power of the celebrating priest alone.

Mass can be applied for all, both living and deceased in purgatory. Yet only privately and with scandal removed for an excommunicated person; and, if he is a vitandus, for his conversion alone (cc. 809, 2262, §2, 2°).

Application is required to be explicitly or implicitly determined, and made in due time, and therefore to an intention already existing and not yet destroyed.

But it must be made either before the sacrifice or during the sacrifice, at least before the other consecration.

Among several intentions which cannot be combined, the prevailing one is judged to have obtained the Mass.

He who must sacrifice from justice for some intention cannot conceive another intention except with the integrity of the prior application preserved. He who is held by a merely liberal promise is not forbidden to apply fruits at least of diverse character to several. Some think that this can also be done if the Mass is to be applied from mere obedience or statute. Application in a second or third intention can be understood as subsidiary, if the prior one has been superfluous, or insofar as nothing is subtracted from the prior; and it can be a simple prayer made to God that he will also bestow another grace in consideration of the sacrifice. Then it scarcely differs from a special commemoration in the Memento.

The efficacy of application was treated above. But is it made infallibly to him for whom it is celebrated? This is clearer if it is made to a disposed living person than if to a deceased person.

II. 1. One about to celebrate must observe the natural fast from midnight, whose dispensation is reserved to the Holy Office. Yet the obligation ceases for him who must complete a sacrifice begun or morally cannot avoid scandal otherwise; or, as several permit, cannot otherwise administer prescribed Viaticum; or if very grave inconveniences occur for a newly ordained priest.

Those who because of the people must repeat Mass or celebrate it at a later hour, and who at the same time cannot observe the law of the Eucharistic fast without grave harm, can now, according to the norms established by the Holy Office, be dispensed so that they may take some food by way of a non-intoxicating drink before Mass.

One conscious of mortal sin is forbidden to celebrate unless he has been sacramentally absolved. Except if he is perfectly contrite, has no opportunity of a confessor, and the necessity of celebrating urges. And then he must confess as soon as possible. This last precept does not bind a sacrilegious person, or one who only after consecration remembers the state of sin.
Concelebration is forbidden in the Latin Church, except in the ordination of presbyters and the consecration of bishops.
It is lawful to sacrifice only once in a day, except for the triple Mass simply conceded to all on the Nativity of the Lord and on the Commemoration of All the Faithful Departed; but on this Commemoration only one Mass can freely and for a stipend be applied by the priest.

On feast days of precept, the local Ordinary can permit two Masses, not three, lest a notable part of the faithful lack Mass. In order that he concede more, there is need of an indult or immemorial custom.

Several also concede bination for refreshing a dying person with Viaticum.

Mass must be said completely. And if, one or the other consecration having been performed, a priest fails before communion has been made under both species, another, even one not fasting, if no fasting one is present, must complete the sacrifice, at least within an hour. Nor can Mass be interrupted without a just cause, which before the canon has been begun must be grave; after it has been begun, graver; after the consecration has been made, gravest. The accustomed interruption after the Gospel, on account of a sermon or receiving a procession, is lawful.
Mass must be said after pious preparation and with fitting thanksgiving. Although the canticle Benedicite with antiphon, the psalm Laudate, versicles, and prayers, seems to be imposed by preceptive words, the obligation under sin is not clear.
Mass must be said with one minister serving and responding, with a woman excluded, unless, for a just cause, she merely responds; and without an assisting presbyter, unless you have the use of pontificals.

In itself it is lawful, but not always expedient, that the people or assembly respond to the priest. The matter is committed to the Ordinary.

The prescribed vesture, or ankle-length cassock, besides the sacred ornaments, is to be used; and it would be mortal to celebrate without any sacred vesture, or with maniple and stole omitted at the same time. A grave cause, of Viaticum or of the people waiting, can excuse a grave omission and the use of an unblessed vestment; a light cause can excuse a venial omission, for example, of the prescribed color.

Mass must be celebrated in one's proper rite and according to the rubrics, omitting, adding, changing nothing. And, with perhaps a few exceptions, rubrics within Mass oblige under sin. Gravity is estimated with attention to the reverence of the sacrament, the part of the Mass and mystical signification, or the quantity itself, as if you omit the Confiteor with the prayers at the beginning of Mass. It is lighter to omit an extraordinary part, for example Gloria, Creed, than an ordinary part. And he licitly celebrates who because of infirmity is compelled to omit certain lighter things.
A distracted person who does not remember that he has said or done something should repeat nothing; nor is an accidental thing omitted to be repeated, unless it can be done morally at once, except for the mixing of water with wine before consecration, and the offering to be supplied mentally.

From the most recent rubrics, no more than two prayers can be commanded by local Ordinaries; they are recited after the prayers prescribed by the rubrics; and, unless they are to be said for a grave matter, they are omitted on feasts of the first and second class. One imposed prayer can now be said as a third prayer at discretion.

The Mass to be said is such as is prescribed or permitted by the rubrics on that day. To change the quality of the Mass in itself does not exceed venial sin. With privileges conceded by the Code to Cardinals and bishops or by later indult to others preserved, in every public oratory and in the principal oratory of bishops or of a pious house, the celebrant must say a Mass conforming to the calendar of that oratory, unless the rite is inferior to double; in which case the option is left to him. In other oratories, he must read Mass according to his own calendar.
Mass must be said within a fitting space, that is, of a half hour; and he who completes it within less than a quarter of an hour will with difficulty be excused from mortal sin. Voluntary distraction during Mass does not seem to exceed venial sin.
In the Latin Church it can be celebrated on any day except the Sacred Triduum of Greater Week, on which, if particular concessions, especially for Thursday in the Supper of the Lord, are excepted, only the solemn functions are to be done, which on Friday do not permit except the Mass of the Presanctified.

Mass cannot be begun earlier than one hour before dawn, nor later than one after noon. Greater anticipation is more strictly forbidden than delay. He would sin gravely who habitually completed Mass two hours before dawn, or began it after the second hour after noon. The necessity of Viaticum, or of the people who would lack Mass on a feast day, simply excuses. A reasonable cause, for example of travel, or the dispensation of the bishop, indulges one hour before or after the time. And privileges are to be attended to. On the night of the Nativity of the Lord, the conventual or parochial Mass can be begun at midnight; and, in pious houses, one priest can say three Masses. Nor is distribution of communion excluded.

The place of celebration is in itself a church or public oratory, consecrated or endowed with public blessing; then a semipublic oratory, which is erected for the convenience of some community or gathering of the faithful coming together there in such a way that it is not free for each one to approach it; finally a domestic oratory, which is erected from an indult of the Holy See.

In a domestic oratory one read Mass alone is in itself permitted, and this with certain more solemn feasts excluded. Yet where Mass is said, there the Most Holy Eucharist can be distributed.

Mass is prohibited in a temple of heretics or schismatics, and in a violated or execrated church or public oratory, until they have been reconciled or restored suitably for worship.

In an extraordinary case the Ordinary can permit, by way of an act, one Mass in a domestic oratory.

An outside priest, furnished with letters of his Ordinary or Superior, must be admitted to celebrating, though not habitually; without these letters, he can be admitted if he is known, or if it is only once and again, provided that the unknown one gain nothing from the church where he sacrifices; and particular norms of the local Ordinary are to be observed even by exempt religious, unless there is question of a religious being admitted in a church of his religion.

Mass must be celebrated on a consecrated altar. It is distinguished as immovable or fixed, which strictly consists of an upper stone table and adhering support, which has at least stone columns, and is consecrated after the manner of one thing with the table; immovable in a broad sense, whose consecrated stone is merely inserted into the table, but appears stable by its structure; and movable, which consists of a consecrated stone placed on a movable table or structure. In consecrated churches, at least one altar, especially the greater one, must be strictly immovable. All bishops validly and licitly consecrate portable altars; with oils blessed by a bishop, Cardinals, abbots and prelates nullius, all these also consecrate immovable altars, and Vicars or Prefects Apostolic.

The privilege of a portable altar permits celebration upon a sacred stone in every decent place, except the sea, for which an indult or another privilege is necessary. The Ordinary can concede license of celebrating in a decent place upon a sacred stone in some extraordinary case and by way of an act, never in a bedroom. And when a great and urgent cause occurs, to be approved by the local Ordinary if time is available, it will be lawful to celebrate by way of an act in a decent place, for example in camps, in a public square where silence is obtained.

Prümmer, Manuale Theologiae Moralis

Dominic M. Prümmer, O.P. — 5 passages

Vol. III, Pt. II, Tr. IV, Sect. II, Ch. III, Article II. On the Place of Celebration

n. ¶41.

The place of celebration includes two things, namely, the space in which and the altar upon which Mass is celebrated.

n. 293.

293. Principle 1. By common law it is not lawful to celebrate Mass except in churches or oratories at least blessed, and these neither polluted, execrated, nor interdicted.

This is evident from the Council of Trent,⁴⁶⁴ which commands: Let bishops "not permit this holy sacrifice to be performed by any seculars or regulars in private houses and altogether outside a church and oratories dedicated solely to divine worship, to be designated and visited by those same Ordinaries." What churches and public, semipublic, and private oratories are has already been stated above, II, n. 483 ff., in the treatise on religion. No one except the Holy See can grant the faculty of habitually celebrating in strictly private oratories;⁴⁶⁵ but local Ordinaries or, if there is question of a house of an exempt religion, major superiors can by their own authority grant for just and reasonable causes that, by way of an act,⁴⁶⁶ that is, in a particular case, Mass be celebrated in any becoming place (but not in a bedroom), and even in the open air, for example, because of a great religious gathering of the people or for an army. Bishops can also grant, in favor of those who already have an indult of a private oratory, that by way of an act Mass be celebrated on those days which are excepted in the indult obtained. In this case, however, just and reasonable causes are required, and indeed causes other than those for which the indult of a private oratory had already been granted (Sacred Congregation for the Discipline of the Sacraments, March 22, 1915, ad II). Authors dispute what cause is sufficient for a bishop to be able, by way of an act, to grant the celebration of Mass in a domestic oratory or in any other respectable place. St. Alphonsus⁴⁶⁷ teaches that a bishop can, by way of an act, permit Mass in a private house in order that some distinguished man suffering from illness may assist at the Sacred Rite or be refreshed with Holy Communion, or that a sick priest may be able to celebrate Mass. The following are enumerated as sufficient causes for a dispensation: if Viaticum could be carried to a dying person neither from a church nor from a properly established oratory; if a large part of the people otherwise would have to be without Sunday Mass. Perhaps to many the following will seem pressing causes: the grave illness of a noble man who has deserved exceedingly well of the Church; a reason for celebrating in the house of such a deceased man while the corpse is present. The local Ordinary, however, cannot then permit the celebration of more than one, a second, and at most three Masses before the corpse in the so-called "burning chamber" (camera ardente).⁴⁶⁸ For the rest, it seems to be the mind of the Church that Masses of this kind by way of an act be celebrated outside an oratory very rarely.

The pollution or violation of a church is caused by four acts: the crime of homicide, the injurious and grave shedding of blood, impious and sordid uses, and the burial of an infidel or an excommunicated person, as was stated more fully above, II, n. 546, in the treatise on religion; the interdict of churches, however, will be discussed below in the treatise on censures.

⁴⁶⁴ Session 22, On the Things to Be Observed and Avoided in the Celebration of Mass.

⁴⁶⁵ Cf. Many, Praelect. de locis sacris, n. 80.

⁴⁶⁶ Sacred Congregation for the Discipline of the Sacraments, March 22, 1915; Code of Canon Law, c. 822, § 4. The Sacred Congregation of the Sacraments on July 26, 1924, established that merely profane or political causes do not suffice for a bishop to be able to permit Mass in the open air. Therefore a religious cause is always required (Acta Apostolicae Sedis XVI, 370).

⁴⁶⁷ Theol. mor. l. 6, n. 359.

⁴⁶⁸ Sacred Congregation of the Sacraments, May 3, 1926.

n. 294.

294. Concerning the execration or profanation of churches, the following things from Canon Law are briefly to be noted: A church is execrated, that is, it loses the consecration or blessing received, when it is so changed that it is no longer considered the same church. This can occur:

a) If it is destroyed wholly or for the greater part, even though it is rebuilt with the same material.

b) If a new part is added and it is greater than that which existed before. A church is not execrated even though at the same time the whole coating of the walls upon which the crosses had been painted is scraped away or falls off. The contrary opinion was commonly held by the ancient canonists, but the Sacred Congregation of Rites on May 19, 1896, replied to the doubt: "Whether a church, from whose walls the plastering, commonly intonaco, is removed either partly or entirely at the same time in order that it may be renewed, remains consecrated or is execrated?" - "The church remains consecrated, although the plasterwork upon its walls has been renewed."⁴⁶⁹

c) If it has been reduced to profane uses by the local Ordinary.⁴⁷⁰

When, while an interdict is in force, it is lawful to say Mass will be indicated below, n. 533.

⁴⁶⁹ Decr. auth., n. 3907 ad 2.

⁴⁷⁰ Code of Canon Law, c. 1170.

n. 295.

295. Privileges and indults concerning the place of celebration.

1. Cardinals and bishops, whether residential or titular, can erect private oratories in their houses in which they may celebrate Mass. This applies also to the lodging in which they stay while traveling,⁴⁷¹ and indeed also on a ship, as will be said immediately.^471a

2. Missionaries are customarily granted an ample faculty of celebrating in any becoming place when a church or oratory is lacking.

3. An apostolic indult is required for Mass to be said on a ship traversing the sea. This indult is not granted except under the condition that the sea be calm and that no danger of irreverence be present. Nor is celebration in the rooms of the ship, commonly called cabins, absolutely prohibited, provided that it is done becomingly.⁴⁷² Cardinals and all bishops, including titular bishops, can celebrate Mass daily on a ship, provided that: a) the place chosen for this purpose presents nothing unbecoming; b) the sea is so calm that no danger of the shedding of the Most Precious Blood is present; c) another priest, vested in a surplice, is present assisting the prelate who celebrates.⁴⁷³

⁴⁷¹ Leo XIII, June 10, 1896. Code of Canon Law, c. 1189. All apostolic protonotaries, except honorary protonotaries, also enjoy the privilege of a private oratory, at home and in the country, which nevertheless is to be visited and approved by the local Ordinary. In these oratories either the protonotaries themselves or another priest can celebrate Mass even on the more solemn days, six days excepted; and blood relatives, relatives by affinity, members of the household, and those dwelling with the protonotaries satisfy the Sunday precept by hearing this Mass. Thus from the motu proprio of Pius X, Inter multiplices, February 21, 1905, nn. 11, 22, and 46 (Analecta ecclesiastica XIII [1905], 63 ff.). - The Knights of the Golden Fleece likewise have the privilege of a private oratory and portable altar. Thus from the Brief of Pius X, February 10, 1913 (cf. Linzer Quartalschrift 1914, p. 991). Likewise Vicars and Prefects Apostolic; likewise Abbots and Prelates nullius; likewise Auditors of the Rota. Pius X, July 26, 1913.

^471a Code of Canon Law, c. 239, n. 8; c. 349, n. 1.

⁴⁷² Sacred Congregation for the Propagation of the Faith, March 1, 1902, and August 13, 1902 (Collectanea, n. 2130).

⁴⁷³ Code of Canon Law, c. 239, n. 8; c. 349, n. 1.

n. 296.

296. Principle 2. It is never lawful to celebrate Mass except upon an altar duly consecrated.

A twofold altar is distinguished: fixed (immovable) and portable (movable). A fixed altar is again twofold, namely: 1. fixed in the strict or liturgical sense, which consists of: a) a mensa made from one natural stone, not one made by art; b) a stone base,^473a joined with the mensa placed above it and with the sepulcher of relics; and 2. fixed in a less strict sense, which is stable in some manner, although made of wood. When a fixed altar is required in the matter of indulgences, it suffices that it be fixed in the less strict sense.⁴⁷⁴

A portable altar is one which can easily be carried from one place to another. It must consist of one natural stone, hard, whole, and sufficiently large that it can support the host and at least the greater part of the chalice.⁴⁷⁵ It is not required that the stone be marble; but pumice stone or another friable stone is prohibited.⁴⁷⁶ It is never lawful to say Mass except upon an altar at least portable and consecrated.

The consecration of all altars belongs by law to the bishop; sometimes, however, a priest is delegated for this by the Supreme Pontiff or by the law.

An altar fixed in the strict sense is execrated in three ways: 1. if the mensa is moved from the base; 2. if the mensa, although unmoved from the base, is enormously broken; 3. if the sepulcher of the relics is broken open.⁴⁷⁷ A portable altar, however, is execrated: 1. if the stone is enormously broken, or if there is a large crack in it; 2. if the sepulcher is broken open or the enclosed relics are removed. It must be noted: when a church is execrated, the altars are not execrated;⁴⁷⁸ but when a church is polluted, the altars also are considered polluted. How an execrated or polluted church and altar can be reconciled may be seen in the canonists or liturgists.

^473a Either the entire base is to be of stone, or at least the sides or little columns by which the mensa is supported are to be of natural stone. Code of Canon Law, c. 1198, § 2.

⁴⁷⁴ Cf. our Man. iur. can., q. 267.

⁴⁷⁵ Code of Canon Law, c. 1198, § 3.

⁴⁷⁶ Commonly Bimsstein, pierre ponce. - Sacred Congregation of Rites, June 13, 1899 (Decr. auth., n. 4032).

⁴⁷⁷ Except, however, if the bishop himself or his delegate removes the cover in order to secure, repair, or replace it, or to inspect the relics. Thus the Code of Canon Law, c. 1200, § 2, n. 2, established.

⁴⁷⁸ Code of Canon Law, c. 1200, § 4.

Marc, Institutiones Morales

Clement Marc, C.SS.R. — 9 passages

Vol. II, Part Third: On the Sacrame…, Tr. IV, Diss. II, Ch. II, Art. II, § 1. On the Time and Place of Celebration

n. ¶1.

I. On the Time of Celebration

n. ¶1623.

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

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

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

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

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

If on this day a Feast of precept occurs, for example of St. Joseph or the Annunciation of the Blessed Virgin Mary, provision is to be made by the Ordinaries of places that on that day, according to the number of Christ's faithful, several private Masses be celebrated before the solemn Mass.²⁷ But the Masses to be said are of the solemnity of the day with Gloria and Credo, not of the feast, concerning which nothing is made.²⁸
But if the feast of the Annunciation of the Blessed Virgin Mary falls on Parasceve or on Holy Saturday, it ought, together with the precept of hearing Mass and abstaining from works, to be transferred in the universal Church to Monday after Low Sunday.²⁹

On FRIDAY of Greater Week, namely the day of Parasceve, the prohibition of the Church is absolute. On this day all priests must abstain from celebrating, and indeed under grave obligation, even if celebration would have to be made for furnishing Viaticum to a dying person. It is clear from the Rubric of the Missal and from Can. Sabbato 13, Dist. 3, de Consecr. The reason is that on that day, the Passion of the Lord is recalled by the Church as really enacted,¹ and therefore it is not represented mystically through the consecration of the Eucharist.
As regards HOLY SATURDAY, only the solemn Mass is permitted, and in smaller churches a read Mass, with the form of the small Ritual of Benedict XIII observed. But private Masses are altogether prohibited, in whatever churches and private oratories, notwithstanding any contrary custom whatever.

n. ¶1624.

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

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

n. ¶1625.

From the aforesaid law various CAUSES can excuse, namely:

Exception of law, by which the solemn Mass of the Nativity of the Lord can be celebrated at midnight. Nor indeed is it licit on this night to celebrate successively two other Masses, nor to offer Holy Communion to the Faithful. Thus the S. R. C., April 28, 1703, in Savonen.; in Pisauren., April 20, 1641, etc.⁶ Indeed, as an abuse there was proscribed on September 18, 1781,⁷ the custom by force of which any priest whatever, without Apostolic Indult, would celebrate Mass before dawn on the night of the Nativity. Yet this is conceded to Bishops, that in public oratories or chapels they can tolerate one Mass, even without chant, according to the custom of the region. Thus it is gathered from the response of the S. R. C., September 7, 1850.⁸
Apostolic privilege or Indult, conceded after the Council of Trent, by force of which it is licit for privileged persons to celebrate, for example, one hour before dawn or after noon; which ought to be understood of one hour before or after the time assigned for others not privileged; otherwise the privilege would profit little.⁹
Necessity, for example that Viaticum be furnished to one dying, in which case it would be licit to celebrate even at midnight.
A reasonable cause, for example that workmen and servants may be able to hear Mass very early in the morning. - Whence, if on a feast day the solemn Mass is prolonged rather far, a private Mass can be said one hour and more after noon; and probably also two hours, at least with the license of the Bishop, lest namely a great part of the people lack Mass. Likewise, from the cause of a journey, or of the funeral of some magnate, or of a sermon, or of Ordinations, it would be licit to celebrate Mass one hour after noon, or before dawn.¹⁰
Dispensation; for the Bishop can dispense in some particular case, from a reasonable cause. And all religious Superiors have power in this same faculty toward their subjects, since they are their Ordinaries.¹¹ - But Paul III admonishes: "Let them use sparingly any Indult whatever of celebrating, or causing to be celebrated, before day; because, since in the ministry of the altar Our Lord Jesus Christ, the Son of God, who is the brightness of eternal light, is immolated, it is fitting that this be done not in the darkness of night, but in the light."¹²

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

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

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

n. ¶1626.

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

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

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

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

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

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

n. ¶2.

II. On the Place of Celebration

n. ¶1627.

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

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

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

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

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

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

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

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

n. ¶1628.

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

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

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

n. ¶1629.

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

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

Through voluntary and injurious homicide, or one consummated within the church, through an action physically killing and sacrilegious, whether with shedding of blood or in another way, for example by poison, strangling, and although death itself happens outside the sacred place. Whence a church is not polluted through accidental homicide, or one done by an insane person or by another in defense of himself, with moderation of inculpable defense, or proceeding from a wound inflicted outside the church. But it is polluted through homicide which otherwise would be just through the sentence of a judge. Except, if a disturber of the republic could not otherwise be captured² (cf. n. 582, 4).
Through copious shedding of human blood, arising from striking or a grave wound, and gravely injurious to the immunity of the Church, as they commonly hold. - Whence a church is not polluted if the shedding of blood is accidental; if it proceeds from playful or light striking, as in a quarrel of boys; if a few drops flow; if the external action which is the cause of the shedding was not consummated in the sacred place, but outside. On the contrary, it is polluted whenever a physically and theologically grave striking happens in the church, although blood is shed outside the church itself; because the sacred place is violated not so much through the shedding of blood as through the injurious action from which it proceeds.³
Through voluntary and sacrilegious shedding of human seed performed in the church, whether it was through pollution, or fornication, or any other manner whatever. When a church is polluted through the conjugal act, see n. 783. To the question "whether a consecrated church which for two days served for military stations and watches is to be judged profaned, and therefore needs the reconciliation prescribed by the Pontifical," the S. R. C. on February 27, 1847, judged that one must respond: it is to be reconciled as a precaution.⁴
Through the burial of an excommunicated person to be avoided, a denounced heretic, or an infidel or non-baptized person. - Except, more probably, if he is a catechumen; because he is not judged an infidel, on account of baptism of desire: likewise, if he is an infant enclosed in the womb of a dead mother, and not baptized. But otherwise, if having been brought forth into the light, he died without baptism; for then the church or cemetery is polluted from his burial.⁵ Thus from the decree of the S. C. of Immunity, August 18, 1821. And here it must be noted that, the church having been polluted, the cemetery also is polluted if it is contiguous, but not vice versa. Therefore, the church having been reconciled, the cemetery is similarly reconciled.⁶

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

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

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

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

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

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

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

Konings, Theologia Moralis

Anthony Konings, C.SS.R. — 2 passages

Vol. II, TREATISE ON THE EUCHARIST, PART SECOND: ON THE EUCHAR…, Ch. IV, ARTICLE II: ON THE PLACE OF CELEBRATION

n. ¶1328.

1328. Principles. - I. It is not commonly lawful to celebrate except in a Church, and one consecrated, or at least blessed, which is not polluted, execrated, or interdicted. This is established from Trent.⁴

As regards a polluted and execrated Church, see below n. 1329. 4° and 5°. But concerning an interdicted Church, n. 1695-1697.

II. The Bishop can no longer, as formerly, grant the faculty of celebrating in the houses of private persons, nor in a private Oratory.¹ This is established from the declaration of the S. C. C. 27 May 1617 and 23 Jan. 1847, in which it is said that it is not lawful for any Bishop to grant licenses of this sort, not even for a passing act, and that this faculty is reserved to the Roman Pontiff. An exception is made, however, if great and urgent causes are present, and then only by way of a passing act. Thus S. C. C. 20 Dec. 1856.

n. ¶1329.

1329. Questions. - Query 1° In what Oratories can Bishops give permission to celebrate?

Resp. By common law, in public ones, and, outside private houses, in every religious or pious place. But a religious place is said to be that in which works of piety and mercy are exercised, and which has been erected by the authority of the Bishop or of another ecclesiastical Prelate. Such are monasteries, palaces of Bishops, Seminaries, and the rest. ... But a pious place is called that which is constituted and deputed for works of piety and mercy, even without the authority of the Bishop or of an ecclesiastical Prelate. Hence any Hospitals and Orphanages whatever must be held as pious places, in which therefore the Bishop can permit the erection of an Oratory, even if places of this kind have been erected and constituted by the civil power. Thus S. C. C.² Add also Oratories which are erected in prisons, although prisons are not customarily called pious places.

Query 2° Is it sometimes lawful to celebrate outside a Church, or outside the Oratories of which in the preceding question?

Resp. Affirmatively, when grave necessity urges, e.g. 1° if the Church were destroyed or could not contain an immense multitude, and otherwise the people would lack Mass on a day of precept; 2° if a priest were making a long pilgrimage through deserted places or among unbelievers, and otherwise would be without Mass for a long time; 3° if an army were in camps, and otherwise would lack Mass on a day of precept; 4° in a port because of the arrival of a ship, lest those sailing, who cannot leave the ship, be deprived of Mass on a day of precept. Thus from various places of Canon Law according to St. Alphonsus. Nevertheless in these and similar cases the permission of the Ordinary is always to be sought and can be sought;¹ 5° concerning the permission of the Bishop in a private house in the case declared in n. 1328. II. and n. 1144. IV. 2°.

Query 3° What are the special faculties of our Bishops concerning the place of celebration?

Resp. "Of celebrating under the open sky and under ground, but in a becoming place, ... if it cannot be celebrated otherwise." See p. LXXII. n. 23.

Nevertheless this faculty, which can be and is customarily communicated to priests, as the tenor of it, "if it cannot be celebrated otherwise," already demands, is restricted by the Second Plenary Council of Baltimore² in such a way that "no priest ... may celebrate Mass in private buildings, unless in stations, and in those buildings which the Ordinary has designated, or while he is actually giving attention to the exercises of a Mission" (understand: spiritual assistance furnished to some place "far from any church," through one or more days). Therefore it is not lawful to use that faculty in cities or towns in which churches have been erected.³

As regards the becoming place of which in this faculty, Kenrick⁴ observes that the following are not judged such: a) A room where a sick person lies, unless in the country far from every church it is necessary to celebrate for giving him Viaticum.⁵ b) Where a more suitable place can be had, the house where there is the corpse of a dead person; a room where some are accustomed to sleep; huts and the houses of laborers. c) The lower part of a house. d) A ship, unless by special Papal indult, which is customarily granted only to Apostolic Missionaries. Except the case of which in the preceding question 2° under 4°. e) A theater. f) Buildings of Freemasons. g) A room of an inn in which dances are customarily held. h) Churches of heretics or schismatics; for the so-called "Simultaneous" churches, in which Clement XI permitted the Missionaries of Rhaetia to celebrate, are consecrated churches of Catholics occupied by heretics, such as, so far as I know, we have none among us.

Query 4° In what way is a Church polluted, and in what way must it be reconciled?

Resp. to the first. A Church is polluted (likewise a crypt blessed together with it), when in it those indecent actions and injuries to a sacred place are done, on account of which it is reputed unbecoming that the immaculate Host be offered there, and that the divine Offices be celebrated, until it is reconciled. Hence it is polluted: 1° by voluntary homicide (therefore also by suicide), and one injurious, at least to the immunity of the Church, such as also is that which otherwise would be just by sentence of a judge; unless, however, a disturber of the republic could not otherwise be seized; 2° by a gravely culpable and copious shedding of blood from a blow or from a wound gravely injurious to the church; but it is required that he against whom the savagery of which under 1° and 2° is exercised, suffer it in the church itself, although perhaps the one wounding is outside the church, or although the shedding of blood or death follows outside it; 3° by a voluntary shedding of human seed, and one illicit either of itself or by reason of the sacred place. Therefore it would not be polluted by marital intercourse, when a just cause of having it was present, namely to avoid incontinence; 4° by the burial of an unbaptized person, or of an unbeliever. Except the infant of whom in n. 1699. q. 1°. R. 1°, and catechumens (ib.);¹ but not an infant already born (even of Christians) dead without Baptism (S. C. Immun. apud Craisson, Man. n. 4800); 5° by the burial of a baptized excommunicated person to be avoided; but not if he is indeed excommunicated, but not to be avoided. Concerning these things there is evidence from Canon Law. - See St. Alphonsus.² But that a Church be judged polluted, these crimes must be notorious either by fact or by law, either immediately from the beginning, or afterwards. They must also be committed in the Church itself, i.e. in some part of it from the upper vault to the pavement and from the interior door to the last wall; therefore not in the sacristy, etc.³

Resp. to the second. 1° If the Church was only blessed, it can be reconciled by a priest (according to the Roman Ritual to be delegated by the Bishop, which however is not of precept), with the customary prayers, and with water blessed for reconciling the Church by the priest himself delegated (or not delegated).⁴

2° But if that Church was consecrated, it must be reconciled by the Bishop himself, or by a priest delegated by the Pope [n. 1247. IV. b)], or among us by the Bishop (p. LXXI. 13), according to the rite of the Roman Pontifical. Nevertheless, if the divine Offices cannot be omitted without grave inconvenience, with the permission of the Bishop, if it can be had (otherwise without it), it can be celebrated.

Domestic Oratories in private houses, although blessed (which nevertheless cannot be blessed except with the blessing of a place or of a new house¹) and deputed to worship, are not judged to be polluted.

Query 5° In what way is a Church execrated, or an execrated Church rendered fit for worship?

Resp. 1° A Church is execrated when it loses its blessing or consecration. But it is judged to be execrated when it totally or for the greatest part collapses, or is destroyed, so that it must be built anew, at least for the greater part, or if the whole plastering of the walls, or at least the greater part, is removed at the same time.²

Resp. 2° An execrated Church is again to be blessed or consecrated, according to the rite and form prescribed for the blessing or consecration of Churches.

But a fixed altar loses its consecration when the table or upper stone is removed from its base, or through an enormous fracture of the table. - Thus S. C. R. 15 May 1819, 3 March 1821. Altars, whether portable or fixed, lose it when the sepulcher is opened or broken (or when the cover of this is broken or removed, but not precisely the seal),³ in which the Sacred Relics are placed, or through the loss of the same. - S. C. R. 23 Sept. 1848. Nor is it sufficient to bury other authentic Relics in them; but the altars are to be consecrated anew. - Thus S. C. R. 7 Dec. 1844. - Note, however, the faculty conceded to our Bishops and which through them can be and is customarily communicated to priests,⁴ of celebrating, ... even if the altar is broken or without Relics of Saints; ... if it cannot be celebrated otherwise. See p. LXXII. n. 23.

Finally, sacred vessels and other consecrated things are execrated when they lose their form, and can no longer serve for their use. - Hence also paraments lose their blessing if they become so torn or worn by use that by the estimation of moral men they can no longer be employed for their end, or if they lose their essential form even for the briefest time, so that, while this separation stands, they cannot serve for their use: hence also, if by one act a part is added which is greater than the blessed part; but not if they are repaired gradually by smaller parts. De Herdt.¹

Moreover, from what has been said it is clear what the distinction is between the pollution of a Church and its execration. When part of the Church is polluted, the whole Church is judged polluted, even together with the adjacent cemetery and fixed altars (but not portable ones). On the contrary, when a Church is execrated, the cemetery is not for that reason execrated, nor are the altars. L. VI. 368-371. (Z) p. 403.

Merkelbach, Summa Theologiae Moralis

Benedict Henry Merkelbach, O.P. — 13 passages

Vol. III, Special Moral Theology: On…, Treatise: On the Most Holy…, Section B: On the Eucharis…, Second Part: On the Precep…, Appendix: On the Rites, Ceremonies, and Other Precepts to Be Observed in the Celebration and Dispensation of the Eucharist

388. On the place of celebration. - Regularly, from common law, "Mass is to be celebrated upon a consecrated altar, and in a church or oratory consecrated or blessed according to the norm of law" (can. 822, § 1), i.e., in a church or public or semi-public oratory. This obligation is grave from the intended end (Council of Trent, sess. 22). St. Thomas assigns the reason of fittingness, a. 3, ad 2: "both for representing the sanctification which the Church has obtained through the passion of Christ; and also for signifying the sanctity which is required in those who ought to receive this sacrament."

Exceptionally it can be celebrated:

In a private oratory: and indeed "in private chapels of cemeteries, the Ordinary of the place can habitually permit even the celebration of several Masses; but in other domestic oratories, only of one Mass, by way of an act, in some extraordinary case, from a just and reasonable cause" (can. 1194); but "from an indult of the Apostolic See, i.e., of the S. C. of the Sacraments, it can be celebrated, after the Ordinary, by himself or through another, has visited and approved the oratory, one low Mass on individual days, except the more solemn feasts" (can. 1195), according to the tenor of the indult, and at least excepting the feast of Easter; "provided that the oratory is reserved only for divine worship and free from all domestic uses" (can. 1196).

Outside a church and oratory upon a sacred stone and in a decent place (even under the open sky or a tent), but never in a bedroom, the Ordinary of the place can grant license of celebrating, or, if it is a matter of a house of exempt religion, the major superior; but from a just and reasonable cause, in some extraordinary case and by way of an act (can. 822, § 4), i.e., even several times, but not habitually. Nevertheless this faculty of the Ordinary is to be interpreted restrictively (Commission for Interpretation, Oct. 16, 1919, ad 12).

In urgent necessity, if the Ordinary cannot be approached, the license can be presumed, when a great number of the faithful would lack Mass of precept.

On a portable altar, which privilege "is granted either by law, as to Cardinals and Bishops, or only by indult of the Apostolic See," and "is to be understood in such a way that it brings with itself the faculty of celebrating everywhere, but in an honorable and decent place and upon a sacred stone, not however on the sea" (can. 822, § 2 and 3).

Finally, on the sea, which is granted by law to Cardinals and Bishops, but to others only from an altogether special indult, which is rather often given to missionaries, whom the S. C. P. F., March 1, 1902, warns "that as often as they use the privilege, they should carefully and religiously observe the prescribed rules usually placed in the rescript itself of the apostolic concession: namely, let them see whether the sea is so calm that no danger of spilling the most holy species from the chalice is present; let them take care that another priest, if present, duly assist the celebrant; and, if there is not on the ship a proper chapel or fixed altar, let the missionaries altogether take care that the place chosen for the celebration of Mass show nothing indecent or unbecoming," as if "it were celebrated in cells destined for private uses"; unless "the circumstances remove all dangers of irreverence," as the same Sacred Congregation interpreted on Aug. 13.

It is illicit "to celebrate Mass in a temple of heretics or schismatics, even if formerly duly consecrated or blessed" (can. 823, § 1); likewise in an execrated church, namely, if the whole at once has been destroyed, or the greater part has at once fallen down, or it has been reduced to profane uses by the Ordinary of the place (can. 1170); in a violated church before it has been reconciled (can. 1172 and 1173, § 1); and in an interdicted church, excepting the cases excepted by law (can. 2270, § 1).

It is a grave sin to celebrate in a domestic oratory or profane place without the license of ecclesiastical authority, or in a church not consecrated and not blessed, a fortiori in an execrated, violated, or interdicted church; but if the violation happens before the canon of the Mass or after communion, the Mass must immediately be interrupted; otherwise the priest should proceed up to communion (can. 1173, § 2).

Let can. 804 be noted: "§ 1. A priest foreign to the church in which he asks to celebrate, showing authentic and still valid commendatory letters of his Ordinary, if he is secular, or of his superior, if he is religious, or of the S. Congregation for the Oriental Church, if he is of an oriental rite, is to be admitted to the celebration of Mass, unless in the meantime it is established that he has committed something for which he ought to be repelled from the celebration of Mass.

"§ 2. If he lacks these letters, but his probity is especially well established to the rector of the church, he can be admitted; but if he is unknown to the rector, he can still be admitted once or twice, provided that, clothed in ecclesiastical dress, he receives nothing from the celebration from the church in which he offers, under any title, and signs his name, office, and his diocese in a special book.

"§ 3. Particular norms given by the Ordinary of the place concerning this matter, with due regard for the prescriptions of this canon, must be observed by all, even exempt religious, unless it is a matter of admitting religious to celebrate in a church of their own religion."