fflhe Ciel eb ration of (Dass A STUDY OF THE RUBRICS OF THE ROMAN MISSAL REV. J. O’CONNELL THE BRUCE PUBLISHING COMPANY MILWAUKEE Book I Nihil obstat: Wm. S. Gensler, Censor deputatus Imprimatur: ψ Moyses E. Kiley, Archicpiscopus Milwaukiensis February 17, 1941 Book II Nihil obstat: Wm. S. Gensler, Censor deputatus Imprimatur: ψ Samuel A. Stritch, Archicpiscopus Milwaukiensis March 1, 1940 Book III Nihil obstat: Wm. S. Gensler, Censor deputatus Imprimatur: ψ Moyses E. Kiley, Archicpiscopus Milwaukiensis April 26, 1940 (Third Printing— 1947) Copyright Book I, 1941 Book II, 1940 Book III, 1940 The Bruce Publishing Company Printed in the U. S. A· FOREWORD Λ priest is ordained to offer sacrifice to God. His chief duty, his dearest privilege, is to celebrate Mass. The offering of the Christian Sacrifice is a divine act, but it is done in an entirely human way. Its essential elements were determined by the Chief Priest — who is at the same time the august Victim — our Lord Jesus Christ Himself, but the setting in which this sublime act should take place, the rite in which it was to be enshrined for all time, was left to His Church to settle. And the Church, guided by the Holy Spirit, has in the course of centuries created this rite, and has fixed in detail the manner in which Mass is to be celebrated. In her chief liturgical book for the Latin Church, the Roman Missal, the Church sets forth the order of the offering of the Sacrifice in : (1) The General Rubrics of the Missal (with their modern appendix: “Additiones et Variationes in Rubricis Missalis”), (2) The Rite to be observed in the Celebration of Mass, and (3) The Defects that may occur in the Celebration of Mass. This book is a study of the rubrics of the Missal. It is an endeavour to give a detailed and accurate explanation and interpretation of these rubrics. To do this it has been necessary to study not only the text of the rubrics of the Missal, but also the rubrics of other liturgical books (such as the Caeremoniale Episcoporum, the Memoriale Rituum and the Roman Ritual), the Code of Canon Law (chiefly Book III, Title III), and the decisions of the Congregation of Sacred Rites and other Roman Congregations, in so far as all these are concerned with the celebration of Mass. Account has had to be taken also of legitimate custom as a source of liturgical law, and generally accepted usage as an inter­ preter of law. The rubrics themselves and their authentic interpretation alone have binding force. Concerning matters not determined by the rubrics each celebrant of Mass has the right to act as he thinks best. The explanation given of such points in this book is based on the general principles of liturgical ceremonial, on practical convenience, and on the generally accepted teaching of the leading commentators on the rubrics of the Missal. As each statement of any moment is controlled by a reference in the footnotes to a rubric, or to a decision of S.R.C., or to some other official source, the reader can readily determine what is of obligation and what is merely the opinion of rubricians or the accepted way of perform­ ing a particular ceremonial act. v vi FOREWORD In Book I the General Rubrics and the Defects are treated of; Book II sets forth the rite of the celebration of Low Mass — it is a commentary on the Ritus, the text of which is given at the head of each section; Book III deals with the rite of High Mass and Sung Mass. To make this study of the rubrics of the Missal as complete and as practical as possible, certain introductory questions — such as the defini­ tion of the Sacred Liturgy, the nature and sources of liturgical law — have been briefly treated of in Book I. For completeness’ sake also, in a passing way, some points which are more theological than liturgical have occasionally been touched on. As I cannot claim any special competence in such matters, I have merely given a résumé of the common teaching of theologians as it is set forth in the modern manuals which are in general use. At the end of the Volume is given a glossary of liturgical terms which, it is hoped, will prove of much help to students of matters rubrical, and there is a Bibliography. By the very great kindness of the Right Reverend Wilfrid Upson, O.S.B., Abbot of Prinknash Abbey, Gloucester (England), and the monks of his monastery, a number of photographs were taken in the (temporary) Abbey church to illustrate the chief ceremonies of High Mass and Low Mass. These photographs are published by the kind permission of the Abbot, and my grateful thanks are offered to him and to the monks who carried out the ceremonies. It is necessary to give some explanations concerning the illustrations. By special privilege of the Holy See the monks of Prinknash Abbey, though belonging to the Subiaco Congregation of the Benedictine Order, wear a white habit. The tonsure of these Religious is the same as that in use in the Carthusian Order. For the purposes of the photographs the monks who appear in them were good enough to lay aside for the moment some of their monastic usages in order to conform in full to the Roman rite. Accordingly, for example, in the photographs the lesser ministers at High Mass wear the surplice, instead of the amice, alb, and girdle, which is the monastic practice ; the Deacon and Subdeacon kneel for the blessing, instead of merely bowing, as solemnly professed monks do in their monastery. It will be noticed that the monks are wearing the monastic hood ; while the Sacred Ministers wear the special amice that fits over the hood and the vestments that are in use in the abbatial church, and which are made at the Abbey by members of the community. I wish to acknowledge with gratitude the interest of many kind friends in my book and their help. In particular, very special thanks are due FOREWORD vii and are hereby tendered to Doni François Gilbert, O.S.B., one time Master of Ceremonies al St. Michael's Abbey, Farnborough (England), and Dom Anselm Moore, O.S.B., the present Master of Ceremonies of Prinknash Abbey. These two experts read the manuscript of my book and helped to make it more accurate and more complete by many valuable suggestions. To Dom Matthew Britt, O.S.B., of St. Martin’s College, Lacey, Wash­ ington. I owe information about American usage; and the form of the American edition of my book owes very much indeed to his kind interest and to his work. To him I return cordial thanks. In a book which contains an unlimited number of details it is too much to hope that there are no minor inaccuracies. I shall be truly grateful to any reader who will take the trouble to indicate to me any defects that he may notice so that they may, if occasion offers, be corrected. The study of the rubrics of the Missal must always be a matter of deep interest and of practical concern to any priest who wishes to perform his chief daily duty with the perfection that its sublime character demands. May this book help my fellow priests a little to that end so that the Divine Sacrifice may ever be more worthily offered. J. O’Connell The Feast of the Sacred Heart of Jesus, 1940. CONTENTS X venlual Mass, 125. V. Conformity of This Mass With the Office, 126. VI. Conventual Requiem Mass, 128. VII. The Number of Conventual Masses, 129. VIII. The Rite of the Conventual Mass, 133. IX. Commemorations in Several Conventual or Sung Masses, 134. IX Requiem Masses....................................................................... 136 I. Requiem Masses in General, 136. II. The Formulary of a Requiem Mass, 137. III. The Prayers in a Requiem Mass, 139. IV. The Sequence in a Requiem Mass, 142. V. All Souls’ Day, 142. VI. The Privileged Requiem Masses, 145. VII. The Exequial Mass, 146. VIII. Private Masses Between Death and Burial, 150. IX. Requiem Mass After the Announcement of a Death, 152. X. Requiem Mass for a Re-burial, 152. XI. Requiem Mass in the Third, Seventh, Thirtieth, and Anniversary Days, 153. XII. Requiem Mass on an Anniversary in the Wide Sense, 155. XIII. Masses Within the Octave of All Souls’ Day, 156. XIV. Requiem Masses in the Chapels of Cemeteries, 157. XV. Mass on the Occa­ sion of a Child’s Funeral, 158. XVI. The “Daily Mass'’ of the Dead, 158. XVII. Requiem Masses Permitted by Induit, 159. XVIII. The Gregorian Masses, 160. XIX. The Indulgence of the Privileged Altar, 162. XX. The Rite (in General) of the Requiem Mass, 165. X The Variable Parts of the Mass......................................167 I. The Psalm Judica, 167. II. The Introit, 167. III. Gloria in Excelsis, 167. IV. The Prayers, 169. V. The Gradual, etc., 195. VI. The Creed, 198. VII. The Preface, 202. VIII. The Canon, 206. IX. Ite, Missa est, 206. X. The Last Gospel, 207. XI. The Prayers After Mass, 209. XI Defects in the Celebration of Mass............................... 212 I. The Defects in General, 212. II. Remedying Defects (in gen­ eral), 213. III. Arbitrary Changes in the Rite of the Mass, 214. IV. The Material for the Sacrifice, 216. V. The Form of the Sacra­ ment, 225. VI. Defects of Intention, 227. VII. Defects in the State of Soul for Mass, 231. VIII. Defects in the Bodily Prepara­ tion for Mass, 232. IX. Defects During the Celebration of Mass, 233. XII The Material Requisites for the Celebration of Mass I. The Altar, 243. II. On the Credence, 251. III. The Sacred Vessels for Mass, 253. IV. The Sacred Linens, 256. V. The Sacred Vestments, 258. 243 xi CONTENTS Book H—Tbe jiiitc of tbc Celebration of Low Mass PART i GENERAL CEREMONIES OF MASS I The Voice in the Celebration of Mass . . . .275 Liturgical Gesture............................................................... 280 II I. General Deportment, 280. II. Ceremonial Kisses, 282. III. The Hands in the Celebration of Mass, 283. IV. The Sign of the Cross, 288. V. Striking the Breast, 292. VI. The Eyes During the Cele­ bration of Mass, 293. VII. Reverences in the Mass, 294. Appendix: Prayers to Be Memorized........................................... 307 PART II THE RITE OF THE CELEBRATION OF LOW MASS HI The Preparations for Mass............................................311 I. The Preparation of the Altar, 311. II. The Preparation of the Vestments, 312. III. The Preparation of the Celebrant, 313. IV. The Vesting of the Celebrant, 317. IV The Celebrant Goes to the Altar.............................. 322 I. The Celebrant Leaves the Sacristy, 322. II. The Arrival of the Celebrant at the Altar, 325. Appendix: The Renewal of Hosts.................................................. 329 V The Beginning of Mass................................................... 331 VI The Introït, Kyrie, Eleison, I. The Introit, 335. Excelsis, 335. and Gloria in Excelsis II. Kyrie, Eleison, 335. . 334 III. Gloria in VII The Prayers............................................................................. 337 VIII The Epistle, Gradual, Etc................................................... 340 I. The Epistle, 340. II. The Gradual, 341. III. Moving the Missal, 341. IV. Munda Cor Meum, 342. IX The Gospel and Creed......................................................... 343 •· Xll CONTENTS X From the Offertory to the Canon............................... 346 I. Unveiling the Chalice, 346. II. Taking Wine, 349. III. Offering the Wine, 352. IV. Washing of the Fingers, 354. V. The Preface, 356. XI The Canon Consecration...................................... 358 to the I. Te Igitur, 358. II. The Remembrance of the Living, 360. III. Communicantes, 361. IV. Qui Pridie, 365. V. The Consecration of the Host, 366. VI. The Elevation of the Sacred Host, 367. VII. Consecration of the Wine, 369. XII The Canon From the Consecration to the Pater Noster...................................................................... 371 I. Unde et Memores, 371. II. Remembrance of the Dead, 372. III. Nobis Quoque Peccatoribus, 373. XIII From Pater Noster to the Communion .... 376 I. Pater Noster, 376. II. The Fraction and Agnus Dei, 377. III. Prayers Before Communion, 380. IV. Domine, Non Sum Dignus, 380. V. The Communion of the Celebrant, 381. VI. The Purifica­ tion of the Corporal, 383. VII. The Consumption of the Precious Blood, 385. VIII. The Purification of the Chalice, 387. Appendix: The Purification XIV XV XVI of Sacred Vessels .... 390 The Communion Antiphon and the Postcommunion Prayers....................................................................... 394 The Blessing and Last Gospel........................................... 396 After the Conclusion of the Mass.............................. 398 I. The Prayers After Low Mass, 398. II. The Return to the Sacristy, 398. III. The Celebrant’s Thanksgiving, 400. Appendix A: Faults in the Celebration of Low Mass . . 400 I. General Observations, 400. II. Faults Against General Rules, 403. III. Common Faults in the Course of Low Mass, 406. Appendix B: The Order of Administering Holy Communion . 416 I. Holy Communion During Mass, 416. II. Holy Communion Outside Mass, 426. Appendix C: The Communion of Religious at a Grille . . 432 PART III SOME SPECIAL FORMS OF LOW MASS XVII Low Mass for the Dead 437 0 ·· Xlll CONTENTS XVIII Low Mass Before the . 440 Blessed Sacrament Exposed I. Public Exposition, 440. II. Some General Rules, 442. III. The Collect of the Blessed Sacrament, 443. IV. Ceremonies of Low Mass Before the Blessed Sacrament Exposed, 443. V. Mass at an Altar Where Holy Communion Is Being Distributed, 446. XIX Mass Celebrated in the Presence of a Greater Prelate...................................................................................448 XX The Low Mass of a Bishop.................................................. 451 I. Low Mass With Some Solemnity, 451. II. W’hen a Prelate Is Present at a Bishop’s Mass, 456. III. A Bishop’s Low Mass According to the Simple Rite, 457. PART IV THE SERVING OF LOW MASS XXI The Serving of Mass by One Server...............................461 I. General Remarks, 461. Server, 463. II. The Serving of Mass by One Appendix: I. The Serving of a Requiem Low Mass . . .471 Appendix: II. The Serving of Low Mass Celebrated Before the Blessed Sacrament Exposed.... 471 XXII Mass Without a Server........................................................ 473 APPENDICES Appendix A : Bination (Duplication).................................................. 477 I. General Remarks, 477. II. Two Masses in Different Churches, 478. III. Two Masses in the Same Church, 480. Appendix B : The First Mass of a Newly Ordained Priest . 483 I. Low Mass, 483. II. High Mass, 484. Appendix C: Mass Celebrated by λ Disabled Priest . . . 486 I. The Mass of a Priest With Defective Sight, 486. II. The Mass of a Priest Who Lacks the Right Arm, 489. III. The Mass of a Priest Who Lacks the Left Arm, 492. IV. The Mass of a Lame Priest, 494. CONTENTS xiv Book HJ-Tbc We of Rgb Mass and Sung Mass PART I THE BLESSING AND SPRINKLING OF HOLY WATER I The Blessing Holy Water............................................ 499 of II The Asperges...................................................................... 501 PART II THE GENERAL CEREMONIES OF HIGH MASS III General Rules...................................................................... 509 I. What High Mass Is, 509. II. The Ministers at High Mass, 510. HL General Rules for High Mass, 511. IV Incensation............................................................................ 522 I. The Use of Incense, 522. II. The Handling of a Thurible, 523. III. Putting in Incense, 526. IV. The Act of Incensing, 528. V. The Use of the Double and Single Swing, 530. VI. The Number of Swings, 530. VII. Reverences Before and /\fter Incensing, 532. VIII. The Incensation of the Altar, 532. IX. The Incensation of the Choir, 537. V The Kiss of VI The Music Peace............................................................... 541 of High Mass..................................................544 I. Sacred Music, 544. II. The Liturgical Text, 545. III. The Sung Texts, 545. IV. The Singers, 546. V. The Organ, 548. VI. The Musical Texts of High Mass, 551. VII. The Music of the Sacred Ministers at High Mass, 554. Appendix: Music at Low Mass, 558. VII Choir Ceremonies at High Mass.....................................560 I. General Rules, 560. II. At High Mass, 567. PART III THE RITE OF HIGH MASS VIII The Preparation for High Mass.................................... 573 I. In the Sanctuary, 573. II. In the Sacristy, 575. III. The Vest­ ing of the Sacred Ministers, 576. xv CONTENTS IX 578 The Beginning of High Mass........................................ I. The Procession to the Altar, 578. II. The Preparatory Prayers, 582. III. Incensation of the Altar, 583. IV. The Introit, 585. X From the GLORIA IN EXCELSIS το the Gradual . 586 . I. Gloria in Excelsis, 586. II. The Prayers, 588. III. The Epistle, 589. XI 592 The Gospel and Creed..................................................... I. The Preparations for the Gospel, 592. II. The Place of the Gospel, 596. III. The Chanting of the Gospel, 597. IV. The End of the Gospel, 599. V. The Sermon, 601. VI. The Creed, 603. 606 XII The Offertory.................................................................... I. The Beginning of the Offertory, 606. II. The Incensation, 609. XIII From the Preface to the End of the Canon 615 . I. The Preface, 615. II. The Canon, 616. XIV From the PATER NOSTER το the 620 Communion . I. Pater Noster, 620. II. Agnus Dei, 621. III. The Kiss of Peace, 622. 624 XV Holy Communion.............................................................. XVI From the 629 Postcommunion to the End of Mass I. The Ablutions, 629. II. Ite, Missa Est, 631. III. The Blessing and Last Gospel, 631. IV. The Return to the Sacristy, 633. Ceremonies of High Mass 634 Appendix B : High Mas$ on Certain Penitential Days 647 Appendix A : Synopsis of the I. Extra Lessons, 647. II. Folded Chasubles, 647. III. The Oratio Super Populum, 648. Appendix C: An Assistant Priest at High Mass . . . . 649 I. When an A.P. May Officiate, 649. II. The Office of an A.P., 650. III. The Ceremonies of an A.P., 650. IV. An A.P. in Surplice, Without a Cope, 653. V. The Deacon and Subdeacon at High Mass With an A.P., 654. PART IV SOME SPECIAL FORMS OF HIGH MASS XVII High Mass for the Dead................................................. I. Preparations, 657. II. Choir Ceremonies, 658. III. General Rules for the Mass, 658. IV. The Beginning of Mass, 659. V. The Offertory, 661. VI. The Conclusion of Mass, 662 657 CONTENTS xvi .Appendix: The Absolution for the Dead...................................... 663 I. General Rules, 663. II. Preparations for the Absolution, 665. III. The Ceremony, 666. IV. After the Absolution When the Body Is Not Present, 670. V. After the Absolution When the Body Is Present, 671. VI. The Rite of Burial, 672. VII. The Absolution Given Over a Cloth, 673. XVIII High Mass Celebrated in Presence of the Blessed Sacrament Exposed.................................................. 677 I. General Rules, 677. II. General Rules for the Celebrant, 678. III. General Rules for the Deacon and Subdeacon, 679. IV. The Acolytes, 680. V. Choir Ceremonies, 681. VI. Preparations for the Mass, 681. VII. The Asperges, 682. VIII. The Beginning of the Mass, 682. IX. The Offertory, 685. X. The Postcommunion, 687. ' PART V SUNG MASS XIX General Rules...................................................................... 691 I. Missa Cantata, 691. II. The Celebrant’s Assistant, 692. The Music at a Sung Mass, 693. IV. The Choir Ceremonies Sung Mass, 693. V. Holy Communion at Sung Mass, 693. The Celebrant of a Sung Mass — General Rules, 693. Preparations for a Sung Mass, 694. VIII. The Asperges, XX . The Ceremonies of the MISSA CANTATA . . III. at a VI. VII. 694. . 696 I. Mass With Two Servers, 696. II. With a Clerical M.C. and Incense, 702. APPENDICES Appendix A: Sung Mass for the Dead............................................ 717 Appendix B : Sung Mass Before the Blessed Sacrament Exposed..................................................................... 718 Appendix C: Rules for theLaity at High and Sung Mass . 719 Glossary of LiturgicalTerms.......................................................... 721 Bibliography........................................................................................ 729 Supplementary Bibliography..................................................... ..... ... IN»ex..................................................................................................... 733 ®·ϊχ Cokbration of ffiass BOOK I : : THE GENERAL RUBRICS OF THE MISSAL Nihil obstat: Wsf. S. Gensler, Censor deputatus Imprimatur: + Moyses E. Kiley, Archicpiscopus Milwaukiensis February 17, 1941 (Third Printing— 1947) T. D Copyright, 1941 The Bruce Publishing Company Printed m the U. S. A. CHAPTER I THE SACRED LITURGY’ WHAT IS THE SACRED LITURGY? 1. The Sacred Liturgy is the worship of God by His Church.2 By divine worship is meant the recognition and acceptance of the excellence and sovereign lordship of God and the manifestation of this recognition and acceptance. In other words, it is the exercise of the virtue of religion, by acts of adoration and praise, of thanksgiving, of propitiation, and of petition. 2. The Church being one, supernatural, visible, hierarchical, perfect society, established by Jesus Christ to continue on earth His sacerdotal mission, it follows that the worship which it offers to God is: (i) not merely internal, but also external? (ii) public? not only in the sense that its acts are carried out in a public place, but also in the legal meaning of the term that it is a worship “given in the name of the Church, by persons legitimately deputed for that purpose,' and by acts which, by the institution of the Church, are directed to God, the saints and the blessed only”;0 (iii) official, i.e., exercised by the Church ex officio — in the accomwith his entire being. In addition, man. because of his nature tends to express outwardly his inner sentiments and these, in turn, are influenced by external things. 4 Hence the celebration of Mass (even if no one were present), or the recitation of the Divine Office by one who is bound to this recitation, is necessarily “public” (in this sense). "Christ — the God-man Priest — is the chief minister of the S. Liturgy; the sec­ ondary ministers (bishops, priests, and other clerics) derive their powers from Him by Ordination, and their commission from the Church (e.g , when they receive jurisdiction). ‘C.J.C. 1256. ' The Greek word Leitourgia is derived from the two words letton (= public, i.c., done in the name of Society, of the State) and ergon (=work), a public ministry. : Many definitions of the S. Liturgy have been proposed. The one adopted here is short and simple and is complete when its rich connotation is understood. For longei definitions cf., e.g., Coelho (p IS), Ephe­ merides Liturgicac, 1927 (p. 412); in his Constitution Divini cultus sanctitatem (1928) Pius XI spoke of the Liturgy as “this august and public ministry.” ’ All true worship is necessarily internal (without the internal elements of honour and submission worship cannot exist), but for man it should also be external, since man is a body-spirit and should worship 1 2 GENERAL RUBRICS OF THE MISSAL plishment of her sacerdotal mission7 — by forms determined and prescribed by her; (iv) social3 or collective, f.e., the worship of a society given in the name and on behalf of all its members; (v) founded on positive divine *law (in contrast to worship based on the natural law) ; (vi) Christian (in contrast to, e.g., Jewish or Moslem worship) and Catholic (to the exclusion of the worship given by Christians who are not actually members of the one visible Church). 3. For the accomplishment of the Sacred Liturgy the Church has an organized system of worship, in which she makes use of certain material things (the church, the altar, vestments, sacred vessels, bread, wine, water, oil, ashes, etc.) and certain rites, i.e., actions (including gestures and attitudes) combined with certain words, i.e., the formulas of the accomplishment of the Sacrifice, of the making and administration of the Sacraments and Sacramentals, prayer and instruction. 4. This organized worship is controlled and directed by liturgical law, of which the Holy See is the sole source,*10(ii) and which is contained chiefly in the liturgical books. THE PARTS OF THE SACRED LITURGY 5. The S. Liturgy consists in: (i) The Sacrificial Liturgy (the celebration of the Mass), (ii) The Sacramental Liturgy (the making and administration of the Sacraments and Sacramentals), (iii) The Epenetic11 Liturgy (the singing or recitation of the Canonical Hours). Of these three parts the most important, and the centre of the entire Liturgy, is the Sacrifice. This is prepared for, and duly acknowledged by, ’ Hence certain acts of public worship, approved (or even ordered) by the Church, and carried out or presided over by a bishop or priest, are not “liturgical,” be­ cause not “official” (e.g., the devotions of the months of October or of May, the Way of the Cross, novenas, or triduums). A function is “liturgical" when its rite is found in any of the liturgical books (see p. 5). By enshrining it in one of these the Church constitutes it an act of litur­ gical worship. • Man is by divine dispensation a social animal and so should worship not only as an individual, but as a member of the human family. e Christ Himself laid the foundations of the S. Liturgy leaving the construction of the edifice to His Church under the guid­ ance of the Holy Spirit; He provided all the essentials of the Liturgy in the estab­ lishment of prayer (by precept and example), in the making of the Sacra­ ments, and above all, in the institution of the Sacrifice. ’"CJ.C. 1257. 11 I.e., the Liturgy of Praise (the Greek word epainos means “praise”). THE SACRED LITURGY the Divine Office. It is prepared for also by the Sacraments and Sacra­ mentals, and it is by these that its fruits are applied to mankind?2 6. The end or purpose of the S. Liturgy is the honouring of God and the sanctifying of men. ” For the intimate relationship between the Mass and the other parts of the S. Liturgy, see, e.g., Callewaert (I, p. 12), Coelho (p. 230). CHAPTER II LITURGICAL LAW I. Liturgical Law and the Code of Canon Law 1. By liturgical law is meant that part of Divine and Canon Law which concerns the Sacred Liturgy, i.e., the worship of God by the Church. 2. Since the Council of Trent (1545-1563) the Holy See alone has the right to regulate the Sacred Liturgy and approve liturgical books.1 The Pope sometimes exercises this right directly, through the publication of new editions of the liturgical books, or by an Encyclical Letter,I. 2 or an Apostolic Constitution,3 or a Motu Proprio.4 Ordinarily, however, the Pope legislates in matters liturgical through the Roman Congregations, especially through the Congregation of Sacred Rites for the Latin Church. 3. The sources of liturgical law are: (a) The Code of Canon Law (promulgated by Benedict XV in 1917) ; (ό) The rubrics of the liturgical books; (c) Decisions of the S.R.C. (interpreting, restricting, or extending existing law, or making new laws) ; (d) Legitimate custom. 4. Liturgical law is interpreted by decisions of S.R.C. (this is an authentic and binding interpretation), by custom,5 by the teaching of rubricians, and by the practice of the churches of Rome.0 5. In its second canon the Code declares that “for the most part, it prescribes nothing concerning the rites and ceremonies which the litur­ gical books, approved by the Latin Church, order to be observed in the celebration of the holy sacrifice of the Mass, in the administration of the Sacraments and Sacramentals and in the performance of other sacred rites. Accordingly, all liturgical laws retain their force, unless any’ C.J.C. 1257. · ’ E.g., the Encyclical Quas primas of Pius XI (1925), instituting the Feast of Christ-King; or Miserentissimus (1928), in which the Feast of the Sacred Heart was raised to a higher rite. ’ Ci. the Apostolic Constitution Divini cultus of Pius XI (1928) on the Liturgy and Sacred Music. ‘ E.g., the Motu Proprio Inter pastoralis of Pius X (1903) on the reform of Sacred Music. ‘C.J.C. 29. •Cf. e.g., S.R.C. 3860, 3975\ 4048’. 4 LITURGICAL LAW 5 thing in them be expressly corrected in the Code.” This canon, therefore, explicitly confirms the rubrics, the decisions of S.R.C. and legitimate customs as they existed when the Code came into force (1918). 6. While in general, then, the Code does not deal directly with litur­ gical law, in Book III, parts I, II, III, there is much legislation concern­ ing the Liturgy. In particular, canons 814-23 (dealing with the Mass), and 845-69 (on Holy Communion), are of special importance in the study of the rubrics of the Roman Missal. II. The Liturgical Books 1. The Liturgical Books are the books which contain the official text of the “rites and ceremonies”7 of the Sacred Liturgy. 2. For the Roman Rite the chief liturgical books are: (a) For the celebration of Mass and the functions connected with it: (i) the Roman Missal (1920),8 (ii) Memoriale Rituum (1920); (/?) For the celebration of the Divine Office: (i) the Roman Breviary'1 (1914), (ii) the Roman Martyrology (1923); (c) For the administration of the Sacraments and Sacramentals : (i) the Roman Ritual (1925), (ii) the Roman Pontifical (1888). For the cele­ bration of the Sacred Liturgy in greater churches there is. in addition, the Caeremoniale Episcoporum (1886); while the Clementine Instruc­ tion (1731) concerns the right ordering of the Forty Hours’ Prayer. 3. The official musical text used in the celebration of Mass is to be found in the Kyriale (1905), the Graduate Romanum (1907), the Cantorinus (1911), and the Officium Majoris Hebdomadae (1922). 4. By a “typical edition” of a liturgical book is meant an edition which is published by the Pontifical Polyglot Press of the Vatican (or by an­ other Pontifical printer, with leave of the Sacred Congregation of Rites), each page of it having first been submitted for the approval of S.R.C.1 Such an edition must bear a decree of approbation, declaring it a “typical edition,” and ordering all publishers to conform in detail future editions of the book to this typical one. Any publisher, with the consent and approval of his Ordinary, may publish an edition of a liturgical book. This must be conformable in every detail to the typical edition (the Ordinary must see to that before giving the Imprimatur"}, and is known as an edition “juxta typicam.” There are special rules for the publication ’Cf. S.R.C. 4266; C.J.C. 2. • The date is that of the latest "typical edition” of the book. ’The Missal and Breviary have, as an appendix, some Masses and Offices specially approved for certain dioceses or Religious Orders. ‘’S.R.C. 4266. “S.R.C. 4266’; C.J.C. 1390 (cf. §6 infra). 6 GENERAL RUBRICS OF THE MISSAL of any book containing liturgical chant, and these are found in the Motu Proprio of 1904 (S.R.C. 4134) and in decrees 4166, 4178, 4259, 4263, and 4319 of S.R.C. 5. The Holy See alone — acting, ordinarily, through S.R.C. — has the right to approve liturgical books.12 Editions of the liturgical books approved by the Apostolic See in which any change has been made, so that they are not in agreement with the authentic editions sanctioned by the Holy See, are ipso jure forbidden.13 6. In regard to the printing of a supplement for the Missal containing the Masses proper to any diocese: (a) if it is published in the diocese, the Ordinary of the place is to declare its agreement with the original texts (approved by S.R.C.)14 and give the Imprimatur ; (ό) if it is for another diocese, or for a Religious Order or Congregation, the Ordinary of the printer is to give the Imprimatur, after he has received from the Ordinary of the diocese, or the Superior of the Order or Congregation, for which the supplement is being printed, a rescript declaring that the text is in accordance with the original text approved by S.R.C., and this rescript is to be published also with the Imprimatur™ * 1 I (1°) The Roman Missal 1. The Roman Missal is the liturgical book which contains the rules to be followed, the prayers to be recited, and the acts to be accomplished, in the celebration of Mass according to the Roman rite. ITS EARLY HISTORY I J I J I j I J I ! ■ • L a 1 X 2. The Missal, as we know it now, is the term of a long process of development that has gone on during nineteen centuries. In the early days of the Church’s existence, when high Mass was the typical Mass, the formulas of the Mass were scattered about in various books, to suit the convenience of those who employed them. These were (a) the Sacramentary, which contained the essentially sacerdotal formulas used by the Celebrant in Mass (i.e., the prayers, the prefaces and the Canon) and in the administration of some of the Sacraments and Sacramentals ; (6) the Lectionary, containing the extracts from Sacred Scripture which were used in the Divine Offices; it was known as the Evangelary {Evangeliarium) when, as a special book, it contained the Gospels sung by the Deacon, and as the Epistolary {Epistolarium) when it had the Epistles ”CJ.C. 1257. ”C.J.C. 1399 (10°). “The form in which this approbation is to be sought is dealt with in S.R.C. 4260 and 4319. ’’S.R.C. 4266’ (cf. S.R.C. 4260, which deals with the Proper of a diocese or Order which contains music). LITURGICAL LAW 7 chanted by the Subdeacon; (c) the Antiphonar— in its special form for use at Mass it was called the Gradual — containing the liturgical pieces needed by the singers, i.e., the Introits, Graduais and Tracts, Alleluia, and the Offertory and Communion verses (or psalms). These liturgical books contained few rubrics; these were set forth in a special book called an Ordo. THE FULL MISSAL 3. In the course of time, particularly when low Mass became common, additions were made to the Sacramentary, taken from the other books. At first these additions were mere appendices, but after a time the different additions (c.g., of Gospels or Epistles or Graduais) were in­ corporated in the Sacramentary itself. The process was intensified when the practice arose of the Celebrant reciting in the Mass what was sung by other ministers (e.g., the Epistle), and so he needed their texts as well as his own. The rubrics, too, taken from the Ordines, began to make their appearance in the Sacramentaries. All this took place from the ninth to the eleventh centuries. For some two centuries following the Sacra­ mentary and the new “Missal” were in use side by side, but from the thirteenth to the fifteenth centuries the Missal ousted the Sacramentary. 4. During this period from the ninth to the fifteenth century, while the Canon of the Mass (from Te igitur to Agnus Dei) remained so far as its text was concerned, practically unchanged,16 many changes were made in the Ordinary of the Mass. These changes occurred chiefly at the beginning and end of Mass (when prayers which at one time were the private prayers of the Celebrant found their way gradually into the Mass itself), at the Offertory, and before and after the Communion (where acts that had previously been performed in silence acquired step by step an accompanying formula or prayer). 5. The invention of printing, probably by Gutenberg at Mainz, in the middle of the fifteenth century, greatly increased the production of Missals. The first printed Roman Missal was published in Milan in 1474, and bore the title “Incipit ordo Missalis secundum consuetudinem Romanae Curiae.” 6. At the beginning of the sixteenth century, John Burckard (f 1506), a famous Papal master of ceremonies, drew up — using the Ordines11 of the Papal Court and the Vatican MSS. of Sacramentaries and Missals 18 The text of the Canon as it exists now is practically unchanged since the days of S. Gregory the Great (540-604), or possibly, since a much earlier date. ” These (fifteen of which are extant) give the rite of the Papal Mass from the eighth to the fourteenth century. s GENERAL RUBRICS OF THE MISSAL — and published, by order of Alexander VI, an Ordo Missae. It is from this that some of the general rubrics of our present Missal are drawn, and the Ritus servandus of our Missal embodies the greater part of Burckard’s Ordo. From 1534 this Ordo began to be printed at the be­ ginning of the Missal. From 1557 the Dejectus in Celebratione Missarum — drawn up, from the teaching of the theologians, by some unknown author — made its appearance also at the beginning of the Missal. (2°) The Missal of Pius V (1570) 7. The Council of Trent (1545-63) decided that a revision of the liturgical books was necessary — owing to the diversity of usage which had arisen and to the influence of Protestantism on the Liturgy — and set up a commission for that purpose in 1562. When the Council ended, the work of revision was entrusted to the Pope, Pius IV (1559-65), and to his successor, S. Pius V (1566-72). On July 14, 1570, the revised Missal was published, and imposed, by the bull18 Quo primuni tempore, on all churches of the West that could not claim to have had legitimately in use for more than two centuries another Missal.10 This Missal of Pius V was the first Missal to be officially published by the Holy See. 8. The new Missal did not introduce a new rite. Its compilation was a reform, and consisted in the codification of the traditional rubrics, in the correction of the texts, and in securing agreement between the Missal and the newly reformed Roman Breviary (approved in 1568). It definitely fixed the text of the Ordinary — introducing officially into it the prepa­ ratory prayers, the Offertory prayers, the prayers preceding and follow­ ing Communion, the Blessing and the Gospel of St. John — and greatly reduced the number of Sequences,20 of Prefaces,21 and of proper Com­ municantes22 and Hanc igitur. '9. The Latin text in the Pianine Missal is the Itala Vetus22 for the sung texts of the Proper (i e., Introit, Gradual, Tract, Alleluia, Offertory and Communion verses) ; the Vulgate24 for the readings (lesson, Epistle, Gospel). ’’This bull still appears at the beginning of every Missal. ’’Taking advantage of this exception the churches of Milan, Toledo, Braga, Lyon, Bayeux, and the Canons Regular of Premontré, the Caked Carmelites, the Carthu­ sians, and the Dominicans have kept their own Missal. ’“To four; a fifth — Stabat Mater — was added later on. :‘To eleven; four have since been added. ”To six and two. ■’The Old Latin version (dating from the second century), in use before the Vulgate was made. ■‘ The version of the New Testament published by S. Jerome about 382 (a revision of the Itala Vetus). LITURGICAL LAW 9 THE REVISION OF CLEMENT VIII 10. Little more than thirty years had passed when, despite the ful­ minations of Pius V in his Bull against all who would dare to change the Missal, Clement VIII (1592-1605) found it necessary to issue an­ other edition. This he did in 1604 by the Brief Cum sanctissimum. The chief object of the new revision was to restore the Missal of Pius V. Grave departures from it had occurred, by substituting for the texts of the Itala Vetus the texts of the new edition of the Vulgate (1592), by disturbing the text of the Epistles and Gospels, and by other unauthor­ ized changes.25 Occasion was taken to introduce new feasts into the Missal,20 and the rite of “greater double,” and the Common of Xonvirgins, made their appearance officially for the first time. THE MISSAL OF URBAN VIII 11. Again, only thirty years later, came another revision of the Missal under Urban VIII (1623-44). This time the changes were not extensive, and were chiefly concerned with making the rubrics simpler and clearer.27 The revised edition was published by the Brief Si quid est in 1634. Tn 1884 and in 1900 editions of the Missal were issued by Leo XIII (18781903). Some corrections in the texts of Pius V and in the rubrics (to bring them into conformity with decisions of S.R.C. made since the time of Urban VIII) were made, and the number of feasts was reduced, simplifying the calendar. (3°) The Missal of Benedict XV 12. The great liturgical reform of Pius X (1903-1914)—carried out in the Bull Divino afflatu,2* the Motu Proprio “Abhinc duos annos" (1913), and in many decrees of S.R.C. — was chiefly concerned with the Roman Breviary, but it affected considerably the Missal also. While, apart from the introduction of Masses for new feasts, only a few minor changes were made in the texts of the Missal, extensive changes were made in the general rubrics — dealing with the calendar, votive and Requiem Masses, commemorations, and changes in the variable parts of the Ordinary (e.g., prayers, Prefaces)—and some in the rubrics scattered throughout the Missal.20 The general rubrics as they were preM Cf. Clement’s Brief. “This, naturally, happens in every revision of the Missal. ” Ci. Urban’s Brief. Λ Now inserted with the other Papal documents at the beginning of the Missal. “The rubrics of the Canon were in many places made more precise (in conformity with the directions of the Ritus servandus'. io GENERAL RUBRICS OF THE MISSAL viously printed at the beginning of the Missal were, however, not altered. Instead, after them was added a new section entitled “Additiones et Variationes in Rubricis Missalis ad Normam Bullae Divino Afflatu,” etc.’0 One of the chief aims of the reform of the Missal by Pius X was that “the very ancient Masses of the Sundays throughout the year and of weekdays, especially those of Lent, should be restored to their proper place.”31 13. The reformed Missal was issued in 1920 by the authority of Benedict XV (1914-1922). The decree of S.R.C. (July 25, 1920), which declared the edition “typical,” states that it is the typical edition of 1900 with only those changes made which are consequent on “recent liturgical prescriptions, and the additions and changes introduced into the typical edition of the Breviary.”32 14. In this new edition two new Prefaces (that of St. Joseph and that of the dead) are introduced;33 the second and third Masses3* for All Souls’ Day appear; there is a new Common for feasts of B.V.M.; the votive Masses are rearranged into two groups ; the Masses “pro aliquibus locis” are greatly reduced in number and are classified in the index; and six new Commons,35 for groups of saints (e.g., for several confessorsbishop), are printed after these Masses. 15. The Roman Missal now in use bears — in testimony of its long evolution — this title: The Roman Missal Restored by a Decree of the S. Council of Trent Published by Order of S. Pius V, Supreme Pontiff, Revised at the Instance of Other Popes30 Reformed by Pius X and Promulgated by the Authority of Benedict XV. 16. Subsequently to the publication of the latest typical edition of the Missal (1920), an edition “juxta typicam” emanated in 1924 from the Vatican Press, having been approved by a decree of S.R.C. of December 21, 1923. Some minor corrections in, or additions to, the gen­ eral rubrics (Additiones) and some emendations of the text were made. Shortly after (in 1925) the Feast of Christ, King, was added to the ” And so the general rubrics now in the Missal must be corrected by reference to “Additiones.” “ Bull Divino afflatu. ” Approved in 1914. ’’They had been sanctioned in 1919. In 192S came the new Preface of Christ, the King, and in 1929 that of the Sacred Heart. ’* First issued in 1915. ’’These were published in 1914, but require an induit for their use. 54 Clement VIII, Urban VIII, and Leo XIII, whose names used to appear on the title page until the publication of the existing Missal. LITURGICAL LAW 11 Sacred Liturgy. On November 1, 1931, by decree of S.R.C., some changes were ordered, consequent on the raising of the Feast of the Sacred Heart to the rank of a double of the first class with a privileged octave of the third order. 7 On January 19,-1935, some minor changes were made after the elevation of the Feast of the Precious Blood to the rank of a double of the first class. On December 24, 1935, S.R.C. approved the new votive Mass of our Lord Jesus Christ, High and Eternal Priest. Finally39 a decree of S.R.C. of August 1, 1938, directed a number of changes to be made in the indulgences given in the Missal, for the prayers before and after the celebration of Mass. In 1939 an edition, “quinta post typicam,” was published, with the official approval of S.R.C., and in it all these changes have been embodied. (4°) The Contents of the Roman Missal 17. The preamble to the Missal contains: (a) The certificate of the Ordinary of the place where the book is printed,39 or published,10 testifying that it is in complete accordance with the latest typical edition;41 (ό) The papal documents of S. Pius V (1570), Clement VIII (1604). Urban VIII (1634), and Pius X (1911) approving the Missal, and im­ posing its use on all churches of the Roman Rite (except those permitted by the bull of Pius V to retain their own Missal) ;42 (c) A treatise on the ecclesiastical year and its parts, together with the general calendar for the western Church;43 (d) The General Rubrics of the Missal (the old ones dating from 1570, with some corrections made up to 1900) ; (e) The reformed General Rubrics of Pius X and Benedict XV, en­ titled “Additiones et Variationes in Rubricis Missalis, ad normam bullae Divino afflatu et sub sequentium S.R.C. decretorum” ; (/) The rite to be followed in the celebration of low and high Mass, being a detailed account of the ceremonies of the Mass;44 ” This had been done in 1929 and a new formulary of the Mass had replaced the Mass Miserebitur. ”In the most recent editions of the R. Missal (1938, 1939) the form of the Abso­ lution of the dead in Ritus XIII, 4, has been altered. The form which is now given is, obviously, intended for use on All Souls’ Day (there is no Non intres, the versicles and prayers are in the plural, and nothing is added after Requiescant'). "S.R.C. 4266’. I 4’C.J.C. 1390. Authors {e.g., Vermeersch, Priimmer, Coronata) extend the law to permit of the certificate being given by the Ordinary of the person who edited the edition of the Missal. 41 Cf. p. 5. 4J Cf. p. 8. 41 Each diocese or Order has its local calendar also. 14 A résumé of these rubrics is scattered throughout the Ordo and the Canon. 12 GENERAL RUBRICS OF THE MISSAT (g) Defects (in matter or form, in the intention or dispositions of the Celebrant, or arising from an accident) that may occur in the celebration of Mass, and how to remedy them ; (//) The prayers of preparation for Mass, those used (by a priest or bishop) when putting on the different vestments, and the prayers of thanksgiving after Mass. Manjz editions of the Missal (c.g., the Vatican 1939 edition) then add illustrations as a guide for the incensalion of the altar and the oblata 18. The body of the Missal consists of: A. The Proprium de Tempore: This contains the formularies1'· of the Mass—following o the ecclesiastical year (from the first Sunday of Advent to the twenty-fourth after Pentecost), and grouped around the two great feasts of Christmas and Easter10 — for the Sundays of the entire year and for certain weekdays.45 *47 It also contains the formularies for the feasts of the Divine Persons,'1’ and for those of saints whose feasts occur within the Christmas octave.10 Into the middle of the Proper of the season — between the Masses of Holy Saturday and Easter Sunday — the unvarying (or almost unvary­ ing) framework of the Mass, z.e., the Ordo (from the beginning of the Mass to the end of the Offertory), the Prefaces,no and the Canon (from Te igitur to the last Gospel1), has for centuries been inserted, as a matter of practical convenience.2 B. The Proprium Sanctorum In this part of the Missal, following not the ecclesiastical season but the date of the month, are given the Masses for the feasts of our Blessed 45 By the formulary of the Mass is meant the Introit, Prayer(s), Epistle, Gradual, Alleluia (or Tract), Gospel, Offertory and Communion verses appointed for its celebration. 44 Some liturgical writers divide the ecclesiastical year into three cycles, having Christmas, Easter, and Pentecost as centre. 47 The weekdays of Lent, Quarter Tense days, and Rogation Monday have a proper Mass. 44 Nearly all of them arc feasts of the Second Person. Since 1929 the Mass of the Sacred Heart is to be found in the Proprium de Tempore. On the other hand, the new Mass of Christ-King (being attached to the last Sunday of October) is placed in the Proprium Sanctorum. 4BIt is in the Proprium de Tempore that the most of the Masses have at their head the indication Statio ad, followed by the name of one of the churches of Rome. This indicates the Church at which, formerly, on this particular day the Pope, surrounded by the clergy and people, solemnly celebrated the S. Liturgy. 50 Both texts and music. ’ In this connexion the Canon is regarded as extending to the end of Mass; in reality it ends with the A men which immediately precedes Pater noster. ’Were the Ordinary to be printed at the beginning or end of the Missal, this would lie on its stand in a very unbalanced way for much of the Mass. LITURGICAL LAW 13 Lady and the saints throughout the year. These comprise the Masses which have been in use from the early centuries of the Church and those most recently added for the cult of newly canonized saints. Among them are found the Masses of six feasts of our Lord which are attached to a fixed date (/.c., the two feasts of the Holy Cross, May 3 and September 14; the feasts of the Precious Blood, July 1, the Transfiguration, August 6, and Christ-King; and that of the Dedication of the Archbasilica of the Saviour, November 9), and one which He shares with His Mother, i.e., the feast of the Purification. The Masses of the Proper of the Saints, begin on the vigil of the Feast of S. Andrew34 (November 29), and go on until the Feast of S. Silvester, on November 26 following. C. The Common of the Saints In this section of the Missal are given Masses (24) for use on the feasts of such saints, according to their category (apostle, martyr, con­ fessor, virgin, nonvirgin), as have not a full proper Mass assigned for them in the Proprium Sanctorum.' It also contains a Mass for the day itself, or the anniversary, of the consecration of a church. In the present typical edition of the Missal a common Mass for feasts of the B.V.M. has been added, and the five Masses of our Lady for Saturdays — which are also used for a votive Mass of the Blessed Virgin, according to the season — have been placed immediately after this,5* before the votive Masses. D. The Votive Masses The votive Masses are now placed in two different categories: (a) Ten of them,0 distributed according to the days of the week, are entitled “Votive Masses which may be substituted in choir for the Con­ ventual Mass of a common weekday”;7 (Z>) Thirteen for different occasions or intentions. In addition, among these latter, are given the collects for eleven other occasions or inten­ tions, the rest of the formulary for these cases being taken from some other part of the Missal. After the votive Masses come the Orationes Diversae, thirty-five of * In order to keep in line with the Proprium de Tempore. 4 The Epistles and Gospels which are given in the different Commons (cither in the Mass, or after the Mass) may be used in any Mass of the same Common, unless a certain Mass to be said without change, or a certain Epistle or Gospel, is definitely X assigned in the Missal for any particular case (rubric before the Common of one Martyr). • Formerly they were placed among the votive Masses. “Including the new votive Mass of Christ, U gh and Eternal Priest. ’ See p. 66. 14 GENERAL RUBRICS OF THE MISSAL them, for use on behalf of certain persons (e.g., for the Pope, or Bishop, or Celebrant), or on certain occasions (e.g., in time of famine or earth­ quake), or for certain intentions (e.g., to obtain fine weather or rain). E. The Masses of the Dead This part of the Roman Missal contained six formularies of a Mass for the dead.8*Two of these are of recent composition — they were ap­ proved in 1915 when Benedict XV granted the privilege of celebrating three Masses on All Souls’ Day. All these formularies have the same Introit, Gradual, Tract, Sequence, Offertory and Communion verses — which were fixed in the Missal of Pius V (1570)—and differ only in the three prayers, the Epistle, and the Gospel. The Masses of the dead are followed by Orationes diversae pro dejunctis — of which there are seventeen — applicable to different categories of dead persons. After the Orationes diversae pro dejunctis, in the newest editions of the Missal (1938, 1939), are given the two forms for the Absolution for the dead {super jeretrum and super tumulum) taken from the Roman Ritual (1925). They replace a combined form which appeared in this place in the Missal since 1920. THE APPENDICES TO THE ROMAN MISSAL 19. As appendices to the Roman Missal come: (1) Blessings intimately connected with Mass,0 the most important being the blessing of lustral water and the rite of the Asperges. (2) The Masses “pro aliquibus locis,” which may be celebrated in certain places by Apostolic induit. These are now classified10*into three categories, i.e., those in honour of our Lord (10), of our Lady (21), and of different saints (26). They are followed by six new common Masses for groups of saints (many confessors who were bishops and many who were not bishops, many virgins,11 and many nonvirgins11). These were sanctioned by S.R.C. in 1914, but only for use by Apostolic induit. (3) The Cantus ad Libitum12 giving — by permission of S.R.C. granted in a decree of April 9, 1921 — fourteen intonations for the Gloria in excelsis, one for the Creed, ten for Ite, Missa est, and two for the Asperges, * The formularies for the three Masses of All Souls’ Day have now been transferred to the Proprium Sanctorum. • Only ten are retained in the modern Missal. To them have been added — from the Roman Pontifical — the rite of Con­ firmation, and of the consecration of a paten and chalice. ’"In the index of the Missal; in the Missal itself they are given according to date (beginning on Dec. 10). ” Martyrs and nonmartyrs. ’’This is inserted in some Missals only. LITURGICAL LAW 15 in addition to those found in the Ordinary and Canon of the Mass. The “more solemn” tones for the Preface are also provided. (4) Finally — at the end of the Roman Missal and not as an integral part of it — come the proper Masses’1 that have been granted by induit to a country, province, or diocese, or to a Religious Order or Congregation. (5°) The Ceremonial of Bishops 1. While the rubrics of the Roman Missal are, of course, the chief source of information on the celebration of Mass, other liturgical books contain matter which is of great value in the study of the ceremonies of the Mass. Of the greatest importance in this connexion is the Caeremo­ niale Episcoporum ; of less importance the Memoriale Rituum and the Clementine Instruction. 2. The Caeremoniale is the Church’s official manual of ceremonial. It contains no texts but is entirely composed of rubrics. Based on the Ordines Romani (the ceremonials of the Papal Court from the eighth to the fourteenth century), and especially on the ceremonial books drawn up in the fifteenth century by the Papal masters of ceremonies, Patrizi (f 1496), Burckard (f 1506), and Paris de Grassi (f 1528), it was issued in 1600 by Clement VIII by the Brief Cum novissime. Sub­ sequent editions — with corrections and additions’* — were published by Innocent X (1650), Benedict XIII (1727), Benedict XIV (1741 and 1752), and Leo XIII (1886).15 3. The Caeremoniale is of obligation for all churches of the Roman Rite, though Clement VIII, in his Brief, and subsequent decrees of S.R.C., admit that “immemorial and praiseworthy customs” not in con­ formity with its rubrics may be kept. 4. The Caeremoniale deals with the more solemn functions of the Sacred Liturgy as they are celebrated in cathedral or collegiate churches, espe­ cially when they are Pontifical, i.e., celebrated by, or in the presence of, the Bishop. It is divided into three books, the first giving general rules for the Bishop and his ministers; the second treating of the solemn cele­ bration of Mass and the Divine Office, and of the chief functions of the liturgical year; the third is concerned with the rules for particular pre­ lates who held certain high offices (e.g., that of governor of a province). ” Either a more proper Mass than is found in the body of the Missal for a saint whose feast occurs in the general calendar, or a proper Mass for a saint whose name does not figure in the general calendar, and whose feast is celebrated only in a certain diocese or Order. '* E.g., Benedict XIV added Liber III. “This is the latest typical edition. I I II' 16 GENERAL RUBRICS OF THE MISSAL 5. While the rubrics of the Ceremonial are chiefly applicable to the more solemn ceremonies in greater churches, they are of obligation in all churches of the Roman Rite,10 in so far as they are applicable to functions carried out in smaller churches. It is from them that much of our information about the details of the rite of High Mass are drawn.” (6°) The Memoriale Rituum 1. The Memoriale was drawn up by Benedict XIII, when Cardinal Orsini, for his diocese of Benevento. When he became Pope he prescribed it for Rome ( 1725). Its use was extended to all small parish churches of the Roman Rite by Pius VII in 1821 and made obligatory.18 Pius X, in 1911, numbered it officially among the liturgical books,10 and Benedict XV published a revised typical edition in 1920. 2. The Memoriale gives a detailed description of a simpler rite than that of the Missal for carrying out the Sacred Liturgy of Candlemas, Ash Wednesday, Palm Sunday, and the Triduum Sacrum.20 3. The Memoriale is intended for smaller parochial (or succursal) churches, where, for want of a deacon and subdeacon and many servers, and (possibly) a competent choir, the rite of the Missal could not be carried out.21 It may not be followed in other churches (e.g., in the churches of Religious or in the chapels of convents or colleges) without Apostolic induit.22 4. The rubrics of the Memoriale are very detailed, and so are some­ times valuable as a guide to the interpretation of the rubrics of the Missal. (7°) The Clementine Instruction 1. Canon 1275 of the Code of Canon Law orders the Forty Hours’ Prayer to be held, annually, in all parish churches, and in churches where the Blessed Sacrament is permanently kept. This devotion arose and took shape at Milan in the decade 1527-1537, and S. Charles Borromeo drew up directions to regulate it. In 1705 Clement XI issued for M Papal Briefs and S.R.C. 937 *, 1666, 2888’, 3839’. ” Cf. Vol. Ill, p. 509. The numerous references to the Ceremoniale in Vol. II, and especially Vol. Ill, of this work show how useful it is in studying the rubrics of the Missal. “Cf. the proem to the Memoriale and S.R.C. 2616 *, 2915’, 2970’, 4049’. “S.R.C. 4266. 50 Maundy Thursday, Good Friday, and Holy Saturday. “ For the rite of the Memoriale, only the celebrant and three servers (four on Holy Saturday) are needed. a S.R.C. 3390. The faculties given, ordi­ narily, to bishops by the Holy See gen­ erally contain the faculty for this use of the Memoriale. LITURGICAL LAW 17 Rome, an Instruction in Italian,23*based on the regulations of S. Charles. This was subsequently confirmed by Innocent XIII (1721-1724) and Benedict XIII (1724-1730), and reissued, with some modifications, in its present form, by Clement XII in 1731. Gardellini, the famous rubri­ cian (f 1826), wrote a commentary on it, and the Instruction was added as an appendix to volume III of the decrees of S.R.C.,21 and found a place also in volume IV, with Gardellini’s commentary. In 1927 an In­ struction of S.R.C. brought the Clementine Instruction into conformity with the revised rubrics of the Roman Missal.25 2. The Instruction is obligatory for the right ordering of the Forty Hours’ Prayer in Rome, and wherever the bishop has ordered that it be followed. For all other churches of the Roman Rite it is the norm, and S.R.C. has more than once expressed the wish that its directions should be followed everywhere.26 Certain general rules that the Instruction gives for Exposition of the Blessed Sacrament at any time, are regarded as binding everywhere in the western Church, because of decisions of S.R.C.27*or because of a custom which has become a law. III. The Rubrics2” (1°) The Rubrics in General 1. The rubrics are the rules (laws,20 directions,30 suggestions) which are contained in the liturgical books31 for the right ordering of liturgical functions. For the most part, if not entirely,32 the rubrics are positive ecclesiastical laws,33 and so (a) they bind under pain of mortal or venial sin, according to the gravity of the matter with which they are con­ cerned;34 (ό) apart from such considerations as the giving of scandal, contempt for the law, and the like, a sufficient and proportionately grave cause excuses from the observance of an (accidental) rubric. 2. The rubrics of the Missal comprise (fl) the General Rubrics (with “ An English translation, with a com­ mentary, by the present writer was pub­ lished in 1927 (Burns, Oates, and Wash­ bourne). “ Gardellini published the first collec­ tion of these in 1807-180S and in 1815— 1816. “S.R.C. 4266* mentions the Clementine Instruction among the liturgical books. “S.R.C. 2403, 3049s, 3332’"’, 4015s. ” Cf., e.g., S.R.C. 2613s. * For the most part the rubrics of the Missal only are dealt with in this chapter. “C.J.C. 2, 31. w See infra § 5. " The rules which are found elsewhere (e.g., in the Code or in Papal Constitu­ tions) are not termed “rubrics,” but “decrees” or “liturgical laws.” 17 See infra § 5. “The few that concern the matter and form of the sacraments are based on divine law. “What particular violation of a rubric would be a mortal or venial sin is a matter for moral theologians to discuss. GENERAL RUBRICS OF THE MISSAL the new appendix to them, “Additiones”),™ {b) the rite of the actual celebration of Mass, (c) the defects that may occur in its celebration, {d) the special rubrics scattered throughout the Missal intercalated in the text of the actual formularies of the Mass, and especially in the Ordo and Canon (where they form a synopsis of the rubrics of the Ritus). It is these special rubrics that are, ordinarily, printed in red™ {ruber), so that they may easily be distinguished from the prayers and readings. 3. The rubrics of the liturgical books are classified as: {a) Substantial and accidental, the former being those that prescribe the matter or form of a Sacrament37 {e.g., the imposition of hands in Confirmation, or at the Ordination of a priest), or regulate the validity of a liturgical act {e.g., the anointing at the consecration of an altar or of a chalice) ; the latter are rubrics which do not concern the validity of a liturgical act, but regulate the rite in which it is enshrined. Sub­ stantial rubrics are based on divine law and, for the sacraments and Mass, are immutable; the accidental rubrics are purely ecclesiastical laws, and may be changed or dispensed from, but only by the Holy See.38* {b) Preceptive, directive, facultative. Preceptive rubrics are those which bind in conscience and are real laws; directive rubrics are those that do not per se™ bind in conscience, but set forth — by way of counsel or direction — the approved way of carrying out a liturgical act; facultative rubrics are those which permit of a choice between two courses,40 or between doing or omitting something,41 or which allow liberty to follow existing usage.42 4. Obviously, substantial rubrics are binding in conscience, sub gravi, while facultative rubrics do not bind at all in conscience.43 The question 15 See p. io. ’’This has been the practice in the liturgical books since the fourteenth cen­ tury at least. n For the Mass, the Sacrament-Sacrifice, those that prescribe its essence. *Cf. C.J.C. 1257. n I c., in virtue of the rubric itself; per accidens, in virtue of an added law, such rubrics may bind, and even gravely (e.g., if the rubric of Ritus I, regarding con­ fession before Mass, be regarded as direc­ tive only, in virtue of C.J.C. 807 it is preceptive). “ E.g., in the procession on Palm Sun­ day some or all of the antiphons may be sung. 41 E.g., The Sequence at a low Mass on a day within an octave (except that of Easter and Pentecost), or at a daily low Mass of the Dead, may be recited or omitted (Addit. VII, 2; III, 11); the Celebrant may add a votive prayer on certain occasions (Addit. VI, 3). ‘’E.g., C.E. I., xxiii, 29, 30; xxix, 12; II, i, 7, 11. “Some of the older writers (e.g., Cavalicri, 1757) meant by “preceptive” rubrics those that bind sub gravi, by “directive” ones those binding sub levi. Naturally, such rubricians held that not all rubrics were preceptive. LITURGICAL LAW 19 that has been hotly disputed by theologians and rubricians, since the end of the sixteenth century, is whether accidental rubrics are all precep­ tive or not. (2°) The Obligation of Accidental Rubrics 5. Nearly all moral theologians44 and many rubricians45* hold that, while the rubrics in general are binding in conscience, some of the rubrics are directive only.40 Apart from the argument from authority47*the theo­ logians, in general, give no reason for this view; some of the rubricians40 base their opinion on the argument that small details are not fit matter for the making of a law,40 or (to put it another way) that the legislator — the Church — does not intend to impose such points as of strict obliga­ tion. About this view it may be observed that: (a) some of the writers mean by “directive” rubrics those that are “facultative,” obviously these are not binding in conscience; (ύ) those who hold that some rubrics are not preceptive admit, usually, that it is difficult or impossible to say what these rubrics are; some say they are those concerned with minor points50 (they do not define what a “minor point” is); others that the rubrics which concern what should be done within Mass — as distinct from those dealing with what should be done “extra Missam”1 — are preceptive, but all others are directive only2; others again, limit the preceptive rubrics to the celebrant alone,3 and only within the Mass; (c) some of those who hold that rubrics on minor points do not bind in conscience, hasten to add that an individual celebrant of Mass is not 44 Some of them (e.g., \^crmeersch, Génicot) do not seem very fixed in their view. 45 Chiefly influenced, it would seem, by the opinion of the theologians. 44 This means that such rubrics arc not laws. A law prescribes, forbids, or permits, it does not merely direct. 41 Each moral theologian refers to some of his predecessors. 44 E.g., Coelho, Callcwacrt. 4eThcy seem to have derived this view from Gavanti. M¥et what seem to be “minor points,” e.g., the omission of genuflections, or of some of the signs of the cross over the oblata, are usually given by theologians as examples of venial sin in the violation of the rubrics, ' And this they define as the things to be done or prayers to be recited “before and after” Mass. They seem to have in mind Ritus I, the prayers of preparation and thanksgiving (see § 7), the vesting prayers, and De Defectibus; but what about the general rubrics, not only as they affect the actual celebration of Mass, but such points as the place and hour of Mass, the altar, the vestments, etc.? Are they all to be regarded as merely “directive”? 1 Not only the rubricians who hold that all rubrics (except facultative ones) are prescriptive, but many others who think that rubrics concerning minor matters are directive only (eg., Callewaert, Coelho, Bootsma), reject this theory. ’ For the arguments against this view, çee Schobcr, pp. 1 sqq. 20 GENERAL RUBRICS OF THE MISSAL to be the judge, ordinarily, of what is a “minor point,” and that often these merely directive rubrics may not be neglected, because it is easy to commit venial sin, if they are not observed without a reasonable cause4; (d) those who say that the Church does not intend rubrics dealing with small details to be preceptive give no proof of this, neither do they assign any convincing argument to show that only a matter of some importance can be the object of a law or precept. (3°) Accidental Rubrics Arc Preceptive 6. The better opinion seems to be that the accidental rubrics, no less than the substantial ones, are laws and hence are preceptive,5 except when they themselves state clearly that they are not.” (i) The Code of Canon Law speaks of the rubrics (e.g., in canons 2, 31) as “liturgical laws,” without any suggestion of a distinction be­ tween preceptive and directive rubrics, and orders that “the rites and ceremonies which are prescribed by the Church in the approved liturgical books be accurately observed,”7 in the celebration of Mass (canon 818), in the recitation of the Canonical Hours (canon 135), in the administra­ tion of the Sacraments (canon 733, § 1) and of the Sacramentals (canon 1148, § 1). (ii) The Council of Trent8* anathematized those who held that the approved rites of the Church for the administration of the Sacraments might be neglected, or omitted at will, without sin, or changed, by others than the Holy See ; and ordered the bishops to see that, in the celebration of Mass, ceremonies or prayers other than those approved by the Church are not used.0 (iii) Pius V and the other Popes who revised the Roman Missal (p. 8) imposed this book, with its entire contents, on all who follow the Roman Rite. Pius V, in the bull Quo primum wrote; “Mandantes ac districte omnibus . . . in virtute sanctae obedientiae praecipientes, ut . . . Missam juxta ritum, modum ac normam quae per Missale hoc10*a nobis nunc traditur, decantent ac legant; neque in Missae celebratione alias caeremonias, vel preces, quam quae hoc Missali continentur, addere vel 4 Ci. Gcnicot, Noldin, Cappello, Hove. 8 Naturally, any preceptive rubric may cease to be binding, if the consent of the legislator to its revocation is obtained ex­ pressly (e.g., by a decision of S.R.C.), or by way of contrary legitimate custom (see pp. 28sqq.). *The rubric itself makes it quite clear, in a certain number of cases (they are not numerous), that it is not preceptive by using such terms as “ad libitum," “potest," “decet," “convenit." ’C.J.C. 733, § 1. 8 Scss. VII, can. 13. *Sess. XXII (in the decree concerning what is to be observed in the celebration of Mass). ’’The emphasis is ours. LITURGICAL LAW 21 recitare praesumant." He describes the purpose of the reformed Missal in these words “ut sacerdotes intelligant, quibus precibus uti, quos ritus, quasve caeremonias in Missarum celebratione retinere posthac debeant.” Clement VIII to emphasize the authority of the rubrics of the Missal ordered this decree of S.R.C. to be published in the front of it:11 “demum renovando decreta alias jacta, mandat Sacra Congregatio in omnibus, et per omnia,12 servari rubricas Missalis Romani, non obstante quocum­ que praetextu, et contraria consuetudine, quam abusum esse declarat." (iv) Benedict XIII, at the Council of Rome in 1725, declared:1· “ab omnibus ita fieri volumus et mandamus ut in Sacramentorum videlicet administratione, in Missis et divinis Officiis celebrandis . . . non pro libitu inventi et irrationabiliter inducti, sed recepti et approbati Eccle­ siae Catholicae ritus, qui in minimis etiam sine peccato negligi, omitti vel mutari haud possint,*14 peculiari studio ac diligentia serventur." (v) Benedict XIV, in his book De Sacrificio Missae wrote:15* “Ipsa communis omnium sententia docet rubricas esse leges praeceptivas1' quae obligant sub mortali ‘ex genere suo,’ ut loquuntur theologi, ita tamen ut immunis sit a mortali, qui eas non servat per invincibilem omnimodam imprudentiam et aliquando etiam propter parvitatem ma­ teriae." In none of these authorities, speaking about the obligation of the rubrics, is there even a suggestion that only some of the rubrics are of obligation. (vi) The various decrees of S.R.C. obviously assume that the rubrics are binding laws. They frequently declare that they are to be observed,17 and that certain customs, even immemorial ones, contrary to them are to be eliminated. There is no suggestion in the long list of the replies of S.R.C. that some rubrics are directive only.18 (4°) Rubrics “Extra Missam” Are of Obligation 7. The view that only the rubrics that concern the actual celebration of Mass (from the sign of the cross at the beginning to the end of the ” It was printed in the Missal up to the edition of 1920. ,:The emphasis is ours. "Tit. XVI, c. 1. This law is a partic­ ular one and so not universally of obliga­ tion, but it is of the greatest authority and shows the mind of the Holy See. 14 Emphasis is ours. ’“Lib. iii, cap. xiii, n. 3. " Emphasis is ours. 11 E.g., 937’, 2621, 2993, and many others. ’* A few decrees (e.g., 3350, 3975· *, 4I9S”, 4395) that have been cited as show­ ing that S.R C. regards some rubrics as not preceptive do not prove this at all. They merely sanction a departure from the law, or give it a more benign interpreta­ tion, because of changed circumstances. They are rather illustrations of the adage that “the exception proves the rule.” 22 GENERAL RUBRICS OF THE MISSAL last Gospel) are preceptive is not tenable.10 These who hold it seem to forget that the Missal — which was imposed on the churches of the Roman Rite by the Holy See, as a whole and with its entire contents —, contains not only the rubrics that concern the actual celebration, but many others concerning the choice of Mass, the calendar to be followed, the preparation of the altar, etc. It is absurd to hold that these rubrics (and, consequently, the decrees of S.R.C. which concern them) are merely directive. The authors of this theory seem to have in view (a) the first chapter of the Ritus, (ύ) the prayers of preparation and thanksgiving, (c) the vesting prayers, and (rf) the rubrics De Dejectibus. But (i) the first chapter of the Ritus is actually part, in the Missal, of the Rite for the celebration of Mass, and there is no indication that it has any less authority than the other chapters. Most theologians agree, e.g., that the washing of hands which is prescribed in Ritus I, 1, binds under pain of venial sin ; they then declare that the washing ajter Mass, however, is not of obligation. They do not add that this is so, not be­ cause the rubric is merely directive for this washing after Mass, but because there is no rubric whatever ordering it. (ii) Regarding the prayers of preparation, these are clearly not of obligation because the rubric expressly says so (“pro temporis oppor­ tunitate”2" or “pro opportunitate Sacerdotis”).21 Many authors say the same of the prayers of thanksgiving, and in this they are undoubtedly not correct. The first part of these prayers (which is always printed separately from the second part), i.e., from the antiphon Trium puerorum to the end of the prayer Da nobis, quaesumus, Domine, is certainly of obligation in virtue of the rubric22 of Ritus XII, 6 (“interim dicens” . . . “dicit”) ;23 while the remaining prayers are not of obligation, as their separate heading shows (Orationes pro opportunitate21 sacerdotis dicendae). "It is not supported by CJ.C. 818, for there "sacerdos celebrans” is used (it would seem) not to limit the preceptive rubrics to the actual celebration of Mass, but to limit the reprobation of contrary custom with which the canon begins. No usage, then, contrary to the rubrics of the actual celebration can ever obtain the force of law; but usages contrary to other rubrics of the Missal (eg., concerning the choice of Mass, the preparation of the altar) may, if clothed with the necessary qualities (see pp. 28sqq.), become canon­ ical customs, having the force of liturgical law. 10 R. I, 1. ” The title of the prayers in the Missal. 13 Which forms part of the rite of the actual celebration of Mass. a This is confirmed by a decree of S.R.C. of August 1, 1938, regarding the changes in the indulgences for these prayers. It speaks of them as "Orationes post Missae celebrationem vel recitandae juxta Ritum serv. in celcbr. Missae (tit. XII, n. 6), vel pro opportunitate dicendae.” "‘And this title is modern; formerly these prayers were entitled: "Orationes Post celebrationem et communionem dicendae." LITURGICAL LAW 23 (iii) As for the vesting prayers, their use is prescribed by Ritus I, 2, and for a bishop by Caeremonialc II, viii, 9, and they are entitled — for both a priest and a bishop — in the Missal, ‘Orationes dicendae.” What reason is there for regarding this rubric as merely directive? If it is not preceptive why are the words ‘‘pro opportunitate” not added? (iv) In regard to the section of the rubrics entitled De Dejectibus, it has become the fashion among theologians, since the days of Suarez, to cite him as saying that these rubrics are “instructiones doctrinales quae non magis obligant quam doctrina in qua jundantur” (D. 85, 1). This seems to suggest that these rubrics are based on theological theories which might change, and with them these rubrics would alter, but () they concern things that may occur in the actual celebration of Mass; (c) while the opening paragraphs of many of the chapters are doctrinal, the rest is rubrical and preceptive in form.2 Is it to be believed that the careful rules which these rubrics give about possible accidents, most of which are of a grave character, are merely directive, and that the celebrant of Mass is free to disregard them? CONCLUSION 8. Mgr. Callewaert, after a very careful discussion of the obligation of the rubrics, and in spite of the opinion of nearly all the theologians and of many rubricians, reaches this very guarded and restricted con­ clusion20* “non constat omnes et singulas rubricas esse praeceptivas.” While Fr. Prümmer, O.P., writes27 “distinctio a compluribus auctoribus adhibita inter rubricas praeceptivas et directives, est parvae utilitatis, cum quia nemo hucusque potuit assignare, quaenam rubricae sint prae­ ceptivae, quaenam autem tantum ** directivae tum quia haec distinctio nequit solide probari. Ergo dicendum est: quotiescumque in rubricis These rubrics do not use terms like "potest,” "decet,” and the like; they use the subjunctive of command and also the word "débet" {e.g., Ill, 6; IV, 3; VIII, 5). It is interesting to note that among the sources in the Code of Canon Law for nearly all the canons concerning the cele­ bration of Mass (Tit. Ill, cap. 1, arts. I, II, III, i.e., canons 802 to 823) the Delectus arc given side by side with the Ritus, the decrees of S.R.C., etc. 'Λ De Sacra Liturgia Universim, p. 130 (third edition). Oppenheim (III, 86) holds the same view; his reasons for doing so, however, suggest that he really thinks that every rubric is preceptive (except, of course, the facultative ones). * Manuale Theologiae Moralis (1928), III, p. 216. Canonists, as a rule, do not discuss the question, but Wernz-Vidal does and holds that all rubrics (except the facultative ones) are preceptive, because all (in view of the Apostolic Constitutions and decrees of S.R.C., which are couched in preceptive or prohibitive terms) have the force of law. {Jus Canonicum, 1934, IV, p. 421, n. 52.) ” Fr. Priimmer considers the theory that only the rubrics “intra Missam” are pre­ ceptive "non videtur satis fundata.” 24 GENERAL RUBRICS OF THE MISSAL aliquid determinate statuitur, hoc obligat in conscientia; quando vero relinquitur discretioni sacerdotis aut episcopi, aut pro opportunitate sacerdotis ajjertur, projecto unusquisque agere potest sicut rationi suae est consentaneum.” Among the rubricians who maintain that all rubrics (except the facultative ones) are preceptive29 are Falise, Bouvry, Coppin, Piacenza, Cabrol, Stella, van der Stappen, Thalhofer, ab Appeltern, Vismara, and Moretti. Others, however, such as Schober (apparently), de Herdt, Vavasseur-Haegy-Stercky, Wapelhorst, Augustine, Gatterer, Coelho, Bootsma, Hébert, Barin, Veneroni, and Cimetier,30 hold that the distinction between preceptive and directive rubrics is to be main­ tained, mainly because it is the common opinion of theologians, which they hesitate to contradict.31 9. Whether each and every rubric (except the facultative ones) binds in conscience or not is, then, an open question.32 What all theologians and rubricians are one in believing and teaching is that “Sancta sancte tractanda sunt” — that the object of every rubric is to aid the priest in performing as perfectly as possible those sublime acts of worship whose end is to honour God worthily and edify men. It is the spirit of the rubrics, in the long run, rather than the letter of them, that is important. With reverence and love towards God, out of obedience and loyalty to His Church, should they, each and all, be fulfilled. IV. The Congregation of Sacred Rites 1. The Congregation of Sacred Rites33 (S.R.C.) was founded by Sixtus V in 1588. Its constitution was modified by Pius X in 1908 and 1914. It has to do with what immediately concerns the Sacred Liturgy in the Latin Church. Its scope is thus defined in the Code of Canon Law (canon 253) : “The S.R.C. has the right of watching over and determin­ ing all that immediately concerns the sacred rites and ceremonies of the Latin Church. ... It is its concern, especially, to see that the sacred rites and ceremonies are diligently observed in celebrating Mass, in administering the Sacraments, in the carrying out of the divine offices, in fine, in all that regards the worship of the Latin Church ; to bestow distinctions and honorary privileges — both personal and temporary as well as local and permanent ones — dealing with the sacred rites and ceremonies, and to secure that abuses in such matters do not creep in. s Ephemerides Liturgicae holds this view also (e.g., 1933, p. 185). "In Liturgia (p. 42). “Many of them say this expressly. "Chiefly, apparently, for an extrinsic reason only, i.e., because it is the view of many (not all) moral theologians. ” In its decrees it is frequently called the Sacred Congregation of Rites. LITURGICAL LAW 25 Finally it transacts all that relates to the beatification and canonization of the Servants of God, or that in any way concerns sacred relics.” 2. Ordinarily, the S.R.C. is an executive tribunal, and only per accidens is it a legislative body. Its decrees, when drawn up in due form and duly promulgated, have the authority of the Pope, even if they had not been referred to him.34 A decree is authentic35 when it is drawn up in writing, and signed by the Cardinal Prefect of the Congregation and its Secretary,30 and furnished with the seal of the Congregation. All the decrees which are published in the official Collection37 are authentic (i.e., all the decrees up to 1926), and so are all others that have since appeared in Acta Apostolicae Sedis. Like all ecclesiastical laws, unless it is otherwise determined each decree comes into force three months after the date of the number of the Acta in which it appears. 3 The decrees are thus promulgated, and need no promulgation by the diocesan bishop.30 3. By its ordinary jurisdiction the S.R.C. watches over the liturgical books, it concedes or extends new Offices and suppresses old ones, it approves or reforms calendars for particular places or bodies, it names or approves patrons, it grants induits and faculties which concern the modification of rites, and it resolves liturgical doubts. By jurisdiction delegated from the Pope it deals with changes in the texts or rubrics of the liturgical books, and approves new typical editions, the granting of new feasts or the elevation of old ones to a higher rite, and the con­ cession of induits in matters that are contrary to the rubrics. THE DECREES40 OF S.R.C. 4. According to their object, decrees are classified as concessionary (granting favours, such as dispensations and privileges) and disciplinary (decrees which give decisions, executive and interpretative decrees). Interpretative decrees are divided into three classes: (i) the merely declaratory, when the decree (response) declares or explains a law or rubric which is reallj'· not doubtful, but whose interpretation has been ** S.R.C. 2916. “Unless a decree is authentic it has no binding force. “ Or, in case of necessity, by the Prefect or the Secretary, or the Substitute Secre­ tary (S.R.C. 3023 and Monitum of Jan. 28, 1912). " S.R.C. 3023’. The last edition of the decrees was published in five volumes (one containing the Clementine Instruc­ tion with Gardellini’s commentary on it and notes on certain decrees; another being a general Index) in 1898 and 1900. Two appendices were issued later, one in 1912, and the other in 1927. "CJ.C. 9. "S.R.C. 3023’. 40 Under this name are included not only decrees in the strict sense, but also replies, rescripts, and other acts of the Con­ gregation. 26 GENERAL RUBRICS OF THE MISSAL sought through ignorance or from scrupulosity; (ii) the decrees (re­ sponses) in which a comprehensive interpretation is given, i.e., an inter­ pretation which does not change the law, but declares what its correct interpretation is, doubt as to this having arisen because the wording of the law is not sufficiently clear, and so different interpretations have been given to it by rubricians; (iii) the decrees (responses) in which an extensive interpretation is given, i.e., one that departs from the ordinary meaning of the words of the law, and gives it a new scope (either extend­ ing or restricting it). 5. The decrees of S.R.C. are furthermore distinguished according to their ambit into: (i) Particular decrees, which deal with a particular object (e.g., some special local usage), and are directed to particular persons (e.g., to a diocese or a Religious Order) ;n (ii) Formally general decrees, which, both in their content and in their form, concern the entire Church of the Latin Rite;41 42 (iii) Equivalently general decrees, which, though often directed to particular persons, deal with some point which is of general *application 3 (e.g., the interpretation of a rubric, or of a formally general decree), or which the S.R.C. now declares should be observed everywhere. THE OBLIGATION OF THE DECREES OF S.R.C. 6. In general the decrees are of obligation (if they are preceptive) for those to whom they are addressed. A response of S.R.C. is preceptive if (a) it is issued in a clearly preceptive form, or (b) it concerns a rubric or a decree which is preceptive. If, however, a response is faculta­ tive in form,44 or concerns a rubric which is facultative, it does not, obviously, bind in conscience. 7. Formally general decrees are of obligation for all who follow the Roman Rite. Particular decrees are binding for those to whom they are addressed, and per se not for others. If they are concessionary they may not be applied to others; if they are disciplinary, while they do not strictly bind those to whom they are not directed, they do give the 41 Hcncc in the Collection they have such titles as Weslmonasterien; Neo-Eboracen; Ordinis S. Benedicti; Societatis Jesu. ‘’Normally they arc entitled Decretum, Decretum Generale, Urbis et Orbis, Romana, etc. Sometimes such a decree, though headed “general,” concerns only a particular body oi persons {e.g., the members of an Order, D. 3757; canons, D. 3782). “ E.g., D. 4349. Formally general decrees are not numerous in the Collection; equivalently general decrees are much more numerous. 44 E.g., "laudabilius esse," "convenire," "tolerari aut permitti potest.” LITURGICAL LAW 27 mind of the Church, and the norm of conduct, for similar cases, and so, usually, may48 be applied to these cases."1 They form the most valuable guide as to the interpretation of a rubric, granted that the circumstances are the same as those envisaged by S.R.C. in giving its decision. Equivalently general decrees (tz) if they are merely declaratory of an existing law, bind, and without promulgation, in virtue of that law;43 *47 44 (ό) if they give an extensive interpretation, thereby adding something new to existing law, they are of universal obligation only if, and when, they are promulgated as formally general decrees;'" (c) if they contain a comprehensive interpretation, they certainly bind those to whom they are addressed, and they are of obligation for others when the same reply, in the same terms, has been repeated several times, and so has become “stylus curiae.”40 V. Rubricians 1. Rubricians or rubricists are those who make a special study of one part of Canon Law, i.e., liturgical law. Their views — especially when an opinion is one held by several rubricians of recognized authority — are of great importance in (a) expounding and explaining liturgical law, (Z>) interpreting it, if it is not entirely clear, (c) supplementing it, if there is no rubric, or decree of S.R.C., or customary law dealing with any given point, and (rf) suggesting how the law is to be put in practice. 2. While the teaching of rubricians of standing is of great authority — the Code of Canon Law itself indicates50 as one source of removing doubt about law “communis et constans sententia doctorum,” and S.R.C. occasionally1 refers officially to the opinions of rubricians — it has no binding force, even if it is unanimous. Naturally, however, it is not prudent to discard it, without sufficient reason. 3. While the name of certain rubricians carries great weight,2 the opinion of any writer is worth as much as the reasons on which it is based, and no more. Hence, the more authoritative writers usually give the reasons (rubrics, decisions of S.R.C., customary law, general prin43 If the reply does not make it clear (by the use of such terms as “in casu,” "prout jacet”) that the decision is definitely limited in scope. 44 Accordingly, rubricians usually refer to ii decree without discussing whether it is a particular decree or not. 47 Cf. C.J.C. 17, §2. « Ibid. 40 Cf. C.J.C. 20. “C.J.C. 20. ’ Eg., D.D. 2682", 3035". ’ Because it is recognized that they have really studied the rubrics thoroughly — they are not mere copyists or summarists — and their teaching is found to be strictly accurate. 28 GENERAL RUBRICS OF THE MISSAL ciples of ceremonial — embodied in the rubrics themselves3 or deduced from particular laws — liturgical propriety, or accepted practice) for their views, especially on points about which there is a difference of opinion. No one is, however, obliged to accept any particular view. The opinions of rubricians — while worthy of great respect — have not the force of liturgical law, nor is their interpretation of this law authorita­ tive (as is that of S.R.C.). VI. Custom (1°) The Meaning of Custom In Canon Law a usage which is reasonable and duly prescribed can, by the consent — at least legal — of the Holy See, create a new law or abolish an existing one.1 1. The word “custom” has two meanings (a) a custom of fact, i.e., a uniform and continuous way of acting,5 (d) a custom of law, i.e., an established usage having the force of law. Such a custom is defined as “an unwritten law, introduced by some body of the faithful, with the consent of the legitimate legislator.” This unwritten law may clarify and confirm an existing law, which is obscure or doubtful {consuetudo secun­ dum legem} ; or it may extend the scope of a law, or fill up its lacunae, creating a new law conformable to the spirit of the existing one {con­ suetudo -praeter legem} ; or it may oppose an existing law, and abrogate it wholly or in part {consuetudo contra legem}. 2. The acts of some community form the material element in custom, the consent of the legislator is the formal element. The acts which create a usage must be free, uniform, frequent, continuous, and public,0 and performed by the majority7 of the community in question. While indi­ viduals can and do initiate the acts which go to form a usage, they cannot create a custom. Only a community which is capable of, at least, receiving an ecclesiastical law — such as a diocese, a Religious Order, a college of clerics, like canons or parish priests — can introduce a usage capable of becoming a custom.8 ‘ Many general laws of ceremonial are given in the first chapter of the Ritus celebrandi of the Missal and are found scattered throughout the Caeremoniale Episcoporum. ‘C.J.C. 25-30. • For dearness’ sake this is called in this chapter a “usage,” the word “custom” being reserved for a usage which has legal force. In legal documents (e.g., in the decrees of S.R.C.) such words as legitnta, probata, laudabilis, preceding the word “consuetudo,” show that there is question of a custom of law. * So that the legislator may know of them. ’ Otherwise they could not be considered acts of the community as such. •C.J.C. 26. . LITURGICAL LAW 29 3. In Canon Law the consent of the competent ecclesiastical superior — of the person who has the power to make laws, universal or particular — can alone make a usage a custom.9 Such consent may be special (either express or tacit),10 or merely legal, i.e., granted in a general way, and beforehand, to any usage that meets the requirements of law. 4. That a usage may receive the consent of the legislator11 it must be (a) reasonable, for law is an ordinance of reason, (ό) practised un­ interruptedly for a certain period. A usage is unreasonable if it is con­ trary to divine law (natural or positive), or if it is expressly reprobated in the Code,12 if it furnishes an occasion of sin, or seriously impairs ecclesiastical discipline. It is regarded as reasonable if it has the qual­ ities which are necessary for any ecclesiastical law, i.e., if it is conform­ able to right reason, guided by divine law and animated by the spirit of the Church.1·1 Only the competent ecclesiastical superior (generally the Ordinary; the Holy See in the long run) may decide whether any usage is reasonable or not. A reasonable usage to become a law must be practised uninterruptedly for forty years. If it is a usage that is con­ trary to an ecclesiastical law containing a clause forbidding juture cus­ toms, it can become a custom only if it is centennial or immemorial.11 The time necessary to change a usage into a custom may be interrupted1^ by the community ceasing to perform the act in question, or doing a contrary act, or by the interference of a superior, putting an end to the practice (at least for the moment). 5. Good faith is not needed to create a custom. While knowledge of the existing law, and the intention (at least implicit) to create a new one, are necessary to induce a custom praeter legem,™ a custom contra legem can (probably) be formed in ignorance of the law, and without the positive intention of abrogating it. 6. “Custom is the best interpreter of laws” (C.J.C. 29). In the case of a law that is not entirely clear, the actual practice (a “usage”) of those who know the law, and intend in what they do to fulfil it, is very •C.J.C. 25. ” A superior gives tacit consent to a usage, if — knowing of its existence — he could, but does not, take steps to end it. “C.J.C. 27. ” Ibid. ”In the liturgical sphere a usage is regarded as reasonable if it is calculated — in particular circumstances — to promote the dignity of divine worship, and the edification of the worshippers, and so is in conformity with the fundamental principles of the Sacred Liturgy. 14 C.J.C. 27. A practice is regarded as immemorial if nothing contrary to it has been done, said, or heard, within the memory of the living (such a usage might be older than, or not so old as, a centennial practice). ,sAnd so an entirely fresh period must be begun, if the practice is, eventually, to acquire the force of law. ’•C.J.C. 28. 30 GENERAL RUBRICS OF THE MISSAL good evidence of the sense in which the legislator wished his law to be understood.” Such a practice — when it becomes clothed with the req­ uisite juridical qualities — becomes a true custom {secundum or praeter legem), and then is a binding interpretation of law. (2°) Custom and the Code of Canon Law 7. The customs — universal or particular — which were in existence in 1918 when the new Code of Canon Law came into force, and which were contrary to its provisions were either (a) expressly reprobated in the canons, or (ύ) not reprobated and centennial or immemorial, or (c) not reprobated and not centennial or immemorial. The first class of customs were to be corrected as “corruptions of the law” and were not to be allowed to revive in future; the second class were to be cor­ rected also, but might be tolerated, // the Ordinary, in special circum­ stances of place or persons, judged that they could not prudently be abolished ; the third class were all suppressed, unless the Code otherwise expressly determined.18 In view of Canon 2 of the Code, which declares that the Code does riot for the most part deal with liturgical laws, and of the words “vigentes in praesens contra horum statuta canonum con­ suetudines,” several canonists10 now take the view that Canon 5 applies only to such liturgical laws as are contained in the Code itself. Other liturgical laws are governed by. the provisions of the Code regarding customary law (Canons 25-30), but are not affected by the abolishing provisions of Canon 5. Hence, in this view, the lawjul customs against the rubrics which were in existence in 1918 continue in force, unless the Code expressly deals with them (as in Canon 818 regarding the celebra­ tion of Mass). 8. Regarding customs that may arise in future20 against, or in addition to {praeter), the law, they may be revoked by a contrary custom or law.21 A new law, however, does not revoke centennial or immemorial customs unless it makes express mention of them. Nor does a general law revoke particidar customs,22 unless it has an abrogating clause so ” Hence the practice of the churches of Rome is sometimes of importance in determining the meaning of a rubric. It is expressly referred to in certain replies of S.R.C., e.g., 3860, 3975*, 4048’. “C.J.C. 5. Canon 5 is not applicable to (a) liturgical customs that were in existence in 1918 but concerned matters about which the Code is silent, or (&) such liturgical usages as have come into being since 1918, ” E.g., Van Hove, De Legibus Eccle­ siasticis, 1930, p. 11; Michiels, Normae Generales Juris Canonici, 1929, I, 51; Cappello, Summa Juris Canonici, 1932; Oppenheim, III, 126. “No usage contrary to the Code can become a custom before 1958. ” C.J.C. 30. “ For it is not presumed that the legis­ lator knows of their existence. LITURGICAL LAW 31 framed as expressly to include them23*25(e.g., the clause “non obstante quacumque consuetudine” or “nulla obstante consuetudine”). (3°) Custom and Liturgical Law2’ 9. The general principles of customary law — as laid down in the Code, canons 25 to 30 — apply to liturgical law, which is simply one part of Canon Law (cf. Canons 2 and 6). There is no doubt that a usage praeter legem can become a binding custom in matters liturgical. The decrees of S.R.C. have expressly recognized this from time to time.2. But even a usage contra legem can obtain the force of custom, even against the rubrics. Formerly many rubricians and some canonists denied this, because of the resistance of the Church to any usage that violated the rubrics, but nowadays it is generally admitted. For (a) the Code in dealing with customs makes no exception for liturgical law. The fact that it reprobates certain usages which are contrary to liturgical law,2’ shows that it admits the force of custom in other usages. And in the legislation of certain canons,27 on matters liturgical, it expressly recog­ nizes the force of usage, (ό) The Popes in the Constitutions that preface the liturgical books, while abolishing existing customs contrary to the rubrics of these books, do not prohibit future customs of this character, (c) While S.R.C. in its decisions often condemns as abuses particular usages which are contrary to the rubrics, and orders them — even if immemorial28 — to be abolished, it has never declared that no usage which is contrary to the rubrics may ever become a custom.29 Indeed the S.R.C. has expressly declared30 that the rubrics of the Caeremoniale Episcoporum do not remove customs which are “laudabiles et antiquae.” From time to time, it has not only tolerated usages contra or praeter legem, but has approved them, and sometimes even ordered them to be ” Each new typical edition of a litur­ gical book, and each general decree of S.R.C., has such an abrogating clause (contrariis non obstantibus quibuscumque, and in the case of the Missal these words are added etiam speciali mentione dignis). 14 The remarks which are made here, and the examples given from the decrees of S.R.C., are, for the most part, confined to the rubrics of the Missal. 25 Hence such replies of S.R.C. as "servetur consuetudo,” "negative nisi con­ traria vigeat consuetudo.” Cf., e.g., 3842*, 3866’, 4056’. 4057’, 4104’, 4180’, 4392’, 4398. M E.g., canons 409’, 774, 1006’, 1181, and especially 818 (regarding the celebration of Mass). T‘ E.g., canons 462 (6°), 762 (§ 1), 1171, 1291 (§ 1). 9 E.g., 9”, 1812, 2175, 2271, 2951”, 3380’, 4156’, 4242. ”That S.R.C. recognizes the force of custom is also shown by the fact that it adds such a clause as "contrariis non ob­ stantibus quibuscumque” or "quacumque consuetudine non obstante” (e.g., D. 4393) to its decisions. 10 E.g., 132, 140, 143, 144, 151, 154, 184, 21S, 229, 256’·’, 299. 32 GENERAL RUBRICS OF THE MISSAL observed31 (showing that it recognized that they had acquired the force of customary law), or it has referred to custom as decisive32 in replying to certain queries, (c/) The S.R.C. has tacitly accepted the falling into general desuetude of certain rubrics,33 e.g., regarding the use of a balda­ chin over altars,34 of a surplice under the Mass vestments (R. I, 2), of the purification after the reception of Holy Communion (R. X, 6, 9), of a cushion for the Missal (R.G. xx, R. II, 4; C.E. I, xii, 15).3G 10. On the other hand, it is very difficult to establish a real custom contrary to liturgical law (as found in the rubrics and in general decrees of S.R.C.), because of the resistance of the Holy See, owing to its desire for uniformity in matters liturgical. («) S.R.C. in its decisions admits the force of custom only in minor matters and for particular cases, it seldom approves of a general usage contrary to the rubrics; (6) each new typical edition of a liturgical book is prefaced by a decree approv­ ing its contents “contrariis non obstantibus quibuscumque” ;30 (c) the volumes of the decrees of S.R.C. are approved with a special decree con­ taining the same clause;37 (d) each new general, or equivalently general, decision of S.R.C. has this clause also, and decrees of special moment add the words “etiam speciali mentione dignis.”33 11. Decisions of S.R.C. which oppose existing usages, at once abolish these — and this even if they are immemorial30 — for they prevent the consent of the legislator which alone can change a usage into a custom. (4°) Custom and the Rubrics of the Missal 12. In particular the Holy See resists the creation of customs contrary to the rubrics of the Missal. The bull of Pius V which published the reformed Missal abolished existing usages (unless they were more than two hundred years old) and imposed the Missal “non obstantibus . . . consuetudinibus contrariis quibuscumque” ; and the subsequent Briefs of Clement VIII and Urban VIII have similar clauses directed against usages contrary to the rubrics of the Missal. Decrees of S.R.C. confirm the abolition of such usages — e.g.,***D.D. 9’°, 1812 — and Urban VIII "Cf. 2682”·“, 2714, 4104’, 4327. "Cf. 1876, 3842*, 3866, 4377, 4392. ” It should be noted however, that these rubres are maintained unchanged in new typical editions of the Missal. ** Cf. Index Generalis of the decrees, note on D D. 1966, 2912. "C.E. I, xii, IS does mention a reading stand as an alternative. “The D. approving the typical edition of the Missal, 1920, adds “etiam speciali mentione dignis.” "The one issued in 1912 added the words given in note 1. K E.g., 4140, 4273, 4274, 4307, 4312, 4316, 4332, 4341, 4360. ”Cf., e.g., 2792, 29S1”. Ephemerides Liturgicae (1922, p. 441) interprets this last decision as embodying a permanent refusal of S.R.C. to consent to any usage contrary to its decrees. LITURGICAL LAW 33 (1623-1644) had inserted at the beginning of the Missal a decree of S.R.C.··0 which states: “Mandat Sacra Congregatio in omnibus, et per omnia servari rubricas Missalis Romani, non obstante quocumque prae­ textu, et contraria consuetudine, quam abusum esse declarat.” Finally, the Code of Canon Law declares (818) that any custom contrary to the observance of the rubrics by the celebrating priest is reprobated. Com­ mentators have limited this reprobation to the rubrics of any liturgical book (Missal, Caeremoniale, or any other) which concern the celebrating priest in the actual celebration of Mass (low, sung, or solemn). Hence a usage contrary to the rubrics of the Missal, or other liturgical book, which concerns (a) matters outside the actual celebration (e.g., the altar, the vestments), (b) or persons other than the Celebrant (e.g., the Sacred Ministers in solemn Mass, the server of Mass) may become a custom, if it fulfils the requirements of Canon Law. 13. In virtue of Canon 5 of the Code of Canon Law, when this came into force in 1918, all usages contrary to the rubrics which deal with the Celebrant in the actual celebration of Mass were abolished, because such usages are reprobated (canon 818), and may never be revived. (5°) The S.R.C. and Usages Contrary to the Rubrics of the Missal 14. In the course of three hundred and fifty years — since first its decrees were published — the S.R.C. has sanctioned or tolerated the following particular usages40 41 which are contrary to the rubrics of the Missal (or Ceremonial) : prelates not kneeling at the prayers in certain ferial Masses and at Requiem Masses (R.G. XVII, 5) ;42 the Subdeacon not going up to the side of the Celebrant to recite the Sanctus (R. VII, ll);43 the use of material which is in greater part gold for white, red, or green vestments44 (R.G. XVIII, 1) ; not lighting the Elevation candle (R.G. XX; R. VIII, 6) ;45 the Celebrant not himself preparing the chalice for Mass (R. I, 1) ;40 the preintonation of the Gloria in excelsis in more solemn Masses by two chanters (R. IV, 7).47 On the other hand, the Congregation has refused to approve of the following usages43 con­ trary to the rubrics of the Missal: playing, instead of chanting, the Gloria and Creed ;40 the Deacon incensing at Mass persons other than 40 This appeared at the beginning of the Missal until the edition of 1920. In view of C.J.C. 818, it is no longer necessary. 41 Only those which are of general interest arc given here. "S.R.C. 1876. "S.R.C. 2682*. "Tolerated by S.R.C. 3145. 45 S.R C. 4029’, but the Ordinary may restore the observance of the rubric (4141e). “S.R.C. 4198”. "S.R.C. 4144 *. “See note 41. "S.R.C. 970’, 1023 *. GENERAL RUBRICS OF THE MISSAL 34 those mentioned in R. VII, 10 ;50 the use of an Assistant Priest by a Celebrant who is a simple priest only;1 not using incense at the Con­ ventual Mass;2 celebrating Mass and giving Holy Communion in pres­ ence of the Blessed Sacrament exposed,3 the Deacon singing the Gospel on the foot-pace;4 the Deacon raising the edge of the Celebrant’s chasuble before the Elevation (R. VIII, 8) ;5 the upper altar cloth not reaching the ground at each side (R.G. XX) ;° the Deacon not spreading the corporal during the Creed (R. VI, 7);7 celebrating “solemn” Mass on certain fasting days, or for the dead, without acolytes and incensation;8 singing during the Elevation (C.E. II, viii, 70) ;® using ordinary chairs instead of a bench (C.E. I, xii, 22) for the Sacred Ministers when they sit;10 the Celebrant continuing a sung Mass while the Creed is being sung;11 using candles which are not of wax within the ambit of the altar;12 adding the collect, but not the secret and postcommunion pray­ ers, of an oratio imperata (R.G. XII, 1; XIII, I);13 those present at Mass reciting aloud the Canon.14 15. Among the particular usages which have been introduced contrary to the rubrics, and which are rather wide-spread, but which have never been submitted to the judgement of the Holy See are: (i) the congrega­ tion standing during the Creed at a low Mass (contrary to R.G. XVII, 2) ; (ii) those — in choir or out of it — who are sitting during the sing­ ing of the Creed in solemn Mass, kneeling during the chant of Et incar­ natus est™ (contrary to C.E. II, viii, 53 as interpreted by S.R.C. 1476, 15942, 29602, 3860), except on Christmas Day and the Feast of the Annunciation; (iii) making the dalmatic and tunicle identical (contrary to C.E. I, x, 1). 16. Among the particular usages not contrary to the rubrics of the Mass, but praeter rubricas™ which have been submitted to the judgement of the S.R.C., and have received its consent, are those that concern : the use of a stole in preaching;17 the place of the Celebrant, when being incensed or washing his fingers, in Mass in presence of the Blessed Sacrament exposed;18 the material of the cross for the unveiling on “S.R.C. ‘S.R.C. ’S.R.C. ’S.R.C. ‘S.R.C. ’S.R.C. ‘S.R.C. ’S.R.C. •S.R.C. ’4071’. '“S.R.C. 2175. 2271. 2424’. 3448’, 4353 and July 27, 1927. 3337. 3535’. *. 4029 *. 4054 4054’. 4214. “S.R.C. 4242. ’’S.R.C. 4257s. ’’S.R.C. 4368. ’’S.R.C. 4375. “This custom (“antiqua”) was, indeed, sanctioned by S.R.C. (3965) for the diocese of Autun, in 1897. “And so extend the scope of an exist­ ing rubric or create an entirely new law, in accordance, however, with the rubrics “S.R.C. 2682”. ’’S.R.C. 2682“. LITURGICAL· LAW 35 Good Friday;10 the removal of holy water from the stoups during the Triduum Sacrum ;20 marking the image of the Crucified on the Mass host;21 using a spoon to put the water into the chalice at the Offertory;22 the salutation by the Celebrant of the S. Ministers in High Mass;2’Mass at the burial of children;24 playing the organ to the end of the Gloria on Maundy Thursday;25 the use of a stole by a Priest assisting at a first Mass;20 the blessing of a preacher by a priest Celebrant of Mass;27 not assisting the Celebrant to vest for High Mass;28 naming the Patron of the place in the prayer A cunctis, under certain condi­ tions;20 the colour of the vestments on the feast of all the saints of a diocese.30 17. Other usages31 which, possibly, have become — in certain places — customs with the force of law are: constructing an altar against a wall (instead of being free on all sides, as the ceremony of consecration sup­ poses it to be) ; the use of gradines on altars;32 spreading a cerecloth on a consecrated altar; using three charts on the altar for Mass ; (not one, as R.G. xx suppose) ; the use of two servers at low Mass on certain occasions;34 ringing the bell before the Consecration, at the little Eleva­ tion, and at Domine, non sum dignus ringing the church bell at the Elevation; washing the hands after Mass; using a cross-bearer, and carrying a smoking censer, at the head of the procession to a non­ pontifical high Mass. (6°) Ordinaries and Usages Contrary to the Rubrics 18. As the Holy See reserves to itself the making and unmaking of liturgical laws,30 it is beyond the competence of Ordinaries — apart from special faculties — to abrogate, dispense from, or give an authentic inter­ pretation of, such laws. It is indeed the duty of the Ordinary to watch over the strict observance of liturgical law.37 In regard to usages which are contrary to the rubrics, it is the right of the Ordinary to judge whether such a usage is reasonable, and so may in due time become a ’’S.R.C. 2682s*. "S.R.C. 2682“ "S.R.C. 2714. ’’S.R.C. 3064*. " S.R.C. 3434*. "S.R.C. 3510. “S.R.C. 35154. "3515’. "S.R.C. 3535*. “S.R.C. 3866’. "S.R.C. 4054s, 4194’. In view of the new rubric which now follows the prayer A cunctis in the Missal, this usage (it would seem) is suppressed. "S.R.C. 4327 *. *’ Not contra, but firaelcr, rubricas. ”Cf. S.R.C. 3759’, 4322. “Cf. S.R.C. 4165’. “Cf. S.R.C. 3059’. “Cf. S.R.C. 4377. “CJ.C. 1257. "C.J.C. 336, 1261; cf. SRC. 2621'. 2905’, July 27, 1927. 36 GENERAL RUBRICS OF THE MISSAL custom, or whether a reasonable usage has in fact become a custom. In doubt he is to consult the Holy See, with whom the final judgement rests? If the Ordinary decides that a usage contrary to the rubrics is not rea­ sonable, he is bound to put an end to it in a prudent way.30 19. Not infrequently, in practice, usages contrary to the rubrics are defended40 on the ground that they are “customs.” Quite often such usages are not only not customs—for they do not possess the qualities which are required to create customary law, i.e., reasonableness and the requisite age, together with the absence of resistance on the part of the legislator — but are abuses, which should be suppressed. “Christ called Himself the Truth, not custom,” Tertullian well observed;41 and S. Cyprian, insisting that truth must prevail, declared42 “custom without truth is only error grown old.” a S.R.C. 242514, 2621’, 2646’, 2951”, 3611’. Sometimes S.R.C. refers back such doubts to the Ordinary to be settled by his prudent judgement (cf., e.g., S.R.C. 3390, 3449’, 3935, 4375, and May 31, 1930). *Cf. S.R.C. 3043’, 3333’, 4052, 4144’, 4362. Naturally it is easier for the Ordinary to abolish usages which concern the clergy only, than those which may be wide-spread among the people. 40 “Leaving the commandments of God," said our Lord to the Pharisees (Mark vii, 8), “you hold the traditions of men. . . . Well do you make void the com­ mandment of God, that you may keep your own tradition." 41 De Virginibus Velandis, c. I. 4’ Epist. ad Pompeium, c. IX. CHAPTER III THE PLACE AND TIME OF MASS I. The Place of Mass 1. Except by dispensation, Mass may be celebrated only in a church or public oratory,1 which has been duly consecrated or blessed,2 or in a semipublic oratory··1 which has been legitimately erected. Mass may be said in a private oratory* * only by induit from the Holy See,5 or by per­ mission of the Ordinary, to be given, on occasion, on the same condi­ tions as for the celebration of Mass outside a church or oratory'. 2. To celebrate Mass lawfully outside a church or oratory the per­ mission of the Ordinary of the place (of the Major Superior if there is question of the house of an exempt Order) is necessary. This permission may be given only “for a just and reasonable cause, in some extraordinary case, and not habitually,”0 and Mass must be celebrated on a portable altar, in a becoming place,7 never in a bedroom. 3. The same conditions apply to Mass said in a place where a dead body is laid out awaiting burial.8 In this connexion, as examples of “extraordinary cases,” the Congregation of the Sacraments gave these: the death of a residential bishop, or of a member of a ruling family, or of someone else distinguished by merit and by services to the Church or State, or by very munificent donations to the needy. In such cases, if there be a “just and reasonable cause,” a Mass, or Masses (not more than three), may be celebrated, but only if the body be laid out in a becoming way, and in a place where there is nothing inconsistent with the holiness of the Divine Sacrifice, and provided that the obsequies prescribed by the rubrics be carried out in the church. interpretation of the Code, Oct. 16, 1919, ad 12). ’It is not prescribed (cf. CJ.C. 1196, §2), but it is becoming, that the place be blessed beforehand, using the Benedictio loci found in the Roman Ritual. ’ S. Congreg. Sacrament, May 3, 1926. ’CJ.C. 1188, §2; De Defectibus, X, 1. ’CJ.C 822, § 1 (cf. R.R. XXVII). ’CJ.C. 1193. * Ibid., 1188, 1194, 1195. 'Ibid., 1195. " Ibid., 822, § 4. The faculty is to be interpreted restrictive (Commission for the 37 38 GENERAL RUBRICS OF THE MISSAL 4. It is not allowed to say Mass in a heretical or schismatical church, even though it had formerly been consecrated or blessed.0 5. To celebrate Mass lawfully in the open air, the permission of the Ordinary of the place is required, and it may be granted only on the conditions given above.10 In case of urgent necessity — e.g., if otherwise a large number of the faithful could not assist at Mass on a day of obligation — the permission to celebrate outside a sacred place might be presumed. 6. Those who have — by law” or induit — the privilege of a portable altar may celebrate Mass anywhere, on a consecrated stone and in a becoming place, except on sea.12 To celebrate at sea requires special permission (given by law11 or induit), and to this certain conditions are, ordinarily, attached. II. The Days on Which Mass May Be Celebrated 1. Mass may be celebrated on all days of the year, except those which are excluded by the proper rite of the Celebrant13 {i.e., the Roman Rite for most priests of the western Church). The Roman Rite excludes the celebration of Mass on one day only — Good Friday, and even on that day Mass14 might be celebrated in case of grave necessity, e.g., to con­ secrate a Host for Viaticum for a dying person — but it restricts the celebration on Maundy Thursday and Holy Saturday. 2. In general, all private Masses are forbidden on those two days.15 The only Mass that is allowed is the one solemn Mass that is prescribed by the Liturgy of the day in greater churches {i.e., cathedral, collegiate, and parochial churches), according to the rubrics of Caeremoniale Epis­ coporum and the Roman Missal, or one sung or low Mass in smaller parish churches — or in oratories, if, by induit the form of the Memoriale Rituum is permitted — in accordance with the rubrics of Memoriale Rituum of Benedict XIII. PRIVATE MASS ON MAUNDY THURSDAY 3. Apart from the case of necessity — e.g., to consecrate a Host for Viaticum, when the celebration of a private Mass would be lawful — •C.J.C. 823, § 1. ” Ibid., 822, § 4. In such a case, to prevent S. Particles being blown about by the wind, the altar must be fully protected on three sides, e.g., by a tent or by screens (Instruction of the Congregation of the Sacraments, Mar. 26, 1929, § 11). ” E.g, cardinals and bishops have these permissions by law (CJ.C. 239, § 1, 7“ and 8°; 349). ’’C.J.C. 822, § 3. u C.J.C. 820. ’’The votive Mass of the Passion. ” Rubric at the end of the Mass of the Wednesday of Holy Week, and various replies of S.R.C. (e.g., 2260, 2799’). THE PLACE AND TIME OF MASS 39 there are some exceptions to the law which forbids a private Mass on Maundy Thursday: (1°) Any bishop has the right to celebrate, or have celebrated in his presence, one low Mass;10 (2°) In smaller parochial or quasi-parochial churches — provided the Blessed Sacrament be reserved there — where the Liturgy of the day cannot be carried out, even according to the simpler rite of Memoriale Rituum, one low Mass may be celebrated, by leave of the Ordinary — to be renewed each year at an hour earlier than the hour of the solemn Mass at the cathedral of the diocese.17 (3°) In the churches of Regulars,18 where the Liturgy of the day, as set forth in the Missal, cannot be carried out, the Superior (himself or his deputy) may celebrate a sung or a low Mass in the private chapel of the community10 in order to give Holy Communion to the Religious.20 • (4°) Should a holyday of obligation fall on Maundy Thursday, private Masses, in sufficient number to provide for the needs of the faith­ ful, may be said before the conventual or parochial Mass.21 PRIVATE MASS ON HOLY SATURDAY 4. Holy Saturday is really an aliturgical day in the Roman Rite, but the Mass of Easter Day is allowed by anticipation — only this Mass, however, i.e., the Mass which forms the concluding part of the Liturgy of the day. Private Masses — apart from Apostolic induit — are entirely forbidden.22 If, in very special circumstances, this induit were granted, a private Mass should be celebrated only after the ceremonies of the day. It is said without the Prophecies and the Litanies and without an Introit.23 III. The Hour of Mass2* 1. The hour at which a conventual Mass is to be celebrated is regulated by Rubricae Generales, XV, 2-4. A private Mass — which ought to be preceded by the recitation of at least Matins and Lauds (R.G. XV, 1) "C.J.C. 239, § 1, 4°; 349, § 1, 1°. ’’S.R.C. 2616' and 3842’ (cf. 4099 and 4101). " Not in the oratories of seminaries or pious communities, except by Apostolic induit (S.R.C. 4049’). ** If there is no such chapel, then in the church, but with dosed doors. "S.R.C. 2799’, 4049’. ’’S.R.C. 1883, 2240. ’ " Rubric at end of Mass of Wednesday in Holy Week; SRC. 1822 (cf. C.J.C. 820). "S.R.C. 2616’. "R.G. XV. 40 GENERAL RUBRICS OF THE MISSAL — may be said “at any hour from dawn to midday.”25 The Code of Canon Law (canon 821, § 1) gives the official interpretation of this rubric. It prescribes that Mass may not be begun more than one hour before dawn, which is the beginning of the brightness that precedes the rising of the sun, and terminates with the sun’s appearance above the horizon. The time of dawn varies in different regions, and also varies according to the time of the year, and the correct hour is indicated in the local Ordo.20 2. At the other end of the scale, Mass may not be begun later than one hour after midday, calculated according to any system of reckoning time (sun time, regional, legal time, etc.). 3. A reasonable cause excuses from this ecclesiastical law, and, on occasion, permits the celebration of private Mass to begin even earlier than one hour before dawn, or later than one hour after midday. There is special legislation for midnight Mass at Christmas (C.J.C. 821, §§ 2, 3). ” In the 1939 edition of the Missal this rubric (R.G. XV, 1 and Def. X, 1) has been changed to “ab una hora ante auroram usque ad unam horam post meridiem." ** E.g., according to the Westminster Ordo, dawn in England is regarded as varying from 6 a.m. (in January and December) to 2 a.m. (in midsummer). CHAPTER IV THE APPLICATION OF THE MASS I. The Fruits of the Mass 1. When Mass is celebrated Christ is the principal Offerer, the cele­ brating priest — acting in the name of Christ and also of the Church — is the ministerial offerer, the Church is the general offerer, and the special (or secondary) offerers are the faithful who by any external act cooperate in the offering of sacrifice {e.g., those who have requested the celebration and have made an offering for that purpose; those who pro­ vide the bread and wine, the vestments and other requisites; those who serve Mass; those who assist at and offer it). 2. If we regard the effects of the Mass as they are applicable to men — prescinding from these effects as they apply to God, e.g., the adora­ tion, praise, thanksgiving that are given to God by the Sacrifice — they are called the “fruits” of the Mass. These are of three kinds: (a) inipetratory — through the Mass, as the greatest of all forms of petition, are obtained innumerable benefits, spiritual and temporal; (Z>) propitia­ tory— through the Mass the anger of God is turned aside and with it calamities, spiritual and temporal, are warded off and the forgiveness of sins is (mediately) obtained; (c) satisfactory — through the Mass the temporal punishment due to past sin is (immediately) remitted. 3. All these effects, while flowing primarily from the Mass as the act of Christ — independently of the dignity or sanctity of the priest or other offerers — flow also from the act of the Church, offering sacrifice, and from the act of the celebrating priest.1 To the essential efficacy of the Mass, the Church, and the celebrating priest also (in proportion to his sanctity, devotion, and attention), add an accidental efficacy. 4. From the point of view of those who benefit by the Mass, its fruits — i.e., the effects that the Sacrifice produces of itself, as an act of Christ and of the Church, apart from the sanctity and fervour of the celebrating 1 Recall the effects of the sacraments which are produced ex opere operato; the effects of Sacramentals, produced ex opere operantis Ecclesiae; the effects of prayer and good works, produced ex operc operantis. 41 42 GENERAL RUBRICS OF THE MISSAL priest —are termed (tz) general, (ύ) special, (c) very special (or per­ sonal), (d) ministerial. (1°) The General Fruits of the Mass 5. The “general” fruits of the Mass are applied — by the will of the Church, and independently of the celebrating priest — to all the mem­ bers of the Church, living and dead, who do not place an obstacle2* 4to benefiting by them. These general fruits are impetratory, and propitia­ tory (at least to some extent), but it is uncertain if they are satisfactory, i.e., it is uncertain if all the faithful, who are in the state of grace, gain a remission of temporal punishment through every Mass that is said? (2°) The Special Fruits of the Mass . i 6. The “special” fruits are those which are gained by the secondary offerers of the Sacrifice — those who cooperate in the Mass by any ex­ ternal act, including corporal presence at Mass, and in proportion to the closeness of their cooperation. These fruits are impetratory, pro­ pitiatory, and also — for those in the state of grace — satisfactory. (3°) The Personal Fruits 7. The “very special” or “personal” fruits of the Mass are those that accrue to the celebrating priest, for he offers sacrifice not only for others but for himself also (cf. Hebrews, VII, 27). These fruits, in turn, are impetratory, propitiatory, and satisfactory; and theologians consider that they are greater than the general and special fruits, but not as great as the ministerial fruits. It is very doubtful if the Celebrant can apply these fruits to others. (4°) The Ministerial Fruits of the Mass 8. The “ministerial” fruits are those — impetratory, propitiatory, and satisfactory’ — which accrue to the person (s) for whom the priest cele­ brates the Mass. 9. While the general, special, and personal fruits are independent of the will of the celebrating priest, the ministerial fruits are so dependent on him that, if he does not validly apply them, they remain in the treasury of the Church, ungarnered. 10. To apply these ministerial fruits validly the Celebrant must have the intention — at least habitual5 and implicit — of applying them for a determined person or object? It is not, however, necessary that the 'Eg., a person who is in mortal sin cannot, while in that state, reap the satis­ factory fruits of the Mass. * Many theologians hold that the souls in Purgatory do. but that living members of the Church do not, gain this remission. 4 For the dead, and for the living who are in the state of grace. 3 Theologians note that while a virtual intention is needed to offer sacrifice, a habitual intention suffices for the valid application of the fruits of the Mass. 4 In the case of a Mass for the celebra­ tion of which a stipend has been accepted, for the intention(s) fixed by the donor. THE APPLICATION OF THE MASS 43 person or purpose should be explicitly determined, or known to the Celebrant. It suffices if the person or object be determined implicitly or objectively (coram Deo). Hence, e.g., the following applications of the ministerial fruits of the Mass are valid: (a) For the intentions of the donor of the stipend, or for a superior’s intentions (even though these be unknown to the Celebrant) ; (ά) According to the order of the intentions noted in the Celebrant’s book of manual Masses, or according to the order in which stipends were received ; (c) To satisfy the obligation of a foundation Mass; (d) For the greatest sinner, or the person who is most tempted (for such an intention determines the person objectively — coram Deo — though not subjectively) ; (e) For all the souls in Purgatory, or for the most abandoned soul, or for the soul who is nearest to deliverance. 11. The application of the ministerial fruits must be made before the Consecration of the Mass (at latest before the consecration of the wine) . 12. If the Celebrant does not apply the Mass (i.e., the ministerial fruits) at all, or if it is applied to a person who is incapable of benefiting by it,7 or for an object that is impossible, or which has become impos­ sible at the time at which the Mass is offered,8 these fruits remain, wholly or in part, in the treasury of the Church — unless the Celebrant has a habitual intention of applying such fruits, as far as he can,0 to himself, or to some other determined person or object. 13. While a priest who accepts a stipend for the celebration of Mass is bound to apply all the ministerial fruits in accordance with the inten­ tions of the donor, naturally, he may apply the fruits which are gained by him ex opere operantis — because, e.g., of his personal sanctity or fervour — as he chooses, as in the case of any good work that he performs. 14. Since it is probable that the amount of the ministerial fruits which will be gained by each person depends, not only on the dispositions of each, but also on the degree of definiteness with which the Celebrant applies the Mass, if a Mass be offered for several persons, it is better ’ Either completely (e.g., a person who is in heaven or hell cannot reap the minis­ terial fruits), or in part (e.g., a person in mortal sin cannot gain the satisfactory fruits). ’If, eg., a sick person, for whose cure Mass is offered, has died. * And, regarding a Mass to the celebra- tion of which he is bound in justice (e.g., by the acceptance of a stipend), as far as he may. The donor of the stipend may himself have a second intention as to the application of the Mass, if his first inten­ tion should prove invalid. Then, of course, the Celebrant is not free to apply the ministerial fruits in any other way. 44 GENERAL RUBRICS OF THE MISSAL that the Celebrant should determine definitely by name (at least men­ tally), beforehand, those persons for whom he intends to apply the Mass, when he is free to dispose of the ministerial fruits. 15. The different kinds of ministerial fruits are divisible, i.e., it is possible (and allowable, when the Celebrant is free to dispose of them) to apply the impetratory fruits for one person, e.g., for a sick man, the propitiatory fruits for a second, e.g., for a penitent, and the satisfactory fruits for a third, e.g., for a soul in Purgatory. When the priest is bound in justice (e.g., by the acceptance of a stipend) to the celebration of a Mass he may not, of course, so divide the ministerial fruits — all these must be applied according to the intentions of the donor. 16. Résumé: Ex opere operato™ The Fruits / . of the Mass\ General*11 Special Personal Ministerial Ecclesiae jEx opere operantis Celebrantis Both kinds of fruits are impetratory, propitiatory, and satisfactory. in practice: 17. The Celebrant ought to form, before the celebration of Mass,12 an explicit and actual (or at least a virtual) intention in regard to the application of the ministerial fruits of the Mass. 18. When the priest has accepted a stipend for the application of a Mass it is best, in practice, to intend to apply the Mass “according to the donor’s intentions.” This is sufficient; and often it is not wise to form a more detailed intention, lest there should be some accidental error regarding the wishes of the donor, and, in consequence, subsequent doubt as to the validity of the application. 19. Lest any of the precious fruits of the Mass should remain un­ garnered, it is well for the Celebrant to have a second (habitual) inten10 Borrowing the phrase from the theol­ ogy of the Sacraments. 11 Ci the words in the opening prayers of the Canon: “quae libi offerimus pro Ecclesia tua sancta Catholica . . . pro quibus tibi offerimus, vel qui tibi offerunt hoc sacrificium" ; and the prayer of the Celebrant at the offering of the bread: “pro innumerabilibus peccatis . . . meis et pro omnibus circumstantibus," etc. ’’Not necessarily immediately before Mass. At latest, in practice, the applica­ tion should be made at the Memento of the living. THE APPLICATION OF THE MASS 45 tion, by which he applies to another person or object, all or any of the fruits, in so far as he can and may, if, by chance, they are not applicable according to his first intention, and without prejudice to this. Such an intention can be formed at any time, and will remain operative until it is revoked or changed. II. For Whom May Mass Be Applied? 20. In general, the Mass may be applied for any person whatever — living or dead — or for the intentions of any person.13*The Church, how­ ever, excludes certain persons by positive law from the benefits of the Mass. So far as the dead are concerned, the Exequial Mass and the Anniversary Mass (or other public funeral offices) may not be offered for a person to whom ecclesiastical burial had been denied (C.J.C. 1241), i.e., any one who died unbaptized (1239, § 1), or who committed certain crimes" and died without having given some signs of repentance. It is not, however, forbidden to offer a Mass privately15*for such persons. 21. In regard to the living, for excommunicated persons18 Mass may be offered only “privately,”17 and when scandal can be avoided (secluso scandalo) ; and in the case of an “excommunicatus vitandus,” Mass may be offered only for his conversion (C.J.C. 2262). 22. Theologians and canonists are not very clear, nor in complete agreement, about the meaning of celebrating Mass “privatim.” It would seem that the Mass must be “private” in the ordinary sense of the word, i.e., secret — that is, it must not be publicly announced for whom the Mass is being celebrated18 — and also in a liturgical meaning of the word, i.e., it must not be a solemn or sung Mass, nor a parochial or con­ ventual one, and any special external solemnity or pomp should be excluded.10 ’’C.J.C. 809. “These are enumerated in C.J.C. 1240. ’’See infra for the meaning of “privately.” ’* Who, de jure, include all heretics. ” Sec infra for meaning of “privately.” “This would be necessary, in any case, to avoid scandal. “In the case of a Requiem Mass, some theologians allow the name of the person to be mentioned in the collect or post­ communion (where N occurs) as usual; others forbid it (cf. C.J.C. 1241). « 'mn CHAPTER V THE CALENDAR I. The Calendar in General 1. In the celebration of the daily Sacred Liturgy — the Mass and the Divine Office — the Church follows a rather complicated calendar, which has come into existence, bit by bit, during the nineteen centuries of her existence. 2. This calendar has been created by the superimposition of a festal calendar, based on the date of the month, on a seasonal calendar, based on the day of the week. 3. Starting from the primitive anniversaries of Easter, Ascension, and Pentecost, on the one hand, and Christmas and Epiphany, on the other, the liturgical year has been built up in two great cycles, having Christmas — with its fixed date — as the focal point of one, and Easter — with its variable date — as the focal point of the other, and with the mysteries of the Incarnation and of the Redemption*1 as its foundations. 4. The following table will make clear the scheme of the liturgical year: A. The Christmas Cycle THE MYSTERY OF THE INCARNATION Preparation = Advent (from the first Sunday of Advent to Christmas Eve). = Christmas and Epiphany (i.e., Christmastide, from December 25 to January 13). Prolongation = The time after the Epiphany (from January 14 to Septuagesima). Celebration 1 Accomplished in the death and resurrection of our Lord; realized and applied in the life of the Church, which was begun at Pentecost. 46 THE CALENDAR 47 B. The Easter Cycle THE MYSTERY OF THE REDEMPTION Preparation 1 ) Remote = Septuagesima (up to Ash Wednesday). 2) Proximate = Lent. 3) Immediate = Passiontide. Celebration Easter and Pentecost (z.e., Paschaltide, from Easter Sunday to Trinity Sunday). Prolongation = The time after Pentecost (twenty-four Sundays). THE LITURGY OF THE SEASON 5. The Liturgy of the season — the Proprium de tempore, which forms the first part of the Missal — is based on the seasonal calendar of the liturgical year. It consists mainly in the celebration of the Sunday and of certain weekdays of special importance, such as those of .Advent and Lent, and Ember or Quarter Tense days. It is also concerned, however, with the more important, and, ordinarily, the more primitive feasts of our Lord, or of the other Divine Persons. Some of these are arranged in reference to the season, i.e., the Feasts of the Holy Name, of Easter and Pentecost, of the Blessed Trinity, Corpus Christi, and the Feast of the Sacred Heart; while others are fixed on definite dates, i.e., Christmas, the Circumcision, the Epiphany. By exception the feasts of a few saints occur in the Proprium de tempore, i.e., those which fall within the octave of Christmas and are regulated in reference to this feast — the feasts of S. Stephen, S. John, the Holy Innocents, S. Thomas, and S. Silvester. THE LITURGY OF THE SAINTS 6. Superimposed on this seasonal calendar is the calendar of the feasts of the saints. This is based on the day of the month without, ordinarily, any reference to the occurring season of the liturgical year. The Masses for the celebration of the feasts that occur in this calendar are found in the second part of the Missal, and constitute the Proprium Sanctorum (from November 29 of one civil year to November 26 of the following year) or Sanctoral. 7. While nearly all the feasts of our Lord find their place in the seasonal calendar, a few of the lesser and more modern feasts, celebrated on a fixed date, find their place in the Sanctoral (c.g., the Feast of the Precious Blood on July 1, of the Transfiguration on August 6, of ChristKing on the last Sunday of October). All the feasts of our Lady (except 48 GENERAL RUBRICS OF THE MISSAL the first feast of her Sorrows, celebrated on the Friday of Passion week) are attached to a fixed date, and find their place in the festal calendar. So do all the feasts of the angels (5) and of the saints.2 8. Ordinarily, a feast is celebrated only on the day to which it is attached, but the very great feasts of the year are prepared for by a vigil and prolonged by an octave. 9. Accordingly, the Mass on any particular day may be of : (a) A Sunday or weekday (following the seasonal calendar), (ό) Of a vigil, feast, or octave (following the festal calendar).3 II. The Rite of the Mass 1. In liturgical language the word “rite” has various meanings. Its basic meaning is “the form and manner of a religious observance,” i.e., the actions and words — the ceremonies and prayers — that go to make up a religious function. Thus the actions and prayers that are used in administering Baptism form the “rite” of Baptism. Since the form which the carrying out of a liturgical ceremony assumes varies with the degree of solemnity of the occasion, the word “rite” is also employed to express the rank in the calendar of a particular day or feast, and, therefore, a feast is described as, e.g., of “double rite.” 2. In the Roman *Rite feasts are graded as of double, semidouble, and simple rite. The celebration of a feast as “a double” is the normal usage, and forms the basis for the classification of feasts according to rite. It implies a certain degree of solemnity in the celebration, in contrast to the simple rite, which means a celebration without solemnity. The most primitive feasts of the saints are usually of simple rite only, as formerly only two rites were distinguished — “double” and “simple.” Between the two, less in solemnity than the “double,” but of higher rank than the “simple,” has grown up another class of feasts, and these are said to be of “semidouble” rite. 3. The growth of the number of feasts, and the necessity or dis­ tinguishing between them in solemnity, has led to the creation, bit by bit, of four classes of “double” feasts, namely: (i) Doubles of the first class; (iii) Greater doubles; (ii) Doubles of the second class; (iv) Doubles (lesser). ’The Solemnity of S. Joseph is found in the Sanctoral, but it is dated in ref­ erence to the seasonal calendar, being fixed on the Wednesday of the second week after the octave of Easter. * Cf. the introduction to the General Rubrics of the Missal. 4 Here “rite” has yet another meaning, f e., the complete system of forms, cere­ monies, and prayers, used in the Latin Church (cf. Glossary, p. 727). THE CALENDAR 49 Originally, the terms “double,” “semidouble,” and “simple,” were ap­ plied to feasts only, but now they are used also in reference to Sundays and weekdays. 4. The Office of Sundays, with a few exceptions, is regarded as of semidouble rite (which means that it is regulated in the same way as the Office of a feast of semidouble rite), and that of weekdays of simple rite. 5. The Mass is, ordinarily, to be celebrated in conformity with the Divine Office,5 and it receives its rite from the Office.0 Thus when the Office is of double rite, the corresponding Mass will be of the same rite. III. Classification of the Days Is Celebrated on a Si Which Mass |H i To determine what Mass should be celebrated on a particular day — whether it will be the Mass of the season (the day) or of an occurring feast — and according to what rite,7 quite an elaborate classification of the days of the ecclesiastical year has grown up in the course of the centuries. The classification now in use (which is concerned primarily with the Divine Office, and only secondarily with the Mass) is best shown, in a brief manner, in the following tables: (1°) SUNDAYS8 First Class (10) (A) Greater Sundays Second Class (6) (B) Lesser ‘See infra, pp. 52 sqq. * Cf. the introduction to the R.G. of the Missal. ’ Difference in rite changes a good deal the manner in which the Divine Office is to be recited; it changes much less the form of the Mass, hut it docs change it somewhat, e.g., the number of prayers (o) (6) (c) (d) (e) (/) (g) the first of Advent the four Sundays of Lent Passion Sunday Palm Sundav Easter Sunday Low Sunday Whit Sunday f(o) the second, third, and fourth of Advent I (&) Septuagesima, Sexagesima, I and Quinquagesima All the others varies with the rite, the Creed is not admitted into a Mass of simple rite. ’All Sundays are regarded as of semi­ double rite, but Easter and Whit Sundays are classed as doubles of the first class, and Low Sunday (being the octave day of Easter) is classified as a greater double. Hh 50 GENERAL RUBRICS OF THE MISSAL (2’) WEEKDAYS (FERIAE)· ( Privileged (4) f(A) Greater ' Nonprivileged Weekdays < Adi Wednesday I (b) Monday, Tuesday, and Wednesday of Holy Week1· (M .Advent (b) Lent11 (r) September Ember Days (d) Monday of Rogations Λ1Ι other weekdays (B) Leaser or Common (3·) VIGILS” First Class (Christmas and Pentecost) Second Class (Epiphany) Privileged (3) Vigils f(o) Common or Nonprivileged All others (4’) FEASTS” Primary Second Class { Greater J Primary ή Secondary C First Class Γ(Α) Doubles Secondary J Primary J Secondary Feasts < Lesser (B) Semidoubles ^(C) Simples )(5 OCTAVES” * Of the first order (Easter and Pentecost) Of the second order (Epiphany and Corpus "(A) Privileged Christi) η I Of the third order (Christmas, Ascension, I and Sacred Heart) Octaves « (B) Common (C) Simple Thc octaves of all other feasts of the first class that have an octave” The octaves of feasts of the second class, that have an octave” S • Weekdays arc of simple rite. ’· The three last days arc ranked as doubles of the first class. “ From the Thursday after Ash Wednes­ day to the Saturday preceding Palm Sun­ day, inclusive. ’’The vigil of Christmas is of double rite for Mass; the other two privileged vigils are of scmidouble rite. All other vigils are of simple rite. *’ The full list of the doubles of the first and second class, and of the greater doubles — primary and secondary — is to be found in the Roman Breviary (after the General Rubrics and the “Additiones?’). 14 The days within privileged and com­ mon octaves (except the Monday and Tuesday of Easter week and of Whit­ suntide— which are doubles of the first class) are of scmidouble rite; the octave day is a greater double. The days within a simple octave are not celebrated, and the octave day is of simple rite. 11 Six in the Universal Church and local feasts (Dedication, Titular, Founder, Patron, etc.). 'll ’“Five in the Universal Church. THE CALENDAR IV. The Order of Precedence 51 of Feasts The order of precedence17 of the days of the liturgical year is as follows :18* (1) Greater Sundays of the first class (10),10 Privileged weekdays (4), Primary doubles of the first class of the Universal Church (25), Days within the octaves of Easter and Pentecost (8),20 Vigils of Christmas and Pentecost, Octave day of the Nativity (the Circumcision). (2) Dedication and Titular feast of a church,21 Feast of the principal Patron of the place, Feast of the chief Titular and Founder of a Religious Order or Congregation. (3) All other doubles of the first class.22 (4) Greater Sundays of the second class (6), Days within the octaves of Epiphany and Corpus Christi (12). (5) Doubles of the second class (27).23 (6) Greater-double feasts of our Lord. (7) Lesser Sundays. (8) Vigil of the Epiphany. (9) A Common octave day. (10) Greater-double feasts of B.V.M., angels or saints. (11) (Minor) double feasts. (12) Semidouble feasts. (13) Days within a privileged octave of the third order or within a common octave. (14) Friday after the Octave of the Ascension. (15) Greater nonprivileged weekdays. (16) Nonprivileged vigils. (17) A simple octave day. (18) Saturday Office of B.V.M. (19) Simple feasts. (20) Lesser weekdays. ’’ As laid down in the Roman Breviary, Additiones II and IV. ** Cf. the tables given on pp. 49, 50. "The figure in parentheses indicates the number of each class of days. “ Four in each octave, because the Monday and Tuesday are doubles of the first class. n All these feasts are primary doubles of the first class, but not, obviously, of the Universal Church. ” There is one secondary double of the first class for the Universal Church, i.e., the Feast of the Precious Blood (July 1). Other doubles of the first class will be local only. a In the Universal Church. GENERAL RUBRICS OF THE MISSAL 52 V. Conformity of Private Mass24 to the Office 1. Ordinarily and per se, a private Mass25 — i.e., a nonconventual Mass, whether a low Mass or sung — is to be in conformity with the Office of the day.20 The Mass and Divine Office together make up the Sacred Liturgy of each day and, ordinarily, have the same object (the cult of some mystery or saint), the same rite, the same liturgical colour, and the same chief prayer (collect). 2. There are occasions, however, on which the Mass cannot conform to the Office, i.e.: (a) On vigils occurring in Advent (outside Quarter Tense), for if the Office be ferial, the Mass will be of the vigil, with a commemoration of the day ;27 (ό) On Maundy Thursday (when the Mass celebrates the institution of the Blessed Eucharist), and on Holy Saturday (when the Mass cele­ brates the Resurrection) ; (c) On Tuesday of Rogations, if the Office be ferial, the Mass will be of the Rogations ;28 (rf) On the vigil of Pentecost, the Office is of the Ascension, the Mass of Pentecost. 3. There are occasions, too, when the Church gives the Celebrant a choice of the Mass he will celebrate, and this not only on the days when a private votive or Requiem Mass is permitted,20 but also under the following circumstances: Days on which the Mass need not conform to the Office. On certain days the Celebrant of a private (i.e., nonconventual) Mass may choose30 between the Mass conformable to the Office of the day and: (1°) (2°) (3°) (4°) (5°) The Mass of an occurring weekday (feria) or vigil; The Mass of the preceding Sunday; The Mass of an occurring octave; The Mass of an impeded feast; The Mass of a commemorated feast. 94 Regarding the conformity of Conventual Mass, sec pp. 126 sqq. 53 Cf. Glossary, p. 725. * R.G. introduction and IV, 3. « R.G. ΠΙ, 4. *AddU. I, 3. the 73 See p. 113 and pp. 158, 159. ‘°The Mass so chosen is not a votive Mass (it is allowed on certain days when a private votive Mass is not permitted), but retains the character of a festal or ferial Mass. THE CALENDAR 53 (1°) The Mass of a Weekday or Vigil: 4. When on : (a) A weekday of Lent;31 or (ό) An Ember Day (those of Pentecost excepted) ; or (c) Monday of Rogations;32 or (d) A common vigil, there is an occurring feast of double or semidouble rite, a private Mass may be either of this occurring feast (with a commemoration of the fcria or vigil), or of the feria or vigil with a commemoration of the feast.33 If, however, the occurring feast is a double of the first or second class, or a privileged octave of the second order ‘ occurs, a private Mass of the feria (or vigil) is not permitted.13 Hence, e.g., should a day within the octave of Corpus Christi occur on the vigil of the Feast of S. John the Baptist, the Mass of the vigil may not be said; but it may be said if it occurs on a day within the octave (third order) of the Feast of the Sacred Heart. 5. If a common vigil should occur on these same weekdays (Lent, Quarter Tense, Rogation Monday), a private Mass may be celebrated either of the feria, with a commemoration of the vigil, or of the vigil with a commemoration of the feria.30 6. If both a common vigil and a feast of double (even greater double) or semidouble rite should occur on one of these weekdays, a private Mass may be of the feast, vigil, or feria, with a commemoration of the other two (e.g., if on September 20, Feast of SS. Eustachius and Com­ panions, and the vigil of S. Matthew, a September Ember Day should occur, a private Mass may be said of either the feast, vigil, or Ember day, with a commemoration of the other two). 7. In case of the occurrence of a feast of double or semidouble rite with two vigils, a private Mass may be of the feast or of either vigil, with a commemoration of the others. 8. In all such cases if the Mass of the weekday (or vigil) is chosen in preference to the Mass of the feast, it will be celebrated as a ferial Mass and so: in violet vestments, without Gloria' qt Creed38 (even though the feast had a right to the Creed), with a commemoration of the ” From Thursday after Ash Wednesday to the Saturday before Palm Sunday in­ clusive. " (a) to (c) arc all greater ferias, hav­ ing a proper Mass. * Addit. I, 1 and 3. “See p. 50. K Addit. I, 1. ” Addit. I, 2. An exception is the vigil of the Ascen­ sion which has the colour white, and on which the Gloria is recited. “ A Mass of simple rite does not admit of the Creed (Addit. VII, 3). GENERAL RUBRICS OF THE MISSAL 54 feast and other occurring commemorations, with the Preface of the season (if any), otherwise the Preface (if any) proper to the occurring feast or to the first commemoration (feast or octave), otherwise the common Preface, Benedicamus Domino at the end, and the Gospel of S. John, unless an occurring commemoration have a proper Gospel. The prayers in such a Mass are thus regulated: (i) if the occurring feast be a double, or it be Passiontide, there will be only two prayers (i.e., the prayer of the feria or vigil, and that of the feast), unless there are other occurring commemorations, (ii) but if the occurring feast be of semi­ double rite, there will be at least three prayers (/.e., those of the feria or vigil, of the occurring feast, and the prayer of the season30 or of an occurring commemoration). (2°) The Mass of the Preceding Sunday: 9. When the Mass of any Sunday, even a lesser one, is impeded by the occurrence of a feast of higher rank, its Mass is “resumed” on the first free day of that week, on which the Office of a feria, not having a proper Mass, is celebrated.40 If no such day occurs that week, then the Mass of the Sunday is “resumed” on the first day on which one of the following Offices occurs — selecting the day on which the Office of lowest rank falls,41 in the following order: A simple feast; The Saturday Office of B.V.M.; A simple octave-day; A day within a common octave (or a day within an octave privileged in a particular place only) ;42 (v) /X day within an octave privileged throughout the Universal Church, but only if there is question of the Sunday that occurs within such an octave (and not of another Sunday, whose Mass had been impeded before the octave began).43 (i) (ii) (iii) (iv) 10. The Mass of an impeded Sunday may not be celebrated on a greater feria which has a proper Mass (e.g., an Ember Day), nor on any Vigil, nor on a feast of semidouble rite. On the day on which the Mass of an impeded Sunday should be celebrated, low Requiem or votive Masses are not allowed.44 ” Cf. p. 179. *° Addit. I, 6. 41 Cf. the list of precedence on p. 51. “£.g., the Feast of SS. Peter and Paul has in Rome a privileged octave. “Addit. I, 6. 44 Cf. p. 159 and p. 113. The Mass of an anticipated Sunday, or of the Sunday occurring on Jan. 5 (vigil of Epiphany), is not “resumed,” if it cannot be celebrated on its proper day (Addit. I, 6). THE CALENDAR 55 11. On the day of the week on which an impeded Sunday Mass is thus “resumed,” the Celebrant of a private Mass may say either the Mass of the Sunday, or the Mass of the day (in conformity with the Office) w'ith a commemoration of the Sunday.15*The Mass of the Sunday when “resumed” is treated as a ferial Mass of simple rite. Hence neither Gloria10 nor Creed17 is recited in it; there are at least three prayers; the Preface is the common one (not that of the Trinity), unless an occurring commemoration or season have a proper Preface; the last Gospel is that of S. John. (3°) The Mass of an Occurring Octave: 12. During a privileged octave of the third order, or during a com­ mon octave, if an Office of semidouble rite occurs, a private (i.e., non­ conventual Mass) may be either of the Office or of the octave.18 If the Mass of the octave be chosen it will be celebrated in the jestal way, i.e., with Gloria, commemoration of the semidouble feast, a third prayer (either an occurring commemoration or the prayer of the season), and the Creed (if the octave be of a feast entitled to the Creed). 13. During a simple octave, if an occurring Office be of semidouble or simple rite (so that a private votive Mass is allowed), the Celebrant may select the Mass of the octave, and celebrate it in the jestal way (like the Mass of a feast of simple rite), i.e., with the Gloria, the second prayer of the occurring Office, the third of an occurring commemoration or — if there is no commemoration — the prayer of the season. The Creed will, however, never be recited, since this Mass is of simple rite.18 (4°) The Mass of an Impeded Feast: 14. If a feast50 of double (greater or lesser) or semidouble rite be impeded1 permanent!}' or accidentally, a private (/>., nonconventual) Mass may be said of this impeded feast,2 in place of the Mass of the impeding feast, provided that this latter is not: (а) A double of the first or second class; or (б) A Sunday (even anticipated or postponed with its Office), 15 But not the last Gospel of the Sunday (Addit. IX, 2), which had been recited on the preceding Sunday. 41 Except in Paschaltide (when it is recited, even in ferial Masses), and within an octave which is privileged in the Uni­ versal Church (Addit. VII, 1). 17 Except within an octave privileged in the Universal Church (Addit. VII, 3). “S.R.C. 4374. "Addit. VII, 3. ■"Not, therefore, a day within an octave, nor the Friday after the octave of the Ascension. 1 Eg., by the occurrence of a local feast. 'Addit. IV, 4. GENERAL RUBRICS OF THE MISSAL 56 (c) A privileged octave of the first or second order; (rf) The octave day of a privileged octave of the third order; or (e) A privileged feria or vigil.3 15. If the Mass of the impeded feast be chosen, it will be celebrated in the festal way, i.e., with Gloria, with Credo (if the impeded or im­ peding feast, or a feast which is commemorated, has a right to the Creed), and with a commemoration of the Office of the day and other occurring commemorations.4 The Preface will be proper if the impeded feast has one, otherwise that of the first commemoration which has a proper Preface, or of an occurring octave, or of the season, otherwise the common Preface (according to the general rules for the selection of the Preface). The last Gospel will be that of S. John, unless any com­ memorated Office has a proper Gospel. (5n) The Mass of a Commemorated Office: 16. A private (/.e., nonconventual) Mass of any Office — feast or feria5 — which is commemorated at Lauds, or of any mystery, saint, or beatified person of whom mention is made that day in the Roman Martyrology,0 may be said,7 provided that the Office of the day is not of: A double feast; Any Sunday (even anticipated, or postponed in its Mass alone); A privileged octave (of the Universal or of a particular Church) ; A feria of Lent (including Passiontide), a Quarter Tense day, or Rogation Monday; (v) Any vigil.8 (i) (ii) (iii) (iv) Such a Mass is celebrated in the festal way, for it is not a votive Mass, and so it will have the Gloria (unless it is celebrated in violet vestments), and will follow the ordinary rules about the Preface and the last Gospel. The Creed is not allowed, since this Mass is of simple rite. Should such a Mass be sung it is allowed on any day except on a double, a Sunday, a privileged feria, vigil, or octave.0 ’ This private Mass of a simplified occurring feast is also forbidden on the days of the Greater or Lesser Litanies in a church where the procession takes place and there is only one Mass (S.R.C. 4386’)· * With the usual prayer of the season, if the impeding feast be only of semi­ double rite, and there is no second com­ memoration. * E.g., a feria of Advent. e Or in its appendix, approved for certain churches. 'Addit. IV, 5. ’ This Mass of a commemorated Office is not permitted on the Greater or Lesser Litanies in a church in which there is only one Mass and the procession is held (cf. S.R.C. 4386’). ’ Addit. II, 10. THE CALENDAR 57 VI. The Local Calendar 1. Each diocese has its own special calendar — set forth in the local Ordo — made up of the calendar of the Universal Church (as found in the beginning of the Roman Missal and the Roman Breviary), with the following local feasts added : (i) The Dedication of the Cathedral, (ii) The Titular of the Cathedral, (iii) The Dedication10*of all the churches of the diocese (which have been consecrated), (iv) The feasts of the principal and secondary patrons of the diocese, and of the nation and province to which the diocese belongs, (v) The feast of local saints (the celebration of which has been granted by the Holy See). 2. Regular Orders (/.e., Religious with solemn vows),11 together with the nuns and sisters of these Orders, must have an entirely proper calendar. So must Congregations or Institutes of both sexes, which are approved by the Holy See, and are constituted under one general head (Superior General), if they are bound to the recitation of the Divine Office.12 Such Religious (i.e., all those who have a proper calendar) are bound to celebrate13 certain local feasts, i.e., the Dedication and Titular of the Cathedral of the diocese, and the feasts of the principal patrons of the place (city, diocese, province, nation).14 3. Congregations or Institutes, whether approved by the Holy See or by the Ordinary of the diocese only, if they are not constituted under one general superior, have not a proper calendar. Their calendar is that of the diocese, with the addition — in accordance with the rubrics — of the special Offices that have been granted to them by the Holy See.15 Such Congregations are to celebrate the local feasts (the Dedication and Titular of the cathedral, the feasts of the chief patrons of the town, diocese, province, and nation) as the diocesan clergy do, i.e., as doubles of the first class with an octave.10 4. For the celebration of local feasts, Regulars (who have, as stated 10 If this anniversary is celebrated collec­ tively in the consecrated churches of the diocese. " Cf. C.J.C. 488. “ Congregations of clerics who are bound to the recitation of the Office, not by their rule, but because they have received major Orders, are included in this prescription (S.R.C. 4403). “As a double of the first class, without an octave (Roman Breviary, "Addi­ tiones” IX, 2). u Ibid., IX, 2, 3; S.R.C. 4312. “S.R.C. 4312 *. “ R. Breviary, Addit. IX, 2, 3. 58 GENERAL RUBRICS OF THE MISSAL above, a proper calendar) are to use the Mass that is used by the diocesan clergy, unless these Religious already celebrated these feasts with a more proper Mass.17 If they did, they use this more proper Mass. 5. In addition to the general calendar in use in the churches of a diocese, each church has to have its own particular calendar. In this are added, in accordance with the rubrics, the feast of (a) the Patron of the place, (Z>) the Dedication of the particular church18 (if it had been consecrated), (c) the Titular of the particular church (if the church had been consecrated or, at least, solemnly blessed),19 (d) a saint of whom an important relic20 is preserved in the church.21 6. The feast of the Titular or Saint-Founder of a Religious Order-2* or Congregation2" is celebrated in that Order or Congregation as a double of the first class with a common octave. VII. The Calendar for Mass 1. Accordingly, the calendar to be followed for the celebration of Mass is : (a) In general, the diocesan calendar (with the necessary modifica­ tions for the local feasts of the church in which the Mass is celebrated) ; (ό) In the churches and oratories of Religious who have a proper calendar (see p. 57), their proper calendar; (c) In the churches and oratories of Religious who have not a proper calendar, the diocesan calendar (with modifications for the special Offices granted to the particular Congregation or Institute). 2. In parochial or succursal churches, or oratories, which are served by Religious : If (a) the church or oratory is in entire charge of the Order (not merely served by an individual priest of the Order), permanently, or for an indefinite period; or (Z>) the church or oratory be succursal {ecclesia ’’S.R.C. 4312’. ’* Unless there is one general feast of all consecrated churches in the diocese (cf. S.R.C. 4308, I, 1, f). "Cf. p. 84, n. 19. *Cf. p. 201, n. 11. ” Such a feast is permitted (as a minor double), in the church where the relic is kept, on one day (the date of the feast of the saint), provided the relic be: (a) of a saint — not of a Beatus — inscribed in the Roman martyrology or in the approved diocesan appendix to it, (6) of the body of the saint and important (insignis — cf. CJ.C. 1281, §2), (c) recognized as authentic (S.R.C. 2228, 2872’, 3876’·’, 4246). n Table of feasts in the Roman Breviary. ” The Mass of the Saint-Founder of a Congregation or Institute, whose members arc not bound to the recitation of the Divine Office, enjoys the same liturgical privileges (S.R.C., Dec. 23, 1932). THE CALENDAR 59 filialis) or a chapel of ease of a parish served by Religious, or (c) a Religious Community carries out the Offices of the church — in all these cases the proper calendar of the Religious is to be followed.21 3. In the church or in the principal oratory of a community of nuns or sisters, if they have a proper calendar,25 that calendar is to be followed for the celebration of Mass; if they have not a proper calendar, the diocesan calendar is to be followed.20 4. Regarding nuns who have a proper calendar and who use a parish church for the Divine Offices, the S.R.C. has given two decisions: (a) one concerning Benedictine nuns (refugees from Switzerland) who use the choir of a parish church for the recitation of the Divine Office, that, for Mass, their calendar was to be followed, because of the public recitation of the Divine Office according to that calendar;27 (ό) the second about a community of Poor Clares, in England, who had a choir adjoining a public church, separated from it by a grill, that in such a case the church was not to be considered as the church of the nuns, and so the Mass was not to be celebrated according to their proper calendar.28 5. Should a celebrant of Mass think that there is an error in the calendar (Ordo), he should, nevertheless, follow it,20 unless the mistake is an evident one and so there is no doubt about it. VIII. Mass in a Strange Church The Mass of a visiting priest in a church to which he is not attached is regulated by the following rubric:30 “Each and every priest, both secular and regular, is to say Mass, even a Mass that is proper to Regulars, according to the calendar of the church or public oratory in which he celebrates, excluding, however, special rites of Orders31 or Churches.32 The same rule is to be observed in the semipublic oratory or principal chapel of seminaries, colleges, pious communities, hospitals, prisons, and the like. If votive or other Masses are permitted by the calendar of these churches or oratories, they may be celebrated, observing, however, the rubrics and decrees.” COMMENTARY : 1. This rule applies to all priests, whether secular or regular, and all previous privileges of Regulars in this matter are abolished. A cardinal u S.R.C. 3397’, 3772’, 3806, 4051’, 4150, 4151, 4194", 4248’, 4252. “See sufira, p. 57. *Cf. S.R.C. 3927*. ” S.R.C. 4233. "S.R.C. 4120 *. » S.R.C. 4031s. * Addit. IV, 6. ” E.g., the Dominican or Cistercian Rite. n E.g., the rite of Bayeux or Lyon. 60 GENERAL RUBRICS OF THE MISSAL or bishop, residential or titular, has, however, the privilege of following his own calendar, should he so wish, wherever he celebrates Mass.38 2. It applies to every church — cathedral, collegiate, parish, succursal — and to every public oratory, and to every semipublic oratory34 which is not a secondary one. It does not, however, apply to secondary semi­ public oratories,15 nor to private oratories. 3. The conformity of the Mass to the Divine Office (to the calendar) in a church, or in a public or chief semipublic oratory, is to be entire, except in the matter of special rite.30 Hence the Celebrant is to follow the calendar of the church in regard to the rite37 of the feast, to the prayers to be said (including any oratio imperata},38 to the recitation of the Gloria, Creed, etc.39 He is to say the Mass of the feast which is being celebrated in that church even though it be a local feast only (e.g., of the Titular of the church, or the Patron of the place), or one entirely proper to a Religious Order, or even the feast of a Beatus.40 He is to follow the text of any proper Mass used in that church, even if it is found only in the Missal of Regulars, and not in the Roman Missal.41 4. A visiting priest may not, however, conform in rite (see note 36), if in the church in which he celebrates a special rite of the celebration of Mass is followed (c.g., a priest of the Roman Rite may not follow the Dominican Rite, if he celebrates Mass in a Dominican church). Hence he is not to mention the name of the founder of a Religious Order in the Confiteor, as the Members of the Order sometimes do, by privilege ; nor in the prayer A cunctis at the letter N., as Regulars are allowed to do after the name of the Titular.42 5. When the Ordo of the church allows the celebration of a private votive Mass, a visiting priest may then say the Mass of his choice,13 i.e., a votive or Requiem Mass, or the Mass appointed for the church on that day (and then he will follow the local calendar in every particular), or the Mass conformable to the Office that he had recited, i.e., the Mass of his own church. In this last case the Mass is to be said as it would be said44 if celebrated in his own church, i.e., more jestivo (and not more *votivo). 6 “CJ.C. 239, §1,9; 349, § 1, 1. “Cf. C.J.C. 1188, §2. “S.R.C. 3910. ““Rite” here means the particular form of the Sacred Liturgy followed by an Order (e.g., the Dominicans) or a Church (eg., the Church of Lyons). " “Rite” here means the rank of the feast. (See Glossary, p. 727.) “S.R.C. 3985. "S.R.C. 3924’. “S.R.C. 3862, 4088. “S.R.C. 3862. “S.R.C. 4403’. “ Even though he had recited an Office of a double of the first or second class (being celebrated in his own church). 44 Omitting, naturally, such a purely local privilege as the recitation of the Creed on the Titular feast of his church. “ S.R.C. 3892". Probably this decree (especially in view of the concluding words of Addit. IV, 6) is still in force. THE CALENDAR 61 6. In a private oratory, or in the secondary oratory of seminaries, colleges, communities, etc., or if he celebrates outside a sacred place (e.g., at sea), the Celebrant is not bound to follow the local calendar.' In such a case it is preferable to follow his own calendar (because of the general principle that the Mass should, as far as possible, be in conformity with the Office),* 47* but whether he is bound to do so, is a moot point. 7. If then, to take one example, a priest of the Roman Rite celebrates Mass in a church of Dominican Religious (or an oratory of Dominican Tertiaries)18 he is bound to follow their calendar, unless the rite of the Office of the day in that calendar allows a votive or Requiem Mass to be celebrated. Hence were the feast one of a Dominican saint (not found in the Roman Missal), the Celebrant must follow the Dominican Missal, but only for the formulary of the Mass. He may not follow the Ordinary of this Missal, nor any special ceremony of the Dominicans (e.g., the Flectamus genua, with a genuflection, which occurs in every ferial Mass in Lent), nor insert the name of S. Dominic in the Confiteor or in the prayer A cunctis,49 for all this belongs to the Dominican Rite, not to the calendar. For the Feast of the Sacred Heart and its octave he must use the Mass Egredimini as found in the Dominican Missal, but if the calendar allows a votive Mass, the Celebrant may use the Mass Cogitationes (as found in the Roman Missal) as a votive Mass of the Sacred Heart. IX. The Kind of Mass to Be Celebrated on Occasion 1. “It is presumed that a person who gives an offering for the celebra­ tion of Mass desires only the application of the Mass;50 if, however, he should expressly determine certain circumstances to be observed in the celebration, the priest who accepts the offering should conform to this expressed wish” (C.J.C. 833). Thus the person who makes an offering may fix when or where the Mass is to be said, or by whom (e.g., by the priest himself to whom the offering is made). He may, on occasion, also determine the “quality” of the Mass, i.e., he may stipulate that a Requiem Mass is to be said, or a votive Mass in honour of some mystery M S.R.C. 3910, 3919”. 47 R.G. IV, 3. “ For (by a rescript of S.R.C. of 1920) Dominican Sisters of the Third Order, living in community, use the proper calendar of the Dominican Order. 49 Unless S. Dominic be the Titular of the church where he is celebrating Mass. 10 The application of the ministerial fruits (see p. 42). 62 GENERAL RUBRICS OF THE MISSAL or saint, or appointed for some specific intention (e.g., the votive Mass for a sick person, or for peace). Theologians and canonists discuss the circumstances of time, place, etc., but the question of the quality of the Mass is a liturgical one, and so is treated here. 2. Ordinarily, a person who gives an offering for a Mass does not determine the quality of the Mass, but, if he expressly does, his wishes, when reasonable, must be carried out as far as possible.1 Hence (/1) if a Requiem Mass is not expressly asked for when an offering is made with the request to say Mass for a dead person or persons, or for the souls of the faithful departed, any Mass — applied for the dead — completely fulfils the obligation. Whether a Requiem Mass should always be offered for the dead, when the rubrics permit, is a moot point; most authorities — citing S. Thomas,2 who says “ex parte sacrificii Missa aequaliter pro­ dest dejuncto, de quocumque dicatur; ex parte tamen orationum magis prodest illa, in qua sunt orationes ad hoc determinatae” — say that it should, but some modern liturgical writers3 distinguish. They say the public character of the Mass, and the necessity of promoting close co­ operation between the priest at the altar and the other offerers who are present (i.e., the members of the congregation), should be considered, as well as the private intention for which the Mass is being offered (i.e., for some dead person of whom, ordinarily, those assisting at Mass know nothing). Consequently, they think that, if the Mass is attended by the general public, it is more becoming to say a Mass which is in conformity with the Office of the day, that the faithful may more easily follow and cooperate with the Celebrant, even though the Mass be applied for a dead person or persons. If, however, the Mass is a strictly private one (e.g., in a side chapel or private oratory, or attended by few persons, or * Μ· ’C.J.C. 833; S.R.C. 246Γ, 4031 *. ’In 4 Dist. 45, q. I, art. 3, q. I ad 1. ’ E.g., in Questions Liturgiques, 1933 (pp. 57, 112), 1936 (p. 114). They base their opinion, not only on the general principles of the public nature of the Mass and of promoting the active cooperation of the congregation at it, but also on a decision of the Holy Office (Feb. 20, 1913). In deciding that the celebration of a Requiem Mass (or of a ferial, or vigil Mass, with a proper prayer for the dead person) was no longer needed to gain the indulgence of the privileged altar, the Holy Office added "id tamen laudabiliter fieri, cum licet ac decet, pietatis gratia erga defunctum." Hence, even when it is law­ ful to celebrate a Requiem Mass, there arc times when it is not becoming. It should be noted, however, that per se, a Requiem Mass is more efficacious for the dead, not only because its prayers arc specially directed to that end, but also because the intercession (impetratio) of the Church is more expressly, more definitely, more nearly determined, in favour of the dead in the form of the Mass that is set aside for the very purpose of offering the Sacri­ fice for the dead. The use of black vest­ ments also directs the attention of those present to the dead, and obtains their co­ operation in the Mass and in prayer on their behalf. THE CALENDAR 63 by only those interested in the dead person for whom the Mass is being said) it will, naturally, be a Requiem. (B) If a Requiem Mass is expressly asked for by the donor of the stipend then : (а) If the rubrics do not allow a Requiem Mass on the day specified, the celebration of a non-Requiem Mass applied to the dead person, en­ tirely fulfils the obligation;4 and, ordinarily, the saying of the Mass should not be postponed to wait for a day on which a (private) Requiem Mass is allowed, because of the loss to the deceased person;5 (б) If the rubrics do allow the celebration of a Requiem Mass and the Celebrant says a non-Requiem Mass, the obligation of applying the Mass is fulfilled (and so he need not say another Mass, nor return the alms that was given), but the obligation of complying with the express wish of the donor regarding the quality of the Mass, in accordance with C.J.C. 833, has not been fulfilled.0 3. Similarly, if the donor of an alms to celebrate Mass expressly de­ sires a Mass of the living, the celebration of a Requiem Mass fulfils the obligation of the application,7 but not that of the quality of the Mass (about which the donor’s reasonable wish is to be observed). The obliga­ tion, however, is fully fulfilled if the donor does not expressly determine the quality of the Mass, for, ordinarily, it is presumed that he seeks only the application of the Mass, not the kind of Mass. 4. Should the donor of a stipend expressly ask for a votive Mass® of a certain mystery or saint, or a votive Mass appointed for a certain inten­ tion, then (a) if the rubrics do not permit the celebration of a votive Mass, the celebration of the Mass of the day entirely fulfils the obliga­ tion; but if the Mass could be conveniently postponed, it is preferable to postpone it to a day when the donor’s wish can be entirely fulfilled (6) if the rubrics do permit the celebration of the votive Mass, this should be celebrated, otherwise the priest fulfils the obligation of the application of the Mass, but not that concerning the quality. 5. If the Celebrant does not know whether a Mass is for the living or the dead, he completely fulfils his obligation by the application of any Mass, whatever its quality. 6. Should a person who gives an offering for Mass for a dead person specify that it is to be said at a privileged altar, if the priest celebrates ‘S.R.C. 4031‘. ’Cf. S.R.C. 1238, 1343. 'Cf. S.R.C. 2461’. This obligation binds, per sc, “sub levi." ’Obviously, it is liturgically incorrect. Ordinarily, the faithful do not ask for the celebration of the votive Mass of a saint, they simply ask that Mass be celebrated in honour of some saint. ’Cf. S.R.C. 4031‘. 64 GENERAL RUBRICS OF THE MISSAL the Mass at a nonprivileged altar, he does not fulfil his obligation10 (and must say another Mass at a privileged altar), unless he enjoys the personal privilege of a privileged altar.11 ’“This is the common opinion of theologians, in accordance with decree 357’ of the Congregation of Indulgences (1852). 11 See pp. 162 sqq. CHAPTER VI VOTIVE MASSES I. Votive Masses in General (1°) Definition: 1. While the general rule is that Mass is to be said in conformity with the Divine *Office — since the two together make up the daily Sacred Liturgy, and since the Office is a preparation for and, in a certain way, continues the Mass — the Church sometimes permits a departure from this rule, for a reasonable cause. Accordingly, there are two classes of Masses that are not in conformity with the occurring Office, i.e., votive Masses and Requiem Masses. 2. A votive Mass is a Mass “extra ordinem Officii”2 {i.e., which has no connexion with the Office and is not, ordinarily, prescribed by the rubrics) celebrated according to the wish {votum) of the priest, or of the person who makes an offering for the celebration, or according to the order or permission of ecclesiastical authority (the Holy See or the Ordinary).3 3. Lawfully to celebrate a votive Mass: (a) It must be allowed by the calendar;45 (ά) It must be the kind of Mass that may be celebrated as a votive Mass (see injra, p. 68) ; (c) There must be a reasonable cause'1 for not celebrating Mass in conformity with the Office; (rf) The order or permission of the Ordinary (in the case of a solemn votive Mass) must be obtained. of a private votive Mass. The wish of the person at whose request the Mass is being said, or the devotion of the Celebrant to some special mystery or saint, is a reason­ able cause such as the rubric requires. To choose a votive Mass for a trivial cause, e.g., because it is shorter, would not be “a reasonable cause.” ’ R.G. IV, 3; Addit. II, 1. ’Introduction to R.G. ’ Requiem Masses fall under this defini­ tion, but they are not treated as votive Masses; they form a class apart with their own rules (see pp. 136 sqq.). 4 See pp. 75, 113. 5 R.G. IV, 3; Addit. II, 1. A grave cause is not necessary for the celebration 65 66 GENERAL RUBRICS OF THE MISSAL (2°) Kinds of Votive Masses: 1. In the Roman Missal two series of votive Masses are given after the Commune Sanctorum (/1) Certain votive Masses (9) assigned to fixed days, which may be used, on a common weekday, for the Conventual Mass, on the day of the week to which they are assigned, or may be used, on any day of the week, for a private votive Mass (when the rubrics permit such a Mass); {B) A series of Masses (24), for certain special occasions {e.g., the consecration of a bishop, an ordination), or for certain special intentions, public {e.g., for peace), or private {e.g., for a sick person). In addition, nearly all the Masses contained in the Proprium Sancto­ rum or Commune Sanctorum can be used as votive Masses (see injra pp. 69 sqq.). 2. The first series of votive Masses, which (for the purposes of the Conventual Mass) are assigned to certain days of the week, are as follows, of: The Blessed Trinity (Monday), The Angels (Tuesday), S. Joseph (Wednesday),7 SS. Peter and Paul (Wednesday),8* All the Apostles (Wednesday)/ The Holy Ghost (Thursday), The Most Holy Sacrament of the Eucharist (Thursday), Christ, High and Eternal Priest (Thursday),10* The Holy Cross (Friday), The Passion of our Lord (Friday).11 3. The second series of votive Masses, which may not be substituted for the Conventual Mass and are not assigned to any particular day of the week, are: ‘Immediately preceding them are five Masses (for different seasons) entitled “Missae de Sancta Maria in Sabbato,” which arc used, ordinarily, as votive Masses of B.V.M. (sec infra, p. 68). T On Wednesday also — whenever a votive Mass may replace the Conventual Mass — this votive Mass may be of (a) the chief Patron (of the town, city, diocese, province, or nation), or (b) the Titular of the church, or (c) the Titular or Saint-Founder of an Order or Congre­ gation (rubric after the votive Mass of the Apostles). • Ibid. • Ibid. ” S.R.C., Dec. 24, 1935, and March 11, 1936. "The five Masses of our Lady are the votive Masses for Saturday. VOTIVE MASSES 67 (1) the election of a Pope, (2) the day (and the anniversary) of the creation and coronation of a Pope,’2 (3) the consecration of a bishop,13 (4) the anniversary of the election and con­ secration of a bishop, (5) an Ordination,” (a) for a special (6) the blessing of an abbot, * occasion, i.e., for (7) the blessing of an abbess, * (8) the blessing and consecration of virgins, * (9) the blessing of a cemetery, * (10) the reconciliation of a church and * cemetery, (11) a marriage.15 (12) for the propagation of the faith, (13) against the heathen,10 (14) for the removal of schism, (Z>) for public needs (15) in time of war, (spiritual and temporal) (16) for peace, I (17) in time of pestilence (epidemic). * (18) to ask the grace of the Holy Spirit, (19) for the forgiveness of sins, (20) for pilgrims and travellers, (c) for private needs (21) for the sick, (spiritual and temporal) (22) for the grace of a happy death, (23) for any necessity, ^(24) in thanksgiving. * 4. In general a votive Mass may be (a) in honour of (i) a mystery or Divine Person, (ii) our Blessed Lady, (iii) an angel or saint, or (ô) for some special need or intention {i.e., the second series of votive Masses in the Missal). 5. While votive Masses may be — in regard to their extrinsic or ex­ ternal solemnity — solemn (high), sung, or low, according to their ’’Only a rubric — not the formulary of a Mass — is given under this title. ’’Only the prayers and a proper Hanc igitur arc given. ” For this Mass, and those below marked ♦, only the prayers are given. ’’This Mass contains the Nuptial Blessing. ’’This Mass was used against the Turks, who threatened Europe after the fall of Constantinople (1453). I 68 GENERAL RUBRICS OF THE MISSAL intrinsic solemnity™ votive Masses are classified as : (a) Solemn, i.e., a high (or, at least, a sung) votive Mass, celebrated — by the order, or with the consent of, the Ordinary — for some grave public cause;18 (Z>) Privileged, i.e., certain votive Masses (high, sung, or low) which are prescribed or permitted — for reasons approved by the Holy See — by the rubrics, on certain occasions, and have certain liturgical privileges; (t') Private, i.e., a votive Mass (high, sung, or low) celebrated for a cause which is not public and grave. (3°) Masses Which May Be Celebrated As Votive: Not every Mass may be celebrated as a votive Mass — 1. In regard to the Divine Persons only those Masses may be cele­ brated as votive for which express permission is given, either () The Sequence is never said in a votive Mass,13 e.g., in the Mass of the Blessed Sacrament or of the Seven Sorrows, (c) The Preface, when there is none proper to the votive Mass, is chosen according to the general rules11 (p. 202). {d) If a solemn votive Mass be celebrated within an octave having a proper Communicantes or IIone igitur this is used,15 even if the octave is not commemorated or its Preface is not sung.10 (e) The general rule about the dismissal is followed, i.e., Ite, Missa est is said when the Gloria has been said; otherwise Benedicamus Domino. (/) The recitation of a proper last Gospel at the end of Mass is regulated by the general rules (pp. 207 sqq.). II. Solemn Votive Masses17 (1°) Definition: 1. A solemn votive Mass is one celebrated with extrinsic solemnity {i.e., a solemn Mass, or at least a sung one, in presence of a large gather­ ing), for a grave and, at the same time, public reason, by order, or with the permission, of the Ordinary of the place.18 2. As a votive Mass is a departure from the rule that, as far as pos­ sible, the Mass is to be in conformity with the Office of the day,10 and as a solemn votive Mass has certain liturgical privileges, it is allowed — apart from Apostolic induit — only when all three conditions mentioned in the definition are fulfilled together. 3. A cause is “grave” when there is question of obtaining an important benefit, spiritual or temporal. It is “public” when it concerns, not private individuals or families, but some community (when it affects the greater part of that community), not only a country, diocese, or parish, but even a smaller body, such as a Religious community or a college.20 From de­ cisions of the S.R.C., and from the teaching of rubricists, it is possible to learn what reasons are considered “grave and public,” and what reasons are not. Thus the need of rain or fine weather for the harvest; the maintenance or restoration of peace; preservation from, or the cessa­ tion of, an epidemic, a famine, a flood ; the restoration of the health of ” The omission concerns only Masses de tempore. ”Cf. S.R.C. 1490’, 2550’ and rubric in Mass of Seven Sorrows. “There is an exception for sung votive Masses in churches where there is a Con­ ventual, or another sung Mass, in the same church {Addit. V, 4; see p. 134). ” Cf. S.R.C. 3922 *. ” S.R.C. 1265’, 1333’, 3922’. '•Addit. II, 3; S.R.C. 3922’. “ Ibid. ” R.G. introduction, and IV, 3. ’’Cf. S.R.C. 3009’, 3804’, VOTIVE MASSES 75 the Pope, the bishop, or the head of the State ;21 public thanksgiving for some public benefit; even the opening of a parish mission, the election of a Religious superior by a general or provincial council,22 the opening of the scholastic year in a college,2 are considered “grave and public causes.” On the other hand, the election of an abbess,24 the clothing or profession of a Religious,25 the installation of a parish priest, a first Mass, a jubilee (even a “golden” one), a marriage,2*3 a ceremonial First Communion, Exposition of the Blessed Sacrament27 (except for the Forty Hours’ Prayer), a procession of the Blessed Sacrament,25 or other solemn procession, a novena, the feast of the Titular of a con­ fraternity,29 are not considered “grave and public” causes. In doubt about the sufficiency of the cause the Ordinary of the place is to decide.'' 4. That a votive Mass may have the special liturgical privileges of a solemn votive Mass it must be a High Mass, or at least a sung one, and there must be a large gathering31 of those for whom the Mass is intended. 5. There must also be the order, or the permission, of the Ordinary of the place, i.e., of the Bishop or his vicar general (or of the Vicar Capitular) — a Religious superior or a parish priest has no authority to give the permission — and this permission must be obtained jor each occasion.32 (2°) When Is a Solemn Votive Mass Permitted? 6. A solemn votive Mass is permitted on all days, except : (а) Sundays of the first class (i.e., the first of Advent, the Sundays from the first of Lent to Low Sunday, inclusive, and Whit Sunday) ; (б) Privileged vigils of the first class (i.e., the vigils of Christmas and Pentecost) ; (c) Privileged ferias (Ash Wednesday and the first three days of Holy Week) ; ( rf) Doubles of the first class (even secondary or local ones) ; (e) All Souls’ Day.33 7. A solemn votive Mass is also excluded :34 (g) In a cathedral, collegiate, or conventual church, when the obligaJ,Cf. S.R.C. 3922’. a S.R.C. 3009 *. 3 S.R.C. 3804’. :‘Cf. S.R.C. 2184 *. * Cf. S.R.C. 1714'. *Cf. S.R.C. 2582. ”Cf. S.R.C. 2814’. *Cf. S.R.C. 954, 2552 *. * S.R.C. 276Q’. 50 Cf. S.R.C. 3S04’. ” Addit. II, 3 and S.R C. 2769 *, 3922’. "The Ordinary may not give a general permission. Addit. II, 3; SRC. 3575 *, 3804’. n Addit. II, 3. "Addit. II, 11. 76 GENERAL RUBRICS OF THE MISSAL tion of celebrating the Conventual Mass cannot be carried out if the votive Mass be celebrated; (6) On February 2 (if the candles are blessed), and on the Greater and Lesser Litanies (if the procession is held), in a church in which only one Mass is celebrated. 8. In all these cases (under 6 and 7) in the sung Mass, even a Con­ ventual one, of the day, to the prayers of the Mass of the day are added, under one conclusion, the prayers (collect, secret, and postcommunion) of the impeded votive Mass;35 and in this sung Mass of the day, only the commemorations which are suitable for a solemn votive Mass (see §12 (ό) infra are to be made.30* 9. A solemn votive Mass is not allowed on a day on which occurs the Office, or a commemoration, or the vigil, or the day within an octave (even a simple one),37 of an identical33 mystery of our Lord, or of the same saint of whom the votive Mass would be sung. In such a case, instead of the votive Mass, the Mass of the feast, vigil, or octave must be sung ; and no prayers from the votive Mass may be added — because of the identity of mystery. Only the commemorations suitable to a solemn votive Mass (§ 12 (Z>) infra) are made in these circumstances.30 Examples: (i) the solemn Mass of the Blessed Eucharist for the Forty Hours’ Prayer may not be sung within the octave of the Feast of the Sacred Heart — the Mass of the Sacred Heart must be celebrated — but may be sung on the Feast of the Transfiguration ; (ii) a votive Mass of our Lady may not be sung within the octave of the Assumption, the Mass of the .Assumption must be celebrated, but, in such a case, only the commemorations proper to a solemn votive Mass (§ 12 (Z>) infra) will be made. 10. When a solemn votive Mass is impeded, but is commemorated in the Mass of the day, then: (a) the Creed will be sung in the Mass of the day, because of the commemoration of the impeded solemn votive Mass;40 (Z>) the Preface will be that proper to the votive Mass (when “ Addit. V, 3. Provided it is not a day on which such a commemoration is ex­ pressly excluded ( see § 11 infra). ” Addit. II, 3. Hence, even when a solemn votive Mass is not permitted it affects the Liturgy of the day in two particulars. 11 Note that while a simple octave is not even commemorated during the octave (but only on the octave day), yet it sometimes affects the occurring Liturgy. " Mysteries of our Lord which are liturgically regarded as identical — for all are regarded as mysteries of the Passion — are the Blessed Eucharist, the Passion, the Holy Cross, the Most Holy Redeemer, the Sacred Heart (the Eucharistic Heart), the Precious Blood (S.RC, 3924‘). Λ Addit. Π, 3. 40 Unless the rite of the Mass be simple only — eg., Ash Wednesday — which does not admit of the Creed. Addit. VIT, 3. VOTIVE MASSES 77 it has one), if the Mass of the day does itself not have a proper Preface;41 (c) the last Gospel will be that of the impeded votive Mass, unless there is a commemoration made of a Sunday, or of a feria of Lent or Quarter Tense, or of Rogation Monday, or of the vigil or octave-day of the Epiphany, or of a day within the privileged octaves of the first order. If such a commemoration be made, the last Gospel will be that of the commemoration, instead of that of the impeded votive Mass. {Addit. IX, 1, 3.) 11. An impeded votive Mass may not be in any way commemorated on: (g) All Souls’ Day; (6) A primary double feast of the first class of the Lord, celebrated in the Universal Church {i.e , Christmas, Epiphany, Easter Sunday — with the three preceding and two subsequent days — r\scension, Pente­ cost— with the two subsequent days — Trinity Sunday, Corpus Christi, Sacred Heart, Christ-King), except the Monday and Tuesday of Easter and Whit weeks {Addit. V, 3). (3°) The Rite of a Solemn Votive Mass: 12. A solemn votive Mass is of double rite; it has almost the liturgical standing of a double of the first class.42 The Celebrant uses the solemn lone'3 for the prayers, Preface, and Pater noster, and the organ may be played (even when otherwise it would not be allowed).44 In such a Mass: (g) The Gloria in excelsis is sung (except the Mass be celebrated in violet vestments, e.g., the Mass for peace, for the sick). (6) Only the following occurring Offices are commemorated:45 (i) a double of the second class, (ii) a Sunday (even anticipated), (iii) (be­ fore the commemoration of a minor Sunday or of the vigil of the Epiphany) any feast of the Lord, (iv) a greater feria,40 (v) Rogations, (vi) the vigil of the Epiphany, (vii) a privileged octave.47 All other occurring commemorations are omitted48 but an oratio imperata, if pro re gravi, is sung.40 (c) A Sequence (Prose) is not sung in a votive Mass.50 {d) The Creed is always sung,1 because of the solemnity of the Mass. 41 Cf. S.R.C. 4380’, 4382. 41 For the colour of the vestments and of the antependium and conopaeum, see pp. 73. "Addit. X, 2; cf. λ7ο1. Ill, p. S54. “Vol. Ill, p. 548. 41 Addit. V, 3. 44 See p. 50. 41 See p. 50. " Adiit. V, 3. If, however, there is a Conventual Mass or another sung Mass the same day in the same church, then in the solemn votive Mass all com­ memorations are omitted {Addit. V, 4); and the last Gospel will be that of S. John. " Addil. VI, 4. MCf. Addit. VII, 2. 1 Addit. VII, 3. 78 GENERAL RUBRICS OF THE MISSAL (e) The Preface will be that proper to the Mass, otherwise tha? proper to the first occurring commemoration, otherwise that of a privi­ leged octave, otherwise that of the season, otherwise the common Preface.2 (/) Should the Mass occur within an octave having a proper Com­ municantes or Hanc igitur this is said,3 even if the octave be not com­ memorated nor its Preface said? (g) The last Gospel will be that of S. John, unless there is a com­ memoration made of a Sunday (even anticipated, or postponed with the Office),5 or a feria of Lent or Quarter Tense, or of Rogation Monday, or of a day within a privileged octave of the first order,0 or of the vigil or octave-day of the Epiphany, or of a double of the second class, which has a strictly proper Gospel. If such a commemoration has a strictly proper Gospel, this will be read at the end of the votive Mass.7 (4°) Votive Mass for a Special Intention: 13. If a votive Mass be celebrated for some special need, for which a proper Mass is not provided among the Missae Votivae ad Diversa in the Missal, the formulary to be used is the Missa pro quacumque neces­ sitate. To the prayers of this Mass are then added, under one conclusion, the prayers (collect, secret, postcommunion) for the special intention, if such are to be found among the Orationes Diversae in the Missal8 (e.g., the prayers for fine weather). (5°) Votive Mass of Thanksgiving: 14. For this the votive Mass of the Most Holy Trinity, or of the Holy Ghost, or of our Lady, or the Mass of any saint that may be said as a votive Mass,0 may be chosen. To the prayers of the Mass chosen are added, under one conclusion, the three special prayers of thanksgiving (collect, secret, postcommunion) which are given in the Missal at the end of the votive Masses10 (immediately before Orationes Diversae}. III. Privileged Votive Masses” (1°) In General: 1. The privileged votive Masses are certain votive Masses permitted by the Holy See, or prescribed by the rubrics, not for a grave and public ’According to the general rules for the selection of the Preface (p. 202). ’Cf. S.R.C. 3922’. •S.R.C. 1265’, 1333 *. ‘See p. 113, n. 10. * Sec p. SO. 'Addit. IX (see pp. 207 sqq.). ‘S.R.C. 36O5‘, 3922’. B See p. 68. 10 Rubric before these prayers. "Addit. II, 2, 4-9; IV, 1-4. VOTIVE MASSES 79 cause,12 but for an appropriate reason approved by the Holy See, and endowed with certain liturgical privileges 2. These Masses resemble a solemn votive Mass—they are permitted when a private votive Mass is not, and they follow the rite of a solemn votive Mass13 (e.g., they have the Creed) — and so they are described as votive Masses celebrated “ad instar Missae votivae solemnis pro re gravi et simul publica causa.” 3. Some of these privileged votive Masses are allowed only when they are solemn14*Masses, or at least sung, e.g., the Mass for the anniversary’ of the election or consecration of the bishop, the Mass for the Forty Hours’ Prayer;1'1 others may be celebrated as low Masses, e.g., the votive Mass of the Sacred Heart on the First Friday of the month. 4. Most of these privileged votive Masses are treated of in the general rubrics of the Missal ;1,; others are dealt with outside the Missal, e.g., the Masses for the Forty Hours’ Prayer in the Clementine Instruction, those for the First Friday, or First Thursday of the month, in decrees of S.R.C. 5. Some privileged votive Masses are prescribed by the rubrics, or by a decree of S.R.C., or by command of the Ordinary; others are permitted by the rubrics, S.R.C., or Ordinary, and are in no way of obligation. Of the privileged votive Masses which are dealt with here (pp. 79-112) num­ bers 2° to 5°, 10°1T and 11° are prescribed, and so if they are impeded, their prayers should be added under one conclusion to the prayers of the Mass of the day. Numbers 6° to 9° and 12° to 16°, are optional, and so on days when the votive Mass is not permitted, its prayers may be added, under one conclusion, to the prayers of the impeding Mass. (2°) Mass on the Anniversary of the Election and Consecration of the Bishop:18 1. Each year on the anniversary day of the election (or the transla­ tion), and of the consecration, of the Bishop — or of an Apostolic Admin­ istrator, if he is permanently constituted (cf. CJ.C. 315) — it is becom­ ing10 to sing, in the cathedral and in the collegiate churches of the diocese, in addition to the Conventual Mass of the day, one solemn Mass of the anniversary.20 13 Like a solemn votive Mass (cf. p. 74). “Except the Mass for the newly wed. 14 See p. 68, note 18. ’’Which, apart from induit, must be a solemn Mass (Instructio Clementina ; cf. S.R.C. 4268’). '* Addit. II, 2, 4-9; IV, 1-4. ” This Mass is of obligation — when permitted — granted that the Nuptial Blessing is desired. "Addit. II, 5, 6. ” C.E. II, XXXV, 1. This Mass may be prescribed by the Bishop. “ Addit. II, 5; rubric before this Mass among the votive Masses. 80 GENERAL RUBRICS OF THE MISSAL .M M a c m M M M a n n B n H M IS II 2. In determining the date of the anniversary: (a) For a bishop elected (or translated) in Secret Consistory, the date will be that of the Con­ sistory; 1 for one elected (or translated) preceding the Consistory at * which the election is published, the date will be that of the dispatch of the Apostolic Letters (Bull or Brief) of nomination;22 (Z>) For a coadjutor bishop, with right of succession, the date is fixed by the date of the Apostolic Letters nominating him as coadjutor, and not by the date on which he actually succeeds to the See;23 (c) For a bishop who becomes an archbishop in virtue of his see being raised to archiépiscopal rank, the date is fixed according to the date of this elevation of the diocese;24 () if a church is dedicated on a Sunday, and the Titular is not a mystery of the Lord, nor a mystery of the Lord commemorated, the Preface in the Mass of the Dedication will be that of the Sunday34 * (and not of the season, nor of any other occurring commemoration' having a proper Preface). The last Gospel of the Mass of the Dedication will be that of S. John, unless a Sunday, or a feria or feast, having a proper Gospel is commemorated, then this proper Gospel is read as the last Gospel, according to the general rules.3 (4°) Mass at the Consecration of an Altar:0 1. After the consecration of a fixed7 altar the Mass of the Dedication — which must be at least a sung Mass — is to be celebrated on the altar (or on one of the altars, if more than one had been consecrated). 2. This Mass has the privileges of a solemn votive Mass, and so (a) it is excluded only on the days on which a solemn votive Mass is forbidden8* (p. 75); (Z>) in it are made only the commemorations which are made in a solemn votive Mass (p. 77). 3. When the Mass is impeded, in the Mass of the day — under one conclusion with its prayers — are added the prayers of the consecra­ tion of the altar and those of its Titular(s). These two commemorations are always to be added (except on All Souls’ Day), even on primary doubles of the first class of the Lord celebrated in the Universal Church? THE RITE OF THIS MASS: 4. This Mass will be the Mass of the Common of the Dedication of a church, substituting for the prayers of the Mass the three prayers which are given after this Mass, for the case of the consecration of a fixed altar To these prayers are added, always under one conclusion, those of the Titular(s) of the altar.10*The Gloria and Creed are sung. The same occurring commemorations are made as in a solemn votive Mass;11 but these are excluded:12 (λ) on primary doubles of the Lord celebrated in the Universal Church13 (except the Monday and Tuesday ’S.R.C. 4380’. 4 E.g., of a double of the second class, or of a local double of the first class, having a proper Preface. 'Addit. IX; see pp. 207 sqq. ' Addit. II, 8. ’ Rubric at the end of the Mass of the Dedication of a church. ‘And it is not excluded in three cases when a solemn votive is — see Addit. II, 11; (cf. p. 82, n. 41). • Cf. Addit. V, 3. MA fixed consecrated altar has a Titular or Titulars, like a church (C.J.C. 1201, §1); the primary Titular of the High Altar should be the same as the Titular of the church (ibid., §2). ” See p. 77. "Addit. V, 3. ” See p. 77. 84 GENERAL RUBRICS OF THE MISSAL of Easter and Whit weeks) and on All Souls’ Day; (Z>) if another sung Mass or a Conventual Mass is celebrated in the same church that clay (for the occurring commemorations are then made in it). The Preface is to be chosen according to the rule given above (p. 82), for the Mass at the Dedication of a church (i.e., the common Preface, unless there is a commemoration of a feast of the Lord having a proper Preface, or a commemoration of a Sunday — if both occur it will be the Preface of the feast, as it will be the first commemoration). The last Gospel will be that of S. John, unless there is a commemoration of an Office having a strictly proper Gospel, then this is read, according to the general rule for the last Gospel.11 5. After the consecration of a portable altar,15 a Mass of the Dedica­ tion may be sung (or said), with the rite of a double of the first class, but no prayer is added to the prayers of the Mass under one conclusion, since — ordinarily — such an altar has not a Titular.10 (5°) Mass at the Blessing of a Church:17 1. After the blessing and laying of the first stone of a church,18 and after the solemn blessing of a church (or oratory),10 on the same day is celebrated, with the privileges of a solemn votive Mass, a Mass — at least sung — of the mystery or saint(s) in whose honour the church is founded, or blessed, i.e., the Titular(s). 2. This Mass is permitted whenever a solemn votive is permitted (and in addition is not excluded in the three cases dealt with in Additiones II, 11), has the same commemorations, and follows the same rite and the same rules.20 3. When the Mass of the Titular is impeded, to the prayers of the Mass of the day, under one conclusion, and even21 on primary doubles of the Lord of the Universal Church,22 the prayers of the Titular(s), are to be added. (6°) Votive Mass of an Impeded Feast:23 1. If the feast of : (i) A principal patron (of, e.g., a nation, town, diocese) ;21 or "Addit. IX (see pp. 207 sqq.). “Cf. C.J.C. 1197. “C.J.C. 1201. "Addit. II, 9; R.R. VIII, xxvii, 12. “The rite is in R.R. VIII, xxvi. “ If a church or public oratory is not consecrated it must be solemnly blessed, according to the rite given in R.R. VIII, xxvii; a semipublic oratory may be thus blessed; a private oratory may be blessed only with the form of simple blessing provided for it in the Appendix of R.R. No. 16. ’’See pp. 75 sqq. "Addit. V, 3. "Sec p. 77. "Addit. IV, 1. “ Cf. S.R.C. 2769’, VOTIVE MASSES 85 (ii) Of the Titular or Dedication of the church in which the Mass is celebrated ;25*or (iii) The Titular or Founder of an Order or Congregation, be accidentally impeded by an Office of higher standing, one Mass — which must be at least sung — may be celebrated of the feast, with the privileges of a solemn votive Mass. 2. The feasts mentioned in this rubric are per se primary local doubles of the first class,20 and so would be impeded only by: (d) A Sunday of the first class; (6) A primary double of the first class of the Universal Church; (c) A privileged octave of the first order (i.e., Easter and Pentecost) ; (d) A greater feria (Ash Wednesday and the first three weekdays of Holy Week) ; (e) A privileged vigil of the first class (the vigil of Christmas or Pentecost) ; (/) The octave-day of a privileged octave of the second order (i.e., Epiphany and Corpus Christi); (g) All Souls’ Day. 3. If, then, one of the five feasts, mentioned in the rubric, should be accidentally impeded by the occurrence of one of the days given in § 2, one sung Mass of the impeded feast may be celebrated. 4. As it has the privileges of a solemn votive: (a) It is excluded on days on which a solemn votive is not allowed (p. 75), or in circumstances when any votive Mass is forbidden'-7* (p. 75 §7); (b) When it is thus excluded, a commemoration of it may be made (whenever the commemoration of an impeded votive Mass is allowed)/-5 by adding the prayers of the impeded Mass, under one conclusion, to those of the Mass of the day (even to a Conventual Mass) ; (c) When the votive Mass is sung, or if it is commemorated in the Mass of the day, only the commemorations proper to a solemn votive Mass20 are made, and the same rules for the Preface and last Gospels are followed as for a solemn votive Mass.30 '"‘Propriae ecclesiae,” says the rubric; not, then, the Titular or Dedication of the cathedral of the diocese. * Per accidens, one of them might be a primary double of the Universal Church, eg., if the Sacred Heart, or the Immaculate Conception, was the Titular of the church. 17 Addit. II, 11. ”Sec p. 77. This commemoration is, of course, excluded, if the impeded feast be of the same mystery or person as the impeding feast (see p. 76). ”Scc p. 77. " Sec p. 78. 86 GENERAL RUBRICS OF THE MISSAL (7°) Votive Mass for an Assembly:31 1. If a “great” crowd32 gathers to celebrate either (a) a feast, which accidentally may not, that day, be liturgically celebrated, because of the occurrence of an Office of higher standing (and so must be transferred, or merely commemorated, or entirely omitted), or (Z>) the feast of some mystery, or saint, or beatus, of whom there is mention on that date in the Roman Martyrology (or in an approved appendix of this liturgical book), one Mass — which must be at least sung — of the feast, or mystery, or saint, or beatus, is permitted with the privileges of a solemn votive Mass. 2. This Mass is, therefore, excluded on the days on which a solemn votive is not permitted (p. 75), or in circumstances when any votive Mass is excluded.33 3. When it is excluded, a commemoration of it may be made in the Mass of the day (even in a Conventual Mass), under one conclusion with the prayers of this Mass, whenever the commemoration of an im­ peded solemn votive is permitted (p. 77). 4. The commemorations to be made in such a votive Mass depend on the rite of the impeded feast, or that of the mystery, saint, or beatus, in the local calendar, i.e.: (a) If the feast is a double of the first class in the local calendar, then in the votive Mass the only commemorations will be those proper to a solemn votive Mass (p. 77) ; (ό) If the feast is a double of the second class in the calendar of the church, all occurring Offices should be commemorated, except a day within a common octave, or simple octave-day, or a simple feast; (c) If the feast is of lesser rite than a double of the second class, a commemoration must be made of any Office commemorated at Lauds.34 (8U) Votive Mass of the External Solemnity of the Feast of a Patron, Titular, etc.:35 1. In churches or oratories (public or semipublic), on the Sunday which immediately follows30 the feast of the principal Patron of the place (nation, town, diocese), or of the Titular or Dedication of the “Addit. IV, 2. “The Ordinary of the place is to be the judge as to whether the crowd is “great” (Addit. IV, 2). "Addit. II, 11 (see p. 75). ’* Addit. IV, 2. “ Addit. IV, 3. w Apart from Apostolic induit the solemnity may not be held on the preced­ ing Sunday. VOTIVE MASSES 87 church in which the Mass is to be celebrated,37 or of the Titular or Founder of an Order or Congregation, one solemn, or at least sung, Mass38 and one low Mass, may™ be celebrated of the Patron, Titular, etc., provided that the Sunday be a minor one and that a double of the first class does not occur on it. 2. This votive Mass is not permitted on greater Sundays’0 (not even those of the second class), nor on doubles of the first class. It is also excluded in the circumstances'1 in which any votive Mass is excluded (p. 75). 3. On a day in which this Mass is excluded, a commemoration of the impeded feast (under one conclusion with the prayers of the Mass of the day) may be made in the sung Mass — even Conventual — of the day, and in one low Mass.42 4. Such a commemoration is, however, prohibited: (a) On a primary double of the first class of the Lord celebrated in the Universal Church;43 (Ô) If the impeded feast be of the same mystery or person as the Office of the day. 5. While this votive Mass of the external solemnity may not replace the Conventual Mass in a church where this is of obligation," it may be the Missa pro populo in a parochial church.45 RITE OF THIS MASS : 6. The Mass of the external solemnity is celebrated as is the festal Mass of the Patron, Titular, etc., i.e., with Gloria and Creed. If the feast has not a proper Preface, and there is not a Preface proper to the occur­ ring season, the Preface will be that of the Blessed Trinity (proper to the Sunday). The last Gospel will be that of the Sunday.48 In the sung votive Mass, the commemorations proper to a solemn votive Mass, and these only, are made, i.e., of an occurring double of the second class, feast of our Lord, Sunday, privileged octave, or the vigil of the Nativity.47 But in the low Mass of the external solemnity, an occurring feast of even double or semidouble rite must also be commemorated.48 All these n“Propriae Ecclesiae” (Addit. IV, 3). ■’ In addition to the Conventual Mass, if this be of obligation. ”It is not obligatory. It is intended for the benefit of those who could not be present at the celebration of the feast on a weekday. “Sec p. 49. “Addit. II, 11. ° In a low Mass, however, the com­ memoration is not made under one con­ clusion (cf. Addit. II, 3). 43 Addit. V, 3 (cf. p. 77). 44 Addit. II, 11. 43 Cf. S.R.C. 4372’. “ Addit. IX, 1. "Addit. V, 3. "Addit. N, 3. 88 GENERAL RUBRICS OF THE MISSAL commemorations are, however, omitted if in the same church on that day there is a Conventual Mass, or another sung Mass conformable to the Office of the day'9 (for the commemorations will be made at that Mass). APPENDIX A EXTERNAL SOLEMNITY OF THE FEAST OF THE SACRED HEART 1. The Ordinary of the place may, any year, transfer the external solemnity of the Feast of the Sacred Heart from the date of the feast to another day. If he does, all the Masses on that day may be the Mass of the Sacred Heart.·’’0 2. A solemn, or at least sung, Mass of the external solemnity may be celebrated on any day, except a double of the first class or a Sunday of the first class.1 In such a (sung) Mass commemoration is made of only a double of the second class, any Sunday, a greater feria and Rogations, a privileged vigil, or a privileged octave. 3. A low Mass may be celebrated of the external solemnity, except on a double of the first or second class, a Sunday of the first or second class,* 2 a privileged feria, privileged vigil, or privileged octave. And in such a low Mass — in addition to the commemorations given above — all occurring commemorations of a double or semidouble are to be made (except of an occurring day within a common octave). 4. The Mass of the external solemnity may not replace the Conventual Mass,3 where this is of obligation. 5. On the days on which the Mass of the external solemnity is ex­ cluded, the prayers from it may be added to those of the Mass of the day, under one conclusion on a day on which a sung Mass is excluded, but under a separate conclusion on a day on which a low Mass is excluded. (9°) Votive Mass of a Feast Formerly Celebrated on a Sunday:4 1. Before the reform of the calendar in 1913, there were certain feasts — doubles of the first or second class — celebrated on Sundays, some in the Universal Church, others (by induit) in particular churches. Of those so celebrated in the Universal Church seven were transferred to a fixed date, i.e.: “ Addit. V, 4. “S.R.C. 3960, confirmed after the revi­ sion of the rubrics of the Missal, by 4384’ (1923). A somewhat similar privilege is granted for the external solemnity of S. Aloysius by S R C. 3918, and it still holds. ‘ See p. 49. ’S.R.C. 3960. ’ Ibid. ‘S.R.C. 4308 *. VOTIVE MASSES 89 (i) The Patronage of S. Joseph (from the third Sunday after Easter to the Wednesday preceding this Sunday) ; (ii) S. John the Baptist (from the fourth Sunday of June to June 24) ; (iii) The Precious Blood (from the first Sunday of July to July 1) ; (iv) S. Joachim (from the Sunday within the octave of the Assump­ tion to August 16) ; (v) The Holy Name of Mary (from the Sunday within the octave of the Nativity of our Lady to September 12); (vi) The Seven Sorrows of B.V.M. (from the third Sunday of Sep­ tember to September 15); (vii) The Holy Rosary (from the first Sunday of October to October 7). Since the abolition (with a few exceptions) of the permanent celebra­ tion of a feast on a Sunday, a special privilege has been accorded in the case of feasts5 formerly fixed to a Sunday, i.e., a votive Mass of the feast may be celebrated on the Sunday to which the feast was formerly attached (not on any other Sunday). 2. The votive Mass is permitted in all churches and oratories (public and semipublic), provided that the Sunday be not a greater one,û and that on that Sunday there be not a feast of rite higher than the feast the solemnity of which is to be celebrated by the votive Mass. 3. If the feast whose solemnity is to be celebrated be a double of the first class, or the Feast of the Holy Rosary (which is specially privileged), all the Masses on the Sunday, including the Missa pro populo (but ex­ cluding the Conventual Mass which must be of the Office of the day), may be of the feast; but if the rite of the feast be a double of the second class, then only one Mass, sung or read, may be celebrated of the feast,7 all the others must be of the Sunday. 4. When the Mass of the external solemnity of these feasts is excluded (i.e., on a greater Sunday, or on a double of the first class — or of the second class, for the feasts of second class rite), in the Mass of the day8 may be added to the prayers under one conclusion, the prayers of the impeded votive Mass of the feast. This may be done only in the Masses which would have been — except for the impeding Office — celebrated as votives, i.e., if the feast is a double of the first class, or the Holy Rosary, the prayers may be added in all Masses (except the Conventual ‘Those given above for the Universal Church, and others in particular churches. ‘Cf. p. 49. ’S.R.C. 4308 *. ‘Except on primary doubles of the first class of the Lord celebrated in the Universai Church. {Addit. V, 3; S.R.C. 4308’.) 90 GENERAL RUBRICS OF THE MISSAL Mass) ; if the feast is a double of the second class, then the prayers may be added in one Mass (sung or read) only.0 THE RITE OF THIS MASS : 5. The Mass is celebrated on the Sunday as it would be on the feast day (with Gloria, Creed, etc.) ; the Preface will be of the feast, if it has a proper one, otherwise of the season, otherwise of the Blessed Trinity (being the Preface of the commemorated Sunday). If the feast be a double of the first class, only those commemorations will be made on the Sunday that would be made in a solemn votive Mass10 (p. 77). If the feast be a double of the second class, in low Masses a commemora­ tion of any occurring Office is made ; but in sung Masses the commemo­ ration of a day within a common octave, or of a simple octave-day, or of a simple feast, is omitted ; other occurring commemorations are made.*11 The last Gospel will be that of the Sunday {Addit. IX). (10°) Votive Mass for the Newly Married: A. The Nuptial Blessing 1. Besides the simple blessing of the newly wed which is given them in the marriage service — immediately after their reception of the Sacra­ ment, when the priest pronounces the form “Ego Conjugo vos” etc., with the sign of the cross, and sprinkles them with holy water — there is a “solemn Nuptial Blessing,” which is found in the formulary of “Missa Votiva pro Sponso et Sponsa,” among the votive Masses “ad diversa” in the Roman Missal. 2. While this solemn blessing is not an essential part of the marriage service, it is an integral part of the Sacred Liturgy of marriage, which, in its entirety, consists of the sacrament of matrimony, Mass, and a blessing.12 It is not of strict obligation for Catholics who marry to receive this blessing, but parish priests are urged to see that they do,13 as the Church earnestly desires that the newly wed should be thus specially blessed. 3. The blessing is usually given on the occasion of the marriage, but it may be received at any time afterwards — even years later14 — and sometimes the imparting of it must be postponed (see § 6). ’ S.R.C. 4308*. ’’S.R.C. 4308’ (note to this decree) and 4372’. 11 Ibid., and Addit. V, 3, 4. The com­ memorations are omitted if a Conventual Mass, or another sung Mass conformable to the Office, takes place that day in the same church (Addit. V, 3, 4). uCf. R.R. VII, i, 17. "Ibid., 16; C.J.C. 1101, §1. M Ibid. VOTIVE MASSES 91 4. The blessing, which consists of three prayers, is enshrined in Mass — either in the special votive Mass for the newly wed or, when this may not be celebrated, in a Mass in which the special prayers for the newly wed (from the votive Mass) are added. Apart from Apostolic induit,1 the blessing is inseparable from the Mass, so that it may not be given outside it.7*10* 5. The blessing may be given not only in the parish church, the normal place for a wedding, but in an oratory — even a private one17— when­ ever the marriage is permitted there.18 6. The solemn nuptial blessing is not, however, permitted: (i) Within two liturgical seasons (the tempus clausum), i.e., from the first Sunday of Advent to Christmas Day (inclusive), and from Ash Wednesday to Easter Sunday (inclusive) ;” the Ordinary of the place may, however, for a just cause and in accordance with the liturgical laws that concern the blessing, permit it to be given within these seasons;20 (ii) On Good Friday or All Souls’ Day;21 (iii) At the time of an interdict;22 (iv) If both23 parties are not present to receive it (and this even though the blessing be given on a different occasion from the wedding) ; (v) If both parties, or either, had already received the blessing;24 (vi) At a mixed marriage (when Mass — even a private Mass25 — is entirely excluded).20 7. If the blessing is not given on the occasion of the marriage (e.g., because this took place during the tempus clausum and permission was not received to give the blessing then), it may be given later, not only on a day on which the votive Mass for the newly wed is permitted, but even on a day when it is prohibited, provided, that a commemoration oj it may be, and is, made in the Mass of the day.27 '‘See infra p. 95. u Addit. II, 2; R.R. VII, i, 16; C.J.C. 1101, § 1. ” S.R.C. 3265’. “See C.J.C. 1109. "C.J.C. 1108, §2. xlbid., §3. If he does, the parties arc to be warned to abstain from undue pomp and ceremony at the wedding. n Addil. II, 2. a C.J.C. 2271, 2272. B Addit. II, 2; S.R.C. 4269’— unlike the marriage itself, where the parties may be represented by proxy (C.J.C. 1088, § 1). But if the man only had already re­ ceived it, the custom of repeating the blessing for the benefit of the woman, whom it chiefly concerns, is to be kept, where it exists. Addit. II, 2; R.R. VII, i, 18; cf. C.J.C. 1143. M Commission for the Authentic Inter­ pretation of the Code, Nov. 10, 1925. ” C.J.C. 1102, § 2. ” Addit. II. 2. 92 GENERAL RUBRICS OF THE MISSAL 8. The minister of the blessing is, per se, the parish priest of the place,28 or the Ordinary of the place, but he may delegate another priest to give it, as he may delegate another to be the official witness at the marriage.20 Hence — according to CJ.C. 1101, § 2 — “only the priest who may validly and lawfully assist at a marriage may, himself or through another, give the solemn blessing.” It need not be the same priest who performs the ceremony of marriage that gives the blessing ; another priest may celebrate the Mass, and as the blessing is inseparable from this, it is he who must give the blessing. Hence if the celebrant is not the parish priest or Ordinary of the place, he must be authorized by either to give the blessing. However, since the priest who is authorized to assist at the marriage itself, may give the blessing “per alium,”™ it would seem that a priest who is delegated to assist at a marriage may authorize another priest to give the blessing.31 9. The blessing may be given to more than one pair of married people at the same time. If so no change is to be made in the prayers;32 they are to be said as they are given in the Missal. THE RITE OF THE BLESSING : 10. The blessing is given in two parts — after the Pater noster, and immediately before the Blessing of the Mass. Having answered Amen to sed libera nos a malo, the Celebrant genuflects, goes to the Epistle corner of the altar, and then turns by his left (to avoid turning his back on the Blessed Sacrament) towards the persons to be blessed. These come forward — if they are not already near the altar — and kneel “be­ fore the altar”;33 the server holds the Missal, or another book3’ or card, containing the form of the blessing before the Celebrant, at his left, and answers Amen at the end of each prayer. The Celebrant, with joined hands, recites the two prayers Propitiare and Deus, qui potestate, pre­ ceding each one by Oremus. While saying this word he bows towards the Blessed Sacrament, as he also does at Jesum Christum, in the conclusion of each prayer. He then returns to the altar, genuflects, and continues the Mass. The bridegroom and bride return to their places, unless these are close to the altar, when they remain all the time at them. After the a It is a function reserved to the parish priest (C J.C. 462, 4°). ’C.J.C. 109S, § 2. "CJ.C. 1101, § 2. " Cf. Cappello, De Matrimonio (1923), n. 710. "S.R.C., March 3, 1936. " This does not mean within the sanctuary (except when a bishop performs ■ the ceremony — Pontificale, III). Lay people of whatever rank (except royalty), and especially women, arc not permitted within the sanctuary during the celebration of any liturgical function (cf. C.E. I, xiii, 13; S.R.C, 157, 175, 1258’, 1288). “Eg., Ritus Servandus (in England), or Benedictionale (in U.S.A., England, or Ireland). VOTIVE MASSES 93 consumption of the Precious Blood, the Celebrant gives Holy Com­ munion35* to the bridal pair, before the server and all others.e Having recited Benedicamus Domino (or Ite, Missa est, in a Mass that requires it), the Celebrant, without any genuflection or bow, turns to the bridal pair and, without moving from the centre of the altar, says over them the prayer Deus Abraham, which is not preceded by Oremus. For this the bridegroom and bride come forward — unless they are already close to the altar — and kneel.37*The server holds the book, and answers Amen at the end of the prayer. The rubric at the end of the votive Mass directs the Celebrant then to give an admonition to the newly wed, and suggests its tenor.3s When that is over, the server brings the aspersory and the Celebrant sprinkles the bridegroom and bride — three times, i.e., to the centre, to his own left, and to his own right, saying nothing. He then turns back to the altar and, without any genuflection or bow, continues the Mass {Placeat). B. The Votive Mass 1. The votive Mass pro Sponso et Sponsa, or the prayers from it as a commemoration, may never be used except when the nuptial blessing is to be given. While this may be detached from the votive Mass and in­ serted in another Mass — i.e., when, and only when, the votive Mass is rubrically impeded — the votive Mass may never be said omitting the blessing. 2. The votive Mass may be a solemn, sung, or low Mass. It is a privileged votive Mass,30 but only to the extent that it is allowed on days when a private votive Mass is not permitted. 3. It must always follow the marriage, and may never precede it/0 It need not necessarily, however, follow it at once, nor need it be even on the same day at all.41 4. The votive Mass is not permitted:42 (i) Whenever the nuptial blessing is not given (e.g., in the tcmpus clausum,M or if the woman had already received the blessing). “The rubric of the votive Mass for bridegroom and bride supposes them to communicate, and it is very desirable that they should do so. They are not, how­ ever, strictly bound to go to Holy Com­ munion, and the blessing may be given them, even if they do not do so (S.R.C. 3329, 3531* 3922’j. M S.R.C. 4328. ’’See p. 92, note 33. "This rubric is taken from the rite of marriage given in Pontificale Romanum (Part III). ” See p. 78. 43 R R VII, 1, 16; ii, 4. 41 Cf. CJ.C. 1101, § 1. ° Addit. II, 2. 43 If the blessing is permitted by the Ordinary, the votive Mass will be permitted (except it is a day on which it is excluded by the rubrics — sec (ii) infra, with the same rite as outside the forbidden seasons (S.R.C. 3922 *, *). 4269 I 94 GENERAL RUBRICS OF THE MISSAL (ii) On Sundays," on holydays of obligation (even the suppressed ones)/5 on doubles of the first and second class, within the privileged octaves of the first and second order (i.e., Easter, Pentecost, Epiphany, Corpus Christi), on the privileged ferias (Ash Wednesday and the first three days of Holy Week), on the privileged vigils (Christinas, Epiphany, Pentecost), and on All Souls’ Day. (iii) If the Conventual Mass (in a church where it is of obligation) could not otherwise be celebrated ; and on the Greater and Lesser Litanies, in a church where the procession is held and there is only one Mass.40*43 5. On the days when the votive Mass is excluded (except on Good Friday and All Souls’ Day)—even within the tempus clausum, if per­ mission is given for the solemn nuptial blessing — a commemoration of it must be made, even on primary doubles of the first class of the Uni­ versal Church/7 by adding under one conclusion to the prayers of the Mass of the day, the prayers of the votive Mass. And the nuptial bless­ ing is given in the Mass of the day. 6. If Mass be celebrated on the occasion of a marriage, when the nuptial blessing may not be given (e.g., within the forbidden time or because the woman had already received the blessing), it may not be the votive Mass pro Sponso et Sponsa (see § 1, supra}. It must be the Mass of the day, or a votive Mass other than that pro Sponso — if a private votive Mass is permissible on the day — and without any com­ memoration of the Missa pro Sponso. 7. The ministerial fruits of a Mass said on the occasion of a marriage, or of the imparting of the nuptial blessing, need not be applied for the bridegroom and bride, unless an offering has been given for the application.48 44 But it is not excluded on a weekday on which a Sunday Mass is anticipated or resumed. For this restriction is not expressly made in Addit. II, 2, as it is, e.g., in Addit. II, 1 or II, 10. 43 The Official list of these, published by the Congregation of the Council in 1919, is usually given at the beginning of the diocesan Ordo (in connexion with the Missa pro populo). The only suppressed holyday which is not a double of the first or second class (thereby excluding the votive Mass) is the Feast of S. Silvester (Dec. 31)‘. (Cf. p. 119). “Addit. II, 11. 47S.R.C., June 14, 1918; cf. Addit. V, 3 and S.R.C. 3922 *. The commemoration of an impeded votive Mass may never be added in a Requiem Mass (R G. VII, 6); hence if a funeral and marriage occur on the same day, and there is only one priest, the nuptial blessing must be postponed. “S.C. Propag. Fide, Jan. 10, 1837; Holy Office, Sept. 1, 1841. VOTIVE MASSES 95 THE RITE OF THIS MASS: S. The colour for this votive Mass is white.'·* *' Though it is a privileged Mass, because of the days on which it is allowed, it is treated as a private votive Mass, and is of simple rite only,50 even if it is a solemn or sung Mass. Hence (a) when sung, the ferial tone is to be used for the prayers. Preface, and Pater noster(Z>) neither Gloria nor Creed is said,2 even though an occurring commemoration had a right to the Creed; (c) there will be at least three prayers, i.e., the second will be of the Office of the day, the third the common commemoration of the season3 (this, however, is omitted in Passiontide, or if an Office of double rite be commem­ orated) ;* occurring commemorations (made at Lauds) will be made, and the oratio imperata said;5 (cf) the Preface will be chosen according to the general rules;6 (e) the last Gospel will be that of S. John, unless an occurring commemoration has a strictly proper Gospel,7 when this will be read; (/) the Leonine prayers may be omitted, even if the votive Mass is a low one.8 APPENDIX B THE NUPTIAL BLESSING OUTSIDE MASS: The latest typical edition of the Roman Ritual (1925), in an appendix entitled “De Matrimonio,” gives (I) a nuptial Blessing (a psalm, versicles, a prayer, and a formulary of blessing) to be given, only by Apostolic induit, immediately after the marriage ceremony if the nuptial blessing is alloioed, but Mass is not celebrated; (II) prayers (a psalm, versicles, and a prayer) to be recited, outside Mass, at the end of the marriage rite, and only by Apostolic induit, over a married couple, when the nuptial blessing is not permitted (within the forbidden time, or be­ cause the woman had already received the blessing).0 "R.G. XVIII, 2. MCf. S R.C. 3922*. ’Cf. Vol. Ill, p. 555. ’ Addit. VII, 3. ’Cf. p. 179. * Addit. VI, 1; S.R.C. 4157’. Should the prayer Fidelium occur, it will be said in the penultimate place, and the common commemoration will not be affected by it (cf. p. 194). ’Unless it is not pro re gravi, and there arc already four prayers (cf. p. 191). *Scc p. 202. It will be the one marked in the Ordo for the Mass of the day, for the votive Mass has not a proper Preface. ’ Sec p. 207. ’See p. 210. * Both formulas were approved by S.R.C., Mar. 11, 1914. In England they arc given in Ordo Administrandi Sacra­ menta, and — apparently — there is an induit for their use (not, however, at a mixed marriage). 96 GENERAL RUBRICS OF THE MISSAL (11°) Votive Mass for the Forty Hours’ Prayer: A. The Forty Hours’ Prayer: 1. The Forty Hours’ Prayer — a devotion which began in Italy in the first part of the sixteenth century — consists in a solemn Exposition of the Blessed Sacrament, continuing uninterruptedly for about forty hours, initiated and terminated by solemn Mass, procession of the Blessed Sacrament, and Litanies of the saints.10 2. It is to be held yearly — on days appointed by the Ordinary— with the greatest possible solemnity, in all parish churches and in those in which the Blessed Sacrament is habitually reserved.11 3. The Prayer is not dealt with in the rubrics of the Missal ; it is regulated by a special Instruction, issued by Clement XI in 1705 and — in a reformed version — by Clement XII in 1731, and known as “The Clementine Instruction.”12 This Instruction — which was revised and brought into line with the Pianine reform of the Roman Missal by an Instruction of S R.C. of April 27, 1927 — is of obligation in Rome, and elsewhere only if it has been imposed by the Ordinary of the diocese. It forms the norm for the Prayer, however, throughout the entire Latin Church, and its full observance has been urged by the Popes and in several decrees of S.R.C.13 4. The liturgical privileges which have been granted to the Forty Hours’ Prayer hold only when the Prayer is carried out as the Clemen­ tine Instruction directs.11 Other forms of Exposition of the Blessed Sacrament — “like” the Forty Hours’ Prayer (“ad instar”)— such as an Exposition which lasts less than forty hours, or which is interrupted at night, are not the Prayer, and do not share its liturgical privileges. They do, however, by a decree of the Holy Office (Jan. 22, 1914), and of the S. Penitentiary (July 24, 1933), share in the spiritual privileges (i.e., the indulgences, which were increased by Pius XI in 1933). That an Exposition other than the Forty Hours’ Prayer — uninterrupted, and ’“The special form of these Litanies used for the Prayer is given in an appendix to the Roman Ritual (it differs from the usual form used for Rogations, etc., only in the prayers that follow the Litanies). ’’C.J.C. 1275. “ It was issued in Italian. An English translation, with a commentary, by the present writer was published in 1927 under the title The Rubrics of the Forty Hours’ Prayer (Burns, Oates & Washbourne, Lon­ don). The Instruction deals with even' detail of the Prayer, including the actual ceremonies after Mass on the first and third days. ” E.g., by Pius X, when extending the spiritual privileges of the Prayer to other forms of Exposition (Holy Office, Jan. 22, 1914); S.R.C. 2403, 30494, 3332’-’, 4015s. 14 Cf., eg., S.R.C. 28141, 4268 *. VOTIVE MASSES 97 carried out according to the regulations of the Clementine Instruction — should enjoy its liturgical privileges, an Apostolic induit is required. B. The Votive Masses : 5. The Clementine Instruction1 '· orders that, on the day of the Exposi­ tion and Deposition of the Blessed Sacrament — besides the Conventual Mass, in churches where it is of obligation — after None, the votive Mass of the Blessed Sacrament “pro re gravi” is to be celebrated at the altar of Exposition. While on the middle day of the Prayer — besides the Conventual Mass — after None, the votive Mass “pro pace," or another prescribed by the Pope,16 is to be sung. The Instruction of S.R.C. of April 27, 1927, ruled that these Masses for the Prayer are to be regulated in all things according to the revised rubrics for a solemn votive Mass “pro re gravi et simul publica causa” {Additiones, II. 3). 6. The Mass of the Blessed Sacrament on the first and third days of the Prayer is, then, prohibited : (u) Because of the solemnity of the occurring Office on: (i) Sundays of the first class;17 (ii) Feasts of the first class (whether of the Universal Church or of the particular church in which the Prayer is taking place, e.g., the feast of the Titular or of the Dedication of the church) ; (iii) Privileged ferias {i.e., Ash Wednesday, and the first three days of Holy Week) ; (iv) Privileged vigils of the first class {i.e., those of Christmas and Pentecost) ; (v) All Souls’ Day; b) On the ground of the identity of mystery with the Blessed Sacra­ ment, the votive Mass is excluded “on any day in which there is an Office or commemoration, or there occurs a vigil, or day within an octave (even a simple octave), of an identical mystery of the Lord,"18 i.e., the Offices of Corpus Christi, the Passion, the Holy Cross, the Most Holy Redeemer, the Sacred Heart (the Eucharistic Heart, wherever this feast is allowed), and the Most Precious Blood;10 c) On the ground of the occurrence of a liturgical function which may not be omitted, the votive Mass is excluded (i) in a church where the "I.C. XII. "For Rome; elsewhere by the Ordinary (I.C. XIII). "See p. 49. "Addit. II, 3. "S.R.C. 3924 *; Instr, of 1927, § 1. All these feasts are regarded as feasts of different aspects of the Passion. 98 GENERAL RUBRICS OF THE MISSAL Conventual Mass is of obligation, and another priest is not available to celebrate it; (ii) in churches having only one Mass, on Candlemas Day (if the blessing of the candles is held) and on the Greater and Lesser Litanies (if the procession takes place).2" 7. When the votive Mass is excluded, to the prayers of the Mass of the day — even on primary doubles of the first class of the Universal Church21 — under one conclusion, the prayers of the votive Mass of the Blessed Sacrament are to be added. This commemoration is not, however, to be made on All Souls’ Day, nor if the Mass of the day is of the same mystery as the Blessed Sacrament (e.g., on the Feast of the Sacred Heart). RITE OF THE VOTIVE MASS OF THE BLESSED SACRAMENT : 8. The formulary of the Mass is that of the votive Mass of the Blessed Sacrament (the one assigned, in the first series of votive Masses, to Thursday), not that of the Feast of Corpus Christi.22 The Gloria and Creed are sung. Only the commemorations which are proper to a solemn votive Mass are made23 (see p. 77) ; and even these are omitted if the Conventual Mass, or another sung Mass conformable to the Office, is celebrated in the same church on that day.2' An oratio imperata is said only if pro re gravi.2·' The Preface is that of the Nativity, which is proper to the votive Mass. The last Gospel will be that of S. John, unless a Sunday, feria, vigil, octave, or feast, having a strictly proper Gospel be commemorated, then it will be this Gospel according to the general rule.26 9. When the votive Mass is impeded by an occurring Office, the Mass will be of the day27 with a commemoration, under one conclusion, of the impeded votive Mass of the Blessed Sacrament — unless the Mass of the day, or an occurring commemoration, be of an identical mystery, e.g., the commemoration is omitted on Palm Sunday, because the Mass is of the Passion. The only other commemorations to be made are those proper to a solemn votive Mass (p. 77). The Creed will always be sung, even if the impeding Mass has no right to it (e.g., on the Feast of S. x Addit. II, 11. A special rubric on Feb. 2, prohibits any votive Mass (even solemn) of Christ our Lord on that day. Hence the votive Mass of the Blessed Sacrament is excluded on Candlemas Day. (Ephemerides Liturgicae, 1927, 523; 1936, 256, however, thinks that it is possible to interpret this rubric in the sense of the rubric added after the third Mass of Christmas Day, i.e., that only a votive Mass which is of the same mystery as the Purification is excluded). “S.R.C., Apr. 27, 1927 (§ 1); cf. S.R.C., June 8, 1928, and 3112 *. “Cf. S.R.C. 1332’·*. “S.R.C., Apr. 27, 1927 (§11) "Addit. V, 4. * Addit. VI, 4. “ Addit. IX. See p. 207. " The vestments will be the colour of the Mass, but the frontal of the altar and the conopaeum of the tabernacle are to be white, because of the Exposition (S.R.C. 2417’). VOTIVE MASSES 99 John Baptist),28 except the impeding Mass be of simple rite only (e.g., on Ash Wednesday). The Preface will be that proper to the Mass of the day; if it have no proper Preface, then that of the Nativity (which is proper to the impeded votive Mass, and this is the first commemorated).29 The last Gospel will be that of the impeded votive Mass,30 unless there is a commemoration of a Sunday, feria, vigil, or octave,21 that has a strictly proper Gospel, then this will be read.22 10. When the votive Mass is excluded because the feast (even com­ memorated) or octave of an identical mystery occurs, then instead of the votive Mass of the Blessed Sacrament, the Mass of the feast or oc­ tave is sung,33 and there is no commemoration, because of the identity, of the Blessed Sacrament. In such a case the only other commemorations will be those proper to a solemn votive Mass,34 the Mass of the feast or octave being, in casu, celebrated in the manner of a solemn votive Mass. THE MASS OF THE BLESSED SACRAMENT ON CERTAIN DAYS : 11. If the Prayer begins on Candlemas Day, .Ash Wednesday, or Palm Sunday, the special Liturgy of the day (the blessing of candles, ashes, or palms, with the procession) should take place and be concluded before the ceremonies of the Prayer begin. If the Prayer be in progress on those days, the blessing of candles, etc., should take place in a side chapel — away from the altar of Exposition — and the procession is omitted.35 12. In the Mass of Exposition on Palm Sunday, and of Deposition on the Tuesday of Holy Week, which will be the Mass of the day, no com­ memoration is made of the Blessed Sacrament, since the Mass of the day is of an identical mystery (the Passion). 13. In the Mass for the Prayer on Ash Wednesday, or on the Monday, Tuesday, or Wednesday of Holy Week, there will be no Creed (because these Masses are of simple rite) ;3e the prayers, Preface, and Pater noster are sung to the ferial tone;37 and the oratio super populum is not omitted.38 14. If the Prayer commences on All Souls’ Day, the Exposition — with­ out Mass — should not begin until after the Mass of the day has been ’ Addit. VII, 3. “Cf. Addit. VIII, 1; S.R.C. 4380. “’The Gospels of the first series of votive Masses in the Missal are regarded as strictly proper (S.R.C. 4369). “Of the first order; only the two octaves of the first order (Easter and Pentecost) have a proper Gospel for the days within the octave. ” Cf. Addit. IX and S.R.C. 4369. “Hence if the Prayer takes place on Corpus Christi, or during its octave, the Mass will be of the feast (i.e., with the Sequence, Lauda, Sion). 14 Addit. II, 3 (cf. p. 77 supra). “S.R.C. 2621 *. “Cf. Addit. VII, 3. ” Cf. Vol. Ill, p. 555. “S.R.C. 3574'. 100 GENERAL RUBRICS OF THE MISSAL celebrated, and, of course, quite distinct from it. If the Prayer finishes on November 2, the Deposition — without Mass— and procession should precede the sung Mass of the day.·· * 1* If November 2 occurs on the middle day of the Prayer, then if this be uninterrupted, as it should be, the Mass sung, away from the altar of Exposition, will be that of All Souls, but in violet vestments;10 while if the Prayer be interrupted at night/1 then the Mass of All Souls should be sung (in black vestments) before the Blessed Sacrament is exposed for the day. THE VOTIVE MASS FOR THE MIDDLE DAY OF THE PRAYER : 15. On the middle day of the Prayer, at an altar other than that of the Exposition, a votive Mass pro pace — with the privileges and restric­ tions proper to a solemn votive Mass (see p. 74) — is sung. This is the Mass appointed for Rome and the most appropriate Mass (for the Prayer was originally a petition for peace) ; but the Ordinary may appoint an­ other votive Mass, if he so wishes.42 16. The Mass will be the votive Mass pro pace found in the votive Masses “ad diversa.” The Gloria is not sung, because the colour of the Mass is violet.11 The collect, secret, and postcommunion from the Mass of the Blessed Sacrament are added — even on the most solemn feasts — to the prayers of the Mass (because of the Exposition), not under the same conclusion, however, because they are not the commemoration of an impeded votive Mass, but after all the prayers prescribed by the rubrics.44 This commemoration of the Blessed Sacrament is omitted if there should occur a commemoration of a mystery identical with the Blessed Sacrament.'5 Other commemorations in the Mass pro pace will be such only as are proper to a solemn votive Mass (p. 77). The Preface will be the common one, unless an occurring commemoration or season have a proper Preface, then that will be sung.40 The Creed is always47 sung in this Mass, because it is a solemn votive Mass. The last Gospel will be that of S. John, unless an occurring commemoration has a strictly proper Gospel, then this will be read.48 ” S.R.C. 4351. S.R.C. 3177, 38 644, 4351. “ Then, of course, it is not the Forty Hours’ Prayer, but an Exposition ad instar. “S.R.C. 2 7 23 , 30 494. “Addit. VII, 1. “S.R.C, Apr. 27, 1927 (§111), and cf. p. 185. “ Sec § 6b, supra. *' If there is more than one commemora­ tion with a proper Preface, then that of the first of these is sung. (Addit. VIII, 1). The inclusion of the prayer of the Blessed Sacrament in the votive Mass pro pace, gives no right to the Preface of the Nativity, nor to the last Gospel from the Mass of the Blessed Sacrament, as the prayer — in this case — is a votive one (see p. 185), and is not the commemora­ tion of an occurring Office, nor of an impeded votive Mass. “S.R.C., Apr. 27, 1927. “Addit. IX, and see p. 207. VOTIVE MASSES 101 17. On days when the votive Mass pro pace is excluded’0 the Mass on the middle day will be the Mass of the day, with a commemoration under one conclusion, because it is the commemoration of an impeded votive Mass, of the Mass pro pace. The other commemorations will be those only proper to a solemn votive Mass50 (p. 77). After these,1 the commemoration of the Blessed Sacrament is made, even on the most solemn feasts, unless the Mass of the day, or a commemoration, be of a mystery identical with the Blessed Sacrament. The Creed will be sung, even if it was not proper to the impeding Mass, unless the Mass of the day be of simple rite only (e.g., on Ash Wednesday). The Preface will be that of the Mass of the day, otherwise of the first occurring com­ memoration, otherwise of the season (if it has a proper Preface, e.g., Lent or Paschaltide), otherwise the common Preface.*12 The last Gospel will be that of S. John, unless an occurring commemoration has a strictly proper Gospel.34 (12°) Votive Masses for An Eucharistic Congress: * 1. During an Eucharistic Congress — international, national, or re­ gional — on one day appointed by the Ordinary of the place, or approved by him, one solemn, or a pontifical, Mass of the Blessed Sacrament may be sung, according to the rules for a solemn votive Mass (see pp. 74 sqq.). 2. After this Mass the bishop who had sung it, or any of the bishops who were present, may give, in the name of the Pope, the Apostolic Blessing with plenary indulgence, to all present? 3. All priests who take part in the Congress may, in the place and during the period of the Congress, celebrate — even as a low Mass — the votive Mass of the Blessed Sacrament, with the privileges and restric­ tions of a solemn votive Mass (i.e., with Gloria and Creed, with a limited ” They arc the same days as those that impede the votive Mass of the Blessed Sacrament for the Exposition and Deposi­ tion (p. 97). “S.R.C., Apr. 27, 1927 (§ II). 1 But before an oratio imperata pro rc gravi (see p. 185). 2 But not the Preface of the Nativity because of the prayer of the Blessed Sacra­ ment, as explained in note 46, p. 100. * Addit. IX. The Gospel of the Missa pro pace is not considered a strictly proper Gospel (S.R.C. 4369*). 4 Apostolic Letter of Pius XI, March 7, 1924 (A.A.S., 1924, p. 156). ’This plenary indulgence may be gained by anyone who receives the Blessing, provided he has received the Sacraments of Penance and the Blessed Eucharist, and prays for the Church, the Pope and the b:shop who imparts the Bless­ ing. The form to be followed in imparting the Apostolic Blessing is that appointed by Clement XIII and found in Pontificale Romanum (Part III. towards the end). The document according the faculty to the bishop to give the Blessing should, ordinarily, be read beforehand (in Latin and in the vernacular), but, for a sufficient reason, this reading may be omitted (S. Congreg. of Indulg., June 30, 1840; July 24, 1885). 102 GENERAL RUBRICS OF THE MISSAL number of commemorations), on the days when a solemn votive Mass is permitted." 4. If there is public Exposition of the Blessed Sacrament for the entire night, one Mass—even a low Mass—may be celebrated at midnight, and Holy Communion may be given at it to all who desire to communicate. 5. Priests who are present at the night Adoration may begin to cele­ brate Mass at once after the midnight Mass, or from 1 a.m. (13°) Votive Mass of the Propagation of the Faith:7 1. On one day of the year, in each diocese, in any church or oratory (even private), on a day to be fixed by the Ordinary and to be the same for the entire diocese, any priest may sing, or say, the votive Mass for the propagation of the faith. 2. This votive Mass is permitted on doubles (even greater ones), and minor Sundays, but is excluded: (a) On doubles of the first and second class; (ô) On greater Sundays; (c) Within privileged octaves of the first and second order (i.e., Easter, Pentecost, Epiphany and Corpus Christi) ; (d) On privileged ferias (Ash Wednesday and the first three days of Holy Week) ; (e) On privileged vigils (those of Christmas, Epiphany and Pentecost) ; (/) On All Souls’ Day. 3. While this votive Mass may be said as the Missa pro populo on a Sunday, it may not replace the Conventual Mass, nor any other Mass that is of obligation8 (e.g., that of Rogations, where the procession is held; that of the Forty Hours’ Prayer). 4. When the votive Mass is excluded a commemoration of it may be made” in the Mass of the day, under one conclusion'0 with the prayers of that Mass. In the Mass of the day, also, the Creed will be added,11 if the Mass had not already a right to it; but the Gospel of the votive Mass will not be said as the last Gospel, as it is not a strictly proper Gospel.12 * See pp. 75 sqq. ’Decree of SRC. of Mar. 22, 1922, and S.R.C. 4379. •S.R.C. 4379. * Not, however, on a primary double of the first class of the Lord celebrated in the Universal Church except the Monday and Tuesday of Easter and Whit weeks — nor on All Souls’ Day. {Addit. V, 3.) Being the commemoration of an im­ peded votive Mass. ” Unless the Mass of the day be of simple rite only, e.g., on Ash Wednesday; cf. Addit. VII, 3. ” S.R.C. 4369 (cf. n. 30, p. 99). VOTIVE MASSES 103 THE RITE OF THIS VOTIVE MASS 5. The formulary is that of the votive Mass Pro Fidei Propagatione, in the votive Masses “ad diversa.”" The chant will be the solemn one (cf. Vol. Ill, p. 554). The Mass is celebrated in violet vestments, and so the Gloria is not said. The commemorations will be those proper to a feast of double rite, i.e., every occurring commemoration, except a com­ mon feria or the Saturday Office of our Lady; the prayer Fidelium is added should it be prescribed,15 and so is any oratio imperata that may occur. An occurring common commemoration (p. 179) is, however, omitted. The Creed is always said.16 The Preface and last Gospel are selected according to the general rules (pp. 202, 207). APPENDIX C A. Missionary Sunday: By request of the Superior General Council of the Pontifical Work of the Propagation of the Faith, the S.R.C., by a rescript dated April 14, 1926,” set aside the last Sunday but one of October, each year, as a day of special prayer and propaganda for missionary work, and ordered that on that Sunday the prayer Pro Propagatione Fidei (from the votive Mass) should be said in all Masses, as an oratio imperata pro re gravi.13 B. Votive Mass on the Occasion of a Missionary Feast or Congress: 1. The same rescript10 granted permission to celebrate a solemn votive Mass Pro Propagatione Fidei, on the occasion of a Missionary feast or congress, even on feasts of greater double rite, or on a minor Sunday.20 2. This Mass is celebrated in violet vestments, without the Gloria, and with the Creed. The commemorations will be those that are proper to a double, and the Preface and last Gospel will be regulated by the general rules ,(pp. 202, 207). 11 It immediately follows the nuptial Mass. “See p. 193. ’‘S.R.C. Mar. 22, 1922. ’’A.A.S., 1927, p. 23. The rescript is commended by S.RC. to the Ordinaries of the world to carry out in their prudence. Hence the consent of the Ordinary should be sought for the votive Mass and prayer ” It is, therefore, excluded only on doubles of the first class that may occur on this Sunday. ’· S.R.C., April 14, 1926. * It is excluded in the circumstances dealt with in Addit. II, 11. 104 GENERAL RUBRICS OF THE MISSAL (14°) The Votive Mass of the Sacred Heart on the First Friday of the Month: 1. In 1889, to promote devotion to the Sacred Heart of Jesus, Leo XIII granted this remarkable privilege that: “in those churches or oratories where, on the first Friday of each month, special exercises of piety are, with the approval of the Ordinary of the place, carried out in the morning, the votive Mass of the Sacred Heart may be added to these exercises, provided that on that day no feast of the Lord, or double of the first class, or privileged feria, vigil, or octave falls.”22 2. This votive Mass is permitted not only in churches, but also in oratories — public, semipublic, or private. The privilege is for the first Friday of the month alone. On any other day the votive Mass of the Sacred Heart may be said only when private23 votive Masses are allowed, and only on the conditions which govern such Masses.24 3. What the special exercises of piety in honour of the Sacred Heart are to be is not determined. Rubricists give as examples Exposition for a short time with Benediction, the recitation of the Litanies of the Sacred Heart, or of acts of reparation and consecration to the Sacred Heart, a general (or almost general) Communion in honour of the Sacred Heart. These exercises must be carried out in the morning, and be connected with the Mass so as to form morally one act with it. Though the words of the decree “Missa . . . addi valeat,” suggests that the devotions should precede the Mass, they generally follow it, and rubricists regard this interpretation of the privilege as permissible.25 4. Since the consent of the Ordinary of the place is necessary to add lawfully any exercise of devotion to the Mass,20 the decree requires this consent for the devotions in honour of the Sacred Heart. The permission may be given either to individual priests who seek it, or to an entire diocese. 5. One votive Mass only is permitted, and it may be solemn, sung, or even a low Mass.27 If, however, for some special reason, the exercises of devotion in honour of the Sacred Heart were, with the consent of the Ordinary, repeated for an entirely different congregation, some author­ ities28 think that the votive Mass might, with its special privileges, be celebrated a second time.20 ” S.R.C. 3712. ” Or, of course, if it were celebrated as a solemn votive Mass Pro re gravi (see p. 75). “Pp. 113 sqq. “In the very similar privilege granted (1936) for the Mass of Christ, High and Eternal Priest, the text is “una Missa litari possit” (A.A.S., 1936, p. 241). *Cf. C.J.C. 818, 1259; S.R.C. 3157’. "S.R.C. 3773, 3972’. * E.g., Ephemerides Lilurgicae (1915, p. 252), Gatterer, Aertyns. 29 Naturally, if the rite of the day allows VOTIVE MASSES 105 6. This one votive Mass — even though only a low Mass — is given almost30 all the privileges of a solemn votive Mass celebrated “pro re gravi et simul publica causa.”31 Accordingly : (o) It is considered as a sung Mass, and so if there be another sung or Conventual Mass in the same church (oratory), on the same day, the rules of Rubricae Generales VII. 2 and Additiones, V, 4 must be observed ; (&) The Gloria and Creed are said; (c) Ordinarily, there will be one prayer only. However, an occurring double of the second class,'2 or an occurring greater feria (i.e., a Friday of Advent or Lent, or a Quarter Tense Friday), must be commemorated — under a different conclusion from the prayers of the Mass · — as in all such solemn votive Masses pro re gravi. 4 The oratio imperata is omitted, unless it be pro re gravi, then it is to be said,’5 and under a different conclusion from the prayer of the Mass;36 (rf) The last Gospel will be that of S. John, except an Office which has been commemorated in the Mass (e.g., a Friday of Lent) has a proper Gospel; then this will be recited (Addit. IX); (e) The Leonine prayers may be omitted;37 (/) If the Mass be sung, the festal (solemn) tone for the prayers. Preface, and Pater noster should be used by the Celebrant. 7. The Votive Mass Is Not Permitted: (1°) on any feast of the Lord38 — this means of the Second Divine Person, “jestuni Christi Domini,”™ and not of the Triune God, which Dominus sometimes means. The votive Mass is excluded not only on feasts of our Lord that are “of the same mystery” as the Sacred Heart." but on any feast of Christ. Moreover it is excluded on the vigil and within the octave — even only a simple octave — of any feast of our a private votive Mass, the Mass of the Sacred Heart may be repeated, but in that case the rite of a private votive Mass must be observed, except for one Mass. * E.g., it is forbidden on any feast of our Lord, and not merely on a feast of the same mystcrv (cf. § 7, infra and p. 76). "Cf. Addit. II, 3; S.R.C. 3731’, 3769’, 3773, 3792’, 4271’. ’’The votive Mass is not permitted on a double of the first class. ”S.R.C. 4372”·’* * (cf. n. 36, infra). M Addit. V, 3 (cf. p. 77). These com­ memorations arc, however, omitted if a Conventual Mass, or a sung Mass in conformity with the Office, takes place that day in the same church {Addit. V, 4). “S.R.C. 4349, 4372” “ An added prayer is said under one conclusion with the prayer of the Mass only when it takes the place of an im­ peded votive Mass. ” S.R.C. 4271' and sec p. 209. And this even if the votive Mass is impeded and, therefore, onlv commemorated. 51 Including feasts of Instruments of the Passion (e.g., the Lance and Nails that pierced our Lord), which are celebrated in some places on certain Fridays of Lent. "SRC. 4337. *°Scc p. 76, n. 38. 106 GENERAL RUBRICS OF THE MISSAL Lord, or even when such a feast is commemorated,41 or should be com­ memorated but, per accidens, the commemoration is excluded. The vo­ tive Mass is, therefore, prohibited on the Feast of the Purification, which is a feast of our Lord;42 but it is not excluded within the octave of the consecration of a church,43 nor on the octave-day, for this feast is festum ** Domini, meaning the Triune God, and not jestuni Christi Domini.' Special Cases: (a) The first Friday of January: If the first Friday should fall on January 2, 3, or 4, the Mass of the Sacred Heart may not be said. Instead — if a votive Mass be said, and not the Mass of the day — the Mass Puer natus est nobis of December 30, must be chosen.40 This Mass will, in this case, however, have the privileges of a solemn votive Mass pro re gravi, * 1 and so the occurring octave-day (of S. Stephen, or S. John, or the Holy Innocents) will not be commemorated. Neither will the impeded votive Mass of the S. Heart be commemorated,48 for the Mass Puer natus est is a Mass of Christ. (ά) If, in a particular church, the first Friday should fall within the octave of the Circumcision (e.g., in a church which has this mystery as Titular, and so celebrates the feast with an octave) the votive Mass of the Sacred Heart is not permitted. Instead the Mass of the octave of the Circumcision is said, with the privileges of a solemn votive Mass,40 and without the commemoration of the impeded votive Mass of the Sacred Heart50 (for the Circumcision is a feast of Christ). (c) If the first Friday should fall on the Friday which immediately follows the octave of the Ascension — which Friday is liturgically re­ garded as a feast of Christ — the votive Mass of the Sacred Heart may not be said, even though the feast of a saint1 be celebrated on that day. If the Mass of a saint be not said, the Mass of the day2 and not the votive Mass of the Sacred Heart, must be said. In this case, however, the Mass of the day will have the privileges of a solemn votive Mass,3 and so, c.g., the common prayers4 will be omitted. 41 S.R.C. 4372”. “S.R.C. 4093’. 43 The votive Mass is, of course, excluded on the feast itself (the anniversary) of the Dedication of a church, for this is a double of the first class. Hence if the feast of the Dedication occur on a first Friday, the Mass will be of the Dedication, with a commemoration (under one conclusion) of the impeded Mass of the Sacred Heart (since the feast is not a feast of Christ). 44S.R.C. 3881’. 41 Ephemerides Liturgicae, 1921, pp. 31, 186, 283. 44 Rubric at the end of the third Mass of Christmas Day and S.R.C. 4385. 4t See infra. 44 S.R.C. 4385. * See infra. “S.R.C. 4386s. ’Of a rite less than a double of the first class. ‘ I.e., the Mass of the Sunday within the octave of the Ascension. ’S.R.C. 4366. 4 See p. 179. VOTIVE MASSES 107 (2°) The votive Mass is excluded on a double of the first class,® and, naturally, it is prohibited on Good Friday, and on All Souls’ Day? (3°) The votive Mass is also excluded on a privileged vigil. The only one on which the first Friday could occur is the vigil of the Epiphany, for a first Friday could not occur on the vigil of Christmas, nor could the vigil of Pentecost occur on a Friday. (4°) The votive Mass is excluded within all privileged octaves, not within common octaves. The only privileged octave (of the Universal Church) which is not an octave of a feast of our Lord is the octave of Pentecost, and so the votive Mass is excluded, if the first Friday falls within this octave. Decree 3712 says that the votive Mass is excluded on privileged ferias, but the case cannot occur, for these ferias are Ash Wednesday, and Monday, Tuesday, and Wednesday of Holy Week. The votive Mass is not forbidden on other major ferias, i.e., the Fridays of Advent, Lent, Quarter Tense; nor is it prohibited if the Mass of an impeded Sunday is to be “resumed” on a first Friday. (5°) The votive Mass is also excluded in a church where there is but one priest, and where a Conventual Mass must be said, in conformity with the Office of the day.7 In this case, however, the Conventual Mass will have the privileges of a solemn votive Mass. The votive Mass is also excluded on a Friday which is a suppressed holiday, when there is only one Mass, and this the Missa pro populo. * THE MASS WHEN THE VOTIVE MASS IS EXCLUDED: In all the cases in which the votive Mass of the Sacred Heart is ex­ cluded (except, of course, Good Friday and All Souls’ Day), the Mass of the day will have all the privileges of a solemn votive Mass “pro re gravi et simul publica causa,”1* i.e., it may be celebrated "more votivo solemni.” If it is: (a) The Gloria™ and Creed will be said ; (ά) A commemoration of the Sacred Heart will be added to the prayers of the Mass, under one conclusion," unless the Mass be of a feast of our Lord (the Second Divine Person);12 ’Nearly all doubles of the first class arc feasts of our Lord (and so exclude the Mass), but possible cases arc, e.g., All Saints’ Day and the feast of a Titular or Patron. ’S.R.C. 3855’. ’ Addit. II, 11; S.R.C. 40931. * S.R.C. 4093’. Only one case is possible in the year, i.e., the Feast of SS. Philip and James (May 1), occurring on the first Friday. It is no longer certain (since the publication of the revised Missal in 1920) that this restriction of 4093’ holds. (Cf. Addit. II, 11; S.R.C. 4372s, 4379.) *Cf. S.R.C. 4366, 4372". ” Unless the Mass be in violet vestments (e.g., a Conventual Mass in a church where only one priest is available). ” Since it is the commemoration of an impeded votive Mass (cf. p. 105, n. 36). "Addit. V, 3; S.R.C. 4372"·”. 108 GENERAL RUBRICS OF THE MISSAL (c) All other commemorations will be omitted, except those that are proper to a solemn votive Mass,13 i.e., in the case of the first Friday, the commemoration of a double of the second class or of a major feria; (d) The oratio imperata will be omitted, unless it be pro re gravi; (e) If the Mass of the * day, in which the Sacred Heart is commemorated, has not a proper Preface, that of the Sacred Heart will be said;1* * and the last Gospel of the Mass of the Sacred Heart will be recited, unless a commemorated double of the second class, or major feria, have a proper Gospel, then this will be read;15 (/) After the Mass the Leonine prayers may be omitted.10 THE RITE OF THE MASS: 8. The formulary of the votive Mass of the Sacred Heart is the new Mass (Cogitationes, 1929) of the feast. In Paschaltide the Alleluia verses are substituted for the Gradual ; and there is a special Offertory and a special Communion verse for this season. The Preface is a proper one. The colour of the vestments for the votive Mass — as for the Mass of the feast — is white. (15°) The Votive Mass of Our Lord, Jesus Christ, High and Eternal Priest, on the First Thursday: 1. At the close of his Encyclical Letter on the Catholic Priesthood — Ad Catholici Sacerdotii Fastigium — of December 20, 1935, Pope Pius XI spoke of the preparation of a special votive Mass of Jesus Christ, the High and Eternal Priest, to be celebrated on a Thursday17 and the Congregation of Sacred Rites, on December 24, 1935, issued the text oi this Mass.18 A. The Mass of Christ, the Priest, as a Conventual Mass: 2. The new Mass is entitled “Missa Votiva D. N. Jesu Christi, Summi et Aeterni Sacerdotis, quae in locum conventualis de feria V communi in choro suffici potest.” Hence it is a votive Mass of the first series of votive Masses given in the Roman Missal, and is placed, in new editions of the Missal, after the two votive Masses already assigned to Thursday.10 Like all the votive Masses of the first series, it may' be celebrated as the Conventual Mass on the day to which it is assigned (Thursday), each week, when the Office is ferial.20 As a Conventual Mass it is celebrated21 "Addit. V, 3 (cf. p. 77). 14 Cf. p. 202. " Cf. p. 207. ’* Cf. p. 209. " A.A.S. 1936, p. 53. “ Ibid., p. 54. ’* I.e., the Mass of the Holy Ghost and that of the Blessed Eucharist. * Except on a vigil, on a Thursday of Advent or Lent, or on a Thursday on which the Mass of the preceding Sunday must be “resumed,” or the Conventual Mass of the Dead be celebrated (rubric before the first series of votive Masses, and cf. R.G. IV, 3 ; V, 1, and Addit. HI, 2). :I In white vestments VOTIVE MASSES 109 after Sext, without the Gloria in excelsis, with the prayer of the day as second prayer, and that assigned for the season as third. The Creed is not said, and the Preface is that of the Cross. B. As a Private Votive Mass: 3. Since the Mass of our Lord as Priest has been added to the votive Masses of the Missal, it may be celebrated not only on a Thursday, but on any day on which the celebration of a private votive Mass is per­ mitted.22 As a private votive Mass it is said without the Gloria, with the prayer of the occurring Office as second prayer, and as third that which would be the second prayer in the Mass of the day. The Creed is not said, and the Preface is that of the Cross. C. The Privileged Mass of the Month: of Christ, Priest, on the First Thursday 4. In connexion with prayer for the sanctification of the clergy of the world,23 a very special privilege has been attached to the votive Mass of Christ as Priest — a privilege almost as great as that granted to the votive Mass of the Sacred Heart on the first Friday. A decree of S.R.C.24 of March 11, 1936, declares that: “on each first Thursday of the month, in churches or oratories, where — with the consent of the proper Ordinary — special exercises of devotion for the sanctification of the clergy are carried out in the morning, one votive Mass of Jesus Christ, High and eternal Priest, may be celebrated, provided that a feast which is a double of the first or second class, or any feast, vigil or octave of the Lord, or All Souls’ Day, does not occur. The Mass is also forbidden on January 2, 3, and 4, when the Mass Puer natus, within the octave of the Nativity, is to be said ; and the rights and privileges of the conventual or parochial Mass remain intact.”2' It is added that, with the consent of the bishop, the privilege may be exercised on the first Saturday of the month, in­ stead of the first Thursday.20 Commentary ;27 5. One votive Mass — and one only — be it a sung or low Mass, is ”Sce p. 113. MA devotion begun in 1934 by the Fathers of the Society of the Divine Saviour, and attached by them to the Saturday after the first Friday of each month. **A.A.S., 1936, p. 240. 13 “Salva tamen semper Missa conven­ tual! aut paroeciali.” 54 The bishops of Germany received per­ mission (Jan. 8, 1937) to use the privilege on the Saturday following the first Friday (this may sometimes be the second Satur­ day of the month). ” In general, the privileges of the Mass 110 GENERAL RUBRICS OF THE MISSAL given, on the first Thursday (or Saturday) of the month, almost the standing of a solemn votive Mass pro re gravi et publica simul causa.1* Other Masses of Christ, Priest, that may be celebrated on the first Thursday are governed by the rules governing private votive Masses (p. 113). 6. This privileged Mass is permitted even in a private oratory, for the decree makes no exception. The devotions for the sanctification of the clergy must be carried out in the morning, in connexion with the Mass. What these devotions are to be is not specified. The consent of the Ordinary of the place to have them is required, in accordance with C.J.C., Canons 818 and 1259.20 DAYS WHEN THE VOTIVE MASS IS EXCLUDED: 7. The Mass is forbidden on a double of the first and second class. It is also excluded on any feast, vigil, or octave of our Lord,30 i.e., of the Second Person of the Blessed Trinity,31 not a feast of the Triune God,32 which Dominus sometimes means. No mention is made in the decree of privileged vigils or octaves, other than those of feasts of our Lord, but it is almost certain33* that the votive Mass is not allowed on the first Thursday of June should this fall within the octave of Pentecost, nor on the first Saturday, were this the vigil of Pentecost,31 or the Saturday of its octave. 8. On general principles, the votive Mass is not permitted if there is only one priest available, and a certain Mass be of obligation,35 e.g., a Conventual Mass, the Mass of the Forty Hours’ Prayer, the Mass pro sponso et sponsa. PRIVILEGES OF THE VOTIVE MASS : 9. As this one votive Mass on the first Thursday may, for all practical purposes, be regarded30 as a solemn votive Mass pro re gravi, it has the following privileges : are almost the same as those granted to the votive Mass of the Sacred Heart on the first Friday. Hence the remarks made on that Mass (pp. 104 sqq.) apply, for the most part, to this Mass of Christ, Priest. a S.R.C., Jan. 2 and 12, 1937. “Almost,” for it is not, e.g., permitted on a double of the second class. •Cf. S.R.C. 3157’. •Including the Purification (Feb. 2). “Cf. S.R.C., Nov. 25, 1936 (ad II). “ And so the Mass is not excluded within the octave of the Dedication of a church (S.R.C., Feb. 18, 1937). ” Cf. Ephemerides Liturgicae, 1937 (pp. 84 and 123). The Mass of the Sacred Heart, which is more privileged, is ex­ cluded within privileged octaves (p. 107). ’‘When even a solemn votive Mass is prohibited (cf. p. 75). u Addit. II, 11. • Cf. S.R.C., Jan. 2 and 12, 1937 (Ephe­ merides, 1937, pp. 63, 65). VOTIVE MASSES 111 (i) The Gloria and Creed are said;37 (ii) Only those commemorations are made which are made in a solemn votive Mass pro re gravi;3* * (iii) When the votive Mass is impeded by a feast, vigil, or octave oj our Lord — of whatever rite or order 0 — the Mass of the occurring Office is said; there is no commemoration of the im­ peded votive Mass (since it is a Mass of our Lord), but its rite and privileges40 are conferred on the Mass of the day, if they happen to be greater than those of the latter Mass ; (iv) When the votive Mass is impeded by an Office of superior rite which is not an Office of our Lord, to the prayer of the Mass is added, under one conclusion,41 the prayer of the votive Mass; the Preface of this Mass {de Cruce} is said, if the Mass of the day has no proper Preface; the Creed is added, and the last Gospel will be that of the votive Mass, unless the Gospel of an occurring greater ferial has to be said ; (v) Similarly, if the votive Mass be impeded by a Conventual Mass or Missa pro populo, to the prayer of this impeding Mass will be added, under one conclusion, the prayer of the votive Mass, and its Preface and last Gospel will be used, in accordance with the general rules for these42 (p. 202 and p. 207). In such a case the Conventual Mass or Missa pro populo enjoys the rite and privileges of the impeded votive Mass. (16°) Votive Mass of a Newly Canonized Saint or Beatus: 1. During the celebrations which are permitted — for three or eight days — in honour of a newly canonized or beatified servant of God, the Mass of the saint or beatus is given special privileges. 2. When sung it has almost the privileges of a solemn votive Mass, for it is permitted whenever the latter is allowed (see p. 75), except within the octaves of Easter and Pentecost, and on the octave-day of the Epiphany and Corpus Christi ;43 in it the Gloria and Creed are sung;44 r S.R.C., Nov. 25, 1936. The colour of the Mass is white. “See p. 77. * E.g., a simple octave. "E.g., if a common commemoration occurs in the Mass of the day, it is omitted when this Mass impedes the votive Mass. ‘’S.R.C., Nov. 25, 1936. Because it is the commemoration of an impeded votive Mass. 43 The Creed will be added, too, unless the Mass be of simple rite only. The Gloria would, ho'vcver, be excluded, if the Mass were in violet vestments. u S.R.C. 4394, ΙΠ. "Ibid., I. 1 112 GENERAL RUBRICS OF THE MISSAL it admits only the commemorations that are proper to a solemn votive44 (see p. 77), and if another Mass — a Mass of the occurring Office —be sung or said in the same church on the same day, all commemorations are omitted from the votive Mass.”1 The rules for the Preface and last Gospel are those for a solemn votive Mass (see p. 78). 3. This votive Mass may not replace a Conventual Mass in a church where this is of obligation.-17 4. If the Mass of the newly canonized or beatified servant of God be a low Mass only: (i) it is excluded, in addition, on doubles of the second class, on Sundays of the second class, and within the privileged octaves of the second order;48 (ii) it has always the Gloria and Creed;40 (iii) all occurring commemorations are made, but a common commemoration (the oratio de tempore)™ and orationes imperatae (not pro re gravi) are omitted;1 the choice of the Preface and last Gospel is according to the general rules (pp. 202 and 207). 5. On the days when the votive Mass — sung or read — is excluded, the Mass of the day is celebrated, and to its prayers, tinder one conclu­ sion,2 may be added the prayers from the Mass of the new saint or beatus. This commemoration may not, however, be made on a primary double feast of the Lord celebrated in the Universal Church (except the Monday and Tuesday of Easter and Whit weeks),3 nor on All Souls’ Day.IV. IV. Private Votive Masses' 1. ’A “private” votive Mass is a Mass not in conformity with the Office of the day, celebrated for a reasonable cause,5 without any special com­ mand or authorization of the Holy See, or of the Ordinary." 2. As long as a votive Mass is not sung for a grave and at the same time public cause, and also7 by command of, or with the permission of the Holy See, or the Ordinary of the place, it remains a “private” votive Mass, whether it is (in external solemnity) a high Mass, a sung Mass, or a low Mass.8 3. A private votive Mass, when sung, is permitted on any day® ex­ cept on: («) A feast of double rite; “Ibid., II. "Ibid. “Ibid., IV; cf. Addit. II, 11. "Ibid., III. "Ibid., I. “ See p. 179. ‘S.R.C. 4394, III. ’ For it is the commemoration of an impeded votive Mass. ’S.R.C. 4394, III; cf. Addit. V, 3. 4 Addit. II, 1, 10. Sec the general rules about votive Masses, pp. 65 sqq. •R.G., IV, 3; Addit. II, 1. ’Cf. p. 65. TCf. p. 74. " Cf. p. 68, note 18. 9 Addit. II, 10. VOTIVE MASSES (ô) (c) (rf) (e) (/) 113 A Sunday (even anticipated, or postponed with its Office) ;10* A privileged feria;11 A privileged vigil;12 Within a privileged octave;13 All Souls’ Day. 4. It is (by general rule) excluded if it would prevent the celebration of the Conventual Mass (in churches where this of obligation), or on the Greater and Lesser Litanies in a church where the procession is held, and there is only one Mass {Addit. IL 11). 5. A private votive Mass, when not sung, is prohibited14 on : (c) A feast of double rite; (Z>) Any Sunday (even anticipated or postponed with its Office) ; (c) During a privileged octave; () in the votive Mass of the angels22 (an individual angel, the Guardian Angels, or the angels in general). 9. Neither the Sequence nor Creed is ever said,23 even though the vo­ tive Mass be of a saint who has a right to the Creed on his feast, e.g., a Doctor, or even though a feast or octave with the right to the Creed be commemorated. 10. Per se there will be three21 prayers at least— (a) that of the Mass, (ό) that of the occurring Office, (c) the prayer which would be second, according to the calendar, in the Mass of the day (z.e., a special com­ memoration or — outside Passiontide — a common commemoration).25 Other special commemorations, if they occur, are added, and an oratio imperata (according to the rules that govern that).20 11. The Preface will be that proper to the Mass,27 if there is one; if not, that proper to the first occurring commemoration; if not, that of an occurring (common) octave; otherwise, of the season; otherwise, the Common Preface, according to the general rules for the choice of the Preface (pp. 202 sqq.). 12. The last Gospel will be that of S. John, except there is a com­ memoration of an Office having a strictly proper Gospel, according to the general rules (e.g., the commemoration of a day of Lent or Quarter Tense in a sung private votive Mass ; of the Feast of S. Martha,28 in any votive Mass). THE PRAYERS IN CERTAIN VOTIVE MASSES I 13. The following points are to be noted in certain private votive Masses : (a) In a votive Mass of B.V.M., the Holy Family, and All Saints, the first common commemoration is, by exception, the prayer of the Holy Ghost (the second is that for the Church or Pope). "Addit. X, 2; cf. Vol. Ill, 555. * R.G. VIII, 4. " Saturday is regarded as in some sense a day proper to our Lady, and her Office is celebrated when the rite of the occurring Office permits. a Because of their intimate connexion with the hymn. 33 A Mass of simple rite does not admit of the Creed (Addit. VII, 3). ”R G. IX, 16; Addit. V, 2; VI, 1. In a low Mass, and when the occurring feast is not a scmidouble, there may be five or seven (see p. 192). See p. 179. Should a private votive Mass be permitted, by induit, on a double, the common commemoration is omitted. M See pp. 188 sqq. ~ In the Preface of the Holy Ghost hodierna die is omitted; Et te in venera­ tione is used in the Preface of B.V.M. (except the votive Mass be of the Im­ maculate Conception or the Seven Sorrows) and S. Joseph. ” Which is of scmidouble rite and has a proper Gospel. 115 VOTIVE MASSES (Z>) In a votive Mass of S. Peter the second prayer is always that of S. Paul ; in a Mass of S. Paul, that of S. Peter.29 (r) If the prayer Λ cunctis occur as a common commemoration in a votive Mass of S. Joseph, S. Peter, S. Paul, or the Titular of the church, then in that prayer the name of the saint whose votive Mass is being celebrated is omitted.30 (rf) If the prayer Fidelium is prescribed by the rubrics,31 it must be said in a votive Mass;32 it is always the last but one, and is not to be reckoned when making up the number of three prayers (to be said, per se, in a Mass of semidouble or simple rite).33 (c) In the votive Mass of thanksgiving,34 to the prayer of the Mass is added, under one conclusion, the prayer of thanksgiving. This prayer is, in this case, regarded as one with the prayer of the Mass, and so two other prayers must, ordinarily, be added ; and the common commemora­ tion may not be omitted merely because of the added prayer of thanksgiving. RITE OF SUNG VOTIVE MASS : 14. In general, it is the same as that of a low votive Mass, but in two cases there are differences :35 (J) If in the church where the votive Mass is sung, there is a Con­ ventual Mass, or another sung Mass com formable to the Office of the day, then in the votive (sung) Mass: (i) Occurring special commemorations are omitted, and only the common commemorations (according to the season)30 are sung; (ii) The Preface of an occurring octave, or of Christmas, on Jan. 2, 3, 4, or of Easter in a common weekday of Paschal tide, is not sung (if the votive Mass has not a proper Preface, the common one will be sung) ; (iii) An occurring proper Gospel is not recited as last Gospel. (Æ) If in a church, where there is not a Conventual Mass, nor a sung Mass conformable to the Office of the day, several sung votive Masses take place, then the rules given above apply to all these votive Masses, except the first (z.e., at it alone will special occurring commemorations be made, the Preface of an octave or season sung, a proper last Gospel recited). ” It is a case of commemoratio insepara­ bilis (cf. Addit. VI, 1). *Cf. p. 181. “See p. 193. ”S.R.C. 4235s. “ Sec p. M Sec p. K Addit. MSce p. ·... 193. 78. V, 4, 5; VIII, 1. 179, 117 VOTIVE masses *1 C V c •w s 5 C A d libitum For the Church or the Pope O f the H oly Ghost Concede 1 y Deus qui salutis __________ • jip u M j - 1. In Advent (except 9 and 10, infra) 2. From Christmas to Feb. 2 (inclusive; except 9 and 10, infra) 3. From Feb. 3 to the day before Ash Wednesday (except 9, 10, 11. infra) 4. From Ash Wednesday to Passion Sunday (ex­ cept 9. 10, 12, infra) 5. From Passion Sunday to Saturday in Albis (eve of Low Sunday) 6. From Low Sunday to Friday after octave of Ascension (inclusive; except 9, infra) 7. Within octave of Pentecost 8. From first Sunday after Pentecost to Saturday before first Sunday of Advent (except 9, 10, 11, infra) 9. In Masses of B.V.M.;2 within octave of Circumcision (where celebrated); vigil, within octave, and in votive Masses of All Sainis 10. Masses in which commemoration of B V.M.; commem, of vigil or octave of All Saints 11. Within all octaves (privileged or common), on simple octave-days, and in vigils from (a) Feb. 3 to day before Ash Wed. (ό) First Sunday after Pentecost to Saturday before first Sunday of Advent (except 9 and 10 supra) 12. In vigils (from Ash Wednesday to Passion Sunday) _____ _______________ - Deus qui de B .V 3f. Table for the Choice and Order of the Common Commemorations {Orationes pro diversitate temporum assignatae) in Votive Masses, or in Masses of Semidouble or Simple Rite (R.G. IX; Addit. VI).’ in II III II III II III II II III 11 II in II II III III II III III meliorationis) yields place; hence if there is one ’If special com me moral ions occur, the common com by prayer II; if there are two commemorations» commemoration prayer III falls out and is replaced both II and III arc omitted. ’Including the Holy Family (rubric on the feast). CHAPTER VII THE PAROCHIAL MASSES 1. The term “parochial Mass” is used in two senses in liturgical law: (a) for the Missa pro populo — the Mass the ministerial fruit1 of which is applied for the people; and (ό) the Mass for the benefit of the people, i.e., the principal Mass of a parish on a day of obligation (the “parochial Mass” in the popular sense). I. The Missa Pro Populo 2. The Missa pro populo is the Mass which all to whom the pastoral office is entrusted are bound, in justice, to offer and apply, on certain days of the year, for all the flock committed to their care. 3. This obligation is binding on (a) a residential bishop,2 once he has taken possession of his see, (ό) an Apostolic Administrator,3 if he be permanently constituted, (c) an Abbot or Prelate * nullius (d) a Vicar Capitular,5 (e) a parish priest,0 (/) a parochial vicar7 (the priest who acts as parish priest, in a parish attached to a religious house or to a capitular church or to any other moral person), (g) the vicarius oecono­ mus3 in a vacant parish ; and — on a smaller number of days — (Λ) a Vicar or Prefect Apostolic,0 (r) a quasi-parochus10 (cf. C.J.C. 216, §3). 4. The obligation does not exist for a temporary Apostolic Administra­ tor,11 nor for a Vicar General, nor for a titular bishop,12 nor for a Regular Prelate (for his subjects), nor for a curate,13 nor chaplain. 5. If two dioceses be ruled or administered by a bishop, or two parishes be in charge of a parish priest, it suffices to offer one Missa pro populo.14 If, however, each parish has a different patron, the parish priest is bound to offer the Mass on the feast of each.18 1 Cf., p. ’C.J.C. ’C.J.C. 4C J.C. ’C.J.C. •C.J.C. ’C.J.C. •C.J.C. •C.J.C. 42. 339(1). 315(1). 323(1). 440. 466(1). 471(4). 473(1). 306. ,e C.J.C. 466(1), 306. “C.J.C. 315(2). ” But “it is becoming, in charity, that sometimes he should offer Mass for his diocese” (C.J.C. 348, § 2). ’’C.J.C. 475(2), 476(6). 14C.J.C. 339(5), 466(2). ’’Congregation of the Council, Nov. 12. 1927. 118 - WW THE PAROCHIAL MASS 1 119 DAYS FOR THE MISSA PRO POPULO : 6. The Mass is to be offered on all Sundays of the year, and on all holydays of obligation, even the suppressed ones.16 The holydays of obligation in the Universal Church are ten, i.e., Christmas Day, Circum­ cision, Epiphany, Ascension Day, Corpus Christi, the Immaculate Con­ ception and Assumption of B.V.M., the feasts of S. Joseph (Mar. 19), and SS. Peter and Paul, and All Saints’ Day.17 7. The suppressed holydays are18 the feasts of : The Finding of the Holy Cross, The Purification, The Annunciation, The Nativity of B.V.M., S. Michael, (Sept. 29), Nativity of S. John Baptist, The Apostles (Andrew, James, John, Thomas, Philip and James, Bartholomew, Matthew, Simon and Jude, Matthias), S. Stephen, The Holy Innocents, S. Lawrence (martyr), S. Silvester (pope), S. Anne, The Patron of the country (regni), The Patron of the place.10 To these must be added the Mondaj' and Tuesday of Easter Week and Whit week.20 8. On Christmas Day only one Mass need be applied for the people,21 and if a movable holyday (even suppressed) falls on a Sunday one Mass fulfils the obligation for the occasion.22 9. The Ordinary of the place may, for a just cause (e.g., if a funeral or marriage occur on the day, and the parish priest desires to say the Mass for the occasion), permit the Missa pro populo to be said on a day other than the one appointed by law.23 10. If, on occasion, not only the Mass and Office of an impeded feast, but also the obligations of assisting at Mass and abstaining from servile work be transferred to another date, the Missa pro populo is to be said “C.J.C. 339(1). ’’C.J.C. 1247(1). “Congregation of the Council, Dec. 28, 1019. “See p. 275. “Making in all (Sundays and holydays) SS days in the year. B C.J.C. 339(2). n Ibid. "C.L.C. 466(3). 120 GENERAL RUBRICS OF THE MISSAL on this second date; but if the liturgical celebration alone of the feast is transferred, the Mass is to be applied on the date of the feast.21 11. If the obligation of saying the Conventual Mass and the Missa pro populo should occur for the same priest on the same da}', he is to say the Conventual Mass himself, and have the other Mass said by another, or he may say the Missa pro populo himself on a subsequent day.25 12. Vicars and Prefects Apostolic, and quasi parish priests, are ordered to say the Mass on, at least, the great solemnities, i.e., Christmas Day, Epiphany, Easter, Ascension, Pentecost, Corpus Christi, Immaculate Conception, Assumption, S. Joseph, SS. Peter and Paul, and All Saints.2 THE MASS IS PERSONAL AND LOCAL.’ 13. The Missa pro populo is to be said by the person himself who is bound to it, and only when he is legitimately impeded may he have it said by another.27 14. It is to be said on the appointed day (unless the Ordinary gives permission, for a just cause, to change the date),28 and so, if the person who is bound to it is legitimately impeded on the day, he must have it said by another on the date, or say it himself (or through another) as soon as possible afterwards.29 15. Ordinarily, the Mass is to be said in the parish church, unless circumstances require that it be said elsewhere.30 When a parish priest is legitimately absent from his parish (in accordance with C.J.C. 465), he may himself say the Missa pro populo wherever he is, or he may have it celebrated in the parish church by the priest who replaces him.31 16. The Missa pro populo need not be a solemn or sung Mass. A low Mass suffices.32 CONFORMITY OF MISSA PRO POPULO WITH THE OFFICE: 17. Before the Pianine reform of the Missal (1920), in virtue of vari­ ous decisions of S.R.C. {e.g., decrees 3887, 40932, 4256, 4269s) the Missa pro populo had to be conformable to the Office of the day, and so could not be a votive Mass or a Requiem Mass. Tn regard to the latter the law still obtains, for Additiones III, 12, states that any Requiem Mass is prohibited whenever the obligation of saying the Missa pro populo arises,11 11 C.J.C. 339(3). “C.J.C. 419(2). “C.J.C. 306. * C.J.C. 339(4). “C.J.C. 466(3). * C.J.C. 339(4). "C.J.C. 466(4). "C.J.C. 466(S). "Cf. SRC. 3128. THE PAROCHIAL MASS 121 and there is not another priest available to carry it out. Regarding a votive Mass, however — unless when the contrary is explicitly stated, as, e.g., the votive Mass of Christ, High and Eternal Priest (“salva tamen semper Missa conventuali et parochiali”— S.R.C. Mar. 11, 1936) — it may be said, other circumstances permitting, and applied as Missa pro populo. For (tz), Addit. II, 11 (unlike HI, 12), does not mention the “parochial Mass” when laying down the principle that the obligation of the Conventual Mass excludes, ordinarily, a votive Mass; (6) the pro­ hibition contained in the decree of Oct. 28, 1913, excluding the celebra­ tion of the external solemnity of certain feasts on a Sunday, if the obliga­ tion of the parochial Mass concurred, is omitted from the decree (4308) as published in the official collection in 1926; (c) the reply given on May 22, 1912, requiring an induit to offer the Mass of Corpus Christi, on the Sunday within the octave, to fulfil the obligation of the Missa pro populo has been suppressed"4 in the new collection of the decrees (1926) ; (rf) the reply given by S.R.C. on June 16, 1922, that the Mass of a solemnity celebrated on a Sunday (in virtue of D. 4308) might not be the Missa pro populo, has been changed to the contrary in the official collection (D. 4372s) ; (e) it is explicitly stated in D. 4379, that the votive Mass de Propagatione Fidei is not excluded because of the Missa pro populo.36 II. The Parochial Mass 18. The English term·1'5 “parochial Mass” is used, nowadays, in the sense of the principal Mass on a day of obligation in a parochial (or quasi-parochial) church.37 It is often identical with the Missa pro populo, i.e., whenever the parish priest himself celebrates in the parish church the chief Mass on a day of obligation, applying its fruits to his people. hi se, however, the two Masses are quite distinct, for, while the “paro­ chial Mass” is necessarily public38 (open to, and attended by, a congrega­ tion), always in the parochial or succursal church, often sung and with certain added solemnity,30 normally the most frequented Mass, and may "Cf. also Addit. Ill, 8 (end). “It no longer forms part of D. 4287. “ Hence theologians (e.g., Cappello, van Hove) now state that the law requir­ ing the Missa pro populo to conform to the Office of the day is no longer rigid; and this is the view of Ephemerides Liturgicae (eg., 1921, pp. 239, 382, 473; 1937, p. 85. Cf., however, 1938, p. 125). “In other languages, however, Missa parochialis is used by many liturgical writers as the equivalent of Missa pro populo. " Sec Glossary, p. 724. *In the popular sense; it may be “private” in the liturgical sense (i.e., a Low Mass). Cf. Glossary, p. 724. " E.g., preceded by the Asperges, having the chief sermon in it, followed — in Eng­ land— by the prayers for the King. Cf. S.R.C. 3059’·*; 3065. 122 GENERAL RUBRICS OF THE MISSAL » Lu a iu iil ttti iη ο πιημ π » « be celebrated by any priest/0 the Missa pro populo — though it has often the same qualities — may be private/1 said in any place/*2 without solemnity, and with few present/3*and must be said by the parish priest himself (unless he is legitimately impeded). 19. The term “Missa paroc/iialis” seems to be used only once in the rubrics of the Missal, i.e., Additiones III, 12 (which states that any Requiem Mass is forbidden if the obligation to say “the parochial Mass” occurs, and another priest is not available) and has there, obviously, the meaning of Missa pro populo. When the term occurs in the decrees of S.R.C., it means sometimes also Missa pro populo (e.g., 36233— which indeed identifies the two terms — *2592 and Mar. 11, 1936) * / but, evidently, it has the wider meaning of chief public Mass on a day of obligation, in e.g., decrees 30597,8 (regarding the use of two servers and torches), 3059° and 3065 (the use of more than two candles)/5 3887 (which supposes that the “parochial Mass” is not necessarily applied for the people), and 395 73 (which denies that the “parochial Mass” has the same liturgical standing as the Conventual Mass). The term “parochial Mass” seems to be wider than Missa pro popido also in CJ.C., Canon 821, §2 (regarding midnight Mass at Christmas). 40 Though, ordinarily, it is celebrated by a priest of the parish. 41 E.g., the parish priest may, on occa­ sion, say the Mass for the people in a side chapel, or in a private oratory. 41 E.g., if the parish priest be absent from his parish. ° E.g., if the parish priest celebrate at an early hour. “This decree concerns the new votive Mass of Christ, Priest. It is excluded if the obligation of the “parochial Mass” occurs and there is not another priest. In the similar concession for the first Friday Missa pro populo is the term which is used (S.R.C. 4093’). ** In this decree the query says "Missa principalis, quae est etiam convenlualis vel parochialis.” CHAPTER VIII THE CONVENTUAL MASS I. Definition 1. The full daily Divine Liturgy, which is celebrated in more solemn form in greater churches and which is technically called Divinum Offi­ cium,1 consists of the singing of the Canonical Hours and of Mass. 2. The Mass which forms the centre of this Divine Office, and which the rubrics name “Missa principalis,”*2*4 is called the Conventual Mass, for it is the Mass at which the members of a community assembled0 to celebrate the Sacred Liturgy. 3. The Conventual Mass, then, is the Mass sung daily in choir, as part of the Divine Office, in presence of the choir *members· (chorales), at an hour and in a way laid down by the rubrics, in cathedral, collegiate, and conventual churches5* (CJ.C. 413, 610). 4. The Conventual Mass is, therefore, normally: (a) Celebrated daily0 in public; (ό) In conformity with the Canonical Hours of the day; (c) At an hour — in reference to the Canonical Hours— fixed by the rubrics (§ 9 injra) ; (rf) At the altar of the choir, or at least at an altar near the choir members,7 and in presence of these;8 celebration of the Sacred Liturgy only on certain days in the year, but this procedure is abnormal. 1 Cf. S.R.C. 3842s. It is forbidden to have a private Mass celebrated at the choir altar, while the recitation of the Canonical Hours is in progress (S.R.C. 3814’, 3972’, 4144’). Neither may the choir members recite privately the Canonical Hours (e.g., the “Small Hours”) while the Conventual Mass is going on (S.R.C. 2699, 39141). 8 A Mass celebrated outside the choir and not in presence of the chorales, is, in certain cases, eg., when there is more than one Conventual Mass (Addit. I, 1) called ‘CJ.C. 391 §1; 413, §2. The name (Divine) Office is commonly used of one part only, i.e., the recitation of the Canon­ ical Hours. ’R.G. IV, 2, 3. ’ Conventus = assembly. 4Addit. I; S.R.C. 2791’, 3602, 3914, etc. “See Glossary, p. 724. The Conventual Mass is sometimes called the Chapter or Capitular Mass, since it is the Mass, in which cathedral and other Chapters (cf. C J.C. 391) take part. ‘ In many cathedrals of U.S.A., England, or Ireland, the Chapter is not resident at the cathedral, and meets there for the 123 124 GENERAL RUBRICS OF THE MISSAL (e) A high (or at least a sung) Mass0 — the Hebdomadarian* 10*may, however, celebrate the Conventual Mass as a low Mass, when the bishop, or another in his place, celebrates that day in that church pontifically ;n (/) Endowed, even when a low Mass, with certain liturgical privileges (see § 35, p. 134). II. Obligation of the Conventual Mass 5. The Conventual Mass is per se of obligation for (a) the members of any Chapter12 — cathedral or collegiate; (ά) Religious13 — whether men or women — who are bound to the recitation of the Divine Office in choir. 6. Regarding Religious, however, it must be noted: % (i) Under this term come those who have taken merely simple vows, as well as those in solemn vows (cf. C.J.C. 488) ; (ii) The obligation of the daily Liturgy in choir is only in houses where there are at least four Religious, who are bound to choral duties, and who are not legitimately prevented from carrying out this obligation;14 (iii) Apart from a custom (having legal force), or their Constitu­ tions, they are bound to only one Mass — even when the rubrics require a second “Conventual” Mass15 — conformable to the Office, celebrated at the hour fixed by the rubrics, and attended by those bound to choir, and this may be a low Mass;10 (iv) Regarding women, if they are bound by their Constitutions to the recitation of the Divine Office (not the Little Office of B.V.M.) in choir, then — not only if they have solemn “Conventual,” but it is not the real Con­ ventual Mass. ’C.J.C. 413, §2. Cf. S.R.C. SS2, 3096’, etc. Many Chapters, however, have an in­ duit permitting a low Mass on ferias. 10 See Glossary, p. 723. “C.J.C. 413, §3; S.R.C. 2682*. “C.J.C. 413, 414. In cathedrals the Dignitaries and the other Canons of the Chapter are helped in the carrying out of the daily Sacred Liturgy by other priests, who are not canons, and are known as beneficiaries (beneficiati'), or vicars choral {mansionarii — cf. C.E. I. xviii, 3, 6; II. xxxiii, 17, 21), or cathedral chaplains. “C.J.C. 610. “C.J.C. 610, §1. If their Constitutions so determine, they may be bound to the daily liturgy even if they are less than four in any house. “Cf. R.G. Ill, 1, 2, where conventual churches are not mentioned; S.R.C. 2514’, 3757, 4392’. “S.R.C. 3757. This low Mass is given the liturgical privileges of a Conventual Mass (e.g., regarding the number of servers and candles; the omission of certain com­ memorations and of the Leonine prayers — cf. S.R.C. 2740’, 3697’, 4177’). THE CONVENTUAL MASS 125 vows, but even if they have only simple vows17 — they are to have, as far as possible, the Conventual Mass.18 III. Application of the Conventual Mass 7. In cathedral and collegiate Chapters the Conventual Mass is cele­ brated by the Hebdomadary,10 and he is bound to apply its ministerial fruits20 to the benefactors — in general — of the Chapter. The duty of celebrating the Mass is taken — in turn, or as arranged by the statutes of the Chapter — by each priest who enjoys a choral benefice21 (be he dignitary, Canon, or beneficiary). By custom a chaplain in some Chapters is allowed to replace a Canon for the duty of celebrating the Conventual Mass,22 especially for a low Mass celebrated outside the choir; but a vicar choral, who is legitimately impeded from celebrating the Mass, may not be replaced by a priest who is not “de gremio Ecclesiae Cathedralis.”23 If, on some occasion, the same priest should have the obliga­ tion of celebrating the Conventual Mass and a Missa pro populo, he is to say the former himself (applying it for the benefactors of the Chap­ ter), and have the other Mass said by another priest, or say it himself on a subsequent date.24 8. The Church does not determine the application of the ministerial fruit in the case of the Conventual Mass of Religious. That is left to their free choice, unless it is fixed by their Rule or Constitutions. IV. The Hour of the Conventual Mass 9. The Conventual Mass is to be begun immediately after the Canon­ ical Hour fixed by the rubrics,25 despite contrary custom,20 and at the end of this Hour the antiphon of B.V.M. is omitted.27 10. The Hour fixed by the rubrics (R.G., XV) is as follows: (1) After Tercc: on feasts of double or semidouble rite (even in Advent or Lent), on Sundays (even anticipated), and on the vigil of the Epiph­ any, within octaves. (2) After Sext: on simple feasts, on common ferias, on the vigil of the Ascension, and for the “resumed” Mass of a Sunday. ” Commission for the Authentic Inter­ pretation of the Code, May 20, 1923. "C.J.C. 610, §3. This Mass is to follow all the rules for the Conventual Mass, as in the churches of male Religious (cf. S.R.C. 3919”). "Sec Glossary, p, 723. ’’Sec p. 42. ” By law only Canons arc bound to this duty (S.R.C. 2896’). ” S.R.C. 901’. aS.RC. 4067’. * C.J.C. 419, §2. “S.R.C. 1609’, 4053'. “Many decrees of S.R.C. (e.g., 2459, 2578’, 2682”, 3039", 3096', 3250, 3757, 4067’). ” R.G. Brcv., xxxvi, 3. 126 GENERAL RUBRICS OF THE MISSAL (3) After None: the Mass de tempore on the ferias of Advent, Lent, and Quarter Tense (even at Pentecost), on fasting vigils {i.e., all vigils except that of the Nativity on a Sunday, Epiphany, and Pentecost), even if a solemn feast occurs, and the Masses of the Rogations. 11. The Masses oj Christmas:23 the first is celebrated after the Tc Deum of Matins;20 the second at dawn, after Lauds and Prime; the third after Terce.30 12. For votive Masses: (a) a votive Mass (not pro re gravi), said be­ cause of a foundation or other obligation, is celebrated after Prime;31 (ά) The votive Masses of the first series in the Missal, which may be celebrated as the Conventual Mass on a common feria, are said after Sext; (c) A solemn votive Mass {pro re gravi vel publica Ecclesiae causa, cum populi frequentia) is celebrated after None.32 13. For Requiem Masses: {a) In general, Requiem Masses are cele­ brated after Prime, but if Matins and Lauds of the dead are recited in the morning, after the Matins (and Lauds) of the day, a Requiem Mass may be celebrated immediately after these Lauds of the dead.33 {b) The Requiem Mass on privileged days {i.e., the day of burial, the third, seventh, and thirtieth days, and on solemn anniversaries)34 may be celebrated after None.35 (c) On November 2, if there is only one Conventual Mass, it is cele­ brated after None, “because on that day it is the principal Mass.”35 If three Masses are sung, the first is celebrated after Lauds, the second after Prime, and the third after None.31 V. Conformity of the Conventual With the Office Mass 14. The general rule is that the Conventual Mass is to be in conformity with the Canonical Hours, as recited in the church where the sThe Mass of the vigil is said after None, but if it occurs on a Sunday it is celebrated after Terce. 3 The Conventual Mass may, without induit, begin at midnight (C.J.C. 821, § 2), and in churches where there is only one Conventual Mass, eg., the churches of Religious, it may be the midnight Mass. * R.G. XV, 4. *‘Cf. S.R.C. 3914’; 4157’. ” R.G. XV, 5; cf. S.R.C. 4157’. “R.G. XV, 3. MSce p. 145. B R.G. XV, 3. “ Ibid. "This is the teaching of rubricians; the matter has not been authoritatively decided by S.R.C. THE CONVENTUAL MASS 127 Mass is celebrated.38 Sometimes, however, the Mass may (i.e., must) not be in conformity with the Office, sometimes it need not be. A. When Conventual Mass May Not Be in Conformity with the office: , the (1) During a common octave, if a vigil, a Quarter Tense day, or Rogation Monday occurs, the Conventual Mass is of the vigil or feria. with a commemoration of the octave.39 (2) When a common vigil occurs in Advent (outside Quarter Tense), and a feast of higher than double rite does not occur, the Conventual Mass is of the vigil, with a commemoration of the feria of Advent.40 (3) When a vigil occurs on a feria of Lent, a Quarter Tense day, or Rogation Monday (all of which are “greater” ferias), the Conventual Mass is of the feria with a commemoration of the vigil.41* (4) On the Saturdays of Advent (outside Quarter Tense or vigils), if the Office is of the day (ferial), the Conventual Mass is of our Lady.'7 (5) When the Mass oj the preceding Sunday has been impeded and must be “resumed” during the week (according to the rules given on pp. 54 sqq.), the Conventual Mass, on that day of the resumption, is of the Sunday, with a commemoration of the Office of the day, and other occurring Commemorations.4344 (6) Sometimes the Conventual Mass is to be a Requiem Mass (see §15, infra). B. When Conventual Mass Need Not Be in Conformity with the office: the (1) When a Requiem Mass is permitted (§17, injra). (2) When the Office is of the day (ferial), outside the greater ferias (i.e., of Advent, Lent, Quarter Tense, and Rogation Monday), vigils, and Rogations, and when there is no obligation to resume the Mass of the preceding Sunday (p. 54), nor say a Requiem Mass (§ 15, infra) for the Conventual Mass, one of the first series of votive Masses in the Missal may be chosen, according to the day assigned for each,14 with a “ R.G. IV, 3. *R,G. Ill, 2. 40 R.G. Ill, 4. 41 R.G. Ill, 5; Addit. I, 2. 41 R.G. IV, 2. 45 Addit. I, 6. 44 See p. 66. There is no choice on a Monday or Tuesday; a choice of three votive Masses is assigned in the series on Wednesday or, on this day, the Mass may be of the principal Patron of the place (town, diocese, province, or nation), or of the Titular of the church, or of the Titular or Founder of an Order or Congregation (rubric in loco); on Thursday a choice of three votive Masses; on Friday a choice of two; and for Saturday the votive Mass of our Lady (according to the season). 128 GENERAL RUBRICS OF THE MISSAL commemoration of the occurring feria,1 ' and the common commemora­ tions de tempore. Other votive Masses (except the votive Mass at the consecration of a church or altar, or at the laying of the foundation stone or the solemn blessing of a church) may not be celebrated as the Con­ ventual Mass.4*’ ΜΗΜΜΗ VI. Conventual Requiem Mass 15. On the first day of the month (except November, when the Uni­ versal Church commemorates all the faithful departed) — outside Ad­ vent, Lent, and Paschaltide — when the Office is of the day (ferial)," in choir, after Prime, instead of the Mass of the day, the Conventual Mass is to be a Requiem Mass for deceased priests, benefactors, and others.48 The formulary for this Mass is the Daily Mass of the Dead (of which the prayers are for priests, benefactors and others). Even this Conventual Mass is to be applied for benefactors in general,49 i.e., while the “general” fruits50 of the Mass are applied to deceased priests, bene­ factors and others, the “ministerial” fruits are applied to (living) bene­ factors of the church. 16. If, on the first day of the month on which the office is ferial, a Quarter Tense day or a vigil should occur, or the Mass of the preceding Sunday has to be “resumed,”1 the Conventual Mass for the dead is to be celebrated on the nearest subsequent day which is not similarly impeded.· 17. On the Monday of each week (outside Lent and Paschaltide), when the Office is of the day (ferial) and provided that a vigil does not occur or the Mass of the preceding Sunday does not have to be “re­ sumed,” in choir, instead of the Mass of the day, the Conventual Mass may* 2*be a Mass for the dead. If, however, the Mass of the day or the votive Mass of the Blessed Trinity’ be celebrated as the Conventual Mass, the prayer Fidelium is to be added, in the last place but one.5 VII. The Number of Conventual Masses 18. The general rule is — in churches where the obligation of the choral Office exists — that one Mass, ordinarily conformable to the Office r R.G. IV, 3, and rubric before the first scries of votive Masses in the Missal. "Addit. II, 11. 4’ Not of a feast of simple rite, nor the Saturday Office of B.V.M. "Addit. Ill, 2. ‘’C.J.C. 417, § 1. “Cf. p. 42. ’Cf. p. 54. 'Addit. Ill, 2. /Z? ’ Should the first day in the month with a ferial Office fall on a Monday, the Re­ quiem Mass will be obligatory (§15 above). ‘See § 14 B. (2) above. 'Addit. Ill, 3. For the prayer Fidelium in private Masses, see p. 193. THE CONVENTUAL MASS 129 of the day, is to be celebrated in choir, and with the attendance of the choir members. On certain days, however, two or even three Conventual Masses (§§ 22 sqq.) are ordered by the rubrics/’ unless exemption be granted by Apostolic induit; only one of them, however, is celebrated in choir with the choir members present, the other(s) is celebrated out­ side choir (a low Mass), and without the presence of the choir members.7 19. This rule (of saying the additional Mass or Masses outside choir, and without the chorales) does not8 apply to: (i) Christmas Day; (ii) The Greater and Lesser Litanies (§§27-31, injra) ; (iii) The anniversary of the election and coronation of the Pope, and of the election and consecration of the Bishop (see pp. 79 sqq.) ; (iv) The anniversary of the death of the last bishop;® (v) Or of all the deceased bishops and canons;1011 * (vi) Foundation Masses. 20. Because of the liturgical principle “de eodem ne fiat bis” (cf. p. 176), in the same church, on the same day, more than one Mass comformable to the Office11 may not be sung. To sing, however, several Masses, on the same day, of the same mystery or saint (because they are foundation Masses, or sung at the request of the faithful) is not for­ bidden, provided they are sung before the choral Office has begun, or after it is finished, and that they have no connexion with this Office.121. When more than one Conventual Mass is celebrated, it suffices (unless there is a contrary custom, having the force of law) to apply one Mass only to the benefactors of the church. When Two Conventual Masses Are Prescribed: A. On a Greater Weekday or Vigil:13* 22. In cathedral and collegiate churches (not in conventual churches),1* when a weekday of Lent (except Ash Wednesday and Holy Week — which are privileged ferias), or a Quarter Tense Day of Advent or September,15 or a common vigil, occurs on a feast of double or semi­ double rite, then two Conventual Masses are to be celebrated, one of the feast, without a Commemoration of the feria or vigil, but with other •Religious are not bound by the rubrics which prescribe more than one Conventual Mass (S.R.C. 3757, 4392’). ’ Rubrics in accordance with the Apos­ tolic Constitution Divino Afflatu (Title XII); Addit. I, 1. 'Ibid. “C.E. II. xxxvi. 1. 10 C.E. II, xxxvii, 1. 11 Ordinarily, this will be the Conventual Mass. ’’S.R.C. 3921. a Addit. I. M S.R.C. 4392’. “Not the Q.T. of Pentecost 130 GENERAL RUBRICS OF THE MISSAL occurring commemorations, the other of the feria or vigil, without the commemoration of the feast or other occurring special commemorations, but with the common commemorations.10 One of these Masses is to be in choir, a sung Mass (normally), and in presence of the choir members; the other is a low Mass, said outside the choir, and without the presence of the chorales. 23. The Mass to be sung in choir is that oj the jeast, on doubles of the first and second class,14 *17*or within a privileged octave of the second order (i.e., Epiphany and Corpus Christi) ; that oj the jeria or vigil, on major or minor doubles, or on semidoubles.ls The Mass said out of choir will be the one which had not been celebrated in choir. 24. If a weekday of Lent or Quarter Tense — as in §22 — should occur with a vigil and a feast of double or semidouble rite, or a privileged octave of the second order, then one of the Masses10 will be of the feast or octave (without a commemoration of the feria and vigil, but with other occurring commemorations), and the other of the jeria20 (with a commemoration of the vigil, but not of the feast or octave). 25. If on the above days, there is by exception only one Conventual Mass21 then the Mass will be the one that would be celebrated in choir that day, if there were two Conventual Masses (§ 23 above), with a com­ memoration of the other.22 26. If there is only one Conventual Mass and a vigil and major feria occur, then: on a feria of Lent or Quarter Tense, the Mass is of the feria with a commemoration of the vigil;23 while on a feria of Advent,24 the Mass is of the vigil with a commemoration of the feria.25 B. Rogation Days:20 27. The Conventual Masses for Rogation Days or the Lesser Litanies (i.e., the three days preceding Ascension Day), are arranged differently each day, and according as the procession is held or not: (i) Rogation Monday 14 Cf. p. 179. ” On a double of the first class, a non­ privileged vigil is not commemorated (Addit. I, 1). '· If a day within a common octave occur on the above ferias, or on a vigil, a second Mass is celebrated (the octave is merely commemorated in the Conventual Mass — Addit. I, 1). 14 Which one is determined by the rule given above in § 23. * Addit. I, 2. :| As in conventual churches (S.R.C. 4392’), or, by Apostolic induit, in cathe­ dral or collegiate churches. 22 Addit. I, 4; S.R.C. 4393. "Cf. Addit. I, 2. ’‘Which has not a proper Mass. 23 Cf. R.G. Ill, 4. * Addit. I, 3, 4. 131 THE CONVENTUAL MASS (1°) Ij no Procession: (а) One Conventual Mass, of the Rogations, if the Office of the day is of the feria, or of a day within an occurring common octave (with a commemoration of the octave in this case) ; (б) Two Conventual Masses if the Office is of higher rite, i.e., One in choir (with attendance of the chorales} of the Rogations (with com­ memoration of an occurring vigil, but without other commemorations) ; the second, outside choir, without the attendance of the choir members, of the occurring Office (with occurring commemorations), when the Office is a double (major or minor) or a semidouble. But if the occurring Office be a double of the first or second class, or a day within a privileged octave of the second order, then the choir Mass is of the Office, and the other, extra chorum, of the Rogations (with commemoration of an occur­ ring vigil, except on a double of the first class). (2°) Ij there is a Procession: Two Conventual Masses must be celebrated — one of the occurring Office, the other of the Rogations (after the procession). On a double of the first or second class, and within a privileged octave of the second order, the chorales must attend both Masses; on other days,27 the Rogations Mass will be in choir, the Mass of the Office outside choir, and without the attendance of the choir members. (ii) Rogation Tuesday (1°) Ij no Procession: 28. One Conventual Mass — of the Rogations — if the occurring Office is of the feria; one Conventual Mass — of the Office, with a commemora­ tion of the Rogations — in all other cases. (2°) Ij the Procession is held: (a) One Conventual Mass — of the Rogations, with a commemoration of the occurring Office28 when the Office is of the feria, of a day within a common octave, of a simple octave-day or of a simple feast. (Z>) Two Conventual Masses in other cases, i.e., the Mass of the Roga­ tions, in choir, the Mass of the Office, outside choir and without the attendance of the chorales, when the Office is a double (major or minor) or a semidouble; but if the Office be of a feast of the first or second aOn a day within a common octave only one Conventual Mass is celebrated, i.e., that of the Rogations, and in it the octave is commemorated. BThe feria mcmorated. is, however, not com- 1 132 GENERAL RUBRICS OF THE MISSAL class, or of a day within a privileged octave of the second order, both Masses must be celebrated in choir, with the attendance of the choir members. (iii) Rogation Wednesday {Vigil oj the Ascension) (1°) Ij no Procession: 29. If the Office is of : {a) The vigil: one Conventual Mass, of the vigil (commemoration of Rogation) ; {b) A day within a common octave: one Conventual Mass, of the vigil (commemoration of octave and Rogations) ; {c) A double (major or minor) or semidouble: two Masses, one of the vigil (commemoration of Rogations), in choir;20 the other of the Office, outside choir;30 {d) A double of the second class, or of a day within a privileged oc­ tave: two Masses, one of the Office in choir; the other of the vigil (com­ memoration of Rogations) outside choir; (e) A double of the first class: one Conventual Mass with a com­ memoration of Rogations (but not of the vigil).31 ( 20 ) Ij there is a Procession : If the Office is of: {a) The vigil : two Conventual Masses, one of the vigil outside choir and one of Rogations (after the procession) in choir; {b) A day within a common octave: two Masses, one of Rogations in choir, the other of the vigil (commemoration of the octave) outside choir ; {c) A double or semidouble: three Masses, one of the vigil (outside choir), one of the Office (outside choir), one of the Rogations (in choir) ; {d) A double of the second class, or a day within a privileged octave of the second order: three Masses, one of the Office (in choir), one of the vigil (outside choir), one of the Rogations (in choir) ; (c) A double of the first class: two Masses, one of the Office and one of the Rogations, both in choir, and the vigil is not commemorated. C. Conventual Masses on the Greater Litanies: 30. The “Greater Litanies” occur on the Feast of S. Mark (April 25).32 a With the attendance of the chorales. * Without the attendance of the chorales. ” Addit. I, 1, 3. Apr. 27, if Easter Sunday falls on the 25th. THE CONVENTUAL MASS 133 (1°) I/ No Procession: There will be one Conventual Mass of the occurring Office (usually S. Mark), with a commemoration of the Rogations. (2°) Ij there is a Procession: There will be two Conventual Masses, both in choir; one of the occur­ ring Office, with occurring special commemorations, but not that of Rogations; the other — after the Procession — of the Rogations, omitting the commemoration of the Office, or occurring special commemorations. Ij Only One Conventual Mass on the Greater and Lesser Litanies: 31. If {e.g., by Apostolic induit) there is only one33 Conventual Mass on the Greater or Lesser Litanies then: (1°) // there is a procession, the Mass will be of the Rogations, with a commemoration of the occurring Office, and other occurring commemo­ rations, unless the occurring Office be a feast of the first class, then the Mass will be of this with a commemoration of Rogations;34 (2°) Ij there is no procession, the Mass will be of the occurring Office, on doubles of the first and second class, and on the Tuesday; on other feasts (double and semidouble) it will be of the Rogations on the Mon­ day, of the vigil on the Wednesday.35* VIII. The Rite of the Conventual Mass 32. The Asperges is of obligation before the Conventual Mass on Sundays, not only in cathedrals,30 but also in collegiate churches.37 Holy Communion may not be distributed immediately3* before or after a Conventual Mass. 33. At the end of the canonical Hour that immediately precedes the Conventual Mass the antiphon of B.V.M. (but not Benedicamus Do­ mino) is omitted.30 “It is a moot point, in view of the revised rubrics (and despite S.R.C. 37S74), if Religious are bound to more than one Conventual Mass on these days, even if they hold the procession (cf. Ceremonials Romano-Seraphicum, § 404). u Addit. I, 3. “Cf. S.R.C. 4393. “C.E. II, xxxi, 3. rSR.C. 4051’. aI.e., when the Celebrant is vested for Mass. S.R.C. 4177’ (cf. C.J.C. S46, § 1). ” R.G. Brev. xxxvi, 3. Wh’le pontifical Mass at all times, and the first Conven­ tual Mass on Christmas Day, arc begun after Benedicamus Domino (C E. II, viii, IS and R. Breviary, rubric in loco), ordi­ narily, the Conventual Mass is to be begun after the Fidelium animae and Pater noster which terminate the preceding canonical Hour (cf. R G. Brev’arii Romani, xxx, 3; xxxii, 1, and S.R.C. 2366). 134 GENERAL RUBRICS OF THE MISSAL 34. At a Conventual Mass which is not a high Mass, the use of incense is not allowed without Apostolic induit. 35. Even if the Conventual Mass be only a low Mass (e.g., in a con­ ventual church), it shares some of the privileges of a sung Mass, i.e.: (a) Two servers are tolerated;10 (Z>) More than two candles are allowed (at least on greater days),*11 and two torch-bearers are permitted from after the Sanctus to the end of the Elevation ;42 (c) As in a sung Mass: (i) on a double of the first class, the com­ memoration of an occurring common octave-day, or of a double or semidouble feast, is omitted, (ii) on a double of the second class, the commemoration of a simple octave-day, or of a simple feast, is omitted;13 (d) The Leonine prayers may be omitted;44 (e) Those in choir follow the rules of a sung Mass.45 IX. Commemorations or Sung Several Conventual Masses4*5 in 36. If in any church, on any one day, there is more than one Con­ ventual Mass (even not sung), or, in addition to the Conventual Mass, there are one or more sung17 Masses, or (in a church where there is not a Conventual Mass) there are several sung Masses : in each of these Masses no commemoration is made of any of the parts proper to one Mass (e.g., Preface, Credo, Communicantes, last Gospel), or proper to any of the commemorations in one Mass, which have been or are to be repeated in another.48 For example, on April 26 (Feast of SS. Cletus and Marcellinus), a Thursday, the votive Mass of the Blessed Sacrament is sung, and later the Mass pro sponso et sponsa is sung, other Masses be­ ing private Masses, then in the Mass of the Blessed Sacrament the two saints are commemorated and the third prayer is Concede, the Preface that of the Nativity (proper to the Mass) ; in the Mass pro sponso, the * Cf. S.R.C. 3059’. 11 S.R.C. 3059’, 3065, 3697’. *’As in Ritus, VIII, 8. °Cf. Addit. V, 1; S.R.C. 3697’, 3757’, 4177’. 41 S.R.C. 3697’ (cf. index of Decreta, Vol. VI, p. 159, re. D. 4271’), 4177’. 41 Cf. S.R.C. 4089’. "Addit. V, 4, 5 and cf. Ephemerides Liturgicae, 1923, pp. 396 sqq. ” Of different mysteries or saints (cf. § 20 above). "Addit. V, 4. The rubrics suppose that the same persons (e.g., a Chapter, a com­ munity), are present at all these sung — and so public — Masses and the principle is, not to repeat in one Mass any of the variable parts of the Mass (e.g., com­ memorations, a proper Preface) which have been already sung in another Mass that day in that church. THE CÔNVENTUAL MASS 135 second prayer is Concede, the third for the Church or Pope, and the Paschaltide. Preface is sung. 37. The commemorations, which may occur on a particular day if there are on that day several sung or Conventual Masses, are made in the Mass with which they are most in keeping, because of their char­ acter, or of the reason why they were prescribed. For example, the com­ memoration of a vigil would be made in a ferial Mass rather than in a festal Mass — granted that both a ferial and a festal Mass were cele­ brated; that of a feast, or octave, in a festal Mass, rather than in a ferial Mass. 38. Hence, occurring commemorations are all made at the Mass of the day (conformable to the occurring Office), if there is only one Mass of the day, the others being, e.g., votive Masses; at the first Conventual Mass, if there is more than one Conventual Mass; at the first of several sung (votive) Masses, if none of these is of the day. At the other Masses the prayers will be those that are proper to such Masses as votive Masses. 39. Regarding Common Commemorations {orationes de tempore} : if the rite and the special commemorations that occur permit of the singing of orationes de tempore, they are sung in each Mass, but in this way. i.e., the common prayers which are prescribed for an octave, or a vigil, will be sung only in the (sung or Conventual) Mass of the octave or vigil, or in the Masses in which the octave or vigil is commemorated; in the other Masses the prayers will be those appointed for the season/9 For example, if in a parochial church, on June 23 (vigil of S. John Baptist), a Mass of the day is sung, and also the Mass for the newly married is sung, then, in the Mass of the vigil, the second and third prayers will be Concede and the prayer for the Church or Pope; 0 in the other (the votive Mass), the second prayer will be A cunctis, the third ad libitum, these being the common commemorations for the season after Pentecost, outside Masses of a vigil or octave, or with the com­ memoration of either.1 **Addit. V, 4. M These being the common commemorations assigned for Masses of a vigil after Pentecost (Addit. VI, 1). 1 Addit. VI, 1. CHAPTER IX REQUIEM MASSES I. Requiem Masses in General1 DEFINITION : 1. A Requiem Mass2 is a Mass, outside the order of the Liturgy (Office) of the day,·' celebrated, according to a special rite,4 for the dead,' by prescription of the rubrics or of a superior, or according to the wish of the Celebrant, or by request of a person who makes an offering for the celebration. 2. The Requiem Masses which are prescribed (per se) by the rubrics are : (a) The Exequial Mass for a funeral (R.R. VI, i, 4, 7); (Z>) The Conventual Requiem Mass on the first free day of each month (Addit. Ill, 2) ;° (c) The annual Mass in the cathedral for the last deceased bishop of the diocese (C.E. II, xxxvi) ;7 (d) The annual Mass — within the octave of All Souls’ Day — in the cathedral, for all the deceased bishops and canons of the diocese (C.E. II, xxxvii, I).8 3. In general, that a Requiem Mass may lawfully be celebrated (a) there must be a reasonable cause, for the Mass should, as far as possible, conform to the Office of the day,0 (6) the rite of the day must allow of 1 The Conventual Requiem Mass is dealt with on p. 128. ’Or Mass of the Dead (A Mass for the Dead is a wider term, as Masses which arc not Requiem arc often celebrated for the Dead.) ’ Except on Nov. 2, Requiem Masses are, therefore, one class of votive Masses. ■*This rite is dealt with in Ritus XIII (the difference from the ordinary rite consisting chiefly in the omission of certain prayers, and of all blessings). Cf. Vol. II, p. 437 and Vol III, pp. 657 sqq. * While it is not absolutely forbidden to offer a Requiem Mass for the living, it is obviously irregular for (a) the prayers of the Mass arc not applicable, (6) as far as possible the Mass is to be in conformity with the Office of the day (R.G. IV, 3). ‘See note 1. ’Cf. S.R.C. 2682’·, 2683", 3669’, 4038, 4223. * Cf. S.R.C. 3669s. “R.G. IV, 3; cf. Addit. II, 1 (requiring a reasonable cause for the celebration of a votive Mass). 136 »·— REQUIEM MASSES 137 a Requiem Mass, (c) there must be no impediment because of the official position of the Celebrant (e.g., a parish priest in reference to the Missa pro populo, the Hebdomadary in regard to the Conventual Mass —cf. §4(b), injra). 4. Any Requiem Mass (even the Funeral Mass) is forbidden:10 (tz) During Exposition of the Blessed Sacrament — this means during Exposition in the monstrance, even for a brief period, or in the ciborium for a public cause.11 The only exception is the Exposition on the second day12 of the Forty Hours’ Prayer which may fall on All Souls’ Day, then the celebration of Requiem Masses, in violet vestments, and at an altar other than that of the Exposition, is allowed;13 (Z>) If the Missa pro populo™ has to be celebrated, or the Conventual Mass, and the obligation cannot be fulfilled by another priest; (c) Whenever there is only one Mass in a church — or in an oratory,1 other than a private one — and the Liturgy of the day requires that Mass be in conformity with it, i.e., on Candlemas Day, Ash Wednesday, Palm Sunday, and the vigil of Pentecost, if the blessing of the candles, ashes, palms, or font takes place; on the Greater and Lesser Litanies, if the procession is held. 5. On days on which a Requiem Mass is forbidden, the Absolution for the dead may not be given in connection with™ the Mass of the day, but it may be if it is totally detached from this (see Vol. Ill, pp. 663 sqq. II. The Formulary of λ Requiem Mass 6. In the Roman Missal six formularies are given for Requiem Masses: three for All Souls’ Day; one in die obitus seu depositionis dejuncti; one in anniversario dejunctorum ; and one called the “daily” (quotidiana) Mass of the dead. These formularies all have the same Introit, Gradual, Tract and Sequence, Offertory and Communion verses; they differ only in the ,0 Add'd. Ill, 12. " If the Exposition in a ciborium be for a private cause only, it is probable that a Requiem Mass is allowed at another altar (cf. Ephemerides Liturgicae, 1921, 340; 1922, 149). ’’The occurrence of the Exposition and the Liturgy of the day can, and should be, avoided on the first and third days (S.R.C 4351 ; cf. p. 99). ‘‘S.R.C. 3177, 3864 *, 43314. “ If the P.P. has the faculty to binate, or obtains permission of the Ordinary to postpone the Missa pro populo (C.J.C.. Canon 466, §3), the prohib tion ceases. “Cf. C.J.C. 1191, 1193. “E.g., immediately after Mass and with­ out the Celebrant returning to the sacristy to change his vestments (S.R.C. 2186, 3014’, and cf. 3780 *). 138 GENERAL RUBRICS OF THE MISSAL prayers, the Epistle, and the Gospel.17 The proper Preface for the dead (restored since 1919) is used in every Requiem Mass. While the first Mass on All Souls’ Day is a proper one — and is the Mass of the Liturgy of the day—the second one is the formulary of the Mass for anniversaries (with some slight modifications in the prayers to make them suitable for all the Faithful Departed), and the third is the formulary of the daily Mass (using the second prayer of this formulary, Deus, veniae largitor, adapted to all the Faithful Departed). choice of a formulary: 7. The first Mass of All Souls’ Day is used, not only on that day, but also for: (a) Any “privileged” Mass (see § VI, infra), public or private, of a priest or higher ecclesiastic (i.e., bishop or cardinal or pope),18 using, however, in every “privileged” Mass, the prayer10 proper to the person for whom the “Mass is being celebrated” ; (b) All the dead of a Religious Order or Congregation, with a suit­ able prayer;20 (c) A mixed body (e.g., the past pupils of a college, the benefac­ tors of an institution), of which priests form a part ; in this case, in the first Mass of All Souls’ Day, the prayer No. 14 may be used, and the words altered to suit the case — as they are altered in the third formulary for All Souls’ Day — by the omission of benefactores, or propinquos et benefactores, if the case should so demand;21 (d) The Mass of All Souls’ Day, when not a private Mass (but sung or Conventual), i.e., the first formulary must always be used in this case, even though the sung (or Conventual) Mass is not the first Mass that the Celebrant has said that day (cf. § 22, infra). 8. The Mass in die obitus is used : (a) With the prayer given in it, for the Exequial Mass (except on All Souls’ Day — see §24, infra), the Mass after having received news ” A rubric formerly found in the Missal, allowing the Epistle or Gospel of any formulary to be used in another, has been suppressed. ” Rubric after the third Mass of All Souls’ Day. ” This is found in the Orationes Diversae pro Defunctis, which are given in the Missal after the Requiem Masses. There is a special prayer for each kind of cardi­ nal; two prayers for a bishop (Nos. 2 and 6), and two for a priest (Nos. 7 and 8), cither may be used at choice. “E.g., the plural form of No. 7 or No. 8 (if all arc priests), or No. 14 (omitting “propinquos el benefactores”). ” Ephemerides Liturgicae, 1931, p. 70. REQUIEM MASSES 139 of the death,22 and any Requiem Mass that may legitimately be cele­ brated between the time of death and burial,23 for clerics of lower rank than priests and for lay persons. 6) With a change oj prayer-* * (i.e., the collect, Secret, and postcomniunion that are given in the Missal immediately after this Mass) for the “privileged” Mass on the third, seventh, and thirtieth day after the death and burial, for the same persons. 9. The Mass in anniversario dejunctorum is used for the anniversary — in the strict or in the wide sense (§ 42, infra) —of clerics lower than priests, and of lay persons, with the prayers (even for an anniversary in the wide sense)25 as they are found in the formulary.28 10. In all other cases, i.e., when the Mass is not “privileged” (§ VI, infra), whether the Mass be sung or low, whether for bishop, priest, or layman, the formulary of the “daily” Mass is to be used.27 III. The Prayers in a Requiem Mass25 (1°) Number of Prayers: 11. One prayer is used in (a) the Masses of All Souls’ Day (except there is a funeral, § 24, injra), (b) in every “privileged” Mass (whether sung or low), (c) “in Masses which correspond with [/.e., are celebrated in connexion with] the Office of the Dead celebrated under double rite.”20 In all other cases — i.e., in the daily Mass, whether a high, sung, or low Mass — three prayers are said. 12. In private Requiem Masses (i.e., Masses which are neither “privi­ leged,” conventual, nor sung), votive prayers of the dead may be added, on condition that the total number of prayers in the Mass is uneven, and does not exceed seven, and that the prayer Fidelium (for all the Faithful Departed) is in the last place.30 r' The prayer is not changed, even though the Mass be celebrated a long time after the actual death (S.R.C. 3764*). 3S.R.C. 4372*·“ (cf. p. 150). “ Rubric after Mass in dic obitus. “Cf. S.R.C. 4096’. ’’’The formulary gives a singular form — indicating the change for a woman — and a plural form. "Cf. S.R.C. 3049’, 3963’. * Addit. Ill, 10. "The Office of the Dead is celebrated “under double rite” on every “privileged” day (eg., the thirtieth day after death or burial, anniversaries — in the strict or in the wide sense), and whenever it is “solemnly” celebrated (rubric of Breviary before this Office, and of R.R. VI, ivj, i.e., with solemn rite (publicly sung, and with the Celebrant in sacred vestments, black cope, with or without stole, or at least with a black stole over his surplice) (cf. R.R. VI, iii, 1; C.E. II, x, 10; S.R.C. *· 3029 ’·’·*; Ephemerides Liturgicae, 1921, 427 sqq.). ”Addit. Ill, 10; VI, 6; R.G. V, 4; IX, 12. r * 140 GENERAL RUBRICS OF THE MISSAL (2°) Choice of Prayers: 13. When there is only one prayer, then (a) for priests and higher ecclesiastics, it is always the proper prayer for the person (s) according to his rank, as found among the Orationes Diversae pro Dejunctis (Nos. 1 to 8) ; (ά) for all others, in the funeral Mass, in private Masses be­ tween the time of death and burial, and in the Mass after having received news of death, it is the prayer as found in the Mass in die obitus; but for the Mass on the third, seventh, and thirteenth day after burial, it is the prayer given after the Mass in die * ' obitus; on anniversaries (in the strict or in the wide sense) the prayers are those found in the Mass in anniversario dejunctorum, with the minor modifications which are indicated there. 14. But when there are three prayers in the Mass {i.e., the “daily” Mass) then:32 (a) If the Mass is for all the Faithful Departed, or for an undeter­ mined group {e.g., the most abandoned souls in Purgatory), the three prayers are said, without change of order or text, as they are found in the daily Mass formulary;33 (Z>) If the Mass is celebrated for one or more definite persons, then (i) if their description is known (not necessarily their names), e.g., that the Mass is for several men, then the first prayer will be the one proper to the intention — i.e., in casu, No. 9, in its plural form — as found in the Orationes Diversae; the second is at the choice of the Celebrant (e.g., he may select the prayer for his parents, No. 11, or for several dead friends, No. 16 or 17); the third Fidelium (for all the Faithful De­ parted). If, however, though the Mass is said for a definite person, or for definite persons, the description is unknown to the Celebrant {e.g., he may celebrate for the dead “according to the intention” of a superior or of the donor of an offering),3’ the first prayer will be Deus, veniae largitor (No. 14, and the second given in the-formulary of the daily Requiem Mass), the second ad libitum, the third Fidelium. 15. No prayer for the living — not even the one entitled “pro vivis cl dejunctis”** — is allowed in a Requiem Mass.30 ” In a “privileged” Mass that the Cele­ brant may say for one or both his own parents, he may, probably, use the proper prayers for them (Nos. 11, 12, 13). ” Addit. Ill, 10. “ Other prayers may not be substituted in this case. The same holds good for the monthly Conventual Mass for the Dead (see p. 128). M And he may not know whether the dead persons arc one or many, men or women, priests or laymen, though the Mass is for determined persons. “ The last of the Orationes Diversae (for the living). It is used in the ferial Masses of Lent. R.G. VII, 6. Re the oratio imperata for the Dead, see p. 194. REQUIEM MASSES Notes on Certain Prayers for the 141 Dead : 16. (i) In the newest editions of the Missal, many of the prayers are even a little more proper than they had been. In general, it may be said that while a prayer is not to be changed that it may conform more closely to the day or occasion on which the Mass is said/7 it is to be altered, e.g., by change of number or sex, to make it more applicable to the person for whom the Mass is offered, and this has been done to a greater extent than previously in the existing typical edition of the Missal. (ii) Where the letter N appears, the name of the person for whom the Mass is offered — the baptismal name (and it alone) for those who are not Religious, the Religious name for those who are’·3 — may™ be mentioned. (iii) After the mention of the name, the dignity of the deceased is not to be mentioned, except in the case of priests and ecclesiastics of higher rank (in the prayers for them mention is made of their rank). (iv) In the first prayer of the daily Mass — the prayer for deceased bishops or priests — the word sou is not a rubric, but is part of the text of the prayer to be recited. (v) In the prayer for a man and woman together (No. 9 may be used), the form “animas famuli et famulae tuae” is to be used, if the persons are not named; if they are, the form is “famulorum tuorum N. et N”i0 (vi) If the Mass be for several men, the plural form is given for prayer 9; if for several women, that for prayer 10 is set forth in the Missal. (vii) The prayer (No. 11) pro patre et matre had formerly in the title the added word “Sacerdotis,” the withdrawal of this and the alterna­ tive plural form now given in the prayer, show that it may be used, not only when the priest celebrates for his own parents (uniting himself, perhaps, with the intention of a brother or sister, who may be present). "Thus “hodic” is to be retained in the prayer of the Mass in dic obitus celebrated for a layman on the first suitable oppor­ tunity after having received the news of his death (S.R.C. 3764‘) ; the words “quorum anniversarium depositionis diem commemoramus” arc not to be altered even when the anniversary is one only in the wide sense (S.R.C. 4096’). " From the moment they assume the Religious habit, even though they arc not yet professed (cf. Breviarium RomanoSeraphicum . . . Capuccinorum, 1Q36, Pars Hiemalis, p. 223). * There is no law imposing this, as there is, e.g., for the mention of the name of the Pope or Bishop in the canon of the Mass. "S.R.C. 4074’. 142 GENERAL RUBRICS OF THE MISSAL but also if he should celebrate for the parents of all, or several persons, assisting at the Mass (e.g., the pupils of a school, the members of a confraternity). (viii) In the prayer pro dejunctis jratribus, etc. (No. 14), while the word congregatio ( = assembly) originally meant the members of a monastic or other Religious community, it may be understood now in a way applicable to the circumstances in which the prayer is used (e.g., a parish priest may use it of his people, a chaplain of the members of the community to which he ministers). IV. The Sequence in a Requiem Mass 17. The recitation or the singing — in *full· 1 — of the Sequence (Dies irae) is obligatory in: (a) Any Requiem Mass which has only one12 prayer (i.e., is of double rite) ; (b) A Conventual Mass (whether sung or low, with one prayer or with three) ; (c) A daily sung Mass. But in daily private Masses (i.e., which are neither “privileged/’ conventual, nor sung) it may be said or omitted as the Celebrant wishes.'3 V. All Souls’ Day 18. All Souls’ Day — the Commemoration of all the Faithful Departed (November 2) —is part of the ordinary liturgical calendar of the Church. Since 1917 it enjoys a standing similar to a primary feast of the first class of the Universal Church.44 Only if it falls on a Sunday is it trans­ ferred, with its privileges, and then not beyond the following day (even though a feast of the first class, e.g., the Titular of a church, the Patron of a place, should occur on November 3). The Masses for the dead on November 2 are not votive Masses, but Masses in conformity with the Office of the day. 19. On All Souls’ Day — since the publication of the Apostolic Con­ stitution Incruentum Altaris Sacrificium^ of Benedict XV, in 1915 dur­ ing the Great War — the privilege is given to each priest of the Western Church to celebrate three Masses, on condition that: 41 S.R.C. 41 When conclusion in the case 2959’, 3051’, 3956. a prayer is added under one to the prayer of the Mass, as of a funeral on All Souls’ Day (§24, infra), it is considered one with the prayer of the Mass. "Addit. Ill, h. 44 S.R.C. 4341. 43 S.R.C. 4331. REQUIEM MASSES 143 (g) He accepts an offering for the application of the fruits of one Mass only; * 0 (6) He applies the other two Masses as directed by the Pope, i.e., one for all the Faithful Departed, the other for the Pope’s intentions. * 7 20. About these Masses the following points are to be noted : (i) No priest is obliged to say three Masses, it is a privilege, not an obligation/8 (ii) While the Celebrant may not accept an offering for the ap­ plication of the ministerial fruits of two of the Masses (he is not free to apply these fruits as he wishes, their application is determined by law), he may accept remuneration for an extrinsic reason,40 e.g., if he were obliged to travel a dis­ tance to say the Masses, or say them at an unusually late hour. (iii) A priest may not apply two of the Masses on All Souls’ Day for a private intention, even though he proposes to say two Masses at a later day, one for all the Faithful Departed and the other for the Pope’s intentions.50 (iv) A priest with defective sight, who, by induit, may, at all times, say a votive Mass (see Vol. II, p. 486), may cele­ brate three times on All Souls’ Day — on the same condi­ tions as other priests — using the daily Mass of the dead (with one prayer, Fidelium, in each) for all three Masses.1 (v) On All Souls’ Day every altar is privileged,2 and Pius XI, in 1934, extended this favour to all Masses celebrated by any priest, on any altar, during the octave of the Commemora­ tion3 {i.e., up to November 9, inclusive). (vi) Regarding the Leonine prayer on All Souls’ Day, see p. 211. FORMULARY TO BE CHOSEN 21. If a priest celebrates one Mass only on November 2, he applies 44 Of whichever one he likes, and he is free to apply this as he wishes (S.C. Council, Oct. 15, 1915). 47 The intention expressed by Benedict XV was “that the Masses should be offered to make up for foundation Masses for the dead that had been lost in the course of time or neglected, and for the dead of the Great War.” The Pope may, however, any year, add other intentions, e.g., Pius XI, in 1930, asked priests to offer Masses for the victims of the civil war in Spain 44 Cf. S.R.C. 4331, 4342’. "CJ.C. 824 (§2); A.A.S., 1924 (p 116). MS.C. Council, Oct. 15, 1915. 'S.R.C. 4363’. ’S.R.C. 4331’; CJ.C. 917, § 1. ’A.A.S. 1934 (p. 606). The plenary in­ dulgence is applicable to one soul only (for whom the Mass is applied — exclusively or not, sec p. 164). 144 GENERAL RUBRICS OF THE MISSAL this for his own intention and uses the formulary of the first Mass4 (for this is the Mass of the day) ; if he celebrates two, he applies one for his own intention and the second for all the Faithful Departed,56 and he follows the formulary of the first and second Masses.'1 22. If one of the Masses is to be sung, the formulary of the first Mass is to be used, and in such a case the Celebrant — if he wishes — may say the second and third Masses before saying the first.7* 23. If a priest administers two (or three) parishes, and says Mass on November 2 in each parish, he is to use the first formulary in each differ­ ent parish;® if he says two Masses in one of the churches, then for the second one he may use the formulary of either the second or third Mass of All Souls’ Day. For the application of the three Masses, however, he is to follow the rules given above (§ 19). A FUNERAL ON ALL SOULS’ DAY 24. If a funeral occurs on All Souls’ Day, the Exequial Mass (as in die obitus) may not be said, but the first Mass of All Souls’ Day is to be celebrated (and the priest may, if he chooses, say the second and third Masses beforehand). To the prayers of this Mass, under one con­ clusion, are to be added the prayers (collect, Secret, and postcommunion) that would have been used in the Exequial Mass,0 i.e., for a priest or higher ecclesiastic, the proper prayers chosen from the Orationes Diver­ sae pro Dejunctis (see § 13) ; for a cleric less than a priest, or for a lay person, the prayers found in the Mass in die obitus. 25. If, however, in churches or oratories, one of the three Masses is to be, or has been, solemnly celebrated10* (i.e., at least sung) —as part of the day’s Liturgy — then the second Mass is to be used for the funeral; and if two Masses are to be, or have been, solemnly celebrated, then the third one is to be chosen for the funeral,11 adding the special prayers for the deceased, under one conclusion, in each case. 4 S.R.C. 4342’. 6 Ibid. "S.R.C. 4342’, 4331’. On Nov. 2, even though one of the Masses be applied for an individual dead person, only one of the three formularies assigned for that date may be used; and only in the case of the Exequial Mass, may a prayer be added for the person to whom the Mass is applied (cf. § 24). ’ Rubric before the first Mass on Nov. 2. ‘S.R.C., Mar. 3, 1936 (for each church has the right to have the Mass of the day, without regard to the person of the Celebrant). ’The prayers found in the Masses of Nov. 2, may not be changed, but it is permitted to add a prayer in the one case of a funeral. ° E.g., in a cathedral or conventual church. “ Addit. Ill, 4. REQUIEM MASSES 145 VI. The Privileged Requiem Masses 26. There is a group of Requiem Masses, celebrated in connexion with the death of a person (or persons), which are called “privileged.” The chief of these is the funeral Mass, known as the Exequial Mass. This may be described as “specially privileged” — it has the liturgical stand­ ing which corresponds to the rank of a feast which is a double of the first class. 27. The remaining Masses are “privileged,”12 because (fl) they have the rank corresponding to a feast of greater double rite, (6) they13*are permitted when a private votive Mass or a daily Requiem Mass is not allowed, for they may be celebrated11 on any day except; (i) (ii) (iii) (iv) A Sunday15 or a holyday of obligation (even suppressed) ;16 All Souls’ Day;17 A double of the first or second class (even transferred) ; One of the privileged ferias, vigils, or octaves.18 Hence any day outside these is not “liturgically impeded” for the cele­ bration of a “privileged” Requiem Mass. 28. The following are the “privileged” Requiem Masses: A. In Immediate Connexion with a Death : (1°) Low Masses on the day of the burial.19 (2°) The Mass after having received the news of a death.20 (3°) The Mass on the occasion of a re-burial. ’’For clearness’ sake in this book the Exequial Mass is regarded, as it is, a thing apart (“specially privileged”), and the term “privileged” is used of the other seven Masses which make up the group. ’’The restriction as to the number and kind of Mass (sung or low) is dealt with under each Mass, infra. "Addit. Ill, 6. ” The words “anticipated or resumed” are not here added in the rubrics, as they arc in the case of daily Requiem Masses (Addit. Ill, 9), and so the “privileged” Masses may be celebrated on a day on which a Sunday Mass is anticipated or must be “resumed” (p. 54). ’’For a list of the suppressed holydays see p. 119. The only one of the suppressed holydays, which is not at least a double of the second class, is the Feast of S. Silvester (Dec. 31). ” The prohibition of a “privileged” Re­ quiem Mass on All Souls’ Day refers to the formulary of the Mass, i.e., only the formularies appointed for All Souls’ Day may be used on that day. The one Mass that the Celebrant is free to apply as he wishes may, of course, be applied, e.g., as an Exequial Mass (with the special prayer added, in that one case only), or as an anniversary Mass. w Privileged either in the Universal Church, or in a particular church (e.g. in Rome the octave of SS. Peter and Paul is a privileged one). "Addit. Ill, 5. "Ibid., 6. GENERAL RUBRICS OF THE MISSAL 146 B. Within a Certain Interval of a Death (or Burial) : (4°) The Mass on the third, seventh, and thirtieth days, and on the anniversary day.21 C. Masses Not Immediately Connected with a Death (or Burial) : (5°) The Mass on an anniversary in the wide sense.22 (6°) Masses within the octave of All Souls’ Day.23 (7°) Masses in the chapels of cemeteries.24 general rules for the “privileged” masses (a) The privileges of these Masses entirely cease, if they are not celebrated at the time, and in the manner which the rubrics lay down (as explained below §§37 sqq.) ; (Z>) In every “privileged” Mass there is only one prayer,25 and the Dies irae is obligatory;20 (c) Each “privileged” Mass (with its proper formulary and under double rite) may be celebrated, as often as is desired, on a day when a daily Mass of the dead is permitted27 (S.R.C. 43724,0). For example, normally only one Mass — sung or low — is permitted for the “month’s mind” (i.e., the thirtieth day after death or burial), but if the day happens to be, not only liturgically free (§ 27) for the celebration of a “privileged” Mass, but also a day on which a low daily Mass may be celebrated, then any number of Masses — using the formulary of the first Mass of All Souls’ Day (for a priest) with proper prayer, or of the Mass in die obitus (for a layman) with the prayer for the Mass on the thirtieth day28 — may be said for the deceased person. VII. The Exequial Mass20 29. The Exequial Mass is one solemn (or, at least, sung) Requiem Mass, celebrated in the parish church as part of the funeral rites, with the body present, on the day of burial. ” Ibid. a Ibid., 7. a Ibid. « Ibid., 8. Ibid., 10. *lbid., 11. n I.e., if the Mass is sunn, then on days when a sung daily Mass is allowed (p. 158); if it be a low Mass, then on days when a low daily Mass is permitted (p. 159). * Which is found after the Mass in die obitus. ’ Addit. ΙΠ, 4. REQUIEM MASSES 147 COMMENTARY : (i) Only one Mass has the special privileges of the Exequial Mass.30 (ii) To have these privileges the Mass must be a solemn — or at least a sung — one. In the case of a poor person, however, whose relatives could not afford the extra expense of a solemn or sung Mass,31 a low Mass has all the privileges of the Exequial Mass. In England32 the Exequial Mass may be a low one (with, apparently, its full privileges), when, because of the shortage of sacred ministers or of a choir, a solemn or sung Mass cannot be held. In Ireland, when a solemn Mass cannot be celebrated “ob inopiam sacerdotum,” a low Mass is permitted, not, how­ ever, with the full privileges of the Exequial Mass, since it is excluded on doubles of the first and second class, on days of obligation, and on privileged ferias, vigils, and octaves.33 (iii) The funeral rites (junus)3* are those set forth in the Roman Ritual, Exsequiarum Ordo (VI, iii), i.e.: (o) The bringing of the body to the church; (Ô) The Office of the dead (Matins and Lauds, or, at least, one noc­ turn of Matins, with or without Lauds) ;35* (c) The Exequial Mass; (rf) The Absolution ; and (c) The actual burial service. In general, these complete funeral rites are of obligation.30 While the Office of the dead may be omitted for a reasonable cause,37 the prayers which follow the Absolution may never be omitted.38 The Exequial Mass may be omitted (on the day of the funeral) only if it is liturgically im­ peded, or if for some other reason the omission is necessary.™ (iv) Normally, the funeral should take place from the parish church w Ibid. For other Masses on the day of the funeral, sec section VIII below (and cf. §28 (A), above). ” In certain countries, e.g., in France, there is a fixed tariff for the expenses of the Mass, according to the greater or lesser solemnity with which it is carried out. ”By a Rescript of March 7, 1847, and of May 12, 1864 (Dunne, The Ritual Ex­ plained, p. 99). u Rescript of the S. Congregation of Propaganda Fide of June 29, 1862 (quoted in the Irish Ordo). It would seem that this Rescript has lost its point seeing that a sung Mass, requiring like a low Mass only one priest, has all the privileges of the solemn Exequial Mass (.Addit. Ill, 4). However, perhaps the “want of priests” may be interpreted of a choir of singers also, as very often it is priests who are obliged to fulfil the duty of singers. MCf. C.J.C. 1215. *3R.R. VI, iii, 16. "C.J.C. 1215; R.R. VI, i, 4. r R.R. VI, iii, 16, 17. * Ibid., 14, 17. **R.R. VI, i, 7; iii, 18 ("nisi obstet magna diei solemnitas aut aliqua necessitas aliter suadeat”). 148 GENERAL RUBRICS OF THE MISSAL of the deceased, unless he had chosen another church;40 and only in the church from which the funeral takes place is the Exequial Mass privileged.41 (v) That the Exequial Mass may have its privileges, it must be cele­ brated, normally, in the presence of the body. If, however, for a “reason­ able cause”42 — e.g., to avoid contagion, because the body is missing, as in a case of death by drowning or from an explosion, or because it had to be buried before the Mass could take place’3 — the body cannot be physically present, it is regarded as “morally present,” and the Exequial Mass retains all its privileges. DAYS WHEN THE EXEQUIAL MASS IS EXCLUDED : 30. The one Exequial Mass is “specially privileged” (cf. §26), and so may take place on any day, except when the liturgical solemnity44 of the day does not admit of a Requiem Mass, i.e., on :45* (1°) A primary double of the first class of the Universal Church’® (except the Monday and Tuesday of Easter and Pentecost weeks, when the Mass is allowed), even though the feast be not a day of obligation in the Universal Church or locally;47 (2°) The feast of the Dedication, or of the Titular, of the church in which the funeral rites take place;48 (3°) The feast of the principal Patron40 of the place (town, diocese, province, country) ;s0 (4°) For Religious Institutes, the feast of the Titular and1 SaintFounder of an Order or Congregation. 31. If, however, in any year, the solemnity of any of these great feasts “C.J.C. 1216; R.R. VI, i, 5. 41 Add'd. Ill, 4. "Ibid.; C.J.C. 1215 and R.R. VI, i, 4 speak of a “gravis causa.’’ If the cause which prevents the body being present is not a reasonable one, the privileges of the Exequial Mass cease. "E.g., the case of a person who died on the Wednesday of Holy Week — the Exequial Mass could not be celebrated until the following Monday. 44 R.R. VI, i, 8; iii, 18. Even the ring­ ing of a funeral bell is forbidden on certain great solemnities (S.R.C. 3570', 3946, 4015’, 4130 and cf. S.R.C., October 21, 1927). "Addit. Ill, 4. *" for the list see the Roman Breviary. 47 Cf. S.R.C. 3755’, 4003’. 4’ The Mass is not, therefore, excluded on the feast of the Dedication of the cathedral, celebrated in each church of the diocese (except the funeral take place at the cathedral itself). 40 Cf. Glossary, p. 726. M Addit. Breviarii Romani, II, 1, 2; IX, 3. While the Titular feast impedes the Exequial Mass in one church only, the Patronal feast impedes it within the area (town, diocese, etc.) in which it is celebrated. 'The rubric {Addit. Ill, 4) says "in festis Tituli aut Sancti Fundatoris,’’ but nearly all rubricians interpret this as mean­ ing “and,” because “festis’’ is plural. (Cf Addit. IV, 1, 3; VII, 3.) REQUIEM MASSES 149 (e.g., that of the Titular or Patron)2 be transferred to the following Sunday, then the Exequial Mass is impeded on that Sunday, but not on the date of the feast itself.3 32. The Exequial Mass is, of course, also impeded on the days, and under the circumstances, in which no Requiem Mass is permitted (§ 4 above). 33. When the Exequial Mass is liturgically impeded, it may be held with all its privileges on the nearest' subsequent day not similarly (liturgically) impeded.5 34. Ordinarily, the Mass will take place before the body physically present (and this will be, normally, within three or four days of the death), but if the body be absent for a reasonable cause, must the Exequial Mass be celebrated within a fixed time oj the death, that the “fictio juris” which regards the body as “morally” present in such a case, may exist? It would seem not. Before the modern reform of the rubrics, the privilege of the “moral” presence of the body (enabling the Mass to have the privileges of the Exequial Mass) was given for only two days after the death,6 but this restriction does not appear in the new rubric (Addit. Ill, 4) and so, it would seem, that in such a case the Exequial Mass may be held — and retain its privileges — even some considerable time after the death.7 Obviously, however, the celebration of the Mass in this case should not be postponed for a long time for (a) the dead person would be thus deprived of the chief source of spiritual aid, (6) the Exequial Mass is per se a part of the funeral rites, (c) the limit placed by the rubrics when the Mass is liturgically impeded (to retain ’ Cf. p. 86. ’This rule applies to the transference of only the external solemnity of a feast to a Sunday; if the feast itself (the Office and Mass) has to be transferred because of the accidental concurrence of an Office that impedes it, the prohibition for the Exequial Mass remains attached to the proper date of the feast, and does not apply to the date to which the feast is per accidens transferred, e.g., if the Feast of S. Joseph, falling on a Sunday of Lent, has to be transferred to the following day (Mar. 20) the prohibition of the Exe­ quial Mass remains on Mar. 19, and such a Mass may, in this case, be celebrated on Mar. 20. This is the view of such author­ ities as Ephemerides Lilurgicae (1922, p. 209; 1939, p. 79), Vavasseur-Stercky, I, p. 446; Crocgart, p. 217. Others, however, hold that the prohibition of the Requiem Mass is attached to the day on which the feast is actually (liturgically) celebrated (cf. L’Ami du Clergé, 1939, p. 394). 4 Otherwise the privileges are lost. “The rubric does not say the first con­ venient day (this concession is made only in the case of a Requiem Mass celebrated after having received the news of a death — Addit. Ill, 6). ‘SR.C. 3755 *, 3767s*. ’ Many modern authors no longer add the restriction of two days; but Ephe­ merides Liturgicae (e.g., 1934, pp. 265, 332) takes the opposite view. It holds that, once two days from the time of death have elapsed, the body can no longer be deemed "morally” present (except when the Mass is impeded by the rubrics'). This view is now confirmed by S.R.C. May 1, 1942. 150 GENERAL RUBRICS OF THE MISSAL its privileges it must be celebrated on the nearest day not similarly im­ peded) shows that the mind of the Church is against the postponement for an undue time, (d) the time for other privileged Masses (e.g., that of the seventh or thirtieth day) begins to operate. FORMULARY FOR THE EXEQUIAL MASS: 35. The formulary for the Exequial Mass is: (a) In the case of a priest or ecclesiastic of higher rank, that of the first Mass of All Souls’ Day, with the proper prayer (for a priest, bishop, etc.), chosen from the Orationes Diversae pro Dejunctis;8* (b) In the case of a cleric less than a priest, or of a lay person, the formulary of the Mass is in die obitus, with the prayer found in that Mass.0 For the special case of a funeral on All Souls’ Day, see § 24 above. 36. The Celebrant of an Exequial Mass is not bound to apply the ministerial fruits of the Mass to the person whose funeral is being held, if he received no stipend to do so.10* VIII. Private Masses Between Death and Burial11 37. Private (i.e., low) Requiem Masses — using the formulary12 and * Rubric at the end of the third Mass of All Souls’ Day. * Probably a prayer from the Orationes Diversae which, in a particular case, would be a really proper prayer (e.g., that for the father or mother of the Celebrant, Nos. 12 and 13) might be used. 10S.C. Council, April 27, 1895. ” Addit. Ill, 5. These rubrics are derived from the previous legislation of S.R.C. 3903, 3944’, 3957’, 4192’, and 4235, and are stricter than the laws in the decrees. Their interpretation is disputed. The principles on which they arc, appar­ ently, based is that in a public place of worship especially, there must be the minimum departure from the Liturgy of the day — which concerns the entire con­ gregation — and that only some special link between the deceased person and the place where a private Requiem Mass is to be celebrated justifies this departure. In case (.4) (see infra) the celebration of a Requiem Mass is justified by the fact that the church is the place of the deceased’s funeral (normally, his own parish church). In case (C) the physical presence of the body (which the rubric demands) justifies departure from the Liturgy of the day in an oratory which is not public. For case (B) it would seem that the physical presence of the body is also required (the punctuation of the rubric; the fact that the condition "et dies impedita non occurrat” certainly applies to case (B) as well as to case (C) ; and previous legis­ lation, always demanding the presence of the body, all point to this — cf. Hanssens in "Periodica," 1935, p. 34), yet many rubricians think that it is not. A few (e.g., Aertyns, Coelho) even apply this condi­ tion to only the case of a private oratory, relying, probably, on the words "in domo." 11 I.e., for a priest or higher ecclesiastic, the first Mass of All Souls’ Day with a proper prayer; the Mass as in die obitus, with the prayer there given, for all others. REQUIEM MASSES 151 rite of the Mass in die obitus — are permitted, on a day that is liturgically free for a “privileged” Requiem Mass (§ 27), and provided they are ap­ plied for the deceased person,13*as follows : (/1) In the church or public oratory, where the obsequies of the de­ ceased person are solemnly™ celebrated, on one day only between death and burial, i.e., on the day itself™ of the funeral; (Æ) In a semipublic oratory, which takes the place of a church or public oratory, on one day, at choice,10 between the time of death and burial (not later) ;17* (C) In a semipublic oratory which does not replace a church or public oratory, and in a strictly private oratory of the house of the deceased person, the Masses are permitted daily, between the time of death and burial, provided that the body is physically present in the house (not necessarily in the chapel) where the oratory is erected. 38. On a day, however, on which a daily Requiem Mass may be sung or said, Masses for a recently deceased person may be sung or said, without restriction, and all according to the formulary and rite of the Mass in die obitus™ 39. Regarding the Masses that may be celebrated in a private room (not an oratory) on the occasion of the lying-in-state of the body of a bishop or other personage — in accordance with C.J.C. 822, §4 — not more than three Masses may be permitted by the Ordinary.19 Such Masses may be Requiem Masses on any day that is liturgically free for a “privileged” Requiem Mass20 (§27). ’’This condition is given in the rubric (Addit. Ill, 5) for case (Λ), and rubri­ cians apply it to cases (B) and (C) also. “Z.e., the Exequial Mass is, at least sung. Possibly the private Masses are not excluded, even though the Exequial Mass is not sung, an the case of a poor person, or for “want of priests” (cf. Ephemerides Liturgicae, 1939, p. 168). ’’Before, during, or after the obsequies. The physical presence of the body is not demanded (as it is for the Exequial Mass or for private Masses in a semipublic or private oratory — § C) in Addit. Ill, 5, for this case. ’’But if the funeral should be solemnly celebrated in such an oratory, then the private Masses are permitted there only cm the day of the funeral (so rubricians gen­ erally teach). ” Even though the Exequial Mass had been postponed, for a reasonable cause, until after the burial (S.R.C. 4372s). “Cf. S.R.C. 4372 *· (and cf. §28 (c), p. 146). “Congregation of the Sacraments, May 3, 1926; and the privilege accorded of hav­ ing an unlimited number of such Masses for a dead bishop (S.R.C. 3822) is with­ drawn. 50 Cf. S.R.C. 4096 * (and 3903). 152 GENERAL RUBRICS OF THE MISSAL IX. Requiem Mass After the of a Death Announcement 40. On any convenient day after the announcement of a death, not liturgically impeded for a “privileged” Requiem Mass (§27), in any church, one Requiem Mass — solemn, sung, or low — may be celebrated for the deceased person.21 COMMENTARY : (i) The privilege is no longer limited to the case of the announcement of a death which has happened in a distant place, nor is it confined to the first liturgically free day. Unlike the Exequial Mass which, normally, ceases to be privileged if it is not celebrated at the time of the funeral, or on the nearest free day, this Mass need not be celebrated until a con­ venient day after the reception of the news of the death, however long after this may be. (ii) The privilege applies to a public oratory22 also, and probably to a semipublic oratory21 — at least the principal one — but not to a private oratory. (iii) The one Mass may be celebrated in different churches or ora­ tories. If the date chosen permits the celebration of a daily sung or said Mass, then many Masses may be sung or said in the one church, and all as in die obitus.2* (iv) This Mass may be celebrated even before the Exequial Mass, and even in the same church or oratory in which this will take place.2, (v) The formulary for this Mass is the same as for the Mass in die obitus [cf. §§ 7(a) and 8(a)] ; and the word “hodie” in the prayer, for those who are not priests,20 is not to be changed, even though the Mass takes place long after the date of the death.27 X. Requiem Mass for a Re-burial 41. On the occasion of the transfer of a body from a temporary grave to a permanent one, a Requiem Mass — on exactly the same conditions as those described in the preceding section, IX, for the Mass after the announcement of a death28 — may be celebrated, and this even if the** ** Addit. Ill, 6. 15 Cf. C.J.C. 1191. 23 In view of C.J.C. 1193. “Cf. S.R.C. 4372*·* (and cf. §28, (c), p. 146). " Ephemerides Lilurgicae, 1922, p. 380. For those who are, the prayer is proper, from the Orationes Diversae ” S.R.C. 3764«. * Addit. Ill, 6. 153 | Exequial Mass had already been celebrated at the time of the temporary burial.29 The formulary and rite will be as in die obitus. L REQUIEM MASSES * * I XI. Requiem Mass on the Third, Seventh, Thirtieth, and Anniversary Day 42. “On the third, seventh, and thirtieth day after, and on the anni­ versary day of, the death or burial of the dead ... in any church one Requiem Mass, sung or even low, and applied for the deceased person, is permitted,” provided the day be one which is liturgically unimpeded for a “privileged” Requiem Mass30 (§27). j COMMENTARY : f (i) The custom of mourning, with supplication and fasting, for thirty days after the death of someone, dates from an early period of Jewish history.31 The practice was adopted in the early centuries of the Church, and there arose the usage of having thirty Masses celebrated uninterruptedly in suffrage for a deceased person (known as the “Gregorian Masses”).32 In this period of mourning and intercession for the dead there were three points of special liturgical importance; i.e., the third day, which was normally the day of burial,33 the seventh day,34 and the thirtieth day, which closed the mourning period. Hence35 arose the liturgical practice of permitting the repetition of the Mass, as in die obitus, on those three days. (ii) The days may be calculated either from the day of death or burial,30 and, by recognized usage, in making the calculation the day itself (of death or burial) may be included or excluded. Hence, e.g., if a » 39 S.R.C. 4370. * Addit. Ill, 6. 11 Cf., e.g., Numbers XX, 30; Deuteron­ omy XXXIV, 8. “Sec p. 160. "The trental (or period of thirty days) was calculated from the day of death. “Also derived from Jewish usage, for the Jews had a period of seven days in­ tensified mourning, within the longer period of thirty days (cf., e.g., Genesis I, 10; Ecclesiasticus XXII, 13). “Naturally many mystical reasons also have been found for the choice of these three days (cf. Questions Liturgiques, 1922, p. 231). I j ’"This period is normally regarded, litur­ gically, as one day (hence the title of the fourth Requiem Mass “in die obitus seu depositionis defuncti,” and the use of the word “Itodie” in the prayer of that Mass). Naturally, the third day is calculated from the day of burial only (cf. the rubric that follows the Mass in die obitus), for the third day after death is normally the day of burial. It sometimes happens that if the calculation of, say, the thirtieth day is made from the day of death, the Mass would be impeded by the occurring Office, but not if the period be calculated from the day of burial. I ] I I I 1 154 GENERAL RUBRICS OF THE MISSAL· person died on March 6 and was buried on March 8, the privileged seventh day would be either the twelfth, thirteenth, fourteenth, or fif­ teenth of March. (iii) Should a person die after midday, the day of death may be counted according to the civil reckoning-(from midnight to midnight), or according to the liturgical reckoning (from first Vespers to second Vespers). For example, a death occurring at 3 p.m. on Thursday, may be calculated as happening on Thursday or on Friday. (iv) The same system of calculation need not be applied in calculating all the privileged days for the same person, and so, e.g., if it is more convenient, the seventh day may be calculated from the day of death and including that day, the thirtieth reckoned from the day of burial and excluding that day. (v) In the case of a leap year, for the calculation of the (exact) anni­ versary day: if a person dies between Feb. 24 and 28 in an ordinary year, the anniversary is calculated from Feb. 25 to Feb. 29 in a leap year; and if a person dies between Feb. 24 and 29 in a leap year, the anniversary on succeeding ordinary years is calculated from Feb. 24 to 28 (for in a leap year the two days, Feb. 24 and 25, are liturgically cal­ culated as one day;37 hence, if a person dies on Feb. 24 or Feb. 25 in a leap year, the anniversary of the date of death in an ordinary year will be Feb. 24). (vi) The Requiem Mass on the third and other days mentioned above is permitted in “any church,” hence, in a public oratory, and — probably — in a principal semipublic oratory also."8 It is not privileged in a private oratory. (vii) One Mass only — sung or low30 — is privileged in each church, but it may be celebrated also in other churches for the same person. If, however, the date chosen be a day on which daily sung or low Requiem Masses are allowed, then the Mass may be sung, or said, many times in the same church, and with the formulary and rite of the Mass in die *obitus. 0 (viii) When this Mass is liturgically impeded, it may — if sung (not if only a low Mass) —be celebrated on the nearest day, not liturgically impeded for a privileged Mass (§ 27), before'1 or after the correct date.42 If it is not held on the nearest day, it loses its privileges. 17 Cf. rubric at end of February in the calendar of the Missal and Breviary; cf. also S.R.C. 3611’. MCf. C.J.C. 1191, 1193. w Even for a person who is not “poor.” “S.R.C. 43724·* (cf. § 28, (c), p. 146). 41 I.e., it may be anticipated on the un­ impeded day which is nearest the correct date. 4’ Addit. Ill, 6. REQUIEM MASSES 155 (ix) The Mass on the third, seventh,·and other special days is not of obligation. (x) The formulary for the Mass on the third, seventh, thirtieth, and anniversary days is: (a) For priests and all higher ecclesiastics, the first Mass of All Souls’ Day,4344 *with a proper prayer, chosen from the Orationes Diversae; (/>) For clerics less than priests, and for lay people, the Mass for the third, seventh, and thirtieth days will be the Mass in die obitus," but with the special prayers given after that Mass; for the anni­ versary day, the fifth Requiem Mass, i.e., in anniversario dejunc­ torum, with the prayers given there, varied (as indicated in the Missal) for gender and number. XII. Requiem Mass on an Anniversary in the Wide Senses 43. One sung Mass has the same privileges as the Mass on the third, seventh, thirtieth, and anniversary days, on “an anniversary day in the wide sense,” i.e., (a) the day (not being the real anniversary of the day of death or burial) on which, by the will of the deceased or the desire of the relatives, the anniversary is celebrated each year (this is a founda­ tion anniversary), (Z>) one day in each year13 when the memory of the dead of some special body of persons {e.g., the members of a Confra­ ternity, the benefactors of some institution) is celebrated.1C COMMENTARY : (i) The Mass, to be privileged, must be solemn or, at least, sung. Only one “privileged” Mass is permitted in each church, but it may take place in several churches for the same person(s). If, however, the date fixed be a day on which a daily Requiem Mass may be sung or said, then several Masses may be sung or said in the same church, with the formulary and rite of the privileged Mass.47 (ii) The celebration of the anniversary of the dead does not per se — even if it be a founded anniversary — include the Office of the dead or the Absolution, unless these were expressly arranged for in the foundau Rubric at the end of the Masses on All Souls’ Day (for the anniversary), and the teaching of rubricists for the other days (cf. § 7). 44 Rubric at end of the Mass in die obitus. “The privilege does not apply unless the anniversary is celebrated every year. The Mass is not privileged if it is celebrated only occasionally (S R C., May 16, 1930 — ad IX). “Addit. Ill, 7. 4’ S.R.C. 4372 *· (cf. §28, (c), p. 146). 156 GENERAL RUBRICS OF THE MISSAL tion, or demanded by the relatives of the deceased, or unless there is a contrary custom.44 *48*If the Office is recited, it will consist of one nocturn of Matins (that assigned for the particular day of the week)48 and Lauds.50* (iii) If an anniversary be celebrated for more than one person, it may be regarded as an anniversary in the strict sense if it is the real anniversary of the date of the death or burial of, at least, one of the persons. (iv) The date for the celebration of the memory of a body of persons may vary from year to year (unlike a foundation anniversary), and it may be chosen by those who direct the body (e.g., the directors of a Confraternity), or by those who arrange for the service, or by the Cele­ brant of the Mass.1 (v) In the case of a foundation anniversary Mass, appointed for a fixed date (other than the real anniversary), if it is impeded in any par­ ticular year by an Office that excludes a “privileged” Requiem Mass (§27), it may — being a sung Mass — be anticipated on, or postponed to, the nearest day not similarly impeded.2 (vi) On an anniversary in the wide sense, the formulary of the Mass will be the same as for an anniversary in the strict sense (§ 42, x, supra). XIII. Masses Within All Souls' the Day Octave of 44. In certain places the people are accustomed to have Masses, for the souls in Purgatory, celebrated within the octave3 of All Souls’ Day. If these Masses are sung, they are “privileged,” and so a Requiem Mass or Masses may be sung on any day that is unimpeded for a “privileged” Mass (§27). But such Masses — if impeded within the octave — may not be celebrated as “privileged” Masses before November 2 nor after November 9.4 For these “privileged” Masses the formulary of one of the Masses of All Souls’ Day may be used,5 with one prayer. “S.R.C. 3032. “R.R. rubric before Matins (VI, iv). w S.R.C. 3032 (cf. also R.R. VI, v). 1 Cf. S.R.C. 4372’. * Cf. Addit. Ill, 6, 7. ’ “Octave” is not used here in its liturgical meaning, but to indicate a period of eight days, i.e., from Nov. 3 to 9 inclusive ; or from Nov. 4 to 10, if All Souls’ Day is celebrated on Nov. 3, because Nov. 2 is a Sunday. 4 Addit. Ill, 7. 3 Hébert, II, 163 ; Coelho, II, § 96 (cf. Gattercr, p. 153). The rule for choosing which of the three formularies is the same as that given in § 25 ; but no prayer may be added for the person for whom the Mass is applied. REQUIEM MASSES XIV. Requiem Masses in the of Cemeteries 157 Chapels 45. “In the church, or public and principal oratory, of a cemetery, and in any of the little chapels that have been, or may be in future, legiti­ mately erected over tombs, the Masses which are allowed to be celebrated there may be Requiem,” not only on days when daily Requiem Masses are permitted, but also on any day which is unimpeded for a “privileged” Requiem Mass (§27).° COMMENTARY : (i) The little chapels which are sometimes erected over graves, and often contain a (portable) altar, are private oratories,7 and the Ordinary of the place may permanently allow in them the celebration of several Masses,8 provided, of course, that no body is buried within about three feet (a metre) of the altar.9 (ii) The privilege does not10 extend to: (a) Churches or chapels erected outside a cemetery, under which — even at the required distance from the altar — the body of someone may have been buried ; (ά) Churches, oratories, or chapels of a cemetery in which people are no longer buried, though they had been buried there formerly ; (c) Churches which, though they have a cemetery beside them, have attached to them choral duties (e.g., cathedral, colle­ giate, or conventual churches), or the care of souls {i.e., parochial or succursal churches).11 (iii) The quality of the Mass (the formulary and rite) will depend on the occasion. On a day which is “privileged” (e.g., the thirtieth day, an anniversary) the “privileged” Mass suitable to the occasion, with one proper prayer, will be used ; otherwise the “daily Mass” is said under simple rite (and with, therefore, at least three prayers). ‘Addit. Ill, 8. ’C.J.C. 1190. * Ibid, 1194. ‘Ibid’, 1202. But an altar may be erected over a crypt in which bodies have been interred (S.R.C. 3460*, 4100s). '‘Addit. Ill, 8. "For there must not be undue interference with the Mass of the Liturgy of the day in such public churches. I I I } I GENERAL RUBRICS OF THE MISSAL « « ■ Γ ίΜ α η Μ Μ Μ Μ Μ ν Μ ·········^ ’ 158 XV. Mass on the ) personal, i.e., a special favour granted by the Holy See to an individual priest (per­ manently or temporarily), so that wherever™ he says Mass, he may gain the indulgence, whether the altar on which he celebrates be privileged or not. Thus, e.g., all cardinals and bishops have the privilege personally, and in perpetuity.61 59. The Holy See often grants the privilege for a place or to a person. In virtue of the Code of Canon Law a bishop (and other religious su­ periors),1 may appoint and declare one altar permanently and daily “privileged,” in public churches (provided there is not one already 41 “Mens concedentis [indulgentiam].” ® S. Congregation of Indulgences ( = S.C.I.), decree 283 (1840). ‘"The altar need not be a “fixed” one in the liturgical meaning of the term (see CJ.C. 1197, §1), but must be fixed in the sense of being a permanent structure, and not merely a portable altar or altar stone. It is to the entire structure (a fixed altar in the liturgical sense; or a permanent structure, having laid on its table an altar stone, and erected in honour of some mystery or saint) that the indulgence is attached (S.C.I., D. 334 *; and July IS, 1902). “ Even on a portable altar. 51 CJ.C. 239, § 1 (No. 10); 349, § 1. ’See CJ.C. 916. r* 164 GENERAL RUBRICS OF THE MISSAL there) ; but not in oratories, unless they are united to a parish church or are chapels-of-ease. 60. On All Souls’ Day, and on each day until November 9 (inclusive), all Masses enjoy the privilege of the plenary indulgence, as if they had been celebrated at a privileged altar (but the indulgence must be applied to one particular soul) ; and all the altars of a church are privileged on the days on which the Forty Hours’ Prayer takes place therein.2 61. For Masses celebrated at a privileged altar, it is not lawful to demand — on the ground of the privilege — a larger offering than would be given for a Mass at a nonprivileged altar.3* CONDITIONS FOR GAINING THE INDULGENCE : 62. The general·’ conditions laid down for the gaining of the indul­ gence are : (a) The Mass must be applied — not necessarily exclusively5*— for the soul for whom the indulgence is desired and is gained; (/;) The indulgence may be applied to only one soul at a time (even though the Mass may be offered for more than one or even for all the Faithful Departed).0 If, therefore, Mass be offered for one dead person, by that fact the indulgence is applied (granted that the Mass is celebrated on an altar which is privileged for that day, or by a priest who has the personal privilege), and no special express application of it is necessary;7 but if Mass be offered for many dead persons, or for all the souls in Purgatory, it is necessary to determine one person to whom the indulgence is to be applied.8 63. When it is desired to gain the indulgence, it is forbidden to offer the Mass for the living (see § 62, a), or even for the living and the dead. It may be offered for the dead only.0 ’CJ.C. 917; S. Penitentiary, Oct. 31, 1934. The privilege holds even if the Ex­ position is interrupted at night, when the Ordinary of the place decides that the Exposition in the form fixed by the Clementine Instruction is not possible. (Preces et Pia Opera (1938), η. 140). ’CJ.C. 918, § 2. * There may be other special conditions laid down in the concession of the priv­ ilege, in particular cases, and they must, of course, be observed. ’The Mass may be offered for several dead persons, but the indulgence may be gained for one of them only (S.C.I., Dec. 19, 1885; Aug. 25, 1897). •S.C.I., Dec. 19, 1885; S. Penitentiary, July 6, 1917 (No. 3). 11n such a case it is not necessary .that either the Celebrant or the donor of the Mass offering should intend to apply the privilege (S.C.I., D. 366; Holy Office, June 17,1915). '·\ • It is not necessary to know this person, e.g., the indulgence may be applied to the most abandoned soul in Purgatory or to the soul whom God wishes to liberate first. •S.C.I., Jan. 23, 1901. REQUIEM MASSES 165 64. To gain the indulgence it is not necessary that a Requiem Mass should be celebrated, even if the rubrics allow it on the occasion — it suffices to offer any Mass that the rubrics permit.10*Nor is it necessary to add a prayer for the deceased person, when the rubrics allow this (p. 195). Naturally, it is becoming to offer a Requiem Mass, or add the special prayer, when this is permitted and opportune.11 65. If a priest accepts an honorarium to say Mass at a privileged altar, he is bound to do so (naturally, if he has the personal privilege he may make use of this). It will not do to substitute for the Mass at a privileged altar, the gaining of a plenary indulgence for the dead person by some other means12 (e.g., by making the Way of the Cross). If a priest, through inculpable error does not say the Mass on a privileged altar,13 or inculpably errs in the application of the Mass (cf. §62), he need not repeat the Mass nor return the stipend given for its applica­ tion.14 He is bound, however, to gain another plenary indulgence for the deceased person, for whom he said the Mass and, if he had received a greater stipend than the usual one (because of the condition added to the contract, i.e., that the Mass be celebrated on a privileged altar), he is bound to restore the extra amount.15* XX. The Rite (in general) of λ Requiem Mass 66. The rite, in detail, of a Requiem Mass is dealt with, for low Mass, in Vol. II, pp. 437 sqq. ; for solemn Mass, in Vol. Ill, pp. 657 sqq. In general, however, the following points are of interest: (1°) A Requiem Mass is always celebrated in black, not violet, vest­ ments, except in the one case of the Forty Hours’ Prayer — the middle day of the Prayer — occurring on All Souls’ Day (see p. 99). (2°) While Holy Communion may be given within any Requiem Mass (even a solemn one), only in case of a private Mass — i.e., not solemn, sung, nor Conventual — may it be given immediately10 before or after.11 (3°) As a Requiem Mass has no connexion with the Office of the day (except on All Souls’ Day) : (a) No prayer for the living is said in a Requiem Mass;18 10 Holy Office, Feb. 20, 1913. *' Ibid. {“Cunt licet ac decet”) and see p. 62. ’’S.C.I., May 2, 1852 (No. 357). ” And at the time when it, or he, has the privilege, if this he limited to certain days. u As he would be bound to do in the case of culpable error about the indulgence. ’ ' This is the ordinary teaching of moral theologians. Cf. also S.C.I., D. 339 *, 357’ (and see p. 161, § 53, note). When the Celebrant is vested for Mass ” CJ.C. 846, § 1 ; S.R.C. 4177’. ”R.G. VII, 6. 166 GENERAL RUBRICS OF THE MISSAL (ό) An oratio imperata is not said, unless it be for the dead (p. 194); (c) There is never a proper Communicantes or last Gospel in a Requiem Mass; (d) The Celebrant in a Requiem Mass does not bow his head, if the name of the saint whose feast it is occurs in the Canon. (4°) In a sung Requiem Mass the prayers, Preface, and Pater nosier are sung to the ferial tone.10 The rules for the singing of a motet at the Offertory, or after the Consecration, are the same as for a Mass of the living.20 The organ is permitted, if necessary, to sustain the voices, but when they are silent, it must be silent also.21 ’’See Vol. HI, p. 555. ’’See Vol. Ill, pp. 545, 553. 81 See Vol. Ill, p. 549. CHAPTER X THE VARIABLE PARTS OF THE MASS I. The Psalm Judica 1. The forty-second psalm, Judica, in the preparatory prayers of the Mass, is omitted (a) in all Masses of the dead, and (ό) in Masses of the season (de tempore)—Sunday or weekday Masses — from Passion Sunday (inclusive) to Holy Saturday (exclusive). It is not, therefore, omitted in festal or votive Masses within this period. 2. When the psalm is omitted, the antiphon Introibo is not wholly omitted. It is said once, and is immediately followed by Adjutorium nostrum, etc.1 * II. The Introit2 1. The Introit is recited at every Mass, except at that of Holy Satur­ day, and at the Mass of the Liturgy of the day3 on the eve of Pentecost (in these two cases the Vigil Office replaces the Introit). 2. The Gloria Patri is omitted, in the Introit, in Masses of the dead, and in Masses de tempore from Passion Sunday (inclusive) to Maundy Thursday (inclusive).· * 3. In Paschaltide, two Alleluias are added (except in Requiem Masses) to the first verse of the Introit — if they are not already there — and are repeated when this verse is repeated.5 III. Gloria in Excelsis 1. The Gloria in excelsis is recited: A. In Masses Which Are in Conformity with the Divine Office: Whenever Te Deum is recited at Matins,6 except (a) on Maundy 'R. Ill, 6. 2R.G. VIII. ’There is an Introit in "private” (see Glossary, p. 725) Masses on that day (rubric in loco) ‘R.G. VIII, 1. ’While one Alleluia is added (if not already there) to the Offertory and Communion verses (special rubric at the end of the Common of Martvrs in Paschaltide). ‘RG· VIII, 3. 167 168 GENERAL RUBRICS OF THE MISSAL Thursday and Holy Saturday, when the Gloria is said in the Mass though Te Deum is not recited in the Office;7 (Z>) the Mass of the Roga­ tions (Exaudivit), when the Gloria is omitted, even though Te Deum be recited at Matins.® Hence, the Gloria is said : (a) On all feasts0 throughout the year of whatever rite, and whenever the Mass of a feast is said within its octave (even though the octave be a simple one only) ;10 (b) On all Sundays, even if anticipated or if postponed with the Office (except, of course, the Sundays in the Office of which the Te Deum is not recited, i.e., the Sundays of Advent, and those from Septuagesima to Palm Sunday). In a Sunday Mass which has to be resumed in the course of the week, the Gloria is said only: (i) in Paschal tide, or (ii) within an octave which is privileged for the Universal Church, or (iii) in the Mass of the Sunday within the octave of Christmas to be resumed after January 1, or that within the octave of Epiphany to be resumed after January 13 ;” (c) In the following weekday (ferial) Masses: (i) On the eves of the Epiphany, Ascension, and Pentecost; (ii) On the Friday after the octave of the Ascension; (iii) In all the weekday Masses of Paschaltide (except the Mass of the Rogations) ; (iv) In the Saturday Mass of our Blessed Lady. On all these occasions the Te Deum is recited at Matins. B. In Masses Which Are Not in Conformity with the Divine Office: (a) In any solemn votive Mass pro re gravi et simul publica causa,12 except it be celebrated in violet vestments; (b) In the Mass of a transferred solemnity;13 (c) In a Mass which has the privileges of a solemn votive Mass pro re gravi11 (provided it is not celebrated in violet vestments), e.g., the votive Masses of the Blessed Sacrament for the Forty Hours’ Prayer, the votive Mass of the first Friday of the month; ' Ibid. ‘ Special rubric in Mass of the Greater and Lesser Litanies. ’On the Feast of the Holy Innocents (Dec. 28), the Te Deum is said only when the feast occurs on a Sunday, or is cele­ brated as a double of the first class. Only in these cases, therefore, is the Gloria recited at the Mass. It is always recited on the octave-day (rubric in loco). 10 Addit. VII, 1. 11 Ibid. ” Addit. VII, 1. ’’See Addit. IV, 1, 2, 3. 14 Addit. VII, 1. THE VARIABLE PARTS OF THE MASS 169 (rf) In a private votive Mass, if it be: (i) Of an angel or angels;15 (ii) Of our Blessed Lady celebrated on a Saturday;ie (iii) Of a saint or mystery celebrated within the octave (even a simple one) of the feast of this saint or mystery.17 2. Accordingly, the Gloria is omitted?8 (o) Whenever the Te Deum is omitted at Matins /except Maundy Thursday and Holy Saturday) ; (/>) In any Mass which is celebrated in violet vestments; (c) In Masses of the Dead; (J) In a Sunday Mass resumed in the course of the week (with the exceptions explained above) ;10 (e) In a private votive Mass — even in Paschaltide — whether said or sung, except that of the Angels, that of B.V.M. on a Saturday, that of a saint or mystery within the octave of the feast. IV. The Prayers20 (1°) The Prayers in General: A. The Structure of the PrzWers: 1. By the “prayers” of the Mass are meant, normally, that prayer — or group of prayers — that precedes the Epistle, terminates the Offer­ tory, and follows the Communion. The first prayer or group of prayers is called by the Missal “oratio” or “orationes” ;21 the second is known as the “Secret(s),” the prayer(s) said over the bread and wine (oblata} ; the third, the postcommunion(s), the prayer(s) of thanksgiving. 2. The first prayer of the first and third groups, and it alone,22 is preceded by the general salutation to the congregation, Dominus vobiscum. This formula is an invitation to close union in prayer and in act, and it invokes the divine aid that those present may be intimately united in spirit with the sacrificing priest. 3. Ordinarily, the first and second prayers of each group — and these ” Rubric in Votive Mass of the Angels and R.G. VIII, 4. ’‘R.G. VIII, 4 (cf. p. 114, n. 21). "Addit. VII, 1. "R.G. VIII, 3, 4; Addit. VII, 1. ” Ibid. ’"R.G. VII, IX; Addit. V, VI. 51 The first prayer of the Mass was originally termed oratio ad collectam, and so it is often named “collect.’’ In the revised rubrics of the Missal this word is applied only to orationes imperatae (Addit. VI, 4, 5; cf., however, R. XI, 1). "Cf. RG. VII, 7. 170 GENERAL RUBRICS OF THE MISSAL alone23 — are preceded by the more direct invitation to prayer, Oremus.2** The Secrets, however, are not prefaced by this formula ; the Orate, fratres replaces it. 4. As a rule a prayer — especially the older prayers of the Roman Rite — is made up in this way: (a) The invocation of God {Deus, omnipotens Deus, Deus noster, etc.) ; (ά) A reference to an attribute of the Divinity, to the season of the ecclesiastical year, or to the mystery or saint of the occurring feast, as a reason for our petitions and a motive for granting them ; (c) A petition — often introduced by such deprecatory phrases as quaesumus, praesta quaesumus, concede propitius, supplices deprecamur and the like — in keeping with the divine attribute, or the mystery or saint already referred to, with, often, an added motive for the bestowal of what the prayer asks ; {d) A fixed form of conclusion referring to the Mediatorship of Christ — through which alone we obtain from God all good gifts — and with mention of the other Divine Persons, and a brief doxology in their honour. This conclusion is, in turn, terminated by the response Amen,25 which sums up the entire prayer and makes it the prayer of each respondent. 5. Ordinarily, each Secret has a reference to the oblata™ — the bread and wine offered by the faithful for the sacrifice — which are destined to become the Body and Blood of Christ, with a petition for the sanctifi­ cation of the offerers. Each Postcommunion prayer refers, as a rule, to the Sacrament of the Blessed Eucharist, which has just been received, and to its effects. 6. Nearly all the prayers of the Roman Missal are addressed to God the Father; not, however, by name {Pater), but to the First Divine Person considered in His unity, eternity, omnipotence, and sovereignty {omnipotens sempiterne Deus, and similar forms of address are em­ ployed). A few of the more modern, and less classical, prayers are ad­ dressed to God the Son, e.g., the prayer of the Blessed Sacrament {Deus, qui nobis), the collect on the Feast of S. Joseph {Sanctissimae Genitricis " The oratio stiper populum of the ferial Masses of Lent (which is rather a formula of blessing than a prayer), has its own form of invitation, Oremus, Humiliate capita vestra Deo (R. XI, 2). * Sometimes the longer form Oremus, Flectamus genua is used, e.g., on the Wed­ nesday, or Saturday, of an Ember week. :i“Amen” expresses assent and approba­ tion. It is the religious equivalent of “hear, hear” as used by the members of an audience. It is often best translated as “assuredly I” “ Oratio super oblata was the ancient name of the prayer. THE VARIABLE PARTS OF THE MASS 171 tuae Sponsi, quaesumus, Domine}. No collect in the Mass of the Roman Rite is directly addressed to God the Holy Ghost; not even the prayer of Pentecost, which — true to the classical model of a liturgical prayer — is addressed to the Father, with mention of the Holy Spirit. THE CONCLUSION OF PRAYERS27 7. Within the Mass and the Divine Office the solemn or long con­ clusion is used for the prayers. The particular conclusion which is to be used depends on the content of the prayer, and more particularly on its destination.28 The general rules are: (1°) If the prayer be addressed to God the Father: (a) With no reference to the other Divine Persons, the conclusion will be Per Dominum nostrum Jesum Christum, Filium tuum, qui tecum vivit et regnat in unitate Spiritus Sancti Deus, per omnia saecula saeculorum : (ύ) With a reference20 to God the Son, at the beginning or in the body of the prayer, the conclusion will be Per eumdem D.N J.C., etc. ; (c) With a reference to God the Son,30 towards the end of the prayer {e.g., the prayer of our Lady at Christmastide, Deus qui salutis aeternae). the conclusion will be Qui tecum vivit et regnat in unitate Spiritus Sancti Deus, per omnia saecula saeculorum. (2°) If the prayer be addressed to God the Son: The conclusion will be Qui vivis et regnas cum Deo Patri in unitate Spiritus Sancti Deus, per omnia saecula saeculorum. If mention be made of the Father in such a prayer — a rare case — the conclusion will be Qui cum eodem Deo Patre et Spiritu Sancto vivis et regnas Deus, per omnia saecula saeculorum,31 e.g., the collect of the votive Mass of the Passion;32 the Secret of the Mass of S. Anthony (June 13). *(3°) If, in a prayer addressed to the Father or the Son, mention is made of the Person of the Holy Ghost — and not, e.g., of one of His gifts — the end of the appropriate conclusion will be Per, etc., in unitate 77 R.G. IX, 17. "Usually, in the modern Missal, the correct conclusion is indicated by printing its initial words. ’’Even implicit, such as is contained, e.g., in the word Genitrix, or in the refer­ ence to the cross in the prayer of the Exaltation of the Holy Cross (Sept. 14). “Even implicit, such as is contained in the collect of the first Mass of Christmas Day. ” Cf. the conclusion of the second prayer in the Canon after .tgnwj Dei, which is very similar. It is anomalous, and so is the conclusion of the prayer that pre­ cedes it. "This is also the conclusion of three prayers for the dying in R.R. (V, vii, 7). The order of the worth is different in the collect of the Mass of B.V.M., Mediatrix of All Graces, and in the postcommunion of the Mass of the Sacred Lance and Nails. 172 GENERAL RUBRICS OF THE MISSAL ejusdem Spiritus Sancti, etc., e.g., the collect of Pentecost, the post­ communion of Easter Day. Sometimes the word spiritus in a prayer does not mean the Person of the Holy Ghost — in which case it is usually printed in modern Missals with a cursive “s”— and then the appropriate conclusion will remain unchanged,33 e.g., the collect on the Feast of S. Bernardine (May 20), or of S. Jerome Emilian (July 20). THE NUMBER OF CONCLUSIONS 8. As a general rule, if there are several prayers in any particular Mass, only the first prayer of each group — collect, Secret, or postcommunion prayers — and the last, will have a conclusion.3*· All the prayers between the first and last are said without a conclusion. The last, then, has its own appropriate ending, unaffected by any of the prayers that preceded it. 9. Ordinarily, the first or chief prayer stands by itself with its own conclusion, but sometimes it will have added to it under one conclusion another prayer;35 the conclusion will then be the one proper to the second — the added — prayer. 10. The adding of a prayer under one and the same conclusion to the chief prayer of the Mass, makes the added prayer, as it were, one with the chief prayer, and gives to the entire Mass something of the character and meaning of the added prayer.36 It occurs (a) when an important rite, which has not an entire proper Mass of its own, takes place within the Mass of the day, or at least in intimate connexion with its, e.g., in the Mass at an Ordination, or at the consecration of a bishop, a special prayer for the newly ordained is added under one conclusion to the prayer of the day; when a cemetery is blessed before Mass, a special prayer in reference to the cemetery is added under one conclusion to the prayer of the day: (Z>) when the celebration of some solemn Mass, not connected with the Office of the day, is impeded, and the Mass of the day has to be substituted for it, then the prayer of the impeded votive Mass is added under one conclusion to the prayer of the Mass of the day, and takes the place oj this impeded Mass·'1 For example, at a mar” I.e., the word ejusdem will not be introduced (cf. S.R.C. 2682"). ** R.G. VII, 7. An exception (an appar­ ent exception only, because it is not an ordinary oratio') is the "Oratio super populum” in the ferial Masses of Lent, which has its own proper invitation to praver and its own conclusion “S.R.C. 2326*| 2724. ** Cf. Callewaert, Cacrcmoniale, p. 73. " The prayer from an impeded votive Mass must be added, if the votive Mass is one prescribed for some occasion, e.g., at the consecration of an altar; it may be added if the votive Mass is merely per­ mitted, e.g., the votive Mass of the Sacred Heart on the first Friday of the month (c. p. 79, § 5)., THE VARIABLE PARTS OF THE MASS 173 riage if — because of the occurring feast — the votive Mass pro sponso cl sponsa may not be celebrated, the prayer from it is added to the prayer of the day, under one conclusion, and takes the place of the im­ peded votive Mass; if, during the Forty Hours’ Prayer, the solemn vo­ tive Mass of the Blessed Sacrament is impeded, as a substitute the prayer from it is added under one conclusion to the prayer of the Mass of the day. 11. Normally, only one prayer — i.e., one collect, one Secret, one post­ communion — is added under one conclusion to the prayer of the Mass, but it may happen that even several prayers may have to be added under one conclusion. If, for example, on the day of the consecration of a ^Common church, the votive Mass of the Dedication to the Accessory / / was impeded, then \ the prayer >ofBroadly Speaking prayer of the Mass of the day are added the Dedication and the prayer of the Titular.38 Special \Votive<^2 Strictly .Commemorations X Speaking B. Division of the Prayers: Principal {i.e., the collect,39 Secret, and postcommunion proper to the Mass — festal, dominical, ferial, or votive — which is being celebrated) < A special commemoration is the remembrance in the Mass — by a col­ lect, Secret, and postcommunion added to those proper to the Mass which is being celebrated — of an occurring Sunday, feast, octave, or feria, which has been (ordinarily) commemorated at Lauds in the Divine Office of the day.40 The Common commemorations are certain prayers — varying accord­ ing to the season, and called by the rubrics Orationes pro diversitate 3,Sec Glossary, p. 728. If there were two or three Titulars of equal standing, the prayer of each should be added, unless they had a common feast. "If there is more than one collect proper to the Mass of the day — i.e., when there is more than one Scripture reading, as in the Mass of the Wednesday or Satur­ day of Quarter Tense week - the principal prayer is the one which immediately follows Kyrie, eleison (R G. VII, I). wCf. Addit. V, 1. 174 GENERAL RUBRICS OF THE MISSAL temporum assignatae — which are usually added in a Mass of semi­ double or simple rite.41 Votive prayers are those which — though unconnected with the canon­ ical Office of the day — are added on certain occasions, either by direc­ tion of the rubrics,42 or of the Ordinary (the orationes imperatae), or by the wish {voto) of the celebrating priest.43 It is these latter prayers that are “votive” in the proper sense; but the term is applied, broadly speak­ ing, to the two other classes of prayers. While the votive prayers in the broad sense of the word are ordered, and so are obligatory, the strictly votive prayers are permitted, and so are facultative. C. The Number of the Prayers:44 1. The number of prayers to be said at Mass is, normally, determined by the rubrics — sometimes also the Ordinary adds one or more — and is not left to the choice of the Celebrant, or the wish of the person for whose intention the Mass is said. 2. Usually the rite of the Mass determines the number of prayers — the higher the rite the less the number. Apart from special occurring commemorations, and/or orationes imperatae, as a general rule {per se) there will be (a) one prayer in a Mass of double rite,45 (b) three prayers in a Mass of semidouble rite,40 (c) three prayers in a Mass (festal, ferial, or votive) of simple rite; if a Mass of simple rite be a private" one, other prayers may be added — on conditions48 — according to the wish of the Celebrant.40 3. In a Mass of semidouble or simple rite the second and third prayers will, ordinarily, be the common commemorations;50 if special commemo­ rations occur,1 they will replace the common commemorations, i.e., if there be one special commemoration it will replace the first common prayer, and this latter will be said in the third place, replacing the second common prayer; if there be two or more special commemorations, they will replace the common prayers, which will be omitted.2 4. Exceptions to these rules are these : (i) On Palm Sunday (semidouble), and on the vigil of Pentecost (semi41 R.G. IX, 2 sqq.; Addit. VI, 1. "E.g., the prayer of the Blessed Sacrament in certain Masses (see p. 184). " Addit. VI, 3, 4, 6. u R.G. IX; Addit. VI. 41 R.G. IX, 1. "R.G. IX, 2. 47 Not solemn or sung, nor Conventual (see Glossary', p. 725). "See infra (§51). "R.G. IX, 12; Addit. VI, 6. “See p. 179. ’ Not the commemoration of a feast of double rite, for, if such a commemoration occurs, both the common prayers will be omitted (see p. 179). * Addit. VI, 1. THE VARIABLE PARTS OF THE MASS 175 double), there is only one prayer.34On these days and on Christmas Eve even special occurring commemorations are omitted (except that of the fourth Sunday of Advent, falling on December 24) ; (ii) Apart from special commemorations or orationes imperatae, only two prayers are said : (a) In Masses of the season (de tempore) during Passiontide·/ (b) On days of semidouble rite during Passion Week and during the octaves of Easter and Pentecost;5* (c) On Sundays within octaves.0 (iii) If a double7 be commemorated,8 e.g., on a Sunday, the common commemoration is omitted.9 résumé : Accordingly, apart from special commemorations or orationes impe­ ratae, there will be in the Mass : One Prayer Two Prayers Three Prayers (a) On a feast of double rite; (b) On Palm Sunday,10*on the vigil of Christmas and of Pentecost; LU) In a solemn votive Mass (pro re gravi, etc.).11 f(fl) In Masses de tempore in Passiontide; (b) On days of semidouble rite within the octaves of Easter and Pentecost; i(c) On Sundays within octaves. C(a) On Sundays (except Palm Sunday) ;12* (b) On a feast of semidouble or simple rite; On weekdays (feriae), on vigils (except Christ­ mas and Pentecost), and within octaves (ex­ cept Easter and Pentecost). (2°) Change of Prayers: 1. Prayers in the Mass may resemble one another, or be identical, either (a) in their text, or (b) in the purpose for which they are said, ’R.G. IX, 9 and special rubric in loco. 4 Rubric of Passion Sunday. ’R.G, IX, 8; Addit. VI, 1. ’R.G. IX, 10; Addit. VI, 1. ’Or an impeded votive Mass pro rc gravi (cf. S.R.C. 4372”), or the external solemnity of a feast (on a Sunday) be commemorated (Addit. VI, 1). ’Sometimes the commemoration of a double may occur in a Mass of simple rite, e.g., in the Mass of a feria that has a proper Mass or in that of a vigil; in the votive Mass of the newly wed. • For other cases in which a common commemoration is omitted, see infra, p. 179. ”Addit. V, 1 and VI, 1. "R.G. IX, 14; Addit. VI, 1. ” And except, of course, Sundays of double rite, i.e., Easter, Low, and Pentecost Sundays. 176 GENERAL RUBRICS OF THE MISSAL e.g., in the mystery or saint in whose honour they are recited. As the Roman Rite avoids the repetition of identical, or nearly identical, prayers there are two general principles on this matter: (1) In the same Mass the same prayer — collect, Secret, or postcommunion— is not to be said twice. (2) In the same Mass the same subject is not dealt with twice (non fit bis de eodem}. In each case another prayer must be substituted.13 rule 1 : 2. Two prayers are considered the same — and so the second one must be changed — if they differ in text by a few words only, e.g., the collect Da, quaesumus for the vigil of an Apostle and in the Mass Statuit for a confessor bishop; or if the petition in both consists of the same, or almost the same words, even though, in the other parts, the prayers differ somewhat, e.g., the collect for the Feast of S. Joseph, March 19, and for that of S. Matthew, December 21. On the other hand, two prayers are considered difierent — and so both may be said in the same Mass — if, though the petition in each be the same, the other parts differ entirely one from another, e.g., the collect A cunctis and that Ecclesiae ;u or if the petition in each differs, even though the rest of the prayer is the same or almost the same, e.g., the collect Deus qui nos of the Mass Sacerdotes Dei10 and of the Mass Os justi.10 3. The prayer which comes later*1175 is the one to be changed. If the prayer which must be changed be a proper prayer, the substitute will be taken from the Common; if it be a prayer from the Common, the sub­ stitute will be an alternative from the Common.18 Thus, e.g., the very first Common — in vigiliis Apostolorum — provides a substitute for the prayer Da, quaesumus; there are two Masses in the Common for a martyr bishop, and two for a martyr not a bishop, for the time outside Paschaltide. If needs be — in the rare case when more than one substi­ tute prayer may be required — an alternative prayer is taken from an­ other Common, adapting it to the occasion, e.g., a prayer for a martyr bishop, might be taken — if necessary — from the Common of a con­ fessor bishop, and the word Martyris substituted for Confessoris. 4. If, however, on a feast whose Mass is taken from a Common which “Cf. RG. VII, 8. !i “Contra persecutores Ecclesiae” (Ora­ tiones Diversae, No. 10; cf. S.R.C. 2986’). 15 The second Mass of the Common of one martyr bishop outside Paschaltide. “The first Mass of the Common of a confessor, not a bishop. ” It will be, therefore, a commemoration — not the chief prayer of the Mass — or the latter of two commemorations. “When there is no alternative for the Common or the prayer (e.g., in the Mass for an abbot), a prayer is taken from an­ other Common, with the necessary modifi­ cations (e.g., that for an abbot from the Common of a confessor non-bishop). THE VARIABLE PARTS OF THE MASS 177 has alternative Masses,10 a feria which has the same prayer as this Com­ mon is to be commemorated, the prayer of the feria is not changed. Instead the entire Mass of the feast is changed, and the alternative Mass found in the same Common is used,20 adapting it — if needs be — to the feast, e.g., by the omission of a word like Episcopi or Virginis, if it did not apply to the saint in question. 5. If no change of prayer can be found — either in a Common or among the Orationes Diversae — the prayer which should be changed is entirely omitted. The same solution of the problem is employed if the prayer which should be changed is an oratio iniperata.21 6. Only the prayer which is the same as a preceding prayer is to be changed, the two corresponding prayers in the particular Mass remain­ ing unchanged. Thus, if the collect must be changed, because of the prior occurrence of the same prayer, the Secret and postcommunion are not changed; should it be necessary to change the Secret, the collect and postcommunion remain unchanged. 7. If, in the prayer of a feast which is transferred — even permanently — such words as hunc diem, hodierna die, praesentem diem occur, they are not to be omitted nor altered (without consulting the Congregation of Sacred Rites), when saying the prayer on the day to which the feast is transferred.22 rule 2: 8. Rule 2 for the change of prayers is: De eodem bis non fit in eadem Missa. Hence in the Mass of any mystery or saint the same mystery or saint is not commemorated. Thus, in the Mass of the Sacred Heart, or of the Passion, celebrated before the Blessed Sacrament exposed,23 the prayer of the Blessed Sacrament is not added, as it would be in other Masses said during Exposition21; in the prayer A cunctis the name of S. Joseph is omitted, if this prayer be recited in the (votive) Mass of the Saint, and the names of SS. Peter and Paul are omitted if the prayer occur in their (votive) Mass. Neither may a prayer be re­ peated as an oratio imperata, if it has already occurred in the Mass, e.g., the prayer Deus refugium nostrum — which is the prayer “pro quacum­ que necessitate” — may not be said as an oratio imperata on the twenty”E.g., the Common of one martyr out­ side Paschaltide, or the Common of a confessor bishop. 50 S.R.C. 3844 *. "S.R.C. 3164, 3213’. a S.R.C. 2572”. It is not the same for votive Masses (sec p. 71). "The Blessed Sacrament, the Passion, Cross, Redemption (e.g., Feast of the Most Holy Redeemer), Sacred Heart, and the Precious Blood arc regarded as the same mystery in the Sacred Liturgy — the mystery of the Passion (S.R.C. 3924‘). "Sec p. 184. 178 GENERAL RUBRICS OF THE MISSAL second Sunday after Pentecost, since on that Sunday it is the collect of the day. (3°) The Accessory Prayers: 1. Added to the principal prayers (collect, Secret, postcommunion) of the Mass there may be, on occasion, other prayers. These will be either: (A1) Special Commemorations; (B1) Common Commemorations; (C1) Votive Prayers. (A1) Special Commemorations : 2. By a special commemoration is meant the remembrance — by a special collect, Secret, and postcommunion — of some Office (dominical or ferial), or of some mystery or saint whose feast occurs on that day, which cannot be fully celebrated by its complete Mass,25 because of the occurrence of another Office of higher rank. GENERAL RULE .* * In the Mass of the day20 there will be the same special commemora­ tions, in the same order, as were made at Lauds, according to the calendar of the church, or of the public or semipublic oratory, in which the Mass is celebrated.27 exceptions : (i) All special commemorations are excluded from the Mass of Palm Sunday and the vigil of Pentecost.28 (ii) In a sung or Conventual Mass,29 on a double of the first class, the commemoration of a simplified double or semidouble, or of a common octave-day, is omitted.30 In such Masses,31 on a double of the second class, the commemoration of a simple occurring feast, or octave-day of simple rite, is omitted.32 a In such a case the impeded feast is said to be “simplified.” * For commemorations in a votive Mass, see p. 77 ; for those in Conventual and sung Masses, see p. 134. ”R.G. VII, 1; Addit. V, 1. To the Suffrage of Lauds (or the commemoration of the cross in Paschaltide) there is no corresponding commemoration in the Mass (Addit. V, 1). ’'Special rubric in loco. s But these commemorations arc made in private Masses. ”A feast of the Lord, however, occurring on any minor Sunday or on the vigil of the Epiphany, is commemorated in sung and Conventual Masses on a double of the first class, if it had been commemorated in the Office (Addit. V, 1). ” See note 29. ■ Addit. V, 1. In other words: when an occurring feast is commemorated, at first Vespers, it is commemorated at all Masses; when it is commemorated at Lauds only, it is commemorated at private Masses only (çf. R.G. VII, 1). THE VARIABLE PARTS OF THE MASS 179 (iii) On the other hand, the following commemorations are made at Mass, though not made at Lauds :33 (a) Of a common vigil in occurrence with a weekday of Lent, or with an Ember Day, or with an anticipated Sunday, or with a higher vigil ; (ô) Of a “resumed” Sunday;34 (c) Of the Greater or Lesser Litanies.35 (B1) Common Connnemorations:30 3. As three prayers must, ordinarily, be said in a Mass of which the rite is less than double, and as special commemorations do not always occur, common commemorations, which vary according to the season, are provided in the Missal. They are: (1°) The prayer to ask the suffrages of the saints (A cunctis') ; (2°) The prayer for the living and dead (Omnipotens sempiterne Deus) ; (3°) The prayer of the Holy Ghost (Deus, qui corda fidelium) ; (4°) The prayer for the Pope (Deus, omnium fidelium)·, (5°) The prayer against the persecutors of the Church (Ecclesiae tuae) ; (6°) The prayer of our Lady: (a) In Advent (Deus, qui de beatae) ; (b) At Christmastide (Deus, qui salutis) ; (c) For other times (Concede) ; (7°) The oratio ad libitum. The season for which each prayer is appointed is given in Rubricae Generales IX and Additiones VI, and, in practice, will be found indicated in the current Ordo?1 4. These common commemorations are said only in Masses of semi­ double or simple rite, or in private votive Masses. They are not said in a Mass of double rite, nor in a solemn votive Mass pro re gravi, or similar privileged Mass. Even in Masses of less than double rite they are omitted :38 (a) If a feast of double rite is commemorated; ” Addit. V, 1. When a common vigil occurs on a weekday of Advent, the Office is of the weekday, and the vigil is not commemorated; but the Mass (outside Quarter Tense) is of the vigil, with a commemoration of the fcria. “Sec p. 54. 13 Which are commemorated at Lauds on only the Monday of Rogations. ” Cf. table on p. 116. " Cf. table on p. 116. * Addit. VI, I, 180 GENERAL RUBRICS OF THE MISSAL (/>) On Palm Sunday and the vigil of Pentecost; (c) On Sundays30 on which an occurring octave is commemorated. Only one common commemoration is admitted from Passion Sunday to Low Saturday, and during the octaves of Easter and Pentecost. 5. Common commemorations give place to special commemorations, and so if one special commemoration occurs, the second common prayer is omitted and the first replaces it (being recited as third prayer); if two or more special commemorations occur, both the common prayers are omitted.* 40 REMARKS ON SOME OF THE COMMON COMMEMORATIONS (A0) The Prayer A cunctis: 6. At the letter N. in this prayer, and in the corresponding postcom­ munion {Mundet et muniat nos), is mentioned the name of the Titular4’ of the church or oratory42 in which Mass is celebrated.43* If there are several Titulars of equal rank {aeque principales), the names of all are to be mentioned, and in the order of the Litanies of the Saints (cf. § 10, infra) ; otherwise the chief one alone is named. Only a church or oratory which has been consecrated, or at least solemnly blessed, according to the form given in the Roman Ritual (VIII, xxvii), has a Titular.41 This Titular is the Divine Person (e.g., the Blessed Trinity) or mystery (e.g., the Most Holy Sacrament), or the saint, in whose honour the edifice has been erected and dedicated, or solemnly blessed, and from whom it takes its name.45 , 7. The name of the Titular is not mentioned, and so the words alquc beato which precede N. are omitted:40 ” Even anticipated, or postponed — and that for the Mass alone (cf. S.R.C., Mar. 3, 1936 — ad XI). This decision determines the scope of the words "in quavis Domi­ nica” of Addit VI, 1. In private Masses celebrated of a day within an octave, the common commemoration is omitted also, if a commemoration is made of an impeded Sunday (S.R.C., May 16, 1939 — ad IV). 40 In a Mass of thanksgiving, the prayer of thanks is added to the prayer of the Mass under one conclusion (see rubric at the end of the votive Masses in the Missal). It is not counted as a second prayer, for it is not a commemoration. It and the prayer of the Mass are counted as one only. 41 The Titular of a church must not be confused with the Patron of a place (see Glossary, p. 728, and p. 726). 43 S.R.C. 4025s, 4110. ” Rubric of the Missal after the prayer A cunctis in the Orationes Diversae. By "Titularis propriae ecclesiae” in this rubric is meant the Titular of the church or oratory in which Mass is celebrated. ‘’C.J.C. 1168 (§1). If a church or oratory' has been blessed with only the Benedictio loci (R.R. VIII, vi), it has no Titular (cf. S.R.C. 3752 *, 4110). “ Cf. S.R.C. 3048. .. a 44 Rubric of Missal after A cunctis THE VARIABLE PARTS OF THE MASS 181 (a) If the Titular be a Divine Person or a mystery of the Lord4’ (e.g., the Incarnation, the Holy Name, the Holy Cross) ; (b) If the name of the Titular has been already mentioned in the Mass, either because the (votive) Mass of the Titular is being celebrated, or he has been commemorated, or his name has just been pronounced in the prayer A cunctis itself (i.e., if the Titular be our Lady,48 S. Joseph, S. Peter, or S. Paul) ;40 (c) If the place where the Mass is being celebrated has no Titular (e.g., Mass in a private oratory or in the open air). 8. In these cases in which the name of the Titular may not be men­ tioned in the A cunctis, before the reform of the Roman Breviary (1911) it was permitted or even enjoined, in virtue of customary law', to men­ tion instead the name of the Patron of the place (or, if there were none, the Patron of the diocese), in those places, and those only, where, by custom, the Patron was named in the Suffrage of the Saints in the Divine Office.50 In view of the new form of the Suffrage, and the new rubric introduced into the Missal in 1920 (and which is entirely silent about the mention of the Patron), it is extremely doubtful if it is any longer permitted in those places to name the Patron, when the Titular may not be named.*1 9. Regulars2 are permitted to insert the name of their Founder (if a canonized saint), along with the Titular, in the A cunctis.3 In doing so the order of the Litanies of the Saints is to be observed. But the members of a Congregation or Institute, even if they have a proper calendar, may ,:For the word that precedes the name of the Titular, i.e., intercedente, is not applicable in such a case. lTn a Mass of B.V.M. the prayer .-1 cunctis does not occur as a common com­ memoration (Addit. VI, 1, §8), but it might occur as an oratio imperata, or be chosen as a votive prayer. In such a case the second form of the A cunctis (which omits the reference to our Lady) is used. * If the A cunctis occur in a Mass of S. Joseph, or of SS. Peter and Paul, or in one in which they arc commemorated, the name of the saint in question is omitted in this prayer (rubric of the Missal). “Cf. S.R.C. 2814’, 2822’, 4043’, 4054’, 4194’. ’ Cf. Ephemerides Liturgicac, 1926 (p. 259), 1930 (p. 325), 1931 (p. 413). A few authorities (e.g., Hébert, Vavasseur-Stercky, Bootsma) think the custom may still be observed. In 1863 the Congregation of Propaganda Fide permitted in England, in virtue of usage, the mention of the name of the Patron of the country (S. George), or of the diocese, instead of that of the Titular. To conform to the ordinary legislation of the Church, which requires the mention of the Titular in the .4 cunctis, the bishops of England petitioned the Holy See to be allowed to abandon the local usage, and the petition was granted by S.R.C., under the date Dec. 1, 1938. ’In the strict sense of the term (C.J.C. 488, 7°; cf. S.R.C. 4403’). ’S.R.C. 3758. This is a personal priv­ ilege of a Regular priest and so may be exercised everywhere (cf. C.J.C. 74). 182 general rubrics of the missal not — without an Apostolic induit — insert in the A cunctis the name of “the principal Patron” of their Congregation? 10. In naming Titulars — or a Titular and a Patron or Founder —in the A cunctis, the order of the dignity of the saints, as given in the Litanies, is to be observed.5 Hence: (а) If the Titular be an angel (e.g., S. Michael), or S. John the Bap­ tist, he will be mentioned before S. Joseph; (б) If there be more than one Titular to be named, the order of their naming will be that of the Litanies; if the actual names of the Titulars do not occur in the Litanies, the order of the classification of the latter is to be followed, hence, e.g., a confessor will be named after a martyr, but before a virgin ; (c) If a Titular and a Founder (for Regulars) be of equal dignity, e.g., if both be martyrs or confessors, the Titular is mentioned first in the A cunctis. 11. In the secondary oratories of Religious houses, seminaries, etc.— whether they be private or semipublic, solemnly blessed or not — it is the Titular of the church attached to the house, or of the chiej oratory,6 if there be no church, that is to be named in the A cunctis.1 Secondary oratories, even if solemnly blessed, do not enjoy the privilege of the naming of their Titular. 12. If the A cunctis be said in a Mass, the prayer *Dejende may not be recited,0 because both mention our Blessed Lady. (B°) The Prayer Ecclesiae or for the Pope 13. The prayer Ecclesiae is Number 10 among the Orationes Diversae in the Missal, under the title “contra persecutores Ecclesiae” ; that for the Pope is Number 4. In it, at N., the Pope’s name is inserted, but not the number attaching to it (i.e., “Pium,” is said, not “Pium duodecimum”). 14. When these two prayers are indicated by the rubric for a common commemoration a choice is given, and the Celebrant may say whichever one he chooses, except when the Holy See is vacant. Then he is obliged to say the prayer Ecclesiae, and may not substitute for it Oratio pro Summo Pontifice eligendo. . 15. If on a day on which the prayer Ecclesiae or that for the Pope 4 S.R.C. 4403s. 11 Rubric and S.R.C. 1333 *, 3249’, 3252, 3758, 4043’, 4055’·*. * Granted that it has been solemnly blessed and so has a Titular. ’S.R.C. 3804 *, *. 4192 I· ■ · "Pro congregatione cl familia” (No. 8 in Orationes Diversae). "S.R.C. 3767’*. In such a case, however, the second form of .4 cunctis, omitting the reference to our Lady, might be used. THE VARIABLE PARTS OF THE MASS 183 occurs as a common commemoration {i.e., ordinarily, as the third prayer) the prayer for the Pope be also an oratio imperata, it is not necessary to say both. It suffices to say the oratio imperata alone as the third prayer.10 (C°) The Prayer “Ad Libitum” 16. At certain times the rubric prescribes as second common commem­ oration a prayer “ad libitum.” This does not mean that the Celebrant may omit this third prayer if he likes, but it means that he may himself choose what the third prayer will be, for a private Mass, or for a sung one, if it is not conventual nor a Mass of a community.* 11 17. The Celebrant may choose any prayer from the Orationes Diversae of the Missal, or from any Mass (of a Divine Person, mystery, or saint) that may be said as a votive Mass in the church where he is celebrating (see p. 68).12 He may choose, e.g., the prayer for the bishop, which is to be found in the votive Mass “in anniversario electionis et consecra­ tionis Episcopi.”13 18. He may not, however, choose a prayer for the dead,14 nor the prayer of a mystery or saint of whom he has already said the prayer in this Mass, nor the prayer which petitions the same grace as a prayer already said in this Mass. Hence, e.g., if the second common commemora­ tion be A cunctis (No. 2 of Orationes Diversae) the prayer Dcjende (No. 8) may not be chosen for the third prayer.15 Nor may the Cele­ brant select a prayer from a Mass which may not be celebrated as a votive Mass. Hence he may not choose the prayer of (i) a Mass of any Sunday, weekday, or vigil; nor (ii) of a beatified servant of God; nor of (iii) the Nativity, Epiphany, Easter, Ascension, etc., nor (iv) of the Nativity or Assumption of our Lady. 19. If there is an oratio imperata, it may be said as the “oratio ad libitum.”10 But if there is a prayer, extrinsic to the Mass of the day, which is prescribed by the rubrics — e.g., the prayer of the Blessed Sacrament in a Mass during Exposition17 — it may not be substituted for the “oratio ad libitum.” It must be said after this, in the fourth place. '"Addit. VI, 4. But if the prayer Ecclcdae be the oratio imperata, then that for the Pope must be said as the common commemoration. In other words, the prayer for the Pope fulfils both precepts at once, the prayer Ecclesiae docs not (S.R.C., May 16, 1939 —ad III). 11 In Conventual Masses or in sung (com­ munity) Masses the choice of the prayer belongs to the Dean of the Chapter, or the Superior of the community (Addil. VI, 1). ’’S.R.C. 2365’. ’’S.R.C. 3924’. “Except in a Mass of simple rite, out­ side Paschaltide (cf. §63, infra'). ’’S.R.C. 3767” (cf. § 12, supra). '"Addit. VI, 1. But the prayer Fidelium, when of obligation (see p. 193), may not be said as the prayer “ad libitum" {Addit. 111,2). ’’See §22. 184 (C1) GENERAL RUBRICS OF THE MISSAL votive prayers: 20. Besides special and common commemorations there is a third class of accessory prayers, i.e., Votive Prayers — those that have no con­ nexion with the Office of the day. Sometimes they are prayers which are ordered, on occasion, by the rubrics or by the Ordinary, in which case they are known as “votive” prayers broadly speaking ; at other times they are prayers which, in certain Masses, may be added, according to the wish (voto) of the Celebrant, and these are called “votive” in the strict sense.18* The first class of votive prayers are prescribed by the rubrics for the entire Church of the Roman Rite, or by the Ordinary for a diocese (or Order), and they are recited after all commemorations, special or com­ mon, but before strictly votive prayers. The second class are permitted, on conditions, in certain Masses, and are recited last of all prayers. 21. (1°) Votive Prayers in the Broad Sense: These are, in the order of their dignity: 1. The prayer of the Blessed Sacrament; 2. The prayer for the Pope or the Bishop on certain anniversaries; 3. The prayer on the anniversary of the Celebrant’s ordination;” 4. Orationes imperatae; 5. The prayer Fidelium (for the dead).20 1. The Prayer oj the Blessed Sacrament 22. The prayer of the Blessed Sacrament — i.e., the collect, Secret, and postcommunion from the votive Mass De Sanctissimo Eucharistiae Sacramento21 — is to be sung or said, even on the most solemn feasts of the Church22 (including Holy Saturday),23 in every Mass, whether sung or said, which is celebrated : (σ) At any altar in a church or oratory where solemn Exposition of the Blessed Sacrament24 is actually in progress; or (ύ) at the altar where, immediately after Mass, the Blessed Sacrament is, for a public ’’They are also called "prayers of devotion.” “This is really a strictly votive prayer, being facultative. 20 Regarding this, see the section that deals with prayers for the dead in the Mass (§§ 63 sqq.). 21 This votive Mass is found among the first class of votive Masses in the Missal. It is the seventh of these (the second one assigned to Thursday). 22 S.R.C., Apr. 27, 1927; Jan. 11, 1923. a S.R.C., June 8, 1928. 21 Whether it be the Forty Hours’ Prayer, or any other Exposition held for a public cause, even if it lasts only during .the time of Mass (S.R.C., May 16, 1939 — ad VII). THE VARIABLE PARTS OF THE MASS 185 cause, to be exposed,25 and carried in procession or from which It is simply to be carried in procession. 23. That the prayer of the Blessed Sacrament may and should, then, be said, the Exposition must be: (i) for a public cause — e.g., the spiritual utility of a congregation or of a community,26 the solemnity of an occurring feast, to seek a favour of public necessity or utility, such as, peace, the cessation of an epidemic — not for a private cause, such as the welfare of a sick or dying person; (ii) an Exposition which is pri­ marily for the Adoration of the Blessed Sacrament — and not for another function, e.g., the recitation of prayers to be terminated by Benediction — and lasts a certain time, e.g., at least half an hour,27 or for the length of time occupied by a procession of the Blessed Sacrament.28 24. The prayer of the Blessed Sacrament is not, however, to be said (c) on All Souls’ Day (if, e.g., the Forty Hours’ Prayer should be in progress), nor (ό) if the Mass is of a mystery identical with the Blessed Eucharist (i.e., of the Passion, Cross, Most Holy Redeemer, Sacred Heart, Precious Blood,29 or Eucharistic Heart), or if the commemora­ tion of such a mystery occurs.30 25. The prayer of the Blessed Sacrament is not to be said under one conclusion with the prayer of the Mass.'11 It is recited after the prayers prescribed by the rubrics (i.e., special or common commemorations, in­ cluding the prayer “ad libitum”), but before (a) the prayers ordered or permitted, on occasion, by the rubrics (e.g., on the anniversary of the Bishop’s consecration, or of the Celebrant’s ordination), (b) orationes imperatae and prayers of devotion (i.e., “votive” prayers in the strict sense).32 26. When this collect of the Blessed Sacrament is thus added in the Mass, it does not33 give any right to add the Creed, or to say the Preface of the Nativity, or the Gospel of the Mass of the Blessed Sacrament as the last Gospel. ;s Even though the Host for the Exposi­ tion is not consecrated at the Mass, but has been previously consecrated and is reserved in the tabernacle (cf. SR.C. 4269'°). *Of at least ten persons (Vermeersch in Periodica, 1930). " Vermeersch. “Cf. S.R.C. 2552«, 2598’, 3922‘. “S.R.C. 3924**, 36131. The prayer is not, then, omitted on the feasts of the Circum­ cision, Holy Name, Purification, Transfigu­ ration, or Christ-King. "S.R.C., Apr. 27, 1927; Jan. 11, 1928. ” Unless it replaces an impeded votive Mass of the Blessed Sacrament permitted, in a special case, by induit of the Holy See, or ordered by the Ordinary for a grave and public cause (cf. Addit. II, 3; S.R.C., Jan. 11, 1928). "S.R.C., Jan. 11, 1928. M As it would if it were replacing an impeded votive Mass (see p. 98). 186 GENERAL RUBRICS OF THE MISSAL 2. The Prayer jor the Pope or Bishop3 ' 27. On the anniversary day35 of the Pope’s election, and on that of his coronation, all priests are to say in Mass the prayer Pro Papa (No. 4 among Orationes Diversae), according to the rules which govern the prayer for the bishop (see injra).36*40 28. On the anniversary day of the diocesan Bishop’s election (or trans­ lation), and on that of his consecration, the prayer Deus omnium fidelium pastor et rector1 — with mention of the Christian (baptismal) name of the Bishop at N., following jamulum tuum, and of the name of his diocese, after ecclesiae33 — is to be said by each priest30 who celebrates within the diocese, at every Mass,10 except a Recjuiem Mass.41 29. The prayer for the Pope or Bishop is omitted only on: (a) The primary feasts of our Lord which are doubles of the first class in the Universal Church42 (except the Monday and Tuesday of Easter and Pentecost week) ; (ό) The vigils of Christmas and Pentecost, and Palm Sunday,43 Maundy Thursday, and Holy Saturday; (c) All Souls’ Day.44 The prayer is also omitted in a Conventual Mass, or in sung Masses in a church where the votive Mass of the anniversary is sung.45 30. If the prayer for the Pope be permanently impeded throughout the Church, because his anniversary falls always on a double of the first class or on December 24, it is to be said permanently on the next day not occupied by a double of the first class. If the prayer for the Bishop be so impeded throughout his diocese, or impeded because of the perpetual M Addit. II, 4, 5, 6. ” As indicated in the Ordo (cf. p. 80). "Addit. II, 4; S.R.C. 2740”, 3078’. " It is the prayer for the Pope (No. 4 among Orationes Diversae), or that from the votive Mass “in anniversario electionis et consecrationis Episcopi." “In place of “tuae," in the prayer for the Pope; where “N” is printed, in the prayer from the votive Mass. ** Even Regulars saying Mass in exempt churches. 40 Including sung and Conventual Masses, except in a church where the votive Mass of the anniversary itself is sung. This Mass may not be celebrated as a private votive Mass. "Addit. II, 5; S.R.C. 2528’, 3078*·4·’, 2_ 3440’, 3824s. The same rule holds (prob­ ably) for an Apostolic Administrator, if he be permanently constituted (cf. CJ.C. 315). 42 See p. 77. On other doubles of the first class the prayer is not omitted. 43 For these days admit, normally, only one prayer in the Mass. Some authorities, however, (e.g., Ephemerides Liturgicae, 1921, p. 254), teach that the prayer is not forbidden on Palm Sunday and the vigil of Pentecost, because of the silence of the rubrics (Addit. II, 5; V, 3), and because even on these days an oratio im­ perata dicenda etiam in duplicibus primae classis is not prohibited (Addit. VI, 4). 44 Addit. II, 3; V, 3. 43 Addit. II, 5. THE VARIABLE PARTS OF THE MASS 187 occurrence, on the date of his anniversary, of either anniversary of the Pope, it is to be said permanently on the next day not occupied in the diocesan calendar by a double of the first class, or by an anniversary of the Pope. When the prayer is accidentally impeded, by the Offices mentioned above, it is omitted for that occasion.'10 31. The prayer for the bishop (or Pope) is said ajter all the prayers prescribed by the rubrics — i.e., special or common commemorations, or, on occasion, the prayer of the Blessed Sacrament47 — but bejore orationes imperatae and strictly votive prayers.48* It is never said under one con­ clusion with the prayer of the Mass, except it takes the place of the votive anniversary Mass prescribed by the Bishop,40 but impeded by the occurrence of an Office of higher rank. 32. If, on the Bishop’s anniversary day, there should be an oratio imperata for the Pope, the latter is omitted for the occasion50 (since the same prayer is used for both). 3. The Prayer on the Anniversary oj Ordination: 33. On the anniversary of his ordination to the priesthood — calculated according to the date of the month, and not according to the ecclesiastical calendar — every priest may1 add in his Mass, provided it is not a Requiem Mass, the prayer Pro Seipso Sacerdote (No. 20 among the Orationes Diversae ) ~ 34. This prayer is to be said “after the prayers prescribed by the rubrics” — i.e., after special or common commemorations, and after the prayer of the Blessed Sacrament and for the Pope or Bishop, or for the Pope and Bishop alone, when these are prescribed — but before any oratio imper ata,Λ or any votive prayers. It is never to be said under one conclusion with the prayer of the Mass. 35. The prayer may not be added: * (g) On a double of the first class; (ά) On the vigils of Christmas and Pentecost, or on Palm Sunday, for the Mass of these three days admits, normally, only one prayer. * Addit. II, 6; ci. S.R.C. 3762‘. 47 Cf. supra, p. 184. " Addit. II, 5. “See p. 79. “S.R.C. 3213** . ’ As the privilege is facultative, this prayer ought to be classed as a “votive” prayer in the strict sense. However, it is reckoned among the prayers (unconnected with the Office of the day) prescribed by the rubrics, and the order of its rank is alter the prayer of the Blessed Sacrament, and/or of the prayer for the Pope or Bishop, if these occur. ’ Addit. VI, 3. ’ Except when this replaces the prayer "ad libitum" (cf. p. 189, §44). 188 GENERAL RUBRICS OF THE MISSAL 36. In such cases/ whether the impediment be permanent, e.g., if a priest were ordained on Christmas Eve, or accidental, the prayer may be added on the next day not so impeded, i.e., on the very next day, unless a double of the first class occurs on it. Hence this prayer is treated in the rubrics as “pro re gravi,” being excluded only on very few days of the year.5 It also enjoys the right of transference, when the anniversary of ordination occurs on a liturgically impeded day. 37. If the anniversary of ordination occur on a day on which a private votive Mass may be celebrated, the Celebrant may not choose the votive Mass for the anniversary of the Bishop’s consecration/ substituting the prayer for himself in the place of the prayer for the Bishop. He may, however, choose, e.g., the votive Mass “pro gratiarum actione,”1 and add in it — after all the prayers prescribed by the rubrics — the prayer for himself (No. 20 among the Orationes Diversae'). 4. Orationes Imperatae: * 38. By an oratio imperata is meant a prayer (collect), unconnected with the Office of the day, ordered by the diocesan Ordinary or other prelate who has episcopal jurisdiction, to be said in Mass because of some grave necessity, e.g., in time of plague or war; or for some other reason­ able cause, e.g., to seek the aid of the Holy Spirit during a Retreat, to ask for rain or for fine weather. 39. While the Pope may, of course, and does, order such prayers to be said throughout the Universal Church — e.g., the prayer of the Blessed Sacrament, the prayer for the Pope himself on his anniversary day —the name oratio imperata is reserved for prayers ordered by the diocesan Ordinary. Regular prelates may not order a prayer in the Mass, even for their own subjects, without the permission of the Bishop.0 They may, of course, order their own subjects to say a certain prayer when the prayer “ad libitum” occurs, or when a votive prayer, in the strict sense, is permitted by the rubrics. 40. The Bishop may not order more than two prayers at one time;10 nor may he order a collect to be added without its corresponding Secret and postcommunion.11 41. The prayer may be ordered for the living or for the dead;12 in 4 The prayer may not be postponed to the next day, should the priest celebrate a Requiem Mass on the anniversary of his ordination. ’The days on which an oratio imperata pro re gravi is excluded (cf. p. 191). ’Formerly, e.g., in the Gelasian Sacra- mentary, there was a proper Mass for the anniversary of ordination. TSeep. 78. * Addit. VI, 4, 5. ’S.R.C. 2514 *. I " Addit. VI, 4. v ” Cf. S.R.C. 4368. ” See infra, p. 194. THE VARIABLE PARTS OF THE MASS 189 Masses of the living or in Requiem Masses;13 pro re non gravi, pro re gravi, or pro re gravi dicenda etiam in duplicibus primae classis. WHO IS BOUND TO SAY AN ORATIO IMPERATA? 42. An oratio imperata is obligatory on all priests,” secular or regular.· and even on visiting priests who do not belong to the diocese,16 who cele­ brate Mass (sung or low) in any church17 or oratory, even a private one, within the diocese in which the prayer is prescribed. 43. The prayer is to be said until the Bishop directs it to be discon­ tinued,18 unless he leaves its termination to the discretion of his priests,1· then it may be dropped when the reason for it comes to an end. PLACE OF THE PRAYER : 44. An oratio imperata is never said, even on a double of the first class, under one conclusion with the chief prayer of the Mass.20 It is said after all the prayers prescribed by the rubrics (commemorations — special or common — and the votive prayers broadly speaking},21 and before strictly votive prayers.22 When the prayer “ad libitum” is pre­ scribed, the oratio imperata may be chosen,23 and then it retains the place (third) of the “oratio ad libitum.” If there be two, it is the first one that should replace the “oratio ad libitum.” 45. If the prayer for the Pope be ordered, it is omitted as an imperata when it occurs as a common commemoration, or as a votive prayer in the broad sense (i.e., on the anniversary of the Pope’s election, etc.), and is said only once.24 THE ORDER OF ORATIONES IMPERATAE: 46. If there be two orationes imperatae, the order in which they are said is thus determined : (c) If the two are prescribed in a different way, the more urgent takes "A prayer for the living may not be ordered in a Requiem Mass (R.G. VII, 6) ; a prayer for the Dead may (see infra). “A bishop (residential or titular) is not bound to recite a prayer ordered in an­ other diocese. ” Even exempt Religious. S.R.C. 26131, 3036’; C.J.C. 612. “ S.R.C. 3985. ” Even an exempt one. C.J.C. 612. ’’Ci. SRC. 2613’. The prayer for the election of a new bishop is to be con­ tinued until the news of the election, or translation, of the new bishop has been duly published by the dioc n curia (S.R.C. 4255). ’’This is sometimes done in, e.g., the case of the prayer for rain or for fine weather. Addit. VI, 4; S.R.C. 4349. “See p. 184. ” A prayer for the dead, however, is always in the last place but one, reckoning up all the prayers (prescribed or votive) that are to be said (Addit. VI. 5). M Addit. VI, 1, 4. ’’See p. 183, note 10. 190 GENERAL RUBRICS OF THE MISSAL precedence (i.e., that “pro re gravi to be said even on doubles of the first class” will be said before the one pro re gravi).2* (b) If the two are prescribed in the same way (both pro re gravi or both pro re non gravi) then the prayer of a mystery, e.g., the Blessed Trinity, or of a Divine Person, e.g., the Holy Ghost, will precede that of our Lady or of a saint; the prayer of a saint will precede that from a votive Mass; that from a votive Mass will precede a praye · from the Orationes Diversae of the Missal. (c) If both prayers be from the same category, for the saints the order of the Litanies of the Saints is to be followed (e.g., S. Joseph before the Apostles; a martyr before a confessor) ; for the prayers from the votive Masses, or for the Orationes Diversae, the order of the Missal is to be kept.20 OMISSION OF AN ORATIO IMPERATA: 47. In general, the oratio imperata is omitted if it is identical27 with a prayer already said in the Mass — whether the chief prayer or a com­ memoration28— unless it can be suitably replaced by another prayer. Thus if the oratio imperata were Dens rejugium nostrum,29 it should be omitted on the twenty-second Sunday after Pentecost, when it is the prayer of the day. If the oratio imperata were for peace,30 it should be omitted on the Feast of S. Irenaeus (June 28), because the Secret and postcommunion of his Mass are the same as those of the Mass for peace. The oratio imperata for the Pope is omitted on the anniversaries of the election and consecration of the Bishop.31 48. An oratio imperata not ordered pro re gravi is omitted: (1°) When the Mass is celebrated, or even a commemoration is made, of : (a) A double of the first or second class (even transferred) ; (b) Any greater Sunday (i.e., the Sundays of Advent and from Septua­ gesima32 to Low Sunday); (c) A privileged weekday (i.e., Ash Wednesday; Monday, Tuesday, Wednesday of Holy Week) ; " Addit. VI, 5. x Addit. VI, 5; cf. R.G. VII, 5. ” Even in part, e.g., in the Secret or postcommunion only. #S.RC. 3164 (cf. 3213’). ’'The prayer pro quacumque necessitate, No. 12 among the Orationes Diversae. From the votive Mass. ” S.R.C. 3213 *. ”If, however, there be an oratio ad libitum on Septuagesima, or Sexagesima or Quinquagesima Sunday, the oratio im­ perata may be chosen. THE VARIABLE PARTS OF THE MASS 191 (rf) A privileged vigil {i.e., the vigil of Christmas, Epiphany, or Pentecost) ; (e) A privileged octave (whether of the Universal Church, i.e., that of Easter, Pentecost, Epiphany, Corpus Christi, Christmas, Ascension, the Sacred Heart; or of a particular church, e.g., the octave of SS. Peter and Paul in Rome). (2°) In a solemn votive Mass pro re gravi et simul publica causa, and in the Masses which are celebrated with the privileges of a solemn votive Mass33 {e.g., the votive Mass of the Sacred Heart on the first Friday of the month). (3°) When in the Mass there are already, in all, jour prayers pre­ scribed by the rubrics, i.e., either special or common commemorations, or votive prayers in the broad sense.3* In a case where there were only three prayers prescribed by the rubrics, but there were two orationes imperatae, both must be said.35 49. An oratio imperata ordered pro re gravi is to be said at every Mass except on : (1°) A double of the first class; (2°) The vigils of Christmas and Pentecost and Palm Sunday (for these three days admit, normally, only one prayer in the Mass). Hence, it must be said in a solemn votive Mass, or if there are already four or more prayers prescribed by the rubrics. 50. Finally, if an oratio imperata be ordered pro re gravi and “to be said even on doubles of the first class,” it is omitted only on eleven feasts, i.e., Christmas, Epiphany, Maundy Thursday, Holy Saturday, Easter Sunday, Ascension Day, Whit Sunday, the Feasts of the Most Holy Trin­ ity, Corpus Christi, the Sacred Heart, and Christ-King.36 (II0) Votive Prayers in the Strict Sense: A. Votive Prayers for the Living: 51. In general, private prayers — according to the personal devotion of the Celebrant or at the request of others — may not be added to the prayers prescribed by the rubrics.37 There is, however, an exception pro­ vided for in Rubricae Generales, IX, 12, 14 and Additiones VI, 6.3S “See p. 78. The list of these Masses is found in Addit. II, 4-9 and IV, 1-3. MSee p. 184 (cf. S.R.C. 4294’). Prob­ ably the prayer for himself on the anni­ versary of the Celebrant’s Ordination may, for this purpose, be regarded as a prayer "prescribed” by the rubrics (cf. p. 187, n. 1). “S.R.C. 4288’. * Addit. VI, 4. For the oratio imperata Pro Propagatione Fidei ordered (since 1926) in the Mass of the last Sunday but one of October, see p. 103. "CJ.C. 818; S.R.C. 3832’. " Cf. S.R.C. 3832’, 4157’·. 192 GENERAL RUBRICS OF THE MISSAL In a low Mass30 of simple rite — whether it be the Mass of a feast, of a weekday/0 or of an occurring Office,11 or a private votive Mass — the Celebrant may add other prayers, provided that (a) they are added after the prayers prescribed by the rubrics or by the Ordinary {orationes imperatae)-, {b) that the total number of prayers — including the first or principal prayer of the Mass — does not exceed seven; and (c) that the total number be odd (hence, e.g., if the number of prayers prescribed be four, one or three votive prayers may be added, but not two). 52. Accordingly: (i) These prayers may not be added in any sung Mass, nor in a Mass the rite of which is higher than simple. (ii) On weekdays — provided the rite be simple — they are excluded only on greater privileged weekdays, and so are allowed on other greater weekdays {e.g., on the weekdays of Advent, or Lent) and on common vigils, as they are allowed in private votive Masses.'2 (iii) The Celebrant may add these prayers even though the number of prescribed prayers be great, e.g., four or five.*43* 53. He may choose the prayers from the Orationes Diversae in the Missal, or from any Mass that may be said as a votive Mass in the Church where he is celebrating." And, outside Paschaltide, he may choose a prayer for the dead — if so, this must always be said in the last place but one of all the prayers.45 54. While the votive prayers come after all others,40 if more than one be added, the following order is to be observed among the votive prayers themselves : {a) First in order will be a prayer of a mystery or saint taken from the Proper or Common of the Missal, following the order — if there be more than one votive prayer in this category — of the Litanies of the saints ; {b) Next will follow a prayer chosen from the votive Masses in the Missal, and according to the order of these Masses; (c) Finally will come a prayer chosen from the Orationes Diversae in the Missal, following the order given therein.47 ” Provided it is not a Conventual Mass. 40 Except the greater privileged week­ days, i.e., Ash Wednesday, and Monday, Tuesday, Wednesday of Holy Week. 41 E.g., a simple octave-day. 43 If, however, a double or semidouble be commemorated on any of these days, the votive prayers are excluded (cf. S.R.C. 4157’). 43 Cf. S.R.C. *4288 . , i 44 Cf. pp. 68 sqq. 44 Addit. VI, 6. 44 With the exception of a prayer for the dead, which must always be in the penultimate place. 47 Addit. VI, 5, 6. THE VARIABLE PARTS OF THE MASS 193 B. Votive Prayers for the Dead : See infra, p. 195, § 63. Prayers for the Dead in the Mass: 55. While no commemoration of the living is allowed in a Requiem Mass (R.G. VII, 6), a commemoration of the dead is sometimes pre­ scribed, sometimes permitted, in a Mass of the living. It is necessary to distinguish three'8 cases: (1°) The prayer Fidelium, which is ordered to be said, in the Roman Rite on certain days {Addit. Ill, 2, 3). It is, therefore, a “votive” prayer — because unconnected with the Office of the day — but in the broad sense, because it is prescribed by the rubrics, and not left to the wish of the Celebrant ; (II0) An oratio imperata for the dead, ordered by the diocesan Ordi­ nary {Addit. VI, 4) ; (III0) A prayer for the dead that may be added, at the will of the Celebrant, in certain Masses {Addit. VI, 6). This, then, is a votive prayer in the strict sense. (1°) The Prayer Fidelium. 56. Outside November, Advent, Lent, and Paschaltide, on the first day of each month on which a weekday (ferial) Office occurs, the prayer Fidelium for the souls of all the faithful departed is to be said in all “private” Masses/0 which are not Requiem Masses.30 If this first free day is in occurrence with a vigil, or if the Mass of the preceding Sunday must be resumed on that day, the prayer is to be said on the first day following that is not similarly impeded.1 57. Outside Lent and Paschaltide, on any Monday on which a weekday Office occurs — and no vigil falls, and the Mass of the preceding Sunday does not have to be resumed — the prayer Fidelium is to be said at all Masses, whether Conventual or private, sung or low, which are not Requiem Masses.* 2 58. When the prayer Fidelium is said it is to be recited in the last “There is a fourth case possible, i.e., when the prayer "ad libitum" occurs, and the Celebrant chooses a prayer for the dead (cf. p. 183, n. 14). “Whether “private” here (Addit. Ill, 2) means “nonconvcntual” only, or nonconvcntual and nonsung (i.e., low) Mass, is disputed (cf. Ephemerides Liturgicae, 1923, p. 280). "Addit. Ill, 2. 1 The rubric mentions an Ember day also, but the case cannot, ordinarily, occur, for Ember days are in Advent, Lent, and Paschaltide, and on the fourth Ember week (September) there is no free day in the calendar of the Universal Church. ’ Addit. Ill, 3. 194 GENERAL RUBRICS OF THE MISSAL place but one, reckoning all the prayers that are said, even strictly vo­ tive prayers, should they occur.3 59. The prayer Fidelium cannot replace any other prayer, not even the prayer “ad libitum” (p. 183). It is said in addition to all other occurring prayers? 60. When this prayer is obligatory it is to be said in private votive Masses,5 as well as in Masses conformable to the Office of the day, and even in presence of the Blessed Sacrament exposed.0 (II0) Orationes Imperatae for the Dead. 61. The Bishop may order a prayer for the dead, selected from any of the Masses of the dead, or from the Orationes Diversae Pro Dejunctis which are given in the Missal : (1°) In Masses of the dead, an oratio imperata may be said at any time of the year (including Paschaltide), but only in a Mass which ad­ mits three prayers, i.e., the Missa quotidiana, which is of simple rite.7 As the prayer Fidelium must always be last in such a Mass, the oratio imperata will be said in the third place. And this even when the Cele­ brant adds votive prayers,8 for an oratio imperata precedes strictly vo­ tive prayers. (2°) In Masses of the living, a prayer for the dead may be ordered (cf. Addit. VI, 5), but the days on which it may be said are few in num­ ber. Not only is it excluded on all the days on which an oratio imperata pro re non gravi (of the living) is excluded,0 but it is also prohibited: (a) In Paschaltide (because of the joyful character of this season) ; (b) In a Mass of double or even semidouble rite; or in a Mass in which a double or semidouble is commemorated.10 Hence, it is allowed only in a Mass of simple rite, outside Paschaltide, in which a double or semidouble is not commemorated. In Masses of the living a prayer for the dead is recited in the last place but one,11 reckoning all the prayers (even strictly votive ones). 62. When an oratio imperata for the dead is said without adding any strictly votive prayers (prayers of devotion), there is no obligation to say an uneven number of prayers. This obligation concerns only strictly votive prayers.12 ’ For here there is question of a Mass of the living; in a Requiem Mass this prayer is always in the last place. 4 Addit. Ill, 2, 3. ‘S.R.C. 4235’. ‘S.R.C. 4327’. 'Addit. VI, 4. ’See p. 189. *See p. 190. '“Addit. VI, 4. 11 R.G. VII, 6; Addit. VI, 5, 6. ’’See p. 192. * U ■ THE VARIABLE PARTS OF THE MASS 19S (III0) Votive Prayers for the Dead. 63. Outside Paschaltide,13 in Masses of the living, and even though the Mass is not applied to a dead person, one or more prayers for the dead may be added,14 as ojten and on exactly the same conditions, as it is permitted to add votive prayers of the living.15 Any prayer(s) from the Orationes Diversae pro Dejunctis may be chosen. 64. The rule that the total number of prayers in the Mass is to be uneven holds for votive prayers for the dead. The place of such prayer(s) is not last, but immediately before the last prayer, whether this be one prescribed by the rubrics, or an oratio imperata, or a votive prayer — not for the dead — chosen by the Celebrant. V. The Gradual, etc?0 1. As a general rule, after the Epistle of the Mass comes the Gradual. Usually this consists of two verses from the Psalms. In a few instances the verses are from another book of the Old Testament (e.g., on the Feast of the Immaculate Conception, of the Holy Family, in the first Common of Martyrs outside Paschaltide) ; sometimes they are taken from the New Testament (e.g., on the Feast of the Conversion of S. Paul). The Gradual is followed by the “Little Alleluia” or Alleluia1' verse, i.e., Alleluia twice, followed, ordinarily, by a verse. This is taken, in the vast majority of cases, from the Psalms, but sometimes from another book of the Old Testament (e.g., on the Feast of the Immaculate Con­ ception), or from the New Testament (e.g., the Mass of Easter Day); or it may be a verse of ecclesiastical composition (e.g., the third Mass of Christmas, the Mass of Pentecost). The verse is followed by a third Alleluia. When there is a Sequence, this last Alleluia follows it (R.G. X, 3). 2. In Paschaltide — from the Saturday before Low Sunday18 to the Saturday of Pentecost week, except in the Rogation Masses,19 and on the vigil of Pentecost20 — the Gradual is omitted (R.G. X, 2). Instead “In a low daily (non-Conventual) Mass of the Dead, the votive prayers may be added even in Paschaltide (Addit. Ill, 10; see p. 192). “Addit. VI, 6. “Sec p. 192. “R.G. X. ’’This liturgical exclamation from the Hebrew means “Praise ye the Lord.” “ On Easter Day and within its octave there is a Gradual and Alleluia verse, and a Sequence also. “When one Alleluia and one verse of a psalm replace the Gradual and Alleluia verse (special rubric on Saturday before Low Sundav). * Ibid. 196 GENERAL RUBRICS OF THE MISSAL there is the “Great Alleluia,” i.e., the usual Alleluia verse is followed by a verse21 and after this, Alleluia is once more repeated. RÉSUMÉ Outside Paschaltide and when Alleluia is not excluded from the Liturgy (see infra), we have: Gradual (2 verses) with “Alleluia verse” (i.e., Alleluia, Alleluia, one verse, Alleluia). In Paschaltide we have the “Alleluia verse” (i.e., Alleluia, Alleluia, one verse, Alleluia) followed by a verse and Alleluia (for the fourth time).22 3. Alleluia, as a liturgical prayer form of a joyous character, is excluded : (a) In all Masses from Septuagesima to Easter; (b) In the ferial Masses of Advent,23 of Quarter Tense (except Pen­ tecost Q.T.), and of vigils (except the vigils of Epiphany, Easter, Ascen­ sion, and Pentecost; and that of Christmas falling on a Sunday). Ac­ cordingly, in these Masses, the Alleluia verse is sometimes replaced by a Tract, at other times is simply omitted (only the Gradual being said) ;24 (c) On the Feast of the Holy Innocents (unless it falls on a Sunday or is celebrated as a double of the first class).25 the tract:20 1. The Tract is, ordinarily, made up of three verses from the Psalms. Sometimes, however, it is much longer (as the Tract of the first Sunday of Lent, of Passion Sunday, and of some of the days of Holy Week) ; sometimes it is shorter, consisting of two verses only (e.g., on the fourth Sunday of Lent, on the vigil of Pentecost, for the dedication of a church). The verses of the Tract are nearly always taken from the book of Psalms, but sometimes some or all of them are taken from other books of the Old Testament, e.g., in the Mass of the Blessed Sacrament, or from the New Testament, e.g., in the Mass of the Holy Family when said as a votive Mass after Septuagesima. Occasionally, too, the verse(s) of the ” Taken nearly always from the Psalms, but sometimes from another book of the O T. (e.g., in the Common of Doctors, of Abbots, of B.V.M.) or from the N.T. (e.g., Low Sunday, the Feast of SS. Philip and James) ; or being a verse of ecclesiastical composition (e.g., on the Feast of S. Andrew, in the Common of a confessor bishop). a Cf. R.G. X, 2 and special rubric on the Saturday before Low Sunday. R.G. XIV ; special rubric on the first Sunday of Advent. “ Cf. R.G. X, 5 and rubric on Septua­ gesima Sunday and on Ash Wednesday. ' R.G. X, 4; rubric in loco. The Alleluia is said on the octave-day of this feast, and in votive Masses (before Septuagesima and after Pentecost). ”R.G. X. THE VARIABLE PARTS OF THE MASS 197 Tract are of ecclesiastical composition,27 e.g., the Mass of the Common of our Lady, the votive Mass of the Blessed Trinity or of the Holy Cross. 2. The recitation of the Sequence is: (tz) In all Sunday, festival, and votive Masses from Septuagesima tn Easter ;28 (6) In the ferial Masses of Monday, Wednesday, and Friday in Lent.20 It is omitted (i) in the ferial Masses of Septuagesima,30 and of Tues­ day, Thursday, and Saturday in Lent;31 (ii) on weekdays from Septua­ gesima to Lent {i.e., to the Tuesday after Quinquagesima, inclusive) when the Mass of a Sunday is resumed.32 the sequence:33 1. The present Roman Missal contains five Sequences or Proses: (i) Victimae Paschali laudes for Easter; (ii) Veni, Sancte Spiritus for Pentecost; (iii) Lauda, Sion for Corpus Christi; (iv) Stabat Mater for the two feasts (the Friday after Passion Sunday and September 15) of the Seven Sorrows of our Blessed Lady; (v) Dies irae3i for Masses of the dead. 2. The Tract, replacing the Alleluia verse, is said: (fl) Obligatory: (i) On the feast day and on the octave-day in all Masses, (ii) Within the octaves of Easter and Pentecost, in all Masses, (iii) In sung and Conventual Masses (of the octave), on the days within the octave of other feasts;6* (6) Facultative in private low Masses within the octaves of Corpus Christi and of the Seven Sorrows (where this feast has an octave) ;35 (c) Excluded in votive Masses.30 ” In the Lenten Masses of each Monday, Wednesday (except Quarter Tense), and Friday, the third verse of the Tract is the prayer Adjuva nos. “R.G. X, 5. Also on the vigil of Pente­ cost and on Quarter Tense Saturday (ex­ cept that of Pentecost). ” Special rubric of Ash Wednesday. 10 Ibid. ” Ibid. “Special rubric on Septuagesima Sun­ day and R.G. X, 5. ” Addit. VII. *‘Thc rules for this are given on p. 142. ” Addit. VII, 2. **Cf. S.R.C. 1490’; the Sequence is not given in the Missal in the votive Mass of the Holy Ghost, or of the Blessed Sacrament I98 GENERAL RUBRICS OF THE MISSAL 3. When the Sequence is preceded by Alleluia with its verse, the final Alleluia is said, not at the end of the verse, but after the Sequence. VI. The Creed37 1. The general rule for the recitation of the Nicene Creed in the Mass is found in Additiones VU, 3, i.e., “in festival Masses, of double or semi­ double rite, the Creed is said whenever its recitation is in conformity with the Mass which is celebrated, or with any of the occurring commemorations.” The Creed, as a solemn profession of Catholic faith, is “in conformity with” a Mass on three grounds: (/1) when the person or mystery whose Mass is being celebrated is mentioned, explicitly, or even implicitly, in the Creed; (B) when the person whose Mass is celebrated was con­ spicuous for the teaching and propagation of the truths of the Gospel, which the Creed epitomizes; (C) because of the solemnity of the occasion. 2. Hence the Creed is said in the Mass: (A) 1° On every Sunday38 — even anticipated,30 or postponed with its Office,10 or vacant — and on the vigil of the Epiphany,'1 whether the Mass of the Sunday (or vigil) be said, or only commemorated. It is not, however, said in a Sunday Mass that is resumed'2 without its Office in the course of the week, except the Mass of a Sunday within the octaves which are privileged in the Universal Church, and then only when the Mass of the Sunday is resumed within the octave.43 Hence, it is not said on the Sunday within the octave of Christmas, if this be resumed after January 1 ; nor on that within the octave of the Epiphany, if resumed after January 13. Two apparent exceptions to this rule, and one exemplification of it, must be noticed: (a) If the Mass of the Greater Litanies (April 25) fall on a Sunday, in this Mass — in which, ordinarily, the Sunday will not be commemo­ rated— the Creed is not said," because this Mass of the Rogations is of simple rite only, and a Mass of simple rite does not admit the recita­ tion of the Creed (Addit. VI, 3) ; "R.G. XI; Addit. VII. "R.G. XI. ” Addit. VII, 3. ‘’This occurs only on the Sunday within the octave of Christmas. *’ This vigil has all the rights and priv­ ileges of a Sunday. ’■ Having been impeded on the Sunday by the occurrence of a feast of higher rank. Cf. p. 54. ° Addit. VII, 3. This Mass is then of semidoub’c rite. Special rubric in Mass of Rogations; S.R.C. 1801, 2572’". 'ΠΙΕ VARIABLE PARTS OF THE MASS 199 (D) If a private votive Mass be celebrated (by induit) on a Sunday, the Creed is omitted, because this Mass is of simple rite only;’5 (c) If the Mass of the external solemnity of a feast (double of the first or second class), not itself entitled to the Creed, be transferred to a Sunday, and the Sunday, or a feast entitled to the Creed, is not com­ memorated, the Creed is not said.40 2° On every feast — primary or even secondary17 (provided it be celebrated with at least double rite) — of : (i) Our Lord ; (ii) Our Blessed Lady; (iii) The Angels (of whom implicit mention is made in the Creed in the words jactorem caeli et terrae, visibilium omnium et invisibilium') ; (iv) S. Joseph'8 (because of his intimate relation with the mystery of the Incarnation and because he is Patron of the Universal Church) ; (v) The Apostles, including S. Barnabas (they are mentioned in the words Apostolicam Ecclesiam) ; (vi) All Saints (who are mentioned in the words sanctam Ecclesiam) ; (vii) On the occasion of the consecration (and its anniversary), or the solemn blessing, of a church ; the laying of the foundation stone of a church; the consecration of an altar’0 (for the church is the material symbol of the Church, which is the mystical body of Christ; and the altar represents Christ). 3. The Creed is also recited during the octaves and on the octave-day of all the feasts mentioned above, (i)-(vii), unless the days within the octave, or the octave-day, be of simple rite only.50 Furthermore, it is recited in any Mass, of double or semidouble rite, in which such feasts are commemorated;1 and this even if, per accidens, the commemoration be impeded.2 For example, on the Feast of S. Joachim, August 16 — which, of itself, would not have the Creed — the Creed is said because of the octave of the Assumption, even though the commemoration of the octave is omitted. 41 S.R.C. 1497, 3922, III, 3. M S.R.C. 4372”. ” S.R.C. 2484, 3249’, 4192’. “R.G. XI; S.R.C. 3249', 3252. ’"R.G. XI. The Mass which is said on these occasions is a privileged votive Mass, and, on the ground of solemnity also, demands the recitation of the Greed. 50 R.G. XI: cf. S.R.C. 4325:, 4348’. ’ Except there be also a sung or Convcntual Mass of the octave (at which the Creed will be said), then in the sung or Conventual Mass of the feast of the day (not entitled to the Creed) the Creed is not said (Addit. \’, 4 ; S.R.C. 4192, 4386’). ’S.R.C. 4386’. 200 GENERAL RUBRICS OF THE MISSAL 4. (B) On the ground of their intimate connexion with the teaching of Christian truth the Creed is recited in every Mass of a feast primary or secondary (provided it be of double rite) of : (i) The Apostles and Evangelists; (ii) The doctors of the Church; (iii) S. Mary Magdalene (who, on the morning of the Resurrection, was “the apostle of the Apostles”). The Creed is also recited during the octave3 of such feasts — if they have one, and provided the Mass be not of simple rite only — whether the Mass be of the octave, or the octave be only commemorated.4 5. In the Mass of all other saints the Creed is not said, even though their feasts may enjoy a high rite — e.g., it is not said on the Feast of S. John Baptist, though this is celebrated as a double of the first class with a common octave; nor on the Feast of S. Lawrence, which is a double of the second class with a simple octave — unless, of course, for an accidental reason, e.g., because such a saint was a Titular or Patron, or in the church was an important relic of him (see infra}. 6. (C) The Creed is said, on the ground of solemnity: 1° on the feast — primary or secondary,5* (provided it be of double rite) — of: (i) The principal — but not the secondary'1 — Patron of a place (country, province, town, city, diocese, parish), in all the churches and oratories of that place;7 (ii) The Titular of a church or public oratory,8* but only in that church or oratory;0 (iii) The Titular and Holy Founder of an Order or Congregation, but only in the churches or oratories of that Order or Congregation;10* (iv) A saint — or of a Beatus, if this Mass be conceded, by induit — of whom an important relic11 is preserved — but only in the ’See note 1, p. 199. 4 And even if the commemoration of the octave be, per accidens, impeded (cf. S.R.C. 4386*). ’S.R.C. 4192*. Thus, in a church in which the Titular is the Beheading of S. John Baptist (Aug. 29), the Creed will be said also on the Feast of S. John’s birth­ day (June 24), and throughout its octave (S.R.C., May 16, 1939 —ad VII). * Addit. VII, 3; S.R.C. 1854, 2378*, 3201*. ‘ Even in the churches of Regulars who have their own calendar. They, however, celebrate the feast without an octave (Addit, to Breviary, IX, 3; S.R.C. 4212). “Not of a chapel or altar. (R.G. XI.) ’Cf. S.R.C. 2O594, 2189, 4281 *. The Titular of a cathedral is, however, cele­ brated throughout the diocese (Addit. Breviarii, IX; cf. note 7). ”R.G. XI. THE VARIABLE PARTS OF THE MASS 201 church in which it is preserved12 — even though it be not exposed for public veneration.13 The Creed is also recited throughout the octaves14 of such feasts — when they have one, and provided the Mass is not of only simple rite — even if they be but commemorated (and this even if the commemora­ tion is, per accidens, omitted). 2° The Creed is recited in every solemn votive Mass pro re gravi et simul publica causa, and in every votive Mass which is celebrated in a privileged way,15 e.g., the Mass of the Sacred Heart on the first Friday. And this even when the Mass is celebrated in violet vestments, whether on a Sunday or weekday.10 Hence, e.g., in the Mass on the second day of the Forty Hours’ Prayer, the Creed is sung. 7. The Creed is not recited in any Mass of simple rite,17 even though an occurring commemoration be entitled to the Creed.18 Hence, it is not recited : (1°) In any private votive Mass, even though this be solemnly sung, or even though it be said on a Sunday.19 But the Creed is not excluded in a votive Mass, said in a festive way, when the feast has a right to the Creed, i.e., (a) the votive Mass of the octave {de octava) said within a common octave,20 and which is, therefore, really of semidouble rite; (b) the votive Mass of a double on a day in which this feast is celebrated “ad instar simplicis redactum.”21 In both these cases the Mass is not really a private votive Mass, and therefore does not exclude the Creed on the ground of being of simple rite. (2°) In the Mass pro sponso et sponsa. (3°) In the Mass of a Sunday resumed, without the Office, on a week­ day22 (except within privileged octaves of the Universal Church).21 " I.e., body, head, arm, forearm, heart, tongue, hand, leg, or that part of the body in which a martyr suffered, provided it be entire and not small. C.J.C. 1281, §2; S.R.C. 1333’*. ” Hence, in a diocese in which the Feast of All Sacred Relics is celebrated, only in the churches which contain an important relic will the Creed be recited (S.R.C. 3238). If, however, this feast be celebrated on Nov. 8, the Creed will be said be­ cause of the octave of All Saints. ’’S.R.C. 4186’. “See p. 199, note 1. ’’See p. 78. Addit. VII, 3; S.R.C. 3922, II, 3. ’’S.R.C., Apr. 27, 1927, III. n Addit. VII, 3. ’'If, e.g., the ferial (Lenten) Mass be celebrated on the Feast of S. Thomas Aquinas, the Creed will not be said, even though S. Thomas (a doctor) is com­ memorated. ” By induit. Cf. S R.C. 3922, III, 3. 50 S.R.C., ibid., and 4115’ (cf. p. 55). ’’S.R.C. 4157’ (cf. p. 56). ” Addit. VII, 3. The rite of such a Mass is simple only. ’’See § 2(A), 1°, supra. 202 GENERAL RUBRICS OF THE MISSAL (4°) In a weekday (ferial) Mass. (5°) In the Mass of the Rogations of April 25,24 even should it fall on a Sunday or in Easter week.25 VII. The Preface20 1. The Roman Missal at present contains fifteen Prefaces. Fourteen of these are proper—three of the season27 {de tempore), i.e., Lent, Passiontide, Paschaltide; ten festal; and one proper to Requiem Masses — and one is common. In 1919 a proper Preface of S. Joseph was intro­ duced, and the proper Preface for Masses of the dead was restored. When the new feast of Christ-King was instituted by Pius XI in 1925, its Mass received a proper Preface; and when the new formulary of the Mass of the Sacred Heart {Cogitationes) was issued in 1929, it con­ tained a proper Preface. 2. The rubric which regulates in detail the use of each Preface pre­ cedes it in the Missal. These rubrics are long and rather complicated, and, in practice, what Preface is. to be used is learned by consulting the Ordo.28 General rules for the use of the Preface are, however, necessary. They are needed, for example, if a Mass other than that indicated for the day in the Ordo — a votive Mass — is to be said. GENERAL RULES FOR THE USE OF THE PREFACE :2® 3. (1°) If a Mass — even a votive Mass30 — has a proper Preface, this is to be used, no matter what the occurring season or commemoration. Hence, the Preface of the Dead is used in every Requiem Mass; and the Preface proper to a feast is, normally, used within its octave and on the octave-day (even though this is of only simple rite).31 (2°) If there be no Preface proper to the Mass which is being cele­ brated, the Preface of the first occurring special commemoration that has a proper Preface is recited.32 (3°) If there be no Preface proper to the Mass or to an occurring commemoration, the Preface proper to an occurring (common) octave Special rubric in loco; S.R.C. 1801, 2572“. 73 For the rite of such a Mass is simple only. ’“R.G. XII, 2-5; Addit. VIII. rAs the use of the Prefaces of the Nativity and Ascension extends beyond the octave of each feast, they are some­ times classified as seasonal, rather than festal, Prefaces. 31 Sometimes the Preface is indicated in the Mass itself by a rubric given after the Secret. 3 There are special rules for the use of the Preface in a church in which there may be several sung or Conventual Masses (see Addit. V, 4, 5). ”R.G. XII, 4. ’* Cf. S.R.C. 4348’. n Addit. VIII, 1; S.R.C. 42891. THE VARIABLE PARTS OF THE MASS 203 is said. This remains true even though per accidens the commemoration of the octave is omitted,33 e.g., the Preface of B.V.M. is said on the Feast of S. Joachim (August 16), though the commemoration of the oc­ tave of the Assumption is omitted. If two or more octaves having each a proper Preface occur, the Preface of the higher [dignior) octave is used. (4°) If there is no Preface proper to the Mass, or to an occurring commemoration or octave, the Preface proper to the season· —if in Lent, Passiontide, or Paschaltide — is said. The seasonal Preface is re­ garded as proper to a ferial Mass said within the season. Hence, e.g., if, during Lent, in a ferial Mass, there is a commemoration of a feast which has a proper Preface, not this but the Lenten Preface is said.30 (5°) If, in fine, there be no Preface proper to either the Mass itself, or to any occurring commemoration, octave, or season, the common Preface is used. 4. For the Mass of a Sunday, even of an anticipated Sunday,37 the Preface of the Most Holy Trinity is regarded as proper.38 It will, there­ fore, be used even though there is an occurring commemoration or octave that has a proper Preface.30 EXCEPTIONS (a) On the Sunday within the privileged octaves of Christmas, Epiph­ any, Ascension, Corpus Christi, and of the Feast of the Sacred Heart, the Preface of the octave is said. In the case of the last two octaves, how­ ever, if the octave be not commemorated on the Sunday, the Preface will be of the Blessed Trinity.40 (ô) On a Sunday which occurs within a season that has a proper Preface — i.e., a Sunday in Lent or Paschaltide — this Preface de tem­ pore will be used.41 (c) The Preface of the Nativity is used for every feast that occurs within its octave — even though the feast have a proper Preface, e.g., the Feast of S. John on December 27— provided that (i) the Nativity (or the Sunday that falls within its octave) be commemorated, (ii) the Mass which is celebrated, or a commemoration prior to that of the Nativity, does not demand another Preface of a Divine mystery or Divine Person12 MR.G. XII, 3; Addit. V, 5. M The Preface of Paschaltide is con­ sidered proper to the Mass of the Roga­ tions, and of the vigil of the Ascension {Addit. VIII, 1). * S.R.C. 4289**. ’’See Glossary, p. 728. In the Mass of a Sunday “resumed” during the week, however, the Preface of the Trinity is not said (rubric before this Preface). ”R.G. XII, 5 (but cf. § (6) infra). "Cf. S.R.C. 4281s. 40 Addit. VIII, 1. *’R.G. XII, 2. " Addit. VIII, 2, 204 GENERAL RUBRICS OF THE MISSAL (e.g., if a solemn votive Mass of the Blessed Trinity be celebrated within the octave of Christmas, the octave will be commemorated, but the Preface will be of the Most Holy Trinity)?3 (d) In a Mass of a feast “of the Lord” which has not a proper Preface, e.g., the anniversary of the Dedication of a church/4 a Preface which is not of some mystery of the Lord may not be used,43 45*whatever the com­ 44 memoration or season’*5 (e.g., if the feast of the Dedication of a church be celebrated on a Sunday, and the church be dedicated to B.V.M. or an Apostle, the Preface will, normally, be of the Trinity; but if the church be dedicated to the Sacred Heart or Christ-King, the Preface will be of the Sacred Heart or Christ-King).47 (e) The Preface of B.V.M. may not be used in a Mass de tempore of Advent.48 Hence, if a ferial Mass be celebrated in Advent, e.g., a Quarter Tense Mass, with the commemoration of a feast or octave of our Lady, the Preface will be, normally, the common one. RÉSUMÉ 5. In any Mass that Preface is to be said which is the most proper to it. In choosing the Preface, therefore, this order of precedence is, normally, followed: (i) The Preface proper to the Mass itself; (ii) The Preface proper to the first occurring commemoration (that has a proper Preface) ; (iii) The Preface proper to the chief occurring octave; (iv) The Preface of the season (de tempore} ; (v) The common Preface. Hence : A. On Sundays: (i) If the Mass of the Sunday is said, the Preface will be that of the season; if the season has no proper Preface, it will be that of the Trinity.40 (ii) If the Mass of a feast50 be celebrated on a Sunday, the Preface will be that proper to the feast (e.g., if the feast be of an Apostle, the 43 Cf. rubric preceding the Preface of the Trinity. 44 This is a "festum Domini." * Addit. VIII, 2. 48 Accordingly, e.g., the Lenten Preface mav never be used in the Mass of the Dedication of a church (Addit. VIII, 2). 47 Cf. S.R.C., Mar. 3, 1936 —ad III. α Addit. VIII. 2. For this Preface refers to the Incarnation having already taken place, and so is not suitable for the season of preparation for the celebration of that event. ) has the privileges oj a solemn votive Mass “pro re gravi,” e.g., the votive Mass of the Sacred Heart on the first Friday of the month,45*or of Christ, the High and Eternal Priest, on the first Thursday — or Saturday — of the month.40 (2°) After a low Mass which — like a Conventual Mass or a privileged votive Mass — is celebrated with a certain solemnity, either intrinsic or extrinsic, so that it may be regarded as almost a solemn Mass, or as taking the place of a solemn Mass,47 e.g., the (low) Mass celebrated on the occasion of a marriage, or of the administration of Confirmation, or of a general Communion.48* Other examples of a low Mass celebrated “with solemnity,” which are given by rubricists are: (i) the Masses of Candlemas, Ash Wednesday, Maundy Thursday, and Holy Saturday when, in smaller parish churches, the rite of the Memoriale Rituum is followed and the Mass is not sung; (ii) the “first” Mass of a newly ordained priest;40 (iii) a Jubilee Mass; (iv) a (low) Mass at which religious profession is made or vows are renewed.50 UA.A.S., 1934, p. 312. To gain the in­ dulgence the prayers must be recited “simul cum sacerdote et flexis genibus” {Preces, etc., η. 628). ° And which is, therefore, not a strictly “private” Mass (cf. Glossary, p. 725). “S.R.C. 3697T, 4177s. “S.R.C. 4271s and see p. 104. 44 See p. 108. ) were the large host notably broken it would be unlawful matter, but if a small part only is broken off it may be used, especially if this is not noticed until after it has been offered at the Offertory; (c) by a custom which has acquired the force of law a large bread is used for Mass37 and Exposition of the Blessed Sacrament, and small hosts are used for the Communion of the faithful (the size for either is not determined, the usual size for the large host is from 3% to 3% inches in diameter, for the small breads about 1% inches in diameter) ;38 (d) an image of “The time within which breads may be consecrated, or kept in use, is often deter­ mined by synodal law. '* I.e., without the addition of yeast, or other like substances, to cause fermenta­ tion in the dough. *Def. Ill, 3; C.J.C. 816. “ I.e., if a priest, having consecrated the wine, found that the bread over which he had pronounced the words of consecra­ tion was invalid matter, and the only other bread obtainable was ordinary, i.e., leavened bread. All theologians permit the use of leavened bread in such a case; some of them (eg., Cappello, Prummer) allow it also in the case of the Blessed Eucharist being needed for Viaticum, and unleavened bread is not obtainable. In case of necessity a priest of the Latin Rite (and following his own rite) might administer Holy Com­ munion, which had been consecrated from leavened bread (by a priest of an Oriental rite), if a priest of an Oriental rite were not available (C.J.C. 851, §2). 17 Obviously it is necessary for certain ceremonial acts, e.g., that it may be seen at the Elevation; that it may be conven­ iently broken and a part detached. It is lawful (even for a Mass of devotion) to use a small host for Mass, if a large one is not obtainable. If necessary to avoid scandal, an explanation should be given to those present. " The small hosts should not be too thin, lest the priest break them when giving Holy Communion; nor too small, lest they be dissolved in the mouth, and not swallowed — when the Sacrament would not be received. DEFECTS IN THE CELEBRATION OF MASS 219 Christ — preferably Christ on the cross — may be impressed on the large breads.30 (v) Clean — obviously due respect requires that the breads which are to be consecrated should be clean;40 if a bread were seriously soiled it would be unlawful matter. 6. Owing to the vital importance of having altar breads made in the way that the Church has ordered, it is evident that the task may be entrusted only to persons who are properly instructed in the regulations that concern this important work, and who are at the same time abso­ lutely conscientious and trustworthy.41 As a rule this duty is entrusted to Religious of both sexes, and this precaution is recommended by the Holy See.42 REMEDYING A DEFECT IN THE BREAD 7. If the Celebrant of Mass should find, or should have sound reasons for suspecting, in the course of the rite, that the host which he is using is unfit matter for consecration — either because it is not wheaten bread or because it is corrupt (e.g., he finds that it is mouldy) —he must act as follows:43 (1°) If he discovers the defect before the Consecration, he puts the defective host away — outside the corporal — takes a fresh one, offers it (“at least” mentally,41 if the other had been already offered), without holding it up, and so with hands joined, and then continues the Mass at the point at which he had interrupted it (if, however, he had gone beyond Qui pridie, he recommences from that point). If the defective host had been offered at the Offertory, it is to be treated with reverence, and, after Mass, consumed (if it is edible), or done away with in the sacrarium. (2°) If the Celebrant discovers the defect after the Consecration, but before the consumption of the Precious Blood, he lays the defective host “Cf. S.R.C. 2714 (“servetur consue­ tudo”). “The breads should be clean in another sense also, i.e., free from loose particles (cf. R. I, 1), and the Instruction of the Congregation of the Sacraments (sec p, 216, note 24) recommends (§ III, 3) that small breads should, if necessary, be freed from all dust by shaking them beforehand in a sieve. 41 An Instruction of the Holy Office to Ordinaries, dated Apr. 30, 1910, and the Instruction of the Congregation of the Sacraments of 1929, emphasise these points. “Instr., § III, 2. "Def. Ill, 4, 5, 6. 44 The rubric says “at least,’’ so that ordinarily it would be well to offer it with the prayer Suscipe; but in certain cases (granted that the defective bread had been already offered) it may be better to offer it only mentally, e.g., to avoid drawing attention to the difficulty, or not to interrupt for long the Canon, if it had been begun. 220 GENERAI. RUBRICS OF THE MISSAL (which must be treated as doubtfully consecrated) aside on the corporal, takes a fresh host, offers it — without raising it up on the paten — “at least” mentally, takes it into both hands and consecrates it/5 beginning at Qui pridie and ending at corpus meum. He then lays It on the corporal — not genuflecting nor elevating the Host — and continues the Mass, * where he had left off (omitting all the intervening actions and prayers).'" The defective host must be (if edible) consumed by the Celebrant after the consumption of the Precious Blood, or it may be given to another person — who is fasting and in the state of grace — to be eaten (having warned him that the consecration of this host is doubtful). If it is not edible because it is mouldy, it must be kept in some decent place (e.g., locked up in a cupboard in the sacristy) in a clean vessel, until it is certainly corrupted, and then it is thrown into the sacrarium or burnt. The second Host must be, of course, consumed, with the usual form Corpus Domini, to complete the sacrifice, even if the first one (which may be unconsecrated, if it is really invalid matter) had been eaten, and so the Celebrant is no longer fasting.-*7 (3°) If the defect is detected only after the consumption of the Precious Blood, even though the consecration of the wine had been valid43 48*the Celebrant takes a fresh host, offers it — at least mentally — *47 44 puts wine and water40 into the chalice, offers this — at least mentally, and without raising the chalice from the altar. Then, at once, the Cele­ brant begins the Consecration, saying the words from Qui pridie down to in remissionem peccatorum, holding the bread and the chalice in turn (as usual), but without genuflections or any Elevation.50 Immediately afterwards the Celebrant consumes the Sacred Host and the Precious Blood ; and he may repeat the usual forms Corpus Domini and Sanguis Domini before doing so. THE DISAPPEARANCE OF A HOST: 8. “If a consecrated Host should disappear by any accident, such as the wind, or a miracle, or because It was taken by some animal, and 43 It is unlawful, even in extreme neces­ sity, to consecrate the bread alone, or the wine alone — both elements must be validly consecrated in Mass — or even to conse­ crate both, but outside Mass (C.J.C. 817). 44 If the discovery of the defect came after the Fraction, he may (but need not) .put a particle of the new host — without any ceremony or words — into the chalice. 47 For the law regarding the completion of the sacrifice takes precedence of the law of fasting (Def. Ill, S). ** The wine is again consecrated “lest the sacrament should remain imperfect and that the due order [i.e., of the consecra­ tion of the bread before the wine] may be kept.” (Def. Ill, 6.) 4S Making the sign of the cross over it — except in a Requiem Mass — but not reciting the prayer. M Rubricians recommend the omission of these ceremonies, presumably to avoid un­ duly drawing public attention to the defect. DEFECTS IN THE CELEBRATION OF MASS 221 cannot be found, another host is to be consecrated, beginning from Qui pridie quam pateretur, having been previously offered up, as explained above” (Def. Ill, 7). (II0) The Wine for the Sacrifice: 9. Wine, according to the ordinary opinion of men, is the fermented juice of the grape, and so an alcoholic1 liquor. Hence (a) a liquor from which all the alcohol is artificially removed, or disappears (by contact with the air), or (Z>) a synthetic liquor, chemically made, even though containing all the elements of wine,*2 or (c) a liquor produced from im­ mature grapes,34 or (rf) from substances other than grapes (e.g., from apples), is not wine in the proper sense. On the other hand, wine which becomes substantially corrupt and is no longer drinkable, or which is substantially diluted by the addition, in a proportionally large quantity, of other liquids, ceases to be wine. Accordingly, the rubrics' declare that “if wine which is entirely soured, or entirely corrupt, or a liquor made from bitter or immature grapes, or one to which water has been added in such a quantity that the wine is ‘corrupt’ [i.e., would no longer, in the common opinion of men, be wine at all] the Sacrament is not made.” Canon Law5 requires that the wine be the natural wine from the fruit of the vine and incorrupt. 10. That the wine for the Mass be not only valid matter for the mak­ ing of the Sacrament but also lawful, it must be (a) entirely incorrupt, and so the use of wine, which is even beginning to turn to vinegar is unlawful;6 (6) fully fermented, otherwise it is not wine in the full sense of the term, and it contains elements which are not fit matter for con­ secration ; and (c) pure, i.e., other substances (liquid or solid, e.g., sugar) must not be added to it in any appreciable quantity. What may or may not be added to wine, and in what quantity, before it becomes unfit matter for consecration, is a theological question. The rubric7*contents itself with saying briefly that “if the wine is beginning3 to grow sour, or to become corrupt, or is somewhat bitter, or is new wine0... or had been mixed with rose water or any other distilled liquid, ’ The quantity of alcohol (i.e., pure spirit of wine) in any wine varies from 5 per cent to 20 per cent of the whole. ’Instr., I. ’Dc/. IV, 1. 4 Ibid. ’Canon 815, §2. ‘The decree of unlawfulness depend­ ing on the decree of acidity, so that the wine is farther away from, or nearer to, becoming invalid or, at least, doubtful matter. ’ Def. IV, 2. ‘If it be very sour it is invalid, or at best doubtful matter. * I.e., not fermented; as fermentation begins almost at once after the juice of the grape is exposed to the air, immature wine is unlawful, but not (ordinarily) invalid matter. 222 GENERAL RUBRICS OF THE MISSAL the sacrament is made, but the minister sins gravely.” However, it will be useful to notice the following points: (i) The addition of another liquid, e.g., water, to wine in a notable quantity (e.g., up to a fourth of the whole, or even less, in the case of a very light wine) makes it at least doubtful matter and its use, there­ fore, gravely unlawful ; (ii) The addition of a small quantity of brandy is allowed, if neces­ sary, to preserve the wine ;10* (iii) As the addition of alcohol is sometimes necessary to make the wine keep, especially if it has to travel, it is allowed,11 if three condi­ tions are fulfilled (a) that the alcohol be that extracted from the grape (not, e.g., from potatoes or sugar), (b) that the total percentage of spirit in the resulting mixture will not exceed 12 per cent of the whole12 (c) that the spirit be added while the wine is very new, so that from the mixture of wine and spirit one substance will result by fermentation; (iv) Wine made from dried grapes1314(raisins) is valid and lawful matter, if, by its colour and taste, it can be recognized as real wine.11 11. The colour of the wine — red or white or a mixture of both —is not determined, nor does its quality,15*as wine, make any difference if it is genuine wine. 12. The Instruction of the Congregation of the Sacraments of 1929 (p. 216, note 24), recalls and repeats the precautions in reference to the wines for Mass that are recommended by theologians and rubricians — precautions to prevent the corruption of the wine, e.g., by exposure to air; and precautions against fraud on the part of those who sell so-called altar wine,10 or on the part of those to whose care the wine is confided.17 It is evident, therefore, that altar wine should be bought only from mer­ chants of the highest integrity,18 and confided to the care only of persons who are entirely reliable. * THE WATER ADDED TO THE WINE IN THE RITE : 13. It is a matter of grave ecclesiastical precept10 to add, within the 10 Holy Office, May 8, 1887. ’’Holy Office, July 30, 1S90. ” In the case of unusually rich and sweet wines even up to 17 per cent or 18 per cent is permitted. Holy Office, Aug. S, 1896. ” A process sometimes necessary in certain missionary places. 14 Holy Office, Apr. 10, 1889. ” It is scarcely becoming, however, to use for Mass a quality of wine that would not be acceptable at tabic. ” And who deliberately, or through care­ lessness, neglect the steps that should be taken to make certain that the wine is all that it ought to be in accordance with the law of the Church. ” How easy it is, e.g., for a dishonest agent or sacristan to dilute the wine, even to the extent of making it invalid matter. ” In practice, the Ordinary often certifies one or more firms as being trustworthy. ‘•Cf. Def. IV, 2; C.J.C. 814. DEFECTS IN THE CELEBRATION OF MASS 223 Mass, to the wine that is to be consecrated, a small quantity of water. This is not necessary for the validity of the matter of the sacrifice, but is ordered, as the Council of Trent20 observes, “both because it is be­ lieved that Christ the Lord did this, and because from his side flowed forth water as well as blood, and by this mixture this mystery is recalled, and, since in the Apocalypse of blessed John water represents the people, the union of this faithful people with Christ, the head, is represented [by the mixture].” 14. The water which is to be added must be natural water,21 rose water or other distilled waters will not do,22 and the quantity must be small. Two or three drops suffice23 — it is dangerous to add one drop only, lest it adhere to the side of the chalice and should not mingle with the water — but a somewhat larger quantity may be used.24 This water is certainly converted into the Precious Blood, probably by the way of complete absorption into the wine. 15. If the Celebrant of Mass notices bejore the consecration of the chalice that he did not add the water to the wine, he is to add it then and there;25*but if he does not notice until after the Consecration, he is not then to add it, for it is not necessary for validity, and nothing should be put into the Precious Blood. REMEDYING DEFECTS IN THE WINE:20 16. Should the Celebrant of Mass perceive before the consecration of the chalice — and even after the consecration of the host — that the chalice does not contain wine, he must put some in at once, with a little water,27 offer it mentally, and consecrate it as usual, beginning, if he had already consecrated the bread, from the words Simili modo. 17. If he perceives, or has really good reasons for suspecting, that the contents of the chalice are unfit matter for consecration (e.g., sour wine) he empties them into a clean vessel, puts them aside outside the corporal, wipes the chalice, takes fresh wine and water,28 offers it mentally, and * Session 22 (Chap. 7). . ” Cf. Def. IV, 2. a But mineral water, if natural and drinkable is permitted in case of neces­ sity. (Cf. Holy Office, Aug. 11, 1904). n The quantity should be perceptible by the senses. 54 Theologians think that even as much as a quarter—or even a third, in the case of good wine — of the quantity of wine, would not render the mixture doubt­ ful matter, unless the wine was very light in quality. :s Def. IV, 7. He makes the sign of the cross over the water (except in a Requiem Mass) but does not repeat the prayer; nor does he repeat the offering of the chalice. x Def. IV, 3-6. ” Making the sign of the cross over it, except in a Requiem Mass, but not repeat ing the prayer Deus qui humanae. "As explained in § 16. 224 GENERAL RUBRICS OF THE MISSAL consecrates. After the ablutions the liquor which had been put aside is consumed (if it is drinkable), or thrown into the sacrarium after Mass, for its contents had been offered at the Offertory, and had been blessed by the sign of the cross. 18. If the Celebrant notices that the matter is unfit after having pro­ nounced the words of consecration over the chalice, he empties the con­ tents into another chalice20 — or into some clean vessel, if a chalice is not available — and puts it aside within the corporal. He then wipes the chalice, takes, at the centre of the altar, fresh wine and water30 offers it, at least mentally, without raising the chalice, consecrates it (beginning at Simili modo), and, without any genuflections or any Elevation, con­ tinues Mass where he had interrupted it. The contents of the second chalice are to be consumed after drinking the Precious Blood, or with the first ablution. If, however, these contents be quite undrinkable, the chalice is put into the tabernacle, kept there until the Sacred Particle is entirely corrupt,31 and then thrown into the sacrarium. 19. If the absence of wine, or a defect in the wine, is not noticed until after the Celebrant has consumed the Sacred Host, or not even until after he has drunk the contents of the chalice (which are not the Precious Blood and so break his fast), he takes a fresh host,32 and offers it mentally, without raising it. Next, he takes fresh wine and water (at the centre of the altar and without ceremonial actions, except the sign of the cross over the water), offers it mentally, and then consecrates both the bread and wine, beginning at Qui pridie, without genuflections or any Elevation.·33 He then consumes the Host, although he has already consumed another Host, and the Precious Blood, even though he is no longer fasting, for the obligation of completing the sacrifice is of greater moment than that of communicating fasting. 20. Or, if the Mass be celebrated in a public place, where many are present, to avoid scandal the Celebrant need not again consecrate a host. He simply takes fresh wine and water,3' offers it (mentally), consecrates it, drinks it at once, and continues the Mass.35 21. Should the Celebrant not discover that the chalice contains unfit s With the Particle of the Sacred Host, if it be after the Fraction. w As explained in § 16. ” If the contents were changed before the Fraction, and are quite undrinkable, they are thrown into the sacrarium at once after Mass. "The rubric prescribes this that the two species may lie on the table of the altar at the same time, symbolising the separa­ tion of Christ’s Body and Blood. ” Authors recommend the omission of the unessential ceremonial acts to avoid drawing attention to the difficulty, and not to prolong unduly the Mass. 11 He is to deal with the first contents of the chalice as is described in § 18. K Def. IV, 5. Ττ**ι· DEFECTS IN THE CELEBRATION OF MASS 225 matter for consecration30 until he has already taken it into his mouth to drink, he must not spit out the contents — not only because this would be unbecoming, but also because they contain the Particle of the Sacred Host — but drink them, and later take the Precious Blood, even though he is no longer fasting. 22. Should the Celebrant discover the defect only after his return to the sacristy, he is not to return to the altar. There is nothing to be done; he has not celebrated the Sacrifice. He cannot celebrate it now, for he is no longer fasting, and his new action, if he returned to the altar, would no longer, probably, be morally one with what preceded it.27 He has, however, communicated under the species of bread. 8 IF VALID MATTER IS UNOBTAINABLE : 23. It may happen that a priest at the altar, having discovered some defect in the bread or wine, is unable to replace immediately the defec­ tive matter (e.g., he finds the wine is corrupt, and there is no other wine at hand). If he discovers the defect before the first Consecration, he must not continue the Mass; but if this occurs after the valid consecration of either the bread or wine, he is to continue Mass, omitting, however, the words and signs which have reference to the defective species,39 and making the signs of the cross, etc., that should, ordinarily, be made over both Sacred Species, over only the matter that has been validly consecrated. 24. If, however, by waiting some time (aliquamdiu),40 the necessary valid matter can be obtained, the Celebrant should wait for it, at the altar, in order that the sacrifice may not remain incomplete/1 V. Defects in the Form of the Sacrament42 25. The words of consecration, which constitute the “form” of the sacrament of the Blessed Eucharist, are set forth in the Missal. The words used for the consecration of the bread are those (with the addi­ tion of the word enim) used by Christ Himself at the Last Supper, as they are found in the Gospels.43 Those used for the consecration of the wine are not the exact words of any one account of the Last Supper, “ If, e.g., he had, by accident, put into it water instead of wine at the Offertory. ” It is essential that the entire sacrifice should be (morally) one continuous act. " Cf. Def. IV, 8. n Def. IV, 8. Theologians interpret this, generally, as not more than an hour; after that it is doubtful if the resumed Mass would be, morallv, one with what preceded. “ Def. IV, S. ° Def. V. u Matt, xxvi, 26; Mark xiv, 22; Luke xxii, 19; and cf. I Cor. i, 24. 226 GENERAL RUBRICS OF THE MISSAL but are a formula which was derived from the accounts of SS. Matthew, Mark, and Luke, from that of S. Paul, and from apostolic tradition (which gave the words aeterni and mysterium fidei). 26. Any change in the form, by omission, addition, or interpolation, which would alter its meaning, would make the consecration invalid. Any other change, however small, even though it did not make the form invalid, or even doubtful, is gravely sinful,44 if deliberate. The form remains valid, if, indeliberately, it is mispronounced, through ignorance or through a defect of speech. 27. The words of consecration have to be said not merely as an histor­ ical narrative of words used once by our Lord — as the Celebrant recites them, e.g., in the accounts of the Last Supper, which are read in the Mass in Holy week, or on the Feast of Corpus Christi — but as a present affirmation by the priest, speaking in the person of Christ, and intending to effect something, here and now, by the pronouncing of these words. All this is secured, in practice, by the fact that the Celebrant intends to consecrate and offer sacrifice. ' 28. If the Celebrant, any time after the Consecration, does not re­ member having pronounced the words, “he need not on that account be worried.”45 If, however, he is morally certain that he omitted the form, or an essential part of it46 — the words of consecration for either species — he is to repeat the form, unconditionally, and then continue the Mass, where he had interrupted it. If his doubt concerns the form for the bread, he begins the form the second time at Qui pridie, but, if his doubt occurs almost immediately after the Consecration, it suffices to say just the words of Consecration {Hoc est, etc.). If the doubt is about the Con­ secration of the wine, he begins at Simili modo. 29. If the Celebrant has a really well-founded positive doubt, not a merely negative one, that he had omitted something essential in the form, he is to repeat the form which had been defective, but with the tacit condition “if the previous consecration was invalid.” 30. That the words of Consecration should, or may even lawfully, be repeated, the Celebrant must have a well-founded positive doubt, and “This is the rubric and the general teaching of theologians (cf. Def. V, 1). " Def. V, 2. One way of finding out if he had omitted, e.g., one consecration, is to ask the server if the Elevation had taken place; if the priest does not want to inquire directly he. might ask the server how many times he had rung at, say, the Elevation of the chalice, or some such query. Only if the Elevation had not occurred, need the priest begin to have serious doubts about the omission. 44 For safety’s sake, in practice, theolo­ gians say that if .the words "novi el aeterni testamenti,” etc., or “qui pro vobis,” etc., had been omitted, the conse­ cration of the wine should be repeated (since some theologians, a minority, hold that even these words of the form are essential). DEFECTS IN THE CELEBRATION OF MASS 227 about something that is essential to each form. He is not to repeat the form, if his doubts concern only what was not essential for validity." 31. If, through distraction, the priest should pronounce the words of consecration for the wine over the host, he must not only repeat the correct words over the host, but he must repeat the words of consecra­ tion over the wine, since he did not intend to consecrate it when he pro­ nounced them over the bread. The mere inversion of the order of the two consecrations, provided the correct words were pronounced, with the proper intention, over each species, would not render the consecration invalid; but it would, of course, if deliberate, be gravely sinful. VI. Defects of Intention'8 (1°) The Conditions of Valid Consecration: 32. To consecrate the bread and wine validly, the Celebrant must have at the Consecration at least the virtual intention40 of consecrating — i.e., of doing what Christ did and instituted at the Last Supper, or of doing what the Church intends him to do at this moment — and of consecrating definite matter, i.e., ordinarily, all the matter which is placed bejore him50 to be consecrated. 33. Hence, the matter to be consecrated must be (a) physically present and perceptible by sense (not, necessarily, actually perceived) ;** (ό) defi­ nitely determined (not, necessarily, explicitly).2 Only when these condi­ tions are fulfilled can the words “hoc” and “hie” of the form of the sacrament be verified, according to ordinary human estimation of the meaning of “this.” Hosts placed at a distance, or, say, closed up in a cupboard near the altar, would not, in common estimation be regarded as “present” in the intention of the consecrating priest, and so would not be consecrated; or, should the Celebrant intend to consecrate, say, ten out of a number of hosts before him, but did not determine which ten, none would be consecrated3 because the matter to be consecrated was not sufficiently determined. 34. Whether the hosts in a ciborium to the presence of which the Celebrant does not advert at the time of the Consecration, or in one "Def. V, 2. “Def. VII. 4’Ordinarily, he will and should have the actual intention. Cf. Def. VII, 4. * Cf. Def. VII, 1. 1 And so a blind priest, or the newly ordained priests at the Ordination Mass, who cannot usually see the matter, can consecrate validly; the hosts in a ciborium which is on the corporal but, through in­ advertence, is not uncovered for the consecration, are certainly consecrated. 1 It suffices to determine the matter im­ plicitly, e.g., by placing it on the corporal before the consecration. ’Cf. Def. VII, 1. 228 GENERAL RUBRICS OF THE MISSAL which is overlooked and left outside the corporal, are consecrated or not; whether particles that fall from the host(s), or drops of wine detached from the wine in the chalice, are consecrated or not, and all similar problems depend for their solution on the intention of the Cele­ brant. Accordingly, theologians and rubricians advise that a priest should form a fixed intention about such questions, e.g., the intention to con­ secrate all matter that is on the altar at the time of the Consecration, or all that is within the corporal. They propose various forms of intention.45 The form that seems to be the least complicated, and yet the most com­ prehensive and effective for the removal of all doubts and anxieties, is this: (i) for the bread “I intend to consecrate all3 the matter which is apt6 for consecration, and which is on the corporal at the moment of the Consecration”; (ii) for the wine “I intend to consecrate all the matter that is apt for consecration, and which is within the chalice, at the mo­ ment of the Consecration.” If the Celebrant has once definitely formed this intention, then he knows jor certain: (a) That the hosts in a ciborium, which had been placed by him or another within the corporal, are consecrated, whether he paid any atten­ tion to them at the time of the Consecration, or not, whether he un­ covered the ciborium or not, whether even he knew that the ciborium was there or not,7 or thought that it was empty and had been left foi purification; on the other hand, he is equally certain that the hosts in a ciborium which, by inadvertence, had been left outside the corporal (or hosts hidden under the corporal) are not consecrated, even though he fully intended beforehand to consecrate them, even though they are needed for the Communion of the people, etc.; (ό) That all tiny particles of bread (provided they are perceptible by sense, and so apt for consecration) which may be on the corporal, or fall on to it during Mass, or that may be at the bottom of the ciborium (placed within the corporal) are consecrated;8 4 For the rubrics determine the ques­ tion only vaguely (Def. VII, 1). 5 Hence, no doubt could afterwards arise about the consecration, if the Celebrant found that he had pronounced the words, not over one large host (as he thought), but over two that were clung together. 8 Particles of bread so small as not to be perceptible, and particles of other sub­ stances, are not apt matter for conse­ cration. 7 It might have been put there (un­ noticed by him) by the sacristan, or by the Subdeacon or M.C. at a high Mass. # Some writers recommend that the priest should exclude the consecration of such particles by his positive intention. But it is better to do the opposite, to consecrate them, otherwise there is a possibility that after the Consecration there will be on the corporal, or in the ciborium, consecrated particles (from a previous Mass, or detached from the large host, or from the small ones after their consecration) and unconsccrated ones mixed up together. This is not becoming, especially as, at the purification of the corporal or ciborium, all will have to be DEFECTS IN THE CELEBRATION OF MASS 229 (c) That all detached drops of wine within the chalice are consecrated, and that drops that may, by accident, be on the outside (e.g., near the lip or on the foot), are certainly not consecrated. By having, then, a fixed and habitual intention regarding the deter­ mination of the matter to be consecrated at his Mass, a priest prevents all doubts and anxieties, and forestalls endless discussions as to his real or “presumed” intention and the rest. 35. If, in error, unconsecrated hosts were mixed with consecrated ones, the entire lot must be consecrated again conditionally, i.e., with the in­ tention of consecrating the whole number, with the condition “if they are not consecrated,” or with the intention of consecrating those particles which are not, in fact, consecrated.0 36. Doubtfully consecrated particles may not (sub gravi) be given in Holy Communion, or treated as consecrated. If few in number they are consumed before the ablutions in Mass; if they are many, they may be reconsecrated (conditionally) at another Mass. But the words of consecration may never be repeated over them at the same Mass at which they were first (doubtfully) consecrated. 37. If the Celebrant should find that he has on the paten two large hosts (e.g., clung together) instead of one, if it is before the Consecra­ tion he puts one aside; if after the Consecration, he makes the signs of the cross with and breaks one Host only, but he eats both together at the Communion.10* (2°) Conditions for the Lawful Consecration of Hosts: 38. In addition to the conditions which are necessary for the valid consecration of hosts for the Holy Communion of the faithful (§§32-37 above), or of a large host for the monstrance, there are certain conditions for the lawful consecration, i.e.: (1°) The consecration must always take place within Mass,11 and at the moment of the consecration of the host of the Mass; (2°) The hosts must be on the altar (on the altar stone, in the case of a portable altar) and on a blessed corporal ; % treated as consecrated, and so sonic unconsccratcd particles may even be put into the Precious Blood, after the purification of the corporal. The same principle applies to the wine in the chalice, it is not desir­ able to exclude from consecration detached drops. ’This is a sufficient determination of the matter for the purpose of consecra­ tion, even though the priest himself does not know precisely which are the uncon­ secrated particles. 10 Def. VII, 2. ” C.J.C. 817. 230 GENERAL RUBRICS OF THE MISSAL (3°) At the moment of the Consecration they must be exposed to view, either on the corporal, or in a blessed uncovered vessel; (4°) The hosts should be on the altar from the beginning of the Mass12 (R. II, 3), and be offered with the host of the Mass at the Offertory (R. VII, 3). They may, for a reasonable cause, be brought later, during the Offertory or even during the Preface, and then they must be offered mentally; but only for a grave cause13 — e.g., because Viaticum has to be given, or a number of persons11 are awaiting Holy Communion — may they be consecrated, if they are not brought until after the Canon has been begun. Under no circumstances may the words of consecration be said over breads, once they have been pronounced over the host of the Mass.15 (3°) The Consumption of Sacred Particles After the Ablutions: 39. May the Celebrant eat sacred Particles which were not consumed (through inadvertence, or through not being discovered) before the ablutions, after he has taken these, and so broken his fast? {a) If the Particles are small (parts only of a host), and belong to the Mass which he has just celebrated, he not only may, but he is bound to consume them (they form part of the sacrifice),1'5 and this, probably, even if he has left the altar and gone to the sacristy. If, how­ ever, he has already unvested, he is not bound to do so;17 and he may do so, only if the fragments cannot be kept over for consumption (at another Mass) without danger of irreverence, if, e.g., there is no taber­ nacle, or other becoming place, in which to keep them. (6) If these small Particles do not belong to the Mass which is being celebrated {e.g., they are in a ciborium whose contents had been pre­ viously consecrated), they may not be consumed by a nonfasting cele­ brant, except in case of necessity,18 if, e.g., the ciborium is needed at once, or there is no becoming place in which to keep it unpurified. 11 At a low Mass. ” Because the Offertory of the Mass is finished, and the act of consecration (which, in a wide sense, begins with the Canon) has begun, and the (mental) offering of the breads at this stage is a perversion of the order of the Mass. ” Some authors say that if there is only one person for Holy Communion, it is preferable to break off part of the Mass Host to communicate him than to conse­ crate breads brought to the altar after the Canon has been begun. 14 Cf. CJ.C. 817. 14 Def. VII, 2. " For the sacrifice no longer lasts (even morally). X, “ Then, theologians say, their eating may be regarded as one, morally, with the Celebrant’s Communion in the Mass. For the same reason it is permitted to purify a ciborium, with a wet purification, and drink the purification immediately after having taken (by inadvertence) the ablu­ tions of the Mass (cf. Vol. II, p. 393). DEFECTS IN THE CELEBRATION OF MASS 231 (c) If there is question of an entire host, then — except in case of necessity, when there is no becoming place in which to keep It — It must not be taken by a nonfasting celebrant. It must be put into the tabernacle (with other Hosts if they are there), or, if there is no taber­ nacle, left — reverently covered — on the corporal, to be consumed1® by a priest who is about to say Mass at that altar. Or It must be kept reverently, in the chalice or on the paten, until It can be put into a tabernacle, or consumed by a fasting priest, or given to a person who may receive It (i.e., who is fasting and in the state of grace). Only if none of these things can be done, and there is no becoming place to keep the Host, may the non fasti ng priest consume It.20 VII. Defects in the State of Soul for Mass21 40. To celebrate Mass lawfully — there is no question here of validity — the Celebrant must be (a) immune from all censures, from irregular­ ity, or any other penalty or canonical impediment which prevents the lawful exercise of Holy Orders; (ό) in the state of grace. 41. A priest who is conscious of mortal sin (i.e., of grave sin certainly committed, and not yet remitted sacramentally), may not (sub gravi) celebrate Mass, however contrite he may believe himself to be, without going to confession. Only if (a) it is necessary22 to celebrate, and (b) there is no suitable confessor (copia confessarii)23 may such a priest say Mass. In such a case he is bound to make an act of perfect contri­ tion beforehand, and afterwards go, at once,21 to confession.2*' 42. If a priest should, during Mass, remember that he is in mortal sin (or under censure), he should elicit an act of perfect contrition, with the intention of going to confession, and making satisfaction (of seeking absolution, in the case of censure).20 If he should remember before the ’’Fasting, and with the Host of his own Mass. 50 Def. VII, 3. ”De/. VIII. 22 I.e., there must be a grave reason, e.g., to provide Mass on a day of obligation, to avoid grave danger to his reputation. M Def. VIII, 2; CJ.C. 807 (cf. 856). He has not a “copia” if (i) a confessor cannot be got without grave difficulty (grave in the particular circumstances in which he finds himself), or (ii) a confessor is avail­ able, but confession cannot be made .to him without a grave inconvenience which is extrinsic to the sacrament (e.g., the confessor does not understand the peni­ tent’s language, or confession could not be made to him without doing grave harm to another). ’’Theologians interpret “quamprimum” of Canon 807 as meaning within three days. Of course, the priest must go sooner (if he can), if he has again to celebrate Mass the next day. “CJ.C. 807. ■* Def. VIII, 4, 5. In practice, it would scarcely ever be possible to interrupt the Mass in such a case without causing scandal. 232 GENERAL RUBRICS OF THE MISSAL Consecration, he should interrupt Mass, unless scandal is to be feared.27 VIII. Defects in the Bodily Preparation for Mass28 43. A priest who has taken, after midnight,29 any food or drink, even as a medicine, or even in the smallest quantity, may not, ordinarily, celebrate Mass.30 44. The natural fast is broken if: (a) something which has the na­ ture of food or drink, i.e., is digestible, capable of being absorbed into the substance of the body, even though taken as medicine, (Z>) is re­ ceived from outside into the mouth, and passed, by swallowing, into the stomach, (c) so as to be “eaten” or “drunk,” according to the ordinary meaning of the words. Hence, the fast is not broken (i) by swallowing blood that comes from, e.g., the gums or tongue; or a piece of skin from the lips; (ii) by swallowing particles of food that may have remained embedded in the teeth, since they are swallowed “not as food, but as saliva”;31 (iii) by injections, by gargling, by smoking, or by taking snuff; (iv) by in­ voluntarily32 swallowing a very small quantity of liquid,33 (e.g., a drop or two of water, when washing one’s teeth), for this is swallowed as saliva, not as a drink; (v) by swallowing a hair, a pebble, a piece of fingernail, or a thread. 45. A priest is excused from observing the natural fast, and so may celebrate Mass, even if not fasting, in the following cases: (a) To complete the sacrifice (cf. §§ 7, 19, 39, and below § 50) ; (Z>) If failure to celebrate would cause a really grave inconvenience31 (e.g., serious loss of reputation, or grave scandal) ; (c) In order (probably) to provide the Blessed Eucharist to give Viaticum ; ” Ibid. * Def. IX. ® Reckoned according to any system of calculation of the hour, e.g., according to solar time or legal time (C.J.C. 33, § 1). "De/. IX, 1; C.J C. 808 (cf. 858, § 1). “ De/. IX, 3. " For, if taken deliberately, it becomes a drink and is no longer regarded as part of the saliva. To take a little water, even by accident, when it cannot be regarded as part of the saliva, breaks the fast. MDe/. IX, 3. " Consult manuals of Moral Theology for examples. Should the priest who has to say two Masses, break his fast by in­ advertently taking the ablutions at the first, he may not say the second Mass merely to provide a Mass on a day of obligation, or because of the comment that not celebrating would give rise to (Holy Office, Dec. 2, 1874), but he may, if there were additional reasons (e.g., grave danger to his reputation, good ground for believ­ ing that the people will not seek Mass elsewhere, etc. — cf. Vol. II, p. 478). - Λ DEFECTS IN THE CELEBRATION OF MASS 233 (J) By dispensation of the Holy See.35 46. “Si praecesserit pollutio nocturna, quae causata fuerit ex praece­ denti cogitatione, quae sit peccatum mortale, vel evenerit propter nimiam crapulam, abstinendum est a Communione et celebratione, nisi aliud Confessorio videatur. Si dubium est, an in praecedenti cogitatione fuerit peccatum mortale, consulitur abstinendum, extra tamen casus necessita­ tis. Si autem certum est, non fuisse in illa cogitatione peccatum mortale, vel nullam fuisse cogitationem, sed evenisse ex naturali causa, aut ex diabolica illusione, potest communicare et celebrare: nisi ex illa corporis commotione tanta evenerit pertiirbatio mentis, ut abstinendum videa­ tur”3* IX. Defects During the Celebration of Mass'7 (1°) The Interruption of Mass:38 47. Normally, Mass once begun must be terminated and without in­ terruption, except in so far as the rubrics provide for this (§ 55, infra). The Mass may, however, be interrupted, or even terminated before it is finished, for a reason more or less grave according to the part where the interruption occurs, and its length. 48. An essential termination of the Mass takes place if the celebration be broken off between the consecration of the species, when the sacrifice does not take place at all, or between the Consecration and Communion, when the sacrifice is not completed. By divine law, and sub gravi." the priest who celebrates Mass must consecrate both species and consume both. To break off the Mass between the consecration of the species is permissible only for the very gravest reason (e.g., if the Celebrant be threatened with death, or there is immediate grave danger of the desecra­ tion of the Sacred Host). In such a case the Celebrant should try and consecrate the wine and at once consume both Species. If he cannot do this, he should at once consume the Host, or take It with him to a place of safety, where — if possible — he should consecrate the wine, “According to rules communicated to Ordinaries by the Holy Office on July 1, 1931 (and which are more lenient than those set forth by the Holy Office on Mar. 22, 1923 —A.A.S., 1923, p. 151), it is possible, for grave reasons, to obtain a strictly personal induit permitting priests, who have the care of souls, on days on which they must celebrate Mass after 10 am, to take liquid refreshment, and permitting all priests, on any day, to take a medicine that is necessary (cf. Periodica, Apr., 1932). " Def. IX, 5. For a commentary on this section of the rubrics, consult manuals of Moral Theology. r Def. X. ** Def. X, 2, 3 (cf. the teaching of moral theologians). “ Cf. Def. X, 4. 234 GENERAL »RUBRICS OF THE MISSAL and then consume both Species, thus completing the sacrifice. If the in­ terruption for a most grave cause should happen between the Consecra­ tion and the Communion, the Celebrant should at once4041 consume both the Species, or, if he has not time to do even this, take them to a place of safety and there consume them. 49. The termination of Mass (not, however, between the Consecration and Communion) is ordered by Canon Law in the following cases: (a) If the violation of the church'1 in which Mass is in progress should occur; if it occurs before the Canon, or after the Communion, the Celebrant stops Mass at once, but if it should occur after the Canon has begun, he is to continue to the Communion (inclusive) and then stop;42 (Z>) If an excommunicabis vitandus enters the church and he cannot be expelled, the Mass is to be broken off (not between the Consecration and Communion) if this can be done without grave difficulty;43 (c) If the Celebrant, before the Consecration, remembers that he is in grave sin, or under censure, or irregular, or not fasting, he is to break off Mass, if he can do so without scandal.44 ILLNESS OR DEATH OF THE CELEBRANT: 50. If the Celebrant should die, or become unconscious or gravely ill (so that he cannot continue), before he has completed™ the consecration of the bread, nothing is to be done, as the sacrifice has not been begun. But if the Celebrant should collapse after the consecration of the bread, and before the Communion, the sacrifice must be carried out and com­ pleted, or simply completed. Hence: (a) If the Celebrant himself can do this after some delay — even after a long interval — and even if he be not then fasting, having taken something to restore him, he is to do it, even if he had to omit all that is not strictly essential. (ό) If the Celebrant cannot complete the Mass, then another priest must do so, as soon as possible, and the obligation is a grave one. If possible a priest who is fasting should complete the Mass, beginning where the Celebrant had broken off ;40 but if only a priest who has "De/. X, 2. 41 See C J.C. 1172. "De/. X, 2; CJ.C. 1173, §2 (which determines more explicitly the meaning of “post Canonem” of the rubric). "CJ.C. 2259, § 2. 44 Dej. VIII, 4, 5 and cf. § 42 above. 43 E.g., if he should collapse before he has completed the essential words of Conse­ cration (Dej. X, 3). "Dej. X, 3. If, however, the Celebrant had not completed the essential words of the consecration of the wine, the second priest should consecrate it (beginning at Simili modo) ; or he may take fresh wine in another chalice and consecrate that, and, later, consume the Host consecrated by the sick priest, the wine consecrated by himself, and then the wine which the sick priest had offered and blessed. DEFECTS IN THE CELEBRATION OF MASS 235 broken his fast is available, he is to complete the Mass.4T So grave is the obligation to complete the sacrifice, that even a suspended or ex­ communicated priest,s is bound to do so, if no other priest can be got. (c) If there is doubt: (i) about either Consecration, the second priest should consecrate one or both species (according to the doubt) condi­ tionally, or take a fresh host or fresh wine and consecrate unconditionally, and later — after his Communion — consume the species about the con­ secration of which there is a doubt; (ii) about what part of the Mass the first Celebrant broke off, the second priest can find out more or less by the position of the Host, Missal, etc., and by inquiry from the server and others who were present. Provided he is satisfied that the Consecra­ tion of both Species has been completed, the exact point at which he continues the Mass is not of primary importance. If the first Celebrant had already consumed the Sacred Host, the second priest merely com­ pletes the Communion by drinking the Precious Blood. 51. If the sick priest, though not sufficiently recovered to continue the Mass, can receive Holy Communion, then he should,40 if possible, receive either a small host from those consecrated at that Mass30 (if some had been consecrated), or from a part of the Mass Host, the second priest consuming the rest of it. 52. If, in the case of the death or grave illness of the Celebrant, an­ other priest cannot be got within an hour or so,1 the obligation of completing the Mass ceases, as it becomes doubtful if the continuation would be morally one with the act which the sick priest had begun. It may, however, be continued by a second priest even several hours after its interruption, since it is doubtful what length of interruption would prevent the two acts being morally one. 53. The priest who completes the Mass may not celebrate another that same day,2 even though he does not take the ablutions, unless he has the faculty of binating, and the second Mass is necessary. 54. If a second priest cannot be got, and the Celebrant cannot con­ sume the Sacred Species, these should be put into the tabernacle, even by a layman, to be consumed later by another priest. If there is no taber­ nacle and the Sacred Species could not be kept, or carried to another 47 De/. X, 3. MSuch a priest should be contrite, and have the intention oi seeking absolution (ci. De/. VIII, 5). "Def. X, 3. The rubric direct? the sec­ ond priest to communicate the sick one, ii the latter is able to receive the Blessed Eucharist, using, if necessary, a part of the Mass Host. 40 So that he partakes of the sacrifice. 1 So the theologians — the rubric in the case of defective matter, says (Def. IV, S) that the priest is to wait “aliquamdiu” for fresh matter. ’SR.C. 2630. 236 GENERAL RUBRICS OF THE MISSAL church, without danger of irreverence, a layman —even not fasting, if one who is fasting and in the state of grace cannot be found —may con­ sume them. THE TEMPORARY INTERRUPTION OF MASS: 55. The temporary interruption of Mass is lawful in the cases per­ mitted by the rubrics, or for a sufficient cause. The rubrics provide for the interruption of Mass in the following cases: (i) After the first Gospel for the announcements, etc., and sermon;3 (ii) At the Offertory to receive the offerings of the faithful, where this is customary;4* (iii) Before the administration of Holy Communion to receive the vows (or their renewal) of Religious;8 (iv) For the conferring of Holy Orders (as prescribed in the Roman Pontifical) ; (v) For the Nuptial Blessing” (after Pater noster and before the Blessing) ; (vi) After the Celebrant’s Communion, and before that of the people, to preach from the altar — with the consent of the Ordinary — one ser­ mon (jervorino) on the Blessed Eucharist.7 56. Apart from the cases envisaged by the rubrics, a temporary8 in­ terruption is allowed: (i) Before the Offertory, or after the Communion, for a just cause (e.g., to wait for the arrival of a body of pilgrims, who otherwise could not be present at Mass on a day of obligation) ; (ii) After the Offertory — and, for a graver cause still, after the Canon has begun — for a grave reason (e.g., the temporary illness or bodily necessity of the Celebrant) ; (iii) Between the Consecration and the Communion only for a very grave reason (e.g., danger from some external cause, a grave need oi the Celebrant, the necessity of baptising or absolving a dying person).0 ’ R. VI, 6; C.E. I, xxii; C.J.C. 998, § 2; 1024; 1344, §1. ‘S.R.C. 1052, 3533’, 3579*. ‘S.R.C. 3836, 3912 (cf. C.J.C. 576, § 1). 0 Rubric of Mass pro Sponso et Sponsa. Cf. S.R.C. 3922‘, 4232; C.J.C. 1101, § 1. ’S.R.C. 3OO9‘, 3059”, 3529. ‘ The longer the interruption, the greater must be the reason for it. Should both the candles on the altar cease to burn, the Celebrant should wait some time for fresh ones to be brought. If none can be ob­ tained, he should continue Mass if he has reached the Consecration. * In such a case if the Celebrant was obliged to leave .the church he should (if possible) lock the Sacred Species in the tabernacle, if there is any doubt about their safety (e.g., if there were no adorers present in his absence). ■V DEFECTS IN TUE CELEBRATION OF MASS 237 THE RESUMPTION OF MASS : 57. If the interruption occurred after the Consecration — be it of short or long duration — the Celebrant is to resume the Mass where he left off. If the interruption was before the Consecration and fairly short (e.g., less than an hour) the Celebrant may resume where he broke off; but if it was a long interruption, the Celebrant should begin Mass again, and, if he had left off after the Offertory, it is better to take a fresh host and fresh wine and water, and consume the. ones which had been offered the first time, after his Communion. (2°) A Foreign Body in the Chalice:1011 58. If an insect or any other foreign body should be found in the wine before the Consecration, if it is something that is not disgusting or does not leave any traces, it will, ordinarily, be sufficient to take it out and continue the Mass; but if it were something that was unpleasant (that might cause nausea and vomiting) or would leave any traces behind it, the chalice should be emptied, fresh” wine and water taken,12 and offered, at least mentally, and the λ I ass continued. The wine and water which had been put aside should afterwards — if the Celebrant does not wish to drink it at the ablutions — be thrown into the sacrarium, since it had been offered and blessed. 59. If a foreign body should fall into the chalice, or be found there, after the Consecration, the Celebrant is to consume it with the Precious Blood, if it be something which it is not dangerous or disgusting to take. If it is, the priest should take it out carefully (with as little as possible of the Precious Blood adhering to it), put it in a clean vessel, and pour wine over it to wash it. After Mass the Celebrant should burn the foreign body, and throw the ashes, and the wine he had used to cleanse the body, into the sacrarium. 60. If, after the Consecration, anything poisonous or disgusting, which cannot be extracted, should fall into or be found in the chalice, the con­ secrated wine is to be put into another chalice, fresh wine and water taken into the chalice13 of the Mass, offered — at least mentally — and consecrated, beginning at Simili modo and omitting all the ceremonies (i.e., genuflections and the Elevation). Then the Mass is to be continued ”Pc/. X, 5, 6. “Not only out of regard for the feel­ ings of the Celebrant, but also out of respect for the Mass. 11 At the centre and without the prayer, Deus, qui humanae, in order not to attract attention and to avoid a long interruption of the Mass. ’’After it had been well washed out, if necessary. The water is to be thrown afterwards into the sacrarium. 238 GENERAL RUBRICS OF THE MISSAL where it had been interrupted. After Mass the wine which had been first consecrated is to be soaked up by pieces of cotton wool (or linen) and these are to be kept in the chalice, locked up in an appropriate place, until they have dried up, and the species of wine have ceased to exist, and with them the Real Presence. Then the wool is to be burned and the ashes thrown into the sacrarium. (3°) A Defective Host: 61. If anything poisonous14 should come into contact with the con­ secrated Host, a fresh host should be taken, offered, at least mentally, consecrated (repeating just the actual words of consecration), without ceremonies, and the Mass continued. The Host which had been first consecrated is to be kept, in a corner apart, in the tabernacle, until the species corrupt,15*and then they are to be thrown into the sacrarium1® and may be washed down by water. 62. If the host should be found broken at the Offertory, another should be substituted for it, if it can be done without causing any scandal or undue delay.17 If the defect be found after it has been offered, nothing is to be done, unless the defect be serious, or had been noticed and might cause scandal; then another host18 should be taken, offered — at least mentally — and the Mass continued from where it had been interrupted. If the defect be discovered after the Consecration, nothing is to be done. Should the Host be accidentally broken in two,19* or the part marked off for the Fraction had become detached before the moment of the Fraction arrives, then when this comes another part should be broken, in order to carry out the ceremony of the breaking. (4°) The Host in the Precious Blood: 63. If, when drinking the Precious Blood, the Sacred Particle which is in the chalice should remain there, the Celebrant may draw it to the edge of the chalice with his index finger, so that he may consume It, or he 14 If a celebrant should consume the Sacred Host, or the Precious Blood, and it is discovered that the bread or the wine had been poisoned, it is lawful for him to take an emetic. The vomit should be kept in a clean vessel until the Sacred Species (if there is any trace of them) corrupt, and then thrown into the sacra­ rium (see §77, infra). ”It may be put into water to hasten the process of corruption. "Def. X, 7. ” Def. X, 9. If the host were found very defective (e.g., seriously broken or soiled) it must be changed, if possible. "And the first host, as it had been offered and blessed, is to be consumed by the Celebrant after his Communion (or thrown into the sacrarium). ” In such a case one half of the Host is used to carry out the actions done with the Host (e.g., the little Elevation). DEFECTS IN THE CELEBRATION OF MASS 239 may take the wine of the first ablution into the chalice, and swallow the Particle with this.20 64. If, by accident (e.g., because the Celebrant’s hands were numb from cold) a part of the Sacred Host should slip into the Precious Blood, the Celebrant continues Mass and performs the actions with the remaining part of the Host, if this can be conveniently done. If the entire Host should fall into the chalice, the Celebrant is not to take It out, but is to continue the Mass, saying all the words as usual, but omitting the actions that would be done with the Host, and the signs of the cross that should be made over It. At the Communion he signs himself with the chalice, saying Corpus et Sanguis Domini nostri, etc., and consumes the Host and the Precious Blood together.21 (5°) Accidents with the Sacred Species: A. An Accident with the Precious Blood: 64. If, in winter, in a very cold climate, the Precious Blood should freeze in the chalice, hot cloths should be wrapped around this to thaw the consecrated wine. If this does not succeed, the chalice should be plunged into hot water (taking care that none gets into it) near the altar,22 or held close to the fire, if this be feasible, until the contents thaw. 65. If the Precious Blood should be spilled : (a) On a hard and nonabsorbent surface (e.g., on the paten, the foot of the chalice), It should — as far as possible — be absorbed by the priest’s tongue,23 and then the place should be carefully washed,21 and the water thrown into the sacrarium ; (b) On a surface that is slightly absorbent, e.g., on wood, or that cannot be completely washed, like a carpet, It should be licked up, if possible, or else absorbed in wool or linen. The place should then be lightly scraped2** (with, e.g., a clean knife, which is afterwards washed and the water thrown into the sacrarium) and then washed. The scraping '3Dcj. X, 8. Rubricians favour the sec­ ond way, as it is more reverent, and docs not entail purifying the index finger before it may again touch the thumb. " Def. X, 10. 22 Def. X, 11. aIf this cannot be done it may be absorbed in cotton, wool, or linen. After­ wards this must be kept in a becoming place, and in, say, a chalice, until the S. Species have evaporated, and then burned and the ashes thrown into the sacrarium. “The cloth used in washing the surface should be washed in three different waters, which are then thrown into the sacrarium (cf. Def. X, 12). “This is to avoid any possibility of the S. Species being later trodden on, and so applies chiefly to the floor. 240 GENERAL· RUBRICS OF THE MISSAL is burned, and the ashes and water are thrown into the sacrarium, and any cloth used for the cleaning is to be treated as described above; (c) On a completely absorbent surface (e.g., on the corporal, altar cloths, or vestments), this material is to be washed three times, over the chalice,26 and the water thrown into the sacrarium. 66. While as much as possible of the Precious Blood should be taken up immediately after the accident, and the place where it had fallen marked by a clean cloth (or, e.g., with the inverted Communion plate), the washing of the place or cloths is, naturally, left until after Mass. 67. If some of the Precious Blood should fall on the beard of the Celebrant, he should absorb as much as possible of It with his tongue, and later wash the place where It had fallen, and throw the water into the sacrarium. 68. While the rubric is silent about the spilling of the first ablution (which may contain some drops of the Precious Blood) the same rules should be applied to it,27 to secure due reverence for the Sacred Species, but one washing of the material on which it fell will, ordinarily, suffice. 69. If, after an accident, enough of the Precious Blood remains in the chalice to enable the Celebrant really to drink It at the consumption, he completes the Mass with that small quantity. If, however, none or not sufficient to make “a drink” remains, the Celebrant must take fresh wine and water, offer it, at least mentally, and consecrate it,28 beginning at Simili modo. He may omit the prayer Deus, qui humanae, etc., and all ceremonies (genuflections and the Elevation), as explained in §§16 sqq. above. B. An Accident with the Sacred Host: 70. In general, if a Sacred Host should fall on a hard surface, this is afterwards to be washed (and to be lightly scraped, if the surface be of such a-character that a light scraping will more thoroughly cleanse it) and the water thrown into the sacrarium; if It falls on any absorbent material that can be washed (e.g., on the Communion cloth), it is to be washed and the water thrown into the sacrarium.20 If the Celebrant in giving Holy Communion should drop a Host, he * Dej. X, 12. The water is poured through the material and collected in the chalice. 77 If a small portion only is spilled on, e.g., the altar cloth or corporal, it will quickly evaporate and no washing will be necessary. • In order that he may complete the sacrifice by communicating under both species {Dej. X, 13). a Dej. X, IS. The rubric says it is to be carefully washed (diligenter lavetur) ; it does not order a triple washing as in the case of an accident with the Precious Blood. DEFECTS IN THE CELEBRATION OF MASS 241 at once picks it up30 reverently (taking care not to tilt the ciborium while doing so), and if It had fallen in a place that was not dirty, he replaces it in the ciborium. But if It had fallen on a part of the floor which was dirty, and had become soiled so that It could no longer be becomingly given in Holy Communion (or consumed by the Celebrant himself be­ fore he takes the ablutions), he must return to the altar, put this Host into the tabernacle,31 in a corner apart32*and there It must remain until the species have corrupted, then they are to be thrown into the sacrarium. 71. Having taken up the Host, if It had fallen within the altar rails, so that the spot where It had lain will not be walked on while Mass is being finished, the Celebrant will have brought to him a purificator or pall, and with it he will cover the place where the Host had lain. When he has unvested after Mass, wearing a surplice, he will wash (and, if necessary, scrape) this spot, and then throw the water (and scrapings) into the sacrarium. But if the Host had fallen outside the rails, so that the spot where It lay is likely to be trodden on 4 (even though marked by a cloth) before the end of Mass, the Celebrant had better return to the altar, leave the ciborium on the corporal, go with water and a cloth to the spot where the Host had lain, and purify it at once,35*before con­ tinuing the distribution of Holy Communion.30 72. If a Sacred Particle should fall onto one of the communicants, if it be a man the Celebrant picks up the Host and gives it to him (or to the next person) in Holy Communion, or replaces It in the ciborium. If it be a woman, he may do the same37 if It falls where It can quite easily and becomingly be picked up by him; but if It could not be come at M Having noted as accurately as possible the spot where It lay. ” If feasible, in an empty ciborium, un­ veiled, so as to mark it off from other ciboriums. ”This may be done after Mass; for the moment the Host may be left on the corporal of the tabernacle. It is permissible to keep the Host in water to hasten the process of corruption. "The cloth he uses to do this should be later washed by him and the water thrown into the sacrarium. M If, e.g., there were many com­ municants. “If another priest (or a deacon) were at hand, it would be better to have the purification done by him (wearing a surplice). * Cappello, I, § 458, writes "The law of washing (the place where a Host had fallen] does not bind gravely, except, per­ chance, the Sacred Host had fallen on a place which is trodden on” [even then, Vermeersch holds that there is no grave obligation, if it is morally certain that no particle of the Sacred Host is remaining there]. “Hence, since it binds only sub levi, any reasonable cause excuses from it; and so whenever the washing would cause much wonder, it may be lawfully, omitted.” So also other theologians (e.g., S. Alphonsus, § 250; Vermeersch, III, § 424; Génicot. II, § 189; Gury-Fcrreres, II, § 393). 11 In order not to upset unnecessarily the communicant (so, e.g, Génicot, II, §189; Cappello, I, § 458). 242 GENERAL· RUBRICS OF THE MISSAL easily, or decently, then the woman is herself to take the Host38 and either communicate herself, or return It to the priest. Afterwards she should, if possible, wash in the sacristy the fingers that touched the Host, and the water should be thrown into the sacrarium. 73. If a Sacred Particle touches the dress of a communicant, the theologians say that he is not bound (because of the difficulty, popular wonder, etc.) to have the place ritually washed; but if It should touch his hand, they think he (or she) should wash that afterwards in the sacristy, and the water is put into the sacrarium. 74. If a Host should fall — when the priest is giving Holy Com­ munion at the grille — within the enclosure of cloistered nuns, It may be picked up by one of them (with the aid of a paten or even with her fingers) and consumed or returned to the priest ;3t> or, in such a case, the priest may enter the enclosure (as he is allowed to do to minister to the sick), because of the reverence due to the Blessed Eucharist.40 75. If a Host should be found (e.g., on the altar, or on the floor) and it is not known whether it is consecrated or not, the priest takes it reverently — but without a stole or lights — and puts it in a clean vessel, e.g., an empty ciborium, in a becoming place. It is to be con­ sumed, as soon as feasible, by a priest who is celebrating Mass, after his Communion and before the ablutions. It is not to be given in Holy Communion to anyone, since its consecration is doubtful. C. Vomiting the Sacred Species:41 76. Should the Celebrant vomit the Sacred Species within, say, an hour'2 after consuming them, if the Species are perceptible They are to be separated as far as possible from other matter, and again swallowed, unless this would cause nausea and provoke further vomiting (which is very likely). If it would, they are to be put aside in a clean vessel, in a becoming place, until they corrupt and are then burned,'3 and the ashes thrown into the sacrarium. If the Species are not discernible in the vomit (and so may be regarded as already corrupt), the vomit may be burned" and the ashes put into the sacrarium. "If she cannot find It easily then and there, she may retire (or be called) to the sacristy, or other private place then, or after Mass, and, having found the Host, restore It to the priest, and wash her fingers. "Afterwards the spot is to be washed by a nun and the water thrown into the sacrarium. wSo, e.g., De Hordt, Gattcrcr, Zualdi, De Amicis. 41 Def. X, 14. 43 Or a communicant within, say, half an hour of receiving a small Host. 43 Or put at once into the sacrarium (cf. Def. X, 14) without being burnt. " It may, e.g., be soaked up in pieces of cotton wool which are to be burned. CHAPTER XII THE MATERIAL REQUISITES FOR THE CELEBRATION OF MASS1 I. The Altar (1°) The Altar in General 1. While it is, in exceptional circumstances, permitted to celebrate Mass outside a sacred edifice,2 it is never allowed to celebrate the Sacri­ fice except on an altar.3 For the Latin Church, the rubrics {Rubricae Generales, XX) require that Mass be offered on an altar which is (a) of stone, and (Z>) consecrated. 2. An altar for Mass, in the strict sense of the term, is the place on which the host and chalice are laid during the offering of the Sacrifice. It may be a large table of natural, hard stone, with its stone supports, consecrated as one whole {i.e., a “fixed” or “immovable” altar), or a smaller slab of such stone, consecrated without supports, and placed for the celebration of Mass on some structure {i.e., a “portable” altar).4 In either case it must have been consecrated by a bishop, or by a blessed abbot who has the faculty from the Holy See.5 In the course of the rite of consecration he anoints it, and places in it the relics of saints,” and in the case of a “fixed” altar, joins it permanently, by an anointing, to its supports. 3. That Mass may be celebrated in a becoming manner, obviously an altar of a certain size is demanded. The dimensions of a “fixed” altar will vary according to circumstances, e.g., an altar at which high Mass is celebrated needs to be larger, to have not only a large table, but to stand on a higher level, and have more spacious surroundings. The rubrics Directions for Altar Societies and Archi­ tects (see Bibliography, p. 2S0). ’Sec pp. 37, 38. ’C.J.C. 822. ‘C.J.C. 1197. ’R.G. XX; cf., C.J.C. 1199, 1155, 323. *At least, for validity, a relic of the body of one martyr (S.R.C. 4180’). ’ The requisites are dealt with here from the point of view only of the actual cele­ bration of Mass — what liturgical law and practical convenience require for that. Such matters as the requirements of the Roman Pontifical for the consecration of an altar, the desecration of an altar, and the like are not treated. The present writer has dealt with these in the new edition of 243 244 GENERAL RUBRICS OF THE MISSAL determine a minimum size for the “portable” altar — it must be large enough to contain the host and the greater part of the base of the chalice.7 Obviously, this is the absolute minimum. For convenience it should be much larger; necessarily so, if there is sometimes a ciborium of small hosts, or a Benediction host, to be consecrated. 4. The altar is a most sacred object in virtue of its consecration, and because it represents Christ Himself.8 Hence it is marked with the five crosses, which symbolize the Five Wounds, is richly clothed (the frontal and linen cloths) and ornamented, and, in the course of the celebration of Mass, is kissed and incensed as marks of respect. (2°) The Ornamentation of an Altar 5. In accordance with its sacred character the altar on which Mass is celebrated should be surmounted by a canopy, and clothed with a frontal and altar cloths. It may, on occasion, be adorned also with reliquaries and flowers. (i) The Altar Canopy* * 6. A canopy above a seat is a traditional symbol of the dignity of the person who occupies it,10 hence liturgical tradition and the rubrics11 re­ quire that a canopy — either in the form of a civory (ciborium), or of a baldachin or tester — should surmount an altar on which Mass is cele­ brated. It ought to be placed over every such altar,12 but at least over the high altar.13 The canopy is not merely an ornament or a protection; it is a traditional mark of honour, and so is eminently due to Christ, whether in the Blessed Eucharist or as represented by the altar itself and by the priest standing at it. It should cover the entire altar, and also the footpace,11 at least that part of it nearest the altar, where the Cele­ brant ministers. (ii) The Altar-Frontal15 The altar-frontal (pallium, antependium) and the altar cloths are “the ' R.G. XX. * Cf. the words of the bishop to a sub­ deacon at his ordination (Roman Pontifi­ cal), and Lesson 4 of Matins of the Dedi­ cation of the Latcran Basilica (Nov. 9). ’ For a more detailed treatment see Directions for Altar Societies and Archi­ tects, p. 18; Webb, The Liturgical Altar (second edition), p. 74. 10 Hence the canopy of the throne of a king or bishop. C.E. I, xiii, 3 directs a canopy to be placed over the bishop’s throne in his cathedral, provided there is a similar, or more splendid one, over the altar. " C.E. I, xii, 13 ; xiv, 1 ; cf. xiii, 3. “S.R.C. 1966, 2912, (and cf. 3525s). ” And over that of the Blessed Sacra­ ment, if the two altars are distinct from one another. “ C.E. I, xii, 13. 'Cf. Directions, p. 20; Webb, The Liturgical Altar, p. 61. MATERIAL REQUISITES FOR MASS 245 clothing” of the altar, itself representing Christ, and the frontal is its true liturgical decoration. Liturgical tradition and the rubrics1' demand the use of the frontal. This may be made of any precious material or fabric, and, nowadays, is generally made of the same materials that are used for vestments (silk, velvet, etc.). It should cover the entire front of the altar (hanging from the table or mounted on a frame), and the back also, if this be visible, as in the case of altars at which the Celebrant faces the congregation. Ordinarily, and as far as this is possible,” the frontal will be of the colour of the feast or Office of the day.1' For a solemn votive Mass, the colour of the Mass is the more correct ; and for a Requiem Mass, if the Blessed Sacrament be reserved at the altar, a violet frontal should be used.10 Should the Blessed Sacrament be exposed, the colour of the frontal at the altar of Exposition will be white, even if the colour of the Mass be not white.20 (iii) Altar Cloths For the celebration of Mass the altar is to be covered with three clean cloths of linen or hemp.21 At least the top cloth should cover the entire surface of the table of the altar, and also the two sides, and so it should hang down to the ground, but not on it, at each side.22 The other two cloths — or one cloth doubled — should cover the entire surface of the table of a fixed altar, and, at least, the entire altar stone in the case of a “portable” altar. Since the face of the altar should be clothed with the frontal, the upper altar cloth need not hang down in front, and it is better that it should not. If it does, however, the addition of such an ornament as lace is tolerated,23 but is not desirable. The altar cloths are to be blessed21 before use “by the Bishop or another having the power to bless them.”23 This faculty is given by law, not only to local Ordinaries for the territory of their jurisdiction, but also to parish priests for the churches and oratories in their parish, to rectors of churches for their churches, to Religious superiors (who may delegate the faculty to a priest of their Order) for their churches and oratories, and for the churches of nuns subject to them.20 Other priests ” R.G. XX; C.E. I, xii, 11. Cf. MR. the first rubric of Titles I, II, III, IV. ” "Quoad fieri potest,” says the rubric of the Missal (R.G. XX), not in reference to the use of the frontal, but regarding the use of the correct colour. It may not be possible in poor churches to have a frontal of each liturgical colour. ’•R.G. XX; XVIII, 1. "SRC. 3201", 3562 (and cf. Index Generalis, p. 357). “S.R.C. 1615’, 2673. ” S.R.C. 2600, 3868. 3 R.G. XX; C.E. I, xii, 11; S R C. 4029'. 3 S.R.C. 3191s. “The form of blessing is given in the Missal and also in R R. (VIII, xxi). “R.G. XX. “C.J.C. 1304. 246 GENERAL RUBRICS OF THE MISSAL must obtain the faculty to bless the cloths from the Ordinary of the place, and can exercise it only within his territory.27 When the altar is not in use, to keep the cloths clean the table should be covered with a dustproof cover. It may be of any colour although green is the most correct. As it is not a liturgical ornament, it ought to be quite simple and inconspicuous. (iv) Reliquaries The occasional decoration of an altar consists of reliquaries or images of the saints and flowers. The rubrics of the Missal do not speak directly of reliquaries, but refer indirectly to them when giving directions about their incensation.28 The Caeremoniale Episcoporum does, however, mention reliquaries to ornament the high altar, on greater feast days.20 These reliquaries are to contain duly sealed in them relics of canonized10 saints, and they are placed on the altar between the candlesticks. They are incensed when the altar is incensed at high Mass. If the relics be exposed outside the time of the Divine Offices, at least two lights should burn before them.31 Relics may not be exposed whenever the Blessed Sacrament is exposed, nor may they take the place of the cross on the altar, nor be put on or above the tabernacle, nor before its door.32 (v) Flowers The rubrics of the Missal are completely silent about the use of flowers on an altar.33 The Caeremoniale Episcoporum does, however, speak of them as an ornamentation for the altar, and its civory, on great feasts;34 and Memoriale Rituum indicates that, if customary, flowers may be used to adorn the altar on the Feast of the Purification, on Maundy Thursday, and on Holy Saturday. The rubrics and good taste demand that, if flowers be used on altars at all, they should be used — especially on the high altar — with the greatest restraint. Flowers are not a permanent decoration of the altar; it is intended that they be used, in great modera­ tion, occasionally, to mark a special degree of festivity. They are, or should be, an ornament, and are entirely subsidiary, and they must never " Ibid. " Ritus IV, 5. 3 C.E. I, xii, 12. * C.J.C. 1283, 1287. The reliquaries sometimes take the form of busts or small statues of saints. "S.R.C. 3029” (cf. 3204). "S.R.C. 23651, 2613**, 2779, 2906, 2740’. " Indeed, at the end of R.G. XX, where the preparation of the altar for low Mass is set forth, the rubric says: “nothing whatever is to be placed on the altar, which docs not pertain to the sacrifice of the Mass, or to the ornamentation of the altar itself.” And flowers are not mentioned in R.G. XX as pertaining to the ornamen­ tation of the altar. M C.E. I, xii, 12, 14. MATERIAL REQUISITES FOR MASS 247 be used in such a way as to destroy the proportions of the altar, or over­ shadow the liturgical furnishings (the crucifix and candlesticks), or im­ pede the actions of the Sacred Ministers during a function. The altar is a stone of sacrifice — a place of awe and dignity — and must not be made a mere stand for flower vases. If flowers be used, they should be placed between the candlesticks;13 15 if 14 the altar has a gradine, the vases should be arranged on this, and not on the table. Needless to say, flowers should not stand on the tabernacle, nor before it, nor before the crucifix.30 Flowers should be excluded from the altar on penitential days and for Requiem functions. (3°) The Furnishing of an Altar (i) The Altar Cross31 On every altar on which Mass is celebrated there must be a cross,38 having an image of the Crucified,30 turned towards the celebrating priest. This crucifix is not merely an ornament, it is placed on the altar because of the relation between the sacrifice of the cross and that of the Mass, and it is an object of veneration/0 It is, and should appear to be, the most important object on any altar. It must be clearly visible not only to the Celebrant, but also to the congregation/1 Ordinarily, this cross is made of the same material as the candlesticks,42 its base being the same height as the two candlesticks on each side of it, and the cross itself (i.e., the figure of the Crucified) overtopping them.43 It is to be placed “super altare,and this means that, normally, it is to stand on the table of the altar, or on a gradine (if there be one), between the candle­ sticks and on the same plane, and behind the tabernacle, if this is on the altar. It may be hung above the altar, between the candlesticks. Should there be a fixed’5 throne for Exposition over the altar, the cross may not be placed in it/0 If the altar piece or reredos has as its chief figure that 13 Cf. C.E. I, xii, 12. Hence two or four vases are quite enough. 14 Cf. S.R.C. 2067”, 2613*. 2740'. " Cf. Directions, p. 23 ; Webb, p. 50. nrg “C.E. I, xii, 11 (cf. R. II, 2). “’Hence the frequent directions of Ritus that the Celebrant is to bow to the cross (eg., R. II, 2, 4), or raise his eyes to it as representing God (S.R.C. 2960*). The altar cross is honoured by a reverence (bow or genuflection) and by incensing; and the cross, in procession, is accompanied by lights. 41 S.R.C. 2621T, and Benedict XIV, Con­ stitution Accepimus (1746). "C.E. I, xii, 11. X 43 Ibid. 44 R.G. XX; cf. C.E. I, xii, 11. 43 This is incorrect, a movable throne should be used (cf. S.R.C. 426S4). 44 S.R.C. *3576 , . *4136 248 GENERAL RUBRICS OF THE MISSAL of Christ on the cross, an altar cross may be dispensed with/7 but it is often desirable even in such a case. There is no obligation to bless the altar cross/8 but it is, obviously, becoming to do so. Any priest may bless it privately,10 with the form Benedictio Imaginis.60 (ii) The Altar Candlesticks and Candles1 It is forbidden to celebrate Mass without lights on the altar. The rubrics of the Missal (R.G. XX) order that a least two2 candlesticks be placed, one at each side of the altar cross; while the Cacrenioniale Epis­ coporum (I, xii, 11) says that there are to be six candlesticks. Here the rubric has high Mass in view. Accordingly, at an altar at which low Mass only is celebrated two candlesticks suffice; but at an altar where solemn Mass and other functions are celebrated there should be six. The candle­ sticks are to stand “on the altar”; this means on the table,3 but, by custom, it is permitted to interpret the rubric as allowing them on a gradine/ if there be one. In form the candlesticks for Mass must be single ones,5 with the traditional” structure of a base, a stem with its node, and the candleholder.7 In design and ornamentation they should be in keeping with those of the altar and church. Their size will depend on the proportions of the altar and of its cross, but the candlesticks must not exceed the base of the cross in height.8 The Ceremonial directs that the candlesticks increase in height, rising in echelon from the two sides towards the centre, making the cross the focal point, but this prescription is not now considered obligatory,0 and the candlesticks may all be of the same size. They may be made of any becoming material; the Ceremonial suggests silver,10 if possible, or brass, or copper gilt, and it supposes that more beautiful, higher, and more striking candlesticks are use on great days than on non festival occasions. If extra lights are desired for ornament on greater days, they should not be placed on the altar, but may be placed around it in the “S.R.C. 1270’. “S.R.C. 2143. “ For a “solemn” blessing (carried out publicly with some pomp) permission must be obtained from the Ordinary (cf. S.R.C. 2143). “R.R. VIII, xxv. ’ Cf. Directions, p. 25. ’ In this section of R.G. there is question of only the preparation of the altar for low Mass. *C.E. I, xii, 11. ‘S.R.C. 3759s. * Not brackets attached to the wall, nor branch candlesticks (S.R.C. 3137’·1). •Cf. C.J.C. 1296, §3. ■ It is important that this should be set in a pan of sufficient size to prevent candle grease falling on the altar tabic. •Cf. C.E. I, xii, 11. ’ Cf. S.R.C. 3035’. 10 For great feast days. It is excluded on Good Friday (CE. II, xxv, 2). MATERIAL REQUISITES FOR MASS 249 sanctuary. If candlesticks other than those for Mass are put on the altar" for other functions, such as Benediction, they should be removed immediately after the ceremony ends. The rubrics of the Missal (R.G. XX and R. VIII, 6) prescribe that another candlestick be placed on the Epistle side of the altar — it is generally a bracket candlestick, fixed to the wall — with a candle, which is to be lighted at low Mass, from before the Consecration until after the consumption of the Precious Blood.12 If there is an established cus­ tom of not lighting this “Elevation candle” the custom may be con­ tinued,13 but, even in such a case, the Ordinary may order the rubric to be observed.14 THE CANDLES FOR MASS At least two of the candles that burn on the altar during the celebra­ tion of Mass must be of pure beeswax15 at least “in maxima parte.”1" The Ordinary is to determine what exact proportion of pure wax is to constitute this “maxima pars.”11 Apart from induit, candles of stearine, paraffin, and tallow may not be used on, or within the ambit of, the altar for cultual purposes or for ornamentation, even if they are in addition to the two pure wax candles.18 Dummies {i.e., imitation candles of painted metal containing a small candle) are “tolerated,”19 but are unbecoming and very undesirable. Ordinarily, the altar candles are to be “white,” i.e., of bleached wax ; but “yellow” candles of unbleached wax are used for Requiem functions and on Good Friday.20 Neither gas nor electric light is allowed on the altar, or on its gradines, for cultual purposes or for ornamentation, to replace or in addition to the wax candles.21 If, in an exceptional case, a light be necessary on the altar to read the Missal, a portable electric lamp, or a candle, not necessarily of wax, may be used.22 There is no obligation to bless altar candles, but it is becoming to do so. They may be blessed, with the candles for the ceremony, on Candle11 It is preferable to avoid putting them on the table of the altar, or at least on the front part of it, that is used for Mass. ” Or after the distribution of Holy Com­ munion, if this takes place (R. VIII, 6). "S.R.C. 4029’. M S.R.C. 4141*. "Dr Defectibus, X, 1. “S.R.C. 4147. "The bishops of Ireland (in 1905) fixed it at 65 per cent; those of England and Wales (in 1906) at 65 per cent also, but, at high Mass not for two of the candles only, but for all six. "S.R.C. 2865, 3063, 3173, 3376 *, 4257s. "S.R.C. 3448". 20 C.E. II, xi, 1 ; xxv, 2. a S.R.C. 4086, 4097, 4322 (cf. 4206). 33 Callewaert (III, p. 45) ; Hebert (II, p 67). The candlestick for such a cand’.e must not resemble that used for prelates (cf. S.R.C. 2578’, 4035 *). 250 GENERAL RUBRICS OF THE MISSAL mas Day; or at other times, but using the form of blessing provided in the Roman Ritual (VIII, iii). THE NUMBER OF CANDLES Apart from the “Elevation candle,” at the private Mass of a celebrant of less rank than a bishop,23 two candles are to be lighted. A low Mass is not, in this connexion, considered “private,” and more than two candles may be lighted for it, if it is (û) a Conventual Mass;21 or (Z>) a “parochial or similar Mass” (e.g., that of a religious community) on “more solemn days”;25 or (c) a Mass which, on an occasion of very special solemnity, replaces a solemn or sung Mass.20 For the private Mass of a bishop, four candles are lighted on solemn feasts; on other days two suffice.27 For solemn Mass six candles are lighted, normally,28 but on lesser days four, or even two (on feasts of simple rite or lesser ferias), suffice.29 For sung Mass four candles is the normal number ; six may be used on greater days or on special occasions.30 In two cases seven candles are used when the Bishop of the diocese is Celebrant there:31 (a) at a solemn non-Requiem Mass, (ά) at even a low Mass if it be the Mass of a public Ordination held in a church.32 (iii) The Altar-cards and Bookstand After the objects that are on the altar for Mass as ornaments, e.g., the frontal, or for cultual purposes, e.g., the lights, the rubrics of the Missal (R.G. XX) mention, briefly, two things that are purely utilitarian: the altar-cards or charts and the Missal-stand. As the charts are on the altar merely for convenience they should be as simple, small,33 and inconspicuous as is consistent with their purpose. This purpose is to put before the eyes of the Celebrant, so arranged as to be easily found, so printed as to be read without difficulty,31 certain texts from the Ordinary of the Mass, The rubric speaks of only one chart, but the practice nowadays is to use three. To keep the charts intact and clean they should be framed15 and the frame glazed, or they might be covered in mica. In a church where Mass is often sung, the aCf. S.R.C. 441, 567, 1051, 1131”, 2984. ’‘S.R.C. 3697’. “S.R.C. 3059’ (cf. 3065). * Ibid. ” C.E. I, xxix, 4. 3Cf. R. IV, 4; C.E. I, xii, 11. ” Cf. C.E. I, xii, 24. “Cf. SRC. 3377’, 1470’, 3029’. " C.E. I, xii, 12. ” S.R.C. 2682s. “If .the centre chart is unduly large, it covers up the front of the tabernacle, which is not becoming; if it is unduly heavy, it is handled with difficulty when the priest wants to open the tabernacle. * Hence, large, clear type, and little or.no ornamentation, is desirable. “ A narrow, simple moulding is best. MATERIAL REQUISITES FOR MASS 251 centre chart should contain the music of the intonation of the chief Glorias and of the Creed. Outside the time of Mass the charts should be removed from the altar. THE MISSAL-STAND The rubrics30 suppose a cushion to be used to support the Missal and to be of the colour of the vestments. Nowadays it is almost always re­ placed by a Missal-stand, made in wood or metal. As such a stand is purely utilitarian it should be of the simplest kind. The best form seems to be a stand supported in the centre by one pillar and ending in a round base. Such a stand takes up the minimum of space, and does not prevent the Celebrant placing his hands just outside the corporal, when he genuflects at the centre. Neither has it legs·7 which prevent it’s being drawn sufficiently near to read with ease. But a stand of this form must be stoutly made, and well balanced, to prevent the heavy Missal up­ setting it, when it is opened at different parts; but it ought not to be unnecessarily weighty.38 As the Celebrant should hold himself quite erect when reading from the Missal, its stand should be sufficiently tall/ '·' so that the priest will not have to bend down in order to read comfortably. There is a laudable custom in some places of covering the stand with a veil of the material and colour of the vestments/0 but it should be un­ covered for a Requiem Mass. II. On the Credence For Mass the rubrics direct that in a niche, or on a small table/1 a little bell and cruets of wine and water be prepared. In addition, if Holy Communion is to be administered, a Communion plate is needed and, for high Mass, incense. (1°) The Cruets These should be made of clear crystal or (white) glass, as the rubric (R.G. XX) orders/2 Then there will be no danger of mixing up the wine "R.G. XX; C.E. I, xii, 15. ’’When the stand has legs the left front one has a tendency to fall off the table, the right front one to intrude itself on to the corporal. * Often it has to be carried by a diminu­ tive server. "Another advantage of a high stand is that the ribbons of the Missal-marker do not fall on to the corporal. 40 This usage recalls the cushion mentioned in the rubrics, and the cover­ ing of the ambon and the liturgical books in silk of the colour of the Office, which the Ceremonial prescribes (C.E. I, xii, 15) for great feasts. 41 Covered with a linen cloth (R. II, 5; C.E. I, xii, 19). 41 The custom of using cruets of gold or silver is tolerated (S.R.C. 3149). GENERAL RUBRICS OF THE MISSAL 2S2 and water, and the cruets can be kept absolutely spotless. The cruets should have loose stoppers to exclude dust and insects, but during Mass it suffices to cover them with a finger towel. They are placed on a little tray of glass or metal. There should be also â glass bowl to receive the water used in washing the Celebrant’s fingers, and a small towel43 to dry these. The use of a little spoon to convey a small quantity of water into the chalice at the Offertory is not prescribed by the rubrics, but the practice is not forbidden.“ If a spoon is used, it ought to be wide and shallow, so that it can be cleaned easily. (2°) The Bell The rubrics prescribe a small bell {parva campanula) * 5 for use at Mass. The correct kind is a simple hand bell, in silver or bronze, with one tongue. It ought to have a good tone, and, for large churches, a robust one. Chiming bells (carillon) are not forbidden, but are less correct. Indian gongs are prohibited.40 (3°) The Communion Plate In addition to the linen Communion cloth, a plate — of metal, gilt, and entirely smooth on its inner surface, so that it may be purified easily of fragments of the Sacred Hosts — is to be held under the chin of each communicant.47 This plate, which may be held by the communicant or by a server, is not used if, as in high Mass, a deacon or other sacred minister, holds a paten for the purpose of preventing the fall of sacred Particles. No direction has been given for the blessing of the Communion plate, nor has any form of blessing been issued. When not in use the plate should be kept on the credence table,’8 face downwards to avoid dust; and, outside the time of Mass or Holy Communion, it should be kept in a case, or in a (chamois) bag, to ensure that it will be scrupu­ lously clean. (4°) Incense Incense or frankincense is an aromatic gum resin, in the form of grains or powder, which, while burning, gives off a fragrant smoke.49 The ° There are no regulations about it. It is usually of linen, and should be frequently changed. M S.R.C. 3064*. URG. XX. •X» Instruction of the Congregation of the Sacraments (March 26, 1929). “The final direction of R.G. XX is that "nothing whatever that does not belong to the sacrifice of the Mass, or the orna­ mentation of the altar itself, is to be placed on the altar.” 49 The term "incense” is used for the substance and also for the smoke from it. -V MATERIAL REQUISITES FOR MASS 253 Ceremonial of Bishops50 orders that for the Mass and other liturgical uses, the incense should be pure. It permits the addition of other aro­ matic substances, but only in much less quantity than the incense itself.1 When using incense at Mass, it should be laid on well-lit charcoal, and such a quantity put on that the smoke will last until the incensation has finished.2 Hence, for the Gospel, when the Celebrant has to be incensed at its conclusion, or for the incensation of the choir, more is needed than for the incensation of the altar alone. III. The Sacred Vessels for Mass In the making of the requisites for the offering of the Sacrifice, Canon Law prescribes3 that the prescriptions of the rubrics be obeyed, that account be taken of ecclesiastical tradition, and, as far as possible, that the laws of sacred art be observed. The sacred vessels which are used for the Mass are the chalice, the paten, and the ciborium. About the matter and form of these, rubrical prescriptions are few, but there is a definite liturgical tradition; and the use to which these sacred vessels are to be put settles much, at least in a negative way, about their form. The first of the “laws of sacred art” is that an object be as perfectly adapted to its purpose as is possible. (1°) The Chalice The rubrics1 require that the chalice be made of gold or silver, or at least that its cup5 — which alone is consecrated — be of silver, gilt within. Tin is allowed,8 but copper or glass is not. For its form the rubrics require — and so does the ecclesiastical tradition — that the sacrificial chalice consist of three parts: a cup, a stem with a knob or node in the centre of it, and a base.7 These parts must be so fashioned and united that the chalice may, as fully as possible, fulfil its object, i.e., to hold in absolute safety the Precious Blood, and be conveniently usable for the ceremonies of the Mass. In general, the chalice must be well balanced, so that there is no danger of its turning over when on the altar, or when lifted up by the priest. This requires that it be not too light in weight; ”C.E. I, xii, 19; xxiii, 3. ’ Much of the so-called “incense” on sale nowadays is not a vegetable gum at all, but a chemical product. ’It is meaningless, and even absurd, to see the act of incensation being performed with a censer that is not smoking. The smoke of blessed incense is a sacramental. ’CJ.C. 1296, §3. •R. I, 1; Def. X, 1; S.R.C. 3136’. 5 Hence the stem and base may be made of other metals. • Def. X, 1 ; authors interpret this as meaning that a tin chalice (with its cup gilt on the inside) might be used in case of great poverty, or grave necessity, e.g., during persecution. ’ Ritus often speaks of these parts (e.g., VII, 5; VIII, 7). 254 GENERAL RUBRICS OF THE MISSAL nor must it be too heavy, since it would then be unwieldy to handle or raise. It must not be too high, or it will not be convenient for the Cele­ brant to make the signs of the cross over it, or to incense it at high Mass; nor yet too low, when it will lose in dignity, and the average-sized chalice veil will not suit it. The shape of the cup is of much importance — if it is too wide or too shallow, there is danger of spilling the contents when elevating it, or when drinking from it or emptying it,8 or even if it should be jerked by accident; if it is too narrow, it is difficult to make the signs of the cross within it at per Ipsum, etc.; if it is too deep it is impossible to dry it9 after its purification. There should be no ornamentation on the outside of the cup near the edge, over which the Precious Blood will pass. That the Celebrant at Mass may conveniently hold the chalice "juxta” (or “circa"} nodum injra cuppam,” as the rubrics require,10 — and this between the first and second fingers, after the consecration of the Host — the node should be separated from the cup by a part of the stem, and the node should be round and smooth.11 The base should be heavy enough and wide enough so that the chalice will not easily overturn, yet not so wide as to take up undue space on an altar stone that may be of limited dimensions. All ornaments that project should be avoided on the foot of the chalice.12 On the base should be clearly marked a cross, so that the Celebrant may know at what part of the lip of the chalice he drank the Precious Blood, and receive the ablutions at the same point. The chalice before use must be consecrated13 by a bishop.1* The con­ secration is lost, and the chalice may no longer be used for Mass, if it be so injured or changed that it does not retain its original form and is no longer suitable for its purpose, or if it was used for an unbecoming purpose, or publicly exposed for sale.15 Thus, if the cup of a chalice be separated from the base to which it had been united in a permanent way, the consecration is lost; it is otherwise if the cup and base were joined by a screw. If the cup of a silver chalice loses its gilding in the course of time, there is a grave obligation to have this renewed. The consecration is not lost by regilding.10 ’ E.g., if turning a purification into the purification bowl. •Or to anoint the bottom with chrism at its consecration. "E.g., R. VIII, 7; IX, 3. “ It should not be so ornamented as to make it painful to hold. ” Lest, for example, lace on the sleeve of the alb might catch in it. ”R. I, 1 (cf. C.J.C. 1147, § 1). 14 Or by a cardinal (C.J.C. 239, § 1, 20) ; or by a Vicar or Prefect Apostolic, for the territory of his jurisdiction (C.J.C. 294, § 2) ; or by a blessed abbot nullius for his territory (C.J.C. 323, §2). ” C.J.C. 1305, §1. ’’C.J.C. 1305, §2. MATERIAL REQUISITES FOR MASS 255 (2°) The Paten The material of the paten is not prescribed by the rubrics, but tradi­ tion requires it to be made — like the chalice — of gold or silver. If it is made of silver, all the inner (concave) surface must be gilded.17 It is round in form, and should be so fashioned (e.g., with a circle in relief) as to sit firmly into the mouth of the chalice. While it may be ornamented (e.g., chased) on its outer surface,18* it should be entirely plain on its inner surface. It is useful to mark a small cross at one point near the edge, as, when the Celebrant kisses the paten at the Embolism, he should avoid touching it at the part over which the Sacred Host had passed. The edge of the paten should be thin, to facilitate the collecting of the particles of the Sacred Host at the purification of the corporal, but not sharp.10 The size of the paten is proportionate to the diameter of the cup of the chalice, beyond which it should extend somewhat. The paten must not be too small since sometimes the hosts for Holy Communion are put on it; neither should it be too large in diameter, since the Cele­ brant holds it around its edge when offering the bread at the Offertory. If a paten is too heavy it is difficult to handle. (3°) The Ciborium By prescription of the rubrics20 the ciborium is to be made of “solid and becoming material.” It is usually made of gold or of silver, and it is of these metals that the Cacremoniale Episcoporum speaks.21 Other metals, e.g., copper, are permissible,22 but the inside must always be gilded.23 By liturgical tradition the form of the ciborium is similar to the chalice (cup, stem with node, and base), but the cup is larger and somewhat different in shape, and the ciborium has a cover. This should be a loose one (not hinged on), convex, and close fitting to exclude dust and damp,24 but not tight fitting, as the Sacred Hosts may be spilled if force has to be used to detach the cover. There ought to be a little eleva­ tion at the bottom of the cup, so that the last Sacred Particles may be easily picked up. The node should be as smooth as possible, since the Celebrant has to hold the ciborium at the node, between the thumb and ”R. I, 1. "The ornament must not be of such a kind as to prevent the paten gathering up the tiny fragments of the Sacred Host from the corporal. ’’The edge is sometimes used to mark beforehand on the host the lines of the Fraction. “R.R. IV, i, 5 (C.J.C. 1270). 11 C.E. II, xxix, 2; xxx, 3. “S.R.C. 3162 *. Glass is not allowed (S.R.C. 3511). “ C.E. II, xxx, 3. u“Bene clausa” (R.R.). The cover is usually surmounted by a small cross. 256 GENERAL RUBRICS OF THE MISSAL index finger united and the second finger, when giving Holy Communion within Mass. The size of the ciborium will depend on the needs of the church within which it is used, but it should not be so large that it is difficult to purify, nor so heavy that it is wearisome to carry, especially when there are many communicants. The ciborium should be blessed before Sacred Hosts are placed in it.25 The form for the blessing is “Benedictio Tabernaculi,” given in the Roman Ritual (VIII, xxiii). The blessing is not lost if the ciborium be regilded.20 When the ciborium contains the Blessed Eucharist it is to be covered by a white silk veil, suitably ornamented.27 And even when it does not contain the Blessed Sacrament, but is in public view and not in use {e.g., while on the altar awaiting consecration or after its purification), it should be veiled, as the rubrics prescribe28 for the chalice, the paten, and the monstrance.20 IV. The Sacred Linens The sacred linens are those used by the Celebrant at Mass, and which come into contact with the Sacred Species (the corporal), or may do so (the pall and purificator). Accordingly, once they have been used, such linens may be touched only by a (tonsured) cleric or by “the person who has charge of them”'’0 {e.g., the sacristan). They may be laundered only after they have been ceremonially washed, once,31 by a cleric in major Orders.32 The sacred linens must be made of linen33 or hemp, and the rubrics insist on their absolute cleanliness.31 When they are being laundered the pall should be very well starched, so as to be as rigid as possible; the corporal fairly well starched, to keep it clean and smooth, and to facilitate the picking up of sacred fragments; the purificator should be starched just enough to enable it to remain longer fresh and clean in appearance, without interfering with its complete flexibility. 15 Cf. R. II, 3. MC.J.C. 1305, §2. ::R.R. IV, 1, 5. * R. I, 1; VII, 3; S.R.C. 4268’. ”Cf. Vol. II, p. 327, n. 35. “CJ.C. 1306, §1. ” Cf. Def. X, 15. A triple washing is prescribed only if a linen has been stained by the accidental spilling of the Precious Blood {Def. X, 12). "CJ.C. 1306, §2. ” R. I. 1; Def. X, 1; S.R.C. 1287, 2600, 3387, 3455, 3868. MR. I. 1; Def. X, i; S.R.C. 4174’; Instr, of Congreg. of the Sacraments, Mar. 26, 1929. MATERIAL REQUISITES FOR MASS 257 The corporal and pall are to be blessed ' ■ before use, by the Bishop, or by a priest who has the faculty by law or by delegation"1 to bless such objects. The purificator is not blessed.iT (1°) The Corporal A corporal for Mass should be large enough to accommodate the chalice and paten, a ciborium, and, perhaps, also the lunette. It should not, how­ ever, be too large, for the Celebrant is to put his hands outside it (before the Consecration) on the altar when kissing this, or when genuflecting. Besides, if it is too large it prevents the Missal being drawn sufficiently close to the priest, and sometimes it necessitates the altar-card being placed on the corporal, which is not proper. A good average size is seventeen or eighteen inches square. The corporal should be entirely unadorned,38*so that sacred fragments may be easily found on it at its purification. By usage it may be hemstitched, or have a very narrow­ border of lace, but it is much preferable to have it entirely plain. Mark­ ing one fold with a small cross is not prescribed and is meaningless. (2°) The Pall The pall is a square of linen which is used to cover the paten and the chalice, to keep out dust or insects. It is a linen object {parva palla linea)but as it has to support the chalice veil it needs to be rigid. Hence it should be made of double or four-fold linen, and w-ell starched.10 The pall should be somewhat larger than the paten ; usually it is five or six inches square. The lower surface of the pall should be entirely plain. The upper surface may be embroidered with suitable symbols. At first it was not allowed to cover the upper surface in silk,41*but later it was permitted to use a pall of this kind, or one the upper surface of which was in silver or gold cloth, embroidered, provided the silk was not black or that no symbol of death was used.12 S.R.C. added that the lower part — i.e., the real pall — must be of linen and easily detachable.43 " The one formula of blessing for both is given in R.R. VIII, xxii; it is to be used in the singular even though more than one corporal or pall is to be blessed (S R.C. 3524’). "See sufira, p. 245. "S.R.C. 2572”. "Cf. R. I, 1; Def. X, 1. ”R. I, 1; Def. X, 1. "The use of cardboard, etc., in a pall is objectionable. In case of an accident with the Precious Blood, the entire pall should be washable. A very heavy and absolutely rigid pall may even be dangerous, as if the Celebrant struck the chalice, by accident, with it he may upset it. 41 S.R.C. 2067 *. 43 S.R.C. 3832 *, *. 4174 Obviously, a pall which is not a plain linen one is quite undesirable. In origin it is part of the corporal and is blessed with the same formula. 41 To secure that it be frequently washed. 258 GENERAL RUBRICS OF THE MISSAL (3°) The Purificator The purificator should be made of substantial linen and be of a good size/4 since it is used to dry the chalice, the Celebrant’s fingers and, at times, a ciborium also. A suitable average size is eighteen by twelve inches. A small cross in coloured thread may be worked in the centre of the middle fold of the purificator. It serves to distinguish it from a finger towel, and it facilitates the Celebrant in folding the purificator into two, when he lays it over the paten at the Offertory. V. The Sacred Vestments (1°) The Sacred Vestments in General 1. The vestments used for the celebration of Mass are of two kinds (a) the inner garments of linen1·’ (i.e., the amice and the alb with its cincture), and (Z>) the outer garments of silk (i.e., the tunicle, dalmatic, and chasuble). In addition, there are the insignia — marks of the rank of the wearer in the hierarchy of the Church’s ministry — i.e., the maniple and stole.40*42 2. The rubrics themselves say little or nothing about the shape, orna­ mentation, material, etc., of vestments. They were drawn up at a time when the tradition in such matters was firmly established and univer­ sally observed. 3. The Ritus of the Missal (I, 2) says that the vestments are to be intact, becomingly clean, and beautiful, and that they are to be blessed. From the Ceremonial of Bishops we learn that more splendid vestments are used on greater days;17 that the chasuble was an ample garment;48 in what the tunicle differs from the dalmatic, and that this has fairly long sleeves.40 The Code of Canon Law requires50 that in the making of vestments “the prescriptions of the Liturgy, ecclesiastical tradition, and, in the best way possible, the laws of sacred art be observed.” 4. The decrees of S.R.C. have given a number of decisions1 about the material of sacred vestments, and one important modern decision about “ Rubricians generally suggest that, at the Offertory, when the Celebrant pours wine and water into the chalice, the purifi­ cator (held by the Celebrant at the node) should hang down over the base, to catch any drops that might accidentally fall. 42 Linen being used for “traditional and mystical reasons” (S R C. 2600). * The insignia of a bishop celebrant (i.e., the ring, pectoral cross, and, sometimes, the pallium) are not dealt with in the Missal. 47 C.E. I, xii, 24; II, xiii, 11; cf. S.R.C. 2506’. 4' E.g., C.E. II, viii, 19. 40 C.E. I, x, 1 ; ix, 5; II, viii, 67. "C.J.C. 1296, §3. 1 See infra. MATERIAL REQUISITES FOR MASS 259 their form, i.e., that in making and using vestments for the sacrifice ot the Mass and sacred functions it is not lawful, without consulting the Apostolic See, to depart from the accepted usage of the Church in Rome, and introduce another style and form, even an old one.2*4 5. In general, the outer vestments should be real garments, not mere “ornaments,” and should be dignified and graceful, as their noble pur­ pose demands. They should be made of material of the best quality possible (a precious material)r ample, well cut, flexible (that they may drape gracefully), and light in weight. The ornamentation should be of a kind suitable to sacred vestments, and in accordance with good taste — with “the laws of sacred art.” (2°) The Material of Vestments 1. The rubrics do not fix precisely the material for sacred vestments,' but tradition, and the exclusion of certain fabrics by decisions of S.R.C., have determined that it is to be silk.' Fabrics that are at least in greater part, and externally, of silk are admissible,5 e.g., satin, silk poplin, silk velvet. Cloth,6 or linen, or cotton is not permitted for the outer vest­ ments. “Cloth of (real) silver,” or silk interwoven with gold or silver threads (lamé) is allowed,7*but not silk interwoven with glass filaments/ By reason of its precious character “cloth of gold” is admissible9 — but it must be cloth which has been woven of real gold threads, or from material which is in greater part of real gold or, at least, silver gilt; fabrics woven of copper threads, or of gold-coloured silk, are not permitted. 2. The rules about materials apply to the chief fabric out of which the vestment is made; the fabrics used for the ornamentation of the garment need not be of silk. The orphreys (ornamental bands) may be of any suitable design ; they may be embroidered or applique work, such as bands of brocade or velvet, and may embody becoming religious symbols,10 particularly those concerning the Blessed Eucharist. It is ’S.R.C. 4398 (Dec. 9, 1925). See infra, p. 265. ‘ * Except for veils (the humeral veil, and those for the chalice and ciborium), which are to be of silk. C.E. I, ix, 5; R. I, 1; R.R. IV, i, 5. 4 Many decrees of S.R.C. suppose the vestments to be of silk (e.g., 2769s, 2949, 3191', 3543, 3676”, 3628, 3796). ’Cf. S.R.C. 3543, 3796. No official deci­ sion has been given about artificial silk. Some authors say that it is at least tolerated. 'SRC. 3779’. ’S.R.C. 3646’. ’S.R.C. 2949. 'S.R.C. 3145, 3191', 3646’. ” Images of the dead, or white (merely ornamental) crosses, or a skull and crossbones, are not permitted on black vest­ ments (S.R.C. 4174’; cf. C.E. II, xi, 1). 260 GENERAL RUBRICS OF THE MISSAL permitted to embroider heraldic arms on a vestment.11 If vestments be lined, the lining may be of any material12 and colour. (33) The Colour of Vestments The Roman Rite admits now, ordinarily, only five colours:13 white, red, green, violet,11 and black. There are many different shades of these colours and any one is correct. Neither yellow, nor gold colour, nor blue (except by induit) is allowed for vestments.15 A mixture of colours — so that no one colour predominates — is not admissible.10 Vestments of real “cloth of silver” are allowed to replace white; and those of real “cloth of gold” to replace white, red, or green.17 These rules about colour apply only to the fabric out of which the vestment is made; the orna­ mentation may be of any suitable colour. (4°) The Use of the Liturgical Colours18 1. The colour of the outer vestments, and of the insignia,10 alters ac­ cording to the season or feast, and the rubrics which regulate it are of strict obligation.20 In general, each Mass retains its proper colour,21 but (a) Mass on All Souls’ Day in presence of the Blessed Sacrament ex­ posed is celebrated in violet vestments, and (6) the colour for the Mass of the Sunday within the octave of the Feasts of Corpus Christi and of the Sacred Heart is white,22 unless the commemoration of *th 1 octave be omitted. 2. (i) White, symbolising purity and the joy and glory of eternal life, is used: (a) for the Mass of the season (de tempore) in Paschaltide;23 (ά) for the feasts of our Lord (except those of His Cross and Passion), of our Lady, of the angels, of the saints who were not martyrs,21 of All ” S.R.C. 2875. ’* But the material should be light, and quite flexible, to permit the vestment to fall in graceful folds. 11 R.G. XVIII. Rose-coloured vestments are used, when available, on the third Sunday of Advent, and the fourth of Lent (C.E. II, xiii, 11; S.R.C. 4084’). ““Violet” means a red-violet, but since it is the colour for penitential days the darker shades arc best. ”S R.C. 2704*, 2769’, 2986’, 3191*. “S.R.C. 2675, 2682“, 2769’. ” S.R.C. 3145, 3191*, 3646’·’. “R.G. XVIII; Addit. X, 1. ’* Here the rubrics regarding the colour for Mass alone are dealt with. “S.R.C. 2675, 2682". "Addit. X, 1. "Ibid. The same applies to the Sunday within the other privileged octaves of Christmas, Epiphany, and Ascension, when its Mass is celebrated, but white is the colour of the season, at those periods of the liturgical year (cf. R.G. XVIII, 2). a Except for the Mass of the Greater and Lesser Litanies, which is said in violet. *' White is used, even for a martyr, if the feast docs not celebrate his passion or his relics. Hence, white is the colour for the Feast of S. John, Apostle, Dec. 27; for the birthday of S. John Baptist; for the feasts of the chair or chains of S. Peter, etc. material requisites for mass 261 Saints; (c) for the blessing or consecration of a church or of an altar; (d) for the anniversary of the election and consecration of the Bishop; (e) for the votive Mass of the newly wed. (ii) Red, symbolising charity (the fire of the Holy Spirit) and sacri­ fice unto death, is used: (a) at Pentecost (from the vigil2'' to the end of the octave) ; (ό) for the Feasts of the Cross and Passion (e.g., the Precious Blood, the instruments of the Passion) ;2e (c) for those feasts of martyrs27 which commemorate their sufferings,28 (rf) for the votive Mass for the election of a Pope. (iii) Violet, symbolising penance and sadness, is used: (c) for the Mass de tempore in Advent, Septuagesima, and Lent (except Maundy Thursday and Good Friday), on Quarter Tense Days (except those of Pentecost), and on vigils;20 (Z>) for the procession and Mass of the Greater and Lesser Litanies; (c) for the blessing (and procession) on Candlemas day, Ash Wednesday, and Palm Sunday; (d} for the votive Mass of the Passion, for ten30 votive Masses for a special intention, and for the votive Mass for the propagation of the faith.31 (iv) Black, symbolising mourning, is used on Good Friday and for Requiem Masses. (v) Green, symbolising hope and latent life, is used on Sundays and weekdays for which another colour is not prescribed. Hence, it is used, generally speaking, for a Mass de tempore from the octave-day of the Epiphany to Septuagesima, and from Trinity Sunday to Advent.3 3. For feasts that have an octave, the colour for the Mass of the octave is that of the feast.32 For a votive Mass of a person or mystery, the colour of the feast is used.33 "'While violet is used for the Prophecies and blessing of the font, red is the colour of the Mass. "S.R.C. 3352 *. ’■ When the Feast of the Holy Innocents (Dec. 28) is celebrated as a double of the first class (if, e.g., it was a Titular feast) or falls on a Sunday, its colour is red; otherwise its colour is violet. The colour of its octave-day is red. If a feast be celebrated of several saints, some of whom only arc martyrs, red or white is used, according to custom (cf. S.R.C. 4327’; the usage in Rome is to use red for the feast of all the Popes who were saints. S R.C. *)4297 . 3 The colour for the Mass of the Com­ memoration of all the saints whose relics arc preserved in a church is red (S.R.C. 2492). 3 Except the vigils of the Epiphany and Ascension (white), and that of Pentecost (red). “See the list in R.G. XVIII, 5. ’'SRC. 4146. "Except for Holy Innocents. " Except the votive Mass of the Passion, the colour of which is violet (S.R.C *). 3922 262 GENERAL RUBRICS OF THE MISSAI (5°) The Blessing of Vestments All the vestments and insignia which are used at Mass are to be blessed34 by one who has the faculty to bless such objects.35*The form of blessing for a set of vestments, or any single vestment, is Benedictio Sacerdotalium Indumentorum in Genere.30 The blessing of a vestment — inner or outer — is lost, if (a) it was so damaged or altered that it has ceased to have its original form, and is now no longer suitable for its purpose; (Z>) it was used for unbecoming purposes, or exposed for public sale.37 (6°) The Amice The Amice is to be of white linen (or hemp).38*It may be square or oblong in shape, but as it must cover the shoulders and be brought around to the breast — being tucked inside the collar all around the neck30 — the oblong shape is the better. It should be sufficiently large. A good average size is 36 by 24 inches. The strings — which should be at least 36 inches long10 — may be of any material and colour. In the centre of the amice — in the middle of the top'1 of the amice, an inch or so from the edge, is the most convenient spot12 — a small cross should be em­ broidered. As it should be distinctly visible, it is well to have it in coloured thread. The amice may be ornamented for feast days, but it is better when it is quite plain.43*Before use it is to be blessed, with the form of blessing Benedictio Sacerdotalium Indumentorum ** (7°) The Alb Two forms of the alb are in use at present, one that is cut to fit the upper part of the body, while the lower part — through gussets inserted under the arms or at the waist — widens out;45 the other — the “sack” alb — in which the width is the same above and below. MR. I, 2; Def. X, 1. “See p. 245. “ R.R. VIII, xx. There seems to be no obligation to bless the chalice veil and burse (the words of the form of blessing — eg., indumentum, vestis — are not applicable to them), but they arc gen­ erally blessed with the chasuble, etc., to which they are attached. “C.J.C. 1305, § 1. "SRC. 2600, 3387, 3455, 3868. "Cf. R. I, 3; CE. II, viii, 12. 40 They have to be crossed on the breast, carried round to the back, crossed there, and brought around again to the front to be tied. 41 The side which has a string at each end. c For this cross is to be kissed before the amice is put on (R. I, 3; C.E. I, ix, 1; II, viii, 12). ■* ’ In any case it is almost entirely covered bv the alb. 11 R.R. VIII, xx. “ The alb has to be very ample in the lower part to enable its wearer to walk and to genuflect with ease. MATERIAL REQUISITES FOR MASS 263 The material of the alb must be linen40 (or hempen), which should not be too coarse, that the garment may fit well and not be too heavy. Obviously, the dimensions of an alb depend on the height of the wearer. The rubrics*47*are very insistent on its being long enough — they suppose it to be raised up when it is being girded — and when this has been done, the alb should hang not more than “about a finger”43 from the ground, completely covering the cassock. The alb is, usually, open somewhat down the centre from the top and is fastened by strings or by a button; but this opening — which seems to be comparatively modern — is not necessary, and the better form is an alb completely closed, save for an opening at the top — oblong or oval in shape — sufficiently large to admit the head of the wearer. Nothing is laid down in the rubrics about the ornamentation of an alb — they seem to suppose it to be always a plain linen garment — but tradition authorizes some adornment for greater days: embroidery’ (even in colours), “apparels,”40 insertion, or even lace.50 If lace be used it may be of any material, but it ought to be of good quality, strong in texture and bold in design.1 Religious symbols are permitted in the ornamenta­ tion.2 If lace or insertion be used, a coloured foundation is tolerated;'' ordinarily it should be the colour of the choir cassock of the wearer (e.g., black for a simple priest, violet for a prelate, red for a cardinal). Lace on an alb is an accessory, and must not become the chief thing; it should not be too deep for this reason, and also because the use of lace on ecclesiastical garments is a sign of rank.4 Lace is, too, a sign of festivity, and so an entirely plain alb should be worn on ordinary days and for penitential or mourning functions. (8°) The Girdle The girdle or cincture — which must have the form of a cord, not of a sash5 — may be made of any material, but it is more correct to use linen for those who are not prelates, reserving silk for these.'1 The girdle may be white always, or the colour of the vestments.7 It * S.R.C. 2600, 3387, 3455, 3779e, 3S6S. 47 R. I, 3; C.E. II, viii, 13. eR. I, 3. A “finger” in old measure meant an inch or three quarters of an inch. n Patches, or a continuous band of brocade, embroidery, etc. Such ornamenta­ tion should never be so stiff as to prevent the alb hanging in graceful folds. 10 S.R.C. 3191s, 3780s, 38041’. 1 To be effective at a distance, and not effeminate. ’S.R.C. 3191s. It is doubtful if they arc becoming at the wearer’s feet. ’S.RC. 3780’, 4048’, 41S6’. 4 Hence its use by prelates on their rochet (cf. S.R.C. 4154). ’S.R.C. 4048'. •S.R.C. 2067’, 31 IS. ’S.R.C. 2194s. 264 GENERAL RUBRICS OF THE MISSAL ought not to be too thick nor too heavy. As the girdle is worn double by custom, and as the loose ends after girding are to be used to fasten the ends of the stole,s it ought — for a person of average girth — to be at least four yards, but not more than four and a half yards long. By usage the ends of the girdle are finished off by tassels — which should not be too big, nor too heavy —or by fringe. (9°) The Maniple The maniple should be flexible and long,1' so that, when the priest raises or joins his hands, the ends will not touch the corporal. By Roman usage the ends are somewhat wider than the part worn on the arm. There should be one cross10 — a “Greek cross” by custom — on the maniple in the centre. The best finish to the ends of the maniple is a long silk fringe or tasselling. To prevent the maniple opening out in use, its two parts are fastened together,11 at a point from the top which will leave an opening just sufficiently large to introduce the arm of the wearer. The maniple is not used with the cope, and so, where a cope is not available for blessings that are carried out at the altar (e.g., that of ashes) the Celebrant wears only alb and stole.12 (10°) The Stole The stole which is used for Mass should extend below the chasuble, and, as the stole has to be placed between the shoulders13 (and not around the neck), under the chasuble, and then crossed in front, it will need to be at least nine to ten feet long. The width is usually from three to four inches, and should be the same throughout the entire length of the stole, except towards the ends, where — by Roman usage — the width increases somewhat. The stole may be quite straight, in one piece, or it may be made in two pieces joined in the centre, at an angle, so that it lies smoothly under the chasuble. Only one cross, a “Greek” one by custom, is prescribed1' for the stole — in the centre. The splayed ends of the *R. I, 3. * Say from 38 to 48 inches long in all, so that the half length is 19 to 24 inches. The maniple, on the arm, is usually from three to four inches wide. " R. I, 3. ” If this be done at both sides, it enables the maniple to be turned cither way in use, and so adds to its life. In addition, a maniple so fastened will, ordi­ narily, remain on the wearer’s arm with­ out the use of strings or elastic or pins. If an additional fastening be desired the best one seems to be two (silk) cords — sewn on the inside of the maniple just where the cross is on the outside — joined together by a movable ring (known as a “frog” or "jumper”), like the cord of a bishop’s pectoral cross. ” R.G. XIX, 4. ”Cf. Vol. IT, p. 320. M R. I, 3. MATERIAL REQUISITES FOR MASS 265 stole may be ornamented in any suitable way, and are best terminated by long, flexible silk fringe or tasselling.1 (11°) The Dalmatic and Tunicle The dalmatic and tunicle — the chief vestment of the Deacon and Subdeacon at Mass10 — should be long, flexible garments, with closed sleeves and sides,17 of the same material and ornamentation as the chasuble.18 Each vestment has the same length back and front, and is wider at the bottom than at the top. The opening for each at the top is round or oval, and should be just large enough to admit the wearer’s head.19 The tunicle should be somewhat shorter, with sleeves somewhat narrower but longer, than the dalmatic,20 and it should be less ornamented. The traditional ornament of the dalmatic and tunicle is an orphrey on the edge of the sleeves, and two vertical bands, back and front of each garment. These may be joined — especially on the dalmatic, being the more ornate of the two — towards the bottom, by a horizontal deep band or orphrey. (12°) The Chasuble The chasuble is the most important of all the vestments. Its form is regulated by the general law21 that concerns all church equipment, i.e., it is to be made in accordance with “the prescriptions of the Liturgy, ecclesiastical tradition, and, as far as possible, the laws of sacred art." There is nothing in the rubrics about the form which a chasuble must have; that, up to quite recently, was determined solely by tradition. In 1925, however, came important legislation concerning the form of sacred vestments. In a rescript22 of December 9, 1925, the S.R.C. decided that “in the making and use of vestments for the sacrifice of the Mass and sacred functions,” it is not lawful, without consulting the Apostolic See, “to depart from the accepted usage of the Church in Rome and ’'The so-called “broad stole” worn by the Deacon at solemn Mass when folded chasubles arc used, is not a stole at all, but a substitute for the folded chasuble, when this has to be worn over the shoulder. Hence, this “stole” should be the length of a folded chasuble, and should not be ornamented with a cross (S.R.C. 3006’). ,eR.G. XIX, 5. ” The Roman practice is to open the sides for a few inches at the bottom to facilitate the movements of the wearer. A sleeveless dalmatic or tunicle is now ruled out by S.R.C. 4398 (see n. 12 *, injrd). ’’S.R.C. 2578 *. ’’This avoids the ugly practice of open­ ing them along the shoulders and having to fasten them with strings or snaps. "CE. I, x, 1. ’’C.J.C. 1296, §3. "SRC. 4398. The legislation has the form of a rescript, but the source of the inquiry is not given; possibly the quen was framed in Rome The reply has, evi­ dently, the scope of a general law, and is usually called by writers a “decree.” 266 GENERAL RUBRICS OF THE MISSAL introduce another style and shape, even an old one,” in accordance with the Decree23 or circular letter of the S.R.C., given to Ordinaries on August 21, 1863. To the rescript the S.R.C. added the text of the letter of 1863. It is as follows: “Since, on information given by some bishops and other ecclesiastics and laymen, it is not unknown to the Holy See that certain dioceses in England, France, Germany and Belgium, have changed the form of the sacred vestments which are used in the celebration of the holy sacrifice of the Mass, and have adapted them — in a not inelegant way, indeed — to the so-called Gothic style, the Sacred Congregation of Rites has not at all neglected to make a careful examination of this change. “As a result of this inquiry, although the Sacred Congregation knows quite well that those sacred vestments of Gothic style were in vogue especially in the XIII, XIV, and XV centuries,2’ it has equally noticed that the Church in Rome,25 and other Churches20 of the Latin Rite throughout the world, had abandoned this usage — without any objection on the part of the Apostolic See — from the sixteenth century (/.e., from almost the period of the Council of Trent) to our own day. And, at the same time [the Sacred Congregation] has decided that, as long as the present discipline lasts, nothing may be changed, without consulting the Holy See, as the Supreme Pontiffs have frequently laid down in their Constitutions, wisely warning [us] that such changes, contrary as they are to the approved practice of the Church, may often give rise to dis:J By calling the letter of 1863 a "decree,” some authorities (e.g., in Osservalore Romano, Rivista Liturgica, Bulletin Litur­ gique et Paroissiale) think that S.R.C. has given it the status of a decree. The letter (unlike the rescript of 1925) was orig­ inally addressd to the bishops of four countries only, and was not, up to 1925, inserted in the official collection of the decrees of S.R.C. The scope of decree 4398 is greater than that of the letter; it deals with all sacred vestments (both their pro­ duction and their use) and not merely those used for Mass. * The type of chasuble referred to here is that which would be called now the medium-sized medieval chasuble. The full chasuble (bell shaped) had been cut back so that it extended only to the wrists, and not to the feet. Instead of being cone shaped in appearance, it had become more or less lozenge shaped. 15 Cf. S.R.C. 1821’, where Ecclesia Romana has the same meaning. In the first text of the 1925 decree — that which appeared in A.A.S. — the word Romana did not occur, and so some writers inter­ preted Ecclesia as meaning the universal Church (of the Latin Rite). But in the text that was published in the official volume of the decrees of S.R.C. (1927), the word Romana was inserted, showing that the meaning is the local Church of the city of Rome. * It is interesting to note that decree XVIII, 2, of the First Provincial Council of Westminster (1852), says: “Ut vero uniformitas hisce in rebus obtineat, adlaborandum est ill Jorma parament orum sacrorum usui Ecclesiae Romanae accomodatur." MATERIAL REQUISITES FOR MASS 267 turbances and cause surprise to the faithful. As, however, the Congrega­ tion of Sacred Rites thinks that the reasons which led to the change in question may be of some weight, having referred the matter to our most holy Lord, Pope Pius IX, it has been decided cordially to invite your lordship, in so far as these changes may have taken place in your diocese, to explain the reasons which led to them.” According'to the legislation at present in force, then, for Churches of the Latin Rite, in the making and use of vestments, it is not lawful, with­ out consulting the Holy See,27 to depart from the present28 received usage of the Church in Rome, and introduce another style and shape, even an old one.20 By the words “modus et jorma,” decree 4398 sums up the salient points of any vestment, i.e., its shape or cut, its dimensions, and its ornamentation. According to the present “received usage of the Church in Rome” the chasuble is rectangular in shape at the ends, before and behind — with a rather large head opening, which is triangular at the back and trapezoidal in front — and is made up of two pieces of material of unequal size, joined together across the breast.30 In front it is cut away, somewhat, immediately under the armpits, to allow it to fit the figure of the wearer rather closely. In dimensions the modern Roman chasuble extends in width but a short distance beyond the shoulders; and in length it falls, when properly made, well below7 the knees.31 The traditional arrangement of the orphreys is a single, rather wide, orphrey (called a “pillar” or “column”) running down the whole length behind, and a similar one in front, running down from the breast A narrower orphrey runs across the breast, meeting there the pillar of the front, and making with it a “T” cross. The head opening forms a kind of collar, outlined by strips of braid or galloon, which meet behind r These words in the decree of 1925 show that the Holy Sec docs not entirely rule out other forms of vestments — e.g., the beautiful, more ample chasuble of medieval form — but the introduction of these must be approved by Rome. While S.R.C. has refused some applications for permission to use “Gothic” vestments (e.g., a request from Barcelona in 1929), it has occasionally granted to individual priests permission to use such vestments until they were worn out. * This is the obvious meaning of decree 4398. w These words evidently envisage the full conical type of chasuble, which was in general use before the “Gothic” style of the XIII, XIV, and XV centuries. "As a result of its shape, structure, and dimensions, the Roman chasuble falls more or less straight, before and behind, and has not the lovely folds, in front, of the medieval chasuble, nor the fulness behind of the Gothic-revival style. ” The average measurements of a wellmade Roman chasuble arc 30 to 32 inches in width (21 or 22 inches across the breast), and from 42 to 50 inches in length. It is a medium-sized chasuble, not so ample as the medieval form ; ampler than the modem French or Spanish type. The tendency of the best vestment makers nowadays is to return to the more gen­ erous measurements of the chasuble described by Gavanti (about 1630) as the Roman chasuble of his day. 268 GENERAL RUBRICS OF THE MISSAL at an obtuse angle at the base of the neck, between the shoulders, and, in front, are terminated, some distance apart, by the transverse orphrey. While the general arrangement of the orphreys on the Roman chasuble is fixed,32 the details of the ornamentation are not determined, and are left to the good taste and skill of the designer of the vestment. Ordi­ narily, only the orphreys — and often not even these — are adorned by embroidery or by appliqué or painted designs, introducing, for example, symbols of a suitable character, such as the different symbols of the Blessed Eucharist.33 While the more ample form of the chasuble (be it the primitive or the medieval type, or the modern Gothic-revival type) is not permitted,34 without indult, by the existing liturgical law, since it departs “in style and shape” from the “received usage of the Church in Rome,” it would seem that the legislation of 1925 also rules out other forms of the chasuble, if by any marked difference in shape, or in scantiness of di­ mensions, or in the arrangement of the orphreys, they do not conform to the Roman type. The laws of sacred art require that the chasuble be as beautiful as circumstances permit, that it may be worthy of its high purpose. If it be made of suitable material in ample dimensions and with well-designed ornamentation, it is possible to produce a vestment which will be pleas­ ing, graceful, and dignified, and in accordance with “the received usage of the Church in Rome.” (13°) The Humeral Veil The humeral veil is of silk35 — nowadays of the same material as the vestments. It is used at solemn Mass to cover the objects prepared on the credence table30 for the sacrifice, and — from the Offertory to the Pater noster in Masses of the living — the Subdeacon wears it to hold the paten.37 The Celebrant wears it in the Corpus Christi procession,38 “So that the arrangement in the form of, e.g., the “Y” cross, or the Latin cross, is not found on the back of a Roman chasuble. ” Obviously, images or symbols of saints arc less becoming on the chief sacrificial vestment, but they are not forbidden. Even armorial bearings (of the wearer or donor, for example, arc permitted — cf. S.R.C. 2875), but, evidently, they should form only a subordinate feature in the design. M Some writers, however, think that it is permitted, despite the clear terms of decree 4398. It seems to be the unanimous wish, not only of the lovers of sacred art, but also of the rubricians, that the Holy See may in the future permit, or at least tolerate, the restoration of the more ample medieval form of the chasuble. "C.E. I, x, 5; II, xxiii, 3; xxxiii, 14. In origin this veil was of linen (cf. R. II, 5) and always white. It is neither a vest­ ment nor one of the liturgical insignia. It is not blessed. " R. II, 5; C.E. I, xii, 19. “R. VII, 9; C.E. I, x, 5; II, viii, 60. WC.E. II, xxxiii, 14, 20. MATERIAL REQUISITES FOR MASS 269 and at other times, to carry the monstrance, and to give Benediction with the Blessed Sacrament. The veil should be of ample dimensions, at least eight feet long, and 30 to 36 inches deep. As the veil is to be laid over the chalice and other objects on the credence table, and as it is used to hold sacred vessels with, it should be entirely flexible and not heavy. Its ornamentation ought to be of the simplest character, and there should be no ornamentation in the centre of it.·' For the Subdeacon it needs nothing to secure it, but for processions or Benediction it is usual to fasten it with ribbons or a clasp. * Both because of its use at the credence table and because the Subdeacon is to wear it longer on the right than on the left (CE. I, x, S; II, viii, 60). BOOK Π : : THE RITE OF THE CELEBRATION OF LOW MASS *Imorimatur· "Y c’ Gensler< Censor deputatus ipnmatur. + Samuel A Stritch, Archicpiscopus Mihvaukicnsis Mardi 1, 1940 (Third Printing— 1947) imnwJi ί ·θί Buok J1 W,n be found at the front of this Volume immediately following the Foreword of Book I. Glossary of Liture Si Terms, Bibliography, and Index of Book II will be found at theclose of the Volume following Book III. Copyright, 1940 The Bruce Publishing Company Printed in the U. S. A. PART I general ceremonies of mass CHAPTER I THE VOICE IN THE CELEBRATION OF MASS De his quae clara voce, aut secreto dicenda sunt in Missa 1. In Missa privata, clara voce dicuntur Antiphona et Psalmus ad Introi­ tum, Confessio et quae sequuntur, excepta Oratione Aufer a nobis, et Oramus te, Domine, per merita Sanctorum tuorum, etc. Item Introitus, Kyrie, eleison, Gloria in excelsis, Dominus vobiscum, Oremus, Flectamus genua, Levate, Oratio vel Orationes, Prophetiae, Epistola, Graduale, Versus, Tractus, Se­ quentia, Evangelium, Credo, Offertorium, Orate, fratres, solum haec duo verba, Praefatio, Nobis quoque peccatoribus, solum haec tria verba. Item, Per omnia saecula saeculorum, etc., cum Pater noster, Per omnia saecula saecu­ lorum, cum Pax Domini, Agnus Dei, Domine, non sum dignus, haec quatuor verba tantum, Communio, Oratio vel Orationes post Communionem, Humili­ ate capita vestra Deo, Ite, Missa est, vel Benedicamus Domino, vel Requi­ escant in pace, Benedictio et Evangelium In principio, vel aliud Evangelium. Alia omnia dicuntur secreto. 2. Sacerdos autem maxime curare debet, ut ea quae clara voce dicenda sunt, distincte et apposite proferat, non admodum festinanter, ut advertere possit quae legit, nec nimis morose, ne audientes taedio afficiat; neque etiam voce nimis elata, ne perturbet alios, qui fortasse in eadem ecclesia tunc temporis celebrant; neque tam submissa, ut a circumstantibus audiri non possit, sed mediocri et gravi: quae et devotionem moveat, et audientibus ita sit accommodata, ut quae leguntur intelligant. Quae vero secreto dicenda sunt, ita pronuntiet, ut et ipsemet se audiat, et a circumstantibus non audiatur? 1. In speech we employ the voice either vocalized in the proper sense of the term (i.e., at the vocal chords) or vocalized in a broad sense only (i.e., at the teeth and lips as a sibilant). In the first case we speak aloud, with varying degrees of intensity, producing a loud tone, a moderate one, or a lowr one. In the second case we whisper either loudly or inaudibly. Three tones are used in the Mass. Some words are pronounced aloud, some in a medium (or moderate or subdued) voice, some silently. In general, in Low Mass those parts which are intended for the instruction and edification of the congregation — and which in a Solemn Mass are chanted by them or to them — are recited aloud ; while the prayers that are essentially sacerdotal and destined for sacramental acts, for the offering and blessing of the matter of the sacrifice and the like, are said 1 R.G. XVI. 275 276 GENERAL CEREMONIES OF THE MASS secretly, for greater solemnity and reverence. These latter are the prayers of the priest acting alone, though in the name of all. 2. Those parts of the Mass which are to be recited aloud are said in a voice which the rubrics describe as clara, intelligibilis, conveniens et intelligibilis,2 a tone that will enable the Celebrant to be clearly heard by those attending Mass, apart from any extrinsic impediment such as noise or the great size of the church. Naturally, this clear voice will vary in intensity according to circumstances; it will be louder if the priest is celebrating Mass in a large church and for a large congregation, softer in a small chapel, with but few present, who are close to the Celebrant. It will be lower also, for example, if another priest be saying Mass near by, in order not to disturb him. But the voice of the Celebrant should always be sufficient^ loud and clear to enable, under ordinary conditions, those who are present to hear without difficulty what is being said. Many people nowadays, in accordance with the mind of the Church, follow the Mass in a Missal and they should, ordinarily, be able to hear the priest distinctly. Of course, the Celebrant should not shout, especially in a small edifice, but should recite those parts which are to be said aloud in a voice which the rubric3 describes as mediocris et gravis. The priest should speak — not declaim — in his natural voice, not in an affected one, nor one entirely peculiar to the celebration of Mass. 3. Much of the Mass, especially in its more solemn parts, is said in a voice which the rubrics describe as “secret,” i.e., the priest so pronounces the words that he can, apart from extrinsic impediments {e.g., noise made by the server or the congregation, music, the ringing of a church bell), “hear himself, but not be heard by others near by.”4 This means that, though praying silently, he must actually pronounce the words with his lips and tongue, and not merely read them with his eyes or say them mentally. This he should do in a natural way, without exaggerated articu­ lation or contortions of the lips or tongue. 4. A third tone used in the Mass is described by the rubrics as vox aliquantulum {parum, paululum') elevata, or mediocris. It is such that the Celebrant may, apart from any extrinsic impediment, be heard by those near him, but not by others. In this medium or subdued voice are.said a) The two words Orate, jratres, b) The entire Sanctus, c) The three words Nobis quoque peccatoribus, d) The four words (thrice repeated) Domine, non sum di gnus.5 » R. VII, 8. ’R.G. XVI, 2. 4 R.G. XVI, 2. 5 Cf. for (a) R. VII, 7 ; for (ft) R. VII, 8 ; for (c) R. IX, 3; for (d) R. X, 4. THE VOICE OF THE CELEBRANT 277 In this tone also are pronounced at High Mass all those parts, except the Blessing,6 which are not sung, but which in a Low Mass are said in the clear voice.7 Some rubricians do not admit the use of a third tone in the Mass. Basing their position upon Rubricae Generales, which in XVI, 1, speak of two kinds only, clara and secreta, these authors maintain that vox mediocris or aliquantulum elevata means the clear voice, and include Orate, jratres, Nobis quoque, Domine, non sum dignus among the parts to be said in this tone. Most authors, however, hold that the voice which the rubrics prescribe for the four parts previously mentioned is different from the clear voice. This is apparent from the words which the rubrics (both in the Ritus and in the Ordo Missae) use to describe the tone for these four parts; and though Rubricae Generales, XVI, 1, speak of only two kinds of voice, they mention elsewhere a third kind, submissa voce, * which is obviously the same as mediocris or aliquantulum elevata. It is the tone in which the Celebrant in Solemn Mass recites, with the Sacred Ministers or alone, those parts which he does not sing, but which, in a Low Mass, are recited aloud {e.g., Gloria in excelsis after the intonation ; the Epistle). In any case the Rubricae Generales are to be interpreted by the more detailed directions of the Ritus and of the Ordo * 5. Why opening phrases of three liturgical prayers and the entire Sanctus are said in a special tone is not easy to explain. It may be due to historical reasons. Formerly, the words Orate, jratres and Nobis quoque peccatoribus were addressed, it would seem, only to the ministers of the altar, who were near at hand. These phrases were signals, one for silence for the Secret, the other to the subdeacons at a Papal Mass to prepare for their next ceremony.10 Again, the unusual tone may be due to the influence of the rite of Solemn Mass on that of Low Mass, for Orate, jratres and Nobis quoque peccatoribus are said while the chanting of the Offertory, or of the Benedictus, is still going on. In the case of the Sanctus the choir begins the chant the moment the Celebrant finishes the singing of the Preface. In these cases, therefore, it is but natural that the Celebrant recite the words submissa voce. Or the change of tone may be a matter of propriety: the words Orate, Nobis quoque, and Domine, non sum dignus are spoken during periods of solemn silence in the Mass. To break this silence a medium voice is sufficient and is more appropriate, being more gentle and dignified, less brusque and startling, than the clear voice would be. ’ R. XII, 1. i r g XVI 3. •Cf. R."IV,*7; VI, 4, 5; VII, 7; X, 1 ; and R.G. XVI, 3. ‘Another instance of this interpretation is the saying of the Blessing in a Solemn Mass. Rubricae Generales would lead one to think (XVI, 3) that the Blessing should be said submissa voce, but the Ritus (XII, 7) directs it to be said in the clear voice. 10 Cf. Ordo Romanus, I. 278 GENERAL CEREMONIES OF THE MASS 6. In Solemn Mass the subdued voice is used by the Celebrant and Sacred Ministers for the recitation between themselves of those parts which are sung officially to the congregation by others than the Celebrant. So the Celebrant and Sacred Ministers recite together11 Kyrie, Gloria, and Credo (after their intonation), Sanctus, and Agnus Dei ; the Celebrant recites in this voice (in a Solemn Mass) the Introit, Epistle, and what immediately follows, the Offertory and Communion verses, and the last Gospel, as Rubricae Generales'2 prescribe. 7. The parts of the Mass which in a Low Mass are to be recited in a clear voice are13 g) The preparatory prayers (antiphon, psalm, Confiteor, etc.) at the foot of the altar, b) Introit, Kyrie, Gloria in excelsis, c) Dominus vobiscum, Oremus {Flectamus genua, Levate), d) The Collect(s), e) Epistle (Prophecy), Gradual, Verse, Tract, Sequence, /) Gospel, Creed, g) Offertory verse, h) The Preface, and the verses that precede it, i) Pater noster, and Per omnia saecula saeculorum which immediately precedes it, j) Per omnia saecula saeculorum, Pax Domini, etc., k) Agnus Dei, l) The Communion verse, m) The Postcommunion prayer (s), n) Humiliate capita vestra Deo and Oratio super populum, o) Ite, Missa est or Benedicamus Domino or Requiescant in pace, p) The Blessing and the last Gospel. All other parts (except the four phrases which are said in the medium voice) are to be recited secretly.14 8. Habitual neglect of the rubrics which prescribe the tone of voice for the different parts of the Mass, would, of course, be sinful — in an impor­ tant matter, perhaps gravely sinful. Thus some moral theologians hold that it would be a grave sin to recite aloud the whole or the greater part of the Canon, or even the words of consecration alone ; it would certainly be so if done out of contempt for the rubrics or if it caused scandal. “Si quis dixerit," says the Council of Trent,15 “Ecclesiae Romanae ritum, quo submissa voce pars Canonis et verba consecrationis proferuntur, damnan“ Cf. S.R.C. 4OS7’. "XVI, 3. " R.G XVI, 1. "R.G. XVI, 1. "Session xii, De Sacrificio Missae, Canon ix. THE VOICE OF THE CELEBRANT 279 dum esse, anathema sit.” On the other hand, so to pronounce the words of consecration that the Celebrant could not, under ordinary conditions, hear himself would be a grave sin, as it would expose the Sacrament to nullity. The form of a sacrament must be pronounced in such a sensible and audible way that it is a form. 9. To recite the prayers and formulae of the Mass reverently, correctly, distinctly, and in the prescribed tone, is of the greatest importance. It is very disedifying when the Celebrant mumbles his words, telescoping the phrases or omitting some of them altogether; or when he pronounces them so hurriedly that even an intelligent and attentive person cannot follow in his Missal ; or when he will not allow the server time to answer properly, so that he is obliged either to omit part of the responses or say them while the priest is saying his part. The Celebrant, while eschewing affectation or any suggestion of formal declamation, should so read the prayers and other parts of each Mass formulary, with such attention to punctuation, accentuation, pauses, and voice inflexions, as to make clear that he understands what he is saying and desires to render it as intel­ ligible as possible to others, and that he recites the text with the rever­ ence due to words so sacred. CHAPTER II LITURGICAL GESTURE That the actions of the Mass may be performed with the greatest reverence, propriety, and dignity, the rubrics regulate in detail the pos­ ture, movements, and gestures of the Celebrant. The general principle underlying these minute directions seems to be, not merely that the priest should act efficiently, decorously, and reverently, but also that when he stands at the altar as the representative of Christ he should lay aside, as far as possible, all individual peculiarities, and even the smallest idiosyncrasy, exaggeration, or affectation which might attract attention to himself, and withdraw it from the great Act in which he is engaged. Hence the rubrics concerning the position of the Celebrant’s hands, the movements of his eyes, and the various liturgical gestures, aim at elimi­ nating not only what savours of irreverence, indifference, or carelessness, but also all mannerisms or extravagances even of an apparently “pious” character. The rubrics keep the priest’s movements, his looks, and his voice, within due bounds — they are laws of restraint. They are rules which aid the priest’s personal sanctification, as they constitute a very real spiritual discipline. It is no small act of self-training and self-control, day after day, for example, to genuflect quite erect, or to hold one’s out­ stretched hands parallel to one another and not extended beyond the width of the shoulders, as the rubrics require.1 I. General Deportment A. Walking The rubric2 says that the priest is to go to the altar “with eyes cast down, with dignified carriage, erect.” This indicates the general rule for walking in ceremonies. Reverence and modesty require that the Celebrant when going to the altar, or returning from it or moving at it, should observe custody of the eyes. This is particularly inculcated by the rubrics when he turns to the people for Dominus vobiscum, for Orate, fratres, and for the Blessing.3 When walking, the Celebrant should hold himself ’ Cf. p. 295, and p. 285. ’ R. II, 1. ‘R V, 1; VII, 7; XII, 1. 280 LITURGICAL GESTURE 281 straight, his shoulders thrown well back, his head kept quite erect.4 When moving at the altar he should not walk backwards nor sideways, but face directly the point to which he is going; thus, when moving from the centre to the side of the altar, he should turn completely towards the Epistle or Gospel corner before beginning to move forward. B. Standing When standing at the altar the rubrics5 describe the Celebrant as stans erectus. He stands erect, not merely because it is becoming in appearance, but also because of his official dignity as another Christ standing before the altar of sacrifice. The priest should stand well bal­ anced, feet placed close together, with his weight on the ball of the foot. He should not bend forward, nor lean against the altar,6 much less rest his elbows on it, except when this is prescribed.7 He should stand still, not swaying about. Above all he should hold his head erect, not bowing it,® nor cocking it on one side, nor craning his neck towards the Missal.® C. Turning When the Celebrant stands at the altar, he is to turn towards the people (e.g., for the liturgical greetings and invitations to prayer), by his right, and turn back, ordinarily, by the same way, that is, by his left, thus leaving the circle uncompleted.10 In two cases, however, at Orate, jratres and after the Blessing,11 the rubric directs him to complete the circle, turning, therefore, all the way by his right. When about to remain at the altar the Celebrant, if he turns to the people, turns fully, facing them directly (except when the Blessed Sacra­ ment is exposed or is on the table of the altar, as before the distribution of Holy Communion), but if about to descend to the foot of the altar, he withdraws a little to the Gospel side, facing somewhat towards the Epistle corner,12 e.g., when coming down to begin Mass. In general, the movements of the Celebrant at the altar, and in particu­ lar his turnings to the congregation, should be neither too hurried nor yet ‘This docs not mean, however, that he should strut about like a soldier on sentry duty. ‘E.g, R. VIII, 4. ‘This, in time, injures the vestments. ’That is, at each Consecration, and at the Communion of the priest under the form of bread. ‘If he usually keeps his head bent down, how can he make the lesser bows that arc prescribed by the rubrics? ’It is very much to be desired that Missal-stands should be made tall — much higher than they generally arc — especially for tall priests, so that the Celebrant need not bend his body, nor crane his neck, but can, as he should, stand quite erect. ”R. V, 1; VII, 1. ” R. VII, 7 and R. XII, 1; cf. also C.E. I, xix, 5. ” R. II, 4. 282 GENERAL CEREMONIES OF THE MASS tediously slow and hesitating. His movements should be composed, digni­ fied, reverent, and graceful. II. Ceremonial Kisses13 Ordinarily as an act of respect and affection, occasionally for symboli­ cal reasons, the rubrics prescribe that, in the celebration of Mass, some of the vestments (i.e., the cross on the amice, maniple, and stole), the altar, the Missal, and the paten in the course of the Embolism,14 are to be kissed by the Celebrant. He is to touch these with his lips actually but inaudibly. The altar is saluted by a kiss many times in the course of Mass. In general it is so saluted whenever, in the actual celebration of Mass, the priest approaches it or is about to depart from it (e.g., to go to the Epistle corner) or even to turn away momentarily from it, as at the beginning of the Offertory or at Orate, fratres. The altar is thus honoured because it represents Christ, because it is sacred by its solemn consecra­ tion and by the frequent offering of the great Sacrifice on it, and because it enshrines the relics of the saints. To kiss the altar with dignity and grace requires care. The Celebrant must first withdraw a little from it, place his hands (not merely the tips of his fingers) palms downward on the table,15 outside the corporal,18 and then bend straight down to touch the table with his lips. He must not twist the body or the head to one side. Since the altar is to be kissed in the centre” and since from the beginning of Mass the corporal is to be fully spread,18 the altar may be, and generally is, kissed on the corporal.10 Naturally the Celebrant will avoid touching the chalice veil if it be spread out towards the front of the altar, and a fortiori the Sacred Host, should It, after the Consecration, be too close to the edge of the table. of persons ’’The liturgical kiss {e.g., in Solemn Mass; in Mass of the consecration of a bishop or ordination of a priest) of things (a) Reverential (Kissing the Celebrant’s hand) (&) Symbolical (Kissing the altar) “See Glossary, p. 723. 11 To sustain him and, symbolically, in sign of intimate union with Christ. “Should the corporal be too wide, so that to place the hands outside it would be ungainly, the Celebrant may place them upon it. From the Consecration to the Communion the thumb and index finger of each hand must be joined, and the (c) Mixed hands placed within the corporal (cf. R. VIII, 5; IX, 1). ” R. IV, 1 and cf. C E. I, xix, 6. ’· R. II, 2. ” It is almost impossible to do otherwise since the corporal comes, ordinarily, to within about an inch or even less of the edge of the table of the altar. Scrupulous priests like to avoid kissing the corporal LITURGICAL GESTURE 283 Before kissing the altar, or Missal, or any other object, the sign of the cross is not first to be traced on the object with the hand or the thumb.20 III. The Hands Celebration of Mass The hands, being the chief instruments of external action, can by their position indicate many thoughts and emotions. For this reason their position in the course of the celebration of Mass is carefully regulated by the rubrics. In general, when the hands are not in use during a ceremony they are to be held joined before the breast, a position of reverence and dignity. When one hand only is in use — ordinarily it will be the right one — the other, if the priest be at the altar, is placed palm downward on the table (unless it is to be placed on the book, or on the foot of the chalice) ; if the priest be not at the altar, or when he signs himself, it is placed on the chest just below the breast. It must not be held suspended in mid-air nor hanging at the side.21 in the Before the breast A. Joined------------------------- . (ii) Before the face / l(iii) On the altar The Hands / f (i) \ /(û) Extended^ (ii) \ / l(»i) XB. Disjoined C , \(d) Laid ] /.!( (11. Before the breast And rejoined Raised and joined On the altar On the book A. (i) Hands Joined Before the Breast (junctis manibus ante pectus: R. Ill, 1 ; C.E. I, xix, 1) The hands thus held are to be joined palm to palm, not merely fingers to fingers. The fingers are to be fully extended and held together, the right thumb over the left in the form of a cross. After the Consecration, however, until the purification of the fingers, the thumb and index finger of each hand are to be held together22 to prevent any tiny particles of the Sacred Host, which may have adhered to them, from falling to the floor. lest there should be any tiny fragments of the Sacred Host on it from previous Masses, and so they either do not spread the corporal fully from the beginning of Mass or they kiss the altar to one side of it. Neither practice is correct. The rubric is to be observed. It is an instance of the reasonable reverence prescribed by rubrics and illustrates their avoidance of scrupu­ losity. (Cf. the rubric regarding the quan­ tity of water — parum aquae, R. VII, 4, 9 — to be poured into the chalice at the Offertory, and the directions given for the purification of the corporal, R. X, 4.) ” R. IV, 1 ; cf. C.E. I, xix, 6. ” R. Ill, 5, 7; X, 2; XII, 1; CE. I, xix. 3. BR. Ill, 1; VIII, 5; X, 1. 284 GENERAL CEREMONIES OF THE MASS Various Positions of the Hands : When the hands are held thus joined the fingers should point slightly upwards, not towards the ground : the elbows are held close to the body. The hands are to be kept at the height of the breast, neither lower nor higher, and must not actually touch the vestment. Before blessing anything the hands are first to be joined before the breast23 — especially to invoke the divine intervention — unless the left hand be otherwise engaged, as for example, at the blessing of the water at the Offertory. A. (ii) Hands Joined Before the Face To indicate the greatest recollection, the rubrics in three places direct the joined hands to be held before the face: (1) At the remembrance of the living in the beginning of the Canon, elevans et jungens manus usque ad jaciem vel pectus, (2) At the remembrance of the dead, extensis et junctis manibus ante pectus et usque ad jaciem elevatis, (3) After the reception of the Sacred Host, junctis indicibus et pollici­ bus, ambas quoque manus ante jaciem jungit.24 The Ordo Missae (Canon), at these parts, says nothing about raising the hands, it merely says Jungit manus. In the first case it suffices to keep the joined hands at the height of the breast, or they may be raised “before the face,” as the rubric directs in the two other cases. Rubricians interpret this to mean raising the joined hands until the tips of the fingers are at about the height of the mouth. They must not, of course, touch the mouth or nose. s A. (iii) Hands Joined on the Altar {manibus junctis super altare positis) When standing at the altar and bowed, either deeply or moderately, the joined hands are, ordinarily, to be placed on the table of the altar. The little fingers are placed below the table but pressed against its front edge. They are held close to the other fingers, which are extended and held together,25 resting on the table, near the corporal, but not on it, even after the Consecration.26 ”Cf. R. VII, s. 14 (1) R. VIII, 3; (2) R. IX, X, 4. “ Before the Consecration the held palm to palm and finger the right thumb crossed over 2; (3) R. hands are to finger, the left; from the Consecration to the ablutions, since the index finger and thumb of each hand must be kept together, the fingers of one hand will meet those of the other only at the tips. “S.R.C. 2572”. LITURGICAL GESTURE 285 The reason for placing the joined hands on the altar is twofold: first, that the priest may support himself,27 and secondly, mystically to denote greater union with Christ, represented by the altar. The prayers, during which this is done, are : (1) Oramus te, Domine, to quorum reliquiae exclusively, (2) In spiritu humilitatis, for the entire prayer, (3) Suscipe, sancta Trinitas, for the entire prayer, (4) Te igitur to uti accepta exclusively, (5) Supplices te rogamus to ex hac altaris participatione exclusively, (6) Domine Jesu Christe, qui dixisti and the two subsequent prayers in their entirety, (7) Placeat, for the entire prayer.28 In four cases, however, the joined hands are not laid on the altar, but held before the breast {junctis manibus ante pectus), at: (1) Munda cor meum, (2) Sanctus, (3) The first Agnus Dei, to mundi inclusive in Masses of the living, or throughout the entire Agnus Dei (thrice repeated) in Masses of the Dead, (4) When Benedicamus Domino or Requiescant replaces Ite, Missa est.20 B. (a, i) Hands Extended Before the Breast While reciting the more solemn, sacerdotal prayers of the Mass (the Collects, Secrets, Preface, Canon, Pater noster, and Postcommunion prayers) the Celebrant is directed to hold his hands somewhat in the ancient manner of the orantes, recalling the prayer of Christ on the cross. The rubrics30 describe in some detail how they are to be held: (1) Before the breast {ante pectus), (2) Parallel to one another {ita ut palma unius manus respiciat alteram) ,31 (3) The fingers fully extended but kept close together, not spread out {et digitis simul junctis), (4) The hands not raised higher, nor extended wider, than the shoulders {quorum summitas humerorum altitudinem distantiamque non excedat )32 "Cf. R. V, 4. "(1) R. IV, 1; (2) R. VII, 7; (4) R. VIII, 1; (6) R X, 3; (7) R. XII, "(1) R. VI, 2; (2) R. X, 2; (4) R. XI, 1. VII, 5; (3) R. (5) R. IX, 1; 1. VII, 8; (3) R. ’’R. V, 1 and VII, S; C.E. I, xix, 3. ® Cf. C.E. II, vin, 38. w These restrictions are calculated to eliminate exaggerated gestures and to insure that the use of the hands in prayer will be decorous and dignified. 286 GENERAL CEREMONIES OF THE MASS Hence the hands must not be raised too high nor extended too widely,” nor must the palms be turned upwards or outwards, but held strictly parallel to one another, with the fingers pointing slightly upwards in a natural and comfortable position. In extending the hands the elbows should be kept close to the sides; this will make it impossible to hold the hands too far apart and to raise them too high. After the Consecration, until the purification, only three fingers of each hand are fully extended, the thumb and index finger of each hand being kept joined together at the tips,34 except, of course, when handling the Sacred Host. The hands are thus held extended : (1) For the prayers (orationes) within the Mass, i.e., the Collects, Secrets, Postcommunion prayers, and Oratio super populum in Lent, not for those outside the Mass, e.g., at the blessing of candles, ashes, palms, when the hands are joined.35*The hands are rejoined at the conclusion of each prayer, i.e., during the words Per (eumdeni) Dominum nostrum,M or when the priest says in unitate, if the conclusion be Qui tecum or Qui vivis. (2) Before the Preface, during the words Sursum corda and its response,37 and during the entire Preface, from Vere dignum to Sanctus, exclusively. (3) Throughout the entire Canon, except where otherwise directed in the Ritus or Ordo, e.g., at Te igitur (hands joined on altar), at the memento of the living (hands joined before the face or breast), during the prayer Hanc igitur oblationem (hands over the oblata and joined at the conclusion). (4) During the Pater noster (to Amen inclusively). B. (a, ii) Hands Extended and Rejoined The hands are opened out momentarily — as an invitation to prayer and to closer union with the celebrating priest — and immediately rejoined (extendens ac jungens manus ante pectus), within the Mass itself, but not, for example, at the prayers of the blessing of candles, ashes, palms: (1) While saying Oremus™ (except immediately before Pater noster, when the rubric R. X, 1 directs the priest to join his hands). (2) While the Celebrant, turned to the people, addresses them with the greeting Dominus vobiscum™ (at these words before going up " When the hands are correctly held, they are not visible (or scarcely so) to persons directly behind the Celebrant. MR. VIII, 5. “ Cf. the special rubrics in the Liturgy of Candlemas, etc. "R. V, 1. " R. VII, 8. "R. V, 1; R. VII, 1, etc. " At an altar where the priest facing the people, he does not, turn around to say Dominus but he does extend and rejoin (R. V, 3). celebrates naturally, vobiscum, his hands LITURGICAL GESTURE 287 to the altar, before each Gospel and immediately before the Preface, the priest does not extend his hands4041 ). (3) While saying the two words Orate, jratres. '* When the hands are thus opened out, they must not be extended wider nor raised higher than the shoulders (hence the elbows should be kept close to the sides), nor must they be lowered during the action, but held before the breast. They are opened in a straight line, not in a curve. B. (a, iii) Hands Extended, Raised, and Joined This liturgical gesture, a gesture of praise and of more urgent supplica­ tion, is described as extendens, elevans et jungens manus * 2 and is used at the opening words of : (1) Gloria in excelsis, (2) Credo, (3) Veni, sanctificator, (4) Te igitur, (5) The Blessing.43* This gesture is also used in the prayer Quam oblationem of the Canon, after the words ut nobis Corpus et Sanguis fiat. ** The hands are extended before the breast and to the width of the shoulders, raised to the height of the shoulders,45 and then lowered in a direct line and joined before the breast. All this is done in one continuous movement so that the hands trace a flat ellipse and its shorter axis. The raising of the hands in this gesture is slight. They are not to be raised before the face (as C.E. I, xx, 3 might, at first sight, suggest) but only to the height oj the shoulders ; such is the direction of Ritus IV, 3 (and it adds “quod in omni manuum elevatione observatur”) and of C.E. II, viii, 38, which adds “so that the palm of one hand faces (re spiciat) the other.” The rubric regarding this gesture at Veni, sanctificator * 6 adds “quod semper jacit [Celebrans] quando aliquid est benedicturus.” On all the six occasions on which this gesture occurs it is made while 40 Cf. R. VI, 2; R. VII. 8. 41 R. VII, 7. 45R. IV, 3, etc.; Ordo Missac; C.E. I, xix, 3; II, viii, 38; R. R. IV, ii, 9. Although the rubric in these different parts of Ritus and the corresponding rubric in the Ordo or Canon use different phrases in describing this liturgical gesture, rubri­ cians are in agreement that the gesture is the one described above, and is the same gesture in the five instances that arc mentioned. a(l) R. IV, 3; (2) R. VI, 3; (3) R. VII, 5; (4) R. VIII, 1; (5) R. XII. 1; cf. R. VII. 5. 44 R. VIII, 4. In this particular case the priest does not begin the gesture by raising both hands from the altar. The right hand is already raised to make the sign of the cross over the chalice, and when this has been done the left is lifted from the table of the altar Both are then raised from the height of the breast to the height of the shoulders, and joined. 43 R. IV, 3. 44 R. VII, 5. 288 GENERAL CEREMONIES OF THE MASS saying the words which it accompanies, except at Tc igitur, when the action is completed before the prayer is begun.47 B. (b, i) Hands Laid on the Altar Sometimes the rubrics48 direct the Celebrant, when genuflecting or kissing the altar, or blessing,40 to place one or both hands on the altar. In such cases he places the entire hand flat,30 palm downward with the fingers held close together, on the table of the altar, outside the corporal but close to it.51 Between the Consecration and the ablutions, while the index finger and thumb of each hand are kept joined, the hands are placed on the corporal52 but near its edge, so as to avoid touching any sacred particles that may be on it. The hands are so laid : (1) Each time that the Celebrant kisses the altar, (2) Each time that he genuflects at the altar (except at the genuflection which immediately precedes the Elevation of the Sacred Host, for then he is holding the Host in his hands), (3) During Per omnia saecula saeculorum at the end of the secret (s) and before beginning the Preface, (4) During the same words at the end of the Canon immediately before Pater noster. The hands may be so laid on the altar, if at any time the Celebrant is obliged to wait before continuing the Mass (e.g., if at High Mass he did not sit for the singing of the Gloria or Creed). B. (b, ii) Hands Laid on the Missal For the reading of Prophecies, of the Epistle(s), of the Gradual, Tract, or Sequence, the Celebrant is to place his hands palm downward either on the Missal or on the altar,53 or, if he prefers, he may hold the book.54 He places his left hand flat on the Missal while he signs it at the beginning of the Gospel.55 IV. The Sign Cross The Cross is the source of supernatural power and of grace and so the sign of the Cross is “the sign of Christ” (St. Augustine), the special " R. VIII, 1 and the rubric of the Canon. aE.g., R. IV, 1; V, 4; VI, 1; VII, 7; IX, 1. "R. Ill, 5. " He must not, however, touch the corporal with the edge of his sleeves. The hands should be kept flat on the altar — not partly raised — when genuflecting. of the Priests of low stature should pay special attention to this. “Sec p. 282, n. 16. ”R. VIII, 5; IX, 1. “R. V, 4; VI, 1. MR. VI, 1. “S.R.C. 2572”. LITURGICAL GESTURE 289 mark of the Christian, the “terror of demons” (St. Cyril), “the cause of all graces and the source of all blessings” (St. Leo). Hence it is fre­ quently used in the Mass—the renewal of the Sacrifice of the Cross — not only as a symbol full of meaning, but as the true sign of an in­ vocative blessing, whereby, through the merits of the Cross, our prayers and offerings are rendered more acceptable, the Sacrifice more effective in us. “Consecratio hujus Sacramenti,” writes St. Thomas Aquinas,ift “et acceptatio hujus Sacrificii, et fructus ipsius procedit ex virtute Crucis Christi; et ideo ubicumque fit mentio de aliquo horum, Sacerdos crucesignatione utitur.” In the celebration of Mass the priest signs himself with either the large or small cross, and he makes the Sign of the Cross over persons {e.g., over the congregation, the Deacon) and over objects (over the water, incense, the oblatd). In all cases the Sign of the Cross which is traced is the “Greek cross,” i.e., the cross with the four arms of equal length ( 4« ). A. The Large Sign of the Cross (R. Ill, 5) When signing himself the priest, standing erect, always'7 places his left hand, extended, the fingers and thumb held close together, on his chest, just below the breast. With the tips of the three longest fingers (index, middle, and ring fingers), fully extended and held close together, he physically touches his forehead, then his breast, then the left shoulder, and finally — bending his hand somewhat — the right shoulder. He should not bend his head when touching the forehead. He touches the breast just above where the left hand is placed. Having touched the right shoulder he joins his hands before his breast, unless what follows demands a different position for them {e.g., at the end of the Gloria or Creed).58 From after the Consecration until the ablutions, when the thumb and index finger of each hand are held joined, he touches his forehead, etc., with the tips of the middle and ring fingers only. In making the large Sign of the Cross in the Mass different words are used, and are thus distributed: * Summa III, Q. 83, art. 5, ad 3. ” He does this to sign himself even when standing at the altar (e.g., at the Introit of Masses of the Living, during Libera when he signs himself with the paten), but were he to bless someone or something when standing at the altar facing it, he would place his left hand on the table (see p. 283). “Cf. S.R.C. 2682”. 290 GENERAL CEREMONIES OF THE MASS Touching Forehead Breast et Filii In nomine Patris Adjutorium nostrum Indulgentiam absolutionem Cum Sancto Spiritu Et vitam qui venit Benedictus Omni benedictione caelesti (In the prayer Supplices) Da propitius pacem (In the Embolism Libera nos) Left Shoulder et Spiritus in nomine et remissionem in gloria venturi in nomine et gratia Right Shoulder Sancti™ Domini™ peccatorum Dei Patris saeculi Domini, repleamur • in diebus nostris B. The Small Sign of the Cross (R. VI, 2) The Celebrant is directed by the rubrics01 to sign the Missal (or altar), and his forehead, mouth, and breast at the beginning of each Gospel. When signing the book he lays his left hand, flat, palm downward, the fingers and thumb held close together, on the open page of the Missal,62 and with the front (soft part) of the thumb of the right hand — the fingers fully extended and held together — he traces a small “Greek cross”03 at the beginning of the text of the Gospel that he is about to read. When signing the altar, before the Gospel In principio, he lays his left hand palm downward on the table of the altar, and makes on this the small cross with his right thumb. Having signed the book (or altar) he places his left hand, flat, fingers and thumb extended and held close together, below his breast, and with the front part of the thumb of the right hand — the fingers extended, held together, and pointing leftwards — he traces on his forehead (without bending his head), on his closed lips, and on his breast, touching them physically, a small04 “Greek cross.” Each time, he traces first the downstroke of the cross. The three small crosses are to be made not by drawing a continuous wavy line from the forehead to the breast, but by six distinct actions: the thumb is to be lifted between the two strokes of each cross, and between the three crosses. C. The Sign of the Cross Over the People When blessing the congregation in the Mass the Celebrant lays his left hand, palm inward, below his breast, and with his right hand — fingers and thumb extended and held close together — raised erect, the fingers pointing upwards so that the little finger is towards the people, he traces over them the Sign of the Cross. In doing so he observes the limits "Amen is said while joining the hands, or while placing them in any other position demanded by a subsequent action. C£. I, xxv, S. °R. VI, 2; XII, 1. “S.R.C. 2572”. “See Glossary, p. 723. M Small, but not so small as not to be quite a distinct cross. LITURGICAL GESTURE 291 that he would observe if signing himself, i.e., he draws the downstroke of the cross from the height of the forehead to before the breast (while saying Pater et Filius), apd the transverse stroke (to begin the tracing of which he retraces the downstroke half way, i.e., from the lowest point to about the height of the shoulders or a little higher) from the left shoulder to the right (while saying et Spiritus Sanctus). D. The Sign op the Cross Over the Oblata In signing the oblata (the bread and wine or, after the Consecration, the Sacred Host and the Precious Blood in the chalice) the hands are first joined,05 unless the left hand be engaged, as at the blessing of the water at the Offertory or of the host and chalice before each Consecration. Then the left hand is laid palm downward on the table of the altar,00 the fingers and thumb extended (except between the Consecration and the ablutions), and held close together, and with the right hand, the extended"7 and joined thumb and fingers pointing directly outwards (and not downward) he traces a “Greek cross” over the host, the chalice, or both.08 Each line of the cross is to be traced on tlie same plane ; therefore when the cross is begun over the chalice, in signing both chalice and host, the hand must not be lowered when drawing the transverse stroke between the chalice and host. The dimensions of the cross are to be traced by the little finger (which is to be turned towards, and is nearest the object over which the cross is made00) and will vary, naturally, with the dimensions of the object. The cross is not to be so small as to be scarcely perceptible, nor, ordinarily, so large as to exceed much the dimensions of the object(s) over which it is traced. Hence, when signing the chalice alone the dimensions of the cross (traced by the little finger) will not exceed those of the cup,70 or of the pall, if the chalice is covered. In signing the chalice and host together, the direct line of the cross is traced from about the middle of the pall to the centre or the near edge of the host (without lowering the hand) ; the transverse line — of the sanie length and on the same plane — is drawn between the chalice and the host, passing close to the front edge of the pall. In making each cross: (a) the entire hand and arm should be moved — and the cross not traced merely by the fingers operated from the wrist — so that straight lines at right angles to each other are traced, not circles or curves; (Z>) that a perfect cross be formed, the better way is to retrace the direct line of the cross back to its centre before moving the hand left “Cf. R. VII, 5. “R. Ill, 5; C£. I, xix, 3. “ Except between the Consecration ablutions. and “Cf. S.R.C. 1275 *, R. HI, 5. * 0 Cf. R. IX, 3. *. 1711 292 GENERAL CEREMONIES OF THE MASS and right to trace the transverse line.71 The cross is terminated on the right at the end of the transverse line, the hand not being brought back to the centre. Each cross should be traced slowly, deliberately, reverently, and not in a fussy, jerky, violent, or hurried manner. The words which immediately precede the ψ in the text of the Missal are said while making the direct line of the cross; those that immediately follow the ψ are said while tracing the transverse line. V. Striking Breast To express compunction of heart and humility, the Celebrant strikes his breast ten times in the course of the Mass : (1) In the Confiteor once at each mea culpa, (2) At the words Nobis quoque peccatoribus, (3) At each Agnus Dei, in Masses of the Living, at the words Miserere nobis and dona nobis pacem, (4) At each Domine, non sum dignus.''2 The breast is struck with the right hand, lightly and noiselessly, in a grave and gentle movement. Before the Consecration it is struck with the entire open hand, the fingers and thumb fully extended and held close together; after the Consecration with the tips of the middle, ring, and little fingers bent towards the breast, the thumb and index finger being kept joined and not touching the chasuble. In striking the breast, the entire right forearm, and not merely the hand, is to be moved, but the elbow should be kept close to the side. While striking the breast with the right hand the left (a) is laid flat on the chest, just below the breast, at the Confiteor ; (ύ) is placed palm downward on the corporal (near the left edge73) at Nobis quoque and Agnus Dei; (c) holds the Sacred Host over the paten at Domine, non sum dignus. Between each stroke at Agnus Dei and Domine the right hand is either placed, momentarily, palm downward on the corporal, or is moved slowly backwards in preparation for the next stroke, or may be rested momentarily on the breast. The rubrics do not determine this question, and rubricians have different views. The cross is traced from 1 to 3, then from 3 to 2, then 2 to L, and lastly L to R, where it ends. the ”(1) R. Ill, 7; (2) R. IX, 3; (3) R. X, 2; (4) R. X, 4. ” In order to avoid the danger of pick­ ing up any tiny particles of the Sacred Host that may be on the centre of the corporal. LITURGICAL· GESTURE VI. The Eyes During 293 Celebration of Mass 1. In general, during the celebration of Mass the Celebrant is to keep his eyes cast down, when not reading from the Missal or altar-card, both for his own recollection and for the edification of the congregation. The rubrics especially draw attention to custody of the eyes when the priest is going to the altar,7* and when he turns to address the people at Dominus Dobiscum1* and at Orate, fratres,™ and to bless them.77 2. Ordinarily, the Celebrant will keep his eyes on the Missal or altar­ card while saying a prayer in the course of which no action is performed, even though he knows the prayer by heart. 3. At certain parts of the Mass the rubrics direct the priest to raise his eyes ad Deum or ad caelum, i.e., (a) before bowing to say Munda cor meum, (ό) before Suscipe, sancte Pater at the offering of the bread, (c) during the entire prayer Offerimus at the offering of the wine, (d) at Veni, sanctificator, (e) before Suscipe, sancta Trinitas, (/) at Deo nostro of Gratias agamus before the Preface, (g) before Te igitur, at the beginning of the Canon, (//) at elevatis oculis in caelum just before the Consecration, (/) immediately before the Blessing.78 4. By the raising of the eyes the Celebrant, following the example of our Divine Lord, more expressly directs his prayer of offering, thanks, or petition to God ; and so his eyes are to be raised to the Blessed Sacra­ ment when It is exposed above the altar,70 otherwise to the image of the Crucified.80 This image, if the altar cross be in accordance with the rubrics,81 will ordinarily be higher than the six large candlesticks, so that the priest in looking at it will look heavenward (as Ritus VIII, 4 and XII, 1 expressly enjoins). Should the cross, however, contrary to the prescriptions of the rubrics, be a very small one, or set low down, the Celebrant should raise his eyes above it, so as more obviously to direct them ad Deum, ad caelum. If, on the other hand, the cross be very high, it suffices to look towards it; the Celebrant should not throw his head back to look at the image of the Crucified. Having looked upwards at the parts prescribed by the rubrics, the Celebrant at once lowers his eyes, except during the prayer Offerimus of the Offertory, when he keeps them fixed on the image for the entire prayer. the "R. II, 1. ”R. V, i. ”R. VII, 7. π r Xfj 1 ” (e) R.’vi, 2; (ô) R. VII, 2; (c) R. VII, 5; (d) R. VII, 5; (c) R. VII, 7; (/) R. VII, 8; (g) R. VIII, 1; (A) R. VIII, 4; (») R XII, 1. ” Commentaria ad Instructionem Clemen­ tis XI, xxx, 27. * S.R.C. 2960’. " Cf. Vol. I, Ch. XII. 294 GENERAL CEREMONIES OF THE MASS 5. The Celebrant will, naturally, look at the Sacred Host whenever he is about to touch It, and there are also times when the rubrics direct the priest to look fixedly at the Sacred Host intentis in eam oculis, i.e., (1) At the Elevation of the Sacred Host, (2) While making the memento of the dead, (3) During the entire Pater noster, (4) During the three prayers {Domine, Jcsu Christe, etc.) in preparation for Holy Communion.82 Though it is not expressly prescribed he will, naturally, look at the Sacred Host also at the prayer Supplices te rogamus and at each Agnus Dei, when he bows over It, as It lies on the corporal;83 and at each Domine, non sum dignus, when he bows over the Host held in his left hand.84 VII. Reverences Mass In general, a reverence in the Sacred Liturgy is made to display respect, submission, and affection, or to manifest all three. The kind of reverence to be made will ordinarily depend on (a) the excellence of the person to whom, or thing to which, it is made (e.g., a genuflection is made to the Blessed Sacrament, a bow to an image), (b) the dignity of the person who makes it (e.g., the Celebrant salutes the cross of the altar in junctione with a bow; those of lesser rank, with a genuflection). The rubrics of the Missal speak of the following: (i) Simple in the < (ii) Double Reverences "—-——(i ) Of the body "" -—B. Bows "(ii) Of the head A. Genuflections A genuflection, because of the very humble posture that it entails, expresses the highest form of reverence. This attitude of abasement may be observed for some time, as in kneeling or in the double genuflection, or momentarily only, as in the simple genuflection, and so expresses different degrees of reverence. A. (i) The Simple Genuflection:85 1. In making a simple genuflection the right knee should touch the “(1) R VIII, 5; (2) R. IX, 2; (3) R. X, 1. When this prayer is sung the Cele­ brant may look at the music, if necessary. (4) R. X, 3. “R. IX, 1; X, 2. ’* R. X, 4. 13 The word genuflectere in the rubrics sometimes means to make a genuflection, sometimes to kneel down. LITURGICAL GESTURE 295 ground momentarily only, close to the heel of the left foot™ (unless the genuflection be made on a step). The body must be held steady and perfectly erect. The head is to be held quite straight, since the act of reverence is fully expressed by the bending of the knee, and not by an added bow of the head or body. Ordinarily, the hands are joined before the breast and must not be lowered nor placed on anything while genu­ flecting; but when the Celebrant genuflects at the altar he is to sustain himself87 by laying his hands palm downward on the table of the altar (except immediately before the Elevation of the Sacred Host, when he is holding It in his hands). When so genuflecting at the altar the Cele­ brant should (a) first withdraw a little from the table to give himself sufficient room for the forward movement of the left knee, and (6) take special care to hold the body and head absolutely erect,™ and to keep the right knee well drawn forward, so that it touches the ground beside the middle of the left foot and not a distance behind it. 2. Ordinarily, a genuflection is to be made on the ground (in piano} ; only the Celebrant (and the Deacon and Subdeacon in Solemn Mass) in sacred vestments, may genuflect on the step, and even he must genuflect in piano on first approaching the altar (if the Blessed Sacrament be in the tabernacle) and when about to depart from it at the end of Mass. 3. Λ genuflection should be made straight towards the object to which it is directed. The Celebrant, therefore, when genuflecting at the foot of the altar (especially, when genuflecting on the step) must not turn side­ ways, but directly face the tabernacle. The movements of a genuflection should be made quietly and gravely, in a dignified and reverent manner, neither hurriedly nor yet with unnecessary delay. A. (ii) The Double Genuflection A double genuflection is made by kneeling on both knees, the right one first, bowing moderately,80 and then rising, beginning with the left foot. It is a good thing to make a very slight pause before and after bowing and before rising. “To place the knee with case and grace in this position it will be found necessary to raise the heel of the left foot slightly, and lean on the toes alone. When a genu­ flection is properly made the two feet arc kept within quite a small space (measured from front to back) and arc not spread out over a considerable area. ”R. V, 4. “As said above, to bow the head is no part of a simple genuflection, not even when the Holy Name occurs (e.g., at the words ut in nomine Jesu omne genu Pectatur), nor even when the rubric, after the Consecration, adds other words, e.g., genuflexus adorat, genuPexus reverenter adorat (R. VIII, 5, 7). These words imply neither an added bow of the head nor, as some think, a slight pause while the knee touches the ground, but indicate that in certain cases, because of the presence of the Blessed Sacrament on the altar, the genuflection is to be made with additional reverence (e.g., a little more slowly). n I.e., bowing the head and the shoulders somewhat (cf. S.R.C. 41791). 296 GENERAL CEREMONIES OF THE MASS Every reverence, genuflection, or bow, is to be made with the head uncovered. Therefore the biretta, skull cap,00 or both must be removed. There is one exception to this rule. When the Celebrant vested and carrying the chalice makes a bow or a simple genuflection, he remains covered; when, however, he makes a double genuflection he uncovers when he has knelt.01 The Meaning of λ Genuflection The genuflection in the Mass signifies adoration, or very special reverence or supplication. Hence it is used (a) to express adoration of the Sacred Species (e.g., before or after touching the Sacred Host), or of our Lord in relating acts of adoration that were or are given Him (e.g., the adoration of the Magi in the Mass of the Epiphany) ; (b) to express special reverence for the mystery of the Incarnation (e.g., the genuflection in the Creed or in the Prologue of St. John’s Gospel) or for the Holy Ghost (e.g., the genuflection at the words Veni, Sancte Spiritus at Pente­ cost) ; (c) to express humility and penance (e.g., at Flectamus genua of penitential Masses) or special fervour of supplication (e.g., at Adjuva nos in the Tract of some Lenten ferial Masses). The Simple Genuflection in Low Mass A simple genuflection is made by the Celebrant (covered if he is carry­ ing the chalice, otherwise uncovered) : (1) On his way to or from the altar if he passes before the Blessed Sacrament enclosed in the tabernacle, or a relic of the Sacred Passion exposed for veneration in the chief place over the altar,02 or (sometimes03) if he passes an altar where Mass — after the Consecration and before the Communion — is in progress.04 (2) (In piano)™ on arrival at and before departing from an altar at which the Blessed Sacrament is reserved in the tabernacle,00 or a relic of the Sacred Passion is exposed for veneration in the chief place above the altar, (3) (On the step) before beginning Mass at an altar where the Blessed Sacrament is reserved, (4) (Towards the Missal always07) at Flectamus genua, when it occurs in certain penitential Masses, “Apart from Apostolic induit only a cardinal, bishop, or blessed abbot may wear a skull cap during the celebration of Mass (C.J.C. 811, §2). " See p. 323. "S.R.C. 2324’, 2390’, 2722’, 3201’. "’See p. 323. M S.R.C. 2002u, 4135 *. “ S.R.C. 2682”. “Regarding Mass in presence of the Blessed Sacrament exposed, see p. 440. "S.R.C. 2859. LITURGICAL GESTURE 297 (5) (Towards the Missal; unless the Blessed Sacrament be exposed, then towards It0R) whenever, by a special rubric, a genuflection is ordered in the Epistle, Tract, or Gospel (e.g., the Epistle of Palm Sunday, the Gospel of the Epiphany), (6) In the Creed (at Et incarnatus est, etc.), (7) Before and after each Elevation of the Sacred Species, (8) Before and after each touching of the Sacred Host, or after each uncovering and after each covering of the chalice, between the Consecration and the Communion,00 (9) (If Holy Communion be given) having opened and before closing the tabernacle and the ciborium. The Double Genuflection in Low Mass The Celebrant makes a double genuflection : (1) On his way to or from the altar* 1 if: (a) He passes before or near the Blessed Sacrament exposed, or meets a priest carrying It,2 (Z>) The Elevation of Mass, or actual Benediction with the Blessed Sacrament, is taking place3 (and he remains kneel­ ing until the chalice or monstrance has been replaced on the altar), (c) Holy Communion is being distributed (having adored, the Celebrant proceeds on his way4)· (2) (In *piano ) on arriving at, and before departing from, an altar where the Blessed Sacrament is exposed for adoration, (3) (Towards the Missal) in the reading of the Passion in Holy Week, at the words exspiravit or emisit spiritum. B. Bows 1. In the course of the celebration of Mass bows of different kinds are used, primarily to express varying degrees of reverence for God, our Lord, our Blessed Lady, the saints, and for what represents them — the altar, relics, images — or for the Pope or the Bishop at the mention of their names. A bow is also used with certain forms of prayer (e.g., Oremus) to direct the prayer even by external attitude, and to express special earnestness in supplication combined often with particular self* S.R.C. 3875*. "Cf. C.E. I, ix, 5. 1 If carrying the chalice, he kneels, un­ covers, bows, covers, and rises; if not carrying the chalice, he uncovers when he comes within sight of the Blessed Sacra­ ment and remains uncovered until out of sight of It. 1 Commentaria in Instructionem Clem. VII, 13, 14. ’ R. II. 1. * R. II, 1; S.R.C. 2002". ’See Glossary, p. 723. 298 GENERAL CEREMONIES OF THE MASS abasement and humility (e.g., the low bow at Munda cor meum or Supplices te rogamus). Sometimes the words which accompany the bow give it an added significance, as at gratias agimus of the Gloria, or gratias agamus before the Preface. 2. The rubrics speak of the following: deep (low) << moderate ^xdeep of the head ^slight The rubrics of the Missal and of Caeremoniale Episcoporum use many different phrases to describe these bows, often, however, employing simply the general term reverentia. Thus for the deep bow of the body the Missal uses the terms se projunde inclinare, projunda reverentia; the Caeremoniale employs the same phrases also, and adds another, caput et humeros projunde inclinaret Rubricians describe a deep bow oj the body as bowing the body, head, and shoulders, so low that it is possible to touch the knees with the tips of the fingers (some say with the tips of the fingers of the arms crossed, which entails even a deeper bow). If this deep bow of the body is made while standing at the altar, the forehead will almost touch the table. This deep bow is not often made by the Celebrant, and is never made by anyone who is kneeling, for then a moderate bow of the head and shoulders is equivalent to a deep bow of the body.7 3. The moderate bow oj the body is described in the rubrics by such words as inclinatus, aliquantulum (parum) inclinatus. It consists in bowing the body, from the waist, to some extent, but not so low as in the deep bow. 4. The bow oj the head consists in bowing the head only, and not the body from the hips; but if it be deep, i.e., if the head be bowed in a marked way, it naturally entails — to be graceful and to avoid discomfort from unnatural rigidity — a slight bending of the shoulders also. The slight bow of the head, on the other hand, is a bow of the head alone and does not involve this bow of the shoulders.8 It is used for names * E.g., C.E. I. xviii, 3; II, iii, 3. ’S.R.C. 4179’. In making a bow of the body — deep or moderate — when at the altar, one should first step back a little from it. •Some rubricians identify the moderate bow of the body with the deep bow of the head. This is incorrect for (a) the first is a bow of the body, from the waist; the second, a bow of the head alone, though involving a slight bow of the shoulders: (6) the first is a much more pronounced bow than the second; it comes between the deep bow of the body and the deep bow of the head and. in practice, is obviously distinguishable from either. Three Kinds of Bow LITURGICAL GESTURE 299 other than those of a Divine Person (see infra) and at the first Memento in the Canon (R. VIII, 3). The rubrics clearly suppose at least two degrees in the bowing of the head, for while the Ritus ordinarily confines itself to the words caput inclinat,0 the Caerenioniale frequently uses the phrase caput projunde inclinare; and the Rubricae Generales of the Missal10 use the words caput tantum projunde inclinat of the Celebrant (sitting) at Et incarnatus of a solemn Mass. Besides, the Caeremoniale," speaking of the Deacon when singing the Gospel, says: "cum projert nomen Jesu vel Mariae inclinat se, sed profundius cum dicit Jésus, quod et omnes jaciunt.” W hile the rubrics, then, distinguish two kinds of head bow, some rubricians suggest a threefold division, i.e., deep (which, they say, expresses an act of latria or adoration), moderate (which is used at the mention of the name of Mary and expresses hyperdulia), and slight (which expresses dulia and is to be used for the name of a saint). This threefold classifi­ cation lacks foundation in the rubrics. Not only do they not suggest it, they rather rule it out, for Ritus, V, 2, when giving directions about the bowing of the head at the name of our Lady or of a saint or of the Pope, makes no distinction between each case. Likewise the rubric of the Caeremoniale cited above indicates a twofold, not a threefold, division of head bows. The creation of three kinds of bows is impractical: it is almost impossible to distinguish in practice three degrees of the bowing of the head, but two are quite feasible. 5. While bows of the body are made always directly forward, the direction of the body sometimes has to be changed in making a bow of the head. This is accomplished by a slight turn of the body from the waist, but without moving the feet. The general rule is that the bow of the head is to be made towards that object which most nearly represents the person who is to be honoured by the reverence. Hence, at the mention of the Holy Name of Jesus normally the head is to be bowed towards the cross of the altar,12 but (fl) when the Blessed Sacrament is on the table of the altar or exposed above it, the bow is made towards It;13 (Z>) during the Gospel the head is bowed towards the book,14 as more closely representing Christ at that moment, unless the Blessed Sacrament is exposed, when the bow will be to It.15 Similarly, when bowing the head at the name of our Lady or of ’Twice the Ritus uses a qualified phrase: demisso aliquantulum capite at the memento of the living (VIII. 3), and caput aliquantulum inclinans at tibi gratias agens before the consecration of the host (VIII, 4). ’· R.G. XVII, 3. 11II, viii, 46. ”R. V, 2. ”R. X, 1, 2, 3. 14 R. VI, 2. ’’S.R.C. 3S754. 300 GENERAL CEREMONIES OF THE MASS a saint the bow will ordinarily be made towards the Missal, but if a relic or image of our Lady or the saint is exposed for veneration, in the chief place above the altar, the bow will be made towards that,16 except during the Gospel, when it will be directed towards the book. If two or more names at which a reverence should be made occur together, or very near one another, one prolonged bow is better than several bows (e.g., in the Communio of the Solemnity of St. Joseph). The Bow of the Head at a Name : 6. The Celebrant at Mass is always to bow his head deeply17 whenever and wherever the name Jesus (but not the name Christ alone) occurs; and to bow his head slightly at the name Mary. For the name of a saint18 the Celebrant will bow the head slightly (unless he is already bowed) at whatever part of the Mass the name occurs,10 whether in the Proper or in the Ordinary, whether before or after the Consecration, and even in the presence of the Blessed Sacrament exposed;20 not, however, if it occurs only in the title of the Epistle (e.g., on the Feast of St. Peter’s Chair at Rome, January 18) or in the title of the Gospel (e.g., on the Feast of St. Luke) :21 (1) On the vigil of the saint’s feast,22 (2) On the feast itself, (3) Throughout the entire octave,23 and this even when the saint is commemorated only.21 Even if the commemoration be accidentally impeded (e.g., by the occurrence of a first- or second-class feast; in a solemn votive Mass) the bow is to be made, if the name of the saint occurs, e.g., in the Canon.20 7. Since this bow of the head at the mention of his name is intended to give the saint special honour on the occasion of his annual feast(s), the bow is not made : ” R. V, 2; S.R.C. 3767”, 4172'. A picture ‘ (thus there is no bow when Simon is used of our Lady or of a saint in stained glass for St. Peter, or Saul for St. Paul). above the altar, is not an image for venera­ “R. V, 2. tion and the head is not bowed to it (cf. 50 Ephemerides Liturgicae, 1922, p. 238. S.R.C. 4191 *). ” S.R.C. 3767“ " Unless he be already bowed as e.g., at “S.R.C. 4281’. the prayers before his Holy Communion. “ Except simple octaves, when the saint “The head is bowed (a) only when the is commemorated on the octave day only. name is used in its proper sense and not If, however, the saint’s name is mentioned if it be employed in an accommodated per accidens during a simple octave (e.g., sense (thus there is no bow at the word the name of St. Lawrence in the Canon), Maria in the Communio of the Assumption it would seem that the head should be — S.R.C. 2872 * — nor at Joseph in the bowed. Epistle of the Solemnity of St. Joseph) ; **R. V, 2; S.R.C. 2572s0, 3767s3, 4116’, (6) for the proper name only of the saint 4281'. under which he is venerated by the Church, “S.R.C. 4116’. and not at the mention of other names LITURGICAL GES'l URE 301 (а) In a Votive or Requiem Mass, (б) If the octave of the saint’s feast should cease, because a season which excludes octaves (e.g., Lent) begins, (c) When the name of the saint is mentioned not because of the occurrence of his feast, but because the Lenten Statio is taking place in a church dedicated to him (e.g., there is no bow at the name of St. Paul occurring in the Mass of Sexagesima Sunday), (d) When the name is mentioned in the prayer A cunctis or in a prayer ad libitum. A good example of the rules for the bow of the head occurs on the Feast of St. Paul (June 30). The Celebrant bows his head slightly at the name Paul in the collect, in the Alleluia verse, in the Secret, in the post­ communion prayer, and throughout the Canon, but not in the title of the Epistle, nor in the Tract in a votive Mass after Septuagesima. He bows at the name Peter (because within the octave of SS. Peter and Paul) in the three prayers of commemoration, in the Epistle and in the Gradual, and throughout the Canon. He also bows at the name John (because within the octave of the Feast of St. John the Baptist) in the collect and postcommunion prayers of commemoration, and in the prayer Nobis quoque peccatoribus and in the Last Gospel. 8. To do special honour to the Pope as Head of the Universal Church the Celebrant bows his head slightly towards the Missal when he mentions the name of the Pope in the Canon or in the oratio imperata for him.28 The same is done when the name of the Bishop of the diocese in which Mass is being celebrated is mentioned aloud (not, therefore, at its mention in the Canon) e.g., in the oratio imperata on the anniversary of his conse­ cration. Even when the Bishop himself is present the bow is made towards the book, and not to him.27 Bows in the Mass: 9. From a study of the rubrics of Ritus Servandus and of Ordo Missae, or of the Canon, it is possible to learn when the different kinds of bows are to be used. In most cases the rubric is definite and clear; in a few cases, however, it is vague (e.g., the word reverentia alone is used) and its meaning is disputed.28 (I) The Deep Bow of the Body: This bow is made by the celebrant : * R. V, 2; S R C. 2915 *, 3767”. « S.R.C. 2049’ and Index to Decrees, p 240. ’An asterisk marks each case in which the rubrics arc not decisive and about which authorities differ. What seems the best view is adopted in the text. 302 GENERAL· CEREMONIES OF THE MASS (1) To the cross on arrival at the altar, when the Blessed Sacrament is not there, (2) Before beginning Mass at such an altar, (3) At the Confiteor, up to the conclusion of the response Mise­ reatur tui, (4) To the cross at each incensation of the altar, where the Blessed Sacrament is not present, (5) For the entire Munda cor meum, Jube, and Dominus sit in corde meo, (6) At the beginning of the Canon (Te igitur up to petimus), (7) At Supplices te rogamus (up to ut quotquot), (8) To the cross before departing at the end of Mass at an altar where the Blessed Sacrament is not present.20 10. (II) The Moderate Bow of the Body: This bow is made at: (1) Deus, tu conversus, etc., (2) Oramus te, Domine, (3) In spiritu humilitatis, (4) Suscipe, sancta Trinitas, (5) Sanctus, (6) Agnus Dei, * (7) the three prayers before Holy Communion, (8) Domine, non sum dignus, * (9) Placeat At Agnus Dei the Ritus3ï says capite inclinato versus Sacramento, while the Canon says inclinatus Sacramento. Some authorities relying solely on the words of the Ritus and interpreting the rubric of the Canon by them, prescribe a deep bow of the head only; and the difference between capite inclinato of the rubric for Agnus Dei, and inclinatus of the rubric immediately following, which pertains to the three prayers before Holy Communion, seems to suggest a difference in the bows and so support these rubricians. The better view, however, appears to be that a moderate bow of the body (especially for a tall priest) is more correct, for (a) the wording of the rubric of the Canon seems to suggest this, (b) the priest is to lay his hand(s) on the altar, and whenever, elsewhere, he does this and bows, the bow is a moderate bow of the body, (c) at each Consecra’(1) R. II, 2; (2) R. Ill, 1; (3) R. Ill, 7; (4) cf. R. IV, 4; VII, 10; (5) R. VI, 2; (6) R. VIII, 1; (7) Ordo, in loco; (8) R. XII. 6. “(1) R. Ill, 10; (2) R. IV, 1; (3) R. VII, 5; (4) R VII, 7; (S) R. VII, 8; (6) probably — cf. R. X, 2 and Ordo in loco; (7) R. X, 3; (8) R. X, 4. This rubric and the Ordo say: “Parum inclinatus; but this is interpreted by most rubricians as a moderate bow of the body; (9) prob­ ably— cf. R. XII, 1 and Canon. " R. X, 2. ■M· LITURGICAL GESTURE 303 tion32* the bow is described as “stans capite inclinato,” and there it certainly means at least a moderate bow of the body, for the Celebrant is to place his forearms on the table of the altar. At Placeat, while the Ritus™ says capite inclinato, the Canon says inclinat se ante medium altaris et manibus junctis super illud. The argu­ ments just adduced favour the view that this bow is to be a moderate one of the body (“inclinat se”). As the rubrics are not decisive as to whether a moderate bow of the body or a deep bow of the head only is to be made at Agnus Dei and Placeat, each Celebrant may please him­ self or follow local usage.34 11. (Ill) The Deep Bow of the Head: This bow is made by the Celebrant : (1) To the cross or image of the sacristy, * (2) To the cross of the High * altar (where the Blessed Sacrament is not reserved), if the priest passes it on his way to celebrate Mass, (3) To the cross of the altar before descending to begin Mass, * (4) At Gloria Patri, etc., (5) At Deo (Deum) and certain other words of the Gloria in excelsis and Creed, (6) At Oremus, and at the Holy Name, (7) To the cross of the altar when passing it, if the Celebrant him­ self transfers the Missal, (8) At gratias agamus before the Preface, and at tibi gratias agens before each Consecration, (9) During and at the conclusion of the remembrance of the dead, (10) At Humiliate capita vestra Deo before Oratio super populum, (11) At the Blessing.35* At each Consecration,30 and while receiving the Sacred Host,37 there is a special form of bow, since the rubrics direct the Celebrant to bow, laying his elbows on the altar (capite inclinato — or se inclinans — cubitis super altare positis). Hence the depth of the bow will depend on the height of the altar and on the stature of the Celebrant. WR. VIII, 5 and 7. MR. XII, 1. “In 1831 the Congregation of Sacred Rites received this query: “Since the rubrics arc not clear, when in the Mass and Office, either in the sacristy or at the altar, is the simple, moderate or deep bow to be made?” The reply was “It will be clear from a comparison of the rubrics" (S.R.C. 2682"). The Congregation was > · not * without a sense of humour a cen- tury ago! ” (1) Probably, R. II, 1; (2) Probably, see p. 305; (3) Probably (R II, 4), be­ cause of the teaching of rubricians, see p. 306; (4) R. III. 6; IV. 2; (5) R. IV, 3; VI, 3; (6) R. V., 2, etc.; (7) R VI. 1: (8) R. VII, 8 and the Ordo; R. VIII. 4 and 7; (9) R. IX, 2; (10) R. XI. 2; (11) R. XII, 1. * R. VIII, 5 and 7. " R. X, 4. 304 GENERAL CEREMONIES OF THE MASS Bows to the Cross 1. A difficult question to answer, and one about which there is great difference of opinion among rubricians, is the question of the bow to be made to the cross of the altar when the Blessed Sacrament is not present. 2. When a reverence to the altar is prescribed in the rubrics, it means to the cross of the altar, e.g., “altari seu imagini Crucifixi desuper posit'ac,”38*“Cruci vel altari,"30 “ad illud (altare) se -profunde inclinat,”*0 and the rubrics of the Caercmoniale speak sometimes of the Celebrant saluting the Cross,41 at other times of his saluting the altar.42 3. The rubrics are explicit in distinguishing, during a function, be­ tween the Bishop (celebrating or not), the Celebrant (paratus), and the (cathedral) Canons, on the one hand, and, on the other, all others inferior to them ; while the former salute the cross with a bow, the latter salute it by a genuflection. Thus the Bishop, whether vested or not, salutes the cross of the altar with a deep bow43 (i.e., of the body) and Canons on arrival, or before departing, or in the course of a ceremony, when they pass before the cross or when they come to the middle of the choir to perform some special duty, as the reading of a lesson at Matins,44 salute it by a deep bow. According to the rubrics of the Missal the Celebrant of Mass is to salute the cross with a deep bow (of the body) on arrival at the altar,45*at the foot of the altar before beginning Mass,40 at the incensation of the cross and altar,47 and before his departure at the end of Mass.48* 4. On the other hand, the Deacon and Subdeacon (when not Canons) are to salute the cross by a genuflection whenever they pass it;40 the Deacon at the Absolution of the Dead is to salute the cross of the altar and that held by the Subdeacon with a genuflection, while the Celebrant salutes both with a deep bow,50 and beneficiaries and others of the clergy are to salute the cross of the altar when they pass it by a genuflection.51 "R. II, i. WR. Ill, 1. 40 R. XII, 6. “E.g., I, ii, 5; xii, 9: xv, 5. u E.g., I, xviii, 2. UC.E. I, xv, 5; xxiii, 4; II, i, 18; viii, 30, 59. It is true that C.E. I, ii, 5; xii, 9; xviii, 2 and II, v, 9 seem to give a con­ tradictory direction (they speak of a bow of the head), but the leading commentators on the rubrics of the Caercmoniale {e.g., Catalani, de Hefdt, Martinucci, Favrin, Vavasseur-Stercky) follow the texts which prescribe a deep bow (of the body). “E.g., C.E. I, xviii, 3, 4; II, iii, 3, 10; V, 5, 6. 45 R. II, 1. * R. Ill, 1. 47 R. IV, 4; cf. C.E. I, xxiii, 4. A few rubricians interpret this bow as a deep bow of the head. There is no sound foundation for such a view. The rubrics use the words profunda reverentia — the same words they use in describing the salutation to the altar on the arrival of the Celebrant and which the rubric (R. XII, 6) at his departure repeats thus "sc profunde inclinat." “"Se profunde inclinat," R. XII, 6. 4’R. IV, 7. “R.R. VI, iii, 10. ” C.E. I, xviii, 3. LITURGICAL GESTURE 305 5. These directions of the rubrics are confirmed and interpreted by decree 3792" of S.R.C. which rules that the genuflection to the cross, to be made by all except Canons (and the Celebrant), applies not only to the cathedral but to all churches or public oratories, only, however, in actu junctionis?2 6. The rubrics are not, however, explicit about the reverence to be made to the cross of the sacristy before leaving to perform a sacred function.51 *53 Neither are they explicit about the reverence to be made to the altar cross: (1) If the Celebrant and others pass the high altar on their way to perform a function at another altar;5* (2) before coming down from the footpace to begin Mass;55*before leaving the middle of the altar (from the footpace), or returning to it (at the foot), when the Celebrant, Deacon, and Subdeacon go to the sedile during High Mass.59 The Caercmoniale Episcoporum, II, i, 14, in speaking of the bow to be made by the Bishop when he approaches the altar for the incensation at Vespers and before he leaves it to return to his throne, uses simply the word reverentia; of a Canon celebrant and his assistants in similar circumstances it says:57 “et jaciunt Altari projundam reverentiam” (before the incensation) and “jacta altari reverentia” (after it) ; of the Bishop, after the incensation of the altar at Pontifical Mass and before he leaves the footpace to return to his throne, the rubric58 says “jacta Cruci reverentia.’”·0 7. The question, then, is to determine the meaning of the general term reverentia in the above cases. Relying on the rubrics and decree 3792", and on the principle which may be deduced from them, that the cross of the altar is to be saluted in the course oj a junction by the Celebrant (prelates and Canons) with a deep bow, by all others with a genuflection, we think the answers to these problems are these: A. Reverence to the Cross of the Sacristy The cross or image of the sacristy is to be saluted before departing for the altar, by the Celebrant (and Canons) with a bow of the head, and by all others with a moderate bow (see p. 298). Because (a) it is not the cross of the altar and the rubric does not prescribe a deep bow 51 Cf. also S.R.C. 2515’. u “Facta reverentia cruci vel imagini quae in sacrist ia erit," says R. II, 1, of the priest leaving the sacristy to say Mass. M"Si vero contigerit eum transire ante Altare majus, capite cooperto faciat ad illud reverentiam” says R. II, 1, of the priest going to say Mass and carrying the chalice. '“'Facta primum Cruci reverentia” says R. II, 4. M This case is not dealt with in the Missal. ” II, iii, 10. M II, viii, 35. ”In all these cases, as the Cross before and after its incensation is to be saluted by a deep bow (C.E. I, xxiii, 4; cf. R. IV, 4), it is not unreasonable to interpret "reveren­ tia” as a deep bow also. 306 GENERAL CEREMONIES OF THE MASS for the cross of the sacristy,80 nor does it distinguish between this cross and an image (which would not be saluted by a deep bow) ; (ά) it is not “in actu functionis” ;01 (c) this reply to the query observes the distinction between the Celebrant and others which the rubrics suggest. This view is that of the majority of rubricians, although there are some who prescribe a deep bow. B. Reverence to the Cross on the Way to the Altar The same answer is proposed for the query as to the correct bow to the cross of the High Altar, when the Celebrant and others pass it on their way to another altar. In this case the salutation to the cross is not “in actu junctionis.” The opinion of rubricians is divided between a deep bow and a deep bow of the head. A few compromise by suggesting a moderate bow, and a few direct all, except the Celebrant, to genuflect. C. Reverence to the Cross Before Descending to Begin Mass As the Celebrant in this case is really passing the cross {in transitu} and “in actu functionis,” it would seem that he should salute the cross by a deep bow.02 No modern rubrician, however, seems to favour this view; the majority prescribe a bow of the head, some a moderate bow. Yet Merati in his edition of Gavanti’s Thesaurus writes “facit Cruci profundam reverentiam, juxta communiorem sententiam: nonnulli enim per usum contrarium satis receptum, praesertim Romae, non censent indecens si quis faciat mediocrem tantum inclinationem.”™ D. Reverence to the Cross Before Going to the Sedile When the Celebrant, Deacon, and Subdeacon depart to the sedile during High Mass, it is regarded as a departure from the altar itself, and when they leave from the middle, as after the recitation of the Gloria and Creed, the Deacon and Subdeacon are directed by all rubricians to genuflect to the cross. To this genuflection of the Deacon and Sub­ deacon corresponds a deep bow01 on the part of the Celebrant — it is “in actu functionis” — both before he leaves the middle of the altar (on the footpace) and on his return (at the foot of the altar), and this seems to be the correct salutation.05 De Carpo-Moretti00 alone gives this solution *° Cf. the word reverentia used of the bow to the cross of the "sacellum" before the Bishop leaves it to go to the altar to celebrate Pontifical Mass (C.E. II, viii, 23). " Cf. S.R.C. 2S15T. “R. VI, 1 directs the Celebrant to salute the cross with a bow of the head if he him­ self transfers the Missal. This is an excep­ tional case and, naturally, a low bow is not indicated since the Celebrant is carrying the Missal. "P. 418. M When the Blessed Sacrament is not present. “The case might occur also in Low Mass, if the Celebrant should go to sit (e.g., during a sermon). “P. 486. LITURGICAL GESTURE 307 of the problem. Nearly all rubricians agree in prescribing the deep bow on the return of the Celebrant to the altar, but before his departure they favour a bow of the head. When the rubrics, as in the cases dealt with here, are not explicit07 and the opinions of rubricians are divided, each Celebrant is free in practice to follow the view which he thinks best or finds most convenient. Appendix PRAYERS TO BE MEMORIZED*1 For the celebration of Mass it will be necessary, or at least very desirable,2 to memorize the following prayers: * The prayers for the washing of the hands and for the putting 1. on of the vestments.3 (M) 2* The preparatory prayers, said at the foot of the altar. (M) 3. * Aufer a nobis and Oramus te, Domine. 4. The form for the blessing of incense. 5. Kyrie and Gloria in excelsis. (M) 6* Munda cor meum (D) and Dominus sit * 7. * Per evangelica dicta (at the end of the Gospel). 8. The Creed. (M) 9. * Suscipe, sancte Pater ; Deus, qui humanae substantiae ; Offerimus (D); In spiritu; Veni, sanctificator. *10. The form of the blessing of incense with the prayer for the incensation of the oblata, cross, and altar. * Lavabo (at least the first verses). IL ” Perhaps they were purposely left vague. 1 Found (for the most part) in the Ordo Missae and Canon Missae of the Roman Missal. ’ It is essential to know the prayers which arc marked with an asterisk, either because they cannot be read without much difficulty, or because they embody actions which preclude their being read. The prayers marked “(M)” should be known by the Deacon and Subdeacon also for High Mass; those marked “(D)” should, in addition, be known by the Deacon. ‘These will be found towards the begin- ning of the Missal, between the prayers of preparation for, and thanksgiving after, Mass. While there is no rubric prescribing that these prayers be said by the Deacon and Subdeacon when vesting, it is obviously becoming that they should say them. The prayers for the putting on of the tunicle and dalmatic are found among the prayers given (after the prayers for the vesting of a pr est-Celcbrant) for the vesting of a Bishop when he pontificates. 4 The Celebrant at High Mass has to know a slightly different form of this prayer to bless the Deacon before he sings the Gospel. 308 GENERAL CEREMONIES OF THE MASS 12. Suscipe, sancta Trinitas. 13. * Orate, jratres (and the response for M). * The Sanctus. (M) 14 * The beginning of the Canon (Te igitur . . . haec sancta sacrificia 15 illibata). 16. * From Quam oblationem to Haec quotiescumque (inclusive). 17. * Unde et memores (at least from hostiam puram). 18. * Supplices. 19. * Per quem haec omnia, etc. 20. * Pater noster. * Libera (at least from da propitius pacem). 21 22. * Pax Domini and Haec commixtio. 23. * Agnus Dei (M), including the special form for Masses of the Dead. 24. * The three prayers that follow Agnus Dei. 25. * From Panem caelestem to Sanguis Domini (inclusive). 26. * Quod ore sumpsimus and Corpus tuum. 27. * Ite, Missa est or Benedicamus Domino or Requiescant in pace. 28. Placeat. 29. * The Blessing. 30. Trium puerorum, Benedicite with the versicles and the three short prayers that follow. 9 PART II THE RITE OF THE CELEBRATION OF LOW MASS CHAPTER III THE PREPARATIONS FOR MASS I. The Preparation Altar* 1 Altare, in quo sacrosanctum Missae sacrificium celebrandum est, debet esse lapideum, et ab Episcopo, sive ab Abbate facultatem a Sede Apostolica habente, consecratum: vel saltem ara lapidea, similiter ab Episcopo, vel Abbate, ut supra, consecrata, in eo inserta, quae tam ampla sit, ut Hostiam et majorem partem Calicis capiat. Hoc Altare operiatur tribus mappis seu tobaleis mundis, ab Episcopo vel alio habente potestatem benedictis, superiori saltem oblonga, quae usque ad terram pertingat, duabus aliis brevioribus, vel una duplicata. Pallio quoque ornetur coloris, quoad fieri potest, diei Festo, vel Officio convenientis. Super Altare collocetur Crux in medio, et Candelabra saltem duo cum candelis accensis hinc et inde in utroque ejus latere. Ad Crucis pedem ponatur Tabella Secretarum appellata. In cornu Epistolae cussinus supponendus Missali: et ab eadem parte Epistolae paretur cereus, ad elevationem Sacramenti accendendus, parva campanula, ampullae vitreae vini et aquae cum pelvicula, et manutergio mundo in fenestella, seu in parva mensa ad haec praeparata. Super Altare nihil omnino ponatur, quod ad Missae sacrificium vel ipsius Altaris ornatum non pertineat.2 1. In preparation for Mass the dust cover is removed from the table of the altar. For a Low Mass the frontal and conopaeum3 (when the Blessed Sacrament is present) are of the colour of the Office of the day even though the colour of the Mass vestments be different4 (e.g., for a votive Mass). The altar-cards are placed in position5 and the Missal-stand at the Epistle corner, near to and parallel with the edge of the altar. If the Missal be not brought to the altar by the server when coming out for Mass,® it is left beforehand, properly marked, on the stand. It should be placed closed on the left-hand side or edge of the bookstand, with its ’ The immediate preparation of the altar is dealt with here. For the remote prepara­ tion (with which the rubrics given above also deal, sec Vol. I, Ch. XII). 1 R.G. XX. ’Sec Glossary, p. 723. 4The conopaeum is never black; nor 311 of the should the frontal be if the Blessed Sacra­ ment is present (cf. Vol. I, Ch. XII). ’The rubric supposes only one, in the centre, but the modern practice is to have three. * It is more correct that it should be. R. II, 1. 312 THE RITE OF LOW MASS opening towards the middle of the altar. The key of the tabernacle is placed near it/ but other things that may be needed (e.g., the announce­ ment book) should be prepared on the credence table. Two candles are, ordinarily, lighted for the Low Mass of a priest who is not a bishop;8 the third candle for the Elevation0 is not lighted until shortly before the Consecration. Nothing whatever, except what is necessary for the Sacrifice, or belongs to the correct ornamentation of the altar, may be placed on the altar during Mass.10 On the credence table, are prepared the cruets, finger bowl and towel,11 the bell, the Communion plate,12 the prayer card, and anything else that may be needed (e.g., the book of the Gospels). II. The Preparation Vestments Paramenta Altaris, Celebrantis, et Ministrorum, debent esse coloris con­ venientis Officio et Missae diei, secundum usum Romanae Ecclesiae: quae quinque coloribus uti consuevit, Albo, Rubeo, Viridi, Violaceo et Nigro.13 The vestments are usually prepared on the table which forms the top of the vestment press; if there be no sacristy, or if it be very distant, they may be laid out on a table near the altar. Only in case of necessity may they be prepared on the table of the altar itself for the Mass of a priest who is not a bishop ; and then they are laid, not on the middle of the table, but at the corner (usually the Gospel corner). In preparing the vestments the sacristan lays on the table the chasuble, the stole, and maniple, and over these the cincture and alb. On the alb may be laid the burse (containing a corporal) and the chalice veil, ready for the Celebrant when he comes to prepare the chalice. Near by, ordinarily to the right of the vestments, is the Missal, duly marked by the sacristan. The box of altar breads should also be at hand. Shortly before the hour ’ The Instruction of the S. Congregation of the Sacraments of May 26, 1938, strictly forbids that the key should be left on the altar, or in the door of the tabernacle, even in the morning when Mass and the dis­ tribution of Holy Communion take place — especially if the altar at which the Blessed Sacrament is reserved be out of sight. The key should be left on the altar only immediately before Mass or, better still, carried to the altar by the server (or even by the Celebrant) on the way to Mass. ’See Vol. I, Ch. XII. ’ Ibid., R. VIII, 6. “R.G. XX. of the ” If the cruets have stoppers, it is more convenient to remove them before Mass, but it is then advisable to cover the cruets with the finger towel to keep out dust and insects. The use of a spoon for the water is not forbidden (S.R.C. 30 644) ; nor is it prescribed. ” When the Communion plate is not in use it is well to lay it face downward on the altar (momentarily) or on the credence table, so that the surface will not collect particles of dust. Naturally this is not done between the time that the plate is used and its purification. ” R.G. XVIII, 1. THE PREPARATIONS FOR MASS of Mass the chalice and paten, covered by the pall,14 are taken from the safe and placed, usually, to the left of the vestments.15 III. The Preparation Celebrant Sacerdos celebraturus Missam, praevia Confessione sacramentali, quando opus est, et saltem Matutino cum Laudibus absoluto, orationi aliquantulum vacet: et Orationes inferius positas pro temporis opportunitate dicat. Deinde accedit ad locum in Sacristia vel alibi praeparatum, ubi paramenta, aliaque ad celebrationem necessaria habentur, accipit Missale, perquirit Missam, per­ legit, et signacula ordinat ad ea, quae dicturus est. Postea lavat manus, dicens Orationem inferius positam.16 of the The preparation of the Celebrant for Mass is twofold, remote and proximate. The remote preparation consists in : (1) Sacramental confession (if needed), (2) The observance of the natural fast, (3) The recitation of at least Matins and Lauds, (4) The preparation of his person. The proximate preparation consists in : (1) Prayer, (2) The formation of his intention, (3) The preparation of the Missal, (4) The washing of his hands, (5) The preparation of the chalice, (6) The vesting. The Remote Preparation 1. Confession. “Let not the priest who is conscious of mortal sin. how­ ever contrite he may think himself, presume to celebrate Mass without having previously made a sacramental confession; but, if he lacks the necessary choice of confessor {copia confessorii) and is obliged to cele­ brate, or has celebrated after, however, having made an act of perfect contrition, he must go to confession as soon as possible.”17 If necessary, the Celebrant should go to confession before putting on the sacred vestments. When vested he represents Christ, and should not appear as a sinner. 2. Fasting. The observance of the natural fast from midnight is of obligation before the celebration of Mass.18 Midnight may be reckoned “The most convenient place to keep a pall when not in use is on the paten (placed on the chalice), which it keeps free of dust. ” It is presumed that the Celebrant will arrive for Mass in cassock and biretta. For visiting priests a cassock and biretta should be available in the sacristy. ”R. I. 1. ’’C.J.C. S07. " Ibid., 808. For the modifications made in favour of delicate priests by the Holy Office in 1923 (A.A.S. 1923, pp. 151 and 585) and in 1931 (July 1), consult the manuals of Moral Theology. 313 314 THE RITE OF LOW MASS according to any recognized computation of time (natural, regional, legal, etc.).18 Hence when “daylight-saving time” is in use, the fast need be observed only from 1 a.m. by clock time (midnight by sun time). 3. Matins and Lauds. The rubric supposes the priest to have recited at least Matins and Lauds before Mass. The obligation is a light one, binding under pain of venial sin, hence a reasonable cause will excuse from its observance. The rubric says “at least Matins and Lauds” and so, when possible, it is desirable that the Celebrant should also recite Prime, the morning prayer of the Church, before Mass. 4. Preparation oj Body. The priest who is about to celebrate Mass should, it is hardly necessary to say, attend to the cleanliness of his person, and of his clothing (including his footwear). The priest, whose daily duty and privilege it is to handle the body of Christ, should pay particular attention to the care of his hands and try to keep them in irreproachable order. The Proximate Preparation 1. Prayer. Both the rubric20 and the Code of Canon Law21 direct the Celebrant to spend some time in prayer before the celebration of Mass. The prayers of preparation which are given in the Missal are not of obligation — “pro temporis opportunitate” says the rubric. But as they are the Church’s official prayers and are indulgenced,22 they are, obviously, preferable to other vocal prayers. The antiphon Ne reminiscaris is said in full before the psalms when the rite of the day is double. If the rite of the occurring Office be double, but that of the Mass is not (e.g., the Mass of the Rogations celebrated on a feast of double rite; the Conven­ tual Mass on a weekday of Lent), the Celebrant may recite the antiphon in full, or the first words only, at his choice.23 Alleluia is added to the antiphon in Paschaltide, even before a Requiem Mass; and the Gloria Patri at the end of the psalms is not omitted nor changed into Requiem aeternam, if the Mass is to be for the dead (for these prayers are private prayers of preparation). It is an excellent thing, when feasible, to spend the time of preparation for Mass in the church, thus honouring the Most Holy Sacrament and edifying the faithful. 2. Formation oj Intention. Beforehand the Celebrant ought to form his intention regarding the application of his Mass.24 Sometimes it may be necessary to determine the application before the time of the imme” C.J.C. 33. *R. I, 1. ” Canon 810. “The Indulgences were much increased by Pius XI in 1936 (see A.A.S., 1938, p. 293). “S.R.C. 4011 *. 54 See “The Application of the Mass," Vol. I, Ch. IV. THE PREPARATIONS FOR MASS 315 diate preparation for Mass, as it may affect the choice of vestments and the preparation of the altar.25 The Celebrant should fix in his mind beforehand, also, the persons — especially if they be many — for whom (apart from the application of the ministerial fruits20 of the Mass) he wishes to pray at the memento of the living and of the dead. Then when he reaches each memento in the Canon he will be able, in a moment, to renew his intention and not weary those at Mass by undue delay.27 3. Marking the Missal. To avoid errors and wearisome delay at the altar, the Missal should be carefully marked beforehand — the Mass itself, in the Proper or in the Common,28 the Preface, the commemorations, and any oratio imperata29 — according to the calendar of the church in which the Mass is to be celebrated.30 This marking beforehand is particularly necessary if the Missal has not previously been prepared by the sacristan, or by a priest who had already said Mass that day, or if the formulary of the Mass be a new one which may not be found in its proper place, but inserted somewhere at the back of the Missal. But even if the Missal has already been marked, the Celebrant should verify the marking and at least glance at the place of the different parts (e.g., Commemorations) that he will recite. This enables him to avoid undue delay later ; and even the seconds that are lost in looking about for the different prayers are precious when Mass is to be celebrated within a reasonable time and yet with due reverence. The rubric,31 indeed, directs the priest to read over the formulary of the Mass beforehand, so that in the actual celebration of Mass he may read it readily and understand its content. If the Celebrant be a visiting priest, he should ascertain beforehand the (Christian) name of the Bishop of the diocese, which must be men­ tioned in the Canon, and inquire if there is an oratio imperata in the diocese.32 Should the prayer A cunctis occur, the Celebrant will need to * E.g., the Celebrant may elect to say a votive Mass or a Requiem Mass, when the rubrics permit, instead of the Mass of the day. While the obligation in justice of the application of a Mass is fulfilled whatever be the quality of the Mass, the Celebrant is bound to pay attention to liturgical congruity. (a) It is not congruous to say a Requiem Mass except for the dead; nor should a Mass of the living be said ordi­ narily for a dead person when the rubrics permit a Requiem Mass, for the prayers of this, appointed by the Church, have a special efficacy for the dead. (6) The rea­ sonable desires of the donor of a stipend must be complied with when they arc ex­ pressed and can be fulfilled by e.g., the celebration of a suitable votive Mass or a Requiem Mass, when the rubrics permit. (Cf. S.R.C. 40314 and the teaching of moral theologians, and sec Vol. I.) * See Vol. I. ” Cf. the admonition given in R. VIII, 3. aR.G. XIV. “See Vol. I, Ch. X. "See Vol. I, Ch. V. WR. I, 1. ”In a properly appointed sacristy these items of information will be printed and hung in a conspicuous place. 316 THE RITE OF LOW MASS know the name of the Titular33 of the church (if there be one). 4. Washing of the Hands. After the priest has marked the Missal, he is directed by the rubric to wash his “hands,” and not merely the tips of the thumbs and index fingers as at the Lavabo,34 while saying the prayer Da, Domine. This washing is a ceremonial one, and usually con­ sists in letting a little water flow over the fingers, as it is presumed that the Celebrant’s hands are already clean. If, however, they are not — for example, if the priest has come a distance, or driven a car — they should be thoroughly washed with soap in the ordinary way, to ensure perfect cleanliness. 5. Preparation of the Chalice. Deinde praeparat Calicem (qui debet esse vel aureus, vel argenteus, aut saltem habere cuppam argenteam intus inauratam, et simul cum Patena itidem inaurata, ab Episcopo consecratus), super ejus os ponit purificatorium mundum, et super illud Patenam cum Hostia integra, quam leviter extergit, si opus est, a fragmentis, et eam tegit parva palla linea, tum velo serico: super velo ponit bursam coloris paramentorum, intus habentem Corporale plicatum, quod ex lino tantum esse debet, nec serico, vel auro in medio intextum, sed totum album, et ab Episcopo, vel alio habente facultatem, simul cum palla benedictum.35 On arriving in the sacristy to say Mass, the priest gets from the drawer assigned to him his amice and his purificator30 and leaves them near his chalice. After having washed his hands, he lays the purificator across the mouth of the chalice (arranging this so that the cross which is usually marked on its foot is facing him), letting the two ends fall down evenly on either side. Then he takes a large host from the box of altar breads, sees that it is intact (integra), and, if necessary, turns it around, held lightly between his thumb and index finger, to remove any loose particles. He may trace lightly on it with the paten two lines (if this has not been done in making the breads) to mark where the “fraction” will be made — one down through the centre of the host, the other marking off a part (“particula” say a sixth or less of the half host), at the bottom of the left hand half, to be put later into the Precious Blood.37 He places the host on the paten, and lays this on the purificator on the chalice and covers it with the pall. Over this he puts the chalice veil, taking care that at least all the front part of the chalice is covered and will not be exposed to view as he carries it to the altar.38 On the top he puts the “See Glossary, p. 728. M R. VII, 6. “ R. I, 1. w For a visiting priest, a clean amice and purificator should be prepared and left beside the vestments. "R. X, 2. Cf. S.R.C. 1379. THE PREPARATIONS FOR MASS 317 burse containing a linen corporal,30 arranging it with the opening away from himself (that when later —if the veil be not large enough to cover the chalice back and front — he turns the chalice around so that the veiled part, as he carries it, faces the congregation, the opening of the burse will be towards him). The corporal is to be carried to the altar in the burse40 for each Mass, and it may not be left spread out on the altar for several Masses.41 If the veil is large enough to cover the back as well as the front of the chalice, the Celebrant — if he finds it more convenient in carrying the chalice — may fold up one part of the veil over the chalice until he has placed it on the altar, but the part of the chalice that faces the people must be entirely veiled, so that it cannot be seen. In reply to a query as to whether it wras lawful to carry a “manutergium” (towel? handkerchief?) on top of the chalice when going to and returning from the altar, S.R.C. replied “It is not lawful.”42 Many rubricians, relying on this reply, teach that it is not permissible to carry anything on top of the chalice. This conclusion is scarcely warranted. While it would be unbecom­ ing and unnecessary so to carry a handkerchief, it is certainly permissible to carry the tabernacle key,43 since it is something belonging to the func­ tion rather than to the person of the priest, and a few authorities would permit the Celebrant, to carry his spectacles. It is better, however, to send such articles out to the altar beforehand, or to have the server carry them. The rubric supposes the chalice to be prepared by the Celebrant him­ self. It is, however, permissible to have it prepared beforehand44 — only, however, by a person wrho is entitled by law· 45 or Apostolic privilege to touch sacred vessels and unpurified sacred linens — but the Celebrant is recommended to do it himself,40 as the rubric prescribes. IV. The Vesting Celebrant Quibus ita dispositis, accedit ad paramenta, quae non debent esse lacera, aut scissa, sed integra, decenter munda, ac pulchra, et ab Episcopo itidem, vel alio facultatem habente, benedicta; ubi calceatus pedibus, et indutus vestibus sibi convenientibus, quarum exterior saltem talum pedis attingat, induit se, si sit Praelatus saecularis, supra rochettum, si sit Praelatus regularis, vel alius Sacerdos saecularis supra superpelliceum, si commode haberi possit, alioquin ”It is most important that the corporal should he scrupulously clean (De Defectibus X, 1) and so frequently changed. Corporals ought not to be left in burses after Mass, as they get stored away with the different sets of vestments, arc seldom changed, and are in danger of becoming mildewed. A good plan is to remove the corporal when the Masses of the day are over and place it with the pall on top of the paten on the chalice, when this is put into the safe. of the “’S.R.C. 1866’. 41 S.R.C. 2146. "S.R.C. 2118. "See p. 312, note 7. “SRC. 4104’, 4198”; Instruction of S. Cong. Sacr., March 26, 1929. 45I.e., either a cleric (one who has re­ ceived at least tonsure) or those who have charge of these sacred things (C.J.C. 1306, § 1), i.e., the sacristan, religious or lav. “S.R.C. 4198”. 318 THE RITE OF LOW MASS 4 sine eo supra vestes communes, dicens ad singula singulas Orationes inferius positas.17 1. Apart from necessity, as previously noted in this chapter (p. 312) only bishops, at all times, and lesser prelates if about to celebrate pontifically, may vest from the middle of the altar.48 2. The rubrics suppose the Celebrant to be attired in a cassock —a cassock reaching to his *heels 9 — when he arrives to say Mass, and to be “calceatus pedibus,” that is, to use the footwear that ordinarily is worn in public by the clergy of the diocese?0 It is an abuse to put on the sacred vestments over outdoor dress without a cassock (except, naturally, when the cassock itself is the ordinary outdoor dress of the priest), or to wear coloured shoes. The rubric supposes a surplice also, or in the case of Prelates, a rochet,51 to be worn under the vestments, “if it can conveniently be had,” but this prescription has grown obsolete by custom, even in Rome itself?2 3. The recitation of the prayer which the rubric prescribes while put­ ting on each vestment53 is of obligation sub levi. On this account and because of the duty of general recollection, the Celebrant should not, apart from necessity, converse with those about him while he is vesting. 4. Before vesting the Celebrant removes his skull cap, if he wears one. Only cardinals, bishops, blessed abbots, and those who have an Apostolic induit may wear a skull cap (zucchetto) for the celebration of Mass,54 and then it must be removed from the Preface to the Communion (inclusive). 5. The Celebrant may himself take each vestment from the table, or it may be handed to him by the server, who stands at his left. The chasuble, however, is usually put on by the Celebrant himself.55 The Amice Ac primum accipiens Amictum circa extremitates et chordulas, osculatur illud in medio, ubi est Crux, et ponit super caput, et mox declinat ad collum, et eo vestium collaria circumtegens, ducit chordulas sub brachiis, et circum­ ducens per dorsum, ante pectus reducit, et ligat?8 6. The Celebrant takes the amice at the two upper corners, where the strings are fastened, kisses the cross which is worked in the centre of the *’ R I, 2. “S R.C. 1131", 1333”, 1480, 2781, and ef. 3110 *. " R. I, 2; C J.C. 811. ” S.R.C. 3268’. M In 1920 Benedict XV granted to Regular bishops also the privilege of wearing the rochet. ’’ Because of the inconvenience of the bulk of a surplice under vestments, and be­ cause the surplice is derived from the alb. J Only the last of the prayers (the one for the chasuble) has Amen at the end. MC.J.C. 811 §2. “ Cf. R. I, 3. '* R. I, 3. THE PREPARATIONS FOR MASS 319 amice,57 or in the centre of the top border (which is more convenient), and brings the amice around to his back, not by throwing it over his head, but by swinging his right arm around over his head. He touches his head momentarily with its upper edge, lowers it on to his shoulders, and tucks it inside his collar, around his neck, till the two corners almost meet in front. Then crossing the right-hand string over the left one, he brings the strings around his body, under the arms, and back again to the front, where he ties them.58 While putting on the amice the Celebrant recites the prayer Impone. To make the sign of the cross before taking up the amice is not pre­ scribed, but it is a laudable usage. The Alb and Cincture Tum Alba induitur, caput submittens, deinde manicam dexteram brachio dextero, et sinistram sinistro imponens. /\lbam ipsam corpori adaptat, elevat ante, et a lateribus hinc inde, et cingulo, per ministrum a tergo sibi porrecto, se cingit. Minister elevat Albam super cingulum circumcirca, ut honeste dependeat, et tegat vestes; ac eius fimbrias diligenter aptat, ut ad latitudinem digiti, vel circiter, super terram aequaliter fluat.50 7. The Celebrant takes the alb with both hands and, without kissing it, first puts his head through it,G0 laying it on his shoulders, and then inserts his right and afterwards his left arm. He ties it at the top and tucks away the ends of the strings out of sight, if necessary.61 He then takes the cincture — which the server62 places in the Celebrant’s hands held behind his back, the doubled end in his left hand, the tasselled end in his right — brings it around his waist and ties it in front. He so ar­ ranges it as to have a short part only, sufficient to tie the knot, in his left hand, and in his right all the rest of the cincture, with the tassels at the end. By custom the cincture is worn doubled, and no special kind of knot is prescribed in tying it. It is of ideal length when, having been tied, the tassels just reach the floor in front, without, however, resting on the floor and thereby being soiled. This gives sufficient length with which to adjust the ends of the stole. ‘TWhcn the cross is in this position, the Celebrant should lift up the entire amice until he can conveniently kiss the cross, and not push the part with the cross up to his mouth with his right hand. If, by accident, no cross is marked on the amice, the Cele­ brant should not trace one on it with his thumb and then kiss this imaginary cross (cf. R. IV, 1). “The priests of certain Religious Orders, who wear a hood in place of a biretta, keep the upper part of the amice on the head while vesting (or wear a specially shaped amice) and afterwards lower it as a hood over the chasuble (cf. S.R.C. 4056’, 4169). WR. I, 3. “ Or the server, if tall enough, may put the alb over the priest’s head on to his shoulders. *’ It is much to be desired that the form of alb which has a round or square open­ ing large enough to admit the head with ease, but with no opening down the centre, would come into general use. This form avoids the ugly appearance of an opening in front and the rather silly look of a bow sticking out over the crossed stole. “R. I, 3. 320 THE RITE OF LOW MASS 8. The rubric gives detailed directions about the arrangement of the alb, and clearly attaches importance to this. It assumes that the alb is long — indeed too long, for it says “albam . . . elevat ante, et a lateribus hinc inde” and “minister elevat albam.” Hence the priest should see that the alb is not so long as to trip him or to trail on the ground behind, but, more particularly, he must take care that it is not too short, for as the rubric orders,83 it is to cover his clothes and to hang down evenly to within about a finger (i.e., about an inch)04 of the ground. The alb should be arranged to hang evenly all around, and not be gathered at the waist in a clumsy bunch behind. The insistence of the rubric on the careful arrangement of the alb is easily understood when one remembers how unsightly a badly arranged alb looks. An alb which is too short for the wearer, or has been so pulled up that it displays a good deal of the cassock, or, worse still, trousered or stockinged legs, is not becoming. While putting on the alb the Celebrant recites the prayer Dealba me; and Praecinge me while tying the cincture. The Maniple and Stole Sacerdos accipit Manipulum, osculatur Crucem in medio, et imponit brachio sinistro. Deinde ambabus manibus accipiens Stolam, simili modo deosculatur, et imponit medium ejus collo, ac transversando eam ante pectus in modum Crucis, ducit partem a sinistro humero pendentem, ad dexteram, et partem a dextero humero pendentem, ad sinistram. Sicque utramque partem Stolae extremitatibus cinguli hinc inde ipsi cingulo conjungit.05 9. Then the Celebrant takes the maniple in his right hand, kisses the cross in the centre of it, and fastens it over his left arm, between the wrist and the elbow, but somewhat nearer to the elbow, to prevent it im­ peding his movements at the altar or sweeping over the corporal. If it is fastened by ribbons the server must tie these. While putting on the maniple the Celebrant recites the prayer Merear. 10. Next the Celebrant takes the stole with both hands near the cross in the centre. He kisses this cross, and places the stole so that the back part lies, flattened down,00 between the shoulders at the base of the neck. Notice that the stole is placed, and not thrown over the head, and that it lies at the base of the neck and not up about the neck, nor yet down in M R. I, 3. So also C.E. (II, viii, 13) “ita ut [alba] aequaliter defluat et vestes contegat." ** In old measure a “finger” means an inch or three quarters of an inch; in modem measure it is reckoned four and a half inches. “R. I, 3. "The server should place his hand on the stole to keep it in this position until the Celebrant has put on the chasuble. In general, the server should be trained to aid the Celebrant to vest. There are things like the holding of the cincture, the ar­ rangement of the alb, and the position of the stole for which his help is not only use­ ful but necessary. THE PREPARATIONS FOR MASS 321 the middle of the back — “medium ejus collo,” says Ritus f and “super ejus humeros applicat ita ut nec ejus collum tegat,” says Caeremoniale Episcoporum™ in describing the vesting of a bishop for Pontifical Mass. The Celebrant then crosses the stole over his breast, right end over the left, and fastens it at his sides with the hanging ends of the cincture, passing these over the stole and then drawing them up through the part of the cincture which is tied around his waist, leaving the tasselled ends hanging loosely at his sides. A stole should be very long, and its ornamented ends may, indeed ought to, if we can judge by the illustrations of the stole as it was worn centuries ago, hang down below the chasuble and even come quite close to the ground. While adjusting the stole the Celebrant recites the prayer Redde mihi. The Chasuble Postremo Sacerdos accipit Planetam.00 11. Finally the Celebrant takes the chasuble with both hands, and without kissing it places it over his head on to his shoulders, reciting the prayer Domine, qui dixisti. When it has been arranged so that it hangs properly, he fastens it by the strings, which he draws around his body and back again to the front, where he ties them. It is better that the chasuble should cover the stole at the back,70 and this it will do without difficulty if the stole is in its proper position between the shoulders. If the chasuble be of the more ample form71 — extending at the sides to the wrists or lower — the Celebrant will gather it up in folds across his arms before taking the chalice. 12. It is well to have his handkerchief where he can easily reach it, and so the Celebrant may put it up his left sleeve, or hang it through the cincture but covered by the chasuble. 13. Once vested for Mass the Celebrant represents Christ Himself and so he should not take part in any unnecessary conversation, but should spend the time in recollection and prayer until the moment arrives for him to go to the altar. "I 3. a Π, viii, 14. "R. I, 4. ”Cf. C.E. II, viii, 14. ” See Vol. I, Ch. XII. CHAPTER IV THE CELEBRANT GOES TO THE ALTAR I. The Celebrant Leaves Sacristy Sacerdos omnibus paramentis indutus, accipit manu sinistra Calicem, ut supra praeparatum, quem portat elevatum ante pectus, Bursam manu dextera super Calicem tenens, et facta reverentia Cruci, vel imagini illi, quae in Sacristia erit, capite cooperto accedit ad Altare, ministro cum Missali, et aliis ad celebrandum necessariis (nisi ante fuerint praeparata) praecedente, superpelliceum induto. Procedit autem oculis demissis, incessu gravi, erecto corpore.1 1. When the time arrives to go to the altar the Celebrant puts on his biretta, holding it by the wing on the right-hand corner. The rubric ex­ plicitly orders him to go to the altar covered, and the contrary practice is an abuse. Even if the priest is to celebrate at an altar where the Blessed Sacrament is exposed he is to wear his biretta, removing it when he comes within sight of the Sacred Host.2 2. Then the Celebrant takes the chalice in his left hand, holding it at the node, and, keeping his elbow to his side, lays his right hand — palm downward, fingers and thumb held close together — on top of the burse, which should have its opening towards him. If the chalice veil is not long enough to cover the back as well as the front of the chalice, or should it have a cross or other ornament on the front, he must turn the chalice around before taking it up, for it must be veiled from view as he goes to the altar.3 The chalice is to be carried “elevatum ante pectus” and close to, but not against, the chasuble. 3. Next the Celebrant, covered, bows his head' to the cross or the principal image of the sacristy. If there is none, the bow is omitted. Preceded by the server, who is vested in cassock and surplice and carries the Missal “and other things necessary for Mass, unless they were pre­ pared beforehand” (which is, obviously, better), the Celebrant leaves for the altar. the To bow = a moderate bow of the body, To bow (his) head = deep bow of the head alone, To bow (his) head slightly = the lesser or slight bow of the head alone (see p. 298). 1 R. II, 1. ’ Sec, however, p. 323. *Cf. S.R.C. 4181 *. 4 See p. 305. Throughout this book the following expressions are used: To bow low (deeply) =a deep bow of the body (see p. 298). 322 THE CELEBRANT GOES TO THE ALTAR 323 4. The Celebrant is to proceed “with eyes cast down, at a moderate pace, and holding himself erect.”5*He may, if he can conveniently do so, take holy water, either directly from the font or from the server, at the entrance to the sanctuary,” and, covered, make the sign of the cross. 5. If the door of the sacristy is behind the altar, so that this may be approached from either side, the Celebrant will go out by the Gospel side, so that the server will be on his right on arriving at the foot of the altar and will not be obliged to step back to let him pass. They will return at the end of the Mass by the Epistle side.7 Reverences on the Way to the Altar Si vero contigerit eum transire ante Altare majus, capite cooperto faciat ad illud reverentiam. Si ante locum Sacramenti, genuflectat. Si ante Altare ubi celebretur Missa, in qua elevatur, vel tunc ministratur Sacramentum, similiter genuflectat, et detecto capite adoret, nec ante surgat, quam Celebrans depo­ suerit Calicem super Corporale.® 6. There are many occasions on which the Celebrant on his way to the altar has to pay due reverence to sacred persons or tilings. The general rule is that when the Celebrant is carrying the chalice he remains covered for every reverence, except for a double genuflection; but if he is not carrying the chalice he uncovers before making any rev­ erence. When a double genuflection has to be made the procedure is this: (а) If the Celebrant is carrying the chalice, he does not uncover until he reaches the spot where he is to genuflect, then he kneels on both knees, uncovers and either hands his biretta to the server or retains it, the opening towards himself, his hand (and not the biretta) resting on the burse. He bows, puts on the biretta, rises and proceeds on his way.® (б) But if the Celebrant is not carrying the chalice, he uncovers when he comes within sight of the Blessed Sacrament, and holds his biretta with the opening against his breast, his thumbs within the biretta, the other fingers outside it, holding it at the bottom. He makes the double genuflection at the proper spot, and proceeds on his way, remaining un­ covered until he is out of sight of the Blessed Sacrament. 7. While going to the altar if the Celebrant passes (i) the High Altar (at which the Blessed Sacrament is not reserved), even at a distance, he bows his head;10 he does not bow when passing other altars. (ii) The Blessed Sacrament not exposed — either enclosed in the taber­ nacle, or on the table of the altar (but not in view) where a Mass is in progress between the Consecration and the Communion — he makes a 5R. II, i. ‘S.R.C. 2514*. ’SRC. 3029”. ' R. II, 1. ’See p. 295. ’’Sec p. 306. 324 THE RITE OF LOW MASS simple genuflection. In the second case, however, he should genuflect only if, by accident" (e.g., by hearing the bell or the recitation of the Pater noster) he adverts to the part of the Mass which is going on. (iii) The Blessed Sacrament Exposed (a) In the monstrance, or even in the ciborium,12 (b) Holy Communion is being distributed, (c) The Elevation of Mass, or the actual Benediction with the Blessed Sacrament, is in progress, (d) A priest (vested) carrying the Blessed Sacrament passes, in all these cases, the Celebrant stops and makes a double genuflection (as described in §6). In cases (σ) and (b) he proceeds on his way im­ mediately afterwards;13* but in cases (c) and (d) he remains kneeling until the chalice or monstrance (ciborium) has been replaced on the table of the altar, or until the priest has passed out of sight (in case d).u (iv) Relics (a) If a relic of the True Cross or of any other Instrument of the Sacred Passion15 be exposed for veneration in the chief place over an altar, the Celebrant genuflects when passing it;16* (b) Should he pass a relic of the Passion not exposed, or an im­ portant (insignis11) relic of a saint exposed for veneration, he bows his head.18 He does not bow before lesser relics of saints, even though exposed for veneration. Neither the rubrics nor rubricians speak of the Celebrant making any reverence should he pass before an image which on some feast day is the object of special honour (e.g., with lights and flowers around it). 8. Salutations to Persons. In general, the Celebrant vested and on his way to say Mass will take no notice of anyone. He does, however, bow his head slightly, should he meet (a) the Bishop of the diocese (or any Prelate superior to him, e.g., a cardinal, a nuncio within the territory of his jurisdiction, an archbishop within his province), (b) a priest in vest­ ments going to or returning from the celebration of Mass, (c) the Sacred IXIinisters vested, or the clergy in procession, going to or returning from ” S R.C. 4135*. For the rubric supposes him to proceed with downcast eyes, and so, as a general rule, he is not to pay attention to what is happening at other altars. ” S.R.C. 2390‘. ’’S.R.C. 2002”. ”The different reverences to the Blessed Sacrament should be made not only when the Celebrant passes directly in front of It, but also if he passes at the side but within a reasonable distance of It. ” Cf. S.R.C. 3966. “S.R.C. 2722’-’, 2390’, 3201’. ”An “important” relic of a saint is the body, head, arm, forearm, heart, tongue, hand, leg, or that part of the body in which — if the saint is a martyr — he suffered, provided it be entire and not small (C.J.C. 1281, §2). “S.R.C. 2390’. THE CELEBRANT GOES TO THE ALTAR 325 choir. He bows his head slightly also to the clergy in choir, if he should have to pass through.10 9. Should the Celebrant meet another priest in vestments he passes him on the right; should the two meet in a narrow space, the one who is returning from the celebration of Mass takes precedence and should pass first. 10. If, in an exceptional case, the Celebrant should not be carrying the chalice when going to the altar (e.g., if the chalice, for want of another suitable place, had been left on the altar for the celebration of a second Mass on a Sunday, or left on the altar beforehand for an infirm priest) he would, of course, uncover before making any bow or genuflection (as explained in § 6). 11. That a priest in vestments on his way to or from the celebration of Mass should stop at another altar, where the Blessed Sacrament is reserved, to give Holy Communion, is tolerated in case of necessity.2 II. The Arrival Celebrant at the Altar Cum pervenerit ad Altare, stans ante illius infimum gradum caput detegit, biretum ministro porrigit, et altari, seu imagini Crucifixi desuper positae, profunde se inclinat. Si autem in eo sit Tabernaculum SS. Sacramenti, genuflectens debitam facit reverentiam. Tunc ascendit ad medium altaris, ubi ad cornu Evangelii sistit Calicem, extrahit Corporale de Bursa quod extendit in medio Altaris, et super illud Calicem velo coopertum collocat, Bursam autem ad cornu Evangelii.21 12. On arriving at the foot of the altar the Celebrant uncovers22 and hands his biretta to the server. Replacing his right hand on the burse, to keep the chalice and paten steady, he bows low23 to “the altar or image of the Crucified.” If the Blessed Sacrament be present in the tabernacle, or a relic of the Passion be exposed for veneration,24 he genuflects on the floor (in piano).25 He then goes up to the altar20 and does not bow on arrival there. He places the chalice on the table of the altar, a little to­ wards the Gospel side, with the front part of the veil facing outwards, lowers the back (if it had been turned up), takes the burse with his right hand or with both hands, stands it on the altar with its opening facing of the ’’Should a priest, going to or returning from the celebration of Mass, pass While Et incarnatus est of the Creed in a Solemn Mass is being sung and the clergy in choir are (by custom) kneeling, he is not bound to stop and kneel (S.R.C. 1421’). ** S.R.C. 2740”. BR. II, 2. ”If wearing a hood he lowers it; later, when he has placed the chalice on the altar, he duly arranges the hood on his shoulders. M See p. 298. 34 S.R.C. 2722’. “This genuflection in piano (see Glos­ sary, p. 723) is made on first arriving and before departing at the end of Mass; every other time it is made on the step (S.R.C2682”). * Authors generally recommend him to begin the ascent with the right foot; this is, however, optional. 326 THE RITE OF LOW MASS the Epistle corner, la>rs his left hand on top of it to keep it in position (or to press it open, if it be without gussets), takes out the corporal with his right hand, not turning nor shaking it out, and leaves it on the altar for a moment. Arranging the Corporal and Chalice 13. Laying his left hand palm downward on the table of the altar, with the right he places the burse on the Gospel side,27 leaning it against the gradine or a candlestick, the opening turned towards the centre of the altar28 (unless a design on it should demand a different position). He then spreads the corporal fully2* with both hands, taking care, if the altar be a portable one,30 that the corporal is on the altar stone. If the corporal has been properly folded it should be opened thus: first towards his left, then towards his right, then the fold at the back opening towards the altar-card, and finally the fold in front opening towards the Celebrant. 14. The corporal should be placed, if space permits, about an inch from the front edge of the table of the altar, so that the Celebrant in turning during Mass will not catch the corner of it with the chasuble or maniple and so pull it out of place; and also so that when he lays his joined hands on the altar, he may not have the fingers resting on the corporal, which is forbidden.31 But the corporal should not be put farther back than this, as the Celebrant is to place his hands on it when genu­ flecting between the Consecration of the host and the purifications. 15. Next the Celebrant takes the chalice by the node in his left hand, placing his right hand on the top, above the pall, and puts it on the centre of the corporal, well back towards the altar-card, so that when kissing the altar he will not touch the chalice veil with his head, nor the burse after the ablutions. He then arranges the chalice veil with both hands, seeing that the chalice is entirely covered in front.32 Hosts for Communion Si est consecraturus plurcs Hostias pro Communione facienda, quae ob quantitatem super Patenam manere non possint, locat eas super Corporale ante Calicem, aut in aliquo Calice consecrato, vel vase mundo benedicto, ponit eas retro post Calicem, et alia Patena seu Palla cooperit.22 "Cf. CE. I, ix, 3. "The rubric seems to suggest that the burse is thus placed after the corporal has been spread, but nearly all rubricians inter­ pret the rubr c as not dealing with the order of the actions, and they follow the more natural and convenient order of first getting the burse out of the way and then spreading the corporal. "S.R.C. 3448”. "See Vol I. Ch. XII. "S.R.C. 2572". 11 S.R.C. 1370 If in case of necessity the priest vests at the altar, he is to spread the corporal, etc., before coming down to begin Mass (R. II, 2). WR II, 3. THE CELEBRANT GOES TO THE ALTAR 327 16. If there are hosts to be consecrated for Holy Communion the rubric does not determine in detail where they are to be placed : (a) If there are a few only — five or six, at most — they may be placed on the paten with the large bread. If the sacristan prepares the chalice it is better to place them over the large host, so that the Celebrant will see them at once when he unyeils the chalice at the Offertory, and also because it is easier, after the offering of the bread, to slip them off the paten on to the corporal before moving the large host. (ό) If there are several hosts, but not in a ciborium,34 they are placed on the corporal “ante calicem.” This does not necessarily mean directly in front of the chalice, which would be inconvenient at the Offertory, but a little to one side, preferably the Gospel side, where they will still be “before {i.e., nearer to the Celebrant than) the chalice.” (c) If they are in a ciborium — which should be left on the altar beforehand, covered and veiled in white silk35 — this is to be placed on the corporal “behind the chalice.” Again this does not neces­ sarily mean directly behind the chalice, because generally there is not space enough for this and, in any case, it is inconvenient at the Offertory. It means rather behind it to one side (and within the altar-stone, if the altar be a portable one), preferably the Epistle side, since the priest must uncover and cover the ciborium at the Offertory and at the Consecration. It is better to have the ciborium veiled until the Offertory.36 It is better, too, to put it on the altar before Mass, so that the Celebrant can place it in the correct position when he has spread the corporal. It may, however, be carried to the altar by the server (when purified, the ciborium may be handled by anyone) with the Missal, but this is not very convenient. The Celebrant may not carry it himself with the chalice. 17. In case there is a large host jor Benediction to be consecrated: “ This is an unusual case and occurs only when a ciborium is brought for them later during the Mass. “Cf. R R. IV, i, 5; CE. II, xxix, 2. It is a moot point as to whether the ciborium before the consecration of the hosts should be veiled. The rubrics are silent. Some au­ thorities hold, and it seems to be the better view, that sacred (or quasi-sacred) vessels, when exposed to view and not in use, should be veiled from the public gaze (as the rubrics require for the chalice and for the paten, which is placed under the cor­ poral, and a decision of S.R C. 4268T for the monstrance). Hence the ciborium, when on the altar awaiting the consecration of the hosts or after its purification, should be veiled. Some rubricians, however, hold that the ciborium should be covered with its silk veil, only when it contains the Blessed Eucharist. One, at least, suggests a linen or cotton veil when the ciborium does not contain the Blessed Sacrament, a silk one (as R.R. prescribes) when it does. “ See note 35. 328 THE RITE OF LOW MASS (σ) If it is already fixed in the lunette — which is the better way, when possible — this will be placed on the altar beforehand, and when the Celebrant has spread the corporal he will arrange the lunette near the chalice. If it is in a covered box it is more con­ venient to put it on his right; if not, it may be laid on the left­ hand side of the corporal. (6) If the host for Benediction is not in the lunette, it is placed on the paten with the Mass host; and, having been offered with this at the Offertory, it is placed on the corporal on either side (the Epistle side is the more convenient) near the chalice. Opening the Missal Collocato Calice in Altari, accedit ad cornu Epistolae, Missale super cussino aperit, repcrit Missam, et signacula suis locis accommodat. Deinde rediens ad medium Altaris, facta primum Cruci reverentia, vertens se ad cornu Epistolae, descendit post infimum gradum Altaris, ut ibi faciat Confessionem.37 18. Having arranged the chalice (and ciborium or lunette) on the corporal the Celebrant, without bowing to the cross,38*goes to the Epistle corner of the altar. Whenever he goes from either corner to the centre he does so (a) with hands joined before his breast,30 (ό) facing straight towards the south or north/0 as the case may be (with his side directly to the altar, and not partly turned towards it), (c) walking reverently, at a moderate pace. At the Epistle corner he opens the Missal at the Introit of the Mass he is to read — he and not the server is to do this at a Low Mass41*— and arranges the markers if he has not done so before­ hand. Then he returns to the centre, bows his head12 to the cross/3 turns at once by his right — withdrawing a little towards the Gospel side, facing somewhat towards the Epistle corner14 — and descends45 the steps obliquely (so as not to turn his back completely on the Blessed Sacrament or the cross), with hands joined and eyes cast down, to begin the Confession. If there are a number of steps he need not go down to the bottom, it will suffice to descend below the footpace (predella') ; or if there be more than one flight of steps, at different levels, it is sufficient to go to the bottom of the top flight.40 If there are no steps, not even a predella, the Celebrant withdraws some paces from the altar for the Confession. " R. Π, 4. “Cf. S.R.C. 2682”. “See p. 283. 40 The S. Liturgy, in accordance with ancient usage, supposes the church to be orientated, hence, normally, the priest standing at the altar faces east. The Gospel side is to the north ; the Epistle side to the south ; the main entrance at the west end. "S.R.C. 2572’. ’’See p. 306. 43 Because he is not merely arriving at the centre, but crossing it, and also he is about to go away from it. 44 R. II, 4. 4‘ It is well first to glance at the candles to make sure that they have been lighted. 44 S.R.C. 1265 *. THE CELEBRANT GOES TO THE ALTAR 329 19. If between the time of arriving at the altar and the moment he signs himself to begin Mass47 — or after Mass, between the end of the last Gospel and the beginning of the Leonine prayers, or after these and before his departure — the Celebrant should advert to the Elevation of a Mass, or the act of Benediction with the Blessed Sacrament, taking place quite near by, he should at once kneel on both knees, wherever he is at the moment (on the footpace or at the foot of the altar), and bow his head and so remain until the chalice or monstrance has been replaced on the altar.48 20. If, during Mass celebrated at an altar where the Blessed Sacrament is reserved, another priest should come, in case of real necessity, to take out the Sacred Species (e.g., to give Holy Communion) or to replace Them (e.g., on his return from a sick call), the Celebrant, if he had begun the Canon should not interrupt it, nor should he interrupt any prayer or any reading (e.g., the Epistle or Gospel) that he has commenced, but should finish it and then kneel. But if he has not begun the Canon or is not in the course of a prayer or reading, it is better to pause and kneel until the tabernacle door has been closed again. Naturally, even within the Canon, he will move away a little from the centre of the altar to permit of free access to the tabernacle. Appendix THE RENEWAL OF HOSTS Not only to avoid the danger of invalid consecration at Mass (because of unsuitable matter), but also because of the supreme respect which is due to the Most Holy Sacrament, the Code of Canon Law,1 the Roman Ritual,2 and an Instruction of the Congregation of the Sacraments,3 all prescribe that the hosts which are to be consecrated for the Communion of the faithful, and the large host to be consecrated for Exposition, shall be “fresh” (recentes) and “frequently renewed.” This is a twofold law and binds gravely. The general law does not determine how' fresh the hosts must be at Λ Once he has said "In nomine Patris” he pays no attention to what is happening near by (R. Ill, 4). "Cf. R. II, 1. ’Canon 1272. ’ IV, i, 7. ’March 26, 1929. 330 THE RITE OF LOW MASS the time of their consecration, but theologians and rubricians declare, and synodal law in some places prescribes, that they must not be more than twenty or twenty-one days old at most. Neither does the general law decide how frequently the consecrated Particles should be renewed, but the rule of Caerenioniale Episcoporum,1 which is confirmed3 by S.R.C. 3621s, is that they be renewed “at least once a week.”0 This rule has been adopted in some places (e.g., in U.S.A.,7 in Ireland) by synodal law — and, of course, is binding in such places — and is adopted as the normal rule by theologians and rubricians. However, for a sufficient reason and provided there is no danger of even the beginning of corruption,8 it is permissible, if there be no local law to the contrary, to leave the hosts unchanged for a longer period — up to a fortnight. All authorities agree that more than a month ought not to elapse between the making of the breads and their consumption. Hence a safe working rule is to renew the supply of freshly made breads every three weeks, and change the contents of the ciborium and the lunette at least once a week. In preparing the breads great care should be taken to have them free of loose particles and, if necessary, they should be well shaken in a sieve. In addition, when filling a ciborium, the sacristan should see that the hosts are free of small particles, putting them in singly, and should not merely turn them into the ciborium all together9 (so the Instruction of the Congregation of the Sacraments of March 26, 1929). When the time comes for the renewal of the hosts the old ones must be consumed.9 Fresh hosts should never be put into the same ciborium with older ones, not even if they be placed underneath these. ‘I, vi, 2. ’Cf. 2650’. ’And so the Code of Canon Law (1265, § 1) prescribes that Wherever the Blessed Sacrament is reserved Mass is to be cele­ brated at least once a week for the renewal of the Sacred Species. This law binds gravely (Instr, of the Cong, of the Sacra­ ments, Ascension Day, 1938, § 3), but some­ times, because of the shortage of priests, the Holy See permits a fortnightly Mass, provided, however, that there is no danger of the corruption of the Sacred Host [Ibid.). ' Second Council of Baltimore, II, v, cap. iv, n. 268. ‘This will depend on many factors, climate — a damp and warm climate makes most for corruption — the quality of the flour used in the breads, the material of the tabernacle, etc. ’Even though the small hosts ought to be freed from loose fragments and placed singly in the ciborium, it is doubtful if they should be arranged in even layers around it, for when thus symmetrically ar­ ranged, if pressed a little on one side when taking out a Host to give Holy Com­ munion, they tend to shoot up, all together, at the opposite side of the ciborium and this is very dangerous if the ciborium is full. It is also easier to take hold of the Hosts when they are placed irregularly in the ciborium. •C.J.C. 1272; R.R. IV, i, 7. CHAPTER V THE BEGINNING OF MASS Sacerdos cum primum descenderit sub infimum gradum Altaris, convertit se ad ipsum Altare, ubi stans in medio, junctis manibus ante pectus, extensis et junctis pariter digitis, et pollice dextero super sinistrum posito in modum crucis (quod semper servatur, quando junguntur manus, praeterquam post Consecrationem), detecto capite, facta prius Cruci vel Altari profunda reveren­ tia, vel, si in eo sit Tabernaculum SS. Sacramenti, facta genuflexione, erectus incipit Missam. Stans igitur Celebrans ante infimum gradum Altaris, ut supra, producens manu dextera a fronte ad pectus signum crucis, dicit intelligibili voce: In nomine Patris, et Filii, et Spiritus sancti. Anien. Et postquam id dixerit, non debet advertere quemcumque in alio Altari celebrantem, etiamsi Sacramentum elevet, sed continuate prosequi Missam suam usque ad finem. Postquam dixerit, In nomine Patris, etc., ut supra, jungens iterum manus ante pectus, pronuntiat clara voce Antiphonam: Introibo ad altare Dei. Minis­ ter retro post eum ad sinistram genuflexus, et in Missa solemni Ministri hinc inde stantes prosequuntur: Ad Deum qui laetificat juventutem meam. Deinde Sacerdos eodem modo stans incipit, et prosequitur cum ministro, vel Ministris alternatim Psalmum: Judica me, Deus, usque ad finem, cum Gloria Patri. Quo finito, repetit Antiphonam Introibo cum Ministris, ut supra. Qui Psalmus numquam praetermittitur, nisi in Missis Defunctorum, et in Missis de Tem­ pore a Dominica Passionis inclusive usque ad Sabbatum sanctum exclusive, in quibus semel tantum dicta Antiphona Introibo cum Ministris, ut supra, Sacer­ dos statim subjungit Adjutorium nostrum, etc., ut infra. Cum in fine Psalmi dicit Gloria Patri, etc., caput Cruci inclinat.1 1. At the foot of the altar, facing it, with hands joined before his breast,2 the Celebrant bows low to the altar cross — or to a relic of the true Cross or other relic of the Passion exposed for veneration3 — but genuflects on the step,' when the Blessed Sacrament is present in the tabernacle. Then, standing erect, he makes the sign of the cross,5 saying In nomine Patris, etc., and from that time on, until the end of the last Gospel, he is to take no notice of what is happening at another altar, not even of the Elevation of another Mass. With hands joined he recites ‘S.R.C. 2722’ S.R.C. 2682* . ‘ See p. 289. * R. Ill, 1, 4, 6. ’See p. 283. His hands arc to be held so joined all the time at the foot of the altar, except when he signs himself or strikes his breast. 331 332 THE RITE OF LOW MASS aloud6 the antiphon Introibo and the forty-second psalm {Judica me) with the server, taking particular care to allow him sufficient time to make the responses properly. He bows his head at Gloria Patri . . . Sancto and then stands erect again. The psalm is omitted in Requiem Masses, and in Masses of the season {de tempore) during Passiontide (from Passion Sunday inclusive to Holy Saturday exclusive) ; it is not omitted, however, in festal or votive Masses (even of the Cross or Passion) during that period. Even when the psalm is omitted the antiphon Introibo is said once. Repetita Antiphona Introibo, dextera manu producens signum Crucis a fronte ad pectus, dicit Adjutorium nostrum in nomine Domini. K. Qui jecit caelum et terram. Deinde Altari se profunde inclinans, junctis manibus dicit: Confiteor Deo, ut in Ordine Missae, et prosequitur eodem modo stans inclina­ tus, donec a ministro, vel Ministris dictum sit Misereatur. Cum incipitur a Ministris Confiteor, se erigit. Cum dicit: mea culpa, ter pectus dextera manu percutit, sinistra infra pectus posita. Cum minister, et qui intersunt (etiamsi ibi fuerit Summus Pontifex), respondent Confiteor, dicunt tibi, Pater et te, Pater, aliquantulum conversi ad Celebrantem. Facta a circumstantibus Confessione, Celebrans stans respondet: Misereatur vestri, etc. Deinde producens manu dextra a fronte ad pectus signum Crucis, dicit: Indulgentiam, etc., ... Et stans inclinatus junctis manibus prosequitur: Deus, tu conversus, et quae sequuntur in Ordine Missae, clara voce usque ad Orationem Aujer a nobis, etc., et cum dicit: Oremus, extendit et jungit manus.7 2. When the server has answered Sicut erat, etc., the Celebrant repeats the antiphon Introibo (if the psalm was recited) and adds Adjutorium, etc. While saying these words he makes the sign of the cross, dividing the words thus: Adjutorium as he touches his forehead, nostrum as he touches his breast, in nomine while touching the left shoulder, and Domini while touching the right.8 Confiteor 3. When the server has answered Qui fecit, etc., the priest bows low, but without lowering his joined hands, and recites the Confiteor. In a Low Mass he does not turn to the server (s) at the words vobis, fratres or vos, fratres. He strikes his breast0 thrice at the mea culpa. No name is to be added to the names of the saints which are mentioned in the Confiteor,10 except by Apostolic induit. Religious Orders usually receive an induit allowing them to add the name of their Founder, if he be a canonized saint.11 ‘See p. 276. ’ R. Ill, 7, 10. * C.E. I, xxv, S. ’See p. 292. ’’S.R.C. 1332s, 2142. “ Cf. S.R.C. 2587’, 2972, 3749. THE BEGINNING OF MASS 333 4. At the end of the Confiteor the Celebrant remains bowed low until the server has said Misereatur, etc., and until he himself has added Amen. Then he stands erect. At the conclusion of the Confiteor recited by the server, representing the congregation, the Celebrant says Misereatur vestri, etc., always in the plural, even if the server alone were present. He does not bow towards the server while saying these words. I I Indulgentiam 5. At Indulgentiam, etc., he makes the sign of the cross, touching his forehead while saying indulgentiam, his breast at absolutionem, his left shoulder at et remissionem, and his right at peccatorum nostrorum, and then joins his hands for the remaining words. 6. He bows for the prayers from Deus, tu conversus to Oremus in­ clusive. He does not open his hands, by exception, at Dominus vobiscum, but he does open them — not beyond the width of the shoulders, and without raising them12 — and join them again as he says Oremus. 7. During the recitation of these short prayers, as at the recitation of the psalm, the Celebrant must pay particular attention to give the server sufficient time to answer properly, and should not permit him to cut into the priest’s part by beginning the responses too soon.13 ’’See p. 286. ” When a server answers very imper­ fectly, it is often the fault of the Celebrant who will not give him sufficient time. In this way servers form bad habits which are difficult to correct. CHAPTER VI THE INTROIT, KYRIE, ELEISON, AND GLORIA IN EXCELSIS Dum dicit: Aufer a nobis, etc., Celebrans junctis manibus ascendit ad medium Altaris, et ibi inclinatus, manibusque item junctis super eo positis, ita ut digiti parvi dumtaxat frontem, seu medium anterioris partis tabulae, seu mensae Altaris tangant, residuo manuum inter Altare et se retento, pollice dextero super sinistrum in modum Crucis posito (quae omnia semper obser­ vantur cum manus junctae super Altare ponuntur), secreto dicit: Oramus te, Domine, etc., et cum dicit: Quorum reliquiae hic sunt, osculatur Altare in medio, manibus extensis aequaliter hinc inde super eo positis: quod semper servatur, quando osculatur Altare; sed post Consecrationem pollices ab in­ dicibus non disjunguntur. In omni etiam deosculatione sive Altaris, sive libri, sive alterius rei, non producitur signum Crucis pollice vel manu super id quod osculandum est. Osculato Altari, accedit ad cornu ejus sinistrum, id est Epistolae: ubi stans versus Altare, et producens a fronte ad pectus signum crucis, incipit intelligibili voce Introitum Missae, et prosequitur junctis manibus. Cum dicit: Gloria Patri, tenens junctas manus, caput inclinat versus Crucem. Cum repetit In­ troitum, non signat se, ut prius, et eo repetito, junctis manibus ante pectus, accedit ad medium Altaris, ubi stans versus illud similiter manibus junctis, dicit eadem voce ter Kyrie, eleison, ter Christe, eleison, et iterum ter Kyrie, eleison, alternatim cum ministro. Si minister, vel qui intersunt, Celebranti non respondeant, ipse solus novies dicit.* 1 The Celebrant Goes up to the Altar 1. Having said Oremus and rejoined his hands, the Celebrant, erect, begins at once the silent recitation2 of the prayer Aufer a nobis, and ascends the altar steps while saying it. The recitation ought to be finished when he reaches the altar, and so he will move more slowly if the distance be short. Having reached the centre of the altar he bows,3 places his joined hands on the edge of the table of the altar in the way that the rubric here describes,4 and begins the silent recitation of Oramus, etc. While saying the words quorum reliquiae hie sunt — or rather immediately after having said them — he places his hands palm down­ ward on the table of the altar, outside the corporal, and kisses the altar.5 —e·· ’ R. IV, 1,2. ’See p. 276. ’ See p. 284. ‘Seep. 284. ’ See p. 282. 334 THE INTROIT TO GLORIA IN EXCELSIS 335 Then, without bowing to the cross, he turns directly south6 towards the Epistle corner of the altar, and goes there while finishing the prayer (“osculato Altari, accedit . . says the rubric7). I. The Introit 2. Facing the Missal, he begins aloud the Introit. While reciting the opening words he makes the sign of the cross, his left hand placed flat under his breast.8 If the Holy Name of Jesus occurs the Celebrant bows his head towards the cross, but does not move his feet, nor raise his eyes. If the name of our Lady or of the saint of the day is mentioned, he bows his head slightly towards the book, unless the image of our Lady or the image or relic of the saint be exposed for veneration in the chief place over the altar, then he will bow towards that.® Should any of these names occur in the opening words of the Introit (e.g., in the Mass of the Seven Sorrows of our Lady), while the Celebrant is making the sign of the cross, he does not bow — for the Celebrant is always to stand erect when signing himself. During the words Gloria Patri up to Sancto, he bows his head to the cross. In Passiontide the Gloria Patri is omitted; in Paschaltide Alleluia (twice) is added to the first part of the Introit,10 and is repeated when this part of the Introit is said the second time. When the Celebrant repeats the first part of the Introit, after Sicut erat, etc., he repeats only the first verse and he does not sign himself again. The Celebrant should not begin the Introit, if he knows it by heart, on his way to the Missal ; nor should he finish it, or begin the Kyrie, eleison on his way to the centre of the altar. II. Kyrie, Eleison 3. Having finished the Introit, the Celebrant goes to the centre of the altar, and on arrival there, and no sooner, without bowing, begins aloud the Kyrie, eleison. The Celebrant says Kyrie, eleison twice, Christe, eleison once, and then Kyrie, eleison twice. Again he must take particular care to allow the server sufficient time to say properly his part of this important prayer. It is an abuse to have the priest’s invocations and the server’s recited together, instead of alternately, as the rubric prescribes. III. Gloria Excelsis Dicto ultimo Kyrie, eleison, Sacerdos stans in medio Altaris et manus ex­ tendens, elevansque usque ad humeros (quod in omni manuum elevatione * Scc p. 328, n. 40. ’R. IV, 2. 'Scc p. 289. in "R. V, 2 and scc p. 300. '° Rubric after the Common of Martyrs. 336 THE RITE OF LOW MASS observatur), voce praedicta incipit, si dicendum sit, Gloria in excelsis Deo. Cum dicit Deo, jungens manus, caput Cruci inclinat; quo erecto, stans junctis manibus ante pectus, prosequitur usque ad finem. Cum dicit Adora­ mus te, Gratias agimus tibi, et Jesu Christe, suscipe deprecationem nostram, et iterum Jesu Christe, caput Cruci inclinat. Cum dicit in fine Cum Sancto Spiritu, seipsum a fronte ad pectus signat, interim absolvens: in gloria Dei Patris. Arnen.11 4. Having said the last Kyrie, eleison — to which there is no response — if the Gloria in excelsis is to be recited, the Celebrant opens his hands, and raises them to the height of the shoulders, without raising his eyes, while he says aloud the words Gloria in excelsis. Then he joins his hands and lowers them before his breast,12 and bows his head to the cross while saying Deo.13 In the course of the recitation of the hymn, he bows his head during the words Adoramus te, Gratias agimus tibi (only), Jesu Christe (twice), suscipe deprecationem nostram. At the final words the priest signs himself, touching his forehead and breast while saying cum Sancto Spiritu, his left shoulder at in gloria, and his right at Dei Patris. Then while saying Amen he lays his hands, without joining them,” on the altar in preparation for kissing it. ” R. IV, 3. ’’See p. 287. “ The rubric primarily envisages the in­ tonation of the opening words of the prayer in a solemn or sung Mass. In the mere recitation, which is more rapid, it may be necessary to begin the action a little before the words, or else say these slowly so that the action is terminated at Deo. "S.R.C. 2682”. CHAPTER VII THE PRAYERS Dicto Hymno Gloria in excelsis, vel, si non sit dicendus, eo omisso, Cele­ brans osculatur Altare in medio, manibus hinc inde super eo, ut supra, extensis: tum illis ante pectus junctis, et demissis ad terram oculis, vertit se a sinistro latere ad dexterum versus populum, hoc est, per eam partem quae respicit cornu Epistolae, et extendens, ac jungens manus ante pectus, ut prius, dicit voce praedicta: Dominus vobiscum, vel si sit Episcopus: Pax vobis (quod dicitur tantum hoc loco, quando dictus est Hymnus Gloria in excelsis). 1£. Et cum spiritu tuo, et junctis, ut prius, manibus, revertitur per eandem viam ad librum, ubi eas extendens, et jungens ante pectus, caputque Cruci inclinans, dicit: Oremus: tum extendit manus ante pectus, ita ut palma unius manus respiciat alteram, et digitis simul junctis, quorum summitas humerorum altitudinem distantiamque non excedat, quod in omni extensione manuum ante pectus servatur. Stans autem, ut supra, extensis manibus, dicit Orationem. Cum dicit: Per Dominum nostrum, jungit manus, easque junctas tenet usque ad finem. Si aliter concluditur Oratio, Qui tecum vel Qui vivis, cum dicit: in unitate, jungit manus. Cum nominatur nomen JESUS, caput versus Crucem inclinat: quod etiam facit cum nominatur in Epistola. Et similiter ubicumque nominatur nomen B. Mariae, vel Sanctorum de quibus dicitur Missa, vel fit Commemoratio: item in Oratione pro Papa, quando nominatur, semper caput inclinat, non tamen versus Crucem; nisi in loco principali Altaris habeatur simulacrum vel imago B.M.V. aut Sancti, ad quam caput inclinatur. Si plures Orationes sint dicendae, idem in eis, in voce, extensione manuum, et capitis inclinatione, quod supra dictum est, observatur.1 1. Having finished the Gloria in excelsis, the Celebrant kisses the altar,2 turns fully by his right, and standing erect, facing the people, with eyes cast down but not closed and not bowing his head, he addresses to the congregation the salutation Dominus vobiscum.3 While doing so (not while turning) he opens his hands — not beyond the width of the shoulders, and at the height of the breast’ — and joins them again? Turning by his left so as to face directly south,6 he goes to the Missal. Standing before it he opens his hands, bows his head towards the cross, ’ R. V, 1, 2. ’ See p. 282. ’The word is vobiscum, not vobiscum. 4 Seep. 286. ‘If the altar is so situated that the Celebrant faces the people, he does not turn around for Dominus vobiscum but he does extend his hands (R. V, 3). 'See p. 328, n. 40. 337 338 THE RITE OF LOW MASS without raising his eyes, and says aloud at the same time Oremus.1 Then with hands extended before his breast,8 he recites aloud the prayer. 2. If the conclusion of the prayer is Per (eumdem) Dominum nostrum, while beginning it he joins his hands and keeps them joined for the rest of the conclusion, and at the word Jesum he bows his head to the cross; but if the prayer concludes Qui tecum or Qui vivis there is no bow, and he does not join his hands until the words in unitate. 3. If there are several prayers, Oremus will be said twice only — before the first prayer and before the second, and not before the third or subsequent Collects. An exception to this rule occurs when the second prayer is the commemoration of an impeded votive Mass; in this case it will be said under one conclusion with the principal prayer,9 and then the second Oremus will precede the third prayer. But no matter how many prayers there are there will be only two conclusions — one at the end of the first prayer (unless the second prayer be said under one conclusion with the principal prayer, when the conclusion will be that of the second prayer) and the second at the end of the last prayer.10 In every case the conclusion will accord with11 the prayer to which it is immediately attached, no account being taken of the prayers that preceded it. Hence, if the conclusion of the principal prayer should be Per Dominum, etc., but the prayer of the Blessed Sacrament was added under one conclusion (e.g., at the Forty Hours’ Prayer), that con­ clusion would be Qui vivis, in keeping with the prayer {Deus qui nobis) to which it is immediately attached. 4. At each Oremus and conclusion the same gestures (of head and hands) will be repeated. As the rubric directs the priest to keep his hands joined from Per Dominum (or in unitate) to the end of the prayer, he must not turn over the leaves of the Missal until he has completely finished the conclusion of the Collect. When finding a new place in the Missal the Celebrant may use both hands or the right hand only, in which case he places the left, palm downward either on the altar or on the Missal. 5. The prayers are to be said as they are found in the Missal and must not be altered in number or content, except in so far as the rubrics permit.12 6. During the prayers the bows at the Holy Name, or at the name of our Lady or of a saint, are as described for the Introit (p. 335). A slight bow of the head is also made towards the Missal at the name ’The initial “0” must not be prolonged when pronouncing this word. It is Oritnus and not Oooremus. ’See p. 28S. ’See Vol. I, p. Ch. X. ,e R. VII, 7. ’* Sec Vol. I, Ch. X. ”Cf. e.g., S.R.C. 1740, 2514 *. Position of Hands at Dominus vobiscum Hands at Prayers THE PRAYERS of the Pope or of the Bishop of the diocese when the prayer is said.13 If the letter N. occurs in the prayer of a saint on his for his commemoration, his name (one name, ordinarily) is there. Occasionally a double name is used {e.g., St. Alphonsus but in such cases the Missal (or Breviary) will indicate the be inserted. 339 for him feast or inserted Maria), form to Quarter Tense {Ember} Days, etc. In Quatuor Temporibus, vel alias, quando dicendae sunt plures Orationes cum Prophetiis, dicto Kyrie, eleison, in medio Altaris, revertitur ad cornu Epistolae, ubi stans ante librum, extensis et junctis ante pectus manibus, caput Cruci inclinans, dicit: Orcimis. Flectamus genua; et illico, manibus super Altare extensis, ut se ipsum ad Altare sustineat, genuflectit, et sine mora surgens, eadem voce ministro respondente: Levate, manibus extensis dicit Orationem, ut supra, et in conclusione eas jungit. Dum autem legit Prophetias, tenet manus supra librum, vel Altare positas, ut mox dicetur de Epistola.14 7. When there is more than one Scripture reading, preceded by a prayer and followed by a Gradual, which occurs on the Wednesdays and Satur­ days of Ember weeks, on the Wednesday of the fourth week of Lent and on that of Holy Week, having said the Kyrie, eleison at the centre as Usual, the Celebrant does not say Gloria in excelsis (if it occurs), nor Dominus vobiscum, but returns with joined hands to the Missal. There he says Oremus as usual (opening and closing his hands and bowing to the cross), then laying both hands flat on the altar, one at each side of the Missal-stand, he genuflects (always towards the book, even if the Blessed Sacrament be exposed15), while saying Flectamus genua. He rises at once from the genuflection, while the server replies Levate, and says the prayer as usual. Then for the reading and the Gradual which follow he lays his hands on the book or altar as for the Epistle. Thus he says each prayer10 and Scriptural reading. After the last unusual Gradual he returns to the centre of the altar, says the Gloria (if it is to be recited), kisses the altar, says Dominus vobiscum, returns to the book, and recites the Collect and other prayers (if they occur) as usual. In the Ember Week of Pentecost, Flectamus genua is not said (because of the joyous character of Paschaltide). ” Sec p. 301. 14 R. V, 4. ’’S.R.C. 2859. ’’When there is only a commemoration of such days, it is the first of the prayers that is said (and not the one after Dominus vobiscum), as it is the prayer of the Office. CHAPTER VIII THE EPISTLE, GRADUAL, ETC. Dictis Orationibus, Celebrans positis super librum, vel super Altare mani­ bus, ita ut palmae librum tangant, vel (ut placuerit) librum tenens, legit Epistolam intelligibili voce, et respondetur a ministro: Deo gratias, et simili­ ter, stans eodem modo, prosequitur Graduale, Alleluia, et Tractum, ac Sequentiam, si dicenda sint.1 I. The Epistle 1. Having completed the prayers, the Celebrant lays his hands on the Missal and reads the Epistle aloud. To understand the rubric which is given above it is necessary to recall that at first the book was held while parts like the Epistle were read (the Subdeacon still usually holds it in a solemn Mass), then a low cushion to support the book came into use. and though its use is now almost obsolete the rubrics still speak of it;2 finally a reading stand became the accepted means of supporting the Missal.3 The rubric, accordingly, supposes the Celebrant either to hold the Missal (and this is sometimes very convenient if the priest is tall, the stand too low, and the Missal not too heavy), or — if he prefers to let it rest on a cushion or stand — to lay his hands on it, as if he were holding it. As the phrase “ita ut palmae librum tangant” qualifies the words “positis . . . super Altare manibus,” the rubric means that he may rest his hands on the altar provided that at the same time he can partly rest them on the book. This is possible only when a very low cushion is used. Hence it is not permissible to lay his hands on the altar when a stand is used, for it would not then be possible so to lay them “ita ut palmae librum tangant.” Tn practice, to avoid soiling the pages of the Missal, the best method, if the book be not held (and then it ought to be held in such a way as not to touch the open pages), is to lay the hands flat on the edges of the Missal, which, ordinarily, afford a fairly wide surface — i.e., the thumbs rest on the front edge of the stand while * R. VI, 1. ’E.g., R.G. XX; R. II, 4. * It is much to be desired that the Missal­ stand should be much taller (especially for a tall priest) than it usually is, so that the Celebrant may stand erect and not be ob­ liged to bend down over the book. A stand with a pillar support (ending in a round base) is the best form. It has no inconvenient leg to slip off the altar, or to intrude itself on to the corporal (see Vol. I, Ch. XII). 340 THE EPISTLE, GRADUAL 341 the first two fingers (at least) and part of the palms rest on the edges of the leaves, the other fingers closing a little around the cover of the Missal, as if holding it. At the end of the Epistle the Celebrant either by lowering his voice, or by raising his left hand a little, or by glancing slightly4 — not markedly — to the left, indicates that he has finished the reading, so that the server may answer Deo gratias. IL The Gradual 2. The Celebrant reads aloud the Gradual,5 the Alleluia verse or the Tract, and the Sequence,0 if it occurs, with his hands as he had them for the Epistle. It should be noted that when there is a Sequence in Paschaltide, the final Alleluia is said after it.7 3. The same bows of the head at the Holy Name and other names are made in the Epistle, etc., as in the Introit8 or prayers, but the bow is not made when the name of the saint of the day occurs in the title of the Epistle. 4. Should it be necessary to genuflect during the Epistle (e.g., at the words in nomine Jesu omne genu flectatur in the Epistle of Palm Sunday), or during the Gradual or Tract (e.g., at Adjuva nos in the Tract of certain Lenten Masses), the Celebrant lays his hands palm downward on the altar and genuflects on one knee, without bowing his head.9 HI. Moving Missal Quibus dictis, Sacerdos, si privatim celebret, ipsemet, seu minister portat librum Missalis ad alteram partem Altaris in cornu Evangelii, et dum transit ante medium Altaris, caput Cruci inclinat, et Missale sic locat, ut posterior pars libri respiciat ipsum cornu Altaris, et non ad parietem, sive ad partem ejus contra se directam.10 5. In practice the direction of the rubric that the Celebrant should himself move the Missal” has grown obsolete — probably it is abrogated ‘Some authors object to this on the ground that the Celebrant should not look around. But to glance slightly towards the server is not really looking around, and it is sometimes unavoidable. ’Sec Vol. I, Ch. X. ‘See Vol. I, Ch. X. ’R.G. X, 3. ’Sec p. 335. ’Sec p. 294. ”R. VI, 1. ” At a private Mass the rubric supposes the Celebrant himself to move the book for the Gospel — but not to move it back after the ablutions (R. XI, 1). To understand the this it is necessary to recall that the rite of Low Mass is a simplified form of the rite of solemn Mass — the typical Mass — which became necessary, and gradually came into use, when private Masses mul­ tiplied, and it was not possible to have a Deacon and Subdeacon, several servers and singers. In Low Mass the Celebrant takes the part of the Subdeacon (at the Epistle or other lessons), of the singers (at the Gradual or Tract), and of the Deacon (at the Gospel). As the Deacon carries the book in a solemn Mass with much cere­ monial to the place where the Gospel is to be announced, it is becoming that in a 342 THE RITE OF LOW MASS by contrary custom — and, in any case, the rubric gives an alternative The usage now is that, apart from necessity (e.g., if there were no server or if the server were physically incapable of moving it), the server moves the Missal. Should the Celebrant himself move it, he takes the stand in both hands, bows his head when passing the centre12 — even if the Blessed Sacrament be present he does not, in casu, genuflect13 — and places it at an angle at the Gospel corner of the altar. The rubric says in cornu Evangelii, and so the Missal should be placed at the extreme end of the altar on the Gospel side. He then returns to the middle to say Munda cor meum.u IV. Munda Cor Meum Locato Missali in Altari, Celebrans redit ad medium Altaris, ibique stans junctis manibus ante pectus, levatisque ad Deum oculis, et statim demissis, tum profunde inclinatus, dicit secreto: Munda cor meum, et Jube, Domine, benedicere, Dominus sit in corde meo, iit in Ordinario.15 6. When a server moves the Missal, the Celebrant, having said the last Alleluia or finished the Tract, goes with joined hands to the middle of the altar. There he looks up at the cross10 for a moment and then bows low,17 with his hands joined and not laid on the table of the altar,18 while he says secretly — beginning only when he is bowed down — Munda cor meum, etc. Still bowed he asks secretly a blessing10 from God, saying “Jube, Domine, benedicere,” and not “Jube, domne, benedicere,"20 and invokes the blessing on himself with the formula “Dominus sit in corde meo” etc. Then he stands erect and without any bow to the cross goes to the Missal. Low Mass the transference of the Missal for the Gospel should be more ceremonial than when it is later moved back to the Epistle corner, and should be done by the Celebrant himself, as it is done by the Deacon in a solemn Mass (cf. J. M. Hanssens, S.J., in Ephemerides Liturgicae, 1934, p. 330). It is also to reproduce, as far as possible, the rite of the solemn singing of the Gospel in a High Mass that (a) the book is moved from the Epistle corner to the Gospel corner, (b) there it is placed* at an angle (R. VI, 1), so that the Cele­ brant when reading the Gospel is, as far as may be, in the same position as the Deacon when singing it (facing partly towards the people), (c) that the Cele­ brant, in imitation of the Deacon, asks for a blessing before reading the Gospel. 13 R. VI, 1. The same bow is made to the cross in passing it when the Celebrant in Holy Week goes from the Epistle corner to the Gospel corner to read the Passion. (Cf. S.R.C. 3975’.) ” S.R.C. 39751. 34 He does not lay his joined hands on the altar while doing so (R. VI, 2), possibly because at this moment he is acting the part of the Deacon in High Mass. 35 R. VI, 2. 18 See p. 293. ” See p. 298. “ See p. 285.· 34 Except in Masses of the Dead. 30 The formula used by the Deacon in Solemn Mass when he seeks the Cele­ brant’s blessing. -Ar CHAPTER IX THE GOSPEL AND CREED Quibus dictis, vadit ad librum Missalis, ubi stans versus illum, junctis manibus ante pectus, dicit intelligibili voce: Dominus vobiscum. 1J. Et cum spiritu tuo. Deinde pollice dexterae manus signo Crucis signat primo librum super principio Evangelii, quod est lecturus, postea seipsum in fronte, ore, et pectore, dicens: Sequentia, vel Initium sancti Evangelii, etc. I}. Gloria tibi, Domine. Tum junctis iterum manibus ante pectus, stans, ut supra, prosequi­ tur Evangelium usque ad finem. Quo finito, minister stans in cornu Epistolae post infimum gradum Altaris, respondet: Laus tibi, Christe, et Sacerdos elevans parumper librum, osculatur principium Evangelii, dicens: Per Evangelica dicta, etc., praeterquam in Missis Defunctorum. . . . Cum autem nominatur JESUS, caput versus librum inclinat; et eodem modo versus librum genuflectit, cum in Evangelio est genuflectendum.1 8. With hands joined, and standing erect, partly turned to the altar, partly turned to the people (i.e., facing N.E.),* 2 he says aloud Dominus vobiscum. Then separating his hands, he lays the left palm downward on the Missal3 *—*it* is more convenient to place it on the left-hand page — and with the front (soft part) of the thumb of the right, separated from the fingers which are extended but held close together, he traces the small sign of the cross’ at the beginning of the text of the Gospel which he is about to announce. He traces this cross, not where a cross is printed in the Missal before Sequentia (Initium)* but at the beginning of the actual text, after the words “in illo tempore,” if they occur.® While sign­ ing the text he says aloud Sequentia (Initium). Next he places his left hand flat under his breast, and with the thumb of the right traces the small sign of the cross on his forehead, lips, and breast,7 8saying 9 the prescribed words. The best division of these is sancti Evangelii while signing the forehead, no words while signing the lips (this is obviously the more correct thing since the lips should be closed), and secundum, with the name of the Evangelist, while tracing the cross on the breast. 9. The server having answered Gloria, etc., the Celebrant reads the ’ R. VI, 2. the cross is to be made. *Cf S.R.C. 3792’. z * Super principio Evangelii, says the ’SRC 2572”. rubric; and Caeremoniale Episcoporum — «See p. 290. viii, 46 —says “Diaconus signat librum ‘The purpose of this is merely to indiubi est textus Evangelii.” cate that it is while saying this word that ’ See p. 290. 343 I 344 THE RITE OF LOW MASS Gospel aloud with hands joined. If the Holy Name occurs, he bows his head to the Missal,8 not to the cross, but for the name of our Lady or of the saint of the day he follows the general rule, i.e., he bows his head slightly to the book, unless an image of our Lady, or an image or relic of the saint, is exposed for veneration in the chief place over the altar, then he bows to that. He does not bow, however, at the name of an Evangelist occurring in the title of the Gospel9 on his feast day. Should a genuflection be called for (as in the Gospel of the Epiphany), he places his hands on the altar and genuflects towards the Missal,10 unless the Blessed Sacrament be exposed.11 10. At the end of the Gospel12 he raises the book, not the stand or cushion, somewhat with both hands, and kisses the text at the beginning of the Gospel where he had traced the sign of the cross, saying silently13 mean­ while the prescribed words. These may be said either before or after the action, but the best way is to divide them saying Per Evangelica dicta before kissing the Missal, and deleantur nostra delicta while replacing it on the stand. With both hands he moves11 the book to the middle, as close as possible to the corporal but not on it, and places it at an angle suitable for reading. With joined hands he then goes to the middle of the altar. THE CREED Dicto Evangelio, stans in medio Altaris versus Crucem, elevans et extendens manus, incipit (si dicendum sit) Credo; cum dicit: in unum Deum, jungit manus, et caput Cruci inclinat; quo erecto stans ibidem junctis ante pectus manibus, ut prius, prosequitur usque ad finem. Cum dicit: Jesum Christum, caput Cruci inclinat. Cum dicit: Et incarnatus est, usque ad Et homo factus est, inclusive, genuflectit. Cum dicit: simul adoratur, caput Cruci inclinat. Cum dicit: Et vitam venturi saeculi. Arnen, producit sibi manu dextera signum Crucis a fronte ad pectus.15 11. If the Creed is to be said,10 the Celebrant stands erect at the middle, without any bow to the cross, opens his hands, raises and then lowers them17 (as at the Gloria in excelsis™), but does not raise his eyes. ' See p. 300. * S.R.C. 3767“. M Sec p. 297. ” S.R.C. 3875* *. “ Except in Requiem Masses, or at a Mass before a Greater Prelate. Sec p. 449. ” Some authors say these words arc to be said submissa voce, others secreto, and these are correct according to R.G. XVI, 1—"alia omnia dicuntur secreto.” 14 It is better to raise the Missal-stand with both hands, and not push it along the altar, which deranges the cloth. ” R. VI, 3. " See Vol. I, Ch. X. 17 See p. 287. ” See p. 336. It is interesting to com­ pare the rubrics of Ritus and Ordo Missae for the gesture at the beginning of Gloria and Credo: Gloria (1) R. IV, 3: “Manus extendens elcvansque. . . . Cum dicit Deo jungens manus caput Cruci inclinat.” (2) Ordo: “Extendens et jungens manus, caputque aliquantulum inclinans dicit. . . .” THE GOSPEL AND THE CREED 345 While performing these acts he says aloud Credo in unum Deum. The Ritus says10 that he joins his hands and bows his head while saying in ununt Deum, while Ordo Missae (in loco) does not say exactly when his hands are to be rejoined but says “cum dicit Deum caput Cruci inclinat." Either rubric may be followed. In practice it is better to extend and raise the hands while saying Credo in unum, and join and lower them, and bow the head, while adding Deum.20 12. Then erect, and with hands joined, he continues the recitation of the Creed. He bows his head to the cross at the Holy Name and at simul adoratur. At the words Et incarnatus est he places his hands palm down­ ward on the altar, outside the corporal, withdraws a little from the table and genuflects on one knee,21 without bowing his head.22 He genuflects very slowly so as to finish with the words Et homo jactus est as his right knee touches the ground. He does not keep this knee on the floor, but rises at once, and, erect, continues the Creed. At the concluding words Et vitam, etc., he places his left hand flat under his breast,2·*1 while with the right he makes the sign of the cross. The rubric does not determine how the words are to be divided while doing so, but rubricians generally suggest this: Et vitam, while touching the forehead and breast, venturi while touching the left shoulder, and saeculi the right. He says A men as he places his hands on the altar. (3) C.E. II, viii, 38: (Episcopus) “can­ tat Gloria . . . disjunctis elcvatisquc mani­ bus ... ct cum dicit Deo jungit manus.” Having compared all these texts authors are agreed that, though differing in word­ ing and, apparently, in the order of the actions they all mean the same thing; and, ordinarily, rubricians follow exactly the direction of R. IV, 3 (especially as this rubric adds: “quod in omni manuum eleva­ tione observatur"). Credo (1) R VI, 3: “Elevans ct extendens manus, incipit Credo; cum dicit in unum Deum jungit manus et caput Cruci inclinat.” (2) Ordo: Extendens, elevans et jungens manus dicit. . . . Credo. . . . Cum dicit Deum caput Cruci inclinat.” (3) C.E. II, viii, 52 does not give specific directions for the gesture at the Creed. But in C.E. I, xix, 3 there is a general direction which reads thus: “Cum (Episcopus) sur­ git, dicturus Gloria in excelsis Deo ... vel Credo . . . (palmas) sic junctas tenens, cum ea verba incipit proferre al quantulum disjungit, ct mox dum pronuntiat ultima verba ex praedictis, eas iterum ante oculos elevatas jungit. . . .” ”VI, 3. “See conclusion of previous note and directions given on p. 336 for the opening words of Gloria in excelsis. ” S.R.C. 2587 *. " See p. 295. See p. 289. CHAPTER X FROM THE OFFERTORY TO THE CANON Dicto Symbolo, vel, si non sit dicendum, post Evangelium Celebrans osculatur Altare in medio, et junctis manibus ante pectus ibidem a manu sinistra ad dexteram (ut dictum est supra), vertit se ad populum, et extendens ac jungens manus dicit: Dominus vobiscum, et junctis manibus revertitur per eamdem viam ad medium Altaris, ubi extendens et jungens manus, caputque Cruci inclinans, dicit Oremus; tum junctis, ut prius, manibus, dicit Offerto­ rium, et omnia quae usque ad finem Missae in medio Altaris dicenda sunt, dicit ibidem stans versus ad Altare, nisi ubi aliter ordinatur. Dicto Offertorio, discooperit Calicem et ad cornu Epistolae sistit, et manu dextera amovet parvam Pallam desuper Hostiam, accipit Patenam cum Hostia, et ambabus manibus usque ad pectus eam elevatam tenens, oculis ad Deum elevatis, et statim demissis, dicit: Suscipe, sancte Pater, etc. Si fuerint aliae Hostiae non super Patenam, sed super Corporale, vel in alio Calice, seu vase pro Communione populi consecrandae, Calicem illum, seu vas dextera discooperit, et intentionem suam etiam ad illas offerendas et consec­ randas dirigens, dicit ut supra: Suscipe, etc., ut in Ordine Missae. Quo dicto, Patenam utraque manu tenens, cum ea facit signum crucis super Corporale, et deponit Hostiam circa medium anterioris partis Corporalis ante se, et Patenam ad manum dexteram aliquantulum subtus Corporale; quam, exterso Calice, ut dicetur, cooperit Purificatorio. Si autem adsit vas seu Calix cum aliis Hostiis, ipsum cooperit alia Patena, vel Palla.1 I. Unveiling Chalice 1. Having finished the Creed the Celebrant does not rejoin his hands,2 but places them on the altar and kisses it.3 Then he turns to the people by his right, and addresses to them — while opening and rejoining his hands4 — the greeting Dominus vobiscum. He turns back to the altar by his left, not completing the circle.5 2. Again facing the altar, the Celebrant opens his hands, rejoins them, and bows his head to the cross, while saying Oremus. Then, erect and with joined hands, he reads aloud the Offertory verse, his head but not his body turned towards the Missal. In Paschaltide one Alleluia should the ’ R. VII, 1, 2. 3. ’S.R.C. 2682”. ’Sec p. 282. ‘See p. 286. "See p. 281. 346 THE OFFERTORY TO THE CANON 347 be added to this verse,0 and so even if it is not given in the Missal the Celebrant adds it. 3. Then with both hands he lifts the veil carefully off the chalice, folds it, and lays it on the altar towards the back of the table, to his right, not on but near the corporal.7 The rubric seems to suppose that the Celebrant himself folds the veil, and for practical reasons, i.e., to prevent its being soiled, to see that it is properly folded, and that it is afterwards placed in the correct position, so that the pall may later be laid on it, it is better that he should do so. If it is customary, however, he may hand it to the server to fold. Ofleriiig the Host 4. Laying his left hand palm downward on the altar outside the corporal, with his right he takes the chalice at the node and places it on his right, outside the corporal and not too close to him. If there be small hosts for consecration in a ciborium, or a large host for Benediction in a lunette which is in a case — whether the case be of glass or of some opaque material8 — he draws the ciborium (or case) forward, if necessary, unveils it (laying the veil outside the corporal), and uncovers it, using both hands if necessary. He places the cover either on, or (better) outside, the corporal, to the right.0 Keeping the left hand on the altar, with the right he lifts off the pall and places it on the folded veil, thereby making it easier to pick it up later; or he puts it against the corner of the altar-card in front of him. Next he takes the paten between the thumb and the first and second fingers and brings it into a position over the corporal, in front of but not higher than his breast. He holds it at some distance from him, and there takes it with his left hand also, in such a way that the thumb and e Rubric at the end of the Common of Martyrs. ’ It is generally convenient to fold it into three or four folds, according to its size. It is folded so that the material of the veil — showing the colour of the Mass — appears and not the lining. 'S.R.C. 3524*. 'Hosts for consecration should be on the altar at latest by the Offerton' to be offered up with the host of the Mass. For a rea­ sonable cause (having supplied the offering, at least mentally, when the hosts are brought to unite them with the matter of the Sacrifice which had been already offered), it is lawful to consecrate breads which arrive at the altar after the Offer­ tory; but a greater cause is required in the case of those brought as late as the Preface. Once the Canon has begun, a grave cause is required for lawful consecration (e.g., if the particles arc needed to communicate a sick person or a number of persons who would otherwise miss Holy Communion altogether, or would have to wait a venlong time for it). This is the general teaching of moral theologians. (Cf. Vol. I). Should a small host be offered up on the paten at the Offertory and later — before the Consecration — the Celebrant finds it will not be needed for Holy Com­ munion, he at once puts it outside the cor­ poral (and does not, of course, intend to consecrate it). After his Communion (under both species) he should consume this host, since it had been offered and blessed with the host of the Mass. (Cf. Def. Ill, 5; X, 3, 9.) 348 THE RITE OF LOW MASS index finger of each hand (and the second finger also, if necessary) hold the paten around its edge, while the other fingers are joined together beneath it. If there are particles on the corporal to be consecrated he leaves them untouched on his left;10*if they are on the paten he leaves them there until after the offering of the bread. 5. Thus holding the paten raised before his breast, he raises his eyes “to God,”11 for a moment, and then lowering them, he silently says the prayer of the offering of the bread, Suscipe, sancte Pater. Placing the Host on the Altar 6. When the Celebrant has finished this prayer, he lowers the paten, which is still held with both hands, to within four or five inches of the corporal, and with it traces a cross over the front part of the corporal. This will be a “Greek” cross, i.e., one with all four arms of equal length. He first draws the line of the cross towards himself — tracing it with the central point of the paten from about the middle of the corporal to the middle of the front fold — then he retraces this line halfway back, then moves the paten to the left to trace the left-hand half of the transverse stroke, and finally traces the complete transverse line, passing the middle of the paten over the crease of the first fold of the corporal, from left to right. 7. Next he tilts the far edge of the paten inwards and, without touch­ ing the corporal, slips the host on to it, across the crease of the front fold (if the altar be a portable one he must see that the host, at least from the Consecration on, is within the altar stone). Should there be a Benediction host, or a few small hosts for Com­ munion, on the paten, he will then slip them off the paten on to the corporal on his left, somewhat back — between the Mass host and the place where the chalice will stand (within the limits of the altar stone, on a portable altar). If, however, the small hosts be over12 the Mass host, he will slip them off the paten before putting the Mass host on the corporal. 8. Then laying his left hand palm downward on the altar outside the corporal, with his right he slips the paten about halfway {aliquantulum) under the corporal on the right-hand side; and some distance back — under, say, the middle fold — so that when he has to lay his right hand on the altar later, he will not touch it. 10 See p. 327. ” In practice, to the altar cross, if it is a large crucifix placed above the altar as the rubrics require. 12 See p. 327. THE OFFERTORY TO THE CANON 349 xy = crease of first fold of the corporal.” H = the host laid across this first crease (§7). P = .the paten about half covered by the corporal (§8). a to b shows the down stroke of the cross made with the paten and host (§ 6) ; b Η, H c, and c d shows how the transverse line is drawn (§6). Then if there be a ciborium (or a lunette in a case) the Celebrant covers it but does not replace the veil. II. Taking Wine Deinde in cornu Epistolae accipit Calicem, Purificatorio extergit, et sinistra tenens illius nodum, accipit ampullam vini de manu ministri (qui osculatur ipsam ampullam, non autem manum Celebrantis) et ponit vinum in Calicem. Deinde eodem modo tenens Calicem, producit signum Crucis super ampullam aquae, et dicit: Deus, qui humanae substantiae, et infundens parum aquae in Calicem prosequitur: da nobis per hujus aquae et vini mysterium, etc. Si vero celebrat pro Defunctis, non facit signum Crucis super aquam, sed imponit absque benedictione, dicens Orationem ut supra.14 "A corporal of proper dimensions will be some seventeen or eichteen inches square (sec Vol. I, Ch. XII). Cf. p. 353, n. 34. ” R, VII, 4. 350 THE RITE OF LOW MASS 9. With joined hands the Celebrant goes to the Epistle corner and, turning towards the altar, takes the chalice1'’ in his left hand at the node, draws it to him, and pushing the purificator into it — his fingers within the cup, the thumb outside — wipes the cup lightly10 all around the inside, and at the edge, both inside and outside. Then he holds the purificator, doubled in two, with the thumb of the left hand at the node of the chalice, allowing one or both folds — depending upon the height of the chalice and the length of the purificator — to fall down and cover the base of the chalice and also a little of the altar cloth,17 so that it will catch any drops of wine or water that may accidentally be spilled. Next, with his right hand, he takes the wine cruet18 from the server, and, saying nothing, gently pours some wine into the chalice,10 tilting the cup a little if necessary so that no drops splash on the sides. The quantity of wine to be taken is not determined by the rubric and authors suggest that a suitable amount is that which can be drunk with ease in one draught. If the cruet is small the Celebrant should see that he takes a little less than half its contents, leaving the remainder for the purifications. Taking Water 10. Still holding the chalice and purificator with his left hand,20 he makes with his right — fingers and thumb fully extended and held close together — a small sign of the cross over the water cruet, which is held up by the server. While doing so he begins the prayer Deus, qui humanae substantiae, reciting it silently. He then takes the water cruet21 and while saying the words da nobis, etc., pours in a little water. The precept of ” This is the direction that nearly all rubricians give, rigidly interpreting the words of the rubric “in cornu Epistolae accipit calicem.” They seem to forget that at this time the chalice is near the corporal, and that (if the altar is a large one) the comer may be quite a long way from the middle. We think it possible to interpret "in cornu Epistolae” as giving a general direction that the actions which follow are to be done there and not at the middle, and that it is not necessary to interpret it as meaning that in all cases the Celebrant must go to the Epistle corner before he takes hold of the chalice. There seems to be no sufficient reason why he may not take it as he passes to the corner, and indeed begin to wipe it on the way, when the corner is distant. “It is not necessary to rub the chalice vigorously, and therefore, not necessary to hold it, for greater safety, around the cup (as some authors suggest). This wiping is more ceremonial than necessary. It is pre­ sumed that the chalice is already clean apart, perhaps, from some tiny particles of dust. " This is not explicitly ordered by the rubric (R. VII, 4) but is a useful direction of rubricians based on experience (like many such directions). ” He must make sure that it is the wine and not the water cruet, if the cruet is not transparent or the wine very light in colour ’· In hot weather, and especially if the wine be a sweet kind, it is important to sec (if the cruets were open beforehand) that there arc no flics or insects in it. “This is an exception to the general rule. See p. 291. " The use of a spoon is not forbidden, nor is it prescribed. Cf. S.R.C. 3064 *. THE OFFERTORY TO THE CANON 351 adding water to the wine at the Offertory is, for historical and mystical reasons,22 regarded by theologians as a grave one, and the rubrics23 say that if the Celebrant notices, before the Consecration, that the water had been overlooked, he should add it immediately. The amount is not determined and different terms are used in the rubrics in reference to it, e.g., parum aquae (R. VII, 4), paululum (R. VII, 9; C.E. I, x, 5), pauculum (C.E. II, viii, 62). The Code of Canon Law (814), with the theological aspect of the matter mainly in view, says “modicissima aqua.” Theologians teach that this water is changed into the Precious Blood at the Consecration ; and the change is wrought (probably) by the water becoming completely absorbed into the wine, in which there is always some proportion of water. Hence so great a quantity of water as would prevent this complete absorption must not be added. Theologians think that if water amounting to one third of the quantity of the wine were added, the resulting mixture would be matter of doubtful validity for consecration, but they admit that up to one fifth of the quantity of the wine may be added with complete safety. In practice, while the addition of one drop of water to the wine would satisfy the precept, more than one ought to be added, because of the danger that a single drop might adhere to the side of the chalice and not reach the wine at all. It is quite permissible to add several drops, as many as seven or eight (or even more, according to the quantity and strength of the wine), and as the rubric is not at all finical about the matter — it says quite simply “parum aquae” — the Celebrant should not waste time counting out drops, but pour in a “little water” without scruple. The Celebrant should see that there are not detached drops of wine24 or water-5 adhering to the side of the chalice. If he does notice any, he should either rotate the chalice a little so as to absorb the drops into the wine or, with the purifi­ cator wrapped around the index finger of the right hand, wipe them away.20 This is quite a simple operation in practice, and it is unnecessary to waste time in elaborately wrapping the purificator around the finger and afterwards elaborately unwrapping it.27 "Cf. Council of Trent, Sess. XXII, Cap. 7. a De Defectibus in Celebratione Missae, IV, 7. Theologians dispute as to whether de­ tached drops of wine on the side of the chalice inside would be consecrated or not. It depends on the Celebrant’s intention. To avoid all doubts and scruples it is well for him to have a definite and permanent in­ tention of consecrating all matter within the cup of the chalice which is apt for consecration (see p. 364). 13 Detached drops of water arc wiped away, because they would remain uncon­ secrated, and it would be unbecoming to have them within the chalice after the consecration. * S.R.C. 2572”. 27 When wiping the chalice, pouring in the wine and water, and removing detached drops the Celebrant must be careful not to raise his elbow unduly, making ungainly gestures. 352 THE RITE OF LOW MASS 11. Meanwhile the Celebrant slowly continues the silent recitation of the prayer Deus, qui humanae substantiae, and when he reaches the words Jesus Christus he interrupts what he is doing for a moment and bows his head towards the cross. 12. Having removed the detached drops, if necessary, while finishing the prayer (if it be not already concluded), with his left hand he places the chalice nearer to the corporal — if this be necessary, on a long altar — with both hands folds the purificator into two parts and lays it across28 the exposed part of the paten, parallel to the edge of the corporal, and then with joined hands returns to the centre of the altar;28 or — which is the more natural, and certainly the better order, if the altar be a long one — he folds the purificator while going to the middle and on his arrival there lays it across the paten. III. Offering Wine Imposita aqua in Calicem, et finita Oratione praedicta, accipit manu dextera Calicem discoopertum; et stans ante medium Altaris, ipsum ambabus manibus elevatum tenens, videlicet cum sinistra pedem, cum dextera autem nodum infra cuppam, intentis ad Deum oculis offert, dicens: Offerimus tibi, Domine, etc. Qua Oratione dicta, facit signum crucis cum Calice super Corporale, et ipsum in medio post Hostiam collocat, et Palla cooperit. Deinde junctis manibus super Altare positis, aliquantulum inclinatus dicit secreto: In spiritu humilitatis, etc. Postea erectus, elevans oculos, manusque expandens easque in altum porrectas, statim jungens ante pectus (quod semper facit quando aliquid est benedicturus) dicit: Veni, sanctificator, etc. Cum dicit: et benedic, signat manu dextera communiter super Hostiam et Calicem, sinistra posita super Altare.30 13. Placing his left hand palm downward on the altar outside the corporal, with his right the Celebrant takes the chalice at the node and raises it before him (having the cross which marks the base31 directly in front of him). He then takes hold of it with his left hand also; his right hand is placed at the ijode, the thumb on the side nearest him, the fingers around the far side; the thumb of the left hand is placed on the foot of the chalice, the other fingers underneath it, supporting it. Thus holding32 the chalice before his face, with the top of the cup not higher than his eyes or lower than his chin, and his elbows close to 3 Whether the two loose ends are to­ wards the Celebrant or towards the back of the altar (as many authors direct) is a matter of no importance. ’“This is the interpretation of R. VII, S which is usually given by rubricians. " R. VII, S. ” To mark the front of the chalice, there is generally a cross on the base, though this is not prescribed by the rubrics. It is the useful for marking the part of the lip over which the Precious Blood passes at It’s consumption, so that the purifications may be taken over the same spot. '"'The Celebrant must see that the man­ iple does not sweep over, or even touch, the corporal (on which there may be tiny particles of the Sacred Host from a previous Mass, or small hosts to be consecrated). THE OFFERTORY TO THE CANON 353 his side, he raises his eyes “ad Deum”™ and, keeping them raised for the entire prayer, the priest offers the wine, saying silently, Offerimus, etc. Placing the Chalice on the Altar 14. When he has finished the prayer he drops his eyes, and, lowering the chalice to within about four or five inches of the corporal, still hold­ ing it with both hands, he makes with it a “Greek” cross over the back part of the corporal, without passing it over the host. In practice the best way is to trace the first line of the cross from about the centre of the inmost (third) fold of the corporal to the centre of the middle (second) fold, then back to the crease between the middle and inmost folds, then to the left along this crease, and finally to trace the full transverse line from left to right. 15. He then places the chalice on the corporal, some distance behind the host — in practice, some three inches (the approximate diameter of the host) away, across the crease between the middle and inmost folds34 — to allow later of the easy purification of the spot where the Sacred Host had lain, and also because of the signs of the cross which are to be made between the host and chalice. He places the tips of the first and second fingers of the left hand on the base of the chalice to steady it,35 taking care not to touch the corporal with his hand or sleeve or maniple. Between the thumb and index finger of the right hand he takes the pall and with it covers the chalice. hi Spiritu Humilitatis 16. Next he lays his joined hands on the altar,30 and bowing37 says silently In spiritu humilitatis, etc. Then, standing erect, he opens his hands, raises them to the height of the shoulders and raises his eyes to the cross at the same time, while saying silently Veni, sanctificator. Immediately he lowers his hands and joins them before his breast, lower­ ing his eyes also,38 while he says omnipotens aeterne Deus™ (he does not ” Sec p. 293. ” In the practical suggestions made here and in § § 6 and 7 it is assumed that the altar, etc., are of normal dimensions, i.e., depth of the table of the altar, 21 to 24 inches, corporal, about 18 inches square; diameter of (small) paten, 4J4 or 5 inches; diameter of host, 3% or 3J4 inches. Cf. Vol. I, Ch. XII. In the case of a portable altar the Celebrant must see that the chalice (and ciborium) is so placed that at least the greater part of it is on the con­ secrated stone (R.G. XX). " Many rubricians lay down as a general rule that whenever the Celebrant covers or uncovers the chalice (especially after the Consecration) he should place the left hand on the base to keep it steady. This is a practical measure to secure absolute safety. It is not, however, prescribed by the ru­ brics, and some authors (following Cavalien) say that this is necessary only for a Celebrant, whose hand, from old age or in­ firmity, is unsteady. *· See p. 284. ’’See p. 285. " O.M. in loco. "Only when the rubric so directs (as in the opening words of the Gloria. Creed, and Blessing) is the head bowed at the word “Deus.” 354 THE RITE OF LOW MASS bow his head at Deus). He then separates his hands, lays the left palm downward on the altar outside the corporal, and with the right makes the sign of the cross over both the chalice and the host,4041 while saying secretly et benedic:" When he has completed the sign of the cross he joins his hands and finishes the prayer.. IV. Washing Fingers Tum junctis ante pectus manibus, accedit ad cornu Epistolae, ubi stans, ministro aquam fundente, lavat manus, id est, extremitates digitorum pollicis et indicis, dicens Psalmum: Lavabo inter innocentes, cum Gloria Patri, etc.; qui versus Gloria Patri praetermittitur in Missis Defunctorum, et in Missis de Tempore a Dominica de Passione usque ad Sabbatum sanctum exclusive. Celebrans, lotis manibus, eas tegit, et, illis ante pectus junctis, revertitur ad medium Altaris, ubi stans, oculosque ad Deum elevans, et statim demittens, manibus junctis super Altare aliquantulum inclinatus, dicit secreto Orationem: Suscipe, sancta Trinitas, etc. Qua dicta, manibus hinc inde extensis et super Altare positis, osculatur illud in medio; tum, junctis manibus ante pectus, demissisque oculis ad terram, a sinistra manu ad dexteram vertit se ad populum, et versus eum extendens et jungens manus, dicit voce aliquantulum elata: Orate, fratres, et secreto prosequens: ut meum ac vestrum sacrificium, etc., perficit circulum, revertens, junctis manibus ante pectus, a manu dextera ad medium Altaris. Et responso a ministro, vel a circumstantibus: Suscipiat Dominus sacrificium de manibus tuis, etc. (alioquin per seipsum, dicens: Sacrificium de manibus meis), ipse Celebrans submissa voce dicit: Amen. Et manibus ante pectus extensis, ut fit ad Orationem, stans in medio Altaris versus librum, dicit absolute sine Oremus et sine alia interpositione Orationem, vel Orationes Secretas. Cum dicit Per Dominum, jungit manus: cum dicit Jcsuni Christum, caput inclinat; quod facit in prima Oratione, et in ultima, si plures sint dicendae.42 17. With joined hands the Celebrant goes to the Epistle corner of the altar and there, not over the table of the altar, but outside it, he holds the tips of the thumbs and index fingers of both hands, either side by side or those of the right hand above the left, over the finger bowl so that the server may pour water on them.43 When the server begins to pour the water,44 the Celebrant commences the silent recitation of the part of (Lavabo) the twenty-fifth psalm prescribed by the rubric, and continues it while drying his fingers with the towel taken from the table of the altar (or from the arm or hand of the server). He may turn to the altar to do this, or he may wait to turn until he has replaced the towel "See p. 291. 41 See p. 292 for the division of the words. 43 R. VII. 6, 7. "The ordinary water cruet is to be used, and not a special ewer, which is the priv­ ilege of a bishop and of certain prelates (S.R.C. 4100‘). of the 44 This is the general direction of rubri­ cians, but as the part of the psalm takes longer to recite than the washing and as the opening word, in the Latin version, is in the future tense (though, of course, it is merely a citation), it would seem that the Celebrant might begin the recitation while going to the Epistle corner. THE OFFERTORY TO THE CANON 355 on the arm, or between the fingers, of the server. In any case he turns to the altar after the washing to complete the psalm, bows his head towards the cross while reciting Gloria Patri, etc., and then, with hands joined, returns to the middle of the altar while saying Sicut erat, etc.45* Suscipe, sancta Trinitas 18. Standing at the middle of the altar, he places his joined hands on the table,"3 raises his eyes "to God”47 for a moment, lowers them again, bows/8 and says silently the prayer Suscipe, sancta Trinitas. He does not bow his head at Jesu or Mariae, as he is already bowed. Then, laying his hands on the altar, outside the corporal, he kisses it,'9 joins his hands, turns by his right,50 and, when he is facing the congregation, opens his hands (without raising them) to the width of the shoulders and rejoins them51 while saying, in the medium or subdued voice,52 the two words Orate, jratres. Without pausing,53 he turns slowly back to the altar by his right, completing the circle, while saying the remaining words of the invitation to prayer. At the end of the response, Suscipiat, etc., the Celebrant says, in the medium voice,54 Amen. The Secret (5) 19. With hands extended before his breast, he then reads silently the Secret(s).55 The number and order of these are the same as for the prayers before the Epistle, and the same rules for bows,5’ for the joining of the hands,57 and for the conclusion'8 apply. There is, however, no Oremus before these pra}rers; the Orate, jratres replaces it. If there should be only one conclusion, either because there is only one Secret or because a second is to be said under one conclusion with the first, the Celebrant joins his hands as usual at Per (eumdem) Dominum or at in unitate69 but when he reaches Spiritus Sancti, Deus he will stop (after Deus'). If, however, there is a second conclusion, the Celebrant will finish the first conclusion — joining his hands at the usual place — ” The Gloria Patri is omitted in Masses de tempore from Passion Sunday to Holy Saturday, not included. But it is not omitted in festal or votive Masses, even if they are of Crpss or Passion. "Sec p. 284. 47 Scc p. 293. “Scc j). 302. 49 Sec p. 282. "If the Celebrant is already facing the people he does not turn, but he does open and rejoin his hands (R. V, 3). " See p. 286. “See p. 276. “Cf. R. VII, 7; C.E. II, viii, 66. M Several authors say “secretly,” but the rubric is clear. It docs not say “secreto" but “submissa voce," which indicates that the same tone is to be used for Amen as for Orate, which is what one would expect. “The Celebrant when reading (with hands extended) from the book not directly placed in front of him. docs not do so over his left arm, but turns a little towards the book, without moving his feet. “ Sec p. 303. ” See p. 338. “See p. 338. “See p. 338. 356 THE RITE OF LOW MASS answer Amen himself, silently, and then, extending his hands once more, say the remaining Secret(s). On reaching the word Deus of the second (i.e., last) conclusion he will stop. Then he turns in the Missal to the Preface, using his left hand, while the right is laid palm downward on the altar outside the corporal; or using both hands, if more convenient. V. The Preface Pervento autem in conclusione ultimae Secretae ad verba illa: Per omnia saecula saeculorum exclusive, Sacerdos stans in medio Altaris, depositis super eo manibus hinc inde extensis, dicit convenienti et intelligibili voce Praefationem. Cum dicit: Sursum corda, elevat manus hinc inde extensas usque ad pectus; ita ut palma unius manus respiciat alteram. Cum dicit: Gratias agamus Domino, jungit manus; cum dicit: Deo nostro, oculos elevat, et statim Cruci caput inclinat. Responso: Dignum et justum est, elevatis et extensis ut prius manibus, prosequitur Praefationem propriam, vel communem, ut tempus requirit. Cum dicit: Sanctus, junctis ante pectus manibus, et inclinatus voce mediocri prosequitur, ministro interim parvam campanulam pulsante. Cum dicit: Benedictus qui venit in nomine Domini, etc., erigit se, et signum Crucis sibi producit a fronte ad pectus.6061 20. Having found the Preface, the Celebrant directly faces the cross, his hands palm downward on the altar outside the corporal, and says aloud, Per omnia saecula, etc. He does not raise his hands, by exception, for Dominus vobiscum?1 While saying Sursum corda he raises his hands, and holds them parallel to each other at the height, and not beyond the width, of the shoulders.62 As he says Gratias agamus Domino he joins his hands, without raising them, and while saying Deo nostro he raises his eyes to the cross, lowers them again at once, and bows his head. When dignum et justum est has been answered, the Celebrant extends his hands once more and reads the Preface aloud.63 If the Holy Name occurs, he turns and bows his head to the cross, but does not join his hands. At the name “Mary” or “Joseph” he follows the general rule, bowing the head slightly towards the book, or, on occasion, to a relic or image.64 Sanctus 21. When he begins the Sanctus he joins his hands but does not place them on the altar, he bows,65 and says this prayer in a lower tone66 MR. VII, 8. 61 Sec p. 286. Since Per omnia. . . . Amen is the conclusion of the entire Offertory, and Dominus vobiscum introduces the Preface and Canon, as it introduced the Offertory, it is logical and becoming to make the slightest pause before saying “Dominus vobiscum." n See p. 285. ** At the words Domine sancte, Pater omnipotens, aeterne Deus — which occur in many of the Prefaces — attention should be paid to the correct phrasing, which is in­ dicated by the punctuation. M See p. 300. “See p. 302. “ Voce mediocri, the medium voice. See n. 276. ' THE OFFERTORY TO THE CANON 357 than that which he had used in the recitation of the Preface. At Benedictus he stands erect, lays his left hand under his breast and with the right, signs himself, touching his forehead at Benedictus, his breast at qui venit, his left shoulder at in nomine Domini, and his right while say­ ing Hosanna in excelsis?1 "Some rubricians suggest in nomine at the left shoulder, Domini at the right, and the remainder while placing his hands as directed below. CHAPTER XI THE CANON TO THE CONSECRATION I. Te Igitur Finita Praefatione, ut supra, Sacerdos stans ante medium Altaris versus ad illud, extendit et aliquantulum elevat manus, oculisque elevatis ad Deum, et sine mora devote demissis, ac manibus junctis et super Altare positis, profunde inclinatus incipit Canonem, secreto dicens: Te igitur, etc., ut in Ordine Missae. Cum dicit: Uti accepta habeas et benedicas, etc., prius osculatur Altare in medio, deinde erigit se, et stat junctis manibus ante pectus. Cum dicit: Haec T* dona, haec 4« munera, haec sancta ψ sacrificia, dextera manu signat ter communiter super Hostiam et Calicem. Deinde, extensis manibus ante pectus, prosequitur: In primis quae tibi oferimus, etc.1 1. Having turned to the beginning of the Canon in the Missal,* 2 the Celebrant joins his hands,3 extends them, raises them to the height of the shoulders, and at the same time lifts his eyes “to God” (to the cross), at once lowers them and also lowers his hands, joins these before his breast, and then bows low (p. 298), resting his hands on the table of the altar.4 Thus bowed5*he begins the Canon, Te igitur, which is recited throughout in the secret voice,8 except for the words Nobis quoque peccatoribus (in the medium voice) and the conclusion Per omnia, etc. (in the loud voice). 2. While saying Uti accepta, etc., remaining bowed low, he separates his hands, and lays them on the altar outside the corporal. He kisses the altar,7 stands erect, joins his hands,8 and then laying the left one on the altar, with his right he makes the sign of the cross0 three times over the oblata while saying haec dona, etc. He makes the down stroke of the cross, towards himself, while saying the words which are printed before the ψ in the Missal; the transverse line is made while reciting the words ’ R. VIII, i. ’ For this the Celebrant uses both hands, or the left alone, the right palm downward on the altar outside the corporal. ’ He must join them if he is to extend them, as the rubric now orders. 4 See p. 284. ’Some of the older rubricians taught that the Celebrant might begin the Canon while making the gestures, but modern au­ thorities are unanimous in holding that he should not begin the Canon until he is bowed low. (Cf. S.R.C. 2572”.) ’See p. 276. ’See p. 282. ’It is a general rule (R. VII, 5) that the Celebrant is to join h's hands, when both arc free, before he blesses anything to in­ dicate his invocation of the divine power * See p. 291. 358 THE CANON TO THE CONSECRATION 359 that are printed after it.10 In making these crosses the Celebrant must attend particularly to due reverence, and not make them hurriedly or with violent movements of the elbow (which should be kept as close as possible to his side). They are made quietly and gravely, and with a very slight pause between each. Without again joining his hands, the Celebrant extends them before his breast and continues the Canon. This is the normal position of the Celebrant’s hands during the entire Canon. It is regarded as a gesture or attitude of supplication. Prayer for the Pope and Bishop Ubi dicit: una cum famulo tuo Papa nostro N., exprimit nomen Papae: Sede autem vacante verba praedicta omittuntur. Ubi dicitur: et Antistite nostro N., specificatur nomen Patriarchae, Archiepiscopi, vel Episcopi ordinarii in propria Dioecesi, et non alterius Superioris, etiamsi Celebrans sit omnino exemptus, vel sub alterius Episcopi jurisdictione. Si vero Episcopus ordinarius illius loci, in quo Missa celebratur, sit vita functus, praedicta verba omittuntur, quae etiam omittuntur ab iis, qui Romae celebrant. Si Celebrans est Episcopus, Archiepiscopus vel Patriarcha, omissis praedictis verbis, eorum loco dicit: Et me indigno servo tuo.11 3. At N. after Papa nostro the Celebrant inserts the name (in the ablative case), without the number, of the reigning Pope, and bows his head slightly towards the Missal12 while pronouncing the name. If the Holy See be vacant he omits the words una, etc. 4. After Antistite nostro he inserts the baptismal name of the Bishop of the diocese in which he is celebrating Mass — whether he be a subject of this Bishop or not,” whether a Religious or not — but does not bow at it.” The name of the Bishop of the diocese is mentioned in the Canon from the day on which he takes canonical possession of his diocese, either in person or through a procurator,’'· and so assumes jurisdiction, whether he be then consecrated or not. 5. The name of an Apostolic Administrator not appointed permanently, or of a Vicar or Prefect, even though a bishop by consecration, is not apart from Apostolic induit, to be mentioned in the Canon’6 (for Mis­ sionary territories are immediately subject to the Holy See) ; nor may Religious mention the name of their Superior-General. ’’Note that R. VIII, 1 indicates a better division of the last phrase than that given in the Canon. ” R. VIII, 2. ’’S.R.C. 3767”. The name of a new Pope is mentioned in the Canon once his election has been announced. ’’S.R.C. 1827’, 3538. 14 See p. 301. ’’S.R.C. 3500’. ’•S.R.C. 2274’, 3O474, 4 2 88’, and March 8, 1010. But the name of an Apostolic Ad­ ministrator who is permanently constituted, or of a bishop who is translated to another see but for the moment retains the adminis­ tration of his first see, is to be mentioned in the Canon. (Cf. C.J.C., 315.) 360 THE RITE OF LOW MASS 6. If the diocesan see be vacant17 the Celebrant omits the words el Antistite nostro and does not substitute the name of the Vicar Capitular, even if he be a bishop, nor of the Archbishop of the province. He also omits these words if celebrating within the diocese of Rome, where the Pope is the Bishop. 7. If the Celebrant does not know13 or forgets the name of the Bishop, he says nothing after Antistite nostro, but forms the intention of praying for the Bishop of the diocese. II. The Remembrance Living Cum dicit: Memento, Domine, elevans et jungens manus usque ad faciem vel pectus, sic junctis manibus stat paulisper in quiete, demisso aliquantulum capite, faciens commemorationem vivorum Christi fidelium ad suam volun­ tatem, quorum nomina, si vult, secreto commemorat: non tamen necesse est ea exprimere, sed mente tantum eorum memoriam habeat. Potest etiam Cele­ brans, si pro pluribus orare intendit, ne circumstantibus sit morosus, ante Missam in animo proponere sibi omnes illos, tam vivos quam defunctos, pro quibus in ipsa Missa orare intendit, et hoc loco generaliter unico contextu ipsorum vivorum commemorationem agere, pro quibus ante Missam orare proposuit in Missa.10 of the 8. While saying the words Memento . . . tuarum he slowly raises his hands (but not his eyes) and holds them joined either before the lower part of his face, not touching his lips or chin, or before his breast, and bows his head slightly. The rubric does not order him to look at the host, which is not yet consecrated — as it does at the memento of the dead, when the Host is consecrated — nor does it direct him to close his eyes (as some rubricians suggest), but he may do so, if he likes. Thus bowed a little, he makes remembrance of those for whom he wishes to pray. About this memento (a) the rubric says he makes it “for a short time” (paulisper'), hence the Celebrant should not delay too long, wearying those assisting at Mass. If the number of those for whom he wishes to pray specially be great, he ought (as the rubric suggests) to prepare the list of their names (mentally) beforehand,20 and then briefly recall the names at the time of the < memento in the Canon. Neither should the remembrance of the living be too short21 — “Et tu memento,” wrote the celebrated rubrician Gavantus, “ne memento fiat in momento.” " A coadjutor bishop with right of suc­ cession becomes Ordinary of the diocese the moment the Bishop dies, provided he had already shown the Apostolic Letters to the Cathedral Chapter (C.J.C. 355). Hence his name is at once mentioned in the Canon. ,B He should, of course, seek the informa­ tion before Mass. See p. 315. ”R. VIII, 3. 70 See p. 315. " It is a precious opportunity, when there is so much to seek for ourselves and others (not forgetting the needs of sinners, the dying, etc.) through the merits of the cross. THE CANON TO THE CONSECRATION 361 (ô) The memento may be made verbally (in the secret voice) or mentally only. (c) This memento before the consecration is concerned with the living and with prayer for certain persons, not with the application of the ministerial fruits of the Mass.22 Yet it is recommended at least to renew, at this moment, the Celebrant’s principal intention regarding this applica­ tion, and also (if he chooses) his secondary intention,21 or to apply the fruits “ex opere operantis” of the Mass.21 (J) While the rubric supposes the Celebrant to pray for somebody (and so a prayer for the living should never be entirely omitted at this point in the Canon), it does not indicate for whom he is to pray; that is left to his choice. But this prayer is liturgical — prescribed by the rubric and offered by the priest as a public person, the representative of Christ and of the Church — and so the rubric limits it to actual members of the Church (“vivorum Christi fidelium”). As a private person, how­ ever, the Celebrant is free to pray for anyone, even in the Canon, and so majr pray for a heretic or an excommunicated person. Naturali}' the Celebrant will usually like to remember in prayer at the memento of the Canon—(i) the person (if living) for whom the Mass is being offered, (ii) the person who gave a stipend for the applica­ tion, (iii) his own relatives, friends, and benefactors, (iv) those to whom he promised a remembrance in Mass, and (v) (last but not least) himself — his needs spiritual and temporal, especially any particular need of the moment.25 III. Communicantes Commemoratione vivorum facta, demissis et extensis, ut prius, manibus, continuat: Et omnium circumstantium, etc. Similiter stans prosequitur: Com­ municantes. Cum dicit: Jcsu Christi, caput Cruci inclinat: in conclusione, quando dicit: per eumdem, jungit manus. Cum dicit: Hanc igitur oblationem, expandit manus simul super oblata, ita ut palmae sint apertae versus ac supra Calicem et Hostiam, quas sic tenet usque ad illa verba: Per Christum Do­ minum nostrum. Tunc enim jungit manus, et sic prosequitur: Quam oblatio­ nem tu, Deus, in omnibus, quaesumus; et cum dicit: bene 4* dictam, adseri 4« ptam, ra 4H tam, communiter, signat ter super Hostiam et Calicem simul: deinde cum dicit: ut nobis Corpus, separatim signat semel super Hostiam tantum; et cum dicit: et Sanguis, semel super Calicem tantum: deinde elevans “See Vol. I, Ch. IV. 51 Ibid. M Ibid. ” Pius X (in 1907) granted an indulgence of 100 days to a priest celebrating Mass who commends to God all the sinners of the world who are at that moment in their agony and are to die that day. In the new list of indulgenccd practices (Preces el Pia Opera Indulgentiis Ditata, 193S) this indul­ gence is given as 300 days for the faithful who piously commend the dying of the entire world to God, to obtain for them a good death. 362 THE RITE OF LOW MASS et jungens manus ante pectus, prosequitur: fiat dilectissimi Filii tui, Domini nostri Jesu Christi, et inclinans caput Cruci. . . .20 9. Having finished the remembrance of the living, the Celebrant raises his head, and with his hands at the level of the shoulders he extends them before his breast and continues the Canon. At mention of the Holy Name in the prayer Communicantes21 he bows his head as usual to the cross; at the name of our Lady or of any one of the saints who are mentioned in the prayer — on the vigil of his feast, on the feast itself or within the octave — he bows his head slightly to the book or, on occasion, to an image or relic, according to the general rule.28 At the conclusion of the prayer Communicantes the Celebrant joins his hands, but does not bow his head. Hanc Igitur 10. When he says Hanc igitur20 he spreads his hands over the oblata, i.e., keeping his thumbs joined as they are, right over left, he opens up his hands (beginning by disjoining the little fingers), holding the extended fingers close together, the index fingers touching one another near the tips, and the crossed thumbs held over, and not under, the palms.30 He lays his hands so held, palm downward, over both the chalice and the host, so that the tips of the fingers reach to about the middle of the pall, close to but not touching it. In doing this he should take care to keep his elbows close to his side. He keeps his hands thus extended over the oblata for the entire prayer. While saying the conclusion — Per Christum Dominum nostrum — he withdraws his hands towards his breast, joins them (as he is about to bless the oblata), and thus begins: Quam Oblationem 11. At benedictam, having laid his left hand on the altar outside the corporal, with his right he makes the sign of the cross over both chalice x R. VIII, 4. ” There is a proper Communicantes for each of the six greatest festivals of the year. It is usually to be found after the Preface for these days. In some Missals the first part of it (which alone is altered) is printed in the Canon, immediately before the words Domini nostri Jesu Christi of the common Communicantes. “ Some sign as a reminder is usually marked in the diocesan Ordo on the days when such a bow should be made. The first St. James in the list of the Apostles is the Greater (feast, July 25), the second the Lesser (feast, May 1) ; St. John is the Apostle (not the Baptist, who is mentioned after the Consecration). At the name of St. Peter, the bow is made not only on June 29, but also on the feasts of St. Peter’s Chair (January 18 and February 22) and on the feast of St. Peter in Chains (August 1); at the name of St. Paul not only on June 29 and 30, but also on the feast of his conversion (January 25); at the name of St. John, not only on December 27, but also on May 6. St. Jude, whose feast occurs with St. Simon on October 28, is mentioned as “Thaddaeus” in the Communicantes. “There is a proper Hanc igitur for Maundy Thursday (found in the Mass of that day) and one for Easter and Pente­ cost (found after the Preface for each, and generally found in the Canon also). "S.R.C. 1275 *. THE CANON TO THE CONSECRATION 363 and host,31 making the down stroke of the cross while saying the first part of the word, the transverse line while pronouncing the second part, as the text of the Missal indicates by a ψ. He does the same for the words adscriptam and ratam. He should make these signs of the cross slowly and reverently, without hurried or violent movements of his hand or of his elbow (which should be kept close to his side) and with a very slight pause between each. 12. Having made the third cross at ratam, he says the words rationa­ bilem, acceptabilemque jacere digneris more quickly, while slowly bring­ ing his hand, in a curved gesture, towards himself so that, at the end of the words, it will just be in position over the host to make the sign of the cross over it alone at the word Cor pus ,32 Then raising his hand some­ what, he makes the sign of the cross over the chalice alone (more or less within the limits of the pall). Then bringing the left hand up to the level of the right, and opposite to it, he raises both hands a little, and then joins them before his breast while continuing fiat dilectissimi, etc. At the 'word Jesu he bows his head to the cross. Small Hosts jor Consecration Si adsit vas cum aliis Hostiis consecrandis, antequam accipiat Hostiam, discooperit manu dextera Calicem, seu vas aliarum Hostiarum.33 . . . extergit, si opus fuerit, pollices et indices super Corporale, et dicit secreto, ut prius: Qui pridie quam pateretur: et accipiens pollice et indice dexterae manus Hostiam, et eam cum illis ac indice et pollice sinistrae manus tenens, stans erectus ante medium Altaris, dicit: accepit panem in sanctas ac venerabiles manus suas, elevansque ad caelum oculos, et statim demittens, dicit: et elevatis oculis in caelum ad te Deum, Patrem suum omnipotentem, caputque aliquantulum inclinans, dicit: tibi gratias agens, et tenens Hostiam inter pollicem et indicem sinistrae manus, dextera producit signum Crucis super eam, dicens: bene ψ dixit, fregit, dedit que discipulis suis, dicens: Ac­ cipite et manducate ex hoc omnes.34 13. If there are small hosts in a ciborium to be consecrated, the Cele­ brant draws this forward a little, if necessary, and uncovers it — placing 31 See p. 291. ’’Some of the older rubricians, because of the words that intervene between ratant and Corpus, suggest that the Celebrant should join his hands, or place the right also on the altar, while saying them, but (a) the rubric docs not prescribe this; (6) to do so would break the continuity of the act of making the five crosses. A few modern rubricians (e.g., Callcwacrt, Augus­ tine) think that the third cross should be made, not while saying the single word ratam, but while pronouncing the words ratam, rationabilem, T* acceptabilemque, and that the Celebrant should withdraw his hand towards himself while saying jacere digneris, ut nobis. But not to make the cross while saying the word ratam is clearly contrary to the rubric of both the Ritus (VIII, 4) and the Canon, and so nearly all rubricians now suggest the way that is indicated in the text. ” R. VIII, 5. To retain the order which is followed in practice, the first part of R VIII, 5 has been inserted before the con­ cluding portion of R. VIII, 4. "R. VIII, 4. 364 THE RITE OF LOW MASS the cover on or, better, outside the corporal ; if there are a few small hosts, or a large host for Benediction not in the lunette (or in a lunette which is not covered), lying on the corporal, he leaves them untouched; if there is a Benediction host in the lunette in a case, he opens or uncovers it (even though the case be of glass, so that the host is visible.)35*Should the Celebrant through inadvertence not uncover a ciborium or open a lunette case which is lying on the corporal,30 the host(s) will certainly be consecrated, because of his intention of consecrating at least such suitable matter as lies before him on the corporal (see infra). If the altar is a portable one, the Celebrant should see that all matter to be consecrated is on the altar stone. At the Consecration, the words of Consecration will, of course, be said over all the breads which are there, but the sign of the cross which is made just before the Consecration is made over the host of the Mass alone. Celebrant's Intention at the Consecration 14. To consecrate validly the Celebrant must determine the matter to be consecrated (which must, of course, be physically present) by an ac­ tual, or at least a virtual, intention. To avoid all doubts that maj'’ arise in this connection (e.g., through want of advertence to the presence of a ciborium or lunette at the time of the Consecration), the Celebrant ought to have a definite and permanent intention of either (a) always consecrating all suitable matter which is present on the corporal (in the chalice, for the wine), whether he adverts to it at the time of the Consecration or not, or (ό) of consecrating all37 suitable matter present on the altar (whether on the corporal or not)’ and which — at the beginning of Mass or in the course of the Mass up to the Consecration — he had the inten­ tion of consecrating. In the first case, should a ciborium (or lunette) be by accident outside the corporal at the time of the consecration, the Celebrant knows definitely that the hosts in it are not consecrated; in “S.R.C. 3524*. “If it be outside the corporal, whether it is consecrated or not will depend on the Celebrant’s intention (see §14). ’’“Quilibet Sacerdos talem semper inten­ tionem habere deberet, scilicet consecrandi eas omnes (hostias) quas ante se ad con­ secrandum positas habet” (De defectibus, VII, 1 ; cf. Vol. I, Ch. XI). If, by accident, the Celebrant did not consecrate a second large host which is needed for Exposition before Mass can again be celebrated, and he discovers his oversight before the Frac­ tion, had he consecrated a small host (or hosts) at this Mass, he may use it (one of them) for the Fraction and for his Com­ munion, and use the large Host of the Mass for the monstrance. It will not do, how­ ever, to substitute a small Host previously consecrated, for the Celebrant must partake of the sacrifice. If, therefore, he has not consecrated a small host at this Mass, the Exposition must be postponed or private Exposition, with the ciborium substituted. If, however, this would cause grave incon­ venience (if e.g., the Forty Hours’ Prayer were due to begin), he may use a small Host previously consecrated for the mon­ strance (explaining the reason to the people) or he may use part of the Host of the Mass for his Communion and the rest of it for the Exposition (cf. De Hcrdt, II, § 175). THE CANON TO THE CONSECRATION 365 the second case, he knows definitely also that they are consecrated, even though the ciborium is outside the corporal where he would not, of course, have left it had he adverted to its presence before the Consecration/’ Hosts for Consecration IV. Qui Pridie 15. Having bowed his head at Jesu Christi at the end of the prayer Qnam oblationem, and having uncovered the ciborium or lunette case, if there be one, the Celebrant lightly wipes the tip of the index finger and thumb of each hand on the corporal near the two front corners, while saying Qui pridie. Then pressing the edge of the left side of the host lightly with the index finger of the left hand,39 to enable him to pick it up without difficulty, while saying accepit pancm, etc., he takes the host between the thumb and the index finger of the right hand and raises it a little. Then he takes hold of the host with the thumb and index finger of the left hand also. The host is held at the bottom edge, the two thumbs, side by side, touching each other in front, the two index fingers side by side, touching each other behind the host; all the other fingers behind the host, extended, the tips touching one another. So held, the host is lifted up somewhat from the corporal, and is held almost upright. The Celebrant stands erect, bowing neither body nor head. "See p. 368, footnote 52. "This he will do whenever in the course of the Canon he wishes to pick up the host. 366 THE RITE OF LOW MASS 16. Next he raises his eyes for a moment “ad caelum”'0 while he says ct elevatis oculis, etc., and at once lowers them again. At the words tibi gratias agens he bows his head to the cross. Then holding the host with his left hand only, he makes the sign of the cross over it with his right,11 saying bene while tracing the down stroke, and dixit while making the transverse one. He takes hold of the host with his right hand once more, while saying jregit, etc. V. The Consecration Host . . . Cum autem finierit supradicta verba, cubitis super Altare positis, stans capite inclinato, distincte, reverenter et secreto profert verba consecrationis super Hostiam, et simul super omnes, si phires sint consecrandae; et Hostiam suam pollicibus et indicibus tantum tenens dicit: Hoc est enim Corpus meum. Quibus prolatis, Celebrans tenens Hostiam inter pollices ct indices praedictos super Altare, reliquis manuum digitis extensis, et simul junctis (et Hostiis, si phires sint consecratae, in loco, in quo a principio Missae positae sunt super Corporale, vel in alio vase, aut Calice demissis) genuflexus eam adorat. Tunc se erigens, quantum commode potest, elevat in altum Hostiam, et intentis in eam oculis (quod ct in elevatione Calicis facit) populo reverenter ostendit adorandam: et mox sola manu dextera ipsam reverenter reponit super Corpor­ ale in eodem loco unde eam levavit, et deinceps pollices et indices non dis­ jungit, nisi quando Hostiam consecratam tangere vel tractare debet, usque ad ablutionem digitorum post Communionem. Reposita Hostia consecrata super Corporale, genuflexus ipsam veneratur; si adsit vas aliarum Hostiarum, Patena vel Palla cooperit, ut supra. Interim dum Celebrans elevat Hostiam, accenso prius intorticio (quod non exstinguitur, nisi postquam Sacerdos Sanguinem sumpserit, vel alios communicaverit, si qui erunt communicandi in Missa), minister manu sinistra elevat fimbrias posteriores Planetae, ne ipsum Celebrantem impediat in elevatione brachi­ orum; quod et facit in elevatione Calicis: et manu dextera pulsat campanulam ter ad unamquamque elevationem, vel continuate quosque Sacerdos deponat Hostiam super Corporale, et similiter postmodum ad elevationem Calicis.· * 2 of the 17. Having completed the phrase up to ex hoc omnes, he steps back a little from the table of the altar and, keeping his feet close together, bends down over the table resting “his elbows”'3 but not his hands on it, and. with bowed head, pronounces over the host held in his ** hands (which should not touch the corporal), and over all other breads that may be present, the words of consecration. 18. These words are to be said not merely as the recital of a historical narrative, of words once said by our Lord, but as a present affirmation, “ In practice, to the cross, if it is in the correct position. Sec p. 293. 41 Fingers and thumb fully extended and hcld close together, as usual. 41 R. VIII, S, 6. ’’ I.e., the forearms, according to the in­ terpretation of all rubricians. 44 The rubric docs not direct the Cclebrant to look at the host but it is obviously the natural and becoming th:ng to do. THE CANON TO THE CONSECRATION 367 said here and now by the celebrating priest as the representative, in a peculiarly intimate way, of Christ. In practice this is made certain by the priest’s intention to consecrate and to offer sacrifice. According to the rubrics (R. VIII, 5 and 7, and the Canon) the words of consecration are to be pronounced: («) Distincte well and clearly enunciated but in a natural fashion, not hissed out nor unduly emphasized ; (6) Continuate — there are to be no pauses either before beginning the actual words, nor between the words; nor are any of the words, ordi­ narily, to be repeated; (c) Attente - - with external attention and internal recollection; (tZ) Reverenter — the words should be said more slowly than other parts of the Canon, and with the greatest reverence, but they should not be unduly prolonged ; (c) Secreto'·'— the Celebrant is to pronounce the words externally, so that, apart from any extrinsic cause, such as noise in the church or deaf­ ness, he can hear himself,"' for the words are the form of a sacrament. However, in pronouncing them he should not raise his voice so that he will be heard by others, unless they are very close to him. The Celebrant must be careful to avoid all contortions of the body, head, or lips while pronouncing the words. He should not hold the host or chalice too near his mouth, nor should he breathe heavily on them. In a word, the priest should pronounce the words in a natural way, with die greatest possible care and reverence, but without scrupulosity or anxiety, saying them, as far as may be, as our Lord Himself must have said them at the Last Supper. 19. Having pronounced the words of Consecration in a becoming man­ ner, the Celebrant, holding the Sacred Host upright between the thumb and index finger of each hand, stands erect — withdrawing his arms somewhat towards the front of the altar and stepping back a little,47 but keeping his hands up to the wrists on the table and the Sacred Host well within the corporal -and genuflects,48 quite erect and not bowing his head. VI. The Elevation Sacred Host 20. Having completely risen from the genuflection, the Celebrant, still holding the Host in the same way, slowly raises It in a vertical line higher ♦* This word is repeated four times in the rubrics which deal with the Consecration. “See p. 276. "This he should always do when genu­ flecting al the altar. of the “ Rubricians recommend that the genu­ flections at the Consecration should be made more slowly than at other times (cf. p 295, note 88). 368 THE RITE OF LOW MASS than his head, so that It may be clearly seen and adored by the people/9 The Host should be raised not directly over the Celebrant’s head, nor over the chalice, but over the front part of the corporal, where It had lain. It'is raised in a straight line, and the Celebrant should keep his elbows as close as possible to his sides and be careful not to touch the corporal with the end of the chasuble. The priest should look at the Host while elevating It, but is not to say any vocal prayer.50 He keeps the Host raised for a moment and then reverently lowers It in a straight line. When It is near the corporal he withdraws his left hand, and lays It on the corporal, the index finger and thumb held together, while with his right hand he replaces the Host on the corporal in the spot where It had been before the Consecration. Then, having placed his right hand, the index finger and thumb held together, on the altar within the corporal, he genuflects. Should there be a ciborium,51 or a lunette in a case, he covers it, after having genuflected.52 21. From the moment of the Consecration of the Host until the puri­ fications: (a) The Celebrant is to hold the index and thumb of each hand, with which he had held the Sacred Host, joined together, except when actually touching the Host. Hence he will always take the pall either between the first and second fingers, or between the second and third fingers, of the right hand ; he will take hold of the chalice at the node between the first and second fingers of the same hand ; and he will turn over the pages of the Missal by taking the tab between either the first and second or the second and third fingers of the left hand; (6) each time that he genuflects he will lay his hands palm downward on the corporal, but near the corners, lest there should be any tiny fragments “The Church desires the faithful to look at the Sacred Host at the moment of the Elevation. To encourage this practice, there is an indulgence of seven years each time, for looking on the Host, with faith, piety, and love, while saying the words “My Lord and my God”; and a plenary indulgence once a week to those who do this daily for a week provided they go to confession, re­ ceive Holy Communion (once), and pray for the intentions of the Holy Father (Pius X, 1907; S. Paen. Ap., June 21, 1927; Jan. 26, 1937). wTo the query whether the Celebrant might say in a low voice the ejaculation “My Lord and my God” to gain the in­ dulgence, S.R.C. replied (Nov. 6, 1925 — D. 4397): “No, in accordance with canon 818 of the Code of Canon Law [which for­ bids the addition of private prayers to the rite of the Mass] and the rubrics of the Roman Missal.” “ As newly consecrated Hosts are con­ nected with the Sacrifice in which they have been consecrated, they must not be removed (e.g., by another priest to give Holy Communion) until after the Com­ munion of the Celebrant (S.R.C. 3448’). 61 Cf. R. VIII, 6. Should the Celebrant, through want of advertence to the presence of a ciborium (see p. 364), fear that the consecration of the particles in it is doubt­ ful, he may not repeat the words of con­ secration, even conditionally, over it. A ciborium containing such Hosts should be placed in the tabernacle, but apart, or with some special mark, lest another priest later distribute them for Holy Communion. At a subsequent Mass these particles must be placed on the corporal in the usual way and consecrated conditionally. Meantime, of course, Holy Communion must not be given with the particles from this ciborium. THE CANON TO THE CONSECRATION 369 of the Host on the centre of the corporal; (c) each time he holds, or lays down, the Host, holding it with the thumb and index finger, the other fingers are to be kept extended, and not curved, so that they may not touch the Host. VII. Consecration Wine Celebrans, adorato Sacramento, surgit, et discooperit Calicem, in quem, si opus sit, extergit digitos, quod semper faciat, si aliquod fragmentum digitis adhaereat; et stans erectus dicit: Simili modo postquam coenatum est, et ambabus manibus accipiens Calicem juxta nodum infra cuppam, et aliquan­ tum illum elevans, ac statim deponens, dicit: accipiens et hunc praeclarum Calicem in sanctas ac venerabiles manus suas, etc. Cum dicit: item tibi gratias agens, caput inclinat; cum dicit: benedixit, sinistra Calicem infra cuppam tenens, dextera signat super eum; et prosequens: deditque discipulis suis, etc., et ambabus manibus tenens Calicem, videlicet sinistra pedem, dextera nodum infra cuppam, cubitis super Altare positis, et capite inclinato, profert attente, continuate et secreto, ut supra, verba consecrationis Sanguinis: Hic est enim Calix, etc. Quibus dictis, reponit Calicem super Corporale, dicens secreto: Haec quotiescumque feceritis, etc., genuflexus Sanguinem reverenter adorat. Tum se erigit, accipiens Calicem discoopertum cum Sanguine ambabus man­ ibus, ut prius, elevat eum, et erectum quantum commode potest, ostendit populo adorandum: mox ipsum reverenter reponit super Corporale in locum pristinum, et manu dextera palla cooperit, ac genuflexus Sacramentum veneratur.63 22. Having genuflected after the Elevation of the Host, the Celebrant uncovers the chalice — while laying his left hand,’4 as he is always to do for greater safety,55 on its base — taking the pall in the way explained above (§21), and laying it on the chalice veil or against the corner of the altar-card in such a way that he can easily pick it up again. Holding the index finger and thumb of each hand over the centre of the chalice, he rubs them lightly together to detach any tiny fragments of the Sacred Host that may have adhered to them. This he will do as a general rule,56 whenever he has touched the Sacred Host. 23. Then, erect, he begins the words simili modo, etc., and as he says accipiens, etc., he takes the chalice with both hands — i.e., between the joined thumb and index finger of each hand, in front, and the other fingers passing around it to the back — holding it “juxta nodum infra cuppam” (the better way is to place the right hand above the node, the left below it), raises it a little for a moment and then replaces it on the “R. VIII, 7. 44 From this on with index finger and thumb held together. M See p. 353, note 35. “The rubric says (R. VIII, 7) "Si opus sit," but as it is difficult to detect when of the there is a tiny particle clinging to the finger or thumb rubricians say that the Celebrant should, as a rule, take the precaution of rubbing the finger and thumb together over the chalice after each touching of the Sacred Host. 370 THE RITE OF LOW MASS corporal. Still holding the chalice with both hands, while saying item tibi gratias agens he bows his head — not any longer, after the Consecration, to the cross, but to the Sacred Host. Then holding the chalice with the left hand still placed below the node, with the right he makes the sign of the cross over the chalice, the little finger tracing the lines of the cross from edge to edge, while saying benedixit. As usual he divides the word as the ψ in the Missal indicates — bene while drawing the down stroke of the cross, dixit while tracing the transverse stroke. 24. Then holding the chalice at the node with his right hand, and transferring the left to the base — the joined thumb and index above, the other fingers beneath it — he raises the chalice a little57 (“tenens illud parum Elevatum” says the rubric of the Canon), and bends down over it,8 laying his forearms on the outer fold of the corporal. With bowed head he pronounces the words of consecration — distinctly, continuously, attentively, reverently, and silently (cf. § 18). The Cele­ brant should not place his mouth too close to the chalice nor should he breathe into it. The Elevation of the Chalice 25. When he has pronounced the last word (peccatorum') of the for­ mula of Consecration, and no sooner, the Celebrant replaces the chalice on the corporal, stands erect, places both hands on the corporal and genu­ flects, saying secretly meanwhile Haec quotiescumque, etc. Then he takes the chalice in both hands, the right hand holding it at the node, the left at the base (cf. §23), and slowly raises it in a straight line, over the corporal, so that the cup appears above his head50 and can be seen with­ out difficulty by the congregation. While elevating the chalice the Cele­ brant keeps his eyes fixed on it.00 26. Having held the chalice aloft for a moment, for the adoration of the people, he reverently lowers it, in a straight line, and places it on the corporal, in the spot where it had previously been. He then covers it with the pall and genuflects — his hands laid on the altar within the corporal. During the Elevation the Celebrant must be careful not to touch the corporal, and still less the Sacred Host, with the maniple or the edge of the chasuble (if this be a short one). ” Many rubricians say that the Celebrant should not tilt the chalice. There seems no good reason why, if he wishes, he should not tilt it a little towards himself. M See p. 302. w In practice it will be found necessary to raise the chalice until its base is at least on a level with the Celebrant’s eyes. If the chalice be a low one. it will be necessary to raise it still higher. “R. VIII, 5. Elevation of the Sacred Host CHAPTER ΧΠ THE CANON FROM THE CONSECRATION TO THE PATER NOSTER I. Unde et memores Reposito Calice et adorato, Sacerdos stans ante Altare, extensis manibus ante pectus, dicit secreto: Unde et memores, etc. Cum dicit: de tuis donis, ac datis, jungit manus ante pectus: et cum dicit: Hostiam φ puram, Hostiam ►p sanctam, Hostiam ψ immaculatam, manu sinistra posita super Altare intra Corporale, dextera signat ter communiter super Hostiam et Calicem, et semel super Hostiam tantum, et semel super Calicem tantum, dicens: Panem sanctum vitae aeternae, et Calicem ψ salutis perpetuae: deinde stans ut prius extensis manibus, prosequitur: Supra quae propitio, etc. Cum dicit: Supplices te rogamus, etc., inclinat se ante medium Altaris, manibus junctis super illo positis. Cum dicit: ex hac Altaris participatione, osculatur Altare, manibus hinc inde super Corporale positis. Cum dicit: sacrosanctum Filii tui, jungit manus, et dextera signans semel super Hostiam tantum, et semel super Calicem, sinistra super Corporale posita, dicit: Cor φ pus, et San^guinem sumpserimus, et cum dicit: omni benedictione φ caelesti, seipsum signat a fronte ad pectus signo crucis, sinistra posita infra pectus, et prosequitur: et gratia repleamur. Cum dicit: Per eundem, jungit manus.1 1. Having genuflected after the Elevation of the chalice, the Celebrant extends his hands — now with thumb and index finger joined — before his breast and recites the anamnesis2 Unde et memores. While saying de tuis donis he joins his hands,3 then lays his left hand on the corporal and with his right makes the sign of the cross three times over the chalice and Host together,4 once over the Host alone, and once over the chalice alone, as directed in the prayer — dividing the words as the text indicates. He should make these crosses slowly and reverently, keeping his elbow close to his side, and with a very slight pause between each sign. Extend­ ing his hands once more he reads the prayer Supra quae. Supplices 2. At the end of that prayer he steps back a little from the altar, lays his joined hands5 on the edge of the table — not, however, on the corporal, 1 R. IX, 1. ’See Glossary, p. 721. ’ Because about to bless, ci. R. VII, 5. 4Seep. 291. ‘See p. 2S4. 371 ! 372 THE RITE OF LOW MASS even after the Consecration'' — and, bowing low,7 recites the prayer Supplices. As he is to be deeply bowed during the first part of this prayer, and make liturgical gestures during the second part, he should know the prayer by heart so that he need not raise his eyes to read it from the altar-card. After the word quotquot, and just before pronouncing ex hoc altaris participatione (as the rubric of the Canon suggests — for he should not try to pronounce words while actually kissing anything), he separates his hands, lays them on the corporal, and kisses the altar, being careful not to touch the Sacred Host. While reciting sacrosanctum Filii tui, he joins his hands, then lays the left on the corporal, and with the right makes the sign of the cross over the Sacred Host alone at Corpus, and over the chalice8*alone at Sanguinem. He then places his left hand under his breast, with the tips of only the middle, ring, and little fingers touching the chasuble, while he makes the sign of the cross. In signing himself, the forehead and breast are touched while saying “omni benedic­ tione caelesti,” and the left and right shoulders while saying “et gratia repleamur.” As he recites the conclusion he joins his hands. II. The Remembrance Dead Cum dicit: Memento, Domine, famulorum jamularumque tuarum, etc., ex­ tensis et junctis manibus ante pectus, et usque ad faciem elevatis, et intentis oculis ad Sacramentum super Altare, facit commemorationem fidelium Defunc­ torum, de quibus sibi videtur, eodem modo ut dictum est de commemoratione vivorum. Qua commemoratione facta, stans ut prius extensis manibus, prose­ quitur: Ipsis Domine, et omnibus in Christo, etc., et in fine ad: Per eumdein, jungit manus, et caput inclinat? of the 3. While saying the words Memento . . . pacis, the Celebrant opens his hands, raises them in an arc (without raising his eyes) and joins them again before the lower part of his face,10*as at the memento of the living (p. 360). He should terminate the action and the words in somno pacis at the same time (as the position of the rubric in the Canon suggests), which will make it necessary to open, raise, and rejoin his hands slowly. Then, with his eyes fixed on the Sacred Host,11 he prays for a little time for such dead persons as he wishes. This he may do orally — in the secret voice — or mentally. He ought explicitly to determine those for whom •S.R.C. 2572”. ' Rubric of the Canon. ‘See p. 291. •R. IX, 2. Scc p. 284. Some rubricians interpret this rubric differently, and direct the Cele­ brant to open his hands, join them again, and only then to raise them before his face; but the majority interpret the rubric in the same way as that for the memento of the living, i.e., to raise the hands arcwise (as for the Gloria in excelsis and the Creed, but higher for the memento). 11 This means that he must bow his head somewhat, as is explicitly prescribed for the memento of the living (R. VIII, 3). THE CANON AFTER THE CONSECRATION 373 he intends to intercede, and, if they be many, he may do this before Mass and review his intention briefly at the Memento.12 Formerly the names of the dead to be prayed for publicly were read out at the place in the prayer indicated by N. et N., but now these letters are ignored, and, as the rubric in the Canon makes clear, the Celebrant does not pause to name the dead until after the words in somno pacis. The prayer as a liturgical prayer is for the “faithful departed” and as such for members of the Church alone.13 It is becoming, but not of obligation, for the Cele­ brant to mention here the person or persons for whom the Mass is being offered (if it be applied to the dead), and to remember the deceased rela­ tives, friends, and benefactors of the person who gave an offering for the Mass, and also his own. Having made his remembrance of the dead, the Celebrant raises his head erect, holds his hands once more disjoined before his breast, and continues the prayer Ipsis, Domine. While saying the conclusion he joins his hands, and, though the Holy Name does not occur, he bows his head to the Sacred Host.14 III. Nobis Quoque Peccatoribus Cum dicit: Nobis quoque peccatoribus, vocem aliquantulum elevat et dex­ tera manu pectus sibi percutit, sinistra posita super Corporale, et prosequitur secreto: jamulis tuis, etc., stans manibus extensis, ut prius. Cum dicit: Per Christum, Dominum nostrum. Per quem haec omnia, Domine, semper bona creas, jungit manus ante pectus: deinde manu dextera ter signans communiter super Hostiam et Calicem, dicit: Sancti ψ fleas, vivi ψ fleas, bene ψ dicis, et praestas nobis. Postea discooperit manu dextera Calicem, et genuflexus Sacramentum adorat: tum se erigit, et reverenter accipit Hostiam inter pol­ licem, et indicem dexterae manus, et cum ea super Calicem, quem manu sinistra tenet circa nodum infra cuppam, signat ter a labio ad labium, dicens: Per 4« ipsum, et cum ψ ipso, et in ψ ipso. Et similiter cum Hostia signat bis inter Calicem, et pectus, incipiens a labio Calicis, et dicit: est tibi Deo Pa ψ tri omnipotenti, in unitate Spiritus ψ Sancti. Deinde tenens manu dextera Hostiam super Calicem, sinistra Calicem, elevat eum aliquantulum simul cum Hostia, dicens: omnis honor et gloria, et statim utrumque deponens, Hostiam collocat super Corporale, et si opus sit, digitos extergit, ut supra; ac pollices 12 See the remarks on the memento of the living (p. 360). " But see remark (on p. 361) in connec­ tion with the memento of the living. “This is the only instance in which the rubrics prescribe a bow at the conclusion Per (eumdem) Christum, Dominum nos­ trum, and rubricians give no satisfactory explanation of it. It may be due to a copy­ ist’s error. It is not found in the Ritus Servandus (1502) of John Burckard (mas­ ter of ceremonies of Innocent VIII and Alexander VI, who in 1502 drew up and published, by order of the latter, the Ordo Missae. It is from this that the rubrics of the Mass in great part are taken). This was the precursor of the Missal of Pius V that appeared in 1570. In this Missal the rubric, prescribing the bow is found in the Ritus, but not in the Canon. In the Roman Missal of Urban VIII (1634) it appears in the Canon also, as we have it now. (Cf. Ques­ tions Liturgiques, March, 1929, p. 111.) 374 THE RITE OF LOW MASS et indices ut prius jungens, Calicem palla cooperit, et genuflexus Sacramentum adorat.18 4. At the three words Nobis quoque peccatoribus, for which the “me­ dium” tone is used,10 the Celebrant, standing erect, places his left hand on the altar within the corporal, while with his right17 he strikes his breast. Then, extending his hands as before, he continues the prayer silently. 5. The general rule about bowing the head slightly, to the book or, on occasion, to an image or relic, at the mention of a saint’s name on his feast, etc.,18 is applicable to this prayer.10 At the conclusion the Celebrant joins his hands, but does not bow his head, and there is no Amen, since the prayer that follows is a continuation of Nobis quoque peccatoribus (as the rubric of the Ritus shows). The Little Elevation 6. At the words sanctificas, etc., having laid his left hand on the cor­ poral, with his right the Celebrant makes the sign of the cross three times over both the chalice and the Sacred Host together,20 dividing the words as the text indicates. Then, having placed the second and third fingers of the left hand on the base of the chalice for greater security,2’ he uncovers the chalice,22 and genuflects (both hands within the corporal, according to the rule). Pressing a little with the first finger of the left hand on the edge of the Sacred Host, he takes It between the thumb and index finger of the right hand, holding It below the centre of the right­ hand half, the other fingers extended and held together. Then, with the thumb and index finger once more joined, he transfers his left hand to the node of the chalice,23 which is held flat on the table of the altar and not tilted. He raises the Sacred Host and with It makes the sign of the cross three times over the chalice, close to but not within the top of the cup. He passes the Host from lip to lip, but without touching the chalice, while he says silently the words per ipsum, etc., dividing them as the Missal indicates. When making these crosses the Celebrant should move the hand and forearm, not merely the hand from the wrist. 7. Still holding the chalice with the left hand, he slowly makes the sign of the cross with the Sacred Host twice between the outside of the “R. IX, 3. “ P. 276. ” I.e., with the tips of the middle, ring, and little fingers. uSee p. 300. "A reminder of it is usually marked on the correct date in the diocesan Ordo. The “John” is St. John the Baptist, who has two feasts (June 24 and August 29); St. Stephen has two feasts also (December 26 and August 3), and so has St. Agnes (Jan­ uary 21 and 28). ” See p. 291. 3* See p. 3S3. ε See p. 368. “ Holding it as described on p. 369, § 23. THE CANON AFTER THE CONSECRATION 375 chalice (not touching it) and himself, keeping the Host on a level with the top of the chalice — “inter calicem et pectus" — and not bringing It outside the corporal. While doing this he says silently the words “est tibi Deo," etc., dividing them as the Missal indicates by the crosses.24 He holds the Sacred Host over the centre of the mouth of the chalice — he may rest his second finger on the edge of the chalice, the remaining fingers touching the cup on the outside — and then raises the chalice some three or four inches off the altar and with it the Sacred Host, while saying silently the words omnis honor el gloria. Next, without any pause, he replaces the chalice on the corporal and lays the Sacred Host on the corporal in its usual place (across the first crease), meanwhile keeping his left hand at the node of the chalice. He then lightly rubs the thumb and index finger of the right hand together over the chalice, rejoins them, covers the chalice, places both hands on the altar within the corporal, and genuflects. ’‘The division in the Canon is better than the one in R. IX, 3. CHAPTER XIII FROM PATER NOSTER TO THE COMMUNION I. Pater Noster Celebrans, cooperto Calice adoratoque Sacramento, erigit se, et manibus extensis hinc inde super Altare intra Corporale positis, dicit intelligibili voce: Per omnia saecula saeculorum, et cum dicit: Oremus, jungit manus, caput Sacramento inclinans. Cum incipit: Pater noster, extendit manus, et stans oculis ad Sacramentum intentis, prosequitur usque ad finem. Responso a ministro: Sed libera nos a malo, et a Celebrante, submissa voce: Arnen, manu dextera, pollice et indice non disjunctis, Patenam aliquantulum purificatorio extergens, eam accipit inter indicem et medium digitos: quam tenens super Altare erectam, sinistra super Corporale posita, dicit secreto: Libera nos, quaesumus, etc.1 1. Having genuflected, the Celebrant, keeping both hands on the altar on the corporal, says aloud Per omnia saecula saeculorum, to announce the conclusion of the Canon. When the server has answered Amen, the Celebrant adds Oremus, at the same time joining his hands before his breast and bowing his head to the Sacred Host. Then, erect, he says Praeceptis, etc. As he begins Pater noster he extends his hands before his breast and Axes his eyes on the Sacred Host, keeping them there for the entire prayer (unless, in a sung Mass, he may need to read the notes). The Embolism (Libera)2 2. When the server has said Sed libera nos a malo, the Celebrant adds Amen, in the subdued voice.3 Then with his right hand, the thumb and index finger still held together, he takes the paten from under the puri­ ficator and corporal, and lays it flat on the altar outside the corporal. Keeping it steady by placing on it the second and third fingers of the left hand, and taking care not to touch the Sacred Host with the maniple or the left sleeve, he wipes the entire concave surface of the paten lightly' with the purificator. Tn doing this he uses the second and third fingers of his right hand. Then, having placed his left hand on the altar within the XVI, 2). As the rubric of the Canon is printed immediately after the music of Pater noster, it may perhaps be for Masses that are sung. 4 ‘‘Aliquantulum” says the rubric. ’R. X, 1. ’See Glossary, p. 723. * So R. X. 1 (submissa voce) and most rubricians follow that. The rubric in Canon Missat, however, is secreto and some prefer to follow that (possibly because of R G. 376 PATER NOSTER TO THE COMMUNION 377 corporal, with the right he puts the purificator on the table of the altar some distance towards the Epistle corner (so that later, after the second ablution, it may be within easy reach). Next, taking the paten between the joined thumb and index finger and the second finger of the right hand, he holds it upright, so that its lower edge rests on the altar, close to but not on the corporal, its concave surface facing the middle of the altar. 3. Thus holding the paten with his right hand, the left hand laid on the corporal, he begins the silent recitation of the Embolism {Libera nos). For the bows of the head during this prayer, at the names of our Lady and of the Saints, he follows the general rule.3 II. The Fraction and Agnus Dei Antequam Celebrans dicat: Da propitius pacem, elevat manu dextera Patenam de Altari, et seipsum cum ea signat signo Crucis, dicens: Da propitius pacem in diebus nostris. Cum signat se, manum sinistram ponit infra pectus; deinde Patenam ipsam osculatur, et prosequens: ut ope miseri­ cordiae tuae, etc., submittit Patenam Hostiae, quam indice sinistro accom­ modat super Patenam, discooperit Calicem, et genuflexus Sacramentum adorat; tum se erigens, accipit Hostiam inter pollicem et indicem dexterae manus, et cum illis ac pollice et indice sinistrae manus eam super Calicem tenens, reverenter frangit per medium, dicens: Per eundem Dominum nos­ trum Jesum Christum, Filium tuum, et mediam partem, quam inter pollicem et indicem dexterae manus tenet, ponit super Patenam; de alia media, quam sinistra manu tenet, frangit cum pollice et indice dexterae manus particulam, prosequens: Qui tecum vivit ct regnat, et eam inter ipsos dexterae manus pollicem et indicem retinens, partem majorem, quam sinistra tenet, adjungit mediae super Patenam positae, interim dicens: In unitate Spiritus Sancti Deus; et particulam Hostiae, quam in dextera manu retinuit, tenens super Calicem, quem sinistra per nodum infra cuppam retinet, intelligibili voce dicit: Per omnia saecula sacculorum. K. Arnen, et cum ipsa particula signans ter a labio ad labium Calicis, dicit: Pax Domini sit semper vobiscum. Res­ ponso per ministrum: Et cum spiritu tuo, particulam quam dextera manu tenet, immittit in Calicem dicens secreto: Haec commixtio, et consecratio Corporis, etc. Deinde pollices et indices super Calicem aliquantulum tergit et jungit, Calicem Palla cooperit, et genuflexus Sacramentum adorat, surgit, et stans junctis manibus ante pectus, capite inclinato versus Sacramentum, dicit intelligibili voce: Agnus Dei, qui tollis peccata mundi; et dextera percutiens sibi pectus, sinistra super Corporale posita, dicit: miserere nobis, et deinde non jungit manus, sed iterum percutit sibi pectus, cum dicit secundo: miserere nobis, quod ct tertio facit, cum dicit; dona nobis pacemP Signing II imselj with the Paten 4. Having said et omnibus sanctis of the Embolism, the Celebrant places his left hand (the joined thumb and index finger not touching the ■ P. 300. * R X. 2. 378 THE RITE OF LOW MASS chasuble) under his breast, and with the right signs himself with the paten, actually touching his forehead, breast, and shoulders with its upper edge. He says da propitius while touching the forehead, pacem while touching the breast, in diebus at the left shoulder, and nostris at the right, and then kisses the paten. It is more becoming to kiss it at the edge than in the centre,7 and at the upper edge, above the index finger, so as to avoid the part over which the Sacred Host will pass later. 5. He continues the silent recitation of the prayer, ut ope misericordiae tuae, etc., and, pressing lightly on the Sacred Host on its left side with the index finger of the left hand so as to raise It a little, he slips the patten under It with the right hand.8 When the Host lies in the centre of the paten, where It has been arranged with the forefinger of the left hand, the Celebrant with his right hand, or with both hands, places the paten so that it rests on the foot of the chalice.9 He then removes the pall with the right hand, while resting the left on the base of the chalice, after which he places both hands on the corporal and genuflects. The Fraction 6. Then with either the left or right forefinger, the Celebrant pushes the Sacred Host towards the right-hand lower edge of the paten and taking It — about the middle of the right-hand side — between the thumb and index finger of the right hand, he holds It over the chalice. There lie takes It also, about the middle of the left side, with the thumb and index finger of the left hand, and reverently and quietly (so as not to scatter any fragments) breaks It down the middle into two equal parts.10 In doing this he keeps the Host lowered a little into the chalice. He holds It in both hands close to the line down the middle; and if the line of cleavage was not previously prepared, he may have to bend It slightly back and forward in order to break It. The Commingling 7. While breaking the Host, the Celebrant says secretly and slowly Per eumdem . . . tuum, bowing his head to the Host at the Holy Name. ’S.R.C. 1711 *. ' Moving the paten, of course, from the Epistle side towards the Gospel side. ’The rubric docs not determine where the paten, with Sacred Host on it, is to be placed. To avoid touching the spot where the Host had lain — lest any stray par­ ticles might adhere to the bottom of the paten — rubricians recommend that the paten should be laid cither a little towards the Epistle side near the font nf the chalice, or (the commoner and better practice) on the foot of the chalice, so that the paten slopes a little. 10 To facilitate this fraction, if lines are not drawn in the making of the altar breads, the Celebrant may trace a line with the paten down the middle of the Host, and also mark the small piece for the frac­ tion, either when preparing the chalice be­ fore Mass, which is the better time to do it (p. 316), or at the Offertory. PATER NOSTER TO THE COMMUNION 379 Still holding the left-hand half of the Host over the chalice, he replaces the other half on the paten, and then he may run his thumb and index down the line of the fraction of the left half to detach into the chalice any tiny loose fragments that may be there. He then rubs his thumb and finger together over the chalice. Next, with the thumb and forefinger of the right hand, he breaks off a fragment from the lower corner of the left half of the Host11 — “particula,” say, a sixth or even less of the half, although it may be larger than this if he wishes. Holding this frag­ ment over the chalice with his right hand,12 with his left he places the remaining part of the left half of the Host on the paten, close beside the right half, so that the Host, save for the small fragment that he has detached, lies re-formed on the paten. 8. While detaching the fragment the Celebrant continues silently Qui tecum vivit, and, while placing the greater part of the left half of the Host beside the right half on the paten, he says in unitate Spiritus Sancti Deus. 9. Placing his left hand in the usual manner on the node of the chalice, and still holding the fragment of the Host in his right over the cup. he says aloud Per omnia saecula saeculorum. The server answers Amen. Then the Celebrant, moving his hand and forearm quietly, makes with the Sacred Particle three crosses over the mouth of the chalice, moving the Particle from edge to edge, but without touching the chalice. He makes the first cross while saying aloud Pax Domini, the second at the words sit semper, and the third at vobiscum, dividing these words as the text of the Canon indicates. When the server has replied Et cum spiritu tuo, and not sooner, the Celebrant drops the Sacred Particle into the Precious Blood, saying silently Haec commixtio, etc. At the Holy Name he bows his head to the chalice. Agnus Dei 10. When he has finished the formula of the commingling with the word Amen, he purifies the thumb and index finger of each hand by rubbing them lightly together over the chalice. While doing this he may, for greater safety, clasp the other fingers, held together, around the cup on the outside. He rejoins his fingers, and with his left hand on the foot of the chalice, he covers it and genuflects. 11. Rising he joins his hands before his breast and bowing,13 says aloud Agnus Dei. At the words Miserere nobis, having laid his left hand on the altar within the corporal, with the right he strikes his breast, “S.R.C. 1275 *. 11 The middle, ring, and little fingers held together and outside the cup. “ See p. 302. 380 THE RITE OF LOW MASS touching it with the tips of the middle, ring, and little fingers (but not touching the chasuble with the joined thumb and index finger), keeping his elbow close to his side. He does not again join his hands, but retain­ ing his left hand on the altar, continues the second Agnus Dei while slowly moving his right hand from his breast towards the altar14 and strikes his breast again at Miserere nobis. Finally he strikes it at dona nobis pacem. III. Prayers Before Communion Tunc manibus junctis supra Altare positis, oculisque ad Sacramentum intentis, inclinatus dicit secreto: Domine Jesu Christe, etc. Qua Oratione finita . . . statim subjungit alias Orationes, ut in Ordine Missae.15 12. Placing his joined hands on the altar, but not on the corporal,16 bowed, and with his eyes fixed all the while on the Sacred Host,17 the Celebrant says secretly the prayers Domine Jesu Christe, qui dixisti; Domine Jesu Christe, Fili Dei vivi, and Perceptio. As he is already bowed, he does not bow his head when he pronounces the Holy Name. IV. Domine, non sum dignus Quibus Orationibus dictis, genuflectens Sacramentum adorat, et se erigens dicit secreto: Panem caelestem accipiam, etc.; quo dicto, dextera manu accipit de Patena reverenter ambas partes Hostiae, et collocat inter pollicem et indicem sinistrae manus, quibus Patenam inter eundem indicem et medium digitos supponit, et eadem manu sinistra tenens partes hujusmodi super Patenam inter pectus et Calicem, parum inclinatus, dextera tribus vicibus percutit pectus suum, interim etiam tribus vicibus dicens voce aliquantulum elevata: Domine, non sum dignus, et secreto prosequitur: ut intres, etc.18 13. When he has completely finished the three prayers, the Celebrant stands erect. Then with his hands placed flat on the altar on the corporal he genuflects. Having arisen, not sooner, he says secretly Panem caelestem . . . invocabo. When he has finished this — and no sooner, for the rubric is “quo dicto” and accipiam was said in reference to the future — he lays the index finger of the left hand on the left half of the Sacred Host, and, if necessary, the thumb on the right half and gently pushes the two halves towards the right, to a little beyond the edge of the paten, so that he can easily take them at the top, between the forefinger and thumb of the right hand (holding them at the break). Fie then passes them ’‘The interval between each striking of the breast is so brief that it is scarcely nec­ essary to lay the right hand on the table of the altar (according to the general rule), but the Celebrant may do so if he likes, or he may rest it momentarily under his breast. ”R. X, 3. “See p. 284 and S.R.C. 2572”. 17 Hence these prayers should be known by heart. ” R. X, 4. PATER NOSTER TO THE COMMUNION 381 into the left hand, and there, between forefinger and thumb, he holds them upright and together, so that they again form the round figure of the Host, less, of course, the particle that had been dropped into the Precious Blood. It is easier to do this, if one half very slightly overlaps the other. Then he takes the paten between the joined thumb and index finger and the second finger of the right hand and transfers it to the same fingers of the left hand where, supported by the other fingers, it is held under the Sacred Host. As far as possible he should avoid holding the paten at the spot over which the Sacred Host had passed, lest there be any tiny fragments there. 14. Holding his left hand — which holds tlie Host and paten — some inches over the corporal and with his right hand on the altar within the corporal, bowing somewhat, he says “devoutly and humbly” (Canon) in the medium voice,19 Domine, non sum dignus. While he says these words he strikes his breast lightly with his right hand,20 touching the chasuble with the tips of the second, third, and fourth fingers only. He finishes the rest of the prayer silently. Twice more he repeats the prayer in the same voice and with the same gesture. Between each striking of the breast he may, as at Agnus Dei, either momentarily rest the right hand on his breast, or move the hand slowly away from the breast in preparation for the next stroke, or momentarily place his hand on the altar (on the corporal). V. The Communion Celebrant Quibus tertio dictis, ex sinistra accipit ambas partes praedictas Hostiae inter pollicem et indicem dexterae manus, et cum illa supra Patenam signat seipsum signo Crucis, ita tamen ut Hostia non egrediatur limites Patenae, dicens: Corpus Domini nostri Jesu Christi custodiat animant meant in vitam aeternam. Arnen: et se inclinans, cubitis super Altare positis, reverenter easdem ambas partes sumit: quibus sumptis, deponit Patenam super Corpo­ rale, et erigens se, junctis indicibus et pollicibus, ambas quoque manus ante faciem jungit, et aliquantulum quiescit in meditatione sanctissimi Sacramenti.21 15. When he has finished the third Domine, non sum dignus, the Cele­ brant stands erect, with the index finger and thumb of the right hand places the right half of the Sacred Host over the left (to make it easier to put the Host into his mouth), takes the overlapped halves at their lower edge in his right hand, and holding them over the paten, makes with them reverently the sign of the cross before his breast. This cross will be made (a) before the upper part of the breast, as he is to “sign himself”; (ά) so that the lines of the cross do not go beyond the limits ’’See p. 276. ’’See p. 292. , of the ” R. X, 4. 382 THE RITE OF LOW MASS of the paten. He says secretly22 the words Corpus Domini nostri Jesu Christi as he draws the vertical line of the cross, bowing his head at the Holy Name,23 and the remaining words (custodiat, etc.) are pronounced while making the transverse line. 16. Then, leaning his forearms on the table of the altar, bowed, and with the paten held all the while under the Sacred Host, the Celebrant without any delay places the two parts of the Host reverently in his mouth. With his left hand (or with both hands) he puts the paten on the corporal either a little to the Gospel side or resting on the base of the chalice, in either case avoiding the spot on the corporal where the Host had lain. He then stands erect, rejoins the index finger and thumb of the right hand, and joining his hands raises them “before his face” (not, however, touching chin, lips, or nose) and rests for a little time in meditation on the Most Holy Sacrament. 17. The rubric does not direct the Celebrant to purify the right fore­ finger and thumb by rubbing them together after the reception of the Sacred Host; some authors prescribe this purification, others are against it because of the silence of the rubrics. If he purifies the fingers, he will do so over the paten, as the chalice is covered. Neither does the rubric prescribe any bow while the Celebrant consumes the Host in meditation, and it does not seem quite becoming to bow when the Sacred Species are actually in his mouth. During his meditation the Celebrant may close his eyes, although it is not prescribed, and meanwhile, having moistened the parts of the Host between his tongue and palate,24 he swallows them as soon as possible, since the sacrament consists in eating the Body of Christ. Should a particle adhere to his palate or teeth he detaches it with his tongue (not with his finger). If, however, a small particle should still remain after he has swallowed the Host, he need not be anxious about it, since it will dissolve and be swallowed when he drinks the Precious Blood or the ablutions. 18. The time of meditation after the reception of the Sacred Host should be short — the rubric says “aliquantulum requiescit.” The Cele­ brant has received only part of the Sacred Banquet, and the pause is not so much for private prayer as for the purpose of swallowing the Sacred Host, for no pause is prescribed by the rubrics after the reception of the Precious Blood. ” Neither the rubric of the Ritus nor the Canon indicates the tone of voice for these words, and so it has to be deter­ mined by reference to the general rule given at the end of Rubricae Generales, XVI, 1. “S.R.C. 2850‘. 14 While it is more reverent to avoid chewing the Sacred Host, the Celebrant may do so if necessary. Not the Body of Christ, but the accidents are subject to the teeth. PATER NOSTER TO THE COMMUNION VI. The Purification 383 Corporal Deinde depositis manibus dicit secreto: Quid retribuam Domino pro omni­ bus quae retribuit mihi? Et interim discooperit Calicem, genuflectit, surgit, accipit Patenam, inspicit Corporale, colligit fragmenta cum Patena, si qua sint in eo, Patenam quoque diligenter Tum pollice et indice dexterae manus super Calicem extergit et ipsos digitos, ne quid fragmentorum in eis remaneat.2' of the 19. Having swallowed the Sacred Host and finished his meditation, the Celebrant lowers his hands, places the left hand on the foot of the chalice, with the right removes the pall, and then — placing his hands, as usual, on the table of the altar, within the corporal — genuflects. Meantime he recites secretly Quid retribuam . . . mihi? and no more. As he is about to purify the corporal he may do three things which the rubrics do not mention, but which some authors recommend: (i) He may, with his left hand, move the Missal-stand a little to the left, to give more room; (ii) he may at once purify the paten into the chalice, if he notices any fairly large particles on it (tilting it over the chalice, or even knocking it lightly against the edge, but without noise) ; (iii) he may move the chalice a little in a straight line towards the back of the corporal, if space allows, to give more room for the purification of the corporal. 20. He then takes the paten in his right hand between the forefinger (joined to the thumb) and the second finger and inspects the corporal to see if it contains any particles of the Sacred Host. If it does, he gathers them up on the paten, and then holding this in his left hand over the chalice (which he previously draws near, if he had moved it back) he carefully, “diligenter,” purifies it by passing the thumb and index finger of the right hand lightly over the surface, and then rubs them together over the chalice (not at its edge) to dislodge any fragments that may have clung to them.20 21. Thus simply and briefly the rubric describes the purification of the corporal and paten. The following paragraph (5) of the Ritus, which deals with small Hosts for Holy Communion that may be on the corporal, says that the Celebrant is to give careful attention lest any fragment, however small, should remain on the corporal. Hence, even if the Celebrant should not notice any fragments when he inspects the corporal (as the rubric directs), it is well — as the rubricians all agree — and it is the common practice, always to pass the paten lightly and systemati- “r. X, 4. ** In the one case (see below) where there are small Hosts (which had been conse­ crated to be given in Holy Communion) on the corporal, the Celebrant may postpone the purification of this until after the dis­ tribution of Holy Communion, and at this point purify the paten only. 384 THE RITE OF LOW MASS cally (not here and there, without any order) a few times over the place where the Sacred Host(s) had Iain. If the Celebrant detects on the corporal or paten particles that are clearly not fragments of the Sacred Host (e.g., hairs, pieces of wax, particles of dust dark in colour) he not only may, but he ought to, remove them with the tip of the second finger of the right hand, and not put them into the chalice, for this would show a want of due respect for the Precious Blood. While the purification of the corporal and paten should be done care­ fully, that is, methodically and with due attention, as the rubrics direct, it should not be done in a scrupulous manner. It is obvious that the rubrics do not expect the Celebrant to seek for tiny fragments with a microscope since they say that he is to look at the corporal and collect particles, if there are any visible. Hosts Consecrated on the Corporal Si vero adsint Hostiae consecratae super Corporale positae pro alio tempore conservandae, facta prius genuflexione, reponit eas in vas ad hoc ordinatum, et diligenter advertit, ne aliquod fragmentum, quantumcumque minimum, remaneat super Corporale; quod si fuerit, accurate reponit in Calicem.27 22. If there should be on the corporal some small Hosts which are to be used, not now but in the future, for Holy Communion,28 the Celebrant, having purified the corporal and paten, lays the paten aside for a moment, genuflects, places these Hosts in the ciborium intended for them, covers it, and places it aside at the back of the corporal (on either the Epistle or Gospel side). He again takes the paten, purifies the place on the corporal where these Hosts had lain, and then purifies the paten over the chalice. To avoid delay between the Communion of the priest under the form of bread and that under the form of wine, only in this case20 is this short interruption ordered by the rubrics. In all other cases Hosts, large or small, other than that of the Mass, are to be dealt with after the con­ sumption of the Precious Blood. The rubric says that the Hosts in this special case are to be “put into the vessel prepared for them” and the corporal is to be purified; but the ciborium is not to be veiled and placed in the tabernacle until after the consumption of the Precious Blood. ” R. X, 5. “This will occur only on the rare occa­ sion when a ciborium is not available at the beginning of Mass but is brought to the altar in the course of the Mass. 3 Or in the still rarer case where a Host is consecrated for a lunette (which was not available at the beginning of Mass) and is put into it now, and not exchanged for a consecrated Host already in the lunette (for this exchange would be made later, cf. p. 386). PATER NOSTER TO THE COMMUNION VII. The Consumption 385 Precious Blood Post extorsionem Patenae, junctis pollicibus et indicibus, Calicem dextera manu infra nodum cuppae accipit, sinistra Patenam, dicens: Calicem salu­ taris, etc., et signans se signo Crucis cum Calice, dicit: Sanguis Doniini nostri, etc., et manu sinistra supponens Patenam Calici, stans reverenter summit totum Sanguinem cum particula in Calice posita.30* 23. After the purification of the paten the Celebrant rests his left hand — holding the paten between the index and second fingers — on the corporal, and takes the chalice between the index and the other fingers of the right hand either below or at the node™ according to the position of the node and the balance of the chalice, selecting that way of holding it which will be the safer in drinking the Precious Blood. Then, and no sooner,32 he says secretly Calicem . . . ero. When he has finished the prayer, still keeping the left hand with the paten on the corporal, he makes the sign of the cross with the chalice. While drawing the vertical line of the cross he says Sanguis Domini nostri Jesu Christi — bowing his head at the Holy Name33 — and while tracing the transverse line, custodiat . . . aeternam. This sign of the cross will be larger than that made with the Sacred Host, but the transverse line (which will determine the length of the vertical line) should not exceed the width of the shoulders, nor should the top of the chalice in making the vertical stroke be raised above the eyes. 24. Having signed himself with the chalice, the Celebrant raises it to his lips, at the same time holding the paten with his left hand horizontally under his chin (so that it would catch any drop of the Precious Blood, which might accidentally fall), and, standing erect, reverently drinks the Precious Blood and the particle of the Sacred Host that is in It. To avoid the danger of spilling any of the contents of the chalice rubricians recommend the Celebrant to take them in one draught and not to withMR. X, 5. *’ In other places in the Ritus (e.g., VII, S; VIII, 7) the rubric always speaks of holding the chalice "ad nodum infra cup­ pam," but here the words are "infra nodum cuppae," and so some rubricians think that for the consumption of the Precious Blood the chalice should be held under the node. Others, however, say that both expressions of the rubrics mean the same thing and that here as elsewhere the chalice is to be held at the node. It is possible that the change in the wording of the rubric may be unintentional, as in the Ordo Missae of Burchard (1502), on which the Ritus is based, the wording is "nodum infra cup­ pam accipit" (cf. Questions Liturgiques, of the 1926, p. 121). The real point is that the chalice should be held in the manner that is most convenient for drinking its contents with complete safety. Whether, then, the chalice should be held at or under the node, will depend on the form and balance of the chalice. “While the rubric in the Canon seems to leave the Celebrant free to pronounce all the words from Quid retribuam to ero, while purifying the corporal and paten, the Ritus makes it clear that the part calicem salutaris is to be said when he takes hold of the chalice (as the word accipiam suggests). “SR.C. 2850’. 386 THE RITE OF LOW MASS draw the chalice too quickly at the end, but allow the last drops to drain out. If, however, the Celebrant should find this inconvenient, he need not do so, but in removing the chalice from his lips between draughts should not lower it from the level of his mouth. The Celebrant should, as far as possible, drink the entire contents of the chalice — and especially not leave any drops near the edge to come in contact with the pall, in case he covers the chalice for the distribution of Holy Communion. In drinking from the chalice, however, it is not becoming to throw his head back or to tilt the bottom of the chalice too high or to lick the edge of the chalice. Still less should he make a sucking noise while drinking the Precious Blood. Any drops that may remain after a careful, but unaffected, drinking of the chalice will be taken with the first ablution. Should the particle of the Sacred Host which is in the chalice adhere to the side and not pass into the Celebrant’s mouth when he drinks the contents, he may move it to the edge of the chalice with his first finger and swallow it before the purification, or he may pour in the wine of the first ablution and take the particle with it.34 Rubricians favour this second way as it is more reverent and does not entail a special purification of the index finger before again touching the thumb with it.35 Putting Hosts in the Tabernacle 25. Hosts, other than the Host of the Mass, consecrated at the Mass are to be placed in the tabernacle immediately after the consumption of the Precious Blood. The Celebrant places the chalice to one side (the Gospel side, if the ciborium be on the Epistle side)30 on the corporal and covers it with the pall. He draws the ciborium forward and covers it with its veil. Then he removes the altar-card, opens the tabernacle, genuflects if the Blessed Sacrament be within, places the ciborium in the tabernacle,37 genuflects, closes and locks the tabernacle door, replaces the altar-card, and continues the Mass.38 If, however, Holy Communion is to be given, the priest takes out the ciborium from which he is to distribute Holy Com­ munion and puts in the other one before closing the door. The same procedure is followed with a Benediction Host which has been consecrated in the lunette. If, however, such a Host has been consecrated 11 De Defectibus, X, 8. “ For the distribution of Holy Com­ munion see p. 416. The accidents that might occur in the handling of the Sacred Species (e.g., letting a Sacred Particle fall) are dealt with in De Defectibus, at the be­ ginning of the Missal (see Vol. I, Ch. XI). The Celebrant should especially be con­ versant with the directions given in Chap­ ter X, §§ 5, 6, 9, 10, 12, 13, 15. “See p. 327. " Putting it behind a ciborium that may be there already, so that the contents of th s will be used first for Holy Communion. a If the Celebrant is obliged to keep the ciborium on the altar until after Mass, he must finish Mass according to the rite for Mass in presence of the Blessed Sacrament exposed. (See p. 440; and cf. R. X, 7.) PATER NOSTER TO THE COMMUNION 387 on the corporal, the Celebrant opens the tabernacle, genuflects, takes out the lunette, closes the tabernacle if there be a ciborium within, removes the Sacred Host which is in the lunette, divides It into two parts over the paten, places one over the other, and bending down consumes the Host, holding the paten under It as at the consumption of the Host of the Mass.30 The Celebrant does not sign himself with this Host from the lunette, nor does he pronounce any words when receiving It. When he has consumed the Host — standing erect with hands joined before his face, as at the consumption of the Host of the Mass — he removes any fragments from the lunette with the index finger on to the paten. He then genuflects, adjusts the newly consecrated Host in the lunette, places this in its case (or shuts it, if it be encased in glass), closes this, opens the tabernacle, places the lunette within (takes out the ciborium, if Holy Communion is to be given), genuflects, and closes the tabernacle. VIII. The Purification Chalice Quibus sumptis, dicit secreto: Quod ore sumpsimus, etc., et super Altare porrigit Calicem ministro in cornu Epistolae, quo vinum fundente, se purificat: deinde vino et aqua abluit pollices et indices super Calicem, quos abstergit Purificatorio, interim dicens: Corpus tuum, Domine, quod sumpsi, etc. Ablu­ tionem sumit, et extergit os et Calicem Purificatorio: quo facto Purificatorium extendit super Calicem, et desuper Patenam ac super Patenam parvam Pal­ lam; et, plicato Corporali, quod reponit in Bursam, cooperit Calicem Velo, et Bursam desuper ponit, et collocat in medio Altaris, ut in principio Missae.* 40 26. Having drunk the Precious Blood, the Celebrant does not delay in meditation,41 which is not prescribed here by the rubric as it was at the consumption of the Sacred Host, but proceeds at once to the ablution, even though there be some drops of the Precious Blood left in the chalice after he has drunk its contents.42 He places his left hand, still holding the paten, on the corporal and, without moving from the middle of the altar, holds out the chalice over the table of the altar,43 without touching it, to the server, who is standing at the Epistle corner, to receive some wine.14 In the meantime he says silently, Quod ore, etc. **It is, of course, absolutely unlawful to consume the Host from the lunette instead oj the Host of the Mass (placing this in the lunette). The Host of the Mass must always be consumed in the Mass; the eat­ ing of It is an integral part of the Sacrifice. 40 R. X, 5. 4’ S R.C. 2850’. 45 The Celebrant does not again drain the chalice, except when there has been an interval for the distribution of Holy Communion. of the 41 "Super altare," unless the server be too small. 41 If he has distributed Holy Communion, before holding out the chalice he must first (a) purify the Communion plate, if necessary, into the chalice, (&) purify the corporal and paten, if he has given Holy Communion from particles consecrated on the corporal and distributed from the paten, (c) drink the drops of the Precious Blood that, in the interval, will have gath­ ered in the bottom of the chalice (cf. S R C 3068’). 388 THE RITE OF I OW MASS The proper quantity of wine to be taken is about the same as had been taken at the Offertory, so that all the surface of the chalice that had been touched by the Precious Blood will be covered by the wine.4* When the Celebrant has received sufficient wine he raises the chalice slightly as an indication to the server. The Celebrant may then rotate the chalice carefully once or twice in order that the wine will pass over the surface that had been touched by the Precious Blood. He drinks the contents of the chalice at the same point on the edge at which he had received the Precious Blood.4041 *Meanwhile he holds the paten in his left hand under his chin, as he did when consuming the Precious Blood. He then places the paten aside on the corporal to his left, and the chalice in the centre. The Second Ablution 27. Next the Celebrant takes the chalice with the second, third, and fourth fingers of each hand around the cup, and the joined index fingers and thumbs within it. Holding the chalice in this way he goes to the Epistle corner,47 rests the chalice on the table of the altar48*and receives wine and water from the server. These are poured not only over the tips of the thumbs and index fingers, as at the Lavabo, but over any parts that may have come in contact with the Sacred Species.40 The amount of wine and water (together) to be taken will again be about the quantity of the Precious Blood. Rubricians direct that at the second ablution a little wine and a good deal of water be taken: (i) to make sure that when the second ablution has been drunk none of the Sacred Species will remain to be wiped up by the purificator, which would be a want of due reverence;50 (ii) because water is more cleansing than wine (especially than sweet wine, which is sticky) ; (iii) to avoid staining the purificator. While the wine and water are being poured over his fingers and thumbs 43 Cf. S.R.C. 3068’. 14 This will be established by the cross on the base of the chalice. 41 The rubrics of the Missal do not say that the Celebrant goes to the corner for the second ablution and so some authors permit him to take it at the middle (as he does in High Mass). Most authors, how­ ever, in analogy with the Offertory and the Lavabo, and because of the rubric of the Memoriale Rituum (IV, ii, § Ι,η. 19), direct the Celebrant to go to the Epistle corner Th s latter rubric also supposes that the priest holds the chalice over the altar when receiving the second ablution, as the rubrics of the Missal order for the first ablution. " If the server is small, the priest will be obliged to lower the chalice outside the altar. 45 At the Lavabo "extremitates digitorum pollicis et indicis” (R. VII, 6) ; here "pol­ lices et indices” “Some theologians hold that a drop of the consecrated wine (i.e., the Precious Blood) if mixed with even a large quantity of wine—-at least of the same kind of wine — will not lose its consecration ; but will lose it at once if mixed w'ith a greater quantity of a d:ffercnt liquid (e.g., water). PATER NOSTER TO THE COMMUNION 389 the priest may rub these together in order to cleanse them thoroughly. Meanwhile he recites secretly Corpus tuum, etc. He raises the chalice a little to indicate to the server when to stop pouring the wine or water, but the cruets should not touch his fingers. 28. Having thus washed his fingers, still holding them over the mouth of the chalice, he places this on the altar near the corporal, lightly shakes the fingers that are over it to get rid of loose drops, takes the purificator with his right hand, the index finger and thumb no longer held joined, while still keeping the left hand on and over the chalice, and places it on the wet index finger and thumb of the left hand. Then, withdrawing his hands from the chalice, he wipes the thumbs and index fingers while going to the middle of the altar. 29. When he has dried his fingers, the Celebrant lays the folded purifi­ cator across the index finger of his left hand so that it falls down evenly on each side of the hand, and then rests this, momentarily, on the altar, now outside the corporal. Taking the chalice in his right hand, he rotates it — if necessary — once or twice and then drinks the contents from the same part of the chalice from which he had received the Precious Blood. Meanwhile he holds the purificator, folded over his left hand, under his chin. He sets the chalice on the corporal, and holding the purificator with both hands lightly wipes his lips with it. Then he takes the chalice in his left hand, holding it around the cup to prevent strain­ ing it when wiping it, and with his right hand dries it·'·1 carefully with the purificator, beginning with the spot over which the Precious Blood had passed. Having wiped the cup once all around, he reverses the folded purificator and wipes it again. It is not necessary to dry the chalice vigorously,52 nor is it necessary to spend a long time at this action. The drying of the chalice should be done expeditiously but with very quiet movements; and the Celebrant should hold his elbows rather close to his sides to prevent ungainly movements. The Veiling of the Chalice 30. Having dried the chalice, the Celebrant with both hands lays the purificator across the mouth, as it was before the Offertory,53 and over it he places the paten and then the pall. Next he puts the chalice outside the corporal — on the left-hand side is the more convenient — ” At Low Mass this must not be done by the server, even were he in major Orders (SRC. 2572'). “This in time injures the plating. “SRC. 3368 *. 390 . THE RITE OF LOW MASS and folds54 the corporal with both hands.85 Taking the burse with his right hand, he holds it with his left upright on the altar, the opening facing the Epistle corner, and presses on it a little to hold it open if necessary. With his right hand he slips the corporal into it, keeping the unfolded edge nearest the opening of the burse. He then places the burse on the altar and with both hands lays the veil over the chalice, making sure that at least the front of the chalice is completely covered.50 On the top he puts the burse, with the opening away from himself (so that later, when carrying the chalice, the opening will be towards himself). Next, taking the chalice at the node with his left hand, and placing his right on the burse to keep it steady, he moves the chalice to the middle of the altar, places it towards the back (well out of his way when, later, he kisses the altar) and arranges the veil with both hands. Then with hands joined he goes to the Missal, which the server has transferred to the Epistle corner and placed parallel to the edge of the altar (as it was for the Introit, etc.).57 “This is to be done even though another Mass is to follow at once. “To make sure that the fold on which the Sacred Host had lain shall be inmost, and that It shall lie on the same fold at subsequent Masses (which is desirable, though not necessary), the corporal is folded as follows: First the front fold (folding it towards the back of the altar), then the back fold (towards himself), then the right-hand fold (towards the centre), and finally the left-hand fold (towards the centre). “S.R.C. 1379, 1991 *. ” See p. 311. Appendix THE PURIFICATION OF SACRED VESSELS 1. The purification of vessels, other than the chalice and paten, which have come into contact wûth the Sacred Species, i.e., the ciborium and the lunette of the monstrance (with its case), is not dealt with in the rubrics. Rubricians indicate various ways of carrying out this purifica­ tion. Some of the older ways which had obvious defects have been abandoned, and those now in use are dealt with here. 2. The directions of the rubrics (e.g., R. X, 4, 5) regarding the purifi­ cation of the paten and of the corporal are remarkable for their common sense. While inculcating much care and attention in a matter which concerns so intimately the great reverence due to the Most Holy Sacrament, they obviously discourage scrupulosity in purification. Neither PATER NOSTER TO TUE COMMUNION 391 the letter nor the spirit of the rubric demands a microscopic search for tiny particles of the Sacred Host — a thing which is most wearisome to those present at Mass — nor is this the practice of well-trained and conscientious priests. 3. Ordinarily the purification of sacred vessels takes place within the Mass. Only in case of necessity should a priest, vested in surplice and white stole, purify a ciborium, outside of Mass, into the purifying bowl. The contents of this should, in due time — when any small Sacred Particles will have disappeared in the water — be thrown into the Sacrarium, or if there be none, into the fire.1 4. Theologically speaking, a ciborium which contains fragments of Sacred Particles contains the Blessed Eucharist and therefore (a) it must be placed on a corporal, (Z>) if kept for a time, it is put into the taber­ nacle, (c) if handled, the priest should wear a stole. Yet, it is not treated liturgically (when the fragments, even though numerous, are not large enough to be given in Holy Communion) with the full honour that is given when, liturgically speaking, the ciborium contains the Blessed Sacrament. Consequently (a) the priest does not genuflect before a ciborium containing only fragments, (b) no light is carried if it is trans­ ferred from one place to another, (c) if put into the tabernacle to await purification, it is not veiled. Dry Purification 5. A ciborium may receive a dry purification or a wet one. In the first case the ciborium is held firmly at the node in the left hand between the index (joined to the thumb — except outside Mass) and second fingers, and tilted over the chalice.2 With the index finger of the right hand and, if necessary, the thumb, passed lightly3 and methodically over the surface, the priest gathers the fragments into the chalice. This operation may be repeated, if necessary, two or three times; and from time to time the index finger is cleansed free of tiny particles by rubbing it against the thumb over the chalice. Following a dry purification the ciborium must not be wiped with the purificator. Thus to transfer any small fragments that may still be in the ciborium to the purificator would mean that later they would fall from it onto the altar or the floor. IFcZ Purification 6. When the altar breads are well made so that they are almost entirely ‘ Cf. R.R. JV, ii. 8. * It may be lightly tapped beforehand to loosen the fragments. ’Pressure on the particles merely causes them to adhere to the surface of the ciborium. 392 THE RITE OF LOW MASS free of fragments, and when the ciborium has been carefully filled" before the consecration of the breads, the fragments, when the ciborium has been emptied, will be few and a dry purification is quite sufficient.5 This is particularly the case in dry weather, when the surface of the ciborium is not sticky. Λ dry purification alone is the practice of Roman churches. It is especially recommended when newly consecrated particles are immediately to be put into the ciborium,0 for a wet purification would almost always leave it a little damp. 7. Sometimes, however, when the fragments are numerous, or the ciborium is very large (and its bottom can be reached by (he finger only with difficulty), or its surface is not quite dry and so is sticky, a wet purification becomes necessary to cleanse the ciborium thoroughly.’ Usually rubricians recommend the use of wine, but it is necessary to make a distinction. When the altar wine is light and dry (as it generally is, for example, in France or Italy) it is suitable for purifying the ciborium; but when it is heavy and sweet, it is less suitable. In this latter case the best way is to give the ciborium a good dry purification and then receive into it the second ablution — which is nearly all water — and use this to complete the purification. 8. Having, then, consumed the Precious Blood (or the remaining drops of It, if Holy Communion has been given) the Celebrant receives wine into the chalice8 — a little, part of the first ablution, if he is going to purify the ciborium with wine, otherwise the whole first ablution — replaces it on the altar and purifies the ciborium into it,” as described above. He then covers the ciborium, replaces its veil,10 and puts it outside the corporal. Then he drinks the first ablution and proceeds with the second ablution. If, however, he wishes to use the wet purification of the ciborium, having given it a dry purification (which it is well not to omit), he receives wine into it (the remainder of the first ablution — part of which he had already taken into the chalice, to receive the frag4 Sec p. 330. ’It is the only kind of purification pre­ scribed for the paten by the rubrics. “ In such a case the purification should not be altogether omitted. 1 When a dry purification is habitually used, it is well to give a wet one from time to time. ’ If there is a ciborium in the tabernacle awaiting purification, the Celebrant covers the chalice and places it a little to one side, opens the tabernacle, genuflects — if it con­ tains the Blessed Sacrament apart from the unpurified ciborium ; otherwise not — takes out the ciborium, genuflects again (if the Blessed Sacrament be within), and doses and locks the tabernacle. 0 Should there be particles in the ciborium large enough to be given in Holy Com­ munion the priest genuflects and consumes them (or gives them in Holy Communion) ; he may consume a large number, if it be necessary to empty the c borium, for newly consecrated Hosts must not be added to old ones. Should the fragments be rather large, but not large enough to give in Holy Com­ munion, he docs not genuflect, but he may consume such larger fragments separately, instead of putting them into the ablution. 10 See p. 327. PATER NOSTER TO THE COMMUNION 393 merits from the dry purification and so prevent their adhering to the chalice), turns it around, tilted, cautiously once or twice, so that the wine cleanses the surface,11 and then carefully pours the contents into the chalice, over that part of the ciborium over which he had passed the fragments into the chalice at the dry purification. He then places the ciborium aside, drinks the first ablution, goes on with the second ablution of the Mass, as usual, and wipes the ciborium dry only after he has dried the chalice. 9. If, however, he wishes to use the second ablution also — or the sec­ ond ablution alone — for the purification of the ciborium, having drunk the first ablution he places the chalice on the altar, takes the second ablu­ tion into the ciborium — placing it on the altar at the Epistle corner, as he does the chalice, if he has already given it a good dry purification ; other­ wise keeping it held between his hands — holding his fingers over it (as usual), washes the ciborium with the wine and water, pours the contents into the chalice, and, having purified the chalice, consumes them. Only after having dried the chalice, does he dry the ciborium and place it outside the corporal. 10. If, by inadvertence, the Celebrant had drunk the ablutions without purifying the ciborium, he may take some more wine and water (or water alone) into the ciborium and then drink it. Any particles that happen to be therein may be swallowed, as this added ablution forms one, morally, with the Communion and ablutions of the Mass. 11. When the purificator has been used to wipe the ciborium after a wet purification it ought not, when feasible, to be used again until it has been washed. 12. Should the ciborium be needed at once for newly consecrated Particles, it is better to give it only a dry purification into the first ablution in the chalice. Immediately afterwards the new Hosts are placed in the ciborium — the Celebrant having genuflected before touch­ ing them — it is covered, veiled, and placed in the tabernacle, and the Celebrant genuflects before closing the door. Only then does he drink the first ablution. 13. For the lunette and its case, a dry purification is ordinarily suffi­ cient, when the Benediction Host is being renewed. ” If necessary he may use the index finger to wash off with the wine any fragments which tend to stick, and then he wipes it at once with the purificator. CHAPTER XIV THE COMMUNION ANTIPHON AND THE POSTCOMMUNION PRAYERS Celebrante purificato, dum Calicem collocat in Altari, liber Missalis defertur per ministrum ad cornu Epistolae, et collocatur ut in Introitu. Ipse autem minister genuflectit juxta cornu Evangelii, ut in principio Missae. Deinde Celebrans, stans junctis manibus, legit Antiphonam quae dicitur Communio; qua lecta, junctis itidem manibus ante pectus, vadit ad medium Altaris, et eo osculato, vertit se ad populum a manu sinistra ad dexteram, et dicit: Dominus vobiscum, et per eamdem viam redit ad librum, dicit Orationes post Communionem, eisdem modo, numero et ordine, ut supra dictae sunt Col­ lectae. Quibus finitis, claudit librum, et jungens manus ante pectus, revertitur ad medium Altaris, ubi eo osculato vertit se ad populum, et dicit ut supra: Dominus vobiscum, quo dicto, stans junctis manibus ante pectus versus populum, dicit, si dicendum est: Ite, Missa est, et per eamdem viam revertitur ad Altare. Si vero non sit dicendum, dicto Dominus vobiscum, revertitur eodem modo per eamdem viam ad medium Altaris, ubi stans versus ad illud, junctis ante pectus manibus, dicit: Benedicamus Domino. ... In Quadragesima autem a Feria IV Cinerum usque ad Feriam IV Majoris Hebdomadae in feriali Officio, postquam Celebrans dixit Orationes post Communionem cum suis solitis conclusionibus, antequam dicat: Dominus vobiscum, stans in eodem loco ante librum dicit: Oremus. Humiliate capita vestra Deo, caput inclinans, et extensis manibus, subjungit eadem voce Ora­ tionem super populum, ibidem positam, qua finita, osculatur Altare, et vertens se ad populum dicit: Dominus vobiscum, et alia ut supra.1 1. At the Missal2 the Celebrant turns to the Proper of the Mass that he is saying3 and, with joined hands, reads aloud the Communion antiphon. In Paschaltide he adds one Alleluia, even though it is not noted in the text.4 When he has finished the antiphon he goes with joined hands to the middle, kisses the altar, turns by his right to the congregation and. with hands *extended' and eyes cast down, says Dominus vobiscum. Then he goes directly to the Missal and says the Postcommunion prayers, ob­ serving the same ceremonies,0 the same number, the same rules about Oremus1 and the conclusions,8 as at the prayers after the Introit. * R. XI, 1, 2. ’ Should the priest have to move the Missal himself he will do so with both hands, bowing his head to the cross, as he passes the middle. He does not genuflect even though the Blessed Sacrament is ex­ posed. S.R.C. 4198”. ‘The server must not do this at a Low Mass, S.R.C. 3448". 4 Rubric before the Common of Confes­ sor-Bishop. 5 See p. 286. 8 For bows, see p. 28, for position of hands, see p. 285 ' See p. 338. ’ See p. 338. 394 ■I I THE COMMUNION ANTIPHON 395 Oratio super populum 2. In Lent, in ferial Masses only, the Oratio super populum occurs. This has its own invitation to prayer, Oremus (said with the head bowed to the cross and the opening and rejoining of the hands), and Humiliate capita vestra Deo (said with the head still bowed to the cross9 but with joined hands). It is said like the Postcommunion prayers with hands ex­ tended before the breast. It has its own proper conclusion, which follows the rules for the conclusion of Collects in general. 3. Having completely finished the conclusion of the last prayer, the Celebrant closes10 the Missal (unless there is a proper last Gospel to be recited, in which case he leaves it open11) with the opening towards the middle of the altar.12 With joined hands he goes to the middle, kisses the altar, turns by his right to the people (unless he is already facing the congregation, cf. R. V, 3) and says Dominus vobiscum, as usual. Then, with joined hands and eyes still cast down, he adds Ite, Missa est}3 Then he turns back to the altar, by his left, not completing the circle, lays his joined hands on the table, and bowing14 says silently the prayer Placeat. 4. On Easter Sunday and during its octave, Alleluia is added twice to Ite, Missa est and to the response, Deo gratias. There should be a mo­ mentary pause after est, and after each Alleluia. 5. In Masses in which the Gloria in Excelsis is not said,15 immediately after Dominus vobiscum the Celebrant turns back to the altar by his left, as usual, and there — because the prayer is addressed to God — stands erect and, with hands joined before his breast, says Benedicamus Domino.10 Only after this does he lay his hands on the altar and bow to say Placeat. ’ A few rubricians direct the Celebrant to bow first to the cross (at Oremus) and • then to the book (for Humiliate), but the majority prescribe one continued bow only, and this to the cross. This seems more correct for (a) the wording of the rubric (R. XI, 2) suggests one bow only, and not two made immediately one after the other, which is not becoming, (b) naturally the head is bowed to the cross, which repre­ sents God, at the word Deo. ” Even though another Mass will follow immediately. 11 Should the Celebrant be obliged, in the absence of a server, to transfer the book himself, it is better to do so at this point, bowing his head to the cross as he passes the middle (and not genuflecting, even when the Blessed Sacrament is exposed. Cf. S.R.C. 4198“). “ The rubrics do not determine in what direction the book is to be closed. But all rubricians direct that it be closed towards the middle of the altar. And this because it is more convenient to close the book with the right hand. A mystical reason has also been suggested, i.e., that the book is closed towards the cross, which represents Christ, the Lamb, who alone “is worthy to open the book and loose the seals thereof’ (Apoc. v:2). ” Pausing for an instant after Ite, as the sense of the words requires. “ See p. 303. 15 See Vol. I, Ch. X. ’* R. XI, 1 and rubric of the first Sunday of Advent. CHAPTER XV THE BLESSING AND LAST GOSPEL Dicto Ite, Missa est, vel Benedicamus Domino, ut supra, Celebrans ante medium Altaris stans junctis manibus super eo, et capite inclinato, dicit secreto: Placeat tibi, sancta Trinitas, etc. Quo dicto, extensis manibus hinc inde super Altare positis, ipsum in medio osculatur: tum erigens se, adhuc stans versus illud, elevat ad caelum oculos et manus, quas extendit et jungit, caputque Cruci inclinans, dicit voce intelligibili: Benedicat vos omnipotens Deus, et junctis manibus, ac demissis ad terram oculis, vertens se ad populum a sinistro latere ad dexterum, extensa manu dextera, junctisque digitis, et manu sinistra infra pectus posita, semel benedicit populo dicens: Pater, et Filius ψ ct Spiritus Sanctus. It. Amen; et circulum perficiens accedit ad cornu Evangelii, ubi dicto Dominus vobiscum, et I£. Et cum spiritu tuo, pollice dextero signans primum signo Crucis Altare, seu librum in principio Evangelii, deinde frontem, os et pectus, dicit: Initium sancti Evangelii secundum Joannem, vel Sequentia sancti Evangelii, ut dictum est in Rubricis generalibus, et IL Gloria tibi, Domine, junctis manibus legit Evangelium: In principio, vel aliud ut convenit. Cum dicit: Et Verbum caro jactum est, genuflectit versus cornu Evangelii, et surgens prosequitur ut prius: quo finito, minister stans a parte Epistolae respondet: Deo gratias. Si Celebrans in Altari vertit faciem ad populum, non vertit se, sed stans ut erat, benedicit populo, ut supra, in medio Altaris; deinde accedit ad cornu Evangelii, et dicit Evangelium S. Joannis.1 1. Having finished the prayer Placeat the Celebrant places his hands flat on the table of the altar and kisses it. Then, erect, he extends his hands to about the width of the shoulders and at the same time raises his eyes to the cross, and says aloud Benedicat vos. He then joins his hands before his face,2 lowers them to the height of his breast, lowers his eyes at the same time and says omnipotens Deus, bowing his head to the cross at the word Deus. With eyes cast down and hands joined he turns by his right to the people (unless he is already facing the congregation3) and, when directly facing them, places his left hand below his breast and with his right hand, raised so that the little finger is towards the people, makes the sign of the cross once over those pres­ ent. In making this cross — the lines of which he traces with the little finger as guide to the entire hand — he observes the limits that 1 p ytt i ? r vtt ς ’ R. XII, 2. ’Because he’ is about to bless. Cf. 396 The Blessing (highest position of hands) I The Blessing (lowest position of hands) THE BLESSING AND LAST GOSPEL 397 should be observed in making the large sign of the cross on himself, i.e., he traces the down stroke from the height of the forehead to before the breast and the transverse stroke from the left shoulder to the right. While making the cross he says aloud Pater el Filius (at the down stroke), et Spiritus Sanctus (at the transverse stroke).4 The Last Gospel 2. After the blessing he joins his hands, completes the circle, turning by his right, and goes to the Gospel corner. There facing the altar-card or the Missal obliquely, so that he is partly turned to the people,' as at the first Gospel, with joined hands he says Dominus vobiscum. Then, having laid his left hand palm downward on the altar, with the front of the thumb of the right hand — the palm turned towards the altar — he traces a small “Greek” cross on the *table, 3 while saying Initium. Then placing his left hand flat under his breast, with the front of the thumb of the right he traces the small cross on his forehead, lips, and breast,7 as he had done at the first Gospel, while saying sancti Evangelii, etc. If the Gospel is a proper one, the Celebrant will sign the cross at the beginning of the text (his left hand laid meanwhile on the book) rather than on the altar, and then sign himself at Sequentia, etc. 3. With joined hands he reads the Gospel aloud. Should the name of Jesus, or Mary, or of the saint of the day occur he will observe the general rules about bowing his head.8 If a genuflection occurs, as at the words Et Verbum caro jactum est of the pericope from the beginning of St. John’s Gospel, the Celebrant lays his hands on the altar and, erect, genu­ flects towards the Missal or altar-card, that is, he does not face the altar directly but a little obliquely, “versus cornu Evangelii” says rubric XII. 1. After genuflecting at Et Verbum . . . est, he rises at once,9 and continues et habitavit, etc. He finishes the Gospel bejore moving jrom the Gospel corner. If a proper Gospel be read, the Celebrant at its conclusion does not say Per Evangelica. dicta nor does he kiss the book, but he closes it immediately.10 ‘See p. 290. ‘S.R.C. 3792’. " Scc p. 290. Many rubricians say that even for the Gospel of St. John the Cele­ brant may sign the altar-card (his left hand laid meantime on the card) instead of the altar, since the card is a substitute for the Missal. 1 See p. 290, and p. 343. * See p. 300. * Cf. rubric of the Canon. 10 The rubric docs not determine how it is to be closed. Some rubricians favour its being always closed with the opening towards the altar cross; others, for prac­ tical convenience, with the right hand, and so always towards the left (sec p. 395, note 12). In any case the server ought at once after the Gospel to transfer the Missal to the Epistle corner, and there the opening should, for both mystical and practical reasons, face the cross. CHAPTER XVI AFTER THE CONCLUSION OF THE MASS I. The Prayers After Low Mass 4. When the Gospel is finished, the Celebrant — of a private Mass — descends directly*1 to the foot of the altar (unless he choose to kneel on the footpace2) to recite the Leonine prayers.3 These are to be said kneel­ ing and with joined *hands (unless the priest has to read them from a card), by the Celebrant and the congregation, either alternately, as is the practice in some places, or all together. They may be recited in Latin or in the vernacular, in a version approved by the Ordinary.® These prayers are to be said immediately after the last Gospel and be­ fore any other prayers that may, on occasion, follow the Mass? II. The Return S acristy * Quibus omnibus absolutis, exstinguuntur per ministrum candelae: interim Sacerdos accipit sinistra Calicem, dexteram ponens super bursam, ne aliquid cadat, descendit ante infimum gradum Altaris, et, ibi in medio vertens se ad illud, se profunde inclinat (vel, si in eo est Tabernaculum Sanctissimi Sacra­ menti, genuflectit); et facta reverentia, accipit biretum a ministro, caput cooperit, ac praecedente eodem ministro, eo modo quo venerat, redit ad Sacristiam, interim dicens Antiphonam Trium puerorum, et Canticum Bene­ dicite. Si vero sit dimissurus paramenta apud Altare ubi celebravit, finito Evangelio praedicto, ibidem illis se exuit, et dicit Antiphonam Trium puerorum, cum Cantico et aliis Orationibus, ut suo loco ponuntur (R. XII, 6). 5. Having recited the Leonine prayers, or immediately after the last Gospel if the prayers are to be omitted,7 the Celebrant takes the chalice in his left hand, turning it around, unless it be completely veiled back ’ There is no reason, in this case, why he should first go to the middle and bow to the cross. S.R.C. 3637" says the bow is not prescribed nor forbidden. ’S.R.C. 3637*. ’See Vol. I, Ch. X. 1 It is a general rule that prayers outside Mass are said with joined hands (unless they have to be read from a book) and so the Celebrant ought not to have the chalice in his hands while reciting the Leonine prayers. In any case, he is to take the to the chalice “omnibus absolutis" (R. XII, 6), and, therefore, not before he has said the prescribed prayers. *Cf. CJ.C. 919; 1388. ’The Ordinary may order or permit the recitation, even in the vernacular, of ap­ proved prayers after Mass (S.R.C. 3157’, 35371, 3805). The Celebrant may not him­ self add them without authority. (Cf. C.J.C. 818.) ’ See Vol. I, Ch. X. 398 AFTER THE CONCLUSION OF THE MASS 399 and front, so that the veiled part is towards the people and the opening of the burse towards himself. He places his right palm on the burse to keep it steady. Then, retiring a little to the Gospel side as he turns, he descends to the foot of the altar,8* bows low to the cross or genuflects in piano * if the Blessed Sacrament be present in the tabernacle or a relic of the Passion be exposed for veneration over the altar, receives his biretta and puts it on, and departs to the sacristy.10*As he goes11 he recites the antiphon Trium puerorum and the canticle Benedicite. f>. While the general obligation of thanksgiving after the celebration of Mass is recalled by Canon 810 of the Code of Canon Law, the recita­ tion of the canticle Benedicite (of which alone the Ritus at first speaks) and of the prayers which follow, is of obligation,12 sub levi, for the rubric of the Canon says “discedens ab altari, pro gratiarum actione dicit antiphonam Trium puerorum cum reliquis” (i.e., down to the prayer Da nobis, quaesumus, Domine, vitiorum, etc.) “ut habetur in principio Missalis.” The antiphon is said in full only when the rite of the Office of the day is double. Should the rite of the Mass differ from that of the Office (e.g., the Mass of Rogations, which is of simple rite, occurring on a feast of double rite; or the Conventual Mass of a weekday in Lent occurring on a double) the Celebrant may double the antiphon, Trium puerorum, or not, at will.13 Alleluia is added to the antiphon in Paschaltide, even after a Requiem Mass. 7. While returning to the sacristy the Celebrant follows the same rules regarding the reverences to things (the high altar, etc.) and persons as when going to the altar to say Mass.11 Having arrived in the sacristy, still covered he bows his head to the crucifix or to the chief image there; and he may, if it is customary, bow slightly to the server, in acknowl­ edgement of his services. He then lays the chalice aside, removes his biretta, and unvests in the opposite order to that which he had followed when vesting. He kisses ’ Meanwhile (as the rubric supposes) the server may extinguish the candles, or he may follow the common practice of return­ ing later to put them out. ‘S.R.C. 2682”. 10 If for a sufficient reason the Celebrant is to unvest at the altar, he will do so at the Gospel corner, not in the middle, which is the privilege of a bishop. (Cf. R. XII, 6. This rubric docs not suppose that the priest says anything more after the Gospel.) "Should the Celebrant not know the Benedicite, etc., by heart, he should say them after unvesting, making them the first part of his thanksgiving.. . "The rubrics say dicens, dint; and while the prayers before Mass in the Missal are headed "Praeparatio ad Missam pro oppor­ tunitate sacerdotis facienda," those after Mass are entitled "Gratiarum actio post Missam”; only after the canticle, Psalm 150, and the verses and prayers which follow, do we find the heading "Orationes pro opportunitate sacerdotis dicendae” given. S.R.C. speaks of the new indulgences for the prayers after Mass “vel recitandas, juxta Ritum serv. in celebr. missae (tit. XII. n. 6), vel pro opportunitate dicendas." (A.A.S. 1938, p. 294.) ”S R.C. 4011’. 14 See p. 323. 400 THE RITE OF LOW MASS the cross on the stole, maniple (even ii the vestments be black), and amice;15 and in taking off the alb, he withdraws the left arm before the right. Unless the Celebrant himself puts away the vestments, he will arrange them on the vesting bench as he found them when he came to say Mass. He lays the burse and chalice veil on top of the vestments, in readiness for the next Mass. He then folds his amice and puts it with his purificator in his own drawer. It is better not to put the purificator into the folded amice, but to lay it on top of this so that it may dry. The rubrics do not direct the priest to wash his hands after Mass, and there is no reason why he should do so; but if the custom exists locally he may follow it. III. The Celebrant’s Thanksgiving 8. The Celebrant then makes his thanksgiving, the length of which is not determined either by the Code (Canon 810) or by the rubrics. He may use what prayers he wishes, once he has recited the canticle Benedicite, Psalm 150, and the verses and three short prayers that follow. Naturally the prayers which the Church suggests in the Missal are the most suitable vocal prayers and are indulgenced.10 It is an excellent thing to make his thanksgiving in the church, thereby honouring the Most Holy Sacrament, edifying the faithful, and avoiding interruption. ” By usage and in analogy with the kisses that are prescribed at the vesting. !e These indulgences have recently been increased (cf. A.A.S., 1938, p. 293). Appendix A FAULTS IN THE CELEBRATION OF LOW MASS * I. General Observations 1. To say Mass without fault is beyond the power of fallen human nature, and so the Church at every A lass that is celebrated bids the priest offer Sacrifice not only for others but for his own “innumerable sins, offences, and negligences.” Among these, no doubt, are the offences and negligences of the Celebrant in offering the Mass itself. The Church also places at his disposal, in the prayers of thanksgiving after Mass, the ♦ To read the list of common faults in the celebration of Low Mass will recall many of the details of the rite. FAULTS IN THE CELEBRATION OF MASS 401 prayer Obsecro te, to be said on bended knees, that he may obtain pardon “for the defects and faults committed through human frailty in the cele­ bration of Mass.”1 2. While slight faults cannot ordinarily be avoided in saying Mass, the more grave faults certainly can, above and beyond all by the forma­ tion of good habits — by taking the greatest pains when learning how to celebrate Mass, and during the first years of priesthood, by knowing the rubrics accurately and putting them into practice. If a priest once acquires the habit of saying Mass with the greatest possible perfection, he is likely to continue so celebrating the Divine Sacrifice all his life; but if he begins badly, with an imperfect knowledge of the rubrics and negli­ gence in observing them, and so forms bad habits, he will find it distinctly difficult — should he ever get the grace to make a genuine effort to change — to break these habits. 3. A good beginning — contracting good habits and avoiding bad ones — will help the priest a great deal to say Mass as he should to honour God, to edify the people, and to sanctify himself, but even this is not enough. He will also need (a) to study the rubrics from time to time2; (6) to give conscious attention to their fulfillment, as perfectly as may be, when he celebrates Mass; (c) to invite criticism of his celebration of Mass from those of his fellow priests who know the rubrics and ob­ serve them accurately according to their letter and in their spirit, and who are not too sparing or too timid in their criticism; (d) to watch, when opportunity offers, other priests celebrating Mass; it will not be difficult to observe those who say Mass really well (who are to be copied) and those who say it badly. Very often by seeing the defects of others we become conscious of our own. The Time Required for the Celebration of Mass3 The time which should be devoted to the saying of a Mass is a ques­ tion of the greatest moment. To celebrate Mass in an unduly slow man­ ner often suggests indolence or affectation, it wearies those who are present, it may often prevent busy people from attending Mass on weekdays — or even from being present at the entire Mass on Sundays — and, in churches where there are many Masses with only a short interval or no interval at all between them, it may cause a grave disturbance of order and serious inconvenience to other priests. To celebrate Mass as it should be celebrated and yet within a reasonable time (when the Cele1 Pius X, in 1912, granted this very precious indulgence. ‘Spiritual writers recommend, and some­ times synodal law prescribes, that the priest should review the Retreats. ‘See p. 403, n. 8. rubrics during his 402 THE RITE OF LOW MASS brant is not free to devote an indefinite time to this greatest of acts) is an art that is acquired, ordinarily, only after years of careful practice. Facility in reading Latin,* * the elimination beforehand5 of things that cause delay, and care not to waste even a moment between successive prayers or actions, or over things that are of minor moment,c are all factors which contribute to the celebration of Mass without undue delay. In gen­ eral it may be said that Mass can be celebrated in an impeccable manner within a reasonable time if attention be paid to a principle that may be expressed by the adaptation of an old saying “Look after the seconds and the minutes will look after themselves.” While undue slowness in saying Mass may, then, be a serious fault, celebrating with undue haste is a far more serious and more common fault. This is most disedifying. It suggests that the priest does not care how he says Mass, and that he is prepared to hasten through it in any fashion provided he gets it over quickly.7 Such a way of saying Mass demoralizes the server, scandalizes and often gravely perturbs the people, and gradually undermines and sometimes entirely destroys their deep reverence for the Mass. The priest who celebrates Mass with undue haste cannot possibly make movements and gestures that are grave, dignified, quiet, and reverent; the words which he recites can scarcely be real prayers, worthy of the Person to whom they are addressed. He makes it impossible for the server to respond and to perform his ceremonies as he should, and impossible for the faithful to follow intelligently and devoutly the prayers and actions of the Mass, as so many of them nowadays try to do. Undue haste also mutilates the rite of the Mass. Acts which should be done successively, are done simultaneously, as when the Celebrant while passing from the middle to the corner of the altar begins or finishes a prayer which should be said at the middle of the altar or at the corner. Genuflections and signs of the cross are badly made; bows are omitted; gestures are awkward. From the beginning of his ministry, then, the priest must conscien‘Thc rubrics (R. I, 1) direct the priest to read over the text of each day’s Mass beforehand. This is quite essential in the case of a priest who has not considerable facility and practice in reading Latin, if he wishes to avoid undue delay. • By, e.g., a careful marking of the Missal (noting in the mind’s eye even such a small point as the exact position on the page of the prayer of a commemoration, so that it may be begun instantly, when the Cele­ brant turns to this page), the preparation beforehand of the names of those who are to be praved for at each memento (cf. p. 315). 4 E.g., the number of drops of water put into the chalice at the Offertory (cf. p. 351), the wiping or reveiling of the chal­ ice. Cf. on pp. 383, 390, the remarks about undue delay over the purification of the corporal or of sacred vessels. ’The time which is actually gained by saying Mass hurriedly, accurately measured by a clock, would be found to amount to very little. FAULTS IN THE CELEBRATION OF MASS 403 tiously try to find the golden mean in the time that he takes to say Mass, spending neither too long nor too short a time — and circumstances’* often determine what is “too long” or “too short” — keeping in mind what he owes in this matter to God, to the people, and to himself. II. Faults Against General Rules9 (i) (ii) (iii) (iv) (v) (vi) A. Faults of the Voice10 Pronouncing the words too loud or too low, the pitch will vary according to circumstances. Pronouncing the texts indistinctly, mutilating them, swallow­ ing half the words, dropping the voice at the end of sentences and the like.11 Pronouncing the words in an affected or unnatural voice. Saying aloud what should be said secretly (this is a grave fault in reference to the words of Consecration), either con­ tinuously or in waves (murmuring words aloud in bursts of “piety”), or vice versa. Repeating words through scrupulosity. Beginning a prayer before the response to the previous one is duly completed {e.g., at Kyrie, eleison). B. Faults in Liturgical Gesture (1) Kissing the Altar12 (i) Not withdrawing a little from the altar beforehand (and so being unable to bend down straight in front). (ii) Not laying the hands fully (not merely the tips of the fingers) and flat on the table of the altar. (iii) Not touching the altar with the lips. (iv) Kissing it to one side. (v) Kissing it while pronouncing words {e.g., the concluding words of Gloria or Creed), or kissing it noisily. ‘As to the time, theologians (following Benedict XIV and St. Alphonsus) gen­ erally teach that the celebration of Mass should never take less than twenty minutes, nor, for a public Mass, more than half an hour. Circumstances, of course, have some influence on this. For example, if a priest says an entirely private Mass, and is not in any way limited to time, obviously he may spend longer than if saying a public Mass or if another Mass is immediately to follow at a fixed hour. ’To read over a list of common faults is a useful reminder of the details of the rubrics. 10 Sec p. 275. ” Bad pronunciation and enunciation is a mark of either want of understanding or want of care and reverence or of both. “Sec p. 282. 404 THE RITE OF LOW MASS (2) The Hands (a) The Hands Joined:13 (i) Not crossing the right thumb over the left. (ii) Interlocking the last three fingers of the two hands (instead of holding them laid against one another). (iii) Pointing the joined hands downwards. (iv) Not holding them at the height of the breast. (v) Not keeping the elbows close to the sides. (vi) Laying the joined hands on the corporal14 (instead of on the edge of the altar, free of the corporal). (vii) Placing them on the edge of the altar in such a way that the little fingers are laid on the altar, and not against the front edge. (ό) The Hands Extended13 (i) Holding them too far apart16 — beyond the vridth of the shoulders {e.g., at the Collects, at Dominus vobiscum). (ii) Holding them too high — beyond the height of the shoulders {e.g., during the Canon) — or too low, not “ante pectus” {e.g., at Dominus vobiscum). (iii) Not holding them parallel to each other.17 (iv) Spreading out the fingers when the hand is laid on the altar or on the breast. (c) Moving the Hands13 (i) Opening and closing them too rapidly {e.g., at Domitius vobiscum; Orate, jratres). (ii) Extending or raising them too far or too quickly in the gesture at the beginning of the Gloria in excelsis, the Creed, Te igitur, etc. (3) The Sign of the Cross {a) The Large Sign10 (i) Bending the head when about to touch the forehead. (ii) Not carrying the hand to the forehead and to the tips of the shoulders.20 (iii) Not actually touching the parts of the body. (iv) Touching the stomach, instead of the breast. "Sec p. 283. “ See p. 284. "Sec p. 285. "This is a very common fault. ” Another very common fault. " See p. 286. " See p. 289. :oSee p. 289. FAULTS IN THE CELEBRATION OF MASS 405 (6) The Small Sign21 (i) Making it with the side or back of the thumb. (ii) Bending the head. (iii) Keeping the fingers of the right hand closed. (iv) Drawing a continuous wavy line from forehead to breast (instead of tracing three distinct crosses). (v) Not actually touching the forehead, lips, and breast. (vi) Not keeping the left hand laid (with fingers extended close together) under the breast. (c) Signing Persons and Objects22 (i) Not joining the hands before blessing (as R. VII, 5 prescribes). (ii) Not pointing the hand upwards (tracing the cross with the little finger) when blessing persons. (iii) Making too small or, a more common fault, too large a sign of the cross over persons or things. (iv) Making the sign of the cross over objects (e.g., over the oblata during the Canon) with violent and rapid movements, or with a movement of the fingers from the wrist, instead of moving the entire forearm. (v) Making the signs of the cross over objects with circular or semicircular movements, instead of with well-defined straight lines. (4) Striking the Breast22 (i) Striking the breast violently or noisily. (ii) Striking it with the hand closed. (iii) Protruding the elbow when striking the breast. (5) The Eyes21 Not keeping the eyes cast down while going to and returning from the altar, and when turned to the people, e.g., at Dominus vobiscum, etc. (6) Genuflections22 (i) Genuflecting too quickly or too slowly. (ii) Genuflecting with the right leg stretched out too far (the right knee should be in a line with the middle of the left foot). ·' Sec p. 290. " Sec p. 294. ’’Sec p. 292. * See p. 299. •’’Sec p. 294. 406 THE RITE OF LOW MASS (iii) Bowing the head or bending forward,20 instead of keeping the head and body perfectly erect. (iv) Not touching the ground with the right knee. (v) Not rising at once from the genuflection. (vi) Not genuflecting straight towards the object to which the act of worship is directed. (vii) When genuflecting at the altar, not laying the hands fully and flat on the table, and outside the corporal (except between the Consecration and the ablutions). (viii) Genuflecting on a step when the genuflection should be made in piano, or vice versa.27 (7) Bows26 (i) Neglecting the differences between the three kinds of bows; e.g., not making a deep bow at Munda cor meum, Supplices; a moderate bow at Deus, tu conversus, etc.; a deep bow of the head at the Holy Name, Gloria Patri, etc. (ii) Making a slight bow of the head, a kind of nod, instead of a deep one (except at the name of our Lady or the saints, on occasion, or of the Pope, the bow of the head is always a deep one). (iii) Bowing the head, when the body is already bowed20 (e.g., at the name Jesus or Mary in the prayer Suscipe, sancta Trinitas). (iv) Bowing the head towards the Missal when it should be bowed towards the cross, or vice versa.30 III. Common Faults in the Course of Low Mass (1) The Preparation (i) Omitting to wash the hands, or washing them after having vested. (ii) Placing things on top of the Missal. (iii) Marking the Missal or preparing the chalice after having vested. (iv) Not putting the corporal into the burse (but beneath or over it). (v) Talking unnecessarily (especially after having begun to vest). *· A very common fault that needs special vigilance to avoid. r See p. 295. 14 See p. 298. 3 See p. 300. 10 Seep. 299. .Æ FAULTS IN THE CELEBRATION OF MASS 407 (vi) Omitting the vesting prayers, or saying Amen at the end of each (instead of at the end of the last one). (vii) Kissing the alb or chasuble; or neglecting to kiss the cross on the amice, maniple, and stole.31 (viii) Not laying the amice for a moment’2 on the head; making the sign of the cross with it; not covering the collar of the cassock. (ix) Putting the arms into both sleeves of the alb at the same time, or inserting the left arm before the right;33 letting the alb trail on the ground or having it too short34 and badly arranged. (x) Putting on the maniple too close to the wrist.35 (xi) Throwing the middle of the stole down the back, or draw­ ing it up tight about the neck (so that it appears over the chasuble);30 crossing the left part over the right; having one end of the stole hanging lower than the other. (xii) Letting the chasuble hang down too far from the neck (it should cover the stole), or having it too far up on the neck. (xiii) Talking or wandering about after having vested. (xiv) Making uncovered the reverences to the cross of the sacristy, or those that may occur on the way to the altar. There is but one exception : a double genuflection is to be made un­ covered to the Blessed Sacrament exposed. (xv) Carrying the chalice in one hand only (not placing the right hand on the burse) ; carrying it too high or too low (it should be carried “elevatum ante />ec/ws”),37 carrying spec­ tacles, or a handkerchief, or a book on top of the chalice.35 (xvi) Walking too rapidly to the altar, or looking about on the way. (xvii) \Xzhen the altar is approached from behind, entering by the Epistle side (when it is possible to enter from the Gospel side).30 (2) The Beginning of *Mass n (i) On arrival at the altar not giving the server the biretta before making the reverence; making a (moderate) bow instead of a deep one (the Blessed Sacrament being absent) : "Seep. 318. ’’See p. 319. ’’Seep. 319. "See p. 320. This is a very common fault. “Sec p. 320. ’’See p. 320. "Sec p. 322. * Seep. 317. ” See p. 323. 40 See p. 325. THE RITE OF LOW MASS 408 (ii) (Hi) (iv) (v) (Vi) (vii) (viii) (ix) (x) (xi) (xii) genuflecting on the step (instead of in piano, if It be present). Bowing to the cross on arriving at the table of the altar, or before going to open the Missal. Not resting the burse on the altar when taking out the cor­ poral ; not putting the burse aside with the right hand ; not spreading the corporal fully. Allowing the server to open and arrange the Missal. Delaying in prayer at the middle of the altar before descend­ ing to begin Mass; not bowing41* to the cross then. Before beginning Mass making a moderate (instead of a deep) bow if the Blessed Sacrament be not present; genu­ flecting in piano (instead of on the lowest step) if It is. Making the sign of the cross while rising after the genuflection. Not allowing the server sufficient time to say properly the responses to the preparatory prayers. Bowing to the server at vobis, jratres, and vos, fratres in the Confiteor. Neglecting to remain bowed low while the server says Misereatur tui, etc., after the Confiteor. Failing to bow (moderately) from Deus, tu conversus to Oremus (inclusively). Not to bow (moderately) and place the joined hands on the edge of the altar for the prayer Oramus. (3) Introit, etc/2 (i) Not to bow the head towards the cross at Gloria Patri and keep it bowed until Spiritui Sancto (inclusive). (ii) Turning pages of the Missal while still reciting a prayer (e.g., during the concluding words). (iii) Saying the final words of the Introit while going to the middle of the altar, or commencing the Kyrie before reach­ ing it. (iv) Not giving the server sufficient time to reply properly at Kyrie, *eleison. 3 (v) Not bowing the head at Deo at the beginning of the Gloria in excelsis, or at the other words in the prayer at which a bow should be made. 41 Sec p. 32S. c Sec p. 334, scq. ” This is a common fault. FAULTS IN THE CELEBRATION OF MASS 409 (vi) Not bowing the head towards the cross at each Oremus; or saying this while going to the Missal. (vii) Turning over the pages to find the next Collect, while saying the conclusion of the previous one44 (the conclusion should be finished with joined hands). (4) The Epistle, Gospel, and Creed (i) Not touching the book (at least the edges of the leaves45* ) while reading the Epistle. (ii) Not raising the eyes to the cross before bowing to say Munda cor meum;™ not bowing deeply for this prayer or resting the joined hands on the altar. (iii) Not going to the corner of the altar to recite the Gospel, and not turning partly towards the people.47*Not placing the left hand on the book while signing the text. (iv) Not bowing towards the book™ (except when the Blessed Sacrament is exposed) for bows that occur in the Gospel. (v) At the end of the Gospel not kissing the beginning of the text not raising the Missal to do so; raising the bookstand. (vi) Not bowing the head at Deum and at other words in the Creed, where a bow is prescribed; staying down on one knee at Et incarnatus, etc.,50 or bowing the head during these words; bending to kiss the altar before the Creed is fully finished. (5) The Offertory (i) Unveiling the chalice while reciting the Offertory verse (which should be read with hands joined). (ii) Raising the paten or chalice too high when offering the bread or wine; and not holding each with both hands.51 (iii) Not looking up at the cross before beginning the prayer Suscipe, sancte Pater ; or continuing to look up at it during the recitation of the prayer.5’ (iv) Commencing to make the cross with the paten before finish­ ing the prayer of the offering of the bread.53 (v) Beginning the Prayer Deus, qui humanae while pouring in 44 It is sometimes very difficult to resist the temptation to do this. 45 Sec p. 340. 44 Sec p. 342. 47 Sec p. 343. 41 See p. 344. "See “ See " Sec ” Sec " See p. 344. p. 345. pp. 347, 352 p. 348. p. 348. THE RITE OF LOW MASS 410 the wine,64 or before laying aside the wine cruet; blessing the water in a Mass of the Dead. (vi) Not looking at the cross during the recitation of the entire prayer Offerimus; making the cross with the chalice before having finished this prayer.55 (vii) Not bowing (moderately), or not laying the joined hands on the edge of the altar, while saying In spiritu humilitatis, etc.;50 or beginning the prayer before doing so. (viii) Not looking up at the cross while saying Veni, sanctificator ; making too small or too large a cross over the oblata, and not laying the left hand, meanwhile, on the table of the altar outside the corporal.57 (ix) Washing the hands over the table of the altar;58 saying Gloria Patri or Requiem at the end of the psalm in a Mass of the Dead. (x) Not raising the eyes to the cross when beginning the prayer Suscipe, sancta Trinitas ; not laying the joined hands on the altar; beginning the prayer before doing so; bowing the head (when the body is already bowed) at the names “Jesus” and “Mary.”58 (xi) Looking at the congregation when turned to say Orate, jratres; saying the first words of this invitation in a loud tone or silently and the rest of it not in the medium voice but aloud or in the subdued tone; delaying, when turned to the people, to finish the formula; not completing the circle; not answering “Amen” (in the medium voice) when the server has finished the response Suscipiat ;co beginning to read the Secrets before he has finished this. (6) The Preface™ (i) Not laying the hands on the altar for the conclusion of the last Secret and Dominus vobiscum. (ii) Not raising the eyes to the cross; not bowing the head at Deo nostro (of Gratias agamus}. (iii) Striking the breast at Sanctus; saying the prayer in the loud voice; placing the joined hands on the edge of the table of the altar.02 “See p. * See p. “Seep. “See p. “Sec p. 350. 353. 353. 354. 354. “See p. 355. m Sec p. 355. el Sec p. 356. "Seep. 356. FAULTS IN THE CELEBRATION OF MASS 411 (7) The Canon (i) Beginning Te igitur before having looked at the cross and bowed low03 (with hands laid on the altar) ; not holding the hands parallel to one another all through the Canon, when they are not occupied. (ii) Not joining the hands on each occasion before making crosses over the oblatac,{ (as R. VII, 5 prescribes) ; making , these crosses with violent movements of the hand; not laying the left hand on the altar (outside the corporal) while making them. (iii) Not bowing the head (slightly) at the name of the Pope. (iv) Not raising the hands before the face, or at least breast high,05 and not bowing the head somewhat at the Memento of the living. (v) Omitting the slight bow of the head at the name of our Lady, always, and the names of the saints, when their feast is celebrated (or commemorated60), in the prayer Com­ municantes. (vi) Not raising and joining the hands before the breast at the words fiat dilectissimi, etc., of the prayer Quam oblationem. (vii) Not raising the eyes to the cross at the words et elevatis oculis of Qui pridie; not bowing the head at tibi gratias agens; bending down to consecrate before finishing this prayer (ex hoc omnes). (viii) If there is a ciborium (or a Benediction host) to be conse­ crated, not opening it before bowing down. (ix) Pronouncing the words of consecration aloud or with im­ proper pronunciation or with repetitions or with contor­ tions of the mouth or body.07 (x) After the consecration of the Host not keeping the index finger and thumb of each hand joined until after the ablu­ tions; when genuflecting, not putting the hands on the altar. within the corporal;08 when using the right hand (e.g., to sign the Sacred Host), not placing the left on the altar within the corporal. (xi) Failing to raise the Sacred Host and Chalice high enough at the Elevation to be seen by all present; elevating and “ Sec w See “Sec “Sec p. p. p. p. 358. 291. 360. 300. 87 See p. 367. * But the joined hands, when hid on the edge of the table, must remain outside the corporal even after the Consecration (p. 284). THE RITE OF LOW MASS 412 lowering them too quickly or too slowly; not keeping the eyes fixed on them (as R. VIII, 5 prescribes) during the Elevation.80 (xii) After the Elevation of the Host, uncovering the chalice be­ fore genuflecting; not raising the chalice (with both hands) at accipiens et hunc praeclarum calicem; not bowing the head at item tibi gratias agens.™ (xiii) To say haec quotiescumque, etc., while elevating the Chalice (instead of beginning it at once after the words of conse­ cration, and while genuflecting).71 (8) After the Consecration (i) Not to bow low at Supplices ; to begin the prayer before being bowed down; not to place the left hand under the breast while making the sign of the cross at omni benedic­ tione, etc.72 (ii) Not raising the joined hands before the face at the Memento and not looking at the Sacred Host while making it; men­ tioning the names of the dead at N. et N., instead of after in somno pacis; not bowing the head at the conclusion.73 (iii) Not saying Nobis quoque peccatoribus in the moderate voice, and not striking the breast with the last three fingers of the right hand;71 not bowing the head (slightly) at the names of the saints mentioned in the prayer on their feast days.75 (iv) Not joining the hands before making the signs of the cross over the Host and Chalice; not making the signs of the cross (with the Host) with the entire hand and forearm;70 not raising the Chalice a little at omnis honor et gloria. (9) The Pater Noster, etc. (i) Not to lay the hands on the altar (within the corporal) for the conclusion of the Canon (at Per omnia, etc., following omnis honor et gloria) ; and not to keep them joined until beginning the Pater noster;™ not looking at the Sacred Host during this prayer; not answering Amen (in the subdued voice) when the server has said Sed libera nos a malo.™ ’"See ’’See "See ” Sec "See pp. 367. 370. p. 369. p. 370. p. 372. p. 372. Tl See "See "See ” See "See p. p. p. p. p. 374. 300. 291. 376. 376. FAULTS IN THE CELEBRATION OF MASS 413 (ii) Taking up the paten before having answered Amen; not laying the left hand under the breast while making the sign of the cross with the paten. (iii) At Pax Domini moving the particle of the Sacred Host over the chalice with a movement of the fingers only70 and omit­ ting to purify the fingers over the chalice afterwards. (10) Agnus Dei, etc. (i) Saying Agnus Dei in the medium voice; laying the joined hands on the edge of the altar when beginning it; striking the breast at Agnus Dei (instead of at Miserere nobis), or striking it in Masses for the dead.80 (ii) Beginning the three prayers that follow Agnus Dei, before having bowed and laid the joined hands on the edge of the altar; not looking at the Sacred Host while reciting these prayers. (iii) Not bowing at Domine, non sum dignus; not saying these four words in the subdued voice and the rest silently;81 resting the left hand on the altar. (11) The Communion oj the Celebrant (i) Making a cross with the Sacred Host that exceeds the limits of the paten82 (contrary to R. X, 4) ; not bowing the head at the Holy Name in the form of Communion. (ii) Bowing after having received the Sacred Host; not raising the joined hands “before the face” during the moments of meditation.83 (iii) Delaying unduly over or being negligent about the purifica­ tion of the corporal.81 (iv) Making too large a sign of the cross with the chalice; not bowing the head at the Holy Name; throwing back the head or making a noise while drinking the Precious Blood ; licking the lip of the chalice after Its consumption.85 (v) Delaying in meditation after the drinking of the Precious Blood; beginning Quod ore too soon (while collecting the fragments of the Host) or too late8” (while drinking the first ablution).79 79 See '"See “See ‘7Sce p. p. p. p. 379. 379. 381. 381. M Sec '* See *" See MSec p. p. p. p. 382. 3S3. 386. 387. 414 THE RITE OF LOW MASS (vi) Not holding the chalice over the altar to receive the first ablution and on it (when the server is sufficiently tall) to receive the second.87 (vii) Spending an unduly long time over the wiping of the chalice; not veiling it fully (in front). (12) The Communion of the People * 5 (i) If the ciborium is taken from the tabernacle, genuflecting (a second time) before closing the door. (ii) Placing the ciborium veil within the corporal. (iii) Not withdrawing somewhat towards the Gospel corner when saying Misereatur, etc.; saying Misereatur tui if there is only one person to receive Holy Communion. (iv) Holding the ciborium too low when saying Ecce, Agnus Dei, etc., or when carrying it. (v) Descending to the Communion rail before having fully fin­ ished the last Domine, non sum dignus. (vi) Not saying the full form of Communion over each person; not bowing the head at Jesu Christi ; not saying Amen at the end. (vii) Making too large a cross with the Sacred Host, i.e., one larger than the top of the ciborium. (viii) Giving Communion from right to left; not beginning at the Epistle corner. (ix) Looking about unnecessarily when distributing Holy Communion. (x) Touching the face of the communicant with the Host; not pressing the Host down on the communicant’s tongue; moistening the fingers with saliva when giving Holy Com-, munion ; holding the ciborium too close to the communicant. (xi) Genuflecting on opening the tabernacle door to replace the ciborium. There are two genuflections only — one on return­ ing to the altar before covering the ciborium, the second when it has been replaced in the tabernacle. (13) The End of Mass (i) To read the Communion verse with the hands on the bookstand.80 "See p. 387. " See p. 416 sqq. "See p. 394. FAULTS IN THE CELEBRATION OF MASS 415 (ii) Not to close the Missal at the end of the Postcommunion prayers (unless there is a proper last Gospel) ; to close it or begin to move to the middle of the altar before the con­ clusion of the last Postcommunion has been fully said.90 (iii) To bow when saying Ite, Missa est; to say these words without a slight pause after lie ;01 not to hold the hands joined before the breast while saying them. (iv) Not to lay the joined hands on the edge of the altar and bow for Placeat ;02 to begin the prayer before doing so. (v) Not looking up at the cross at Benedicat vos, etc., and not bowing the head at omnipotens Deus.93 (vi) To make the sign of the cross outside the correct limits and not to trace it over the people with the little finger as the guide.04 (vii) Neglecting to kiss the altar in a Mass of the Dead (when the Blessing is not given). (viii) Genuflecting towards the middle of the altar at El Verbum caro, etc.;05 leaving the Gospel corner immediately after having genuflected (instead of finishing the Gospel at the corner). (ix) Saying the Leonine or other prayers after Mass while hold­ ing the chalice.00 (x) Genuflecting or bowing with the biretta in the hand.07 (xi) Carrying the chalice in one hand.08 (xii) Not saluting the cross of the sacristy while still covered01' (and carrying the chalice). (xiii) Omitting to kiss the cross on the stole, maniple, and amice when unvesting; taking off the maniple before the stole.100 MSee ** See w Sec ” Sec ’* See * Scc p. 395. p. 395. p. 395. p. 396. p. 396. p. 397. “See p. 39S. « Sec p. 399. M See p. 322. "See p. 399. See o. 399. 416 THE RITE OF LOW MASS Appendix B THE ORDER OF ADMINISTERING HOLY COMMUNION I. Holy Communion During Mass Si qui sunt communicandi in Missa, Sacerdos post sumptionem Sanguinis, antequam se purificet, facta genuflexione, ponat particulas consecratas in Pyxide, vel, si pauci sint communicandi, super Patenam, nisi a principio positae fuerint in Pyxide seu alio Calice. Interim minister ante eos extendit linteum seu velum album, et pro eis facit Confessionem, dicens: Confiteor Deo, etc. Tum Sacerdos iterum genuflectit, et manibus junctis vertens se ad populum in cornu Evangelii dicit: Misereatur vestri, et Indulgentiam, absolu­ tionem, et remissionem peccatorum vestrorum, etc., et manu dextera facit signum crucis super eos.1 1. The Sacred Liturgy supposes that, as far as possible, Holy Com­ munion should be received during Mass (R.R. IV, ii, 11). By so receiving the Blessed Eucharist those present at Mass participate more completely in the act of Sacrifice and share more fully in its effects, and (as the Roman Ritual2 notes) the prayers of the Mass after Holy Communion concern not only the celebrating priest but also all others who have communicated. Whenever a priest says Mass (even in a private oratory) he has the right to give Holy Communion during the Mass, unless the Ordinary in a particular case had forbidden it. In case of a private Mass he may also give Communion immediately before or after Mass (C.J.C. «846, 869). 2. Having consumed the Precious Blood the Celebrant covers the chalice with the pall and places the sacred vessel towards the back of the corporal. He places it in the middle if the Particles for Holy Communion are already on the corporal, but towards the Gospel side, if he is to take out a ciborium from the tabernacle.3 If the Particles are few and have been consecrated at the Mass — and are, therefore, on the corporal on the Celebrant’s left — he genuflects, slips the paten under them (using the index finger of the left hand to ’ R. X, 6. ’IV, ii, 11. ’ On occasion of the First Communion of children or on other special occasions, the Celebrant may, with the consent of the Ordinary, preach, from the altar, one ser­ mon (fervorino), after his own Com­ munion and before that of the people (S.R.C. 3OO9‘, 3059”, 3529). ORDER OF ADMINISTERING COMMUNION 417 help them on to the paten, if necessary) and then places it against the chalice where it had previously been or in the centre of the corporal. With hands placed palm downward on the corporal the Celebrant awaits the conclusion of the Confiteor} This should be recited by the server (it may be recited by all present in a “Dialogue Mass”4 5*) and he should begin the recitation0 sufficiently soon to have it finished by the time that the Celebrant is ready to say Misereatur. Hence, if the priest is to take a ciborium from the tabernacle the recitation of the Confiteor should be begun immediately after the drinking of the Precious Blood; if Holy Communion is to be given with Particles that are already on the corporal, the server should begin the recitation earlier (e.g., when the Celebrant begins the purification of the corporal).7 Taking the Ciborium from the Tabernacle 3. If the Blessed Sacrament has to be taken from the tabernacle, the Celebrant, after setting the chalice aside at the left-hand side of the corporal towards the back,8* removes the altar-card (or the server may remove it before he begins the Confiteor), opens the tabernacle, genu­ flects with his hands laid on the altar on the corporal, takes out the ciborium and places it on the front part of the corporal, closes the taber­ nacle door (unless the tabernacle be empty), removes the veil of the ciborium and places it outside the corporal (lest it should come in contact with any fragments that may be on the corporal), and uncovers the ciborium, placing the lid within the corporal if space permits. Should the Particles for Holy Communion in a ciborium have been consecrated at the Mass, the Celebrant has merely to draw the ciborium forward to the front of the corporal and uncover it. 4 If a Benediction Host has been conse­ crated at Mass or Particles in a ciborium which are not to be used now, this is the moment for putting the Host or ciborium into the tabernacle (cf. p. 386). ’See Glossary, p. 723. "The rubric is silent as to the moment when the recitation should be begun, but the word interim in the rubric (R. X, 6) shows that, ordinarily, the Confiteor is to be said after the consumption of the Pre­ cious Blood, and after the server has ar­ ranged the Communion cloth (if necessary) and has given the Communion plate to the first communicant. ’ If there is no server, any man among the communicants or in the congregation may, if he is able, recite the Confiteor. In regard to women, the theologians say that a Religious may, by custom, say the Con- fiteor, (and they think that decrees 376414 and 3800 of S.R.C. tacitly recognize this usage), but that if a woman who is not a Religious should, in case of necessity, be the respondent at Mass, the priest himself ought to say the Confiteor. This view seems to be on the rigid side seeing that (a) the Code of Canon Law (813, § 2) permits a woman to answer Mass, in case of neces­ sity and does not except the Confiteor, (b) the “Dialogue Mass” is recognized and ap­ proved, under certain conditions. If the Celebrant himself says the Confiteor (in case of necessity) he says it at the middle of the altar, deeply bowed, and with his joined hands laid on the edge of the altar. He omits the words tibi, Pater and te, Pater. * Keeping the index finger and thumb of each hand together. 418 THE RITE OF LOW MASS The Celebrant does not again genuflect until the Confiteor is finished and he is about to turn around to the people (cf. R.R. IV, ii, 1, 2). Misereatur and Indulgentiam 4. When the Confiteor is finished the Celebrant genuflects, with his hands placed on the corporal, rejoins his hands before his breast, turns partly — by his right — towards the congregation (withdrawing a little towards the Gospel side so as not to turn his back on the Blessed Sacra­ ment), and says aloud Misereatur vestri, etc. For Holy Communion within Mass this is never to be changed in number, even though there be but one communicant, for the Mass is essentially a public function, affecting the entire Church.0 5. Placing his left hand on his breast, without touching the chasuble, however, with the joined thumb and index finger, the Celebrant makes with his right hand, the thumb and index finger still joined, the sign of the cross over the faithful,10 while reciting the words Indulgentiam, abso­ lutionem (at the down stroke), et remissionem peccatorum (at the trans­ verse stroke), and while joining his hands finishes the formula, tribuat vobis, etc., always in the plural within Mass. Ecce Agnus Dei Postea genuflectens, accipit manu sinistra Pyxidem seu Patenam cum Sacramento, dextera vero sumit unam particulam, quam inter pollicem et indicem tenet aliquantulum elevatam super Pyxidem seu Patenam, et con­ versus ad communicandos in medio Altaris, dicit: Ecce Agnus Dei, ecce qui tollit peccata mundi. Deinde dicit: Domine, non sum dignus, ut intres sub tectum meum, sed tantum dic verbo, et sanabitur anima mea. Quibus verbis tertio repetitis, accedit ad eorum dexteram, hoc est, ad latus Epistolae, et unicuique porrigit Sacramentum, faciens cum eo signum Crucis super Pyxidem vel Patenam, et simul dicens: Corpus Domini nostri Jcsu Christi custodiat animam tuam in vitam aeternam. Arnen.11 6. Turning back to the altar by his left, the Celebrant genuflects (with his hands placed on the corporal), and takes in his left hand the ciborium at or under the node, between the joined thumb and index finger and the other fingers12 (or the paten held under the joined thumb and index finger, and supported by the other fingers). In his right hand — between thumb and index finger — he takes one of the Sacred Hosts, holding it at its edge; the other fingers are held closed on the palm of the hand or are held extended, close together. •Cf. S.R.C. 4193 *. ’’See p. 290. “ R. X, 6. ’’Should the priest have to give Holy Communion to a great number and should he find it difficult so to hold the ciborium for a long time, he may purify the index finger and thumb in the purifying bowl and then hold the ciborium in the ordinary way. .j ORDER OF ADMINISTERING COMMUNION 419 7. Turning completely (even though there be another ciborium on the altar or even though the communicants be not in front of him but at the side of the church) to the people by his right the Celebrant holds the Particle so that It can be clearly seen over the ciborium11 (paten) held at the height of his breast. With his eyes fixed on the Sacred Host, which he does not raise any higher, the Celebrant says aloud11 Ecce Agnus Dei, and three times, Domine, non sum dignus, etc., which prayer is not to be changed in form even if all the communicants are women.1' The entire prayer, not merely the opening words, is said aloud. Only when the Celebrant has completely finished these prayers should he leave the altar to give Holy Communion.16 Communion oj the Clergy and Server 8. Should there be clerics to receive Holy Communion they will receive It kneeling on the footpace (or at some special place prepared for them within the sanctuary — R.R. IV, ii, 4), in the order of their rank, beginning with those of highest rank; the priests and the deacons wearing the surplice and a stole of the colour of the Mass or white.17 9. The server will also, receive Holy Communion at the altar, even though he be a layman and not in cassock and surplice,1S and before all others,18 because of his ministry, except those who have a higher liturgical rank, either permanently (i.e., all clerics, if the server be a laic; clerics of higher rank, if he be a cleric; kings) or on occasion7’ (e.g., the bride­ groom and bride at a Nuptial Mass; a nun on the occasion of her profession). Communion oj the People 10. After the Communion of those who receive at the altar, the Celebrant — holding the Sacred Particle over the ciborium. 21 and firmly "He may rest the little fingers on the edge of the ciborium (paten) to steady his hand. ""Clara voce" (R.R. IV, ii, 3). “ R.R. IV, ii, 3. ’* Religious Profession or Renewal of Vows: For Religious (of either sex) who take or renew vows within the Mass the following rite is of obligation (S.R.C. 3912) : “the Celebrant who is to receive the vows, after having received the most Holy Sacra­ ment of the Eucharist and after the Con­ fiteor and the words that normally precede the Communion of the faithful have been said, holding the Sacred Host in his hands, turns to those who arc to take their vows. Each of these reads aloud his (her) pro­ fession and immediately after each receives the most Holy Eucharist. At the renewal of vows the Celebrant, turned to the altar, waits until those who renew their vows have read the form of renewal (this they will do all together, led by one of them, unless the number be small) and then they receive the most Holy Body of the Lord in order,” i.e., in the order of precedence established bv the date of profession (SRC. 3836). "R.R. IV, ii, 4; S R C. 3499. "S.R.C. 4271’. "S.R.C. 1074, 4328. *SR.C. 3836, 4328. 11 In warm weather, if the hand is sticky, it is a good thing to change this Particle, before leaving the altar, and give a differ­ ent one (which will be less likely to cling to the finger) to the first communicant. 420 THE RITE OF LOW MASS clasping this at the height of his breast — descends to the Communion rail22 and begins the distribution with the first person on the Epistle side. Previously the server hands to this first communicant the Com­ munion plate,23 unless, by induit, permission has been received to have the plate held by the server under the chin of each communicant. 11. The Celebrant makes the sign of the cross with each Sacred Host, over and within the limits of the ciborium (paten), while saying aloud the words Corpus Domini nostri Jesu Christi (bowing his head) and then he finishes the formula, including Amen, while laying the Sacred Particle on the tongue of the communicant. 12. If the ciborium is full, the priest must take the first Hosts with the greatest care. Especially if they are arranged in regular circles around the ciborium (which is not a desirable practice), he must be careful not to press on them on one side, as it often causes a number of them to shoot up suddenly on the opposite side of the ciborium. 13. When giving Holy Communion, (a) the Celebrant must be careful not to touch the dress or any part of the face of the communicant with the Sacred Host; (ό) nor moisten his finger when laying It on the com­ municant’s tongue.24 He should, therefore, hold the Sacred Particle at its edge between his thumb and index finger (the other fingers being folded on to the palm), twist his hand somewhat towards the right (so that the thumb is above the Particle, the index finger beneath It) to get the Host into the correct position for laying It on the communicant’s tongue, lay It on the tongue — withdrawing the index finger at the moment when "It is not lawful to give Holy Com­ munion during Mass to persons so distant from the altar, that the Celebrant loses sight of it (CJ.C. 868; this canon ap­ parently renders unlawful the usage which S.R.C. 3322s formerly permitted of taking Communion to sick people in rooms near the church, where the altar cannot be seen, but the voice of the celebrating priest can be heard. See infra p. 425). Authors, how­ ever, interpret this canon as applying to places outside the church or oratory where Mass is being said (e.g., an adjoining hos­ pital ward) and so Holy Communion may be given to persons who are within the church, even though they be so placed that the Celebrant in going to them loses sight of the altar. "The Instruction of the Congregation of the Sacraments of March 26, 1929, which ordered the use of the Communion plate, directs that the plate be held by each communicant, but the Holy See, to render the use of the plate easier, has granted a faculty to many bishops to allow the server to hold the plate. Indeed a reply given by this Congregation to the English bishops (in a letter to the Archbishop of Liverpool dated August 31, 1931) states that this method is in conformity with the wishes of the Congregation; and it would seem that no special permission is any longer needed to adopt this practice. For a general Com­ munion a second priest (in surplice) may hold a paten under the chin of the com­ municants (cf. S.R.C. 1210 and Dccrelum in Lucionem, 1854, § 20). 24 If by accident his finger should become moistened to any extent, he may return to the altar and wash the thumb and index finger in the purifying bowl. He must not carry a purificator in the left hand to wipe his fingers when giving Holy Communion (as is sometimes done). The rubric does not order this and modern rubricians are almost unanimously against it as it means that tiny fragments of the Sacred Host are transferred to the purificator and from it, in due time, dropped on to the floor. ORDER OF ADMINISTERING COMMUNION 421 it is about to touch the tongue — and then press the Host lightly on the tongue with the thumb, to make It adhere and to prevent Its being drawn away when he withdraws his hand ; (c) the priest should not hold the ciborium too far away from the communicant, nor should he hold it (still less a paten) too near, lest the communicant breathe on the Particles or blow them away; (d) the Celebrant must not look about but, as far as possible, should keep his eyes reverently fixed on the Sacred Host. The Communion oj a Large Number oj Persons™ 14. When the Celebrant comes to the end of the row of communicants, keeping the ciborium in his left hand, with the right he takes the Com­ munion plate from the last person, and holding it carefully in a horizontal position (lest there should be any tiny fragments of the Sacred Hosts on it), carries it to the first communicant in the next row. If the server carries the plate the priest will hold the joined thumb and index finger of his right hand over the ciborium — resting his hand on the edge, if he wishes — as he passes from row to row. When there are several rows of communicants he must always begin at the left-hand side and move towards the right (it is incorrect to distribute Holy Communion moving in the opposite direction), and even when the number is very great he must make the sign of the cross and say the entire formula as he com­ municates each person. Though obliged in such a case to give Holy Communion quickly, he must be most careful to observe the great reverence which is due to the most Holy Sacrament, to guard against the accidental dropping of a Sacred Particle,26 and to avoid hasty and slipshod movements which are so irreverent and sometimes give great scandal. To give Holy Communion with the minimum of delay, yet with due gravity and reverence is a matter of careful practice. It will greatly help the priest if the communicants have been previously well instructed on how to receive Holy Communion (i.e., to hold the head erect, neither bowed nor thrown back, the mouth well open, the tongue slightly protruding and resting on the lower teeth, the eyes lowered or closed) and on the use of the Communion plate (to hold it under the chin and horizontally, to pass it quickly immediately after having received Com­ munion and without tilting it,27 etc.). 15. Should the priest be obliged to wait for persons to approach the “On a special occasion when there is a very great number of communicants, kneel­ ing benches, furnished with a Communion cloth, may be placed in convenient parts of the church for the distribution of Holy Communion. In such a case, two candles at least, placed one at each end of each bench, should be lighted during the distribution (S R C. 30S61). * For the case in which a Particle should fall, see De Defectibus, X, 15 (cf. Vol. I, Ch. XI). ~ Cf. the Instruction of the S. Congrega­ tion of the Sacraments of March 26, 1929 (A.A.S., pp. 631-642). 422 THE RITE OF LOW MASS Conununion rail, he ought to turn momentarily towards the altar at which he is saying Mass. If the Elevation of a Mass which is going on very near by should occur during the distribution of Holy Communion, the priest should remain standing, pause, and turn towards the altar at which he is saying Mass, at the same time avoiding turning his back completely on the altar where the Elevation is in progress. Shortage oj Sacred Particles 16. Without a reasonable cause {e.g., to help in emptying a ciborium, when this is necessary) the Celebrant should not give more than one Particle to each communicant;28 nor should he, without a good reason, use the broken parts of a large host. Only in case of absolute necessity (e.g., to give Holy Viaticum, when no other Sacred Particle is available) may he give a part broken from the Host oj his own Mass. In case of necessity it is permitted to break the Sacred Particles and give a part only to each communicant.29 In this case (a) the priest returns to the altar to break the Hosts; (Z>) the broken part which is given in Holy Communion must be large enough to be swallowed and not so small as to dissolve in the mouth of the communicant before being swallowed (for to receive the Sacrament the Body of Christ must be eaten). Ordinarily, therefore, each Host should not be broken into more than two parts; (c) it is well, when possible, to give the broken Hosts to those who are better instructed because the ill instructed sometimes think that they do not receive the Sacrament or do not receive it fully if they are given a broken Host. The Return oj the Priest to the Altar Omnibus communicatis, revertitur ad Altare, nihil dicens: et non dat eis benedictionem, quia illam daturus est in fine Missae. Si particulae positae erant super Corporale, extergit illud cum Patena, et si qua in eo fuerint fragmenta, in Calicem immittit. Deinde dicit secreto: Quod ore sumpsimus, Domine, etc., et se purificat, dicens: Corpus tuum, Domine, quod sumpsi, etc., et alia facit ut supra. Minister autem dextera manu tenens vas cum vino et aqua, sinistra vero mappulam, aliquando post Sacerdotem eis porrigit purifica­ tionem, et mappulam ad os abstergendum.30 17. After completing the distribution of Holy Communion, the Cele­ brant, returns in silence to the altar, carrying the Communion plate, held horizontally in his right hand between the index finger (joined to * Innocent XI, in 1679, forbade this practice, but the reason of the prohibition then was that some persons thought that they received the Sacrament more fully by receiving two or more Hosts. * S.R.C. 2704’. !0 R. X, 6. This purification is obsolete for the ordinary faithful. It is still in use at an Ord nation Mass. ORDER OF ADMINISTERING COMMUNION 423 the thumb) and the second finger. If, however, the server has held it for the communicants, he may carry it to the altar, and there hand it to the priest. The priest places the ciborium and the plate on the corporal, and (unless the ciborium be now empty) genuflects, his hands placed, as usual, on the altar, within the corporal. He may then purify his finger and thumb by rubbing them over the ciborium (the rubric says nothing about this). He covers the ciborium, veils it, opens the tabernacle, replaces the ciborium therein, genuflects,31 closes and locks the taber­ nacle, and replaces the altar-card (unless the server does this). The Reservation oj Sacred Hosts 18. If no Particles are left in the ciborium, the Celebrant does not genuflect, and at once purifies the ciborium32 and the Communion plate. Should Holy Communion have been given with Particles that had been consecrated on the corporal, the Celebrant must purify with the paten the part of the corporal where they had lain, then purify the paten into the chalice. 19. If the Particles which remain in the ciborium after Holy Com­ munion are not to be reserved, the priest, on arriving at the altar, lays the Communion plate aside, genuflects, and immediately consumes the Hosts, bowed, and holding them over the ciborium (paten), but without making the sign of the cross with a Particle, and without saying any­ thing. Having consumed the Hosts, with hands joined before his face, he proceeds to the purification of the ciborium.33 20. If Sacred Particles remain after Holy Communion, and if there is no tabernacle so that the ciborium must be transferred to another altar after Mass, the Celebrant covers and veils the ciborium and places it in the middle of the corporal at the back. From that point on he must observe the rules for the celebration of Mass in presence of the Blessed Sacrament exposed.34 When the Celebrant has veiled the chalice after the ablutions, he does not fold the corporal (for the ciborium must remain on it), and he places the veiled chalice outside the corporal on the Gospel side. As the Blessed Sacrament is on the table of the altar, he does not sign the table before beginning the last Gospel.35 After the Leonine prayers the Celebrant puts on a white humeral veil, and preceded by the server with a light, carries the ciborium to the place where it is to be reserved. There the altar should be prepared with two lighted candles, the key of the tabernacle, and a corporal spread on the table. “Cf. RR. IV, ii, 6, 8; S.R.C. 3116, 3975’. “See p. 390. ” See p. 391. * i· “ As at the Mass of Maundv Thursday (cf. R. X, 7). See p. 440. u Rubric of Maundy Thursday. 424 THE RITE OF LOW MASS Having placed the ciborium in the tabernacle (genuflecting before and after) he takes off the humeral veil, folds the second corporal and puts it aside in its burse, and with joined hands and accompanied by the server (without a light) returns to the altar where he was celebrating Mass. There he folds the corporal of the Mass, places it in the burse, puts this on top of the veiled chalice, and returns to the sacristy, as usual. An Assistant Priest at Holy Communion 21. Should another priest assist the Celebrant in giving Holy Com­ munion, he is to begin the distribution of Holy Communion after the Celebrant has begun it.30 He does not say Misereatur, etc., because this has already been said by the Celebrant, but begins the distribution of Holy Communion at once after uncovering the ciborium and genuflect­ ing (with his hands placed on the altar, but not on the corporal).37 Ordinarily the priest who assists should finish the distribution before the Celebrant,38 and when he returns to the altar, having genuflected, and covered and veiled the ciborium, he may replace it in the tabernacle or he may leave it on the corporal for the Celebrant to replace. He may purify the Communion plate over the ciborium (as when giving Holy Communion outside Mass) or he may leave it on the altar, on the corporal, to be purified into the chalice by the Celebrant. Having covered and veiled the ciborium, the assisting priest purifies the thumb and index finger of the right hand in the purifying bowl which stands beside the tabernacle. He does not give any blessing, as he would in administering Holy Communion outside Mass. Purification 0/ the Communion Plate 22. When the ciborium has been replaced in the tabernacle, the Celebrant uncovers the chalice, having replaced it in the middle, if it had been on the Gospel side, drinks any drops of the Precious Blood that may have gathered at the bottom during the distribution of Holy Com­ munion (holding the paten under his chin), purifies the corporal, if “Only for the very gravest cause (e.g., to give Holy Viaticum) may another priest give Holy Communion before the time of the Communion in the Mass with Hosts which have been consecrated at this Mass (S.R.C. 3448’). These must remain on the altar, because of their relation to the Sacri­ fice, until after the Communion of the Celebrant. For a sufficient reason another priest may begin the distribution of Holy Communion before the Celebrant, provided he uses Hosts which had been consecrated previously to the Mass that is in progress. ” The Celebrant, in such a case, should take the second ciborium from the taber­ nacle and leave it on the table of the altar, ready for the priest who assists. ** If the Celebrant finishes before the assisting priest, he should not continue the Mass (he may, however, purify Sacred ves­ sels if they are to be purified), but await the return to the altar of the assisting priest. On his return the Celebrant docs not genuflect with him, if there be already a ciborium on the altar. ORDER OF ADMINISTERING COMMUNION 425 necessary, as previously explained, and then the Communion plate into the chalice.30 If there are particles on the plate which are obviously not particles of the Sacred Hosts the Celebrant will draw them away care­ fully with the second finger of the right hand and dispose of them out­ side the corporal. If he is in doubt40 about the nature of the particles and does not wish to transfer them to the chalice (to be afterwards consumed with the ablutions) he may purify the plate into the purifying bowl instead of into the chalice. Ordinarily, however, he will purify the plate into the chalice, with the thumb and index finger of the right hand (just as he had previously purified the paten41)» and then place it outside the corporal. 23. If for some special reason, such, for example, as pressure of time, the purification of a ciborium has to be postponed, it must be placed in the tabernacle unveiled.42 Communion oj the Sick During Mass 24. If a priest celebrates Mass near the room of a sick person (e.g., in a hospital), he may take Holy Communion to that person during Mass, only if in doing so he does not lose sight of the altar.43 In such a case the Celebrant after the usual prayers said at the altar, and always in the plural44 even though there be only the one sick person for Holy Com­ munion, goes in silence,45 after the Communion of others, without the humeral veil,40 to communicate the sick person. He must, however, be accompanied by someone to carry the ombrellino (the white silk umbrella­ shaped small canopy) and at least two lights should accompany the Blessed Sacrament.41 ”Or he may first purify the plate and put it aside. "Ephemerides Liturgicae. (1930, p. 73), and Vermccrsch in Periodica (1930) say that, for hygienic reasons, only particles which are evidently sacred need be purified into the chalice; all others may be purified into the purifying bowl, to be afterwards thrown into the sacrarium. After the Com­ munion of patients in a hospital where con­ tagious diseases are rife, even sacred par­ ticles may be purified into the purifying bowl (or into a special bowl) to avoid contagion. 44 Sec p. 383. 41 Because there is no longer any reason for veiling it; and also to distinguish it from other ciboriums which contain the Blessed Sacrament, and which may be in the tabernacle at the same time. “C.J.C. 868; R R IV, i, 17 and see p. 420, note 22. 44 S.R.C, 4193 *. "SR.C. 2672’. 44 Cf. S.R.C. 33221. 44 S.R.C. 2672’, 2885, 3322’, 3448 *. Before the promulgation of the Code of Canon Law, decree 3322’ of S.R.C. permitted the Celebrant to give Holy Communion to a sick person, even if he were in a room where the altar could not be seen, but where the voice of the celebrating priest could be heard. This permission is abro­ gated by Canon 868. In the sources quoted for that canon, S.R.C 2672’, 2885, and 3448s — all of which are in agreement with the canon — are given ; while no mention is made of S.R.C. 3322’. A small minority of writers, however, seem to think that the permission given in S.R.C. 3322’ still holds good. 426 HOLY COMMUNION (OUTSIDE MASS) II. Holy Communion Outside Mass46 *48* Who May Give Holy Communion? 1. Whenever and wherever40 a priest may lawfully celebrate Mass, he may give Holy Communion during the Mass, unless the Ordinary for just reasons and in particular cases has forbidden the administration of the Blessed Eucharist.50 Even when wearing black vestments he may give Holy .Communion immediately before or after Mass, provided it be a private Mass.51 It is forbidden to give Holy Communion immediately before or after a solemn, a sung, or a conventual Mass.52* 2. It is tolerated, in case of necessity, that a priest, clothed in the sacred vestments, on his way to or from the celebration of a private Mass at an altar where the Blessed Sacrament is not reserved should stop at the altar where the Blessed Sacrament is reserved to give Holy Communion.5’ It is better, however, in such a case to give Holy Communion, vested in amice, alb, cincture, and stole, and then put on the maniple and chasuble for Mass, or, if the priest has said Mass, to remove the chasuble and maniple in the sacristy and then return to give Holy Communion. 3. Apart from the celebration of Mass, any priest — even one not attached to the church, with the leave, at least presumed, of the rector of the church — may give Holy Communion to those who seek It.45 When May Holy Communion Be Given? 4. In general, Holy Communion may be given on any day.55 But there are certain restrictions, which do not, of course, apply to the admin­ istration of Holy Viaticum, during the Triduum Sacrum, i.e., (i) while Holy Communion may, for a sufficient reason, be given before the Mass of Maundy Thursday, and should, of course, be given during that Mass, It may not be given after Mass, until the Mass of Holy Saturday;56 (ii) on Holy Saturday Holy Communion may be given during, or immediately after the Mass,57 so that the distribution of Holy Com­ munion forms one function (morally speaking) with the Mass of the day. Hence, Holy Communion may not be given when an interval of any length has elapsed after the Mass, nor may it be given in churches or 46 The distribution of Holy Communion outside Mass is not dealt with in the ru­ brics of the Missal, but in the Roman Ritual (Title IV, Chapter 2). It is given here, however, for convenience and com­ pleteness. ’’S.R.C. 4201. * RR. IV, i, 18; CJ.C. 869. ” R.R. IV, i, 13; CJ.C. 846 § 1 and see Glossary, p. 725. "S.R.C. 4177’. "S.R.C. 2740". M CJ.C. 846, § 2. “CJ.C. 867, § 1. “Rubric on Maundy Thursday; C.J.C. 867, 8 2. ” CJ.C. 867, § 3. HOLY COMMUNION (OUTSIDE MASS) 427 oratories where, though the Blessed Sacrament is reserved, the Mass of the day has not been celebrated. As the Mass of Holy Saturday is ordinarily a solemn or a sung Mass, the Celebrant may not give Holy Communion immediately after it, while still at the altar in the Mass vestments. He should, in such a case, return to the sacristy, remove the chasuble and maniple (or if he prefers remove all the vestments and put on a surplice and white stole) and then, without delay, return to give Holy Communion. Or another priest, vested in surplice and stole, may administer the Sacrament, but immediately after Mass. If, however, the Mass is a Low Mass, probably ’ the Celebrant may give Holy Communion immediately after it, without removing the Mass vestments. 5. It is, obviously, unbecoming to give Holy Communion at an altar where another priest is celebrating Mass, but it is permissible in case of necessity. In such a case the priest who administers Holy Communion should carry out the full rite of the administration outside Mass (as described below), saying the prayers, giving the Blessing, etc., even though the Mass in progress be a Requiem Mass, for in such a case the distribution of Holy Communion has no connection with this Mass. Holy Communion at an Altar of Exposition 6. Apart from necessity or grave cause or a special induit of the Holy See, it is absolutely forbidden — and the Congregation of Sacred Rites has repeated the prohibition several times and in rather strong terms8® — to distribute Holy Communion either during Mass or before or after Mass, at an altar where the Blessed Sacrament is exposed. The practice of giving Holy Communion at such an altar may not be tolerated.00 7. During the time of exposition the Blessed Sacrament should be reserved at another altar for the administration of Holy Communion, even though it be necessary to use a temporary tabernacle and even though there be very little room available there for the giving of Holy Communion.01 If necessary benches may be arranged around this other altar as a temporary Communion rail.02 :a Because canonists usually interpret "privatim” of canon 846 § 1 as a Mass which is not sung nor conventual. It is doubtful, however, if the Mass of Holy Saturday, which is essentially bound up with the entire Liturgy of the day, could ever be considered as “private” (see Glos­ sary, p. 725). ·* S.R.C. 3448’, 3482, 3505’·*, 3525‘, 4353, and July 27, 1927 (when the Congregation declared that decrees 3448 and 4353 are in full force). If Holy Communion is given in case of necessity or by induit, it would be well to veil the Blessed Sacrament during the distribution. “S.R.C. 3448’, 3482. •’S.R.C. 3449’, 3525’. "S.R.C. 3525 *. For the rite, if in case of necessity, etc., Holy Communion is given at an altar of Exposition, see p. 445. 428 HOLY COMMUNION (OUTSIDE MASS) The Hour oj Holy Communion 8. While Holy Viaticum may be given on any day and at any hour, Holy Communion is to be given, ordinarily, only during the hours when Mass may be celebrated (see Vol. I, ch. III). For a reasonable cause, however, it may be given outside these hours.03 Holy Communion Immediately Before or After Mass 9. When a priest gives Holy Communion immediately before or after a private Mass, he does so in all the Mass vestments04 (the maniple included), even though these be black. He will use the full form of the administration of Holy Communion outside of Mass, including the Blessing (except when he is in black vestments), even though those who receive Holy Communion have just received the blessing or will shortly receive it in Mass.05 10. The Celebrant places the chalice towards the Gospel side of the altar, and uses the corporal of the Mass for the distribution of Holy Communion. Hence, if he foresees that Holy Communion is to be given at the end of Mass, the Celebrant may, after the ablutions, leave the corporal extended on the altar and replace the veiled chalice on it, until Mass is finished. 11. When Holy Communion is given immediately after Mass the Leonine prayers may, very probably,00 be omitted. If they are said, it must be immediately after the last Gospel, and before the distribution of Holy Communion. The Preparation of the Altar for Holy Communion 12. When Holy Communion is given apart from Mass, the cover of the altar is removed, and two candles are lighted. The key is laid near the tabernacle (unless the server will bring it later — see p. 312, note 7) and the purifying bowl07 is at hand with a purificator. On the credence table, or at the Communion rail, if there is no server, face downward, to keep it free of dust, is the Communion plate. This is needed08 in addition to the Communion cloth,**50 whenever Holy Com"CJ.C. 867, §§ 4, 5. MR.R. IV, ii, 13. w S.R.C. 4257’. * Sec Vol. I, ch. X. 4T This bowl, which should be always near the tabernacle from which Holy Com­ munion is given, should have a cover and should not contain a sponge, but a little water. This should be changed frequently and its contents poured into the sacrarium (or into the fire if there is no sacrarium, R.R. IV, ii, 8). 01 According to the Instruction of the Congregation of the Sacraments of March 26, 1929. * The cloth is laid on the top of the rail — not held by the communicant — as an extra precaution, in case a Sacred Particle should fall. HOLY COMMUNION (OUTSIDE MASS) 429 munion is given, except in a solemn or pontifical Mass, when the paten is used. 13. Λ burse,70 of the colour of the stole that the priest will wear,71 containing a corporal,72 should be laid on the altar, unless the priest will himself carry it to the altar. The Vestments oj the Priest 14. The priest who is to give Holy Communion first washes his hands. This is, ordinarily, a symbolical washing and it is presumed that his hands are already clean. If they are not, he should cleanse them thor­ oughly with soap. He may, while washing his hands, say the prayer Da, Domine, virtutem manibus meis, as before Mass. It is not prescribed. 15. He then puts on a surplice,73 and a stole, either white7* (the liturgical colour of the Blessed Sacrament) or of the colour of the Office of the day. It is well, when possible, to use the colour of the day, not only because it will be in keeping with the conopaeum of the tabernacle (unless this be always white) and with the altar frontal, but also to remind the communicants of the intimate connection between the daily Sacrifice and Holy Communion. On All Souls’ Day the colour of the stole is to be either white or violet,75 unless Holy Communion be given in black vestments, immediately before or after (private) Mass. 16. The priest may himself carry the burse (with the corporal) to the altar,76 holding it underneath, the top part resting on his breast {ante pectus — R.R. IV, ii, 1) ; and he will wear his biretta. 17. If possible the priest should be accompanied by a server, in cassock and surplice, who may carry the tabernacle key (see p. 312, note 7); and who will present the Communion plate to the first communicant, or will himself carry it at the Communion rail w’here this is the practice (cf. p. 420, n. 23). The Arrival at the Altar 18. On arriving at the altar, the priest uncovers and gives his biretta to the server77 and genuflects on the floor {in piano) with him. He may kneel for a moment and say a short prayer. This is not prescribed in the order for the administration of Holy Communion, but in the very first ,0 S.R.C. 2932. τι c i? p ς i ς* ” Not a pall. Cf. S.R.C. 2932*. ” Even though he has the right to wear a rochet, which is not a sacred vestment to be used in the administration of the sacraments. S.R.C. 2993’, 37S4. ’* R.R. and S.R.C. 2740”. ” R.R. IV, ii, 1; S.R.C. 4289 *. ’* S.R.C. 2850 and R.R. IV, ii, 1. π Who, after genuflecting, will place it on the credence. 430 HOLY COMMUNION (OUTSIDE MASS) chapter of the Roman Ritual (I, 6), the priest who is about to administer a sacrament is directed to pray for a short time in preparation. 19. Having gone up to the altar, the priest takes the corporal with his right hand from the burse, which he holds upright on the altar with his left hand. He places it, as at Mass, towards the Gospel side, against a gradine or a candlestick or flat on the altar, and then unfolds and spreads the corporal, as for Mass.78 20. He opens the tabernacle, genuflects, with his hands laid on the altar, outside the corporal, takes out the ciborium, holding it at the node under the veil. He then closes the tabernacle door70 unveils and uncovers the ciborium, placing the cover on the corporal, and without any further genuflection80 awaits, if necessary, the conclusion of the Confiteor. 21. Meanwhile the server, bowed and kneeling at the Epistle corner, says the Confiteor, in the name of the communicants. Before81 or after reciting the Confiteor he gets the Communion plate from the credence table and presents it to the first communicant, unless he himself is to communicate or to carry it for the other communicants. If there be no server, one of the communicants82 ought to say the Confiteor. Only if this is not possible should the priest himself say it." In this case he recites it, standing deeply bowed, either at the foot or at the table of the altar. He omits “tibi, Pater” and “te, Pater.” In such a case also, he must answer all the subsequent prayers himself, unless one of the communicants can do so (which is preferable). 22. After the recitation of the Confiteor, the priest proceeds exactly as in giving Holy Communion within Mass.84 As he has not, however, yet touched the Blessed Sacrament, he does not place his hands on the corporal when genuflecting before the distribution nor does he hold the index finger and thumb of the left hand joined together at all; nor those of the right, until he has touched the Sacred Hosts. The Return to the Altar 23. Having finished the distribution of Holy Communion, the priest, carrying the ciborium in his left hand and the Communion plate in his right85 returns to the altar. He places the ciborium and the plate on the altar and genuflects (unless the ciborium is empty), with at least the right hand on the corporal. Then he begins aloud80 the antiphon ” See p. 326. ’* Unless, of course, the tabernacle empty. “Cf. RR. IV, ii, 1, 2. «Cf. R. X, 6; R.R. IV, ii, 12. “ See p. 417, n. 7. M Cf. S.R.C. 3488 *. ■H “ Sec p. 418 sqq. “Unless the server had held it for the communicants, then he may carry it back to the altar and there hand it to the priest. “ R.R. IV, ii, 6. HOLY COMMUNION (OUTSIDE MASS) 431 0 sacrum convivium. During Paschaltide and within the octave of Corpus Christ — except when the priest is in black vestments for the distribution of Holy Communion immediately before or after a private Requiem Mass87 — he adds one Alleluia to this antiphon and to the versicle Panem and its response which immediately follows. He says the other versicles, the server answering, and the prayer Deus qui nobis, with the long conclusion, as in Mass (Qui vivis et regnas cum Deo Patre, etc.) In Paschaltide there is a special prayer — Spiritum nobis, Domine, which is the Postcommunion of Holy Saturday — with a long conclusion, and the word ejusdem added before Spiritus, because the first word of the prayer refers to the Holy Ghost. This prayer is used in Paschaltide even when Holy Communion is given in black vestments?' % Purification oj the Communion Plate and of the Priest’s Fingers 24. Meanwhile, during the recitation of the prayers,B9the priest purifies the index finger and thumb of his right hand by rubbing them together over the ciborium. With the thumb and index finger he then purifies the Communion plate into the ciborium,90 and lays the plate aside near the corporal. Next, without genuflecting,91 he covers and veils the ciborium (or he may do this after he has washed his fingers), meanwhile keeping the index finger and thumb held together. Then he purifies the index finger and thumb in the purifying bowl and dries them with the purificator that is beside it. He opens the tabernacle, replaces the ciborium, genu­ flects with his hands laid on the altar outside the corporal, and closes and locks the tabernacle door. The Blessing 25. He gives the blessing with the same gestures as in the Mass,92 but with the form of blessing which is to be used outside of Mass, i.e., Benedictio Dei omnipotentis (before turning around, and while raising his eyes and hands and bowing his head) Patris, etc.93 He does not kiss the altar before giving the blessing.94 This blessing is to be given when­ ever Holy Communion is distributed outside of Mass (unless the priest is wearing black vestments),95 even though the communicants had just received the blessing, or will later receive it in Mass.96 The plural form 17 R.R. IV, ii, 13; S.R.C. 3465. M S.R.C. 3465. ••R.R. IV, ii, 8; S.R.C. 3975’. ” Instruction of the Congregation of the Sacraments of March 26, 1929 (§7). •’Cf. RR. IV, n, S; S.R.C. 3116, *3975 . ” See p. 396. »* R.R. and S R C. 3792”. MCf. S.R.C. 2704 *. ” R.R. IV, ii, 13; and S.R.C. 3177. *S.R.C. 4257’. 432 HOLY COMMUNION (OUTSIDE MASS) of the blessing is retained even though there had been only one communicant. 26. If a bishop gives Holy Communion outside of Mass he uses the usual form for a Pontifical Blessing, i.e., Sit nomen Domini Benedictinn, etc., and he makes the sign of the cross three times over the communicants.07 A jter the Blessing 27. Having given the blessing, the priest does not complete the circle, but turns back to the altar towards his left. Then he folds the corporal, as at Mass,08 and replaces it in the burse. He may carry this back with him to the sacristy or leave it on the altar, to be removed by the sacristan. He is, of course, responsible for the safe custody of the tabernacle key.' 28. Descending to the foot of the altar, he receives his biretta from the server, genuflects in piano, and with joined hands (unless he carries the burse) returns to the sacristy. There he uncovers, bows his head to the crucifix or to the chief image, and unvests. 29. The purification for the laity after Holy Communion, of which the Roman Ritual speaks (IV, ii, 1), has fallen into desuetude in most places. 30. If a deacon, by permission of the Ordinary of the place or of the parish priest, given for a grave cause, or presumed in case of necessity/ should distribute Holy Communion, he is to wear the stole in the usual manner of deacons and use the very same form of administration that is used by a priest3 (including the signing of the communicants at Indulgen­ tiam and the blessing after Holy Communion)/ " R.R. IV, ii, 10; S.R.C. M See p. 390. 1 C.J.C. 1269, §4; cf. May 26, 1938. : R.R. IV, i, 12; C.J.C. ’ R.R. IV, ii, 10. ‘ Pontifical Commission July 13, 1930 (ad II). 3731’. Instruction of the S. Congregation of the Sacraments of 845 § 2. ■ for the Authentic Interpretation of the Canons of the Code, HOLY COMMUNION (OUTSIDE MASS) 433 Appendix C THE COMMUNION OF RELIGIOUS AT A GRILLE 31. If outside of Mass, whether immediately before or after, when the priest is in the Mass vestments, or apart from Mass, when the priest administers Holy Communion in a surplice and stole, the priest is to distribute Holy Communion to nuns, and to them alone, whose choir is behind the altar or at the side of the sanctuary, or at a distance from the altar, he proceeds as follows:1 When the Confiteor has been said by the server or by the nuns, the priest carries the veiled ciborium to the opening of the grille of the nuns’ choir, and there places it on a corporal, unveils and uncovers it. At the grill he recites the prayers before Holy Communion, distributes the Blessed Eucharist, covers and veils the ciborium and says all the prayers after Holy Communion, as he would do at the altar (making the genuflections which the Ritual prescribes). He blesses the nuns, not with the ciborium,2 but with his hand, using the usual form Benedictio Dei, etc. He then carries the ciborium back to the altar and replaces it in the tabernacle as usual. 32. If Holy Communion is to be given to others besides the nuns, even to one person only (e.g., the server), or to the nuns within Mass, all the prayers are to be recited at the altar, as usual, and the blessing given towards the people, as the Ritual prescribes. 33. When the grille of the nuns is outside the sanctuary and at a considerable distance from the altar, some authorities (following Cavalieri) say that the ombrellino should be carried over the priest and that two lights (or at least one) should be borne before him by a server. ’ S.R.C. 3764", 3800. ’SRC. 2543, *,2725 3800. PART III SOME SPECIAL FORMS OF LOW MASS CHAPTER XVII LOW MASS FOR THE DEAD In Missa pro Defunctis ante Confessionem non dicitur Psalmus: Judica me, Deus, sed pronuntiata Antiphona: Introibo ad Altare Dei, et responso a ministro: Ad Deum, qui laetificat, etc., dicitur V Adjutorium nostrum, et Confessio, cum reliquis ut supra. Cum Celebrans ad Altare incipit Introitum, non signat se, sed manu dextera extensa, facit signum crucis super librum, quasi aliquem benedicens. Non dicitur: Gloria Patri, sed post Psalmum repetitur: Requiem aeternam; nec dicitur Gloria in excelsis, nec Alleluia, nec Jube, Domine, benedicere, nec Dominus sit in corde meo; nec osculatur librum in fine. Non dicitur Credo, non benedicitur aqua in Calicem fundenda; dicitur tamen Oratio: Deus, qui humanae substantiae, etc. Cum lavat manus, in fine Psalmi lavabo inter innocentes, non dicitur Gloria Patri. Ad Agnus Dei non dicitur: miserere nobis, cujus loco dicitur: dona eis requiem; nec tertio: dona nobis pacem, cujus loco dicitur: dona eis requiem sempiternam; neque percutitur pectus. Non dicitur prima Oratio ante Communionem, scilicet: Domine Jesu Christe, qui dixisti Apostolis tuis, etc., nec datur pax. In fine non dicitur: Ite, Missa est, nec Benedicamus Domino, sed: Requiescant in pace. Et non datur Benedictio: sed dicto Placeat, et osculato Altari, dicitur, ut supra: In principio erat Verbum, etc. Alia omnia ut in aliis Missis.1 In the Liturgy Masses for the dead are, in general, considered private Masses;* 2 it is supposed that another Mass, that of the day, has been celebrated for the entire community. Certain older accidental rites have been suppressed in Requiem Masses, certain newer minor ceremonies have never been admitted into them, either because they belong to a public Mass,3 or because they are regarded as signs of joy and festivity,4 or because these minor ceremonies more directly regard the living3 or are concerned with the Deacon or Subdeacon.” Hence arose the changes in the rite of a Requiem Mass that are noted here and there throughout Ritus and that are dealt with also in Ritus, XIII, 1. At the end of these celsis, Alleluia. Cf. Callewaert, Caeremo­ nia!e, p. 125. ’ E.g., the blessing of the water, which represents the faithful; the blessing of the congregation. * E.g., the blessing of the Subdeacon after the singing of the Epistle, or of the Deacon before the Gospel. 'R. XIII, 1. 2 Sec Glossary, p. 725. * E.g., the Creed ; the kiss of peace and the prayer for peace that precedes it, for these are a preparation for Communion and this is supposed to take place in the public Mass of the day. * E.g., the Gloria Palri, the Gloria in ex­ 437 438 SOME SPECIAL FORMS OF LOW MASS rubrics, the general principle is enunciated that “everything else (in Masses for the dead) is as in other Masses.” 1. No alteration is made in the prayers of preparation or thanksgiving. The Gloria Patri is said in them as usual, and Alleluia is added to antiphons in Paschaltide, for these prayers are not part of the Mass itself. 2. Although in a solemn Requiem Mass the kissing of objects (e.g., the thurible) is omitted, the kissing of the cross on the amice, maniple, and stole is not omitted when vesting for or unvesting after a Requiem Mass. 3. Even though a Requiem Mass be said for one deceased person only, all the formulas of the Mass (the Introit, Gradual, Offertory, Com­ munion Verse), except the prayers, are always in the plural. 4. The psalm Judica me is omitted; and so after the response to Introibo, etc., has been made, the Celebrant at once says Adjutorium nostrum. 5. At (he beginning of the Introit, the Celebrant does not sign himself, but placing his left hand palm downward on the table of the altar7 he makes the sign of the cross over the book “quasi aliquem benedicens'' i.e., he transfers the blessing from himself to the dead. In making this cross his little finger is towards the book but does not touch it, and he keeps the transverse line of the cross more or less within the limits of the width of the book. 6. The Gloria Patri is omitted in the Introit, and after “ad te omnis caro veniet," Requiem, etc., is repeated, without, however, again signing the book.8 7. The Gloria in excelsis, and the Alleluia verse are omitted. There is a Gradual and Tract; and in all sung, conventual, or privileged Requiem Masses the Sequence Dies irae is said ; in Low daily Masses of the dead, its recitation is optional.® 8. The Munda cor meum is recited as usual, but Jube, Domine, and the blessing are omitted. 9. At the end of the Gospel the book is not kissed, nor is Per evangelica dicta recited.10 10. The Creed is never said. 11. At the Offertory the water is not blessed, i.e., the sign of the cross is not made over it, but the prayer Deus, qui humanae is said as usual. 12. At the end of the part of Psalm 25, the Lavabo, the Gloria Patri is omitted, and Requiem aeternam is not substituted for it. ’ S.R.C. 2572s. ’Regarding the prayers in a Requiem Mass, see Vol. I, ch. IX. ’ Rubric in Missa Quotidiana. '°R. VI, 2; SRC 2056'·. LOW MASS FOR THE DEAD 439 13. The Preface is always the proper Preface of the dead; and the Communicantes is without exception the common one. 14. Within the Canon, while the usual bow of the head is made at the name of Jesus or Mary and at that of the Pope, it is not made at the mention of a saint whose feast (or its vigil or octave) occurs on that day, for a Requiem Mass has no connection with the Office of the day. 15. The form of Agnus Dei is changed in dead Masses; and while reciting it the Celebrant does not strike his breast, but stands, bowed as usual, with his hands joined before his breast, and not laid on the edge of the table of the altar. 16. After Agnus Dei, the Celebrant lays his joined hands on the edge of the altar, as usual, for the prayers before Holy Communion. The first of these Domine, Jesu Christe, qui dixisti, is omitted; and the Pax (in a solemn Mass) is not given. 17. Instead of Ite, Missa est, the Celebrant turns towards the altar,” stands erect with his hands joined before his breast, and says Requiescant in pace (always in the plural12). 18. The Blessing is not given, and the Celebrant having said Placeat and kissed the altar, goes to recite the last Gospel, which is always the beginning of St. John’s Gospel. 19. The Leonine prayers may be omitted if the Absolution for the dead13 is given immediately after a Low Requiem Mass, provided the priest does not go to the sacristy to vest but puts on the cope in the sanctuary.11 20. If Holy Communion be distributed immediately before or after a private Mass of the dead,15 the Blessing is not given; and Alleluia is not added to the versicle {Panem de caelo') and its response in Paschaltide.10 ” R. XI, 1. 15S.R.C. 1611. "Sec Vol. Ill, pp. 663 sqq. 14 Cf. S.R.C. 4305 and Vol. I, ch. X. “See Glossary, p. 725. "Cf. p. 431. CHAPTER XVIII LOW MASS BEFORE THE BLESSED SACRAMENT EXPOSED I. Public Exposition 1. The law of the Church is opposed to frequent public exposition of the Blessed Sacrament. It regards such exposition as a singular privilege, to be made use of very rarely lest this form of honouring the Most Holy Eucharist should be cheapened in the minds of the faithful, and lest the very great reverence that is due to the Sacred Host exposed for special adoration should gradually decline. Apart, then, from the Forty Hours’ Prayer,*1 public exposition, i.e., exposition in the monstrance, even if only to give Benediction,2 is allowed in churches3 which have the right to have the Blessed Sacrament reserved? (i) On the Feast of Corpus Christi and during Mass and Vespers on each day within its octave. On the feast itself, if the Host that is to be exposed is consecrated at the principal Mass, the exposition takes place at the Communion of that Mass, otherwise it occurs after Mass.8 (ii) At other times, only for a just and weighty reason, especially of a public character, and with permission of the Ordinary of the place, even though the church belongs to exempt *Religious. 5 This is the liturgical law in reference to exposing the Blessed Sacrament in the monstrance, even for a brief period, as laid down in the Code of Canon Law, canon 1274, § 1 and in decrees of the Congregation of Sacred Rites (e.g., 3104H). Mass Forbidden Before Blessed Sacrament Exposed In accordance with ancient usage,7 the Church is strongly opposed to the celebration of Mass before the Blessed Sacrament exposed, except during the octave of Corpus Christi8 and for the Mass of Deposition at ■C.J.C. 1275. 1 Commission for the Authentic Inter­ pretation of the Code, March 6, 1927. ’ Hence even at Corpus Christi, in ora­ tories Exposition is allowed only by per­ mission of the Ordinary. 4 Commission for .the Interpretation of the Code, July 14, 1922. 'Cf. R.R. IX, v, 2; C.E. II, xxxiii, 17; S.R.C. 4269”. 4 C.J.C. 1274 §1. ’Cf. C.E. I, xii, 9. 'C.J.C. 1274, §1. 440 LOW MASS BEFORE THE BL. SAC. EXPOSED 441 the Forty Hours’ Prayer.0 This opposition is due not only to the fact that the Church does not favour frequent Exposition, and that the celebra­ tion of Mass before the Sacred Host is the very special privilege of the great Feast of Corpus Christi and of the last day of the Forty Hours’ Prayer, but also to the fact that either the solemn Exposition of the Blessed Sacrament or the celebration of Mass claims the entire attention and reverence of the worshippers, and this attention and reverence should not be divided and distracted. Accordingly, the Congregation of Sacred Rites has repeatedly legislated against the practice of celebrating Mass before the Blessed Sacrament exposed.10 It is true that, in particular cases, the Congregation has from time to time given replies which implicitly11 or even explicitly1- recognize the usage on the ground of immemorial custom that had to be tolerated because of the difficulty of eradicating it. This toleration in particular circumstances may not, however, be extended to other cases. Besides, in the most recent reply which the Congregation has given on the subject, that is the reply of July 27, 1927,13 it is stated that Mass may not be celebrated before the Blessed Sacrament exposed and that this usage may not be tolerated.14 It added that former decrees 3448 and 4353, which forbad the practice, are in full vigour and that local Ordinaries are to give particular attention to their observance. 3. The existing law of the Church is, then, that apart from “necessity, grave cause, or special induit,” Mass, whether sung or not, may not law­ fully be celebrated before the Blessed Sacrament exposed, even though the Sacred Host be veiled, or be exposed only in the ciborium and within the tabernacle.15 An example of necessity would be the occurrence of Exposition {e.g., the second day of the Forty Hours’ Prayer) on a Sunday or holyday of obligation, when Masses must be celebrated in a church where there was only one altar (at which the Exposition was taking place). 4. Since the Sacred Liturgy does not ordinarily suppose Mass to be celebrated in presence of the Blessed Sacrament exposed, the rubrics, except for the directions given in the Missal, Ceremonial of Bishops, and Memoriale Rituum™ for the end of Mass on Maundy Thursday and for ’Clementine Instruction, XII and XIV. On the opening day of the Exposition only the last part of Mass (that is, from the time the Celebrant has consumed the Pre­ cious Blood) takes place before the Blessed Sacrament exposed. "E.g., decrees 1406, 1421*, 2765, 35O51, 4353 and a reply of Julv 27, 1927. “E.g., D.D. 2390*, 2417’, 2427", 2509, 3599, 3922*. "E.g., D.D. 3124’, 3558’, 3728’, 4104 *. "A.A.S., 1927, p. 289. "Cf. S.R.C. 3448’, 4353. And D. 2765 calls it “an abuse which must be eliminated.’’ "S.R.C. several decrees, especially 3448’, 4353 and July 27, 1927. "See Glossary, p. 725. 442 SOME SPECIAL FORMS OF LOW MASS the Mass of the Pre-Sanctified on Good Friday, do not deal professedly with the case. Accordingly the correct procedure has to be gleaned from the Clementine Instruction,17 from Gardellini’s Commentary on it (which forms Volume IV of the Decrees of the Congregation of S. Rites), from various replies of S.R.C. and from the practice of Rome itself, as well as from the brief references of the liturgical books. It is on these sources and on the general principles of ceremonial that rubricians rely in giving directions for the celebration of Mass in the presence of the Blessed Sacrament Exposed. II. Some General Rules 5. The altar cross, which must be removed for the Exposition outside the time of Mass, may be removed or not for Mass, according to custom.” 6. The bell must not be rung, even at the Elevation.1” 7. All bows of the head at mention of the Holy Name, and any genu­ flection that is to be made at either corner of the altar (e.g., during the Epistle or Tract, or Gospel) are to be made towards the Blessed Sacra­ ment, and not towards the Missal.20 The genuflection at Flectamus genua is, however, to be made towards the book.21 8. Whenever the eyes are to be raised “ad caelum,” “ad Deum,” etc., they are raised, in this Mass, to the Sacred Host (even though the cross remain on the altar). Genuflections 9. (a) The double genuflection is made only on first arriving at the altar, and before departing at the end of Mass; all other genuflections in the course of Mass are simple genuflections.22 (Z>) During Mass, each time on his arrival at the middle of the altar from the side, and each time before his departure from the middle to the side, the Celebrant is to make a simple genuflection to the Blessed Sacra­ ment.23 This genuflection is made immediately on his arrival, so that it is his first action at the middle, or immediately before his departure, so that it is his last action there. (c) Each time that the Celebrant turns from the altar to address the people he first genuflects, and he repeats the genuflection on again facing the altar. If the Celebrant is at the middle when about to turn (as, for example at the end of the Gloria in excelsis), he first kisses the altar and ” See Glossary, p. 723. ” S.R.C. 2365 *. I.C., §16; S.R.C. 3157'°, 3448" (cf. 4377). 50 Cf. Ment. Rit. IV, ii, 1, n. 21; S.R.C. 21 S.R.C. 2859. 21 S.R.C. 2682‘’, 3426e, 3434". ' Rubrics of Maundy Thursday * Missal, C.E., and Mem. Rit. of LOW MASS BEFORE THE BL. SAC. EXPOSED 443 then genuflects; but if he arrives at the middle immediately before turn­ ing to the people, as he does after the Communio, he first genuflects, then kisses the altar and turns.21 10. When the Celebrant turns from the altar to the people, he turns halfway only and withdraws a little to the Gospel side so that he faces the Epistle corner, and has his back to the Gospel corner.2’’ At Orate, jratres and at the Blessing, he does not complete the circle but turns back to the altar by his left.20 III. The Collect Blessed Sacrament 11. At a Mass celebrated in the presence of the Blessed Sacrament exposed, even on the most solemn feasts of the Church, the Collect, Secret, and Postcommunion from the votive Mass of the Most Holy Eucharist,27 are to be recited. They are not said under one conclusion with the prayers of the Mass that is celebrated, but after the prayers prescribed by the rubrics, and before the prayers ordered or permitted, on occasion, by the rubrics or by the Ordinary, and before prayers of devotion.28 These prayers of the Blessed Sacrament are omitted only when the Mass is of a mystery identical with the Blessed Eucharist or when the commemora­ tion of such a mystery occurs in the Mass.20 12. In the case of Mass before the Blessed Sacrament exposed the Celebrant may never vest at the altar.30 of the IV. Ceremonies of Low Mass Before the Sacrament Exposed Blessed 1. In general all the ordinary ceremonies of Low Mass are to be ob­ served, except for the changes noted in this chapter. The ceremonies for Mass before the Blessed Sacrament exposed are to be observed even if the monstrance be veiled during Mass or if the Exposition be in the ci­ borium only {i.e., within the tabernacle, with the door opened).31 2. Ij the Blessed Sacrament is to be exposed, the Celebrant, on his arrival at the altar, fully vested, spreads the corporal, places the chalice towards the Gospel side, opens the Missal, then exposes the Blessed Sacrament according to the usual rite, and places It on its throne. With­ drawing a little towards the Gospel side, he descends the front steps obliquely so as not to turn his back fully on the Sacred Host. He kneels on the bottom step, bows his head and his shoulders somewhat,32 rises,** **Cf. Mem. Rit. IV, ii, § 1, n. 21. “ Rubrics of Maundy Thursday of Missal, C.E., and Aient. Rit. * Ibid. " It is the seventh Mass of the first series of votive Masses in the Missal (the second appointed for Thursday). “Sec Vol. I, ch. X. “See Vol. I, ch. X. ’’’See p. 312. "S.R.C 2427’·. ” S.R.C. 4179 *. 444 SOME SPECIAL FORMS OF LOW MASS puts in incense as usual, not blessing it, kneels, receives the thurible, bows again moderately, and incenses the Blessed Sacrament with three double swings. He then bows once more, returns the thurible, rises, and at once begins Mass. 3. When the Blessed Sacrament has been already exposed before Mass, the Celebrant on coming within sight of It33 removes his biretta and hands it to the server (or retains it up to the foot of the altar, if, for any special reason, he is not carrying the chalice). 4. At the foot of the altar the Celebrant makes a double genuflection, in piano. Then he goes up to the altar, arranges the chalice on the corporal, as usual, genuflects (always with his hands on the altar, and outside the corporal except between the consecration of the Sacred Host and the second ablution), arranges the Missal, returns to the middle, genuflects, withdraws a little to the Gospel side, descends the front steps obliquely, makes a simple genuflection on the lowest step, and begins Mass. Oramus ; Kyrie, eleison, etc. 5. When the Celebrant has gone up to the altar after the preparatory prayers, he genuflects, lays his joined hands on the altar, recites the prayer Oramus and kisses the altar, as usual. He then genuflects and goes to the Missal. 6. On his arrival at the middle to say Kyrie, eleison, he genuflects, says the prayer and the Gloria (if it is to be recited), kisses the altar, genu­ flects, turns partly towards the people, facing the Epistle corner, and says Dominus vobiscum. He turns back by his left, genuflects, and goes to the Missal. 7. When he comes to the middle to say Munda cor meum, he first looks up at the Sacred Host, then genuflects, bows low with hands joined, recites the prayer, genuflects, and goes to the Gospel corner. Should he himself be obliged to transfer the book, he bows his head when passing the middle with it,34 places it at the Gospel corner, returns to the middle, looks at the Sacred Host, genuflects, and says the prayer Munda. 8. When he has kissed the book after the Gospel, the Celebrant returns to the middle, genuflects, recites the Creed, kisses the altar, genuflects, turns partly to the congregation, says Dominus vobiscum, turns back, genuflects, and says Oremus. If, however, the Creed is not said, the Cele"Some authors say that when the Celebrant is carrying the chalice, he is to remain covered until he reaches the foot of the altar, MS.R.C. 4198”. LOW MASS BEFORE THE BL. SAC. EXPOSED 445 brant, on returning to the middle genuflects first,35*next kisses the altar, and then turns to say Dominus vobiscum. 9. He genuflects immediately before going to the corner to put wine into the chalice, and again upon his return to the middle. The Washing of the Fingers 10. After blessing the oblata at Veni, sanctificator, he genuflects, goes to the Epistle corner, descends either to one of the steps or to the floor {in piano), according to local custom,30 turns by his left (so as to avoid turning his back completely on the Blessed Sacrament), and faces the congregation, having the altar on his right. There37 he washes and dries his fingers. He may finish the psalm standing at the Epistle corner, on the footpace facing the altar-card. 11. Returning to the middle, he first looks up at the Blessed Sacra­ ment, then genuflects and recites the prayer Suscipe, sancta Trinitas. Next he genuflects, partly turns to the people, withdrawing a little to the Gospel side, and recites Orate, fratres. In turning back he proceeds by his left, leaving the circle incomplete, in order not to turn his back fully on the Sacred Host. While turning he finishes the prayer, then genuflects, and recites the Secret (s). Distribution of Holy Communion 12. It is strictly forbidden to distribute Holy Communion at any altar where the Blessed Sacrament is exposed.38 If, however, through necessity, it has to be done,30 the Celebrant will proceed as usual. Some authors say that he is not to make any change, whatever, in the ceremonies; others^0 suggest that for the Ecce Agnus Dei, etc., he should stand not in the middle, but at the Gospel corner. In giving Holy Communion the Celebrant should endeavour to turn his back as little as possible on the Sacred Host, hence, at the end of each row of communicants, he should turn around towards the Host. The Ablutions 13. After drinking the first ablution the Celebrant places the chalice on the corporal, genuflects, takes the chalice to the Epistle corner, receives the wine and water, dries his fingers as he returns to the middle, lays the “See the general rule above, p. 442. “S.R.C. 2682“. " "Aliquantulum extra altare in cornu Epistolae" is the rubric of the Missal. C.E. and Mem. Rit., on Good Friday, add "versa facie ad populum." “See p. 427. “In such a case it would be well to veil the Blessed Sacrament during the distribution. 40 E.g., de Herdt, Gatterer, Kuenzel. 446 SOME SPECIAL FORMS OF LOW MASS purificator aside (outside the corporal) for a moment, genuflects, takes the purificator in his left hand, and drinks the second ablution.· * 1 14. The genuflections before and after the Communio, and Dominus vobiscum, and Ite, Missa est, follow the general rules previously given. If Benedicamus Domino occurs, the Celebrant, turning back to the altar, genuflects before he says it. The Blessing 15. Having said Benedicat vos omnipotens Deus, as usual, the Celebrant instead of bowing his head at Deus, genuflects, turns partly to the people, blesses them, turns back by his left (not completing the circle), and with no further genuflection, goes to the Gospel corner. 16. When the Gospel is the pericope from St. John, he does not sign the altar at Initium if the Blessed Sacrament is on the table;V. 4243 41 he may do so, if It is not (if It is exposed on a throne above the altar) or he may sign the altar-card.'1 If the last Gospel be a proper one, he signs the book. At Et Verbum caro jactum est, he genuflects towards the Blessed Sacrament. 17. After the Last Gospel, the Celebrant descends obliquely to the foot of the altar (or below the top step) and recites the Leonine prayers. 18. Then he goes up to the altar, genuflects, takes the chalice, comes down obliquely, makes a double genuflection in piano, and departs. He takes his biretta and puts it on when he is out of sight of the Blessed Sacrament.44 V. Mass Altar Where Holy Communion Is Being Distributed Ordinarily Holy Communion must not be distributed by one priest at an altar where another is celebrating Mass (see p. 42 7). It might happen, however, in case of necessity that a priest would be obliged to say Mass at an altar where the distribution of Holy Communion is in progress.45 If the distribution will soon come to an end. on arrival he makes a double at an 41 So Mem. Rit. directs (IV, ii, § 1, n. 19) the second ablution to be taken on Maundy Thursday. Many authors say, however, that the second ablution in the Mass before the Blessed Sacrament may be taken at the middle, without going to the Epistle corner. 43 Rubric of Maundy Thursday. Some authors teach that even if the Blessed Sacrament is not on the table, but above the altar, the latter is not to be signed at this Mass. "MR. IV, 1, 5 1, 21. 44 Should Benediction immediately follow, the Leonine prayers may be omitted (sec Vol. I, ch. X), and before going to the bench to put on the cope and on his return to the altar, the Celebrant will make a double genuflection in piano (because he passes out of the immediate ambit of the altar, cf. Mem. Rit. IV, ii, § 1, n. 22; S.R.C. 4048s). 45 For the case in which another priest arrives during Mass to give Holy Com­ munion, sec p. 329. LOW MASS BEFORE THE BL. SAC. EXPOSED 447 genuflection towards the ciborium, then kneels at either side of the altar, and waits until the ciborium has been replaced in the tabernacle and the blessing given. If, however, the distribution of Holy Communion goes on for a long time the Celebrant is to make a double genuflection, towards the ciborium: (a) on arriving at the altar, (Z>) on descending to begin Mass, after the arrangement of the chalice and Missal, (c) before his departure at the end of Mass. In addition, after the preparatory prayers — after Oremus — and before going up to the altar, he makes a single genuflection in the direction of the ciborium. At the Blessing, having said Benedicat vos omnipotens Deus, the Celebrant turns towards the priest who is giving Holy Communion, genuflects on one knee to the Blessed Sacrament, and then gives the blessing, making the sign of the cross towards that part where Holy Communion is not being given. If the dis­ tribution begins near the end of his Mass, the Celebrant after Mass waits, kneeling, until the distribution is over; if it will continue long he makes a double genuflection and departs. CHAPTER XIX τ MASS CELEBRATED IN THE PRESENCE OF A GREATER PRELATE1 1. By a “greater” prelate is meant in the Sacred Liturgy a Cardinal everywhere (outside of Rome), a Nuncio in the place of his nunciature, a Legate in the place of his legation, an Archbishop in his own province, a Bishop in his own diocese, and a blessed Abbot in the place of his jurisdiction.2 2. In preparation for this Mass a kneeling desk (faldstool or prie-dieu), covered with a cloth and having on it two cushions, one for the prelate’s arms, the other for his knees, is placed in the middle of the sanctuary, before the altar, or towards the Epistle side, unless circumstances should necessitate another position.3 The colour of the cloth and cushions will be red for a cardinal, green for a bishop. For both, however, it will be violet on days of penance, or at a Requiem Mass. 3. On the credence table is prepared the pax-brede,4 covered with a silk veil of the colour of the vestments, and with it a small purificator or finger towel. 4. The following ceremonies are observed only if the prelate is present in the official choir dress proper to his rank. 5. The Celebrant should, ordinarily, arrive at the altar before the prelate.5 Having arranged the chalice on the altar and opened the Missal, he goes to the foot of the altar on the Gospel side and stands there, with hands joined, facing the Epistle side. When the prelate arrives the Cele­ brant makes a deep bow to him, awaits his signal to begin Mass, bows again (unless the signal be given at once after the prelate’s arrival), makes the proper reverence to the altar and begins Mass, with the server kneeling on his left.0 6. If, however, the prelate is already at his kneeling desk when the Celebrant arrives, the latter7 bows to the prelate as he passes him. Stand­ ing at the foot of the altar, a little to the Gospel side in order not to turn ‘ R. Ill, 2, 8, 11; VI, 2; X, 3; XII, 3, S; C.E. I, xxx. ’Cf. R. Ill, 2; C.E. I, xxx, 4. By custom, if a bishop celebrates or is present at a Mass, in a private oratory, even out­ side his diocese, he is treated as if within it (at least by his own subjects). 4 See Glossary, p. 726. 5Cf. R. Ill, 2. ’Should the prelate be kneeling, not at the middle, but to one side, the Celebrant may begin Mass at the foot of the altar in the middle, as usual. 1 Covered, since he is carrying the chalice. ’C.E. I, xxx, 1. 448 ***> ■ I ■> . . MASS BEFORE A GREATER PRELATE 449 his back directly on the prelate, he uncovers, bows deeply to the cross or genuflects if the Blessed Sacrament is present, goes up the front steps, and arranges the chalice and Missal as usual. He goes down on the Gospel side oj the altar, and after saluting the prelate and the altar, begins Mass. 7. In the Confiteor, instead of vobis, fratres and vos, fratres, the Cele­ brant says tibi, Pater (not Reverendissime Pater) and te, Pater, while bowing towards the prelate. He says Misereatur and Indulgentiam as usual. 8. Having finished the preparatory prayers, the Celebrant bows low to the prelate, then comes around to the front of the altar and ascends the steps in the middle, as usual, while reciting Aufer a nobis. 9. At the end of the Gospel, the Celebrant does not kiss the Missal nor say Per Evangelical Instead, the book is carried (except in a Mass of the Dead) open to the prelate by the server, or by an assistant chap­ lain, and he kisses the beginning of the text of the Gospel, while saying Per Evangelica. Having genuflected after this action (and not before it) to the prelate, the server returns the book to its stand on the altar, and only then does the Celebrant continue Mass. 10. At the Offertory, the Celebrant, not the prelate, blesses the water.® The Kiss of Peace 11. During the first prayer (after the Agnus Dei) in preparation for Holy Communion, the server brings the pax-brede veiled and the puri­ ficator from the credence table, kneels at the Celebrant’s right on the footpace, and uncovers the pax-brede. The Celebrant, having recited the prayer Domine J. C., qui dixisti, lays his hands on the altar, within the corporal and kisses it. Then, with hands joined, he kisses the pax-brede presented to him by the server, while saying Pax tecum and continues the Mass. The server, having replied Et cum spiritu tuo, and wiped the pax-brede with the purificator, covers it with its veil, and goes to the prelate. The server uncovers the pax-brede, and without a reverence, presents it to the prelate, saying Pax tecum}0 The prelate kisses the pax-brede saying Et cum spiritu tuo, and the server, having genuflected to the prelate, wipes the pax-brede, replaces its veil and takes it and the purificator to the credence table. This ceremony is not carried out in a Mass of the Dead, when the kiss of peace is not given. The Blessing 12. Having said Benedicat vos omnipotens Deus and bowed to the cross, the Celebrant turns towards the prelate and bows his head” to him, ’ R. VI, 2. * C.E. I, xxx, 3. ’· R. X, 3 ; C.E. I, xxx, 2. ” R. ΧΠ, 3. 450 SOME SPECIAL FORMS OF LOW MASS “as if asking permission to bless.” Then he gives the blessing, away from the prelate12 (e.g., to the Gospel side, if the prelate is in the middle of the sanctuary). 13. If the Leonine prayers are to be recited, the Celebrant after finish­ ing the last Gospel descends on the Gospel side either to the highest step or to the floor and there kneels, facing towards the Epistle side, while he recites them. Having finished, he rises, bows his head to the prelate and awaits his departure, before going to get the chalice. 14. If, however, the prelate is to remain in the sanctuary, the Cele­ brant goes to the middle immediately after the prayers, or after the last Gospel if the prayers are not to be said, takes the chalice, descends by the front steps, receives his biretta (standing a little to one side, so as not to turn his back directly on the prelate), bows low or genuflects to the altar, puts on the biretta, and in passing the prelate, bows his head, covered, to him. 15. Should the Blessed Sacrament be exposed, all special marks of honour to a prelate are omitted.13 Mass Before Several Greater Prelates 16. When there are several greater prelates present, they will either all be of equal rank14 or one will be of higher rank than the others. In the first case (a) in the Confiteor the Celebrant bows towards the cardinals and says vobis, patres and vos, patres; (b) the Missal is not presented to any of the prelates after the Gospel, nor is it kissed by the Celebrant;15 (c) the pax-brede is presented to each prelate beginning with the one in the highest place or in the place nearest the altar on the Gospel side. In the second case (a) in the Confiteor, the Celebrant bows towards the prel­ ate of highest rank saying tibi, pater, and te, pater ; (b) the Missal is presented to this prelate only; (c) the pax-brede is presented to each prelate, beginning with this prelate of highest rank. A Prelate Outside the Place of His Jurisdiction 17. A prelate present in choir dress at Mass outside the place of his jurisdiction, may kneel at a kneeling desk with cushions (without a cloth)16 but the only mark of honour that he receives17 is a bow from the Cele­ brant (covered) as he passes him on the way to and from the altar. He may also receive the kiss of peace (given with the pax-brede). ”/&») a Sung Mass, or a public procession, or the Abso­ lution at the bier is going on; (c) the clergy are going to or returning from choir in procession, or the Celebrant and Ministers of High Mass are going to or returning from the Altar; (d) the Divine Office is being said in choir and the (side) altar at which Low Mass is being celebrated is in sight of the choir. Lighting and Extinguishing Candles 12. The candle on the Epistle side is to be lighted first, then that on the Gospel side. If there are several, the server begins with the candle nearest the cross on the Epistle side, and proceeds outward; then he crosses to the Gospel side, begins with the candle nearest the cross and continues outward. In extinguishing candles the contrary order is followed, i.e., the server begins with the candle farthest from the cross on the Gospel side, and ends with the candle nearest the cross on the Epistle side.17 13. If the Blessed Sacrament is present, the server genuflects on arrival, when passing the middle, and before departing. If the Blessed Sacrament is not present he bows to the cross.18 II. The Serving of Mass by One Server The Beginning oj Mass 14. The server, having said a brief prayer before the Blessed Sacrament, puts on his slippers, cassock, and surplice, and is ready at least jive minutes before the time appointed for Mass, to assist the Celebrant to vest. 15. In the absence of a sacristan he must see to the preparations for Mass. He makes ready the cruets and takes them, with the finger bowl and towel, to the credence table. He removes the altar cover, puts on the altar-cards, and places the bookstand at the Epistle corner of the altar, parallel to the edge of the table. He sees that the bell, Communion plate, and the card with the prayers after Mass are on the credence table. He lights the candles, ordinarily two only.10 % 16. The server, standing at the Celebrant’s left, should assist him to vest. Unless the Celebrant should prefer to take them himself directly ’’S.R.C. 4377. ”In order not to distract attention from the chief function. I.C. § 16; S.R.C. 3157”, 3448’, 3814’. ” S.R.C. 4198’. ’’Only in actu functionis does he genufleet to the cross; cf. S R C. 3792”. See § 8 of this chapter. ” See Vol. I, ch. ΧΠ. 464 THE SERVING OF LOW MASS from the vesting bench, the server should hand him each vestment. He kisses the cross on the amice, maniple, and stole, but to one side, so as not to kiss them in the same place as the Celebrant. At least (as Ritus, I, 3 directs), he should hold the cincture behind the priest, the double end to the left, the tasselled end to the right, and arrange the alb, seeing that it hangs evenly, about an inch from the floor. 17. When the priest is ready, the server takes the Missal and holds it with both hands at the bottom, the upper part resting against his breast, the opening to the left. Standing behind the Celebrant, a little to his left, he makes with him a moderate bow to the crucifix or chief image of the sacristy and precedes the priest to the altar. 18. At the sacristy door he may hand holy water to the Celebrant/' and, if customary, he rings the bell at the entrance to the church to draw attention to the coming celebration of Mass. 19. Should the sacristy be behind the altar, so that the latter may be approached from either side, the server goes to the altar by the Gospel corner, so that the Celebrant is not obliged to pass him on reaching the foot of the altar. He returns, after Mass, by the Epistle corner.21 20. If on the way to the altar it is necessary to pass an altar where the Blessed Sacrament is present either in the tabernacle or exposed, or the High Altar, or an altar where a relic is exposed for veneration, etc., the server will make, usually, the same reverence as the priest does.22 21. On arriving at the foot of the altar, the server takes the Celebrant's biretta, and when he genuflects or bows, the server genuflects. He then puts the biretta on the credence table or on the Ministers’ bench, and going up the steps on the side at the Epistle corner, places the closed Missal23 on the left-hand half of the bookstand, with its opening towards the middle of the altar. He then turns by his right, descends at the side, turns by his left (cf. §4 above), and goes to his place at the left-hand side of the foot of the altar, genuflecting as he passes the middle of the altar. 22. During the preparatory prayers, while the Celebrant is at the foot of the altar, the server is to kneel on his left and a little behind him.24 The server makes the sign of the cross when the priest does so, answers the psalm, bows his head at Gloria Patri, and signs himself at Adjutorium. 50 Cf. S.R.C. 2514 *. "S.R.C. 3029”. “Sec pp. 305, 323. Many authors direct the server to genuflect (the Celebrant bows his head only) when passing the High Altar at which the Blessed Sacrament is not reserved. But when so passing he is not in actu functionis, and so a moderate bow seems to be the correct reverence. (Cf. S.R.C. 3792".) ” At no time during Low Mass is the server to open the Missal or turn over the pages to find the right place (S.R.C. 2572’ 3448"). 34 R. Ill, 6. THE SERVING OF MASS BY ONE SERVER 465 The Confiteor 23. While the priest recites the Confiteor, the server does not bow nor does he strike his breast. For Misereatur tui he bows towards the Cele­ brant.25 Then bowing moderately towards the altar he recites the Confiteor. At libi, Pater and le, Pater he bows somewhat20 towards the Celebrant. At mea culpa he lightly strikes his breast three times with the open palm of the right hand, the left held flat meanwhile under his breast27 (unless he is holding a book or card). He remains bowed while the Celebrant says Misereatur vestri, etc., then kneels erect and signs himself at Indulgentiam, etc. For the remaining prayers, up to and including Oremus, he bows. 24. When the priest goes up to the altar, the server rises and kneels on the lowest step, still at the Gospel side. He signs himself at the beginning of the Introit (cf. § 9 above) and at the end of Gloria in excelsis when the priest does so; and bows his head when the Celebrant bows. At the Kyrie, eleison, the server must be careful to answer the priest, not to say it with him.28 The server answers Amen at the conclusion of the first and last prayers;20 and Deo gratias at the end of the Epistle. The Gospel 25. Immediately after the end of the Epistle, or towards the conclusion of the Tract or Sequence, when it occurs, he rises, genuflects as he passes the middle, goes around to the Epistle corner of the altar and waits there in piano30 until the Celebrant leaves the book. Then the server goes up. takes the bookstand in both hands, goes down obliquely by the front steps, genuflects in piano at the middle (facing straight towards the cross), ascends obliquely and places the bookstand at the Gospel corner of the altar. The Missal is not set parallel to the edge of the table, but at an angle, so that it faces partly towards the middle of the altar.31 He then turns by his left from the altar (cf. §4 above), goes to the foot of the steps, turns by his right to the altar, and stands there facing the Celebrant. 26. Having answered Et cum spiritu tuo, the server makes the small sign of the cross on his forehead, lips, and breast,32 when the Celebrant does, and then answers Gloria tibi, Domine. He waits briefly to hear if the Holy Name is pronounced in the opening words of the Gospel (as it "Cf. C.E. II, viii, 31. "R. Ill, 9. "Cf. R. Ill, 7. " “Celebrans dicit... Kyrie, eleison ... altcrnatim cum ministro” (R. IV, 2). "Should the Celebrant say Oremus, Flectamus genua, the server replies Levate (R. V, 4) but does not rise. “Should there be a great number of steps (e.g., 5 or 7) he may wait on the top step to avoid delay 41 R. VI, 1. “ Sec p. 290. 466 THE SERVING OF LOW MASS generally is), and if so he bows his head; otherwise he departs without bowing. He goes to the foot of the steps on the Epistle side, genuflecting as he passes the middle of the altar, and stands there with hands joined, facing towards the book. At the end of the Gospel he answers Laus tibi, Christe and at once kneels. 27. If the Creed is said the server kneels during its recitation,33 and bows his head when the priest bows. He bows moderately when the Cele­ brant genuflects at Et incarnatus est, etc., and at the end of the Creed he makes the sign of the cross with the priest.34 The Ofiertory 28. Having answered Et cum spiritu tuo and bowed his head at Oremus the server rises and goes directly35*to the credence table.30 He removes the stoppers from the cruets, and takes the cruets (in the dish if there is one) and the towel to the altar at the Epistle corner, where he stands on the top step. He places the cruets to his right on the table of the altar, and spreads the towel to the left of them, on the corner of the altar. Taking the wine cruet in his right hand, he wipes the base of it, if neces­ sary, on the towel, and as the Celebrant approaches kisses the cruet. He bows his head to the priest and hands him the cruet, without kissing his hand.37 He then takes the water cruet in his right hand, wipes it if neces­ sary, and kisses it (or the spoon, if it be used). He receives back the wine cruet in his left hand, and hands the water cruet to the priest after the sign of the cross has been made over it. The server then kisses the wine cruet and replaces it on the dish; receives back the water cruet, takes it in his right hand, kisses it, and places it on the towel. He then takes the wine cruet (in the dish), bows his head to the Celebrant, turns by his right and (see § 4) departs, and replaces the dish on the credence table. Returning to the corner of the altar with the finger bowl, he takes the towel between the third and little fingers of his right hand (or he may place it across his left arm or he may leave it on the altar) and the water cruet between the thumb and first two fingers. 29. When the Celebrant arrives the server bows his head and pours some water, slowly and with care, over the priest’s fingers, until he re­ ceives a signal to stop. The Celebrant then takes the towel, dries his fingers and hands the towel to the server. He bows again and returns with the bowl, water cruet, and towel to the credence table. There he “ R.G. XVII, 2. M Cf. S.R.C. 2915*. “The server genuflects at the middle only when he is obliged to pass it. “In some places it is customary for the server to fold the chalice veil. If he does, he folds it lengthways twice (making four folds), not turning out the lining, and places it at the back of the altar outside but close beside the corporal. ” R. VII, 4; S.R.C. 4193’. THE SERVING OF MASS BY ONE SERVER 467 replaces the stoppers in the cruets, or covers them with the finger towel, to prevent dust or flies getting in, and, taking the bell, goes to his place at the foot of the altar on the Epistle side.38* 30. When the Celebrant says Orate, jratres, the server does not begin the reply {Suscipiat) at once, but waits until the priest has fully turned back to the altar. Then, without bowing, the server says the response. Should the priest say Orate, jratres before the server has returned to his place, he kneels at once wherever he is and at the proper time answers Suscipiat. 31. He makes the responses to the short invitations to prayer which precede the Preface, bowing at Gratias agamus, etc. r\t the Sanctus, bowed somewhat, he rings the bell311 gently three separate times. He signs himself at Benedictus, etc. (see § 9). The Canon 32. At the end of the memento of the living the server lights the Eleva­ tion candle at the Epistle side of the sanctuary, where this is customary.40 It remains lighted until after the Communion of the priest and people. 33. At Hanc igitur — when the Celebrant spreads his hands over the host and chalice — the server rings the warning bell once for the Con­ secration, where this is customary.41 34. Then he rises and, taking the bell, goes, without genuflecting, to the top step or to the footpace where he kneels a little to the right of the priest. When the Celebrant bends down to say the words of consecration the server bows moderately. When the priest genuflects the server rings the bell, and then takes the end of the chasuble in his left hand and, without kissing it, raises it42 when the Celebrant raises the Sacred Host. At the same time the server again rings the bell and, looking up at the Host, says silently “with faith, piety, and love” the w’ords “My Lord and my God.”43 He drops the chasuble immediately and as the priest genuflects he again bows, and rings the bell for the third time.4* He re­ mains bowed down during the consecration of the wine, and then acts at the Elevation of the Chalice as he did at that of the Host. 35. After the Elevation, the server rises, and taking the bell with him, turns to his left (see § 4) and goes down to the floor. He turns by his e There arc various correct ways of serv­ ing the cruets (the rubrics do not go into details) and one recognized way is given in the text. "R. VII, 5. 40 R. VIII, 6; cf. S.R.C. 4141*. e Cf. S.R.C. 4377. 44 R. VIII, 6. Unless the chasuble be of very ample proportions he should raise it only very little. 44 Indulgence, seven years each time. 44 He may ring three separate times or continuously until the priest has placed the Host on the corporal (R. VIII, 6). 468 THE SERVING OF LOW MASS right and goes to his place at the Epistle side, where he again kneels on the lowest step. 36. In due time he answers “Amen” at the end of the Canon, Sed libera nos a malo at the conclusion of the Pater noster, and Et cum spiritu tuo when the Celebrant says Pax Domini, etc. 37. He bows his head at Agnus Dei and strikes his breast when the Celebrant does, but he does not do this at Nobis quoque peccatoribus," nor at Domine, non sum dignus (which, when said the first time, concerns the Celebrant alone). He bows, and if customary, rings the bell at each Domine, non sum dignus. He bows also while the priest receives the Sacred Host. The Communion 38. When the Celebrant (after his Communion under the form of bread) uncovers the chalice and begins to gather up the sacred fragments from the corporal, the server rises and goes to the credence table, taking the bell with him. He takes the Communion plate (unless he is going to receive Holy Communion himself) to the first of the communicants.48 Returning to the altar he kneels on the lowest step at the Epistle side, facing the Gospel side, and immediately after the priest has drunk the Precious Blood, the server, bowing moderately,87 recites the Confiteor “on behalf of the communicants.”88 He remains bowed while the Cele­ brant says Misereatur vestri, answers Amen, kneels erect, signs himself at Indulgentiam, and again answers Amen. 39. If he himself is to communicate he now goes up to the top step, carrying with him the Communion plate, and kneels on the edge of the footpace. This he will do even if he be not a cleric and even if he be not in cassock and surplice.80 By reason of his ministry the server ordinarily receives Holy Communion before all others.50 40. When the Celebrant, holding a Sacred Particle, says Ecce Agnus Dei the server looks at the Sacred Host, and if he is himself going to receive, strikes his breast at each Domine, non sum dignus. 41. Having received Holy Communion, he goes down on the Epistle side, and takes the Communion plate to the first of the communicants. If he is to hold it during the distribution of Holy Communion,51 he walks at the right of the Celebrant, preceding him, along the Communion rail and with his right hand holds the plate horizontally under the chin of each communicant. At the end of the distribution he may hand the plate to41 * 41 Cf. 44 Cf. 8T Cf. “ R. S.R.C. 3535’. R. X, 6. S.R.C. 4179’. X, 6, and R.R. IV, ii, 1. n S.R.C. 4271’. S.R.C. 1074, 4328, and sec p. 419. “See p. 420, n. 23. I f THE SERVING OF MASS BY ONE SERVER 469 the priest or he may take it back to the altar and, having genuflected behind the Celebrant when he genuflects on his return, place it on the altar at the Celebrant’s right or hand it to him. When the plate has been purified the server will remove it from the altar and replace it face down on the credence table. 42. If the server is not to hold the plate, he remains kneeling on the lowest step at the Epistle side during the distribution of Holy Communion. The Ablutions 43. When the Celebrant has closed the tabernacle door after replacing the ciborium, the server rises and goes to the credence table for the cruets. He takes the two cruets (in the dish if there is one) and, carrying them to the altar,82 places them on the corner of the table to his right. He takes the wine cruet in his right hand,33 keeping his left laid flat on his breast. 44. When the Celebrant holds out the chalice, the server draws near to him, bows his head, pours in wine carefully until he receives a signal to stop, bows again, turns by his right and returns to his place on the top step at the Epistle corner. 45. When the Celebrant comes for the second ablution he will rest the chalice on the table of the altar (unless the server is too small), and the server, after bowing, pours a little wine over his fingers. He then replaces the wine cruet on the altar (or on the dish), takes the water cruet in his right hand and pours in water, steadily but not too quickly, over the priest’s fingers until he receives a signal to stop. He then bows again, replaces the water cruet in the dish, and takes the cruets to the credence table. 46. Next he crosses in piano to the Gospel corner of the altar, genu­ flecting as he passes the middle, goes up the side steps to the altar, and takes the Missal-stand. He turns by his right, goes down obliquely to the middle, genuflects, goes up obliquely to the Epistle corner, and places the Missal-stand on the altar, parallel to the edge.54 He then turns by his right, goes down on the Epistle side, extinguishes the Elevation candle, if it had been lighted, and goes to kneel on the lowest step at the Gospel side of the altar,55 genuflecting as he passes the middle. “If Holy Communion was given, and the Precious Blood is still in the chalice he genuflects before going up the steps (S.R.C. 3975’), and he bows low while the Celebrant drinks the contents of the chalice. “He docs not kiss the cruets at either ablution, since he docs not hand them to the Celebrant. * R. XI, 1. “ Ibid. The server should not move the chalice veil. 470 THE SERVING OF LOW MASS The Conclusion oj Mass 47. The server makes the responses Et cum spiritu tuo, and Amen at the conclusion of the first and last of the Postcommunion prayers. To Ite, Missa est or Benedicamus Domino he answers Deo gratias;50 48. At the Blessing he bows his head, makes the sign of the cross, and answers Amen. He then rises, answers Et cum spiritu tuo, makes the small signs of the cross on his forehead, lips, and breast when the Cele­ brant does so and answers Gloria tibi, Domine. Then he crosses to the Epistle side,57 stands there facing towards the Celebrant, genuflects at Et Verbum, and at the conclusion of the Gospel answers Deo gratias. 49. If, however, there is a proper last Gospel to be read, the Celebrant does not close the Missal after saying the Postcommunion prayers. Imme­ diately, then, after replying to Ite (or Benedicamus') the server rises, genuflects in the middle, goes up obliquely58 to the altar, takes the Missal-stand, turns by his left, goes down obliquely, genuflects, goes up obliquely to the Gospel corner and places the Missal-stand at an angle there, as he had done for the first Gospel. He then turns by his left (see § 4), goes down to the second step below the footpace, turns, and kneels for the Blessing.50 He stands and makes the responses and the small signs of the cross. Going down to the floor he waits at the Gospel side until the Gospel is over. He then retransfers the Missal to the Epistle corner of the altar. 50. During the Gospel or immediately after it the server gets the prayer card from the credence table. 51. During the recitation of the Leonine prayers, the server kneels be­ side the Celebrant on the lowest step. He answers the prayers audibly and distinctly, says the Hail, Holy Queen with the priest (beginning “Mother of mercy”), and clearly answers Amen at the end of each of the two prayers that follow. 52. When the prayers are finished the server replaces the card on the credence table, takes the biretta, and goes to the altar for the Missal. Standing at the Celebrant’s right, he genuflects at the foot of the altar when the priest bows or genuflects, hands him his biretta and precedes him to the sacristy.00 53. In the sacristy he stands behind the priest, a little to his left, and “ Alleluia, Alleluia, is added to Ite and the response on Easter Sunday and during its octave (to Saturday inclusive). " R. XII, 1. “This time only, to avoid delaying the priest. “ Should the priest tum around to give the Blessing while the server is crossing with the Missal, he kneels on the lowest step to receive the blessing, answers Amen, and then proceeds on his way. “Should this be behind the altar, he goes there by the Epistle side (S.R.C. 3029"). THE SERVING OF MASS BY ONE SERVER 471 bows moderately with him to the crucifix or chief image of the sacristy. 54. He may aid the priest to unvest, receiving each vestment from him and putting it on the vesting bench. He kisses the cross on the stole, maniple, and amice, as he did when helping the priest to vest. (See § 16.) 55. In the absence of the sacristan, the server extinguishes the candles.’1 (See § 12.) He removes the bookstand and altar-cards, replaces the altar cover, and takes the cruets and finger bowl to the sacristy. 56. He then resumes his usual garments, and after a short prayer before the Blessed Sacrament, departs. *’If he has not done so after the last Gospel, as the rubric says (R. XII, 6). Appendix I. The Serving Requiem Low Mass 57. The server at a Requiem Low Mass acts as at any other Low Mass except for the following points : (a) The psalm Judica is omitted and so, immediately after Introibo and its response Ad Deum, etc., the Celebrant makes the sign of the cross and says Adjutorium, etc. (ό) The server does not make the sign of the cross at the beginning of the Introit. (c) He does not kiss the cruets at the Offertory, and the water is not blessed by the Celebrant. (d) The server does not strike his breast at Agnus Dei. (e) Instead of Ite, Missa est, the priest faces the altar and says Requiescant in pace, to which the server answers Amen. of a II. The Serving of Low Mass Celebrated Blessed Sacrament Exposed Before the 58. The following points must be noted in serving a Low Mass at an altar where the Blessed Sacrament is exposed:1 (σ) The server will take the Celebrant’s biretta, without kissing it, when they come in sight of the Blessed Sacrament. (ό) On arriving at the altar and before departing at the end of Mass the server makes, with the Celebrant, a double genuflection.2 During Mass he makes a single genuflection, even when crossing the centre of the 1 Cf. p. 410. ’See p. 295. 472 THE SERVING OF LOW MASS • 9 altar.1 A double genuflection is made during Mass only if he leaves the sanctuary. (c) At the Offertory and at the ablutions, the server, before going up with the cruets, makes a single genuflection at the foot of the altar. He does the same when he comes down after having served the cruets, before going to the credence table.' He does not kiss the cruets at the Offertory. (d) The Celebrant will come down to one of the steps or in piano to wash his fingers at the Lavabo; the server will stand facing him. (e) The bell is not rung at all at a Mass celebrated before the Blessed Sacrament exposed.5 (/) After Mass, the Celebrant will receive his biretta from the server when they are out of sight of the Blessed Sacrament. ’S.R.C. *.3426 ’S.R.C. 3975’. ’S.R.C. 3157”, 3448’; I.C., § xvi. CHAPTER XXII MASS WITHOUT A SERVER 1. As the Mass is essentially a public act, which affects the entire Church, the celebration of Mass is forbidden unless there is a server — “qui gerit personam totius populi Catholici,” says St. Thomas Aquinas’ — who will “serve and answer.”2 The server is to serve at the altar and, as no woman is allowed to serve at the altar, the server must be of the male sex? Although he is supposed to be a cleric, in practice, servers who are not clerics are permitted. He is also to reply5 and so must know the Latin responses. 2. Apart from Papal induit (which, for example, is often granted to missionaries) it is strictly forbidden to celebrate Mass without someone who can, at least, either serve or make the replies. Only in case of real necessity may a priest say Mass when there is no one who can and may serve or who can at least reply,0 e.g. (a) to consecrate a Host to give Viaticum, (b) to say Mass on a Sunday or holyday of obligation so that others — or even he himself — may fulfil the duty of assisting at Mass. The theologians allow a priest to continue Mass should his server depart after Mass has begun and there is no one to take his place even for the responses. The Rite When There Is No Server 3. The Celebrant must himself see to the lighting of the candles and to the preparation of the cruets. These should be placed on a table or stand quite close to the Epistle corner of the altar, or if this is not pos­ sible, on the altar itself at the Epistle corner. The stoppers of the cruets may be removed for greater convenience, and it would be convenient beforehand to pour some water into the finger bowl, in which the Cele­ brant can dip his fingers at the Lavabo. The Communion plate should be 'Summa Theologica, III, Q. 83, art. 5 (ad 12). ’ CJ.C. 813, § 1 (cf. De Defectibus, X, 1). * Ritus in many places indicates wbat this service is, e.g., to remove the book (VI, 1; XI, 1), to serve the cruets (VII, 4; X, 5), to light and extinguish candles (VIII, 6; XII, 6), to ring the bell (VII, 8; VIII. 6). 4 CJ.C. 813, §2. ’ Ritus, III, 6; VI, 1, 2; VII, 7, etc. 4 A less grave cause is required should there be some male person who can serve at the altar, but does not know the responses. 473 474 THE SERVING OF LOW MASS left near the Communion rail, within reach of the first communicant; and the Missal placed on the Missal-stand at the Epistle corner. 4. The Celebrant is to make all the responses himself7 but (a) he says the Confiteor once only,8 omitting the words vobis, jratres, and vos, jratres and saying at the end Misereatur nostri; (ό) in the reply to Orate, jratres, he says “de manibus meis.” 5. In moving the Missal,0 he does not genuflect10 when passing the middle, even if the Blessed Sacrament is present, but bows his head to the cross.11 6. At the ablutions, the Celebrant may pour the wine over the index finger and thumb of the left hand only, then the water over the same fingers; and then, having changed the water cruet to the left hand, over the fingers of the right hand. Or, having poured the wine and water over the index finger and thumb of the left hand, and put away the cruets, he may purify the index finger and thumb of the right hand by dipping them into the wine and water which is in the chalice. When a Woman May Say the Responses 7. The rubrics suppose12 that those present at Mass {circumstantes} sometimes make the responses, and so the Ordinary may permit the congregation to reply, with the server (for he is needed to serve at the altar) when this is possible, i.e., when it can be done in an orderly and proper way13 and without disturbance to other priests celebrating Mass in the same church or undue disturbance of those assisting at Mass.14 8. The Code of Canon Law (canon 813 § 2) now allows a woman to make the responses when, for a just cause, no man is available, on con­ dition that she answers from a distance and does not come near the altar. Formerly Mass was thus permitted only in case of necessity;15 now it is allowed for a just cause, and so a priest may celebrate Mass simply out of devotion, when only a woman is available to answer.10 ’ Cf. Ritus re. Kyrie, IV, 2 ; and re. Orate, fratres, VII, 7. ‘S.R.C. 3368’. •This R. VI, 1, 2 supposes him to do, before the first Gospel even when there is a server. *°S.R.C. 3975’. UR. VI, 1. ”£.g, R. Ill, 10; IV, 2; VII, 7; and Ordo Missae, in loco. "E.g., in communities or schools, where the congregation can be trained to reply becomingly. 14 S.R.C. 437S. ” S.R.C. 2745s, 4015 *. ”It is an abuse for one server to serve two Masses at the same time. It is not lawful to make it a regular practice (e.g., in convents) never to have a male server, but only a woman to answer. The rubrics and the Code of Canon Law require a male, ordinarily, to serve and answer; and it is difficult to see how there could be a “just cause” for making a practice of having no server (De Defectibus, X, 1). * APPENDICES Appendix A BINATION (DUPLICATION) I. General Remarks 1. Except on Christmas Day and All Souls’ Day, when any priest may celebrate Mass three times, a priest may not say more than one Mass on any day, unless he has the faculty to binate either by Apostolic induit or from the local Ordinary.1 This faculty may be granted by the Ordinary only when, in his prudent judgement, because of the want of priests, a notable number of people (the theologians say twenty, at least) would miss Mass on a Sunday or holyday of obligation.2 2. Of the faculty of binating obtained from the Ordinary several points should be noted: (a) It is local, not personal, that is, it is given to a certain church or public or semipublic oratory, because of the need of the faithful to have Mass, and so even a visiting priest may use it, if he supplies Masses for the local clergy; (ό) it ceases, if there is another priest (e.g., a visitor) able and willing to celebrate at a fixed hour; (c) it may not be presumed (in a church to which it is not, ordinarily, granted), but must be sought from the Ordinary, except in case of urgent necessity (e.g., one of the priests of a parish becomes ill unexpectedly on a Saturday night or Sunday morning, and there is no time for recourse to the Ordinary). Stipend for a Second Mass 3. If a priest celebrates two Masses and has to apply the ministerial fruits of one3 of them ex titulo justitiae (e.g., because it is the Missa pro populo, which he is bound to say because of his office ; or because he has accepted a stipend for the celebration), he may not — except on Christmas Day — accept a stipend for the other Mass. He may, however, satisfy by the Mass which he is not bound to celebrate in justice, an obligation to say Mass arising, for example, from charity, from a promise, from a vow, or from the order of a superior. And while he may not accept a stipend for the application of the ministerial fruits of this Mass, he may, on occasion accept payment for some extrinsic reason such as being ’ C.J.C. 806, § 1. ’ Ibid., § 2. ’Which one makes no matter. 477 478 APPENDICES obliged to sing the Mass, or to travel an unusual distance to say it, or to celebrate at a later hour than usual? Fast Broken in Error 4. If a priest who is to say two Masses should inadvertently break his fast (e.g., by taking the ablutions at his first Mass) may he celebrate the second Mass when another priest who is fasting and free to replace him cannot be found?5 The moral theologians (guided by certain replies of Roman Congregations at various times) say that per se the fact that a notable number of the faithful would otherwise miss Mass or the fact that surprise or even some scandal should arise because of the omission of the second Mass, is not sufficient to excuse the priest from the Eucha­ ristic fast and so he may not celebrate again when he is not fasting. They add, however, that per accidens, it may often happen, in such a case (especially when, as generally occurs, it is not known or noticed that the priest has broken his fast) that the priest will be excused from the law of fasting, and so may say his second Mass, because there is good ground for believing that the people will not go to another church, or remain in or return to, the same church to hear a Mass at a later hour, and so will deliberately neglect Mass. It may be allowed, too, when there is danger of grave scandal or loss of character on the part of the priest, if he does not celebrate the second Mass, which the people expect. The Liturgical Rules jor the Celebration of a Second Mass 5. The rules for the celebration of more than one Mass in the same church are to be found in special rubrics given before the Communio of the first Mass on Christmas Day and on All Souls’ Day, and after the Offertory verse of the second Mass on those days. The rules for the celebration of two Masses in different places are embodied in an Instruc­ tion issued by Sacred Congregation of Rites on March 11, 1858,° and which is now7 printed — with an instruction for two Masses in the same church added to it — in the Appendix of the newer typical editions (1913 and 1925) of the Roman Ritual.II. II. Two Masses Different Churches 6. A small bowl7 containing a little water to wash the Celebrant’s fingers, a finger towel, and another bowl8 to receive the purification of the chalice, are prepared beforehand on the altar. · H in •CJ.C. 824, §2. This exception applies also to the second and third Masses on All Souls’ Day (Commission for the Authentic Interpretation of the Code, December 13, 1923). ’Cf. Vol. I, ch XI. ‘S.R.C. 3068. ’ If there is a permanent purifying bowl on the altar this will, of course, do. ’ Or the same bowl will do, if it be suffi­ ciently large to contain a little water to purify the priest’s fingers and afterwards to receive the water used in purifying the chalice. BINATION 479 7. The Celebrant should warn the server beforehand that there will be only one ablution. For this no wine will be used,® but only water which is poured into the chalice by the server, in the same way that he ordinarily pours in the wine for the first ablution. 8. At the consumption of the Precious Blood, the Celebrant should drain the chalice as completely as possible, and especially take care that there are no drops of the Precious Blood near the lip to be touched by the pall, when it is placed on the chalice. Replacing the chalice on the corporal, he covers it with the pall and then with joined hands, he silently recites, at the middle, the prayer Quod ore sumpsimus. 9. Next he washes the thumb and index finger of each hand in the purifying bowl* 10*and dries them with the purificator or the finger towel.11 While doing so he recites the prayer Corpus tuum, etc. Veiling the Chalice 10. He leaves the chalice on the corporal and, without wiping it, ar­ ranges it as usual, i.e., with the purificator across the top (but not pushed into the cup, because of the presence of drops of the Precious blood), the paten, the pall, and the chalice veil. He places the veiled chalice towards the back of the altar, on the corporal. 11. While an unpurified chalice receives certain marks of respect,12 the Celebrant is not to genuflect to it, during the rest of the Mass, even though it may obviously contain drops of the Precious Blood.13 At the End of Mass 12. After the last Gospel,14 the Celebrant unveils the chalice and if, as usually happens, any drops of the Precious Blood have gathered in the *To prevent the Celebrant drinking the first ablution by accident, it is a good thing to prepare in the wine cruet only sufficient wine for the Offertory, and at this to empty completely the wine cruet into the chalice. 10 Cf. De Dejectibus, IX, 4 and SR.C. 3764“. ” He docs not dry his lips, because he has not drunk the purifications following the consumption of the Precious Blood. “E.g., it must be placed always on a corporal and may be touched only by a cleric in major Orders vested in surplice. “Cf. S.R.C. 1772’. “Or after the Leonine prayers, if they occur. As the Instruction takes no account of the recitation of the Leonine prayers (for these form no part of the rite of Mass), neither does it take account of the case when Holy Communion is given at Mass. If, after the consumption of the Precious Blood, the Communion of the faithful takes time, sufficient to allow the drops of the Precious Blood to gather at the bottom of the cup, there seems to be no reason why the priest should not on his return to the altar, after replacing the ciborium, drink these drops. He can then purify the chalice at that time rather than at the end of Mass. Some rubricians say, too, that if for a special reason, the Cele­ brant does not wish to delay at the altar, he may drink the drops of the Precious Blood and purify the chalice (while in his vestments) in the sacristy, immediately on his return from the altar, after Mass. This, however, should not be done except in case of necessity, as the Sacrifice ought to be completed at the altar. APPENDICES 480 bottom of the cup he drinks them, holding the paten under his chin, and taking them from that part of the chalice at which he had drunk the Precious Blood. The Instruction insists that he must not omit doing this “because the Sacrifice lasts morally, and — if any of the species of wine still exist — must, by divine precept, be completed.” , 13. Then the Celebrant receives into the chalice an amount of water equal to the amount of wine taken at the Offertory, passes it around the surface of the chalice, by tilting the chalice slightly and rotating it, and then pours it into the bowl, pouring it from the part of the rim at which he had drunk the Precious Blood. 14. Next he dries the chalice with the purificator and, placing it out­ side the corporal to his left, lays the purificator, paten and pall on it, as usual, folds the corporal and places it in the burse, veils the chalice and puts the burse on top. Then he either departs with the chalice, or having placed it in the middle of the altar, descends to say the Leonine prayers. 15. After unvesting and making his thanksgiving the Celebrant is to see to the disposal of the water that was used to purify the chalice. This may be (:) drunk at the second ablution of a subsequent Mass,15 if the same priest is to say Mass in this church the next day or some day soon, or («) it may be soaked up in absorbent cotton and burnt, or (in) it may be poured into the sacrarium or piscina, or (w) the Celebrant may take it with him, in a clean and securely corked bottle, and drink it at the second ablution of his second Mass.10 16. Should the Celebrant, in accordance with the Instructions of the Holy Office of March 22, 1923, and July 1, 1931, be dispensed from the Eucharistic fast for his second Mass, he may take the two ablutions at his first Mass, as if he were saying but the one Mass.1T III. Two Masses Same Church 17. If the priest is to celebrate both Masses at the same altar, he will see before his first Mass that the box of altar breads is on the credence table (or he may take an extra large altar bread in the burse) and he will warn the server that the ordinary ablutions are to be completely omitted at the first Mass. 18. After the consumption of the Precious Blood, he covers the chalice with the pall, recites Quod ore sumpsimus with joined hands at the middle of the altar and purifies his fingers in the purifying bowl while reciting Corpus tuum, as described above (§§ 8, 9, 10). Then he lays the purifica­ tor across the chalice — which must remain on the corporal — places on ” Cf. S.R.C. 3764”. ” S.R.C. 3798 *. in the " Holy Office, November 16, 1923. BI NATION 481 it the paten, receives a fresh altar bread” from the box held for him by the server and lays it on the paten, covers this with the pall and lays the chalice veil over all. He then places the chalice towards the back of the corporal. 19. At the end of Mass he does not purify the chalice but takes it un­ purified to the sacristy, where it is to be placed, on a corporal or pall, “in a becoming and locked place” until the second Mass. He must see beforehand that there is a corporal spread on the altar on which to put the unpurified chalice, when he arrives with it for the second Mass. 20. But if there be no sacristy (according to the Instruction; or even if there is one, according to the rubricians) the Celebrant may leave the chalice on a corporal on the altar until his second Mass. Or, if it is not safe to leave it on the altar, he may put it, without the chalice veil, into the tabernacle, genuflecting before and after, if the Blessed Sacrament be therein. Before beginning his second Mass, he will take it out with the requisite genuflections.10 The Offertory of the Second Mass 21. At the Offertory of the second Mass, after unveiling the chalice, the Celebrant places it on the corporal a little towards the Epistle side. He takes the paten and offers the bread as usual. Then, leaving the chalice on the corporal, and without ïviping it with the purificator, the priest lifts it slightly and carefully pours in the wine and water, blessing the water and saying Deus qui humanae substantiae as usual. He does not then wipe the inside of the chalice, but offers it at once saying Offerimus.2" 22. If the second Mass immediately follows the first, so that the Cele­ brant does not leave the sanctuary, the Leonine prayers may be omitted after the first Mass. Bination on Palm Sunday 23. Many Bishops obtain in their quinquennial faculties from the HolySee, the faculty to allow a priest who, from necessity, must binate on Palm Sunday, to omit at one of his Masses, at whichever one he likes, the reading of the Passion, except the part of it that is read as the Gospel ’* The rubric of Christmas Day and All Souls’ Day supposes this done (patena cum hostia consecranda). If, however, the breads were not at hand, the Celebrant may place one on the paten later, before his second Mass, or even at the Offertory of this Mass. ”If the second Mass is to be a solemn Mass the unpurified chalice is left on the credence table, on a corporal. ” Although the rubric quite clearly directs the priest to leave the chalice on the corporal, a few rubricians suppose the priest to go to the Epistle comer for the wine and water. If he does, he must either hold the chalice in his left hand, or place it on the pall, but must not put it on the altar cloth. 482 APPENDICES of the Mass. In such a case, then, the Celebrant at one of his Masses, may read only the last part of the Passion, Altera autem die, saying be­ fore it, as in Low Mass at other times, "Munda cor meum,” “Jube, Domine,” etc., and at the Missal, "Dominus vobiscum,” "Sequentia sancti Evangelii secundum Matthaeum!' Appendix B THE FIRST MASS OF A NEWLY ORDAINED PRIEST I. Low Mass 1. The altar will be prepared as for a great feast. Six candles may be used. The chalice may be left beforehand on the credence table1 and the assistant priest will bring it to the altar at the Offertory. In this case, the Missal, too, will be placed beforehand, open, on the Missal-stand at the Epistle corner of the altar. A book containing the Veni Creator and Te Dcum, with the versicles and prayer that follow each, is prepared on the credence table. 2. It is permitted, and very advisable, that at his first Mass, the Cele­ brant should have an assistant priest.2 He will wear a cassock and sur­ plice3 (he may wear the rochet if he has the right to do so, but covered by a surplice). His business is to stand by the Celebrant (at the book, on whichever side of the altar it may be, but not between the Celebrant and the middle of the altar) to watch over his actions. He should interfere as little as possible with the Celebrant, intervening only when necessary and as unobtrusively as possible. He precedes the Celebrant to the altar (or walks at his left, a little in front) ; presents the book for the Vcni Creator before, and the Te Deutn after Mass, if these take place. He kneels behind the Celebrant, on his right, for the preparatory prayers; kneels on the footpace, close to the Celebrant, at the Elevation; holds the Communion plate if the Celebrant distributes Holy Communion; and kneels for the Blessing. 3. Two servers may serve this Mass. 4. The hymn to the Holy Spirit, Vcni Creator, may be recited or sung before this Mass (before the Asperges, if this takes place, on a Sunday). The Celebrant, kneeling, intones it; all remain kneeling for the first strophe and then stand. The Celebrant kneels and sings, or recites, the versicle Emitte; and then stands while he sings the prayer, Deus, qui or from the Consecration to the Com­ munion, is allowed, if it is the custom (S.R.C. 3515'), it is more conformable to liturgical law not to use one. ’ So some authors. Cf. the directions of M.R. for the functions with which it deals. ’Sec Vol. Ill, pp. 649 sqq. ’ While the use of a stole (of the colour of the vestments), cither all through Mass 4S3 ■ 484 APPENDICES corda fidelium. This is sung to the second ferial or semifestal tone* 4 and with the short conclusion. 5. After Mass the Leonine prayers may be omitted5 and the Te Deum may be sung (or recited). The Celebrant, standing, intones it. All kneel while the one verse Te, ergo, quaesumus is sung. The Celebrant kneels while he chants the versicles6 Benedicamus Patrem, etc., Benedictus es, etc., Domine, exaudi, etc. ; and stands while he chants Dominus vobiscum and the prayer, Deus cujus misericordiae (to the semifestal tone and with the short conclusion). II. High Mass 6. If the first Mass is a High Mass, the use of a cope7 by the assistant priest is tolerated.8*His ceremonies are described in Volume III. 7. In a Sung Mass, without Deacon and Subdeacon, the assistant priest may not wear a cope; when the Celebrant sits, the assistant priest may sit at the sedilia on his left. Indulgences 8. The Celebrant and his relatives to the third degree, who are present at his first Mass, can gain a plenary indulgence (on the usual conditions of Confession, Holy Communion, and prayers for the Pope’s intentions) ; all others who are present can gain an indulgence of seven years.® The Newly Ordained Priest’s Blessing 9. After his Mass, on his return to the sacristy, the Celebrant may bless the assistant priest and the servers, using the form Benedictio Dei omnipotentis, etc. Others should be blessed with the same form after the Celebrant has taken off the Mass vestments.10 The custom of kissing a newly ordained priest’s hands, which have been recently anointed, after having received his blessing (not, however, before receiving Holy Com­ munion from him), is a laudable one.11 The Ordination Masses 10. The Masses of the Holy Ghost, of the Blessed Virgin Mary, and for the dead, the celebration of which the ordaining bishop imposes on 4 Sec Vol. Ill, p. 554 • See Vol. I, ch. X. ‘S.R.C. 2956’. 4 S.R.C. 3564’. ‘The custom of having two laymen (at a High Mass), who stand in the sanctuary at a first Mass, and pour perfumed water over the Celebrant’s hands (at the Lavabo only, however) is tolerated (S.R.C. 4257’). ‘Leo XIII, January 16, 1886; S. Peni­ tentiary, Mar. 18, 1932. 10 Cf. S.R.C. 4257’. " There is an indulgence of 100 days for doing so (S. Penitentiary, Dec. 29, 1934). Cf. the usage of the Franciscan Order ( Caere moniale Romano-Seraphicum, p. 284). FIRST MASS OF NEWLY ORDAINED PRIEST 485 a newly ordained priest are private votive Masses, and may be said only when such Masses are permitted.12 The Mass for the Dead will be the Missa Quotidiana, with the three prayers which are given for this Mass in the Missal. The Celebrant applies the fruits of these Masses as he wishes (it is the quality of the Masses, not their application, that is prescribed in the Pontifical), and may accept an offering for their application. “S.R.C. 28O24. See Vol. I, ch. VI. Appendix C MASS CELEBRATED BY A DISABLED PRIEST I. The Mass Priest with Defective Sight The following Instruction for a priest with very defective sight was issued by S.R.C. on January 12, 1921? of a A. Introductory Remarks 1. A priest who is becoming blind, i.e., whose sight is so defective that he can read only very large print, can obtain from the Holy See,12 if his Bishop has not the faculty from Rome,3 a dispensation to celebrate, in accordance with rules which are explained in detail further on, either the Votive Mass of our Lady or that Mass of the Dead which is called the “daily” Mass. 2. The conditions which are attached to this privilege are not condi­ tions of mere ritual correctness, but are binding in conscience? 3. If in the faculty the words “dummodo Orator non sit omnino caecus” occur, and meantime the petitioner becomes entirely blind, he must re­ frain from celebrating Mass, until he has petitioned for a new induit; and having obtained it, he is bound sub gravi to have the assistance of another priest,5 even though this obligation is not expressly mentioned in the induit? 1 S.R.C. 4363. The Instruction is also printed in the appendix to the Roman Ritual (typical edition, 1925). 3 I.e., from the Congregation of Sacred Rites. ’ Nuncios and Apostolic Delegates can usually grant the faculty. Ordinarily certain conditions are added to the faculty: (a) provided the priest be not totally blind; (δ) that he does not recite from memory but uses a book; (c) that he celebrate in a private oratory, or, if in a public church, at an hour when the church is less frequented, and with the aid of another priest, in so far as this may be necessary. If the priest be a parish priest, the faculty is given with the onus remaining on him of explaining the Gospel on the days of obligation. 4 S.R.C. 43634. ‘Or of a deacon. ’The priest who assists, when necessary, wears a surplice and a white stole (or a violet one, if the vestments be black) from the Consecration to the Communion inclusive. He may do all that the Deacon docs in High Mass (putting in the wine and water, etc.) and he may lay his hand on the foot of the chalice when the Cele­ brant makes the signs of the cross over it. He may aid the Celebrant to begin the different prayers and, especially see that no fragments of the Sacred Host remain on the paten or corporal. 486 MASS CELEBRATED BY A DISABLED PRIEST 487 B. Rules Concerning the Votive Mass of Our Lady (i) Which Mass oj Our Lady Is to Be Said: 1. A priest of defective sight who has obtained a dispensation may say, at any season of the year, the fifth7 of the votive Masses of our Lady. 2. If, however, his sight is strong enough to enable him to read, from a Missal specially printed for those of defective sight, the four other votive Masses of our Lady, he may use these according to the season to which they are assigned. (ii) When the Votive Mass oj Our Lady Is to Be Said: 1. The votive Mass of our Lady may be said at any time of the year;8* it must, however, be said on every day on w'hich the “daily” Mass of the Dead is not allowed according to the calendar of the church in which the priest of failing sight celebrates. This rule does not, however, affect the other privileges regarding Masses of the Dead, which are set forth below, under § C. 2. On the last three days of Holy Week {Triduum Sacrum), a priest of failing sight must abstain altogether from the celebration of Mass. 3. On Christmas day he may say three Masses. (iii) The Rite of the Mass: 1. If the votive Mass of our Lady is celebrated “pro re gravi et simul publica causa,”0 a priest of defective sight says always one prayer only, the Gloria, the Creed, the Preface in the solemn tone,10*Ite, Missa est, and the last Gospel of St. John {In principio), even though on that occasion other priests, not enjoying the special faculty, would in accordance with the rubrics, add a commemoration or say an oratio imperata, or read the last Gospel of a commemorated Office.11 2. In all other cases: {a) The Gloria in excelsis is said: (i) Whenever it would be said in the Mass of the day according to the calendar of the church in which the Mass is celebrated; (ii) on the jubilee day of his own ordination as a priest; (iii) within octaves, even simple octaves, of feasts of our Lady, according to the calendar of the church in which the Mass is celebrated: (iv) on Saturdays.12 ’The Mass, Salve, sancta parens, assigned as a votive Mass from the Monday after Trinity Sunday to the Saturday before the first Sunday of Advent. It is said in white vestments (S.R.C. 2560’, 3146’). " Even on the most solemn feasts. • Cf. Vol. I, ch. VI. ,0/.) the left sleeve of the alb is fastened at the cincture (unless the Celebrant has an artificial arm); (c) the maniple is worn on the right arm close to the elbow. B. At the Mass (i) General Rules 1. Besides the usual server (when one is available) another priest should always assist the Celebrant. 2. This assisting priest will stand at the left of the Celebrant: At the Confession (unless there is a server), At the Gospel, etc., At the Secrets, etc., At Da propitius pacem, etc., And at the last Gospel ; and he will stand at the Celebrant’s right : At the Introit, etc., At the Offertory, etc., At Libera, nos, etc., At the Communion, etc., And at the prayers after Mass. 3. The Celebrant is to keep his hand laid flat under his breast (the index finger and thumb joined after the Consecration) whenever he should, were he not disabled, hold his hands joined before his breast or on the edge of the altar. If, however, with an artificial left hand he can becomingly observe the rubric, he should do so. 4. Whenever the rubric orders the hands to be extended after they have been joined the Celebrant will make the gesture with the right hand “a pectore ad pectus”26 and will also raise the hand, when this is prescribed.2" At the prayers, Preface, etc., he will hold his hand as the rubric indicates. ” January 28, 1920. "L, moving it from the centre of the breast to the right until it is in a line with the right shoulder. * E g ·, at Te igitur. MASS CELEBRATED BY A DISABLED PRIEST 493 5. At the Gospel corner, the pages of the Missal will be turned by the assisting priest; or at least he will help in this. 6. The assisting priest wears a stole10 from the beginning of the Canon to the Communion inclusively. 7. Whenever the Celebrant uncovers or covers the chalice the assisting priest, for greater safety, will lay the fingers of his left hand on the foot of the chalice; and he will do the same at the signs of the cross at the words Per ipsum, etc. (ii) Special Rules: 1. While the Celebrant kisses the text of the holy Gospel, he will place his hand on the Missal, which the assisting priest will raise. 2. At the Offertory the assistant will unveil the chalice, and do all that is done by a chaplain at a Bishop’s Mass,31 and by the Ministers at High Mass. 3. At the words Qui pridie the Celebrant (aided by the left hand of the assisting priest) will take up the host saying accepit panem in sanctas et venerabiles manus suas, and at once (as the rubric directs at the con­ secration of the chalice) he will lay it down again (or leave it in the hand of the assistant), that he may make over it the sign of the cross, saying benedixit. Then he takes it up once more and continues the Mass. 4. Before the words Per ipsum, etc., the assistant will help the Cele­ brant to take up the Host ; and afterwards purify and dry his own fingers. 5. At the words omnis honor et gloria the assisting priest raises the chalice, while the Celebrant, in accordance with the rubric, still holds the Host. 6. After Pater noster the assistant will deal with the paten as the chap­ lain does at a Bishop’s Mass,32 and the Deacon at High Mass, and re­ turn again to the Celebrant’s left. 7. The assistant will aid the Celebrant while he slips the paten under the Sacred Host. 8. Similarly, the fraction of the Sacred Host over the chalice will be done with the help of the assisting priest. 9. At the words Panem caelestem accipiam the Celebrant does not take the Host in his hand, which he will have to use immediately afterwards to strike his breast. 10. At the words Domine, non sum dignus the Host is to remain on the paten. At the receiving of the Sacred Host the assistant aids the Celebrant, laying one part of It over the other, and then holds the paten under the Celebrant’s chin. Afterwards he will wash and dry his fingers. *°Of the colour of the Mass (violet, when the vestments are black). ” Cf. p. 452. ” Cf. p. 453. 494 APPENDICES 11. Having collected the fragments, the Celebrant will gather them with his finger to the edge of the paten (lying) on the corporal and then, while the assistant raises the paten with his left hand over the chalice and with his right holds its foot, will put them into the chalice. 12. The assistant, at the Communion and at the drinking of the purifi­ cation will hold the paten, with his left hand, under the Celebrant’s chin. 13. To receive the ablution for his fingers the Celebrant will place the chalice on the altar at the Epistle corner. 14. Finally, the assistant will wipe the chalice and arrange it, as usual, in the centre of the altar. IV. The Mass Lame Priest Λ priest who is so lame as to become “irregularis ex dejeclu” can usually obtain permission to say Mass, and to say it sitting, if necessary. A secular priest obtains this dispensation from the S. Congregation of the Sacra­ ments, and a Religious from the S. Congregation of Religious. The con­ ditions usually attached to this dispensation are : (a) that he celebrate in a private chapel and (Z>) that, so far as possible, he should stand dur­ ing the Canon of the Mass, or at least from the Consecration to the consumption of the Sacred Species. Naturally the priest would be seated before the middle of the altar, and he would replace each genuflection by a bow made as deeply as possible. of a Celebration of ffiass BOOK III : : THE RITE OF HIGH MASS AND SUNG MASS Nihil obstat: Wm. S. Gensler, Censor deputatus Imprimatur: + Moyses E. Kiley, Archicpiscopus Milwaukicnsis April 26, 1940 (Third Printing— 1947) Table of Contents of .Book III will be found at the front of this Volume immediately following the Foreword. Glossary of Liturgical Terms, Bibliog­ raphy, and Index of Book III will be found at the close of the Volume. Copyright, 1940 The Bruce Publishing Company Printed in the U. S. A. PART I THE BLESSING AND SPRINKLING OF HOLY WATER CHAPTER I THE BLESSING OF HOLY WATER’ 1. The Rubric I, vi, 2 in The Ceremonial oj Bishops directs that the supply of blessed water be renewed at least each week, that it may be always fresh and clean, and in sufficient quantity for the needs of the faithful. The rubric of the Missal directs that the blessing be done, ordinarily, on Sunday2 before the principal Mass. The Roman Ritual also supposes the water to be blessed on Sunday, and adds “and whenever it is needed.” 2. On Easter Sunday and Whitsunday, however, the water is not blessed. For the Asperges and other uses, some of the water, blessed in the baptismal font on the previous day and drawn off from this before the Holy Oils were added, is used. If there is no baptismal font, holy water must not be blessed during the Holy Saturday ceremonies, but it may be blessed privately in the sacristy, using the ordinary blessing of the Missal or Ritual.·1 3. The blessing may be done by the Celebrant of the principal Mass. It will then be done immediately before the Mass and the priest will wear all the Mass vestments except the maniple and chasuble. Or it may be done by another priest vested in surplice and violet stole' at any time that is convenient before the principal Mass. 4. In preparation for the blessing a vessel (or vessels) of water is pre­ pared on a small table in the sacristy,5 some salt on a plate,' a towel to wipe the priest’s fingers after handling the salt, and the Missal or Ritual. 5. When the Celebrant of the solemn Mass blesses the water, he wears the amice, alb, cincture, and the stole7 of the colour of the Mass, worn crossed8 as at Mass. He does not, ordinarily, put on the cope until he has ’This is dealt with in the Missal (after the Requiem Masses and Prayers for the Dead); in R.R. VIII, ii, and in the Appendix (the first of the non-rcserved blessings) ; and in C.E. I, xv, 14 ; II, xxxi, 3. ’Cf. S.R.C. 1322’. ’S RC. 3271. ‘ R.R. VIII, ii, 1. ’R.R., for the blessing unconnected with Mass, says “in the church or sacristy.” * The amount to depend on the quantity of water to be blessed. ’Cf. S R.C. 2951’. ’S.R.C. 1637’. 499 500 BLESSING AND SPRINKLING OF HOLY WATER blessed the water.0 The Deacon and Subdeacon, vested for Mass10 but without the maniple, assist at the blessing, answering the prayers. 6. It is not necessary that fresh salt be exorcized and blessed each time water is blessed. If salt is used which has previously been exorcized and blessed,11 the Celebrant having recited Adjutorium (while making the sign of the cross), at once begins the exorcism of the water. 7. When making the prescribed signs of the cross while putting the salt into the water, authors generally direct the Celebrant to hold the salt between the thumb and index finger of his right hand. He may, however, let it slide from the plate into the water while making the crosses with the plate. When there are several vessels of water, the forms of exorcism and the prayers of blessings are said only once over all, but the salt must be put three times into each vessel and the words prescribed for this action must be repeated. 8. After the blessing the aspersory-bearer puts some of the newly blessed water into the aspersory,12 in preparation for the Asperges; and the Celebrant puts on the cope.13 *Cf. M.R. I, ii, § 1, n. 3; III, ii, § 1, n. 3. He may, however, wear the cope for the blessing (ci. rubric of R.R., re the blessing of water on the vigil of the Epiphany). 10 Cf. R.G. XIX, 5. Martinucci says that if they are wearing folded chasubles they do not put them on until after the blessing; other authors make no exception. ” S.R.C. 2218*. u See Glossary, p. 721. ” In smaller churches, if a cope of the colour of the day is not available, the Celebrant will perform the ceremony in alb and stole (R.G. XIX, 4; S.R.C. 3697’). In such a case the Deacon and Subdeacon will not put on the dalmatic and tunide until the Celebrant dons the chasuble for Mass. CHAPTER II THE ASPERGES 1. The Asperges ceremony may take place only once in the same church on the same day, and only on Sunday,1 before the principal Mass. 2. It is obligatory in Cathedral and Collegiate churches,2 ordinarily before the Conventual Mass;3 but it is not of precept in other churches and oratories unless it is enjoined by diocesan or synodal law, as is the case in England. It may take place even before a Low Mass and, if the services of singers are not available, the antiphon and prayers may be merely recited. 3. The ceremony must be performed by the Celebrant of the Mass, and by no one else/ 4. On Palm Sunday, and on Candlemas Day when it falls on a Sunday, the Asperges takes place before the blessing of the palms or candles.5 5. In preparation for the Asperges, the chasuble and maniple of the Celebrant, and the maniples of the Deacon and Subdeacon, are left on the sedilia. The book or card with the prayers after the sprinkling is made ready on the credence table. The Ceremony 6. When the Celebrant, after the blessing of the water, has put on the cope, he and the Deacon and Subdeacon take their birettas. When the Master of Ceremonies gives the signal, they bow moderately (cf., however, Vol. II, p. 305) to the crucifix or chief image of the sacristy and put on their birettas. 7. A procession is then formed: first the aspersory-bearer (generally the thurifer), who carries the aspersory, not at his side, but at the height of his waist, in his right hand, the left laid flat on his breast. Then come the acolytes, walking abreast, carrying their lighted candles (the outside hand of each at the knob of the candlestick, the inner hand under its foot). Next come the clergy, then the M.C. At the end of the procession 1 Rubrics of Missal, M.R. and C.E. and cf. S.R.C. 1322", 3268’. ’S.R.C. 4O511. ’SRC 3268’ 1 Rubrics of Missal, R.R., C.E. and several decrees of S.R.C., e.g., 2684”, 3039*. 'The Rubric of Palm Sunday and M.R. Ill, ii, § 1, n. 5 and I, ii, § 1, n. 7. 501 502 BLESSING AND SPRINKLING OF HOLY WATER comes the Celebrant, with hands joined, walking between the Deacon and Subdeacon,0 who hold the edges of the cope.7 S. At the entrance to the church no holy8 water is taken because of the Asperges which is to follow at once. Arrival at the Altar 9. On arriving at the altar, the aspersory-bearer goes to the right­ hand corner at the foot of the altar (so as to be immediately on the right of the Deacon), the acolytes go one to the right-, the other to the left­ hand corner, the M.C. to the left (so as to be immediately on the left of the Subdeacon). The Celebrant, with the Deacon and Subdeacon, stands in the middle. The Deacon takes the Celebrant’s biretta, kissing first the Celebrant’s hand and then the biretta, and at the same time the M.C. takes the Subdeacon’s biretta (without kisses). When the Blessed Sacrament is present, all genuflect in piano; otherwise the Celebrant makes a deep bow to the cross, while all others genuflect in piano.9 10. If other clergy come to the altar in the procession, the aspersorybearer and acolytes genuflect on arriving at the altar and go, the former to his place at the foot of the altar on the right, the latter to their re­ spective corners at each side of the altar, where they stand facing each other until the Celebrant arrives. They turn to the altar and genuflect when the Celebrant makes his genuflection or bows to it. On arrival in the sanctuary, the Celebrant, Deacon, and Subdeacon go directly to the foot of the altar without saluting the clergy as they pass. 11. If, however, the clergy are in choir when the Sacred Ministers arrive, then on coming to the entrance to the choir, the aspersory-bearer passes to the right, followed by the first acolyte; the second acolyte and the M.C. go to the left, and all stand in a line with the Sacred Ministers at the entrance to the choir. The Deacon takes the Celebrant’s biretta (with the usual kisses), the M.C. the Subdeacon’s. All then bow to the clergy in choir, saluting first those on the Gospel side, and then those on the Epistle side. After the salutation all proceed in a straight line to the foot of the altar. The M.C. takes the Celebrant’s and Deacon’s birettas from the Deacon and all make the genuflection or bow as de­ scribed in paragraph 9. ’C.E. I, xv, 14; II, xxxi, 3; S.R.C. 2482’. TC.E. II, xxxi, 4. They turn in the orphrey somewhat, so that too much of the lining is not exposed. ’See Glossary, “Lustral Water,” p. 724. ’If the Deacon and Subdeacon arc canons and in their own church, they, like the Celebrant, make only a deep bow. THE ASPERGES 503 Sprinkling the Altar 12. After the reverence to the altar, the Celebrant, Deacon, Sub­ deacon, and aspersory-bearer kneel on the lowest step, even in Paschaltide. The M.C. takes the birettas to the bench; the acolytes place their candlesticks on the credence table and kneel in front of it. 13. The Deacon takes the aspergillum, idled with holy water, and hands it to the Celebrant. He holds it in the middle in such a way that the Celebrant can grasp the end of the handle without difficulty, and in handing it to him’" kisses first the aspergillum and then the Celebrant’s hand. 14. The Celebrant, keeping his left hand laid on his breast, sprinkles the front of the altar three times, i.c., in the middle, to his left, and to his right, meanwhile11 intoning the antiphon Asperges me (Vidi aquam in Paschaltide).10 *12 The choir continues with it. 15. He sprinkles himself, by touching his forehead with the asper­ gillum;13* 15then rising he sprinkles the Deacon and Subdeacon,” who, still kneeling, bow and make the sign of the cross when sprinkled. The Deacon, Subdeacon, and all the others at the altar rise; and if there are no clergy present, the Celebrant sprinkles, with one sprinkling, the M.C., aspersory-bearer, and acolytes, before going to sprinkle the people. The Celebrant then returns the aspergillum to the Deacon,1' who gives it to the aspersory-bearer. The Celebrant bows low to the altar, or genuflects if the Blessed Sacrament is present,16 while the Deacon, Subdeacon, M.C., and aspersory-bearer genuflect, and the}' all go to sprinkle the clergy and people. Sprinkling the Clergy 16. If there are clergy in choir the Sacred Ministers, preceded by the M.C. and the aspersory-bearer17 go to the side of the ..choir on which the person of highest rank is sitting.18 Should the choir be behind the 10 C.E. I, xviii, 16. „ ” C.E. II, xxx, 1; xxxi, 3. i:If he needs the book for this, the Deacon and Subdeacon hold it before him (cf. CE. II, xxxi, 3), and then he sprinkles immediately after he has finished the intonation. “If he prefers, he may, as some authors suggest, trace a small cross with it on his forehead. " He sprinkles each with one sprinkling and he must not hand them the aspergillum to touch (S.R.C. 2013s). 15 He may keep it, if the distance to the clergy or people is short. ,e If there arc but few clergy and they arc quite close to the altar, the Celebrant may sprinkle them without leaving the foot of the altar. He turns to them and stands a little towards the Gospel side. In this case he makes no reverence to the altar, cither before or after the sprinkling (S.R.C. 419S‘). ” He remains near the Deacon, so that from time to time he may replenish the aspergillum. “Ordinarily, this will be the Gospel side. Cf. SRC 3059’' and see p. 537. 504 BLESSING AND SPRINKLING OF HOLY WATER altar, they will go to it by the Epistle side and return by the Gospel side.10 17. Having arrived at the side of the choir where the person of highest rank is, the Celebrant and those with him bow to the clergy. The Celebrant receives the aspergillum from the Deacon, with the usual kisses. If there is present a bishop, who is not the Ordinary of the diocese, the Celebrant sprinkles him20 once, making a deep bow before and after the sprinkling. Prelates and Canons are sprinkled21 each in turn,22 begin­ ning with the one of highest rank. The Celebrant salutes each with a bow of the head before and after. The rest of the clergy, if few in number, may be sprinkled individually, with a common bow to all on the same side of the choir before and after the sprinkling; if they are numerous, they are sprinkled in a body.23 The Celebrant may do this either by a triple sprinkling, in the middle, to his left, and to his right, or he may move from one end of the choir to the other, sprinkling as he goes. The bows preceding and following the sprinkling are given to all in common. 18. None of the clergy is to receive the holy water by touching the aspergillum,24 but all are to be sprinkled by the Celebrant.25 19. After sprinkling the clergy of one rank {e.g., prelates and canons) on one side, the Celebrant and his attendants make the proper reverence to the altar as they pass the middle and go to sprinkle those of the same rank on the other side. He remains on that side to sprinkle the clergy of the next order {e.g., Beneficiaries or simple priests), and then returns to the side where he had commenced, to finish the sprinkling of the clergy of this lower rank. The bows are made before and after the sprinkling as explained previously. 20. The clergy in choir stand20 during the ceremony of the Asperges. Each receives the sprinkling uncovered, and with bowed head, and make? (by custom) the sign of the cross.27 Sprinkling the People 21. Having finished the sprinkling of the clergy28 the Celebrant and his attendants go to sprinkle the people. This is usually done from the entrance of the sanctuary.29 The Celebrant bows to the people, then "Cf. S.R.C. 2867’. * S.R.C. 893 *. ” With one downward (S.R.C. 4159’) movement of the aspergillum. “S.R.C. 1180”, 2013’. “S.R.C. 2013’. “This is reserved to the Bishop of the place or his superiors. “Several decrees of S.R.C. e.g., 2013, 3055, 4100’. “ C E. II, xxxi, 4. During the Asperges the clergy who form the (singing) choir arc not bound to turn to the altar; the others in the sanctuary are bound only if it is the custom (S.R.C. 3029’ and cf. p. 561). “ Cf. C.E. II, xxxi, 3. “ Re., the sprinkling of the acolytes, sec p. 505, and note 37. “S.R.C. 2013’, 3114s, 3621’, THE ASPERGES 505 sprinkles them in the form of a cross (i.e., in the middle, to his left, and to his right) and bows again. When sprinkled the people should bow and make the sign of the cross. 22. In some churches it is customary to go through the church to sprinkle the people, and this usage may be observed.30 If the priest goes down the middle of the church and returns the same way, he ought to sprinkle the people on each side alternately on his way down and return with hands joined, since to sprinkle people on the back, unseen by them, is unbecoming and should be avoided when possible. If the church is large, the Celebrant may pass around it, beginning on the Epistle side31 and returning on the Gospel side, sprinkling the people on each side as he proceeds. Should he pass the high altar, while going around, he bows, unless the Blessed Sacrament be present, when he genuflects. In either case the Ministers all genuflect. 23. During the sprinkling of the clergy and the people the Celebrant recites, in a low voice, alternately with the Deacon and Subdeacon, the psalm Miserere,32 ending with Gloria Patri (bowed), and then he repeats in full the antiphon Asperges me.33 In Paschaltide, instead of Miserere he says the psalm Confitemini,3* and the Vidi aquam in place of Asperges. He terminates the recitation of the Psalm when the sprinkling ends, and recites Gloria Patri, even though the entire psalm has not been said. 24. During the sprinkling, the choir sings in full the antiphon Asperges33 me, or in Paschaltide Vidi aquam. It sings only the first verse of the Miserere, then the Gloria Patri, after which the antiphon is repeated. The psalm Confitemini replaces the Miserere in Paschal time. The Gloria Patri is omitted on Passion Sunday and Palm Sunday. 25. When the choir sings Gloria Patri, the Celebrant may interrupt the sprinkling, and, with those who accompany him, bow towards the altar.8· Return to the Altar 26. When he returns to the altar, the Celebrant sprinkles the M.C., aspersory-bearer, and acolytes, if he had not done so previously.37 He “S.R.C. 3114’. ” S.R.C. 2867’, 3114’. "Missal and R.R.; cf. S.R.C. 1322”. “S.R.C. 3402 *. “Should he not know this psalm by heart, it suffices to recite the first verse. "S.R.C. 3402 *'·. “S.R.C. 3722’. "If the clergy are in choir the correct time to sprinkle the acolytes is after the clergy have been sprinkled (cf. C.E. II, xxxi, 3) and before the people. But if the choir is large, so that the Celebrant would have to return some distance to the altar to sprinkle the servers, some authors suggest that he may do so when he has returned from the sprinkling of the people. Should the clergy be in choir behind the altar and the people in front of it, naturally the Celebrant will sprinkle the servers on his way from the choir to the body of the church. 506 BLESSING AND SPRINKLING OF HOLY WATER gives the aspergillum to the Deacon, who receives it with the usual kisses. All make the proper reverences to the altar and stand facing it before the lowest step.88 The aspersory-bearer puts away the aspersorium. 27. When the choir has finished the repetition of the antiphon, the Celebrant, with joined hands, sings the *versicles 1' and prayer, to the second ferial tone40 (d'l at the end of the prayer and of the conclusion). The book is held before him by the Deacon and Subdeacon." 28. At the conclusion of the prayer, the Celebrant bows to the cross (or genuflects on the step,42 if the Blessed Sacrament is present), the Deacon and Subdeacon genuflect on the step, the M.C. in piano, and all go to the bench.'3 There the Celebrant assisted by the M.C., takes off the cope and puts on the maniple and chasuble; while the Deacon and Subdeacon put on the maniple, each assisted by an acolyte. Then the Sacred Ministers preceded by the M.C., return to the foot of the altar, make the proper reverences, and begin Mass. “Cf. S.R.C. 1122. ” Alleluia is added to the first one in Paschaltide. 4USee p. 555. 41 C.E. II, xxxi, 3. 45 S.R.C. 4198’. UC.E. II, xxxi, 3 and cf. 3697 *. If the Blessed Sacrament is not exposed nor the Bishop present (S.R.C. 2027’, 31 IO4), the Celebrant may put on the chasuble at the foot of the altar (provided he docs not take it from the altar, which is the privilege of a bishop). Or he may retire behind the altar to change his vestments (S.R.C. 3108”). The more correct and more convenient method, however, is Jo change at the sedilia at the Epistle corner of the altar. PART Π THE GENERAL CEREMONIES OF HIGH MASS » CHAPTER HI GENERAL RULES I. What High Mass Is The rubrics of the Missal recognize two kinds of sung Mass: (a) Solemn Mass, called in English “High” Mass, and described in paragraphs added to each chapter of the Ritus Servandus ; {b) the Missa Cantata, or “sung” Mass, without Deacon and Subdeacon, and which is referred to in one place only in the Ritus, i.e., VI, 8? ' A Solemn, or High, Mass is a Mass celebrated with a Deacon and Sub­ * deacon and other ministers,3 with music,4 incense,5 the kiss of peace and other ceremonies prescribed by the rubrics of the Missal and of the Ceremonial of Bishops. The rite of High Mass may not be followed0 if the Mass is not sung,7 or if incense is not used,8 or if there are no other ministers besides the Deacon and Subdeacon,9 or if there is a Deacon but no Subdeacon.10 The rubrics of the Missal dealing with High Mass are not detailed. Ac­ cording to Gavantus (who was present at the Congregation that dealt with the revision of the Missal under Clement VIII, 1604) this is because the rubrics of the Ceremonial of Bishops11 deal sufficiently with the rite, and because “it did not seem opportune to treat of small points (minutiora) in the Missal.”12 Hence, many of the details of High Mass must be sought in the rubrics of the Ceremonial, which though chiefly intended for Pon­ tifical functions and for functions in cathedral and collegiate churches, is of obligation in all churches and oratories when solemn functions such as High Mass are celebrated.13 [j |j H z * In the United States of America, also commonly referred to as “High Mass.” ’ Cf. S.R.C. 3697”. ’S.R.C. 3104s. At least three, a thurifer and two acolytes, arc mentioned in the Ritus 4 Cf. S.R.C. 3031*. ’S.R.C. 3O39a. ’In this matter the rubrics arc to be strictly observed — S.R.C. 1711’, 3096’; ci. 2521, 3576’. ’ S.R.C. 3031’. ’S.R.C. 3104s. ’S.R.C. 3039’, 4054s. ’’S.R.C. 3697”. "Which had been issued by the same pope, shortly before, in 1600. "Gavantus, Commentary, Part II, title II, § 5. ”Cf. S.R.C. 937’, 1666, 2888s, 3839*. 509 q 510 THE GENERAL CEREMONIES OF HIGH MASS IL The Ministers High Mass 1. The rubrics of the Missal require, then, for High Mass a Deacon and a Subdeacon," two acolytes, a thurifer, and torchbearers.1'’ The Missal makes no mention of a Master of Ceremonies, but the Ceremonial speaks of him and supposes at least two such ministers for an important function. A second M.C. is not necessary on ordinary occasions, but if there is one his duty will be, under the direction of the first M.C., to look after the Deacon, Subdeacon, and acolytes.1'1 The first M.C. directs the function in general, and in particular looks after the Celebrant. 2. Only a priest may act as a substitute for a deacon but a cleric in Minor Orders or at least tonsured may, for a reasonable cause,1' act as substitute for a Subdeacon.,s He may wear the alb and tunicle, but not the maniple. During the Mass he may do all that a Subdeacon does except: (a) wipe the chalice and pour in the water at the Offertory ; (ό) touch the chalice again after having brought it to the altar, until after the ablutions; (c) uncover and cover the chalice during Mass; (d) wipe the chalice after the ablutions, although he may arrange and veil it, and carry it to the credence table.11’ 3. If a priest and a deacon are available to fulfil the office of Deacon and Subdeacon, either may take the part of the Subdeacon. Some rubricians say the priest should act as Deacon because of his greater dignity : others say the Deacon should do so since it is his special office.20 The question has not been authoritatively decided. 4. At a High Mass not celebrated by a bishop, an Assistant Priest is allowed only for certain prelates of high rank21 (who are not, however, bishops), such as Protonotaries Apostolic “Supernumerarii ’; and then only when they celebrate pontifically, and not in the presence of the Bishop of the diocese or of a prelate exceeding him in rank.22 5. Only the Celebrant, Deacon, and Subdeacon may wear vestments.23 All others wear cassock and surplice;21 even the M.C., if he is a canon or prelate, must not wear his robes.23 at ” Cf. S.R.C. 2952, 3104’. 1 Two, four, or six according to the dignity of the feast or the solemnity of the occasion. R. VIII. 8; cf. S.R.C. 4054’. 1 “Acolyte’’ is a general term for altar-server and, in C.E., it includes the thurifer (r.g., I, xxiii, 1, 18). ” S.R.C. 4181. Formerly real necessity was required (S.R.C. 2002”, 3832’). "S.R.C. 2002”, 2525’, 2965', 3525’, 3832’, and 4181. ’’S.R.C. 4181’. ”Cf. C.E. I, xxvi, 2, 4. ”CJ C. 812; S.R.C. 2271, 2867’, 2933, 3057, 3262”, 3408’, 3442’. Eil, the Archbishop of the province, a Nuncio Apostolic, a Cardinal S.R.C. 4154” ** C.E I, XV, 13; cf. S.R.C. 1711 *. ”C.E I. xi, 1. Cf. p. 22 infra. “C.E. I, v, 4; S.R.C. 3398’. GENERAL RULES III. General Rules for 511 High Mass A. The Celebrant 1. Apart from the special ceremonies which are noted further on, and from the singing of certain parts of the Mass,20 the celebration of High .Mass differs little from that of Low Mass. There are very few differences in the canon of the Mass. The Celebrant, however, must keep in mind that he is no longer acting alone, but with the Deacon and Subdeacon, and he should recite the prayers which they say together at a moderate pace to enable them to recite them with him. Above all, he must perform his own part of the ceremony with due regard to his assistants. Thus when coming to the altar from the sedilia, he should not make his reverence until the Subdeacon is in his place at the Celebrant’s left. Or again, he should so present his hand to the Deacon for the prescribed kisses that they can be given in a becoming and dignified manner. 2. The Voice in High Mass: (i) In High Mass the Celebrant intones the Gloria in excelsis and the Creed, when these are said. He sings in full : ’T (g) Dominus vobiscum and the prayers before the Epistle; (ό) Dominus vobiscum and Oremus before the Offertory; (c) the concluding words of the last Secret, the introductory dialogue to the Preface, and the Preface; (d) the concluding words of the Canon {Per omnia saecula saeculorum), the introduction to the Pater noster, and the prayer itself: (e) Per omnia saecula, etc., and Pax Domini; (/) Dominus vobiscum, before and after the Postcommunion prayers, and the prayers themselves. (ii) Parts which are recited in the secret voice and in the medium voice in Low Mass,28 are said in the same voice in High Mass. (iii) Parts which are said in the clear voice in Low Mass29 and which are, for the most part, sung either by the choir or the Ministers in High Mass (e.g., the Gloria, the Epistle) are recited by the Celebrant in the medium or subdued voice {submissa voce).30 The Blessing is to be said in the clear voice91 (as in Low Mass). “R.G. XVI, 3. 17 R.G. XVI, 3. “In the medium voice arc said: the two words Orate, Fraires, the entire Sanctus, the words Nobis quoque peccatoribus, the words Domine, non sum dignus. In the secret voice are said those prayers which are essentially sacerdotal and destined for sacramental acts. *l.c., the preparatory prayers, Introit, Kyrie, Gloria, Dominus vobiscum, Oremus (Flectamus genua, Levate), Collect(s), Epistle, Gradual, Verse, Tract, Sequence, Gospel, Creed, Offertory verse, Preface and preceding verses, Pater noster and preceding Per Omnia, and Pax Domini, Agnus Dei, Communion verse, Postcommunion(s) (Humiliate capita, etc., and Oratio super Populum), Ite, Missa Est or Benedicamus Domino, or Requiescant in Pace, the Blessing, and the Last Gospel (cf. Vol. II, p. 502). * R.G. XVI, 3. ” R. XII, 7. 512 THE GENERAL CEREMONIES OF HIGH MASS 3. Bows and Genuflections : (i) When the Blessed Sacrament is not present, the Celebrant salutes the cross of the altar with a deep bow of the body: (a) not only on arrival12 and before departure at the end of Mass,33 but also whenever he passes the middle of the altar, as at the incensation;3* (Z>) on departing from the middle to go to a place outside the immediate ambit of the altar, for instance, to the sedilia, or to the pulpit, and on returning from such a place.35 (ii) When the Blessed Sacrament is present in the tabernacle (or a relic of the Passion is exposed above the altar for veneration),30 the Celebrant genuflects whenever he would make a deep bow if It were not there.37 But while the genuflection on arrival and before departure to the sacristy is made in piano, all other genuflections made at the foot of the altar during Mass are made on the lowest step.38 (iii) If a text occurs in which, whether read or sung, a genuflection is to be made,30 the Celebrant makes the genuflection, not when he reads the text, but later when it is sung40 by one of the Ministers or by the choir. An exception to this rule occurs in the Creed, when the Celebrant, with the Deacon and Subdeacon, does genuflect at the words Et incarnatus est, etc., in reciting the prayer at the altar. (iv) When saluted by the Deacon or Subdeacon, if they pass him'1 while he is seated, the Celebrant may, if it is the custom, respond, either by slightly bowing his head or by raising his biretta.42 4. Sitting: The Celebrant may, if he wishes, sit at the sedilia43 during the singing of the Kyrie eleison, the Gloria in excelsis, and the Creed ; and also during the chanting of the Epistle, Gradual or Tract, or Prophecies,44 if this is protracted. He sits during the sermon. While sitting he should not stretch out nor cross his legs. 5. The Celebrant’s Hands: (i) Whenever the Celebrant genuflects at the altar, he lays his hands on the table. Between the consecration of the Sacred Host and the ablutions they must be placed on the corporal; at other times, outside it. When he genuflects while incensing, he lays his left hand on the altar. (ii) If he is turned towards the altar when blessing anything there (e.g., "R. II, 2; III, 1. ” R. XII, 6. 44 R. IV, 4. “While rubricians so direct the Celebrant when he is at the foot of the altar, for the most part they prescribe a bow of the head only when he is on the footpace (see Vol. II, p. 530). There seems to be no valid reason for this difference. * S R C 2722 *. r Cf. R. IV, 6. * S.R.C. 4057 *, cf. 21844. "S.RC. 2682". 41 Cf. CE. I, xxiii, 20. ” As, in the Epistle, Gradual, or Gospel. 41 Cf. S.R.C. 3434’. 44 R.G. XVII, 6; S.R.C. 3104 *; ci. C.E. I, ix, 1; xii, 22. 44 S-R.C. 94. GENERAL RULES 513 the water at the Offertory) he lays his left hand on the table;46 otherwise, as in blessing incense, he lays it on his breast. (iii) When seated his hands are laid palm downward on his knees, either over or under the *chasuble.· 0 (iv) If for any reason the Celebrant has to wait a little time at the altar, as he will if he does not sit during the singing of the Gloria, or while the chalice is being brought to the altar at the Offertory, he may either keep his hands joined, or lay them palm downward on the table. B. The Deacon and Subdeacon 1. Their Office: (i) The rite of ordination of a Deacon shows that he is intended as the immediate minister of the Priest, and his cooperator in the offering of Sacrifice ; while the rite of ordination of a Subdeacon marks him out as the immediate helper of the Deacon at the altar. Hence the Deacon and Subdeacon stand by the Celebrant at the altar, they recite certain prayers with him, and they minister to him, the Deacon immedi­ ately, the Subdeacon mediately (immediately, only if the Deacon is impeded). (ii) In general the Deacon and Subdeacon must take care, in joint ac­ tions, to act together, the Deacon taking the initiative. During Mass they must avoid, as far as possible, turning their backs directly towards the altar or towards the Celebrant, as is likely to happen when they are leaving the middle of the altar on the footpace to descend on either side or by the front steps. Whenever they pass the Celebrant they bow to him.47 When unoccupied the normal place of the Deacon is behind the Celebrant, on the top step,49 or lower down if there are a great number of steps. The Sub­ deacon’s place is behind the Deacon, in piano, or on a step, if there are many of them. When changing places they should not move backwards or sideways, but turn fully in the direction in which they are to move. They walk erect, with heads up and hands joined before the breast. 2. Presenting Objects: Whenever the Deacon, even though he be a canon,40 presents anything to the Celebrant, he first kisses the object and then the back of the Celebrant’s hand. When he receives anything from the Celebrant, he kisses his hand first and then the object.50 These ceremonial UR. Ill, 5; Ç.E. I, xix, 3. So these rubrics should be interpreted (cf. p. 303, n. 55). ‘’Some authors say “over,” because the bishop lays his hands over his gremial veil (C.E. I, xix, 2) ; others say “under,” so as not to soil the chasuble, for a priest-celebrant has no gremial. n Cf. C E. I, xviii, 13. u Cf. R. IV, 7. '•S.R.C. 1835, 2578’. “R. IV, 4, etc.; C.E. I, xviii, 16. 514 THE GENERAL CEREMONIES OF HIGH MASS kisses, however, are omitted in Requiem Masses,51 on Good Friday,52 and in the presence of the Blessed Sacrament exposed. 3. Genuflections : (i) When the Ministers (the Deacon and Subdeacon) are standing beside the Celebrant they always genuflect with him.83 In genuflecting at the altar the Celebrant alone is allowed to place his hands on it. (ii) When genuflecting at the altar, only the first genuflection on arriv­ ing and the last before departing are made in piano ; all others are made on the step.54 (iii) If the Deacon and Subdeacon are canons ministering in their own church, they do not genuflect to the cross of the altar, but like the Celebrant make a deep bow only.55 (iv) During Mass, whether the Blessed Sacrament be present or not,5" the Deacon and Subdeacon, genuflect at the middle, either at the foot of the steps, or on the footpace beside the Celebrant, whenever: (a) they arrive at the middle from any place outside the immediate ambit of the altar,57 for example, on coming from the credence table, the sedilia, or the ambo; (6) they pass the middle, as at the incensation of the altar,58 or after the ablutions; (c) they leave the middle to go to any place outside the immediate ambit of the altar. They do not, therefore, genuflect: (a) When going from the footpace to the foot of the steps at the middle or vice versa,50 for they do not leave the immediate ambit of the altar. Thus, for example, the Deacon and Subdeacon do not genuflect before going up to the footpace to recite the Gloria or Creed. (Z>) Before departing from the altar to a place outside its immediate ambit when they do not leave from the middle, or on arrival at the altar from a place outside its ambit, when they do not arrive at the middle. Hence when the Sacred Ministers go to the sedilia at the Kyrie or during a Sequence, they do not genuflect before leaving (he altar, as they leave from the Epistle corner, and not from the middle;51 similarly they do not genuflect if they return per breviorem from the sedilia. ” R. XIII, 2; C.E. I, xviii, 16; II, xi, 5 (cf. pp. 658, 680). “S.R.C. 4193 *. “ R.G. XVII, 4. M Cf. S.R.C. 2682". M CJ£. I, xviii, 3. “R. IV, 7; S.R.C. 3792”, 4048‘. Hence, whether the Celebrant genuflects or only bows. 5T By the altar here is meant the structure itself, together with the footpace and the steps (front or side). M R. IV, 7. * Except the Subdeacon when he arrives, at the Offertory at the foot of the steps with the paten. R, VII, 9; S.R.C. 4027. e Cf. M R. VI, ii, § 3, n. 4. GENERAL RULES 515 (v) But when the Blessed Sacrament is on the table oj the altar (i.e., between the Consecration of the Mass ancl the ablutions), then the Beacon and Subdeacon genuflect: (a) before leaving and on arriving,02 when going from one side of the altar to the other (e.g., when the Deacon leaves the left of the Celebrant at Per quem haec omnia and goes to his right, he genuflects before leaving and on arriving, but he does not genu­ flect when passing the middle) ; (Z>) before leaving (but not on arriving), when going from one side of the Celebrant to the middle (e.g., the Deacon at the beginning of the Pater noster™), or from the middle to one side of the Celebrant'’·4 (e.g., the Deacon and Subdeacon at Et dimitte *nobis '). 4. The Hands oj the Deacon and Subdeacon: (i) They are held joined before their breast00 when not occupied. When, however, the Deacon and Subdeacon sit, their hands are laid, palms downward, the fingers close together, on their knees, on or under the dalmatic or tunicle. When one hand is occupied, the other is laid flat under the breast. (ii) Their hands must never be laid on the altar when they genuflect, or when kissing the altar (e.g., when the Deacon genuflects before receiving the Pax). 5. Actions With the Celebrant: (i) Tn general the Deacon and Sub­ deacon are to conform to the Celebrant, and act with him in reciting prayers, in bowing, and in genuflecting. (ii) This means that when the Celebrant, while singing or reading aloud,61 makes the sign of the cross, or when he bows, as at the Holy Name or at the name of the saint of the day, or when he strikes his breast the Deacon and Subdeacon, if unoccupied,08 do the same.00 (iii) The Deacon and Subdeacon reply to the Celebrant whenever the choir does not do so (e.g., at the opening prayers, at the Kyrie, at the end of the Epistle). They do not reply when the choir fulfils that office. Going to the Sedilia (iv) Whenever the Sacred Ministers leave from the Epistle corner to go to the sedilia, as they do at the singing of a Sequence, they make no ”Ii, however, a genuflection is to be made almost immediately after arrival because the chalice is to be uncovered, it suffices to genuflect once only (i.e., with the Celebrant, when the pall has been removed). “ R. IX, 4. M The rules given in § 3 about genuflections arc based on the rubrics of the Missal and the Ceremonial and on S.R.C. 2682”, 4027, 4048 *. “R. X, 8. M Cf. R. II. 5; and sec Vol. II, p. 283. *· Not, therefore, during the Secrets or Canon (except Agnus Dei, S.R.C. 3535’). “The Subdeacon when holding the paten is occupied and so e.g., at Benedictus, does not sign himself. •“SRC. 4057’. 516 THE GENERAL CEREMONIES OF HIGH MASS reverence to the cross before leaving. When they leave from the middle, however, as at the end of the recitation of the Gloria or Creed, the Celebrant bows low70 or, if the Blessed Sacrament is present, genuflects. In either case the Deacon and Subdeacon genuflect and each turns towards the Celebrant and accompanies him.71 The Deacon remains for the time at his left, so as to be at his right at the sedilia. They descend by the shortest way, which is ordinarily by the side steps. If, however, the sedilia should (incorrectly) be placed in front of the altar, they descend by the front steps and make the reverence at the foot of the steps instead of on the footpace. On arriving at the sedilia the Celebrant at once sits, while the Deacon and Subdeacon raise the back of his chasuble and arrange it over the back of the seat. The Deacon receives the Celebrant’s biretta from the M.C. or from an acolyte and hands it to him with the usual kisses. The Celebrant covers at once. The Deacon and Subdeacon take their birettas from the sedilia or receive them from the acolytes. They bow slightly to each other — as if inviting each other to sit72 — and seat them­ selves; when seated they put on their birettas. When they sit the acolytes may, if it is feasible, arrange the back part of the dalmatic and tunicle over the back of the sedilia.73 (v) While seated the Sacred Ministers conform to the rules for the clergy in choir in regard to uncovering and bowing at certain texts,74 whether these texts be sung by the choir, or only played on the organ75 while the words are recited aloud.70 When the M.C. signals to the Sacred Ministers to uncover, they take off their birettas together, place them on the right knee,77 and bow their heads. When the words are finished they put on their birettas together. Returning from the Sedilia (vi) On the signal from the M.C. to return to the altar, the Deacon and Subdeacon uncover, rise, and place their birettas on the sedilia. When this ’’See p. 512 (cf. Vol. II, p. 306). ” Some authors direct the Ministers to descend units post alium, but the majority of rubricians say that they come down together. The rubrics do not settle the question. ” Cf. C.E. I, viii, 3. There is no reason why they should first bow to the Celebrant, but if it is the custom it may be observed, and the Celebrant may respond by a slight bow of his head, or by raising his biretta (S.R.C. 3434s). ’’Should the Sacred Ministers have to go to the sedilia per longiorem, by the front steps, they make their reverence at the foot of the altar, bow to the clergy first on the Gospel side, then on the Epistle side, and go to the sedilia. If the Sacred Ministers arc not yet seated when the verses of the Gloria in excelsis at which a bow should be made arc sung, they turn at the sedilia, and bow towards the altar. 14 Cf. R.G. XVII, 3; S.R.C. 1563’, 26S4”, 3457’. ’’S.R.C. 3457’. ” C.E. I, xxviii, 6. "Some authors add “with the opening turned towards them” (not to soil the vestments). GENERAL RULES 517 is done the Celebrant uncovers and gives his biretta to the Deacon, allow­ ing him to kiss his hand. The Deacon then kisses the biretta and gives it to the M.C., and the Celebrant rises. The return to the altar is made by way of the front steps.78 They proceed in a line, the Celebrant between the Deacon and Subdeacon, and as they approach the altar, they stop near the clergy on the Epistle side, and bow to them. Then they proceed a little, drawing nearer to the clergy on the Gospel side, stop once more, and bow to these.70 Then they go to the foot of the altar, where the Celebrant — when the Subdeacon is in his place — makes the proper reverence, and the Deacon and Subdeacon genuflect on the lowest step. The Celebrant goes up to the middle, while the Deacon and Subdeacon take their places behind him. Bows to the Choir 1. The bows made by the Sacred Ministers to the clergy in choir are either bows of simple ceremonial politeness made on entering or leaving the choir, or on returning to the altar from the sedilia, or bows which are considered part of the solemnity of High Mass, inherent in the rite, such as that made by the Deacon before and after incensing, or that made by the Subdeacon after he has given the Pax to anyone in choir. 2. At a Requiem High Mass the salutations to the choir are made as at other times, but in High Mass celebrated in presence of the Blessed Sacra­ ment exposed or before a Greater Prelate,80 the bows of mere ceremonial politeness are omitted, but not the others. This holds true also when the choir is formed of seminarists only.87 3. If the clergy are already in choir when the Sacred Ministers arrive, the latter salute the clergy on arrival in the choir. They salute them also when departing at the end of Mass, if the clergy remain in choir. 4. If in such a case the Sacred Ministers enter through the choir, they salute the clergy first and then reverence to the altar; but if they approach the altar from behind or from either side, they first reverence to the altar and then turn and bow to the choir, beginning on the side of greater dignity.82 At the end of Mass, no matter by what way the Sacred Ministers ’’Unless they arc returning to the Epistle corner (e.g., after the Tract or Prophecies), they then go per breviorem. ”Cf. C.E. I, xviii, 13. If there arc no clergy present, some rubricians direct the Sacred Ministers to return from the sedilia unus post alium (the Celebrant being last). Should the sedilia be placed in fronl of the clergy on the Epistle side instead of in a line with them and nearer the altar, the Sacred Ministers go to the middle of the choir, bow to both sides of the choir (beginning with that of higher dignity, sec p. 537) and then go to the foot of the altar. ‘“Such as the Bishop of the diocese or the Archbishop of the province. ” Because of the difference in rank between the Sacred Ministers and the choir. ” See p. 537. 518 THE GENERAL CEREMONIES OF HIGH MASS leave, the reverence is made first to the altar and then to the clergy, if these remain in choir. C. The Master of Ceremonies 1. Though the office of M.C. is an important one, no mention is made of it in the rubrics of the Missal. Throughout the Ceremonial of Bishops, however, the M.C. is mentioned from time to time, and an entire chapter (I, v) is devoted to him — to his qualities, general duties, and privileges. 2. The Ceremonial supposes the chief M.C. to be a priest, and his assistant to be at least a Subdeacon?3 3. The M.C. wears only a surplice over his cassock. If he be a canon he may not wear his cappa or mozzetta; but if, as a canon, he wears a violet cassock, he may wear this as M.C.; and if he is entitled to wear a rochet, he may wear it as M.C., but covered by a *surplice. 4 He may not wear a skull cap.85 4. The Ceremonial assigns few definite ceremonial acts to the M.C.8f‘ He is to direct the entire function with particular attention to the Celebrant, whom he is to assist, and, when necessary, direct. He must know the duties of each one who takes part in the Mass, and see that all carry out their parts. The M.C. has, ordinarily, no fixed place; he must be free to move about as the efficient control and direction of the ceremony require. Usually, he precedes the Sacred Ministers in the procession to and from a ceremony?7 During the ceremony' he has often to lead (r/z/cere), or to accompany (comitari}, someone to perform a ceremonial act. Thus he accompanies the Subdeacon when he goes to sing the Epistle, he leads the Deacon and others to the place where the Gospel is to be sung. In these and similar cases he usuallv walks at the left and a little in advance of the Sacred Minister. 5. The M.C. should give directions in a low tone, or, when possible, by a slight gesture alone. While he must be definite and firm in his control of a ceremony, he should also, as the Ceremonial suggests, be patient, modest, and tactful.88 In the actual course of a ceremony, slight mistakes should be overlooked; if, however, errors concern something important they must w If. in smaller churches, a layman acts as M.C. he is to be regarded as one of the servers. He may direct the other servers; and he assists, but must not direct, the Sacred Ministers. “Cf. C.E. I, v, 4; S.R.C. 3022’, 3165’, 3398', 3840 *. “ S.R.C. 2308. “Even when CE. directs the M.C to do something, quite often it is an act to be done by someone else, and by the M.C. only if this other cannot or does not act (e.g., C.E. I, ix, 5; xxiii, 18; II, viii, 64, 66). « Cf. C E. II, iii, 1 ; S.R.C. 25781. “Cf. CE. I, v, 3, 5. ' | GENERAL RULES 519 be corrected as quietly and as imperceptibly as possible.89 In his move­ ments and in his general direction of a ceremony the M.C. should be quiet, grave, and unaffected, so as to inspire “devotion and reverence.”90 6. He invites a Sacred Minister or others to do something by bowing to them, the bow being greater or less according to the rank of the person. 7. The Ceremonial supposes the M.C. to direct, when necessary, the clergy in choir, unless there is a special Director of the choir. It supposes him also to direct the congregation?1 so that all may stand, sit, kneel, bow, etc., correctly. 8. When not engaged in any particular duty the M.C. may sit during a ceremony.92 His ordinary place is near the Celebrant. When it is necessary to give a direction he stands. Thus, for example, he rises to direct the Sacred Ministers to bow at certain words during the Gloria or Creed. 9. The direction of the M.C. is especially necessary when several persons have to perform some act together. Hence, he should give a signal when the Sacred Ministers, and others, are to reverence together to the altar. He directs the Ministers as to the proper order of bowing to the clergy in choir. 10. In preparation for a ceremony, especially one that does not occur often, the M.C. must train the servers who are to take part in it. Not only should they know what to do, but also how to do it under the particular circumstances in which the ceremony is to take place.93 11. The M.C. must see, too, to the material preparations for the cere­ mony, giving directions to the sacristan, and himself seeing beforehand that everything is duly prepared at the altar, at the credence table, and in the sacristy. The M.C. at High Mass 1. In general the M.C. (unless he be a canon, ministering in rochet and surplice in his own church) is to genuflect, even when the Blessed Sacra­ ment is not present, and always in piano, on arrival at and before depar­ ture from the altar, and whenever he passes the middle during the function.·4 2. If he passes before the Celebrant when the latter is seated, he bows to him. When handing him any object he kisses the object and then the “When feasible the M.C. will himself supply any omission that may arise through the fault of a server. WC.E. I, v, 3. ’* Ibid., 7. ” Cf. S.R.C. 279, 350, 2578 *. ME.g., according to the shape and size of the sanctuary; the approach to it, whether from the nave or from behind the altar or from one of the sides. Cf. C.E. I, xviii, 3 ; S.R.C. 4048 *. 520 THE GENERAL CEREMONIES OF HIGH MASS Celebrant’s hand ; when he receives any object directly from him he kisses the Celebrant’s hand and then the object"5 (except at Requiem functions and on Good Friday9"). 3. When not occupied, he will find it convenient to stand in piano on the Epistle side, where he can see and be seen by the Sacred Ministers and others. 4. Briefly, his duties97 are: (i) To arrange the procession to and from the altar; (ii) to see to the birettas of the Sacred Ministers at the begin­ ning and end of Mass; (iii) to attend the Celebrant at the Missal, at the Epistle corner or in the middle of the altar, when he is not assisted by the Deacon or assistant Priest;98 (iv) to recite the general prayers (the open­ ing prayers, the Kyrie, Gloria, Creed, Sanctus, Agnus Dei), with the Deacon and Subdeacon, when he is not otherwise engaged while they are said ; (v) to accompany the Subdeacon for the chanting of the Epistle and when giving the Pax ; and to conduct the Deacon for the singing of the Gospel; (vi) to lead the Sacred Ministers to and from the sedilia, if they sit during any part of the Mass; (vii) to remove from, and after­ wards replace on, the altar the Missal at the time of the incensation of the altar. D. The Acolytes99 1. In general their office (as the ordination of an acolyte shows) is to minister to the Deacon and Subdeacon, and through them to the Celebrant. 2. Their place, therefore, is near but not at the altar (they go up to it only when it is necessary) and so, when not occupied, they stay at the credence table, on which are placed the candles, the cruets, etc., which are connected with their office. 3. During a function, even when the Blessed Sacrament is not present,1 they genuflect, always in piano, whenever they arrive in, or depart from, the sanctuary, and whenever they pass the middle of the altar.2 4. They keep their hands joined before the breast both when moving about in the sanctuary, and, if standing, while the Celebrant sings or recites aloud, or whenever they themselves are the subject of some action, e.g., when being sprinkled or incensed. Otherwise, they may, if they prefer. ” C.E. I, xviii, 16. "And in presence of the Blessed Sacrament exposed (p. 680). w In the description of the ceremonies of High Mass and in the résumé of them, directions are given for the M.C. simply as a reminder and for the benefit of in­ experienced Masters of Ceremonies. ’’See p. 510. "Among them is classed the thurifer bv C.E. ’Cf. S.R.C. 3792”. ’Cf. SRC. 4193 *. GENERAL RULES 521 keep their hands folded, the right over the left, and held before their breast. When one hand is occupied (it will be, generally, the right), the other is to be laid flat under the breast, the thumb and fingers kept close together. 5. When the Sacred Ministers sit, the acolytes may sit' on the steps of the altar, without, however, turning their backs to the cross or to the Celebrant. It is more suitable to have a bench provided for them. E. The Torchbearers 1. The rubrics of the *Missal speak of the acolytes at High Mass light­ ing at least two extra candles, at the end of the Preface, but the rubrics of the Ceremonial speak of torches being carried at the Low Mass of a Bishop5 and at a Pontifical Mass.0 For the latter, four, six, or at most eight torches are mentioned. Accordingly, for an ordinary High' Mass two suffice;7 four would be appropriate for the greater feasts, and six for an exceptionally solemn occasion. 2. The torchbearers may sit, when not engaged in their office, in places prepared for them on either the Gospel or Epistle side of the altar.8 They then observe the choir ceremonies. Their torches are prepared either in the sacristy or (if this be too far away from the altar) near the credence table or behind the altar. 3. Ordinarily the torchbearers hold their torches only from the Sanctus until after the Elevation of the chalice, but (a) if Holy Communion is to be distributed, they remain until after Communion (i.e., until the taber­ nacle door is shut, or until the Particles which remain are consumed by the Celebrant) ; (ό) on fasting days,9 provided the Mass of the day is said and the clergy in choir remain kneeling until Per omnia Saecula before Pax Domini, they remain until after the consumption of the Precious Blood.10 4. They walk in procession in pairs, and carry the torch in the outer hand (i.e., the one who walks on the right carries it in the right hand, the other in the left). The other hand is laid flat under the breast, the thumb and fingers held close together. ’S.R.C. 2515e. ‘R. VIII, 8. 5 C.E. I, xxix, 6, 7. • C.E. II, viii, 68, 71 ; xi, 7. ’ In case of necessity the two acolytes of the Mass may act as torchbearers. Meantime the M.C. replaces them in ringing the bell, etc. ‘If they are seminarists they will, ordinarily, sit in choir with the inferior clergy. ’Except Christmas Eve, Maundy Thursday, Holy Saturday, the eve of Pentecost, and the Ember days of Whitsuntide — all of which are regarded as partly festive days. R.G. XVII, 5. *°R. VIII, 8. Sec pp. 564, 618 injra; for a Requiem Mass, see p. 662. CHAPTER IV INCENSATION I. The Use Incense 1. The use of incense, a perfume burned in God’s honour, is an essen­ tial part of the rite of solemn Mass? Incense is used in High Mass to add solemnity and splendour to the rite, and because of its symbolism. In general, it is used as a mark of respect and honour,2 and it is a symbol of the offering of sacrifice,3 of adoration,4 and of prayer? The rubrics prescribe incensation of the cross, of the altar, and of the Celebrant, after the Prayers of Preparation;0 incensing of the book of the Gospels before, and of the Celebrant after, the singing of the Gospel;7 and, at the Offertory, incensation of the oblata, the cross, the altar, the Celebrant, and of all others who take part in the Mass? The altar is incensed () Two (double) swings are used in incensing: (i) The relics of the saints,92 (ii) An image of our Lady or of a saint,03 (iii) An archbishop, a bishop, an abbot, or the Celebrant — when he may not receive three swings (see viii to xi above), (iv) A prelate inferior to a bishop, (v) Dignitaries and Canons (except in presence of a Cardinal04), (vi) The superior of the church (outside Cathedral and Collegiate churches), (vii) The Sacred Ministers, i.e., the Assistant Priest, Deacon, Subdeacon (in vestments). (c) One double swing is used in incensing: (i) Dignitaries and Canons in presence of a Cardinal, (ii) Priests (if not too numerous) when they are incensed individually. Priests in choir in presence of a Cardinal,05 or when there are so many of them that it would take too long to incense them individually are in­ censed collectively, with single swings. Those inferior to priests (e.g., seminarists) are incensed collectively,00 i.e., with single swings. The thurifer either (a) makes one bow to them all (on each side of the choir) and incenses them by walking before them continually incensing with single swings; or (Z>) standing in the middle of the choir (facing one side) he bows to the middle, to his left, and to his right, and incenses in** **C.E. I, xxiii, 32 (cf. xiii, 11). " Ibid. "Cf. S.R.C. 2447’, 2883’. ” C.E. I, xxiii, 32. n Cf. C.E. I, xxiii, 6; R. IV, 5. ” S.R.C. 2535. MC.E. I, xxiii, 32. 65 C.E. I, xxiii, 32. ” S.R.C. 2791*. 532 THE GENERAL CEREMONIES OF HIGH MASS the same way, with a single swing towards the middle, another towards his left, and a third towards his right. The congregation is always incensed in this manner with three single swings. VII. Reverences Before After Incensing 30. (i) The Celebrant, when incensing the Blessed Sacrament, always kneels.’7 Both before and after the incensing he makes a moderate bow.ts (ii) A genuflection is made before and after incensing: (a) a relic of the Passion,09 (6) the Bishop of the diocese, or his superior, (iii) A deep bow is made before and after incensing the altar cross,1 but a genuflection is made if the Blessed Sacrament be present in the tabernacle.2 (iv) A bow of the head is made to the book of the Gospels, to a relic of the saints, or to an image, (v) To persons lower than the Bishop a bow is made, greater or less according to the rank of the person who incenses and of the person who is incensed. The rule given by Caeremonia!? is “if the one who incenses is of equal dignity with, or greater dignity than, the person who is incensed, they bow the head to one another mutually before and after the incensation ; but if the person who incenses is of lesser rank, he salutes his superiors by bowing his head deeply be­ fore and after, while the person who is incensed makes either a slight bow or none at all according to the degree of the difference in rank; and the person who incenses4 makes only a slight bow, or none at all, accord­ ing to their rank, in incensing those who are inferior to canons.” and VIII. The Incensation Altar'1 In Missa solemni Sacerdos facta Confessione ascendit cum ministris ad medium Altaris: ubi dicto Oramus te, Domine, et osculato Altari, ponit in­ censum in thuribulum, ministrante Diacono naviculam, et Thuriferario thuribulum; Diaconus, parum inclinatus versus Celebrantem, dicit: Bene­ dicite, Pater reverende, et osculatur cochlear, et manum Celebrantis ante et post. Celebrans ter incensum ponit in thuribulum, dicens interim: Ab illo benedicaris, etc., et deposito cochleari producens manu dextera signum crucis super thus in thuribulo, illud benedicit. Postea Diaconus, dimissa navicula, accipit thuribulum, et dat Celebranti, osculata prius catenularum summitate, of the ** CJE. I, xxiii, 18. * A bow of the head and a slight bow of the shoulders, which in kneeling is equivalent to a low bow of the body. (S.R.C. 4179’.) "Cf. S.R.C. 239O1, 2722, 3201’, 3966. In case (&) if the person who incenses is a canon ministering in his own church, he bows low only. ’ R. TV, 4; C.E. I, xxiii, 4. ’ R. IV, 6. ‘ I, xxiii, 20. * Who, in this direction of the Caeremoiiiale, is supposed to be a canon. ‘ R. IV, 4; CJE. I, xxiii, 4, S, 8, 11. INCENSATION 533 et manu illius dextera: qui, facta Cruci profunda reverentia, eam ter incensat, nihil dicens: et, facta iterum Cruci reverentia, incensat Altare, ter ducens thuribulum aequali distantia, prout distribuuntur candelabra, a medio ejus usque ad cornu Epistolae: ubi demissa manu, thurificat illius postremam partem inferiorem, mox superiorem, bis ducto thuribulo: et conversus ad Altare, elevans manum incensat ejus planitiem, seu mensam in parte ante­ riori, ter ducens thuribulum usque ad medium: ubi facta Cruci reverentia, procedendo thurificat aliud latus Altaris triplici ductu usque ad cornu Evangelii: et pariter incensata inferiori et superiori parte ipsius cornu Evangelii duplici ductu, adhuc stans ibidem, elevat thuribulum, et ter incensat supe­ riorem tabulae partem versus medium Altaris, ut fecit in cornu Epistolae: deinde manu aliquantulum demissa, incensat anteriorem ejus partem, seu frontem, ter ducens thuribulum, dum procedit a cornu Evangelii usque ad medium Altaris, et, facta Cruci reverentia, incensat similiter triplici ductu 534 THE GENERAL CEREMONIES OE HIGH MASS reliquam partem anteriorem usque ad cornu Epistolae: ubi, reddito thuribulo ipsi Diacono, ab eo ipse solus incensatur." Diaconus et Subdiaconus hinc inde assistunt Celebranti cum incensat, et cum transeunt ante Crucem, semper genuflectunt? 31. The Celebrant, with the thurible held at his side, makes a deep bow to the cross,8 or if the Blessed Sacrament is present in the tabernacle," or a relic of the Passion exposed over the altar for veneration,10 he genu­ flects. He then incenses the cross with three double swings, saying noth­ ing. He repeats the reverence when the incensation is completed. 32. Next he incenses with three single swings the inner part of the table of the altar,11 on the Epistle side. The swings are made at equal intervals between the middle and the right-hand corner of the altar.12 The Cele­ brant takes a step forward at each incensation, beginning with his left foot, moving his foot and his right arm together.13 33. Standing at the Epistle corner he lowers his hand below the level of the table of the altar, and incenses the side of the altar with two single swings. With the first he incenses the lower part of the side, with the second, the upper part, nearer to the level of the table. 34. Then turning towards the middle of the altar he begins the incensa­ tion of the front part of the table, incensing it with three single swings at equal intervals between the Epistle corner and the middle. During this incensation he takes three steps, beginning this time with the right foot, and proceeding as described in paragraph 32. 35. At the middle he faces the cross, holds the thurible momentarily at his side, and makes the proper reverence. Then he proceeds to incense the inner part of the table on the Gospel side, just as he incensed the Epistle side. 36. Standing at the Gospel corner he incenses the side of the altar, below and above, with two single swings, as at the Epistle corner. 37. Still standing at the Gospel corner,14 but facing towards the middle and, without moving,15 he raises the thurible and incenses the front part of the table, beginning at the corner quite close to himself and stretching out his arm to do the incensation of the parts which are farther from him. 38. Then lowering his hand he begins the incensation of the front part 4 R. IV, 4. ' R IV, 4; C.E. I, xxiii, 4. ’ R. IV, 7. ’ R. IV, 6. ’•Cf. S.R.C. 2722 *. ” But not the retable nor the gradines nor the candlesticks. ’’Ordinarily there are three candlesticks placed at equal intervals and they serve as a guide; but should they be more or less in number the number of incensations will always be three (C.E. I, xxiii, 6; R. IV, 5). ”C.E. I, xxiii, 8. MR. IV, 4. ”If the altar be a very long one he may move forward a little; if he docs, he should return to the Gospel corner before beginning the incensation of the front of the altar. INCENSATION 535 oj the structure of the altar, doing this with three single swings, equally distributed towards the frontal, and moving forward one step with each (beginning with the left foot), as he did in incensing the table. 39. At the middle he again faces the cross, holds the thurible at his side, and makes the proper reverence. 40. He continues the incensation, finishing that of the front part of the altar on the Epistle side with three single swings. 41. Then he hands the thurible to the Deacon (or other assistant), giving him time and opportunity to kiss his right hand as he does so. A. Remarks Incensation of the Altar 42. The Caeremoniale™ remarks that while incensing the altar the Celebrant is to act graviter et decore (slowly, reverently, and gracefully), and is not to move his person or head while moving the thurible. He is to move his right hand and arm commode ac tractim, in a becoming man­ ner and slowly. 43. No words are used at the first incensation of the altar at Mass. At the second incensation, at the Offertory, there is an accompanying prayer (see p. 612). 44. The simple swings which are used in the incensation of the table and front of the altar are straight swings. Only at the incensation of the oblata at the Offertory is a circular movement ordered. In incensing the side of the altar, a straight swing is the better also, but a semicircular one for each of the two swings is permissible (from left to right on the Epistle side; from right to left on the Gospel corner). The thurible is held fairly close to the table of the altar. 45. The Deacon and Subdeacon assist the Celebrant at the incensation, sustaining his arm,17 the Deacon with the left hand,18 the Subdeacon with the right. When he makes a deep bow to the cross they genuflect, even when the Blessed Sacrament is not present,10 unless they be canons officiat­ ing in their own church. on the B. Incensation of Relics or Images on the Altar Si vero in Altari fuerint Reliquiae, seu Imagines Sanctorum, incensata Cruce, et facta ei reverentia, antequam discedat a medio Altaris, primum incensat eas quae a dexteris sunt, idest a parte Evangelii prope Crucem, bis ducens thuribuluin, et iterum facta Cruci reverentia, similiter incensat bis alias, quae sunt a sinistris, hoc est a parte Epistolae: deinde prosequitur incensationem Altaris ut supra, ter ducens thuribuluin in unoquoque latere, ’* !, xxiii, 8. ” C.E. I, ix, 1 ; X, 2. ” C E I, ix, 5. '· R IV, 7; S.R.C. 3792" 536 THE GENERAL CEREMONIES OF HIGH MASS etiamsi in eo essent plures Reliquiae, vel Imagines, seu etiam plura, vel pauciora candelabra.20 Si in Altari fuerit Tabernaculum sanctissimi Sacramenti, accepto thuribulo, antequam incipiat incensationem, genuflectit, quod item facit quotiescumque transit ante medium Altaris.21 46. If there are relics22 exposed on the altar23 for veneration, or images of saints24 on the altar, the Celebrant, after making the proper reverence following the incensing of the cross, incenses them with two double2' swings, whatever the number of reliquaries or images be. To do this he does not leave the middle of the altar, nor, because of the presence of the cross before him, does he make the usual bows before and after the incensation. He first incenses the relics or images on the Gospel side, beginning with the ones nearest the cross, makes the proper reverence to the cross, and then incenses those on the Epistle side, beginning again with those nearest the cross.20 After that, without any further reverence to the cross, he begins the incensation of the table of the altar. C. Incensation of Relics or Images OVER the Altar 47. A relic of the True Cross that is exposed for veneration over the altar in the middle, is incensed at the same time as the altar cross, with three double swings.27 The Celebrant stands while incensing it and the cross, but genuflects before and after the incensation, even when the Blessed Sacrament is not in the tabernacle.28 Any other relic of the Passion exposed in the same way is likewise incensed with three double swings, with a genuflection before and after,20 immediately after the incensation of the altar cross. 48. An image of Christ which is placed, for the occasion, over the altar 50 R. IV, 5. ” R. IV, 6. MThey are usually in reliquaries and placed between the candlesticks (C.E. I, xii, 12). a "In altari,” says the rubric, R. IV, S and C.E. I, xxiii, 6, not near it, nor on the retable. 14 These usually take the form of busts made of silver or other suitable material (C.E. I, xii, 12); sometimes they contain relics; but whether they do or do not they arc to be incensed (S.R.C. 2375 *). From the wording of the rubric "bis ducens Ihuribulum” (which might mean two single swings, or one double one or even two double ones) it is impossible to tell whether double or single swings should be used. Many authors are not more explicit, and some seem to suggest that the swings for the altar and relics arc the same (i.e., single). But the general rule (cf. S.R.C. 4057:) is that double swings are used in the incensation of images, a fortiori of relics; and so it would seem that the images and relics on the altar are incensed with double swings. Martinucci, de Amicis, Fortescue, Vismara, Hébert say so explicitly. * If relics or images be on one side only, naturally the incensation on the other side is omitted. 71 S.R.C. 4026’. ’Cf. S.R.C. 2324’, 3201’. ” Cf. SRC 3966. INCENSATION 537 for special veneration30 is to be incensed with three double swings, im­ mediately after the reverence following the incensation of the cross. How­ ever, no bow is made to it before or after. In similar circumstances an image of our Blessed Lady, or a relic31 or an image of a saint, is honoured with two32 double swings. IX. The Incensation of the Choir A. General Rules 49. The incensation of the clergy in choir is to be begun by the incen­ sation of the person of highest rank on the “higher” {dignior} side of the choir.33 In greater churches the higher side is that on which the Hebdomadarian34 sits. If he is absent from the choir, the higher side is that on which the person of highest rank present sits.33 If there is no person of rank higher than others, and in lesser churches where there is no Chapter, the higher side is the Gospel side. 50. When in greater churches there are different “orders” (or divisions) of the clergy, they form four distinct groups30 for ceremonial purposes: (i) The Sacred Ministers and others who minister with, and directly assist, the Celebrant (bishop or priest) ; (ii) the Dignitaries and Canons; (iii) the Beneficiaries and chaplains of the church and other priests (sec­ ular or regular) ; (iv) seminarists, and even lay persons, assisting in choir in cassock and surplice. 51. In greater churches the incensation begins with those of the highest order,37 on the higher side. These usually occupy the higher stalls at the back of the choir on each side, those of highest rank being nearest the altar. Those of the same order on the opposite side are incensed next. Members of the second order on this same side are then incensed, and after them those of this order on the opposite side, i.e., that on which the incensation had begun. Then those of the third order on that side, and finally the remainder of the order on tlie opposite side.38 52. No member of the clergy (nor server) is to be incensed except he be in choir dress39 or vested. an image of the Infant Jesus at Christmastide. " Cf. S.R.C. 1322 *. “Cf. S.R.C. 4057’. ° S R C 851 3216. ’’See Glossary, p. 723. Cf. C.E. II, vi, 12; S.R.C. 973, 1664 *, 2960’. " S.R.C. 3059 . “Cf. C.E. I, xviii, 7. The Caercmoniale adds another group, after the Canons, i.e., magistrates and lay noblemen. r‘ Ordinarily, when there is no extern bishop present, the highest order in choir are the dignitaries and canons, who are regarded as forming one single group. “Cf. S.R.C. 235', 851, 1144, 1339, 1481, 1664, 1773’. ”Cf. S.R.C. 1650’. K E.g., 538 THE GENERAL CEREMONIES OF HIGH MASS 53. The person who incenses is always uncovered10 and, except when incensing the Blessed Sacrament/1 he stands. The person who is incensed always stands42 uncovered;13 not even the skull cap may be worn.44 By usage, he holds his biretta with both hands before his breast. The Pope alone is incensed sitting. 54. A person in choir who is about to be incensed, bows beforehand (on the approach of the person wrho is to incense him) to the person — ecclesiastical or lay — who is to receive incense immediately after him, when that person is near, “capitis nutu modeste invitet ad thurificationcm prius capiendam.”** 55. As a general rule the person who incenses and the person who is incensed (except the Bishop or a Legate, who blesses instead10) bow to each other before and after (see § 30, v, above). 56. In greater churches all in choir stand/7 while Prelates and canons are being incensed. Then the Prelates and canons may sit while others are being incensed. In general, when there are several orders of clergy in choir, those belonging to the order that is being incensed, and those of a lower order, stand ; all others may sit. B. Who Incenses the Choir? 57. In general at a solemn Mass the Deacon of the Mass incenses the choir.48 At a Pontifical Mass the Deacon (a canon) incenses the Prelates, Dignitaries, and canons, and others down as far as Prelates di mantcllone included (see § 58, 18) —“alios de choro” says Caeremoniale, I, xxiii, 24. The lower clergy are incensed by the thurifer. But if the Bishop only presides at Mass, or is not present at all, the Deacon incenses all who are in choir, “qui et ceteros omnes thurificat.”*9 z C. Order and Number of Incensations 58. In greater churches the order of the incensation is as follows:''0 (1) The Celebrant, whether Bishop or priest, is incensed first no matter who is present (3 ; but 2 in presence of someone of higher rank to whom wCf. CJE. I, xxiii, 12; S.R.C. 16S04. 41 C.E. I, xxiii, 18. "Ibid., 16, 17. °If he be of a lower rank than a bishop. For a bishop is sometimes incensed with his mitre on. Cf. CJE. I, xxiii, 16. 44 S.R.C. 1258 *, 1324. u C.E. I, xxiii, 20. ** Ibid., 21. ” Ibid., 19. “ R. VII, 10; C.E. I, ix, 5; xxiii, 24, 26; S.R.C. 248’ (cf. 2175) "C-E. I, xxiii, 26. Ci. R. VII, 10; S.R.C. 701. “ The number in parentheses that follows the name of each person denotes the number of double swings that he is to receive. INCENSATION 539 3 are due,51 i.e., a Cardinal, a Nuncio in the place of his nunciature, an Archbishop in his province, a Bishop in his diocese) ; (2) A Cardinal, Legate or not, everywhere (3) ; (3) An Apostolic Nuncio (or Legate), even if not a Bishop,'2 in the place of his nunciature (3) ; a Bishop Apostolic Visitor (3); (4) The archbishop of the province (3 ; 2 in presence of a Cardinal) (5) The Bishop of the diocese (3; 2 in presence of a Cardinal) ;** (6) The Assistant Priest and the Assistant *Deacons' 5 (2 each) ; (7) Extern archbishops, who rank according to the date of their ap­ pointment (3 each ; 2 in presence of a Cardinal, of the Archbishop of the province, or of the Bishop of the diocese5*') ; (8) Extern bishops (the same rule). If a titular bishop who is a member of the Chapter sits with the Chapter, he is incensed with the canons (No. 11) receiving two double swings like them; (9) Protonotaries de numero participantium''1 (2 each) ; (10) The Vicar Capitular, sede vacante, (2) ; the Vicar-General if not a canon, or, if a canon, not in canonical dress58 (2 ; 1 in presence of a Cardinal) ; (11) The Dignitaries and canons of the Cathedral Chapter3 (2 each; 1 in presence of a Cardinal) ; (12) Canons of Collegiate churches, present as a Chapter'0 (2 each;0’ 1 in presence of a Cardinal) ; (13) Mitred Abbots’52 (same rule); (14) Protonotaries Supernumerarii and Ad Instar Participantium'· (same rule) ; (15) Superiors General of Religious Orders (same rule) ; (16) Domestic Prelates, if not canons or if not in canonical dress and with their Chapter (same rule) ; (17) Titular Protonotaries,04 if not canons or if not in canonical dress and with their Chapter (same rule) ; *’ CJE. I, xxiii, 32. 53 CJ.C. 269, § 2. “C.E. I, xxiii, 32. MIbid. He receives three in presence of his metropolitan (unless the latter is a Cardinal). “Cf. C.E. I, xxiii, 27. These form one body with the Bishop when assisting him at the thione, whether he presides paratus or in cappa and so are incensed before extern bishops and other prelates who may be in choir. “Cf. S.R.C. 2447’, 2883’, and 4355\ 4361’. ” C.E. I, xxiii, 29; S.R.C. 4154”. “CJ.C. 370; S.R.C. 1086’, 4154e*. *CJ.c' 408; C.Ê. I, xxiii, 32; Π, iii, 12; S.R.C. 156 *, 805, 1773’, 3110 *. Where the prebends are distinct, the presbyteral canons are first incensed, then the diaconal ones, and lastly the subdiaconal ones. * S.R.C. 1664’. « S.R.C. 1513’, but cf. 156\ 2046, 3643. “ Cf. S.R.C. 4154” «d * “C.E. J, xxiii, 29; S.R.C. 156. “Ibid., § 66. 540 THE GENERAL CEREMONIES OF HIGH MASS (18) Prelates di mantellone (e.g., Papal Chamberlains) if not canons, or if not in canonical dress and with their Chapter (same rule) ; (19) Beneficiaries,05 Cathedral Chaplains, etc. (1 each); (20) All other priests in choir (1 each) ;G0 in presence of a Cardinal, or if the clergy be numerous, the Beneficiaries and other priests are incensed collectively07 (see § 29, c) ; (21) Seminarists, who are always incensed collectively.08 59. In smaller churches (parish churches, the churches of Regulars) the order is this : (1) An outside bishop (3) ; (2) Other (lesser) prelates (2 each) ; (3) The rector of the church (2, by custom) ; (4) All other priests (1 each) ; (5) Assistants or servers present in choir dress are incensed collectively (see § 29, c). 60. The incensation of lay persons of high rank is treated of in Caeremoniale, I, xxiii, 25, 30, 31, 32. Many decrees of S.R.C. also deal with the question.00 M Cf. S.R.C. 3003 *. * S.R.C. 1264 *. *’ C.E. I, xxiii, 32. “S.R.C. 2791 *. “See Index Generalis, Vol. V of the decrees, under Thurificatio. CHAPTER V THE KISS OF PEACE1 1. The Pax or kiss of peace is the ceremonial embrace and kiss, in sign of fraternal charity, which is given during High Mass to all the clergy2 present and to those engaged in the service of the altar. 2. It is given at every Solemn Mass, even in presence of the Blessed Sacrament exposed,3 except in Masses for the Dead,4 and on Maundy Thursday and Holy Saturday.5 3. The person who is to receive the Pax stands0 with joined hands, and when the person who is to give it presents himself, bows slightly or more deeply according to the difference in rank between him and the person who gives the kiss.7 This latter never bows before giving the Pax;8 but after giving it he bows according to the difference in rank between him and the person to whom he has given the kiss. 4. The person who gives the Pax leans forward and lays both hands on the shoulders of the other. The one who receives the Pax also bends forward and clasps the arms of the giver, holding them at the elbows.” At the same time they approach the left cheek to one another,10 so that they almost touch.11 While thus embracing each other the person who ’ R. X, 8; C.E. I, xxiv; II, viii, 75. ’Special rubric in loco. ’Cf. S.R.C. 100, 3591. ‘C.E. I, xxiv, 7. ‘S.R.C. 3792’. ’ Cf. CJE. re. incensation, I, xxiii, 20. 4R. XIII, 1. "No matter what the rank of the person who is to receive the kiss. C.E. I. xxiv, 5 (cf S.R.C. 3281'). ‘‘Quia," says C.E. I, xxix, 8, "ante non habetur consideratio ipsius ministri deferentis, sed Pacis, quae a Sacrificio altaris ad illum defertur.” The person who brines the kiss of peace represents Christ (cf. Callcwaert and Vismara). "S.R.C. 2915’ (in which S.R.C. approves formally of the teaching of Gavantus). Many rubricians say that if the Pax is given to a “greater” Prelate (see p. 727), the person who gives it does not lay his hands on the shoulders of the Prelate but on his arms. There is no mention of this in the rubrics. If it be an established custom it may be followed in accordance with C.E. I, xxiv, 12. ”"Sinistris genis sibi invicem appropinquantibus," says R. X, S; "appropinquat (Presbyter assistens) sinistram genam suam sinistrae Celebrantis, ita ut se invicem leviter langant,” is the rubric of C E. II, viii, 75. "So the rubricians interpret "leviter tangant" of C.E. — a moral, not a physical touch. And C.E. I, vii, 5 says of the celebrating Bishop: "qui sinistram genam suam cum sinistra ipsius presbyteris assistentis approximans." The older rubric of the Missal was altered from "sibi invicem approximantibus” to "sinistris genibus sibi," etc. (VavasseurStcrcky, I, 140). 541 542 THE GENERAL CEREMONIES OF HIGH MASS gives the Pax says “Pax tecum” and the other replies “Et cum spiritu tuo.” They then resume the erect position, and with joined hands bow to each other. 5. The order to be followed in giving the Pax in choir is, in general, the order that was followed in incensing the choir12 (see p. 538), unless another order is established by legitimate custom.1314 In Cathedral churches where the canons are divided into three orders, the Pax will be given — on each side of the choir, if each order is divided — to the first canon (dignitary) of each order.1* Where the prebends are not distinct, it is given to the first canon or dignitary only on each side of the choir. It is also given to the first of the lower orders (the priests, or seminarists) in accordance with the rubric of the Missal.15*Those who receive the Pax pass it on to their immediate neighbour.10 6. In a Pontifical Mass the Assistant Priest gives the Pax to all those who had been incensed by the Deacon, and the M.C. or an acolyte gives it to all others.17 In an ordinary High Mass it is the Subdeacon who gives the Pax to those in choir.18* The Pax-Brede 7. To “greater” Prelates10 present at Low Mass,20 to the clergy in a sung Mass, and to lay persons of high rank present at Solemn Mass21 or Low Mass22 the kiss of peace is conveyed by means of the “instrumentum pacis” or pax-brede.23 8. In Low Mass the server (or chaplain, in the Mass of a Bishop), after the prayer Domine Jesu Christe, qui dixisti, kneels at the right of the Celebrant and presents the pax-brede to him. The Celebrant kisses it, saying Pax tecum, to which the server replies Et cum spiritu tuo. The server then presents the pax-brede to the prelate or layman to be kissed, saying Pax tecum2* (see p. 716). 12 C.E. I, xxiv, 3; S.R.C. 1370. 11 C.E. I, xxiv, 12. 14 Ibid., 6. ”R. X, 8. ” C.E. I, xxiv, 6, ” Ibid., 7. ” R. X, 8. Some rubricians say that he should give it only to those who had been incensed by the Deacon; and that others should receive it from the M.C. or an acolyte. Legitimate custom may be followed (C.E. I, xxiv, 12). ’’See p. 727. ” C.E. I, xxix, 8; xxx, 2. '' C.E. I, xxiv, 7. The rubric says "magistratus, et Barones ac nobiles." Cf. S.R.C. 269, 1830’, 3780”. " C.E. I, xxix, 8 speaks of "Princeps." 3 Sec Glossary (p. 726). 3 R. X, 3; C.E. I, xxix, 8; xxx, 2. THE KISS OF PEACE 543 9. In Solemn Mass, when the Pax has been given to the clergy, the person who gave it28 kisses the pax-brede, saying Pax tecum, and then it is taken, by the M.C. or an acolyte,20 to be kissed (with the usual form and its response) by such lay persons as are entitled to receive it. "The Assistant Priest in Pontifical Mass (C.E. I, xxiv, 6; S.R.C. 544’), the Subdeacon in an ordinary High Mass. "The rubric docs not determine who is to take it to the person who is to receive the Pax. Some rubricians say the A.P. (in a Pontifical Mass; cf. C.E. I, xxiv, ; SRC. 3780’) or the Subdeacon (i.e., the person who gave the Pax to the clergy’); others say it is presented to lay persons by the M.C. or an acolyte. CHAPTER VI THE MUSIC OF HIGH MASS1 I. Sacred Music 1. Music is a complementary part of the Sacred Liturgy and partic­ ipates in its general scope, which is the glory of God and the sanctification of the faithful. Its principal office is to clothe with suitable melody the liturgical text, thereby adding to its beauty and solemnity. 2. Sacred Music should possess in the highest degree the qualities which are proper to the Sacred Liturgy. It must be, above all, holy — excluding all that is unseemly or profane2 — it must be truly artistic, that it may influence and elevate the minds of those who hear it; and it must be universal in character, suited to the many peoples that make up the Church of Christ.3 3. The official traditional music of the Western Church is plain song. It is known also as Gregorian chant. The official text, which must be used for the Mass in the Roman rite, is that of the Vatican Gradual.4 Plain song is exclusively prescribed for certain parts of the Mass, i.e., for all the chants of the Sacred Ministers. It is the supreme model for all church music.5 Classical polyphony (e.g., the works of Palestrina), and such modern compositions as conform to the standards0 which the Church requires for sacred music, are also permitted.7 The Code of Canon Law, confirming the legislation of Pius X, bans from the church all music of an unsuitable character and orders that the laws regarding sacred music be observed.8 ‘The subject is dealt with in C.E., especially I, xxvii and xxviii; in the Motu Proprio of Pius X (1903) “Inter pastoralis officii sollicitudines" (which the Pope terms “the Juridical Code of Sacred Music”) in the Constitution Divini Cultus of Pius XI, 1928; C.J.C. 1264 and various decisions of S.R.C. ’Cf. C.J.C. 1264, § 1. ’Cf. M.P. §§ 1, 2. ‘The typical edition was issued in 1908. [S.R.C. 4203, 4217]. Editions derived from the Vatican Gradual and furnished with rhythmic signs are permitted (S.R.C. 4263, 434S), and transcriptions of the text into modern musical notation are also allowed, provided that the order of the notes and of the neums is in no way altered (S.R.C. 4166’, 4345 *). ’M.P. §3. * Ε ξ., such compositions must have nothing profane nor theatrical about them; they must observe unity of composition; and their length must be suitable for the Sacred Liturgy (cf. M.P. §§ 22, 23). ’M.P. §§4,5. ’Canon 1264, § 1. 544 THE MUSIC OF HIGH MASS 545 II. The Liturgical Text 4. Latin is the official language of the Roman rite and to sing anything in the vernacular during “solemn liturgical functions,” such as High Mass, is forbidden.0 Much more so is it forbidden to sing during High Mass translations of the common or variable parts of the Mass.10 5. As the liturgical text is the important thing, and not the music which must be subservient to the text, it must always be sung or at least recited (cf. § 9, infra) in full.11 No liturgical text may be omitted in the course of the Mass. It must be sung or recited in full as it is found in the Missal, without alteration or inversion of words, without undue repetition,12 without breaking syllables and always in a manner intelligible to the faithful.13 6. Only twro minor additions are allowed to the official sung texts of the Mass. By Roman custom it is permitted to sing a brief motet to the Blessed Sacrament after the Elevation when the chanting of the Bene­ dictus is finished ; and at the Offertory, after the Offertory verse has been sung, a short motet to words approved by the Church may be sung.14 III. The Sung Texts 7. In High Mass the parts of the text that are sung by the choir are (a) from the Ordinary: the Kyrie, Gloria, Creed, Sanctus, and Agnus Dei; (ά) from the Proper: the Introit, the Gradual with the Alleluia verse or Tract or Sequence, the Offertory and Communion verses. 8. For the Ordinary of the Mass the Graduate (or the excerpt from it containing the chants of the Ordinary and called the Kyriale) contains eighteen Masses and also a number of ad libitum chants. While each Mass has a heading indicating the occasions for which it is suitable,15 it is not of obligation to follow these directions, though, of course, it is very laudable to do so. Nor is it binding to take all the music of the Ordinary from the same Mass. A text may be chosen from any of the Masses (including the ad libitum chants) so that the Kyrie may be from one Mass, the Gloria from a different one.10 There is one exception, however, •M.P. §7; S.R.C. 3230, 3496’, 3827’, 3880, 3975’, 3994. *°M.P. § 7; cf. S.R.C. 4235 *. ” S.R.C. 2424’, 3365’. ’’These qualifications concern modern compositions. ” M.P. § 9. , '■ “M.P. §8. The singing of these motets must never delay the Celebrant in proceeding with Mass (cf. M.P. § 22). K E.g., Tempore Paschali, in Festis Solemnibus, in Festis B. Mariae Virginis, in Dominicis infra annum. " Rubric of the Gradual, after Credo IV. 546 THE GENERAL CEREMONIES OF HIGH MASS to this rule: on weekdays, only the Masses appointed for them (Nos. XVI and XVIII) may be used.17 The Organ Supplying the Text1* 9. When possible the texts of High Mass should be sung in full,19 even such long parts as the Gradual20 or Sequence.21 If, however, it happens that singers cannot be provided, or that they are not sufficiently capable, the organist is allowed not only to supply alternate verses of the Kyrie, Gloria, Sanctus, and Agnus Dei,22 but also to supply one or more of the texts of the Proper. In such cases, while the organ plays the melody of the text in question or another melody, the words of the entire text must be recited in an intelligible voice (or better still, sung) by one of the choir.23 It is never permitted to omit completely in High Mass any of the texts that should normally be sung — each must at least be recited.2' This method of supplying a text — alternately with the singers or completely — is neither prescribed nor recommended. It is merely allowed when it is customary or because of the lack of trained singers.26 It may not be used when the organ cannot or may not be played alone20 (see §§ 19-22). It may not, therefore, be resorted to in a Requiem High Mass; hence the texts of this Mass must be fully sung. Nor may the organ supply alter­ nate verses of the Creed; this must be entirely sung.27 To sing one or more of the texts to a psalm tone is tolerated,28 in case of necessity. Improvisation is not permitted. IV. The Singers% 10. Singers at High Mass have a real liturgical office; they aid, and sometimes entirely replace, the clergy in the music of the Liturgy. Church music is essentially choral, and hence, while solo singing is not entirely excluded, it must never predominate to the extent that the greater part of the liturgical chant is executed in this way. The solo should be treated simply as a theme w'hich should be closely incorporated with the fabric of the entire choral composition.29 ” ibid. ’’For the texts that may be “supplied” by the organ, see § 23. ’’S.R.C. 2424 *, 3365’, 3624”, 3994’; cf. 4189’. 20 Cf. S.R.C. 3590. ” Cf. S.R.C. 4054’. a Cf. C.E. I, xxviii, 9. 3 C.E. ibid., 6; S.R.C. 2994’, 3827’. 24 See note 19. 23 Cf. S.R.C. 4067’, 4189’. *Cf. S.R.C. 3108”. "C.E. I, xxviii, 10; S.R.C. 1023’, 3108”, 3827’. " S.R.C. 3697’. ”Cf. M.P. § 12. THE MUSIC OF HIGH MASS 547 11. In a large church three distinct bodies will normally take part in the liturgical music: (a) the clergy 0 in choir and the entire congregation, who will sing at least the responses and usually also the Ordinary of the Mass; (Ô) the schola cantorum, or special choir of trained singers, either clerics or laymen, which will execute the more difficult parts of the Mass {i.e., the Proper) or sing polyphonic compositions; (c) the chanters — one, two, or even four on great solemnities’·1 —who intone musical texts or sing parts alternately with the special choir or with the congregation. 12. The Liturgy always supposes that the clergy sing in the more solemn functions, and the liturgical ideal is that the entire congregation should join in the singing, thereby taking that “active part in the holy mysteries and in the public and solemn prayer of the Church which is the first and indispensable source of the true Christian spirit.”32 Both Pius X and Pius XI33 have strongly urged that every effort must be made to induce those present at the Holy Sacrifice to sing the Mass.' * 13. Laymen35 and boys may form (with or without the clergy) the special choir, which will be needed where the more difficult parts of the Mass are fully sung. Dressed in cassock and surplice,36 they may even be admitted into the sanctuary37 during the liturgical Offices. The pur­ pose of the special choir is not to replace the congregation, but to aid and encourage in every possible way the general singing and to replace the clergy and people only for the more difficult pieces, which the general body could not sing properly. Women in Church Choirs 14. In strictly liturgical functions, and so for High Mass, (a) women are never allowed to form part of the liturgical choir,3S either within or outside3” the sanctuary; (ό) women may not form part of a mixed choir, of men and women, even when this choir is placed entirely away from the altar;40 (c) a choir made up of women exclusively is permitted at liturgical functions only for a grave reason of which the Ordinary is to “Assuming that the clergy do not form the schola. «rs I "Pius X (M.P.). ”In his Apostolic Constitution Divini Cultus Sanctitatem (192S). "Not only that they should not be “merely detached and silent spectators" (Pius XI), nor merely sing at Mass, but that they should sing the text of the Mass. " Non-Catholics may not be admitted into the choir (Holy Office, July 7, 1863; May 1, 1889). “MP. § 14. They may not wear copes (S.R.C. 32484). In the procession to and from the sanctuary they precede the clergy. ” If they sing in a special tribune in the church, they are to be hidden behind gratings, if the tribune is too much exposed to the public gaze (M.P. § 14). “M.P. §13. * S.R.C. 3964. S.R.C. 4231. 548 THE GENERAL CEREMONIES OF HIGH MASS be the judge.41 Women may, however, sing as part of the general con­ gregation and may even alternate with the singing of the special choir (i.e., in those parts of the Mass which may be sung by the congregation). They may not sing solos in church at a liturgical function.42 15. Religious (women), however, in accordance with their constitutions and liturgical law, and with the permission of the Ordinary of the place where their convent is, are allowed43 to sing in their own churches or oratories.44 If their church or oratory be open to the public, they must sing from a place in which they cannot be seen.45* V. The Organ 16. Although the music proper to the church is purely vocal, so that the ideal is to sing it unaccompanied, the use of the organ, or in smaller churches of a harmonium, is also permitted.40 While the organ is used to add beauty and solemnity, to sustain the chant, and sometimes even to supply for it (see §9), its music must be regarded as incidental and entirely subordinated to the sung liturgical text. 17. The organ may not accompany the chant of the Sacred Ministers at Mass.47 It may accompany the responses, but it is more correct not to do so. Otherwise it may accompany both plain song and polyphonic music.45 As the music of the organ is intended to adorn and enforce the sung text, the chant must always have the principal place; the organ should merely sustain and never oppress it.40 The organ accompaniment for plain song should be of a kind suited to the special character of that form of singing50 (i.e., modal). 18. While the organ may, ordinarily, be played at moments during a function when nothing is being sung, “it is not permitted to have the chant preceded by long preludes or interrupted by intermezzo pieces.”51 “The sound of the organ . . . must be not only governed by the special nature of the instrument, but must participate in all the qualities proper to sacred music.”52 The pieces which are played should be, therefore, of 41 Cf. S.R.C. 4210’. <:It is not forbidden to have a woman organist. ‘’And their pupils with them. 47 M.P. § 12; S.R.C. 4009. “C.J.C. 1264, §2. 48 *S.R.C. 4265’, 4287. 40 C.J.C. 1264, § 2. 48 M.P. §16. 44 M.P. § 15. ’•“In accompanying, organists should take particular pains not to drown the voices by a too florid use of the stops, and especially to avoid the abuse of the reed stops. This rule should be specially observed in accompanying Gregorian Plain-chant, and it should also be kept in the case of other approved musical compositions which may be rendered during the service” (Regulations of the Cardinal-Vicar for Rome, No. 23). ’’M.P. §17. ” M.P. §18. THE MUSIC OF HIGH MASS 549 a religious character, and profane or frivolous music and the production of “effects”53 must be eschewed. 19. The organ may be played on all Sundays (including Septuagesima, Sexagesima, and Quinquagesima54) and feast days.55 It may not be played, however, at Mass on Sundays of Advent and Lent, except on Gaudete and Laetare Sundays.50 It is desirable (“convenit”) also that the organ be not played on the weekdays of Advent and Lent,57 but it is permitted on all feasts or on any day celebrated with special joy or solemnity (e.g., at a solemn Votive Mass58) within these seasons.58 20. The organ is not allowed at Offices or Masses for the Dead (includ­ ing the Absolution that often follows).00 21. On the occasions when the use of the organ is not permitted, it may, ij necessary, be played to accompany the singing and sustain the voices but it must cease to play the moment the singing ceases.01 22. From immediately after the Gloria in excelsis on Maundy Thurs­ day until the beginning of the Gloria on Holy Saturday,02 the playing of the organ is entirely forbidden even to accompany the singing. The Organ at High Mass 23. Ordinarly, then, apart from accompaniment, the organ may be played at High Mass :03 (i) Before Mass, until the Celebrant arrives at the altar, when the singing of the Introit begins (unless the Asperges takes place) ; (ii) To supply04 (see § 9) the Asperges antiphon (Asperges or Vidi aquam) ; “Hence S.R.C. (4344) forbade the use of “tubular bells.” “But here” (i.e., in organ playing), wrote Pius XI (Divini Cultus, §VIII), “must be avoided that mixture of the profane with the sacred which, through the fault partly of organ-builders and partly of certain performers who are partial to the singularities of modern music, may result eventually in diverting this magnificent instrument from the purpose for which it is intended.” M S.R.C. 23654. MC.E. I, xxviii, 1. “Ibid., §2 and S.R.C. 1490\ 2245, 2965’, 2959’, 3576“. ” C.E. I, xxviii, 13. “S.R.C. 3922’ (except at a Votive Mass of the Passion, 39224). Cf. 3448”. ”C£. I, xxviii, 2. "C.E. I, xxviii, 13; S.R.C. 4243s. It would seem that before (or after) such Offices the organ might play suitable music, but it must cease to play alone the moment the liturgical function begins (i.e., when the procession to the altar appears in the church) and must not be resumed until this function has completely ended. n S.R.C. 4243s, 4265, 4287. “S.R.C. 35 1 54, 3 5 35’, 40 6 7*. “C.E. I, xxviii, 3, 9. ■ . r : MIf (as explained in §9) it is not sung for some good reason. The same remark applies to all the cases of “supplying” which are mentioned below. 550 THE GENERAL CEREMONIES OF HIGH MASS (iii) To supply the repetition of the Introit; (iv) Alternately with the choir at the singing of the Kyrie and Gloria, (v) After the Epistle, to supply the Gradual,05 etc. ; (vi) To supply the Offertory verse;00 (vii) Alternately with the choir at Sanctus; (viii) With “a grave and sweet sound” during the Elevation ;CT (ix) Alternately with the choir at Agnus Dei ; (x) To supply the Communion verse;08 (xi) To reply to Ite, Missa est,00 or Benedicamus Domino ; (xii) After Mass; (xiii) At intervals in the singing during Mass, if any, but never in such a way as to delay the Celebrant.70 24. While the organ may accompany the Creed, it may not “supply’' any of the verses of it; this profession of faith must be sung in full.71 Instrumental Music in Church 25. “Singing with orchestral accompaniment is not regarded by the Church as a more perfect form of music or as more suitable for sacred purposes. Voices rather than instruments ought to be heard in the church: the voices of the clergy, the choir, and the congregation.”72 26. “The employment of the piano is forbidden in church, as is also that of noisy or frivolous instruments such as drums, cymbals, bells, and the like.”73 It is not permitted to supply the music of the Mass by a gramophone74 or through the radio. 27. By special permission of the Ordinary,75 to be given for each par­ ticular case,70 instruments other than the organ or harmonium — for example, stringed instruments or wind instruments of gentle sound77 — may be used in moderation in special cases and with due precautions,78 “ Cf. S.R.C. 3108“, 4189’. The organ may not supply a verse at which those in choir should kneel, such as the words Veni, Sancte Spiritus in the Alleluia verse at Pentecost. Such a verse must be sung (C.E. I, xxviii, 6). “ Cf. S.R.C. 2994’, 4189’. *’C.E. I, xxviii, 9; “cum omni melodia et gravitate” (ibid., II, viii, 70). • Cf. S.R.C. 2994’, 4189’. *Cf. S.R.C. 4189’. The organ must be silent during the Blessing, which the Celebrant is to give in a clear voice (R. XII, 7), so that he may be heard by the congregation. ” M.P. §§ 22, 23. ” C.E. I, xxviii, 10; S.R.C. 1023’, 3108”, 3110’, 3827’. ”Pius XI (Divini Cultus, §VII). ” M.P. § 19. “S.R.C. 4247. "The Ordinary of the place. C.E. I, xxviii, 11; M.P. §§ IS, 20 “S.R.C. 4156 *. ” Ibid., and 4226’. “M.P. §§ IS, 20. THE MUSIC OF HIGH MASS 551 and always in conformity with the rules laid down for the use of the organ.71' In general, however, “it is strictly forbidden to have bands play in church.”80 VI. The Musical Texts High Mass81 28. “In choro non sedent qui actu cantant,” is the direction of Rubricae Generales, XVII, 7. This is usually interpreted as applying to chanters when they intone or when they alone sing.82 In some places, however, all who sing stand for the shorter musical texts, but sit for the longer ones (e.g., for the Gloria or Creed). When a genuflection is to be made during the text the singers genuflect with the others in choir, if the text is short so that the genuflection does not interfere with the singing; otherwise the singers do not genuflect until they have completed the text. 29. When the Celebrant intones the Asperges all the singers continue it. The chanters8·'' sing the first part of the psalm, to the asterisk, and the choir8-* continues it; the chanters sing Gloria Patri, the choir Sicut erat, and all repeat the antiphon {Asperges or Vidi aquam), including the opening words, to the end of the first double bar. 30. When the Celebrant arrives at the altar for Mass85 the chanters begin the Introit, intoning the opening words up to the asterisk. The choir continues it to the psalm which begins after the first double bar. The chanters sing the first part of this to the asterisk, and the choir finishes it. The chanters sing, Gloria Patri, and the choir Sicut erat, and all repeat the first part of the Introit up to the first double bar. 31. The Kyrie, eleison is sung alternately by the two sides of the choir, or by the chanters and the choir, the chanters intoning it the first time as far as the asterisk. The last Kyrie is thus sung: if there are only two parts to it {i.e., one asterisk), the first part is sung by the chanters or of 71 M.P. §20; S.R.C. 4156’. M M.P. §20. ” The directions for singing the different texts of the Mass are given in De Ritibus Servandis in Cantu Missae (= R.S.) printed at the beginning of the Roman Gradual. w Cf. S.R.C. 2056 (cf. infra, p. 662). ‘ R.S. I, directs that there be one chanter on weekdays and feasts of simple rite; two on other feasts and on Sundays; and four (when possible) may act as chanters on very great occasions {"in solcmnitatibus”). M By choir in this section dealing with the musical texts of the Mass is meant the general body of singers (clergy, people, and special choir) in contrast to the chanters. “Cf. C.E. II, viii, 30; S.R.C. 2424’. In older editions of the Graduate Romanum the rubric was "cantorcs non possunt in choro incipere Introitum Missae priusquam sacerdos ad altare pervenit’’; the revised edition of the Gradual, however, reads "accedente sacerdote ad allarc, incipiunt cantores antiphondm ad Introitum’’ (R S. I). This suggests that the Introit may be begun as the Celebrant approaches the altar (historically it is a processional chant). However, the Gradual is not a liturgical book, nor are its rubrics strictly official and so it would seem that the decision of S.R.C. 2424’ still holds good. For the contrary view sec Fortescue’s The Mass, a Study of the Roman Liturgy, p. 224; and his article on Introit in the Catholic Encyclopedia; see also Parsch’s The Liturgy of the Mass, p. 92. 552 THE GENERAL CEREMONIES OF HIGH MASS by the first side of the choir and it is finished (from the asterisk) by all, If there are three parts,sc the first part is sung by the chanters or by the first side of the choir, the second part is sung by the second side of the choir, and the third part is sung by all. 32. When the Celebrant intones Gloria in excelsis Deo, one side of the choir87 takes up the melody and sings it alternately with the other side; or the chanters sing it alternately with the choir. All sing Amen. 33. All sing the responses.88 34. The chanter(s) intone the Gradual, to the asterisk, and the choir, or certain selected members of it (if the Gradual be too difficult for all), continue it to the end of the first double bar. The chanter(s) sing the first part of the verse, and the choir finishes it (from the asterisk). Or it may be sung in the responsorial way, i.e., the chanters sing all the verse and the choir repeats the first part of the Gradual down to the first double bar. 35. The first Alleluia is sung by the chanter(s) up to the asterisk only, the choir repeats this and adds the neum or jubilus, sung to the letter a. The chanters sing the verse up to the asterisk, the choir finishes it. The chanter(s) repeat Alleluia, and this time the choir adds only the neum (i.e., from the asterisk to the first double bar). 36. After Septuagesima, when Alleluia is excluded from the Liturgy, the Tract is sung. Its verses are chanted alternately by the two sides of the choir, or by the chanters and choir. 37. In Paschaltide, when the Gradual is omitted, the first Alleluia is intoned by the chanters as far as the asterisk. It is repeated and finished by the choir; the chanters sing the verse to the asterisk and the choir finishes it. Another Alleluia (to a different melody) follows. It is intoned by the chanters as far as the asterisk, and the choir finishes it without repeating the intonation. The chanters sing the first part of the verse as far as the asterisk, and the choir finishes it. The chanters repeat the intonation of the (last) Alleluia and the choir finishes it from the asterisk, without repeating the intonation. 38. The Sequence is sung either by the two sides of the choir or by the “ Marked first by one asterisk, and then by a double asterisk, see, for example, Mass II, in Festis Solemnibtis, in the Kyriale. ” When there is question of dividing a chant between “sides” of the choir, the term “sides” does not necessarily mean singers on the Gospel or Epistle side of the sanctuary, but it often means two choirs made up of all those who take any part in the singing. The “side” to first take up the chant is determined in this order: (a) chanters; (6) if no chanters, then the schola or picked choir; (c) if neither chanters nor schola, then those on the side of the sanctuary where the Hcbdomadarian sits, or, if there is no Hebdomadarian, those on the Gospel side. “The responses in the Mass must be sung in plain song. The music for them is definitely fixed in the Missal and Gradual. They may not be harmonised. THE MUSIC OF HIGH MASS 553 chanters and the entire choir alternately. The Gradual and Sequence, when they occur, may not be omitted nor abbreviated,89 but may, in case of necessity, be supplied by the organ accompanying the recitation of the text (see § 9). 39. The Creed is intoned by the Celebrant, and all join in at Patrem omnipotentem. It is sung by all together or alternately according to cus­ tom. But it must be sung entirely; no part may be supplied by the organ.90 All sing Amen. 40. The Offertory verse is intoned by the chanter(s) immediately after the Celebrant has sung Oremus, and it is then sung to the end by all. This is true even if the opening words are repeated, as on the sixteenth or twenty-third Sunday after Pentecost. In Requiem Masses, however, the verse Hostias is sung by the chanters and the choir then repeats the words Quam olim, etc. 41. When the chant of the Offertory verse is finished a short motet may be sung,91 but it must be completed by the end of the Secrets. Its words must be approved by the Church, and it should be liturgically appropriate to the occasion. 42. The Sanctus should be begun without any prelude, since the Cele­ brant ends the Preface by the words “una voce dicentes.” The chanter(s) sings the first Sanctus, the choir sings all the rest to the Benedictus exclusively?2 43. During the Elevation the singers are silent93 and adore with every­ one else. s 44. After the Elevation the Benedictus, etc., is sung. Then, and only then, if time permits, a short motet in honour of the Blessed Eucharist may be sung.91 The choir must not delay the Celebrant in beginning the chant of the Pater noster. 45. The Agnus Dei is sung either by the entire choir, with the chanters intoning each Agnus Dei, or alternately by the two sides of the choir. All sing the final words dona nobis pacem (or the final word sempiternam in Requiem Masses). 46. When Holy Communion is not distributed, the Communio is in­ toned by the chanters and sung by all immediately after the consumption of the Precious Blood. Tn a Requiem Mass the chanters sing the verse, Requiem aeternam and all then repeat cum sanctis, etc. ”Cf. Addit. VII, 2; S.R.C. 3365τ, 39204, 3956 (the last two decisions regard the Sequence in a Requiem Mass). «CE. I, xxviii, 10. ” C.E. II, viii, 70; S.R.C. 4364; RS. VII. «M.P. §8. ”C.E. II, viii, 70; RS. VII; S.R.C. 3827’, 4071 *. MM.P. §8; S.R.C. 3827’ (cf. 4239 regarding the words that may be used at a Requiem Mass). 554 THE GENERAL CEREMONIES OE HIGH MASS 47. When Holy Communion is distributed, the Communio may be sung during the distribution.85 If the distribution continues for a long time, the choir may use other chants such as the psalms that were formerly sung at this part of the Mass. These, however, may not be sung in the vernacular.80 48. The choir sings the response to Ite, Missa est, or Benedicamus Domino, or Requiescant. VII. The Music of the Sacred at High Mass Ministers 49. The Sacred Ministers may sing only the plain-song melodies which are given in the Missal or in the Gradual, and unaccompanied.07 The melodies to be used by the Celebrant and the Deacon (for Ite, Missa est or what replaces it) vary according to the rite of the Mass08 and the feast or season. A. The Celebrant’s Chant 50. The Celebrant intones the Asperges,00 the Gloria in excelsis, and the Creed, if they occur; he sings the invitations and greetings’ and he sings in full the prayers, the Preface, and the Pater noster. The intonation to be used for the Gloria and Creed should be determined beforehand in con­ sultation with the choir director. The Missal gives the intonation of the Gloria from Masses IV, IX, XI. XV. In the appendix to the Missal (or in the Gradual) fourteen other intonations will be found. There are four chants for the Creed. The in­ tonation of I, II, and IV is the same and is the one given in the Missal; the intonation of III is given in the Appendix to the Missal or will be found in the Gradual. Any of the four melodies for the Creed may be chosen for any Mass. (i) The Prayers 51. For the singing of prayers there are two tones, the jestai and the jerial. Of the latter there are two kinds: (a) the simple ferial tone, and (6) the second jerial or semijestai tone.2 *’Cf. R. X. 9. "MP. § 12; S.R.C. 3891, 4009. M S.R.C. 3975’ and cf. § 4, supra. *· Addit. X, 2. ’ ”There are in the Gradual two different melodies for the Asperges: one for Sundays outside Paschaltide and the other for the Sundays of Paschaltide. In addition there are two ad libitum chants for use outside Paschaltide. -4 1 Oremus, etc.; Dominus vobiscum, Pax Domini, etc. ’There is also an ad libitum “solemn” tone, which may be used for the prayers of the Mass (except the Oratio super populum in weekday Masses of Lent) on ail occa­ sions, irrespective of rite; and there is an ad libitum “simple” tone which may be used for the prayer of the Asperges and for the Oratio super populum. THE MUSIC OF HIGH MASS 555 The festal tone has a metrum (d't 1 d'd') on the syllables that precede the colon which terminates the first part of the prayer; and a flex (a fall of a semitone, d't, on the last syllable or syllables) on the syllable(s) that precede the semicolon that usually marks the end of the second part of the prayer.3 The rest of the prayer is sung on the reciting note. In the conclusion, on the contrary, the flex occurs first (after the Filium tuum) and the metrum second (on the words Sancti Deus) * and the conclusion terminates on the reciting note. In the simple ferial tone the prayer is chanted from beginning to end on the same note {recto tono), there is no inflection, but at the colon, at the semicolon, and at the end of both the prayer and the conclusion, the note is prolonged a little and softened. In the second ferial, or semifestal, tone the prayer is sung on one note, as in the simple ferial tone, but on the last syllable (on the last syllable but one in a proparoxytone, i.e., a word which is accented on the ante­ penult) at both the end of the prayer and of its conclusion there is a flex, a fall of a minor third (d'l). 52. The festal tone is used for the prayers of the Mass on Sundays, on all feasts of double or semidouble rite, at a Solemn votive Mass pro re gravi et publica simul causa, and at “privileged” votive Masses.8 53. The simple ferial tone is used for the Mass on feasts of simple rite, for ferial Masses,0 for votive Masses that are not Solemn and for Requiem Masses.7 The prayers of the Mass of the Presanctified on Good Friday, those that precede the Mass on Holy Saturday, and those of the Blessing of the font are sung to this tone.8 This tone is also used for (/) the prayers in the Blessings that take place in connection with Mass.0 which have the long conclusion;10 {it) the prayers which are preceded by Flectamus genua. 54. The second ferial or semifestal tone is used for the prayer of the ’If there is no semicolon the flex is made at the first comma that follows the in­ flection when the sense allows. If the sense docs not allow, or if the prayer is very brief, there is no flex, as in the prayer, Aurem tuam, of the third Sunday of Advent. 4 In the other long conclusions (Qui vivis, etc., Qui tecum vivit, etc.), there is no flex, but there is a metrum at Sancti Deus, as in the conclusion Per Dominum. In a prayer like that of S. Stephen (December 26 and August 3) the words "Dominum nostrum Jesum Christum Filium tuum” belong to the body of the prayer. The conclusion begins "Qui tecum.” ‘Sec Vol. I, ch. VI; cf. Addit. X, 2. ‘Even though a double or scmidouble be commemorated (e.g., on Ash Wednesday) or the Blessed Sacrament is exposed (S.R.C. 3574’, 4157 *). 7 R R VI, iii, 5. ’ C E. I, xxvii, 3. *Tho blessing of candles, ashes, and palms. ”C.E. I, xxvii, 2. ê a· 556 THE GENERAL CEREMONIES OF HIGH MASS Asperges and for those prayers of the Blessings which have a short conclusion.11 (ii) The Preface 55. There are two chants given in the Missal for each Preface (except for the Preface of the Dead which has only one tone) the solemn chant12 and the ferial one. The solemn tone is used in Masses of double or semi­ double rite and in votive Masses pro re gravi et publica simul causa." The ferial tone is used in Masses of simple rite and in votive Masses (even that of the Blessed Sacrament),14 which are not pro re gravi et publica simul causa.15 If in a Mass of simple rite, a proper Preface be sung be­ cause of an occurring commemoration, it must be sung to the ferial tone. In other words, while the occurring commemoration gives the right to use the Preface proper to it, it does not give the right to use the solemn chant, when the rite of the Mass does not admit this.10 The verses that precede the Preface have also a solemn or ferial tone according to the chant of the Preface which they introduce. (iii) The Pater Noster 56. In the Missal two melodies are given for the Pater noster and its introduction. The second one, the ferial tone, is used on feasts of simple rite, in ferial Masses, in votive Masses which are not pro re gravi et pub­ lica simul causa, and in Requiem Masses.17 The solemn tone is used on all other occasions. B. The Deacon’s Chant 57. The Deacon in High Mass sings: (), above). Hence, if the question contains two syllables only or even only one syllable, it is sung thus: 63. Should an Epistle or Gospel end on a question, the final sentence is not sung as a question, but is sung according to the rules for the final phrase of an Epistle or a Gospel (cf. § 58). Appendix Music at Low Mass At Low Mass celebrated with some solemnity it is not forbidden to sing motets and to play the organ on days when it is permitted by the * Strictly speaking, the cadence begins on the third syllable from the end (which is sung to 1). The lowest note in the cadence {i.e., 1) is always sung on the antepenult (the last syllable but two), even when the penultimate (the last syllable but one) is a short syllable, e.g., diligere (the i before g is sung to 1). THE MUSIC OF HIGH MASS 559 general liturgical rules.27 The organ should not, however, be played, nor should there be any singing during those prayers which the Celebrant recites in a clear voice so that the congregation may hear.28 Hence the organ may play, and motets may be sung, before and after Mass, and during Mass from the Offertory to the Preface, from the Sanctus to the Pater noster (except during the Elevation when the singing should cease), from the Agnus Dei to the Dominus vobiscum before the Postcommunion prayers (ceasing, however, during the Confiteor and Ecce, Agnus Dei).27 While singing in the vernacular is forbidden at a Solemn or Sung Mass,30 it is allowed at Low nonconventual Masses,31 with the consent of the Ordinary (even during the distribution of Holy Communion), provided that the texts which are sung (a) are not simply translations of the com­ mon or variable parts of the Mass,32 and (6) have the approbation of the Ordinary.83 rSee p. 548. 3 For example, the Prayers, Gospel, Preface, Paler noster and the Confiteor and Ecce Agnus Dei. s Cf. the Instructions of the Cardinal Vicar for Rome (§28). "M.P. 7; S.R.C. 3230, 3496’, 3880, 3S27’, 3975s, 3994 *. ’’ S.R.C. 3880. ’’S.R.C. 4235s. ” S.R.C. 3157s. CHAPTER VII CHOIR CEREMONIES AT HIGH MASS1 I. General Rules 1. Those present in choir at High Mass are bound to observe “the laws of standing, sitting, and kneeling in choir.”1 2 When performing common actions such as sitting, genuflecting, bowing, making the sign of the cross, they should act together as far as possible.3 They are to watch the M.C. and obey his signals.4 A. Dress 2. Clergy in choir wear the cassock and surplice5 and carry a biretta. Prelates and canons wear the choir dress proper to their rank: for the former this is the violet choir soutane, cincture, rochet, and “mantelletta”;6 for the latter it is the dress prescribed in the Brief which erected the Chapter or granted by Papal induit — usually the rochet with the folded cappa or with a mozzetta. B. The Biretta 3. While the wearing of the biretta at ecclesiastical functions by the clergy in choir is not of strict obligation,7 it is the common usage. For the sake of uniformity it should be worn in choir by everyone when this is the local custom. It may not, of course, be worn in presence of the Blessed 1 Some points of the ceremonial for the clergy present in choir at High Mass are fixed by the rubrics (e.g., R.G. xvii; R. VIII, 8; C.E. II, viii, 32, 36, 39, etc.) or by decisions of S.R.C. Other points arc determined according to the general principles of ceremonial and ecclesiastical etiquette, and according to Roman usage. ’S.R.C. 2687’. ‘ Cf. C.E. I, xviii, 7. 4 C.E. I, v, S. 'While the use of lace on a surplice is tolerated it should be noted that (o) it is a sign of festivity and should, therefore, be avoided at penitential or mourning functions; (&) its quantity (i.e., the depth of the lace) should be in proportion to the rank of the wearer. According to correct Roman usage the depth of lace on a rochet, for example, is greater for cardinals than for bishops, and greater for bishops than for lesser prelates. Hence, lace should be used by simple priests with great restraint, or better still, not at all. 4 Lesser prelates (such as Papal chamberlains) wear the “mantellone" over a violet soutane; thev have not the privilege of wearing a rochet. ’S.R.C. 3104”, 3746’. 560 CHOIR CEREMONIES AT HIGH MASS 561 Sacrament exposed.8 The biretta may be worn only when sitting, or when walking outside the church.0 It is put on after having sat down and taken off before rising. When taken off for a moment, it is laid on the right knee. The biretta is put on or taken off always with the right hand, and for this purpose it is always held by the middle peak. On the following occasions die biretta is held with both hands clasped or folded before the breast and with the thumbs crossed on the inside: (a) during a procession within the church; (ό) while being incensed; (c) when standing unoccupied in choir, unless the biretta has been laid aside. 4. Those seated and wearing the biretta uncover: (a) to return the salutation of the Deacon or Subdeacon;10 (ά) for certain words at which a bow is made11 (see below, § 13) ; (c) while the Scriptural text of a ser­ mon is announced. C. The Skull Cap 5. While the use of the skull cap is not allowed12 to the Celebrant (or to the Deacon or Subdeacon) at Mass, unless he be a prelate who wears a mitre,13 the clergy in choir are permitted to use it when the Blessed Sacra­ ment is not exposed. At High Mass, however, they must remove it :14 (i) When they reverence to the altar on arrival and before departure; (ii) Whenever they genuflect; (iii) When they are sprinkled with holy water; (iv) When they recite together the Confession, the Kyrie, Gloria in excelsis, Creed, Sanctus, Agnus Dei; (v) During the singing of the Gospel, but not while the Celebrant reads either the first Gospel or the last one ; (vi) When they are incensed; (vii) From the Preface to the Communion (inclusive) ; (viii) At the Blessing. D. Standing 6. Standing is the normal posture in choir, and so all stand except at the times when kneeling is prescribed or sitting is permitted. Whether the clergy should stand facing each other (except at certain moments), or ’See p. 681. ’The biretta is of obligation for those who are in sacred vestments and they alone may wear it when walking within the church. 10 When saluted by the Celebrant the clergy should be standing. ” If, for example, in a sermon, the Sacred Name or the name of Mary or of the saint of the day is mentioned several times, it suffices to take off the biretta at the first mention of each name. “Except by induit. “Cf. CJ.C. 811, §2. 14 S.R.C. 1324, 3438’, 3491’ and cf. 1891. 562 THE GENERAL CEREMONIES OF HIGH MASS turned to the altar (except at certain moments) is a moot point.15 Hence each church may follow its own usage. The rubrics do not deal with the question, though the Ceremonial directs the bishop to face the altar when singing the prayers,10 and to face the Deacon when he chants the Gospel.1’ It is the custom in many places for the clergy to stand facing one another and to turn to the altar for the chanting of those prayers (e.g., Gloria Patri), or invitations to prayer (e.g., Oremus), or names (e.g., the Holy Name) which demand a bow18 (see § 13). In some places it is customary to turn to the altar for the chanting of the prayers, or at least of the first or chief prayer.1® E. Sitting20 7. Those in choir who are actually engaged in singing do not sit21 except when chanting psalms. Those not engaged in singing, and the general body of the clergy when singing the Ordinary of the Mass, may sit: (i) During the incensation of the altar, when the chanting of Kyrie, eleison is finished, but not while the Celebrant recites the Introit and Kyrie;22 (ii) During the chanting of the Gloria in excelsis, but not until the Celebrant is seated; (iii) During the chanting of the Epistle, Prophecies, Gradual, Tract, Alleluia, or Sequence; in a word, until the Deacon sings Dominus vobiscum before the Gospel;23 (iv) During the chanting of the Creed as at the Gloria in excelsis; (v) During the sermon ; (vi) At the Offertory, from after Oremus until the incensation of the choir24 or, if the choir is not incensed, until the Celebrant sings Per omnia saecula saeculorum at the conclusion of the Secrets; ’’Most authors favour or assume the first; while, e.g., Callewaert advocates the second. ’· C.E. II, viii, 39. ” C.E. II, viii, 46. “However, the bow at the name of Mary or of the saint of the day or of the Pope is not made towards the altar. “This is a monastic usage. *€1. R.G. xvii, 7. “This is the rubric (R.C. xvii, 7; cf. S.R.C. 2065, 3003’). Rubricians interpret it, however, as applying, not to the general body of the clergy when they sing the Mass, but to the chanters when they intone or when they sing alone, as at the Gradual. These chanters do not genuflect or kneel at words which demand a genuflection unless the genuflection is so brief as not to interrupt their singing; otherwise they genuflect after they have sung the words, and when they are no longer singing. “S.R.C. 3631 *. “The clergy do not rise when the Celebrant reads the Gospel privately. “ Prelates and canons in choir may sit when the incensation of all those of their rank is finished, and all may sit if there is an interval between the end of the incensation and the end of the Secrets. CHOIR CEREMONIES AT HIGH MASS (vii) From after the consumption of the Precious Blood25 mediately before Dominus vobiscum preceding the munion prayers. 8. At the times when the Sacred Ministers sit, those in choir down until after the Celebrant is seated, and they rise just rises,20 i.e., when the Deacon and Subdeacon rise. 563 until im­ Postcom­ do not sit bejore he F. Kneeling Those in choir at High Mass kneel : (i) From the beginning of Mass to Oremus21 (inclusive) ; prelates and canons, however, stand,28 as do those engaged in the singing of the Introit;20 (ii) From the end of the recitation of the Sanctus to the end of the Elevation of the chalice30 (they bow down when the Celebrant bows to say the words of consecration and they look up at the Host and Chalice when elevated saying “My Lord and my God”31); (iii) When Holy Communion is to be given, those who are to com­ municate kneel for the singing of the Confiteor ;2 all others kneel after the Indulgentiam.33 After the distribution of Holy Com­ munion, those who have received remain kneeling, but the others sit when the ciborium has been replaced in the tabernacle and the door closed ; (iv) For the Blessing; prelates and canons, however, do not kneel, but bow low.34 10. When the words Et incarnatzis to Homo jactus est, inclusive, of the Creed are sung, all who are standing, kneel, not excepting bishops, lesser prelates, and canons ; but those who are sitting uncover and bow’ only.35 On Christmas Day, however, and on the Feast of the Annunciation all, °Cf. S.R.C. 2951\ Those, however, who received Holy Communion at Mass remain kneeling. ’“Some authors say that when the Celebrant does not salute the clergy on his way from the sedilia they may remain seated until he sings Dominus vobiscum. "R.G. XVII, 5; C.E. II, viii, 32; S.R.C. 1812. aC.E. II, viii, 32; S.R.C. 1122, 3459. They bow low, of course, for the Confiteor, and bow their heads at Gloria Patri, Deus, tu conversus, etc. SR.G. XVII, 7; S.R.C. 2065. MR.G. XVII, 5; R. VIII, 8; C.E. II, viii, 69, 71; cf. S.R.C. 3624”. "This is not prescribed by the rubrics, but looking at the Sacred Host was the established practice formerly and was reintroduced when Pius X in 1907 granted a rich indulgence for it. His indulgence was confirmed by the S. Penitentiary on June 21, 1927, and January 26, 1937. "C.E. II, xxix, 3. "Cf. S.R.C. 2209’ and sec pn. 569, 625. ’‘S.R.C. 2040', 3459; ci. 38041. "CE. II, viii, 53; S.R.C. 1421’, 1476’·’, 1594’, 2960’. 564 THE GENERAL CEREMONIES OF HIGH MASS whether they have been standing or sitting, kneel for the singing of those words.3® 11. At the jerial Masses of Advent, Lent, Quarter Tense and fasting vigils, and at Requiem Masses, all in choir, even prelates,37 kneel:38 (a) during the Collects and the Postcommunion prayers, including the Oratio super populum in Lent,39 and (ό) from after the Sanctus until after the Celebrant has sung Pax Domini. To understand this rule the following points must be noted: (a) It applies only to weekday Masses; (6) by fasting vigils in the Liturgy are meant all vigils (except those of the Epiphany, Ascension, and Immaculate Conception), for while nowadays only four vigils are actually fasting vigils (/.e., those of Christmas, Pente­ cost, the Assumption, and All Saints)/0 formerly all vigils, except the three above mentioned, were fast days, and the removal of the fast does not change the liturgical rules regarding them;41 (c) the vigils of Christ­ mas, Easter, and Pentecost, and the Quarter Tense Days of Pentecost, as well as Maundy Thursday, are exceptions to the rule,42 because of their quasi-festive character;43 (ti) those in choir on Quarter Tense days kneel at the Collects of the Mass, but not during the prayers before the lessons which precede the Epistle. G. Genuflections 12. Those present in choir at High Mass genuflect: (i) To the altar cross or to the Blessed Sacrament on arrival in choir and before departure from it.41 Prelates and Cathedral canons only bow low to the cross of the altar45 if the Blessed Sacrament is not present. (ii) When the following words are sung: (a) Flectamus genua (e.g., on the Wednesdays and Saturdays of Quarter Tense — except those of Pentecost — on the Wednesday of the fourth week of Lent); (6) words in the Epistle (e.g., on Palm Sunday), Tract (e.g., at Adjuva nos in the Tract of certain days in Lent), Alleluia verse (e.g., at Pentecost), or Gospel (e.g., on the Epiphany, on the Wednesday of the fourth week of Lent) at which a genuflection is prescribed, by the rubric “hie genuflectitur” ; (c) in the Passion at the words * C.E. II, viii, 53; S.R.C. 1268 (see p. 604). r S.R.C. 1876. "C.J.C. 1252, § 2. ” R.G. XVII, 5. 41 S.R.C. 2602«. " C E. II, xviii, 20. 41 Cf. R.G. XVII, 5. rfffi u The rule, then, is that this extra kneeling is to be done at all Jerial Masses celebrated in violet vestments (save the vigil of Christmas, an exception to the rule; and the Rogation Masses, which do not fall under the rule). M C.E I, xviii, 3; S.R.C. 2381, 3046, 4048‘. « Ibid. CHOIR CEREMONIES ΛΤ HIGH MASS 565 "exspiravit” or “emisit Spiritum” ; (rf) at “Et Verbum caro jactum est” in the Gospel of the third Mass of Christmas Day, or (recited) in the last Gospel when it is that of St. John.40 The genuflection is made on one knee when the words are short;47 on both knees if they are long (or at the pause in the Passion). H. Bows 13. Λ bow of the head, uncovered, is made at the singing of the follow­ ing words or during the recitation of them to one another in choir. But no bow is made when they are recited by the Celebrant privately, at the altar: (i) Gloria Patri et Filio et Spiritui Sancto ; (ii) The Holy Name Jesus ; (iii) The name of Mary, or of the saint whose feast is being celebrated or commemorated, or of the Pope;48 (iv) In the Gloria in excelsis: at Deo, adoramus te, gratias agimus tibi, Jesu Christe, and suscipe deprecationem nostram;* ** (v) In the Creed: at Deum, J^esum Christum, Et incarnatus, etc. (if sitting or kneeling),50 and simul adoratur ; (vi) Gratias agamus Domino Deo nostro, before the Preface, and while reciting Sanctus, etc. 14. (fl) A bow (greater or less according to the difference in rank be­ tween the two persons concerned) is made to the Deacon before and after incensation. (Z>) A person about to be incensed bows to the one who is to be incensed next ; the latter returns the bow. (c) A bow is made to the person who gives the Pax, before and after; to the person to whom the Pax is given, after only. 15. A moderate bow is made during the Communion of the Celebrant, under each species. 16. In many places it is the usage, laudable, but not prescribed, when standing, to (urn to the altar while making these bows.51 I. The Sign of the Cross 17. The large sign of the cross52 is made by those in choir: (i) On being sprinkled at the Asperges; (ii) With the Celebrant when he makes the sign of the cross while *S.R.C. 3399’. "A genuflection is an action, not a position. ° A slight bow of the head is made at these names. See Vol. II, pp. 300 sq. "The bow is made also if the words arc not sung but recited to the accompaniment of the organ (S.R.C. 3457’). MSccp. 563. n Except those under §§ 13 (iii) and 14 above. "Cf. Vol. II, p. 289. 566 THE GENERAL CEREMONIES OF HIGH MASS pronouncing aloud *' the text which the sign accompanies, i.e., al the beginning of Mass, at Adjutorium, at Indulgentiam, at the con­ cluding words of the Gloria and Creed, at Benedictus ; (iii) At the Blessing. 18. The small signs of the cross, traced with the front of the thumb’' on the forehead, lips, and breast, are made at the beginning of the first Gospel when this is sung by the Deacon,55 but not when it is recited by the Celebrant. All sign themselves at the beginning of the last Gospel. J. Striking of the Breast 19. The breast is struck lightly with the palm of the right hand56 at each mea culpa of the Confiteor, and, except in Requiem Masses, at the response to each Agnus Dei. Those who are to receive Holy Communion strike their breast also at each Domine, non sum dignus said by the Cele­ brant while holding up the Sacred Host before them.57 K. Recitation of Prayers 20. It is the Roman usage even at a. nonpontifical High Mass to follow what is prescribed for the canons at Pontifical Mass,58 i.e., that those in choir who do not sing the texts of the Mass should recite together the preparatory prayers with the Confession (to Oremus exclusively), the Kyrie, eleison, the Gloria and Creed, the Sanctus and Agnus Dei. In recit­ ing these prayers: (a) the clergy recite them in pairs, the person who is nearer the altar begins the recitation, and in the Confiteor he says “vobis fratres,” “vos fratres,” and “Misereatur vestri”; the one who is farther from the altar replies and in the Confiteor he says “tibi, Pater” and “te, Pater” and answers “Misereatur tui.” If there are an odd number present, one group will be composed of three, the person in the centre begins the recitation and the other two answer; (Z>) the prayers should be recited in the subdued voice and as far as possible the clergy should take care not to recite the prayers faster than the Sacred Minister nor lag behind them ; (c) while the Gloria, Creed,50 and Agnus Dei, are said together, not alter­ nately, the Kyrie and the Sanctus™ are recited alternately. 1 Not, therefore, e.g., when the Celebrant makes the sign of the cross in the Canon (e.g., during the prayer Supplices). “See Vol. II, p. 290. M C.E. II, viii, 46. “See Vol. II, p. 292. The breast is not struck at the Domine, non sum dignus before the Communion of the Celebrant. This is regarded as his private prayer. (Cf. S.R.C. 3535’.) * C.E. II, viii, 32, 36, 39, 52. * S.R.C. 3248’, 3507 .* “ According to some rubricians the first person says Sanctus, the second replies Sanctus, the first continues Sanctus, Dominus Deus Sabaoth (as in the singing of Tc Deum) and both recite pleni sunt caeli, etc. CHOIR CEREMONIES AT HIGH MASS 567 L. Arriving Late in or Leaving the Choir 21. One who arrives in choir after Mass has begun, makes due reverence to the altar, kneels, and says a short prayer, reverences again to the altar, then to the Celebrant (if he is seated), and finally to the clergy in choir, bowing first to the side of greater dignity.01 One who leaves the choir before the end of Mass may say the short prayer kneeling at his place in choir and then, having left it, make the due reverences to the altar, the Celebrant, and the clergy in choir. 22. No one should, if possible, enter or leave the choir while the more solemn parts of the Mass are going on, or at moments when the clergy are bound to special reverence. Hence one should not enter the choir nor leave during the aspersion, the Confession, the recitation in choir of the Kyrie, Gloria, Creed, Sanctus, or Agnus Dei, or during the singing of the prayers or of the Gospel; nor while the part of the choir to which he belongs is being incensed or is receiving the Pax ; nor at the Blessing; nor at moments when all who are in choir are bowed or are making a ‘ genuflection. II. At High Mass 1. In the sacristy the clergy form two lines, those of higher rank being nearer the Celebrant, those of lower rank nearer the door. 2. On a signal from the M.C. they make a moderate bow to the cross or chief image of the sacristy, with the Sacred Ministers, and form a procession.02 3. At the entrance to the Church, if the Asperges is not to take place before Mass, the person nearer the holy-water stoup, presents holy water, with the tip of the second finger of the right hand, to his companion and both make the sign of the cross together. 4. In the procession to the altar, each pair walk abreast and close together. They remain about a pace behind the pair in front, and they keep this fixed distance,™ whether the procession goes slow, or fast, or even stops. 5. On arrival at the altar, even if the Blessed Sacrament is not present, each pair genuflect; they bow to each other,04 go to their places,00 « C.E. I, xviii, 4; S.R.C. 3059s", and see p. 537. “If there be an odd number at the end, three walk abreast. Only the Celebrant or Bishop may walk alone in a procession. (S.R.C. 1552, 2955.) “This is the secret of a good procession. It can never be broken up or telescoped, if this rule is observed. “This is the Roman practice. “Should the clergy be already in choir before Mass, they rise on the approach of the Sacred Ministers and bow in response to their salutation THE GENERAL CEREMONIES OF HIGH MASS 568 and remain standing. They do not again genuflect when the Sacred Minis­ ters reverence to the altar. When the Blessed Sacrament is not present, prelates and Cathedral canons bow low and do not genuflect. 6. Those in choir stand throughout the Asperges,™ even when the Sacred Ministers kneel at the beginning. When sprinkled each bows and makes the sign of the cross. The Beginning oj Mass 7. When Mass begins all, except prelates, Cathedral canons, and singers, kneel and recite the prayers.07 They rise only when the Celebrant has said Oremus. 8. When the Introit has been sung they may sit if the incensation is still going on. They stand for the recitation by the Celebrant of the Introit and Kyrie and then sit08 when a sign is given by the M.C. 9. They stand for the intonation and the recitation of the Gloria, and sit as soon as the Celebrant is seated. If, however, the Celebrant does not go to the sedile, they sit as soon as the Celebrant has finished the recita­ tion of the Gloria. They uncover and bow when the Sacred Ministers do so. 10. They stand just before the Celebrant rises, or just before Dominus vobiscum, if there is no Gloria or if the Celebrant does not sit. They bow to him when he salutes them and ordinarily remain standing00 for the singing of the prayers. They bow at Oremus, at the Holy Name, etc. 11. They sit during the Epistle, Gradual, etc., until the Deacon is about to sing Dominus vobiscum before the Gospel.70 At the singing of words which require a genuflection71 they uncover, rise, genuflect, and sit again. 12. During the Gospel all stand and face towards the Deacon and make the small signs of the cross with him. 13. They sit during the sermon after the Celebrant has sat and rise im­ mediately before the Celebrant rises. 14. They stand for the intonation and recitation of the Creed, genuflect slowly with the Celebrant at the words Et incarnatus est, etc., and sit when the Celebrant has sat. They uncover and bow their heads (kneel and bow, if standing) when the words Et incarnatus est are sung.72 They _ % "C.E. II, xxxi, 4 (cf. S.R.C. 3029’). " See p. 566. ” Should the Celebrant go to sit for the singing of the Kyrie they do not sit until he has sat down. * Sec p. 564. ’’They uncover when the Deacon and Subdeacon bow to them before going to the place where the Gospel is sung. ” See p. 564. ”See p. 563. CHOIR CEREMONIES AT HIGH MASS 569 rise just before the Celebrant rises ; they bow to him when he salutes them, and remain standing until he has sung Oremus and then sit. The Oflertor y 15. They rise when the Deacon genuflects before coming to incense the clergy. Just before being incensed each one bows to the next one who is to be incensed, and to the Deacon before and after he incenses him. When each order of the clergy has been incensed those of that order may sit.73 All may sit if there is an interval between the end of the incensation of the choir and the conclusion of the Secrets. 16. When the Celebrant sings Per omnia saecula saeculorum, all rise. They bow at Gratias agamus. They recite the Sanctus, bowed. After mak­ ing the sign of the cross at Benedictus, they kneel. The Consecration 17. When the Celebrant bows for the words of consecration all bow and remain bowed71 until the Elevation of the chalice is over, when they stand. 18. They recite Agnus Dei, bowed and striking the breast at each re­ sponse. Afterwards they receive and give the Pax.75 19. Those who are to communicate kneel for the singing of the Con­ fiteor;76 and after receiving It they remain kneeling until Dominus vobis­ cum before the Postcommunion prayers. Those who do not communicate kneel after the Celebrant has recited Indulgentiam77 and they remain kneeling until the ciborium has been replaced in the tabernacle and the door has been closed. 20. When Holy Communion is not given, all who are in choir sit im­ mediately after the consumption of the Precious Blood. The End oj Mass 21. Just before the Celebrant sings Dominus vobiscumf6 all rise and stand for the Postcommunion prayers. 22. All kneel and bow for the Blessing and make the sign of the cross. Prelates and Cathedral canons bow low and do not kneel. 23. All stand for the last Gospel, making the small sign of the cross at ” Sec p. 538. 14 They should, however, look up at the Sacred Host and Chalice when they are elevated; and it is in accordance with the mind of the Church to say the ejaculatory prayer “My Lord and my God” (see p. 563, n. 31). ’’See p. 541. ” C E. II, xxix, 3. ” S.R.C. 2209’. ’’The clergy should be standing when thus addressed by the Celebrant. 57O THE GENERAL CEREMONIES OF HIGH MASS the beginning, and genuflecting at El Verbum caro factum est, if these words occur. 24. On leaving their places in choir the clergy reverence to the altar,” and return in procession to the sacristy. There they form into two lines as before Mass and on the arrival of the Sacred Ministers they bow with them to the cross or principal image of the sacristy. They then bow to the Celebrant and retire. "There is no mutual bow; nor do (hey take holy water when leaving the church. PART ΠΙ THE RITE OF HIGH MASS CHAPTER VIII THE PREPARATIONS FOR HIGH MASS In Missa solemn» Missale apertum super Altare, Calix vero, et alia neces­ saria praeparentur in Credentia cooperta linteo, antequam Sacerdos veniat ad Altare.1 I. In the Sanctuary 1. The Caeremoniale2 supposes that the Blessed Sacrament is removed from the altar, if High Mass is to be celebrated at the altar where It is reserved, and that It is placed temporarily in a side chapel. This is the presumption even when the Celebrant is not a bishop. In practice, how­ ever, this is very often not feasible, and the rubrics of the Missal3 take for granted that the Blessed Sacrament is sometimes present. 2. When It is removed the conopaeum must be taken off the tabernacle and, if necessary, its door should be left slightly open to indicate clearly the absence of the Blessed Sacrament. 3. If It be present the conopaeum may always be white, but it is better to have it the colour of the Office of the day.4 4. The altar is ornamented according to the dignity of the feast which is being celebrated. The frontal will be of the colour of the day,5 or for a votive High Mass, of the colour of the Mass. Between the candlesticks reliquaries or images of the saints in the form of busts made of silver or other suitable material, may be placed,and, for great feasts, flowers may be used.7 They should, however, be used with great moderation and, ordinarily, four vases placed between the candlesticks will be sufficient. ’ R. II, 5. Ί. xii, 8. ’Eg., R. IV, 6. ‘SRC. 3O3510. In the case of a solemn votive Mass, it is more correct to have the conopaeum the colour of the Mass. ’R.G. xx; C.E. I, xii, 11. ‘ C.E. I, xii, 12. ’ Ibid. 573 574 THE RITE OF HIGH MASS 5. Six candles8 are lighted for High Mass on Sundays and on greater feasts ; four suffice on lesser days.” 6. The altar-cards are placed on the altar as for Low Mass. The Missal, open10 at the Introit of the Mass to be celebrated, is put on its stand at the Epistle corner. The Caeremonialc supposes all books used in solemn func­ tions to be covered with a silk cover of the colour of the Mass;11 some­ times the bookstand instead is covered with a veil of the proper colour. The Missal should be carefully marked beforehand.12 7. On the Epistle side, close to the altar (juxta altare)12 is placed the sedile or bench. This should be without arms. It may have a low back, over which the vestments are allowed to fall when the Sacred Ministers sit. The seat of the Celebrant must not be higher than that of the Deacon and Subdeacon ; and cushions must not be used except for a prelate who is celebrant. The use of separate chairs is expressly forbidden.14 The sedile is covered with a cloth covering of green (violet if the vestments be violet or black) or of the colour of the Mass. A small bench or stools may be placed in some convenient place, behind the sedile, for the servers. On the Credence Table 8. The chalice is prepared in the centre of the credence table. It is pre­ pared as for Low Mass (Vol. II, p. 316) and it has on top of it the burse containing the corporal.15 The table is covered with a linen cloth which hangs to the floor on all sides.1® 9. On the right-hand side are placed the bell and the Epistolary and Evangeliarium (see Glossary p. 723) marked at the Epistle and Gospel of the Mass. 10. The cruets, finger bowl, and towel are placed on the left-hand corner of the table. ’They should be plain white candles. Painted candles are reserved to the Pope. ’C.E. I. xii, 24. The rubrics do not suppose the presence of any other candles on the altar, except a seventh candle for a Pontifical Mass when celebrated by the Ordinary. The Caeremoniale speaks of candles placed "in alto loco, in frontispicio tribunae”— usually on the altar rail — especially if a Cardinal celebrates and the place is suitable for the purpose (I, xii, 20). If, then, on very great occasions other candles be lit, they should be placed away from the altar itself. 10 R. II, 5. ” I, xii, 15. ’’The commemorations, the Preface — the solemn or the ferial chant, according to the occasion — and, if necessary, the prayers for the putting in of incense and the incensation of the altar at the Offertory. ”R.G. xvii, 6; C.E. I, xii, 22; S.R.C. 3104 *. ’‘Regarding the form of the sedile there are many decrees of S R C ie 320, 743, 1320. 2135’, 2289’, 2621 *, 31044, 3804”, 4214 (cf. C.E. I. ix, i;\h 22; II. iii. 4; I.C. 5 25). ’ ’"Even if the Creed docs not occur in the Mass the corporal must not be spread on the altar before Mass (S.R.C. 4054’). ” R. II, 5; C.E. I, xii, 19. THE PREPARATIONS FOR HIGH MASS 575 11. If Holy Communion is to be given, a ciborium (unless there is one already in the tabernacle) is prepared and put behind the chalice. If the clergy17 are to receive Holy Communion, a communion cloth is placed on the credence table together with a book or card with the music of the Confiteor. 12. If the Asperges is to take place, the aspersory with the aspergil, and a book or card with the prayers are left on the credence table. 13. The objects prepared on the table are covered with the humeral veil18 which the Subdeacon will wear in the course of the Mass. Care must be taken to see that there is space at each corner of table for the acolytes' candles. 14. If it is customary to use a reading stand for the singing of the Epistle and Gospel, this is covered with a veil of the colour of the Mass.19 It is put in some convenient place on the Epistle side. II. In Sacristy 15. The vestments for the Celebrant, which are prepared as for Low Mass (Vol. II, p. 312), are laid on the centre of the vesting bench in the sacristy. To the right of them, on the same bench,20 are made ready those for the Deacon, i.e., the dalmatic, stole, maniple, cincture, alb, and amice; to the left the vestments for the Subdeacon, i.e., the tunicle,21 maniple, cincture, alb, and amice. 16. When the Asperges is to take place, a cope will be prepared for the Celebrant in place of the chasuble. In this case the chasuble and the maniples of all three Sacred Ministers are placed on the sedile. 17. In greater churches during Advent and Lent,22 if the Mass be of the day, the Deacon and Subdeacon use folded chasubles (see p. 647). 18. Usually the Sacred Ministers bring their birettas with them; if they do not, a biretta must be left ready for each of them. 19. In the sacristy are prepared the two candles for the acolytes, the torches,23 the thurible and incense boat,2* and a supply of burning char­ coal and a tongs. the ” If there are priests (or deacons) to communicate, stoics of the colour of the Mass, or white (S.R.C. 3499’), must also be at hand. “Some authors suggest, for greater convenience, placing the burse on top of the chalice outside the humeral veil. The Caeremoniale (I, xii, 19) says, however, "eaque omnia (the things on the credence) cooperientur velo pulchriori.” “C.E. I, xii, 18. * S.R.C. 2703. a When the dalmatic and tunicle are correctly made, the tunicle is the shorter and less ornate, and its sleeves are somewhat narrower and longer than those of the dalmatic (C.E. I, x, 1). "This is a general rule, there arc exceptions (see R R xix, 6 and p. 647). aR. VIII, 8; C.E. I, xii, 20. :‘Or this may be left on the credence table. 576 THE RITE OF HIGH MASS 20. If the Asperges is to take place, the aspersory with the aspergil is prepared, unless it had been left on the credence table. 21. Surplices are laid ready for the M.C., the thurifer, the acolytes, and torchbearers. III. The Vesting Sacred Ministers 1. In good time before High Mass, the acolytes, in slippers, cassock, and surplice, light the candles at the High Altar and their own candles in the sacristy. If only one acolyte lights the altar candles, he begins25 on the Epistle side with the candle nearest the cross. Having lighted the candles on that side, he bows at the centre (or genuflects) and lights those on the Gospel side, beginning with the one nearest the cross.20 The acolytes assist the Deacon and Subdeacon to vest. 2. The thurifer sees that the charcoal is lighted and the thurible ready27 and that the incense boat is at hand (if he is not to carry the aspersory), unless the boat has been left on the credence table. 3. The M.C., in cassock and surplice, sees that everything is in order for the Mass. Should the Celebrant desire it he will bring him the Missal, that he may look over what he has to sing. The M.C. should oversee the vesting of the Sacred Ministers, with special attention to their albs (cf. Vol. II, p. 320). 4. The Subdeacon28 looks over the Epistle (and other lessons that he may have to chant) and sees that the chalice is correctly prepared. While he washes his hands he says the prayer Da, Domine, virtutem. In vesting, he puts on the amice, alb, and cincture in the way that is prescribed for the Celebrant at Low Mass (see Vol. II, pp. 318 sqq.). After passing the tunicle over his head, he inserts first the right arm and then the left, and ties the strings. He does not put on the maniple20 until he has assisted the Celebrant to vest. 5. The Deacon looks over any text that he has to sing, and the chant of the Gospel, of Ite, Missa est (or Benedicamus Domino)—according to the music of the Ordinary of the Mass that is to be followed that day. He should know by heart the prayer Munda cor meum, and 0Perimus tibi. He washes his hands, while reciting the prayer Da, Domine, virtutem, and is assisted in vesting by the first acolyte. He puts on the amice, alb, and cincture in the same manner as the Celebrant does when vesting for of the “ After bowing to the Altar Cross, or genuflecting if the Blessed Sacrament is present. * S.R.C. 4198 .* r There should be a good quantity of well-lit charcoal in it. “The Caeremoniale devotes a special chapter to the duties of the Subdeacon (a canon) and another to those of the Deacon (a canon) at Pontifical Mass (C.E. I, x & ix). * Cf. CE. I, x, 2 and II, viii, 23. Nor the folded chasuble when it is used. THE PREPARATIONS FOR HIGH MASS 577 Low Mass (see Vol. II, pp. 318 sqq.). He kisses the cross on the stole and places it on his left shoulder, bringing it across his chest and back, and fastening the ends (the right laid over the left) with the loose end of the cincture under his right arm.30 He passes the left end of the cincture through the part that is tied around his waist. He then puts the dalmatic on over his head. He inserts first the right arm and then the left, and ties the strings. He does not put on the maniple,31 until he has assisted the Celebrant to vest.32 6. The Celebrant should look over the chant of the prayers and the Preface and the intonation of the Gloria in excelsis and Creed (if these occur) according to the Ordinary that is to be sung. He then washes his hands, and vests33 with the aid of Deacon and Subdeacon.34 The Deacon, after kissing the cross in its centre, presents the amice; both the Deacon and Subdeacon assist the Celebrant in putting on the alb and cincture: the Subdeacon presents the maniple, after kissing the cross in the centre of it; the Deacon hands the stole, likewise after kissing the cross, and places his hand on the back part of it to keep it in place at the base of the Celebrant’s neck, while the Celebrant puts on the chasuble (which should cover the stole). 7. When the Celebrant is vested the Deacon and Subdeacon put on their maniples (and the folded chasubles, when they are used) and take their birettas. 8. If the Asperges is to take place, the Celebrant puts on a cope instead of the chasuble, and neither he nor the Deacon nor Subdeacon wears the maniple. This is put on at the sedile after the Asperges. 9. The putting of incense into the thurible before leaving the sacristy is no part of the rite of an ordinary High Mass. It belongs to the rite of a Pontifical Mass when there is a solemn procession to the altar.35 Where the usage has become a custom “praeter rubricas” it may be retained. The Celebrant, assisted by the Deacon, then puts in and blesses the incense in the ordinary way.30 "C.E. I, ix, i. ” Cf. C.E. I, ix, 1 and Π, viii, 23. Nor the folded chasuble when it is used. "While the vesting prayers arc prescribed for the Celebrant only, it is proper that the Deacon and Subdeacon should say them also when putting on each vestment for which they are appointed. For the tuniclc the Subdeacon, for the dalmatic the Deacon, may use the prayer used by a bishop when he puts on these vestments. These prayers are found at the beginning of the Missal after the prayers of preparation for Mass. “As for Low Mass. See Vol. Π, p. 318 sqq. “S.R.C. 3866’ (unless, when the Deacon and Subdeacon are canons, there is a contrary custom). “C.E. II, viii, 23 and 25; S.R.C. 2776 *. "See pp. 526, 527. CHAPTER IX THE BEGINNING OF HIGH MASS I. The Procession Altar Ipse autem procedit cum Diacono et Subdiacono, qui capite cooperto simul cum eo tenent manus junctas ante pectus; Acolythi vero ante eos deferunt candelabra cum candelis accensis, quae deinde collocantur super Credentia: et cum pervenerit ante infimum gradum Altaris, ibi medius inter Diaconum a dexteris, et Subdiaconum a sinistris, antequam ascendat ad Altare, facit cum ipsis (ut infra) Confessionem? to the 1. On a signal from the M.C. the thurifer takes the thurible2 and incense boat. He carries the former, open, in his right hand, and the boat in his left, held on his breast.3 The acolytes get their candles. The first acolyte walks at the right of the second and holds his candlestick with his right hand at the knob and his left under the foot; the second acolyte holds the knob with his left hand and places his right under the foot of the candlestick? Both must see that they hold the candles exactly upright, and at the same height. The rubrics do not mention a cross­ bearer in this procession/· but if it is customary to have one, the custom may be retained. The cross-bearer, in cassock and surplice, walks between the acolytes. He carries the cross, with his right hand above his left, so that the figure of the Crucified faces forward;0 he neither genuflects nor bows while carrying the cross. The two acolytes, with the cross-bearer, if there is one, take their places behind the Sacred Ministers for the reverence to the image of the sacristy. The thurifer stands behind them, ready to lead the procession? He may stand between the acolytes if there is no cross-bearer, or he may stand to the right or left of them if ’ R. II, S. ’Unless this is prepared near the altar, or unless there is the Asperges, when the thurifer may carry the aspersory and aspcrgil. ’ Sec p. 523. 4 C.E. I, xi, 8. The acolytes should take particular care to hold their candles erect at all times. “C.E. (I, xv, 8; II, viii, 24) speaks only of the cross of the Cathedral Chapter or of an Archbishop carried by a Subdeacon vested in tunicle, in the procession for Pontifical Mass. The Roman Ritual directs a cross to be carried in the great public processions of the liturgical year (IX, i, 5). 4 During the Mass the cross is placed in a stand or against the wall near the credence table. , TS· ’ Cf. C.E. I, xv, 8. 578 THE BEGINNING OF HIGH MASS 579 the position of the entrance to the church should require this position. If there are torchbearers, they line up by two’s before the acolytes. 2. When directed by the M.C. the Sacred Ministers descend from the platform of the vesting bench and stand in a line, with the Deacon to the right, the Subdeacon to the left of the Celebrant. Uncovered, they face the crucifix or the chief image of the sacristy. 3. On a signal from the M.C. the Celebrant bows his head and all the others make a moderate bow8 to the image of the sacristy. Then the Deacon and Subdeacon bow their heads to the Celebrant and all three put on their birettas. In the procession the Subdeacon walks first, then the Deacon, and finally the Celebrant. 4. Should the Celebrant be in cope, the Deacon and Subdeacon walk beside him holding the edges of the cope, turning in the orphreys, so that they, and not the lining, are visible. If the Sacred Ministers are obliged to turn around to leave the sacristy, they should swing around in line so that the Deacon and Subdeacon retain their proper places. 5. The thurifer leads the procession towards the sanctuary walking at a moderate pace. The acolytes, if obliged to turn around, turn in such a way as to keep their correct places. The torchbearers, with hands joined, turn towards each other, and walk in pairs. 6. The clergy walk two by two behind the acolytes and torchbearers, those of lower rank coming first. If the clergy be very numerous the Sacred Ministers may remain at the vesting bench and make their bow and join the procession when the M.C. gives the signal. This will be given when most of the clergy have already left the sacristy. 7. The place of the M.C. in the procession is not fixed.9 He may, if necessary, go in front to open gates or clear a way. Usually, however, he precedes the Subdeacon, or he may walk at the left of the Celebrant and a little before him. 8. At the door of the sacristy (or at the entrance to the church) the torchbearers and clergy may take holy water, the one nearer the stoup handing the water to his companion. The M.C. passes the holy water (if convenient10) to the Subdeacon and Deacon, who uncover. The Deacon, turning by his right, passes it to the Celebrant who also un­ covers. All three then make the sign of the cross and put on their birettas again. If the Asperges is to take place, holy water is not taken by anyone. 9. If on the way to the altar it is necessary to make a special reverence, the thurifer and acolytes line up before the altar where it is to be made, and beside them or in front of them, the Celebrant between the Deacon ‘Sec Vol. II, I). 304. 10 S.R.C. 2514 *. ’Cf. C.E. II. iii, 1 and SRC. 257S’. 580 THE RITE OF HIGH MASS (on his right) and the Subdeacon, will stand and uncover.11 (i) If the Blessed Sacrament be exposed, or Holy Communion is being distributed,or the Elevation of a Mass is taking place, or Benediction is being given, all make a double genuflection,12 except the cross-bearer and acolytes, who genuflect on one knee only. In the first two cases they then rise at once and proceed on their way; in the other two instances they remain kneel­ ing until the chalice or monstrance has been replaced on the altar, (ii) If they pass before an altar where the Blessed Sacrament is in the tabernacle or where a relic of the Passion (e.g., a relic of the True Cross1·1) is ex­ posed for veneration, all make a simple genuflection, (iii) Should they pass before the High Altar, or before an altar where an important relic of a saint or an image is being specially venerated on occasion (eg., on the feast day of the saint), the Celebrant bows his head while all others make a moderate bow.14 10. If the altar is approached from behind, and the sanctuary may be entered from either side, the procession goes out by the Gospel side and returns, after Mass, by the Epistle side.15 The Arrival in the Sanctuary 11. Ij the clergy are already in choir before the arrival of the proces­ sion, immediately on entering the choir the thurifer passes to the right, the acolytes separate, the first going to the right after the thurifer, the second to the left. The M.C. passes to the left, followed by the Sub­ deacon. The Deacon goes to the right and the Celebrant stands in the middle. All stand in a line just within the entrance to the choir. When the Subdeacon reaches his place he hands his biretta to the M.C. When the Celebrant arrives the Deacon takes his biretta — kissing both the hand and the biretta. Meanwhile the M.C. passes behind the Celebrant and on arriving at the right of the Deacon, he takes from him both his own and the Celebrant’s birettas. 12. At a signal from the M.C. all bow to the clergy in choir, first to the side of greater dignity, which is, ordinarily, the Gospel side.10 After bowing to the other side, all proceed in a line to the foot of the altar. There, when directed by the M.C., they reverence to the altar. The Celebrant bows low when the Blessed Sacrament is not present,” and genuflects in piano when It is. In either case,18 however, all the others ” In the case of Exposition, on the signal of the M.C. they uncover when they come within sight of the Blessed Sacrament. 11 See Vol. II, p. 295. ’’S.R.C. 3029”. "SRC. 2390’, 3201’. “See p. 537. ” See Vol. II, pp. 306, 323. ” R. II, 2. “Sec pp. 512, 514. But if the Deacon and Subdeacon arc canons they bow low only, if the Blessed Sacrament is not there. THE BEGINNING OF HIGH MASS 581 enuflect in piano. Then the Celebrant begins the Mass.16 The second acolyte goes across the sanctuary, without any further genuflection, to join the first acolyte, and both follow the thurifer towards the credence table. They place their candlesticks — one at each corner at the back — on the table,20 and kneel before it for the preparatory prayers (until the Celebrant ascends the altar). The thurifer may remain standing either between the acolytes at the credence table, or close to the steps at the Epistle side, facing the Gospel corner.21 The M.C. puts the birettas on the sedile, each at the place where its owner will sit, and then kneels a little behind and to the right of the Deacon for the preparatory prayers. 13. // the clergy come in the procession to the altar, the thurifer and acolytes on arrival in the sanctuary, go to the foot of the altar and genuflect. The thurifer may then go directly to his place near the credence table, or he may stand at the foot of the steps at the Epistle side, or he may wait beside the first acolyte until the Celebrant arrives at the foot of the altar.22 The acolytes separate and go to stand at each corner of the altar in front, where they face one another until the Sacred Ministers reach the foot of the altar. They then turn to face the altar and genuflect when the Ministers make their reverence.23 14. The clergy genuflect in pairs, bow to each other and go to their places. Prelates and canons, however, do not genuflect when the Blessed Sacrament is not present but bow low. The M.G., Subdeacon, Deacon, and Celebrant form a line on entering the choir and, without any bow to the clergy, go at once to the foot of the altar, and make the proper reverence. The M.C. may take the birettas either at the entrance to the choir, or on reaching the foot of the altar. 15. Ij there are no clergy in the procession, on arrival in the sanctuary the thurifer, followed by the first acolyte, goes directly to the Epistle corner. The second acolyte, followed by the Subdeacon, goes to the Gospel corner. The M.C., followed by the Deacon, goes to the side of the first acolyte; and the Celebrant comes to the middle. The Deacon, with the usual ceremonial kisses, takes the Celebrant’s biretta and passes it to the M.C. to whom he had previous!}' given his own. The Subdeacon may place his biretta on the altar steps. At a signal from the M.C. all make the proper reverence and the Celebrant begins Mass (unless the Asperges is to take place24). The acolytes and thurifer go to their places ”11 the Asperges is to take place, see p. 501. MR. II, 5. 11 Such details arc not authoritatively fixed. Each M.C. is free to arrange them as he thinks best. It is a question oi practical convenience. “If he is carrying the aspersory, he must wait at the Epistle corner in front, and in this case he is at the left of the first acolyte. Cf. C.E. II, iii, 2. Seep. 501. THE RITE OF HIGH MASS 582 (as described above) and the M.C. takes the Subdeacon’s biretta and puts it on the sedile. 16. Should the sanctuary space be limited the acolytes with the thurifer between them may line up behind the Sacred Ministers to genuflect. 17. If the procession enters from either the Gospel or Epistle side of the altar the acolyte and Sacred Ministers on that side will step back to allow others to pass to their place, and will bow to the Celebrant as he passes. In such a case the bows to the clergy may be made first on the side where the procession enters, and to the other side when the procession has somewhat advanced on the way to the foot of the altar. But if the Sacred Ministers enter close to the altar, as they do when they come directly from behind it, they may first make a reverence to the altar, and then, turning partly to each side of the choir they salute it, beginning with the side of greater dignity.25 II. The Preparatory Prayers 1. The Deacon and Subdeacon make the sign of the cross with the Celebrant20 and answer the verses of the psalm in the medium (or subdued) voice. They bow their head at Gloria Patri and make the sign of the cross together at Adjutorium. When the Celebrant bows at the Confiteor they stand erect. 2. At the words vobis, fratres and vos, fratres the Celebrant — remain­ ing deeply bowed — turns a little27 first to the Deacon and then to the Subdeacon.28 He remains bowed while they bow moderately towards him and say Misereatur tui, etc. After answering Amen, he stands erect. 3. The Deacon and Subdeacon, deeply bowed, recite the Confiteor, turning to the Celebrant at tibi, Pater and te, Pater29 and striking their breasts10 three times at mea culpa. They remain bowed down while the Celebrant says Misereatur vestri, etc., during which he bows first towards the Deacon and then towards the Subdeacon.11 Having answered Amen the Deacon and Subdeacon stand erect, and make the sign of the cross with the Celebrant at Indulgentiam. All three bow moderately for Deus, tu conversus, etc., up to and including Oremus. “ Cf. C.E. II, xxx, 1. * When once the Celebrant has made the sign of the cross neither he nor the Ministers arc to pay any attention to what happens (even to the Elevation) at another altar (R. Ill, 4). r' Without moving his feet. ’CE. II, viii, 31. "C.E. I, ix, 1. “This is done with the open palm of the right hand. The left hand is held flat under the breast. ”Cf. CE. II, viii, 31. THE BEGINNING OF HIGH MASS 583 4. During the preparatory prayers the M.C. kneels in piano at the right of the Deacon (some rubricians say he kneels on the lowest step at the Epistle side, facing the Gospel side) and makes the responses, bows, and signs of the cross, with the Deacon and Subdeacon. If near enough to the altar the acolytes also make the responses; if they are too far away they recite the prayers to one another. 5. If the thurifer did not carry the thurible in the procession to the altar, he gets it and the incense boat during the preparatory prayers. Ill, Incensation Altar 1. Having said Or emus the Celebrant, Deacon, and Subdeacon go up to the altar together 2 beginning the ascent with the right foot. The Celebrant recites the prayers Aufer a nobis, and Oramus, and kisses the altar. The Deacon and Subdeacon do not genuflect?3 2. After Oremus the M.C. and acolytes rise. The M.C. may go to the Epistle side where he stands at the foot of the steps ready to move the Missal for the incensation, or he may follow the Sacred Ministers up, and from a distance/1 standing on one of the steps, supervise the putting in of the incense, ready to intervene with a direction if necessary. 3. As the Sacred Ministers ascend the altar in front, the thurifer goes up from the Epistle side, and — when the Celebrant has kissed the altar — the thurifer hands the incense boat to the Deacon. Incense is put in and blessed as described on pages 526. 527. Meanwhile the Subdeacon re­ mains in his place at the left of the Celebrant, and turned somewhat towards him. 4. When incense has been put in and blessed, the thurifer steps aside and closes and fastens the thurible. He receives back the boat in his left hand, and with his right, he hands the thurible to the Deacon as explained on page 525. He then descends on the Epistle side, puts aside the boat, and stands with joined hands, facing the Gospel side. 5. The Deacon hands the thurible to the Celebrant who incenses the cross and the altar, as described on pages 532-535. The Deacon and Sub­ deacon assist him,35 the Deacon supporting him with his left hand held under the Celebrant’s right arm,3*’ and the Subdeacon with his right — I I· of the — ’’Nearly all authors direct the Deacon and Subdeacon to lift the Celebrant’s alb when he begins to ascend. The rubrics say nothing of this; indeed, instead of being a help, it is more likely to be a hindrance. ”Cf. S.R.C. 4027. ’’The rubrics do not mention the M.C. in connection with the incensation of the altar. It is explicitly stated that the thurifer hands the boat to the Deacon (C E. I, xxiii, 1 ; II, viii. 34) and that the Deacon, when incense has been put in, hands it back to him (C.E. I, ix, 1). “R. IV, 7; C.E. I, xxiii, 11. * C.E. I, ix, 1, 5. 584 THE RITE OF HIGH MASS hand under the Celebrant’s left arm.37 If the Celebrant’s chasuble extends to the wrists, the Deacon may raise it a little on the right arm if it hinders the Celebrant. The Deacon and Subdeacon genuflect each time that the Celebrant bows low or genuflects. 6. While the Celebrant is incensing the Cross the M.C. or the thurifer takes the Missal-stand,38 and turning to the right, goes down to the floor at the Epistle side. He stands there facing the Gospel corner, while the table of the altar is being incensed on the Epistle side. When the Cele­ brant has gone to incense the table on the Gospel side, the Missal-stand is replaced at the Epistle corner, parallel to the edge of the altar. 7. When the Celebrant has finished the incensation of the altar, the Deacon steps down for greater convenience to the step below the foot­ pace at the Epistle corner and receives the thurible from him. With his right hand he takes the chains close to the bowl, just above where the Celebrant’s right hand has hold of them ; he kisses the Celebrant’s right hand. He then takes the top of the chains in his left hand and grasping the disk he kisses it as he receives it.30 8. The Deacon and Subdeacon descend together to the foot of the steps on the Epistle side. They turn towards one another and face the Celebrant, who stands, Avith joined hands, facing due south (i.e., with his left side to the altar). The M.C. stands behind the Deacon and Sub­ deacon, and the thurifer to the right of the Deacon but a little behind him. 9. The Deacon and Subdeacon, and the M.C. and thurifer behind them, bow to the Celebrant,40 who makes a slight bow in return. The Deacon incenses him, ordinarily with three double swings (see p. 531) and all bow once more. The Deacon gives the thurible to the thurifer who places it aside open near the credence table. Or he may take it to the sacristy, in which case he genuflects before his departure and again ” Cf. C.E. I, x, 2. Nearly all rubricians are silent about this aid to the Celebrant of which C.E. speaks, but direct the Deacon and Subdeacon to raise the chasuble. There is not a word about this in the rubrics — but there arc explicit directions about aiding the Celebrant by supporting his arms (cf. also C.E. I, viii, 2). The C.E. (I, ix, S) docs direct the Deacon to raise the sleeve of the Bishop’s dalmatic at the incensation of the oblata and at other times, but there is no mention of the chasuble, except at the Elevation. Raising the chasuble, as it is commonly made nowadays, is not only meaningless but unsightly and unbecoming as well. Naturally, if the Celebrant were wearing a chasuble of such ample proportions that it impeded the free movement of his right arm, it would be part of the assistance which the Deacon is directed to give him, to raise the chasuble on the Celebrant’s right arm (cf. C.E. I, ix, S). * It is not necessary to close the Missal. “He is then holding the thurible in the correct way for the incensation of the Celebrant. ‘'Some rubricians say a deep bow (probably because of the direction to the Deacon in C. E. I, ix, 1 — but this rubric regards a bishop-celebrant), but the majority direct the Deacon and Subdeacon to bow the head (deeply — cf. C.E. II, iii, 11). Putting in Incense THE BEGINNING OF HIGH MASS 585 on his return. He adds fresh charcoal to it if necessary.41 His place is between the acolytes at the credence table. IV. The Introit Deinde Celebrans, Diacono a dexteris ejus, Subdiacono a dexteris Diaconi stantibus in cornu Epistolae, legit Introitum et Kyrie, eleison.42 1. After being incensed the Celebrant turns to the Missal. The Deacon goes up and stands on the right of the Celebrant,43 on the step below the footpace. The Subdeacon with his hands joined stands on the right of the Deacon either in piano, or on one of the steps, if they be many. He should be near enough to hear the Celebrant, who reads in a subdued voice because of the singing. When the Deacon and Subdeacon are in their places the Celebrant, signing himself, begins the Introit in the medium voice." The Deacon and Subdeacon make the sign of the cross with him, and bow their heads towards the cross or book as often as the Celebrant does.45 When he has finished the Introit, the Celebrant, still at the Epistle corner, says Kyrie, eleison™ and the Deacon and Sub­ deacon reply. 2. The M.C., after the incensation of the Celebrant, goes to the top step and stands by the Missal to aid the Celebrant. He points out the Introit with his right hand fully opened and the palm turned towards the Celebrant. He bows when the Celebrant bows and he may answer the Kyrie, cloison with the Deacon and Subdeacon. When the Celebrant begins this the M.C. signals by bowing to the clergy in choir to recite the prayer. 3. When the singing of the Kyrie is protracted, the Sacred Ministers may go to the sedilia and sit.17 As they leave the altar from the corner, and not from the centre, they make no reverence, but, conducted by the M.C., they go per breviorem to the sedilia, as described on page 515. On their return, per longiorem (p. 516), they make due reverence to the choir and to the altar, after which the Celebrant goes up to the middle, the Deacon stands behind him on the first step and the Subdeacon be­ hind the Deacon,4® on the floor, or on a step when there are more than three. The M.C. goes to the Epistle corner, where he stands on the highest step beside the altar until the Gloria in Excelsis has been intoned. " It is important to keep a sufficient supply of well-lit charcoal in the thurible. 42 R. IV, 7. 41 Authors say that the Celebrant, Deacon, and Subdeacon arc to stand in a kind of semicircle. The Subdeacon should turn partly towards the book. 44Seep. 511. “S.R.C. 4057s. 44 It is becoming not to begin this until the choir has finished the singing of the Introit. 47 R.G. xvii, 6. “ R. IV, 7. CHAPTER X FROM THE GLORIA IN EXCELSIS TO THE GRADUAL I. Gloria Excelsis Cum vero intonat Hymnum Gloria in excelsis Deo, Diaconus et Subdiaconus, unus post alium, stant a tergo Celebrantis: postea ascendunt ad Altare, et hinc inde, Diaconus a dexteris, Subdiaconus a sinistris, cum Celebrante Hymnum submissa voce prosequuntur usque ad finem. Quod etiam servatur cum dicitur Credo; et cum dicitur Dominus vobiscum, Oratio, Praefatio, et Pater noster, Diaconus et Subdiaconus similiter stant unus post alterum a tergo Celebrantis? in 1. Towards the end of the singing of the second last Kyrie, eleison, the M.C. gives a sign to the Deacon and Subdeacon to take their places in a line behind the Celebrant, and they move around so that the three stand unus post alium. When the singing of the last Kyrie has been be­ gun the M.C. bows to the Celebrant as a sign to go to the middle of the altar. The Deacon and Subdeacon move with him and stand behind him, unus post alium. 2. After the singing of the Kyrie, the Celebrant,I. 2 with the same gesture of the hands as at Low Mass3 *intones the Gloria in excelsis. He should sing the correct intonation, as found in the Missal (or Gradual), accord­ ing to the Ordinary of the Mass which is being sung on the occasion. If he needs a book for this, the M.C. may place the Missal near him — open at the correct intonation — or hold a book or card for him? As the Celebrant sings Deo, he bows his head to the cross. 3. The Deacon and Subdeacon bow their heads with the Celebrant at the word Deo, and without any additional genuflection or bow, go up to the side of the Celebrant. The Deacon waits until the Subdeacon ascends to his side, and both arrive together beside the Celebrant, the Deacon at his right, the Subdeacon at his left.5 The Celebrant awaits ’R. IV, 7. : After receiving his note from the organist, if the chant is being accompanied. It is useful to play softly the opening notes of the intonation for the Celebrant. ’Vol. II, p. 511. ‘It is useful to have the intonations on the altar-cards which arc used for High Mass or printed on a special card for the use of the Celebrant and Deacon. • R. IV, 7. 586 GLORIA IN EXCELSIS TO THE GRADUAL 587 their arrival, and then all three together/ recite the hymn, beginning el in terra, in the subdued voice. They bow their heads at Adoramus te, Gratias agimus, at the Holy Name (twice), and at suscipe deprecationem nostram. At the concluding words they make the sign of the cross.7 4. If they are to sit, the Celebrant bows low,” or genuflects when the Blessed Sacrament is present, at the conclusion of the Gloria The Deacon and Subdeacon genuflect, and all three go to the sedile as described on page 19. They return per longiorem" and stands unus post alium at the altar for Dominus vobiscum.1" If, however, they do not sit. the Deacon and Subdeacon remain at the side of the Celebrant1 until the chant of the Gloria is almost ended. Then without any genuflection or bow, they resume their positions unus post alium behind the Celebrant for Dominus vobiscum. 5. The M.C. remains at the Epistle corner of the altar for the intona­ tion of the Gloria.12 He bows his head at Deo, and goes to stand at the right of, but somewhat behind, the Deacon for the recitation of the hymn. He also may recite it, and he bows and signs himself when the Sacred Ministers do so. If the Sacred Ministers do not go to the sedilia, the M.C. returns at the end of the recitation, to the Epistle corner and stands there on the highest step, facing the Celebrant. If they do go to sit the M.C. conducts them. During the singing of the Gloria he stands” at the right of the Deacon, a little before him so that he may be easily seen by all in choir, and bows to the Sacred Ministers when they are to uncover and bow. He then bows his head duringo the texts at which a bow is to be made, and afterwards signs to the Ministers to put on their birettas. Towards the conclusion of the Gloria he bows to the Deacon and Subdeacon to rise, then to the Celebrant, and conducts the Sacred Ministers back to the altar (see p. 516). He genuflects in piano, when they reverence to the altar, and then takes his place near the Missal, on the top step at the Epistle corner. 6. If, as the Sacred Ministers are about to go to the sedilia, a text is to be sung at which a bow should be made, the M.C. detains them at the altar where they make the bow. If, however, they are already on their way when the words are sung, they may stop and bow towards the altar. ‘S.R.C. 3248s. The Celebrant regulates the pace. ’S.R.C. 4057s. ‘See p. 512. eSce p. 516. ’"R. IV, 7; V, 5. » Or they may go behind him unus post alium, immediately after they have recited the Gloria. “Unless he has to present a book or card to the Celebrant. “Or he may sit (S.R.C 279, 350, 2071, 2578s·*), on a stool, not on the sedilia, to the right of the Deacon. 588 THE RITE OF HIGH MASS although they need not do so. Finally, if one of these texts is about to be sung as they reach the sedilia, they pause and bow towards the altar until the singing is finished, and then sit. 7. When the singing of the Gloria is finished, or, when the Gloria does not occur, immediately on reaching the middle of the altar from the Epistle corner, the Celebrant kisses the altar, turns to the congregation, opens and rejoins his hands as at Low Mass11 and sings Dominus vobiscum. He then goes to the Missal to sing the prayers, the Deacon and Subdeacon standing unus post alium behind him.15 II. The Prayers 1. The Celebrant sings the prayer or prayers in the festal or ferial tone,1'1 according to the occasion, and with the same gesture as at Low Mass.17 The M.C. assists him, pointing out the prayers and turning the pages, if necessary. The choir, not the Deacon and Subdeacon, replies at the conclusion of the prayers, singing Amen. When the prayers are fin­ ished the Celebrant lays his hands on the edge of the Missal, as at Low Mass18 and, in the subdued tone10 reads the Epistle, Gradual, etc., up to Munda cor meum, exclusively. Should words occur at which a genu­ flection is to be made neither he nor the Deacon genuflects when the words are read,20 but later when they are sung by the Subdeacon or by the choir.21 Then, if the words are brief, the Celebrant (and Deacon) genuflects where he is at the Missal, laying his hands on the altar; but if the passage is a long one {e.g., Adjuva nos in a Lenten Mass or Veni, Sancte Spiritus) he kneels on both knees22 on the edge of the footpace, while it is being sung. If there be a long Tract23 or a Sequence the Cele­ brant and Sacred Ministers may go to the sedilia and sit. In this case, when the Celebrant has read as far as Munda cor meum exclusively, they go directly to the sedilia, from the Epistle corner, without making any reverence. Should the Celebrant be still reading the Gradual or Tract when the Subdeacon arrives to receive the blessing after the chanting of the Epistle, he does not interrupt his reading, but finishes it and then imparts the blessing. i “ Sec Vol. II, p. 286. “ R. IV, 7. See p. 554. ” See Vol. II, p. 285. wSee Vol. II, p. 340. ” R. VI, 4. 50 Cf. S.R.C. 4057 *. ”Hc then interrupts his reading to genuflect. 'fll aCf. C.E. II, xviii, 16. aThc Celebrant recites the entire Tract himself, not alternately with the Deacon (S.R.C. 2956T). GLORIA IN EXCELSIS TO THE GRADLAL 589 2. The Deacon and Subdeacon, standing unus post alium behind the Celebrant during the prayers, bow their heads to the Cross as at Oremus and the Holy Name, or they bow straight before them when the Celebrant does at the mention of the name of our Lady or the saint whose feast is being celebrated. When Amen has been sung at the end of the last prayer, the Deacon goes to the Celebrant’s right, where he stands on the highest step, and assists him at the Missal. He answers Deo gratias at the conclusion of the Epistle. When the Celebrant finishes reading, the Deacon may return to his place behind him on the top step. III. The Epistle In Missa solemni Subdiaconus circa finem ultimae Orationis accipit am­ babus manibus librum Epistolarum, deferens illum supra pectus, et facta Altari genuflexione in medio, vadit ad partem Epistolae contra Altare, et cantat Epistolam, quam etiam Celebrans interim submissa voce legit, assistente sibi Diacono a dexteris, et item Graduale, Tractum, etc., usque ad Munda cor meum. Epistola cantata. Subdiaconus facit iterum genufle.xionem Altari in medio, ac redit ad Celebrantem, et genuflectens osculatur ejiis manum, et ab eo benedicitur, praeterquam in Missis Defunctorum.-’1 1. During the last prayer the M.G. takes the Epistolary (or Missal) from the credence table.25 He carries it with the opening towards his right, so that when he presents it to the Subdeacon, the opening will be turned to the latter’s left. Coming to the Subdeacon’s right, he bows to him and presents the book. The Subdeacon bows in return.-'’ and takes the book in both hands. He may hold it with both hands at the lower corners, with his thumbs behind the book, and his fingers in front: or he may hold the left corner and lay his right hand on the back of the Epistolary, and place the upper part against his breast.27 The M.G., after handing the book to the Subdeacon, passes behind him and stands at his left, but a little behind. If in the conclusion of the prayer the Holy Name occurs, both bow their heads towards the cross. Having done this, or in any case at the words in unitate, etc., if the Holy Name does not occur, the Subdeacon, with28 the M.G. still at his left, goes to the middle of ” R. VI, 4. 21 The rubrics do not state that the book is to be handed to the Subdeacon - “Accipit . . . librum Epistolarum” (R. VI, 4), “accipiens librum” (C.E. I. x. 2; II. viii, 40) are the words used. Hence there is nothing to prevent the Subdeacon himself from taking the book from the credence table. The common practice is, however, for the M.C. or an acolyte to present it to him. 7,1 One mutual bow is the more correct practice. A few rubricians prescribe a bow before and after, but the act of handing the Missal is much too brief for two bows. '•'“Deferens ilium supra pectus," says the rubric (R. \ I. 4) The majority of rubricians interpret this as meaning that the upper part of the book is rested on the Subdeacon’s breast; some, however, (e.g., Martinucci, Vavasscur) seem to direct the Subdeacon to hold the book before his breast, not, apparently, against it. ” C.E. I. x, 2; II. viii, 40. 590 THE RITE OF HIGH MASS the choir. There (in medio'-9) both genuflect to the altar, and if the clergy are in choir, they salute them. They bow first to the Gospel side and then to the Epistle side. Then they go and stand on the right side of the choir facing the altar.'10 Where it is customary, the older practice of sing­ ing the Epistle at an ambo may be retained or the book may be placed on a lectern,32 and the Subdeacon while chanting the Epistle will place his hands on the lower edges of the book as the Celebrant does at the altar. 2. The Epistle is sung in the tone appointed in the Roman Gradual. During it the Subdeacon and the M.C. at his side, genuflect or bow ac­ cording to the general rules, e.g., he bows his head if the name of the saint of the day should occur in the body of the Epistle, but not in the title.1 3. At the close of the Epistle, the M.C. and the Subdeacon go to the middle of the choir, salute the clergy (bowing first to the Gospel side), move forward towards the altar, genuflect, and go around to the Epistle corner of the altar. If the Celebrant has finished 3 R. VI, 4. Should the Subdeacon make the reverence to the altar at the foot of the steps he will genuflect on the lowest step; the M.C. genuflects in piano. ’'The rubric (R. VI, 4) says that the Subdeacon genuflects to the altar in medio, and then “vadit ad partem Epistolae contra Altare,” it does not say “in cornu Epistolae"; while the Caeremoniale (II, viii, 40) says that the Subdeacon sings the Epistle “a latere sinistro (i.e., looking from the altar) altaris.” Nearly all rubricians take for granted, or definitely state, that the Subdeacon, when he chants the Epistle, stands at the loot of the altar, on the Epistle side, where he had stood during the prayers. But («) originally the Epistle and Gospel were both sung away from the altar (and may still be where it is the custom, C.E. II. viii. 40; cf. I, xii, 18 and S.R.C. 9) at the ambones. The present rite keeps, as far as may' be. this tradition for the Gospel by directing that the Sacred Ministers and others go in procession to sing it at a distance from the altar. Why should not the rubrics in reference to the chanting of the Epistle be so interpreted as to maintain the tradition for that liturgical act also? They certainly do not state that the Epistle is to be sung at the foot of the altar, (b) The rubric directs the Subdeacon to genuflect in medio, which certainly does not necessarily mean at the foot of the altar steps, before and after singing the Epistle. Is not this exactly because the rubric supposes him to leave the immediate ambit of the altar and later to return? Why should he genuflect if he is to chant the Epistle at the foot of the steps, where he is already standing, and does not leave the altar? (c) The place to sing the Gospel is described (R \ I, 5) in similar terms, “ad locum Evangelii contra Altare versus populum,” and this is never interpreted as meaning at the foot of the altar steps on the Gospel side, (d) The Epistle is intended for the instruction of the entire assembly and it is desirable that it should be sung in a position where it can be heard by all without difficulty. Hence it would seem that it is more in keeping with the directions of the rubric, with ceremonial tradition and practical convenience, to sing the Epistle at a distance from the altar. Merati (in his commentary on Gavanti’s Thesaurus) writes “sistunt [the Subdeacon and M.C.] in loco aliquantulum distante a gradibus Altaris” (p. 185); while Vavasseur-Stercky (I, p. 626), though giving the common view that the Subdeacon stands where he stood for the prayers, add *· à une certaine distance des degrés.” Formerly the Epistle was sung bv a Lector and in the ordination of a Lector up to this dav, the Bishop bids him: “Dunt legts, sta tn alto loco ecclesiae ut ab omnibus audiaris et videaris ” ” C.E. II, viii, 40. ‘■'Covered with a veil the colour of the day. Cf. C.E. I. xii is ” Scc p. 557. 14 S.R.C. 3767a. Cf. Vol. II, p. 300. 7 GLORIA IN EXCELSIS TO THE GRADUAL 591 reading the Gradual, etc., the Subdeacon goes up and kneels 5 on the edge of the footpace.30 He tilts the top of the Epistolary forward a little so that the Celebrant may conveniently lay his hand on it. As he does so the Subdeacon kisses the hand, and then, with bowed head, receives the Celebrant’s blessing. The Subdeacon rises, turns a little towards his right, and hands the book to the M.C. with a bow. He then takes the Missal­ stand and descends the steps obliquely. He genuflects on the lowest step,'7 and transfers the Missal to the Gospel corner of the altar, placing it there at an angle, so that when the Celebrant faces it, he will be partly turned to the congregation.38 4. The Celebrant completes the reading of the Gradual, etc., joins his hands, and awaits the coming of the Subdeacon. When he arrives the Celebrant turns to him, places his left hand below his breast,0 and lays his right, palm downwards, on the top of the Epistolary. When the Sub­ deacon has kissed the hand, the Celebrant joins his hands for a moment." replaces the left under his breast and, saying nothing, he makes with his right the sign of the cross over the Subdeacon. The Celebrant turns to­ wards his left, and goes to the middle of the altar, where he bows low and recites Munda cor meum, etc. During this prayer he does not lay his hands on the altar, but keeps them joined/1 5. The M.C. accompanies the Subdeacon (on his left) to the Epistle corner of the altar, and stands in piano while the Subdeacon receives the blessing. He then goes up and receives the Epistolary from the Subdeacon. He bows as he does so and goes down to the foot of the altar near the credence table.42 6. The thurifer and acolytes stand43 at the credence table during the prayers, and may sit for the chanting of the Epistle and what follows. During the singing of the Epistle or Gradual the thurifer prepare the thurible for use at the Gospel. “S.R.C. 3491T. He only bows if he is a canon ministering in his own church. 54 S.R.C. 4O77‘. ” If there be more than three steps he need not descend to the foot to genuflect. “R. VI, 1. 58 Scc p. 527, note 55. “R. VII, 5. 41 R. VI. 2. ' 41 If a different book, an Evangeliarium, is to be used for the singing of the Gospel, he gets it from the credence table. 41 Except at the ferial Masses of Advent, Lent. Ember days, fasting vigils, or Masses for the dead, when they kneel (cf. p. 564). CHAPTER XI THE GOSPEL AN!) CREED Postea idem Subdiaconus accipit Missale Celebrantis, defert ad cornu Evangelii in Altri, et ibi ministrat Celebranti, qui in medio Altaris submissa voce dicto Munda cor meum, etc., et deinde lecto Evangelio, quod in fine non osculatur, delato etiam per Diaconum libro Evangeliorum ad Altare, imponit incensum in thuribulum. Postea Diaconus genuflexus ante Altare dicit: Munda cor meum, et accipiens librum Evangeliorum de Altari, petit benedictionem a Celebrante similiter genuflexus in superiori gradu Altaris; et osculata illius manu, praecedentibus Thuriferario, et duobus Acolythis cum candelabris accensis de Credentia sumptis, vadit cum Subdiacono a sinistris ad locum Evangelii contra Altare versus populum, ubi Subdiacono librum tenente medio inter duos Acolythos tenentes candelabra accensa, dicit: Dominus vobiscum, junctis manibus. Cum dicit: Sequentia, etc., signat librum in principio Evangelii, frontem, os et pectus: postea ter librum incensat, hoc est, in medio, a dexteris, et a sinistris, et prosequitur Evangelium, junctis manibus. Interim Celebrans post datam Diacono benedictionem retrahens se ad cornu Epistolae, ibi stat, junctis manibus. Et cum Diaconus dicit: Sequentia sancti Evangelii, Sacerdos etiam signat se: et cum nominatur JESUS, caput inclinat versus Altare. Finito Evangelio, Sacerdos osculatur librum a Subdiacono sibi delatum, dicens: Per Evangelica dicta, etc., et a Diacono ter incensatur? I. The Preparation Gospel 1. The Celebrant, bowed low at the middle of the altar, says in a low voice2 Munda cor nieum, etc.3 He then goes to the Missal and reads the Gospel as at Low Mass, except (a) it is said in the subdued voice, * (Z>) if words occur which require a genuflection, this is not made now but later when the words are sung by the Deacon,5 (c) the text of the Gospel is not kissed at the end of the recitation nor are the words Per Evangelica dicta said, for this will take place at the end of the chanting of the Gospel. The Subdeacon stands on the top step at the Gospel corner to assist the Celebrant. He answers the responses at the beginning and at for the ~’ R. VI, 5. 9 "Submissa voce” says the rubric (R. VI. 5). ’The rubric (R. VI. 5) docs not determine if Jube, Domine and Dominus sit in corde meo are to be said also. Vismara thinks that they should not be, but nearly all other rubricians assume that they are added. The rubric does not say that they arc to he omitted, while it does sav that the book is not to be kissed. 4 R.G. XVI, 3. 1 Cf. S.R.C. 4057’. 592 THE GOSPEL AND CREED 593 the end of the Gospel, and signs his forehead, lips, and breast, and bows, etc., when the Celebrant does.6 When the recitation of the Gospel is ended, the Celebrant goes to the middle of the altar, while the Sub­ deacon moves the Missal towards the middle7 and then stands at the Celebrant’s left, with hands joined, facing the altar. 2. Should a verse of some length, at which a genuflection is prescribed, occur in the singing of the Gradual or Tract the Celebrant, even though he may already have gone to the Gospel side, kneels, with the Deacon and Subdeacon at his sides, in the middle on the edge of the footpace. Afterwards the Celebrant and Subdeacon go to the Gospel corner and the Deacon to the credence table. 3. When the Celebrant goes to the Missal to read the Gospel the Deacon, still standing on the top step at the Epistle corner, faces the Missal and makes the small signs of the cross5 on his forehead, lips, and breast when the Celebrant does so. If the Holy Name occurs in the open­ ing words of the Gospel, as it usually does, the Deacon bows his head.9 Then turning by his right (z.e., towards the altar) he goes to the credence table.10 There the M.C. bows and presents to him the Evangeliarium. The Deacon bows in return, accepts the book, and holds it “ante pectus,”" not leaning against his breast, and held fairly high. He then turns towards the altar, and going to the front genuflects on the lowest step12 (unless he is a canon ministering in his own church, when he bows low). He goes up the front steps to the altar and lays the book, with the opening turned to his left, on the centre11 of the table. Then he steps 'S.R.C. 4057’. ' He should lift the stand, not push it along the altar cloth. ‘Sec Vol. II, p. 290. * Cf. S.R.C. 4057’. 10The rubric does not say that the book is presented to him, it says “sumpto libro Evangeliorum” (C.E. II, viii, 42) and so he may take it himself from the credence, or according to the common practice, he may receive it from the M.C.; but the rubric does say that on his way to the altar table with it he is to make the “due reverences” (C.E. I, ix, 2). These arc explained in II, viii, 42 (cf. I, ix, 3) as a reverence to the Bishop (in Pontifical Mass, naturally) and to the altar. Now if the rubric directs the Deacon to reverence to the altar at the middle, is it not because it supposes him to come to the middle from a place outside the immediate ambit of the altar? Hence it would seem that it is more correct for the Deacon to receive the book near the credence table, than at the foot of the steps on the Epistle side of the altar. ’’The rubrics of C.E. describe the Deacon (I, ix, 2; II, viii. 42, 44) as carrying the book to the altar and to the place of the Gospel “ante pectus,” in contrast to the Sub­ deacon, “supra pectus” (R. VI, 4), and it uses the same words to describe the way the Subdeacon is to hold the book during the singing of the Gospel (I, x, 3; II, viii, 44). In this latter case it is certainly not leaned against the Subdeacon’s breast. Merati notes this difference in the rubrics; and several modern rubricians, in consequence, direct the book to be carried as described in the text above. Many writers, however, assume that the Deacon carries it as the Subdeacon may (leaning against his breast). ”Cf. C.E. II, viii, 42. He docs not, it would seem, bow to the clergy on his way, since the rubric does not include this in the “due reverences” (see previous note). "Ordo Missae; C.E. I, ix, 2; II, viii, 42; S.R.C. 4077’. 594 THE RITE OF HIGH MASS back a little, and on the footpace,11 facing a little towards the Celebrant, awaits the end of the reading of the Gospel. The M.C. does not accom­ pany him. 4. The Celebrant goes to the middle of the altar, turns, and puts in and blesses1·'· a generous quantity1'1 of incense, and then turns back to the altar. The Deacon assists at the putting in of incense as he did at the Introit. The thurifer, keeping the thurible open, goes down by the steps at the Epistle side, and puts the incense boat on the credence table. At a signal from the M.C. he leads the acolytes, carrying their candles, to the middle, before the altar. 5. The Deacon turns by his left, goes down to the top step and kneels17 on the edge of the footpace, while, with joined hands, he silently recites Munda cor meum,™ The Subdeacon, turning by his right, goes down to the foot of the steps, where he stands a little towards the Gospel side. 6. Having recited the prayer, the Deacon rises, goes to the altar, takes the Evangeliarium with both hands — holding it erect as before. He turns by his left, and goes to kneel on the edge of the footpace10 where he had knelt to recite Munda cor meum. He asks for the blessing in an audible voice,20 saying Jube, domne, benedicere. He bows his head as he receives it, kisses the Celebrant's hand when he lays it on top of the book, rises, bows to the Celebrant, turns by his left, and goes to the foot of the steps, where he stands at the right of the Subdeacon. 7. When the Deacon kneels to receive the blessing the Celebrant turns towards him without, however, turning his back fully on the altar. With joined hands he says the prayer of blessing, Dominus sit in corde tuo, etc., as in Ordo Missae. While saying In nomine Patris, etc., he places his left hand under his breast,21 and with his right he makes the sign of the cross over the Deacon.22 He then lays his hand on the top of the book to be kissed by the Deacon. The Celebrant rejoins his hands and goes at “Some rubricians direct the Deacon to go and stand on the Celebrant’s left. The rubric gives no such direction and the majority of authorities say that he waits on the footpace near the centre. ’’See pp. 526, 527. ,e It will be needed to incense not only the book of the Gospels, but also the Celebrant at the end of the Gospel. " The rubrics do not direct him to bow also. If he be a canon, he bows low and does not genuflect (S.R.C. 3491’). ”C.E. I, ix, 2; II, viii, 42. ’’“Similiter genuflexus in superiori gradu Altaris” (R. VI, S). * “Intelligibili voce” (C.E. II, viii, 44). 11 See p. 527, note 55. ” It is the Celebrant, not the Deacon, who says Amen at the end of the form (Ordo Missae). 595 THE GOSPEL AND CREED once23 to the Epistle corner, where he stands facing the altar until the singing of the Gospel begins. 8. Meanwhile the M.C. and thurifer lead the acolytes carrying their candles to the middle, before the front steps of the altar, where they arrange themselves according to the usage of the church (see §9). 9. When the Deacon, Subdeacon, M.C., thurifer, and acolytes assemble at the foot of the altar before the singing of the Gospel the rubrics do not determine the positions which they occupy and so rubricians proposé one of the following formations: T-MC * A2-Ai MCSD Α2·Τ·Α1 + SD A2-A’ * T-MC A2-MCSDTAI The particular grouping adopted will depend on the size and shape of the space that is available and on the usage of the church. Formation I groups those taking part in the procession in the proper order of their rank (the highest being nearest the altar; the one higher in rank of each aR. vi, s. ♦ Or the M.C. may, momentarily, at the foot of the altar stand on the left of the thurifer, so that when they turn around later, he will find himself on the thurifer’s right (the correct place). 596 THE RITE OF HIGH MASS pair being on the right-hand side). The other arrangements are perhaps more convenient for forming the procession later. Obviously, Formation IV requires a wide sanctuary. 10. Towards the end of the Gradual, or Alleluia, or Tract, or Sequence, on a signal from the M.C. all genuflect — the Deacon and Subdeacon on the lowest step. If the clergy are in choir, all those who form the Gospel group turn somewhat to the right and on this occasion bow first to the Epistle side, because they are going to move off towards the Gospel side, then turning to the left they bow to the Gospel side and proceed on their way. II. The Place Gospel 11. To understand the ceremonies that follow and to perform them in the most accurate way, it is necessary to recall that formerly the Gospel was, and is even today in some places,2*· sung at an ambo placed near the people, away from the altar, often halfway down the church. Accordingly, there was a procession to this place before, and a procession back from it after the chanting of the Gospel. Hence, even where the ambo is no longer in use, and even where a large space is not available, to maintain the tradition, and in accordance with the rubrics25 which suppose a procession to a place at some distance, the Gospel ought to be sung at a distance2' ’ from the altar. Like the Epistle, it is intended for the instruction of the entire assembly. Consequently, the Deacon ad­ dresses the congregation, singing to them the liturgical greeting, Dominus vobiscum, which, invites their attention and cooperation.27 By singing the Gospel as near the congregation as possible, the people are not only instructed but they are also reminded of the active part which they are supposed to take in the great “action” of the Mass. 12. Rubric VI, 5, of the Missal says that the Deacon goes “ad locum Evangelii contra Altare versus populum.” Contra altare means in front of,2S not behind (where there might be another choir) nor at the sides of the altar. Versus populum at first sight suggests that the Deacon is to face the people, for whom the Gospel is primarily intended and to of the HC.E. II, viii, 45. " These have not been changed even though the ambo is no longer universally used. Thus, C.E. II, viii, 45 states: "procedunt ad Evangelium cantandum hoc ordine. . . . Cum pervenerit ad locum. . . .” And after the singing of the Gospel: "Diaconus ct alii cum debitis reverentiis eodem ordine revertuntur:" C.E. II, viii, 44, 47, direct a reverence to be made to the altar before departing and on returning. * Where lack of space in the sanctuary prevents this, there is no reason why the Gospel group should not, when possible, be formed outside the altar rails. :1 It is one of the few occasions when the Deacon may use this sacerdotal formula in the presence of a priest. ” Çf. C.E. II, ii, 6; iii, 6. THE GOSPEL AND CREED 597 whom he addresses himself at the beginning of the rite, as he did formerly from the ambo. The Caeremoniale, however, gives the correct interpreta­ tion of the rubric, for in II, viii, 44, it says “Subdiaconus . . . vertens renes non quidem altari, sed versus ipsam partem dexteram,2* quae pro Aquilone figuratur.” When the Subdeacon stands with his back to the north side30 of the church, the Deacon will face directly north, and thus will be partly facing the people; at the same time he will not turn his back, even partly, to either the altar or the Bishop if he is present at his throne, either to the right or left of the Deacon.31 13. When all have made due reverence to the altar and to the clergy, if present, the M.C. takes his place at the head of the procession and directs it to the place where the Gospel is sung.32 The thurifer follows 1 or, if customary, he may walk with the M.C. on his right. The acolytes follow, and last of all the Deacon with the Subdeacon on his left.34 On reaching the place where the Gospel is sung the M.C. and thurifer, standing some distance apart, take up their places facing directly north.· The acolytes pass either around the thurifer or between him and the M.C., turning around in such a way as to allow the first acolyte to retain his place at the right of the second, they separate and stand facing directly south, the first opposite the thurifer, the second opposite the M.C. The Subdeacon passes between the thurifer and M.C. and takes his place between the acolytes and a little in advance of them. The Deacon stands between the thurifer and M.C., but a little in front of them. The formation, therefore, is as shown on page 598: III. The Chanting Gospel 14. The Deacon opens the book and places it in the hands of the Subdeacon, who holds it30 open with both hands. He holds it at the bottom, and in such a way as not to prevent the Deacon from turning a page if necessary. The top is held before his face, at a height which will be convenient for the Deacon, according to his stature. The Subof the wThc Cacremoniale always refers to the Gospel side as the “right-hand side,” i.e., in reference to the arms of the crucifix on the altar, not to the congregation which is facing the altar. Aquilo, the north wind, is used by metonymy for the North. ’’’See note 35, infra. ” For the “Gospel group” may be placed either between the throne and the altar, or between the throne and the congregation. ** C.E. II, viii, 44. ” Ibid. “ R. VI, 5. When the Subdeacon turns around towards his left he must pass behind the Deacon, in order to arrive at his left side. “The rubrics suppose the church to be orientated, i.e., to have the altar at the east end, the main entrance at the west end. The Gospel or left-hand side of the church (facing the altar), then, is considered the northern side, whatever way it may in fact face “S.R.C. 2425 *, *. 4054 598 THE RITE OF HIGH MASS deacon should not rest the book against his forehead, but when feasible, it is well to hold it before his eyes, to prevent his staring at the Deacon. While holding the book the Subdeacon, with the acolytes at his side,: does not bow or genuflect but stands immovable,38 since, as Cacrfntoiiialr, I, x, 3, says, he represents the lectern. 15. If a lectern be used for the singing of the Gospel, the M.C. or an »p The Singing of the Gospel acolyte will arrange it beforehand on the north side of the sanctuary, at some distance from the altar. It should be covered with a silk cloth of the colour of the vestments,39 and on it is placed the book. During the singing the Subdeacon stands behind it and places his hands on the edges of the book as if he were holding it.40 ” C.E. I, xi, 8. "C.E. I, x, 3; II, viii, 46; R.G. XVII, 4. “C.E. I, xii, 18; II, viii, 45. S.R.C. 2454’, 4054’. THE GOSPEL AND CREED 599 16. If the Gospel be sung at an ambo, the Subdeacon stands at the right of the Deacon and ministers to him, hands him the thurible and turns the pages if necessary/1 17. With joined hands the Deacon sings Dominus vobiscum. The thurifer closes the thurible and hands it to the M.C. When the choir iias answered Et cum spiritu tuo, the Deacon places his left hand palm downwards on the left-hand page of the book/2 and with the front (soft part) of the thumb of his right hand, the fingers of which are extended and held together, he signs a small cross at the beginning of the *Gospel while he sings the word Sequentia or Initium, etc. Then, placing his left hand below his breast, he signs his forehead with the thumb of his right, singing sancti Εν angeli i ; while he signs his lips he says nothing, but while signing his breast, he sings secundum (e.g.) Marcum.44 He receives the thurible from the M.C.15 and incenses the book with three *double ' swings, bowing before and after. He first incenses in the middle, then to his left47 and finally to his right, and returns the thurible to the *M.C. " who passes it to the * thurifer. 9 During the singing of the Gospel the Deacon, the M.C., and thurifer follow the general rule about bows. 0 If a genuflection be necessary, the Deacon genuflects towards the Evangeliarium, the M.C. and thurifer towards the altar.51 18. When the Deacon begins to sing, the Celebrant, at the Epistle corner of the altar, turns partly towards him, but he does not turn his back on the altar. He makes the sign of the cross at Sequentia. He follows the general rule about bows at names52 that may occur in the Gospel, and he turns towards the altar53 and lays his hands on the table before making any genuflection that may be called for. IV. The End Gospel 19. The Deacon sings the Gospel according to one of the chants given in the Roman Gradual5* and keeps his hands joined all the time, even though the book be on a lectern. When he has finished, the Subdeacon of the 41 C.E. II, viii, 45. At the end of the Gospel sung at a lectern or on an ambo, the Deacon hands the book, opep, to the Subdeacon to carry to the Celebrant. 43 Ci. S.R.C. 2572". 44 S.R.C. 4057’. 43 R. VI, 5; C.E. I, ix, 2; II, viii, 46. 4T C.E. I, ix, 2; II, viii, 46. 44 Cf. Vol. II, p. 290. 45 C.E. II, viii, 46. . “The thurifer opens the thurible but docs not swing it, lest the incense needed for incensing the Celebrant be entirely burned, and in order that the Deacon may not be annoved by the fumes. “Vol. Π, pp. 299 sqq. “ R.G. XVII, 4. “At the Holy Name he bows his head towards the altar cross (R. VI, 5). 1 R.G. XVII, 4. 14 See p. 557. 600 THE RITE OF HIGH MASS lowers the open55 book, laying it against his left arm, and the Deacon points out to him the beginning of the pericope. He goes to the Cele­ brant,56 and out of respect for the Gospel text that he is carrying, he makes no reverence on the way, nor does he bow to the Celebrant when he reaches him.57 He presents the open book to the Celebrant, indicating with his right hand — fully open, palm upward — the beginning of the Gospel. The Celebrant takes the book with both hands and kisses the beginning of the text of the Gospel, while saying Per Evangelica dicta, etc.58 The Subdeacon again takes the book, closes it,50 bows to the Celebrant, steps aside to the right, genuflects towards the cross when the Deacon and the others genuflect at the foot of the altar (§ 20), descends by the side steps at the Epistle side where he remains for the incensation of the Celebrant, and then comes around to stand at the foot of the altar behind the Deacon. On his way, he gives the Evangeliarium to the M.C. with a bow. 20. When the Deacon has pointed out the beginning of the text to the Subdeacon, he moves aside a little to allow the Subdeacon to pass. The M.C. follows the Subdeacon; after him (or at his left) the thurifer, then the acolytes, and finally the Deacon.60 Arriving before the altar, the M.C. and thurifer stand a short distance away from the foot of the steps to allow space for the Deacon. The acolytes take their places behind them. The Deacon goes and stands at the middle, at the foot of the steps. When all are in their places they genuflect at a signal from the M.C. The Deacon genuflects on the lowest step. He takes the thurible from the thurifer and incenses the Celebrant with three double swings,01 he and the thurifer bowing before and after. He then hands back the thurible and without any further genuflection goes to the top step and takes his place behind the Celebrant for the intonation of the Creed. 21. The M.C. receives the Evangeliarium from the Subdeacon, genu­ flects with the thurifer and acolytes, and leads them to the credence table. The thurifer puts away his thurible and adds charcoal if required; M C.E. I, x, 4; II, viii, 46. z The Subdeacon should move off slowly to enable the Deacon and others to fall in behind him. " CJE. I, x, 4; II, viii, 46. “ R. VI, 5. Ordo Missae. “C.E. I, x, 4; II, viii, 46. "Those who take part in the singing of the Gospel should return to the altar in procession, even if the distance be short. "Diaconus et alii," says C E. II, viii 47 "eodem ordine revertuntur." The Deacon should incense the Celebrant from the foot of the altar —not from the place where the Gospel was sung, which is supposed, at least, to be at a distance from the altar. •‘See p. 531. THE GOSPEL AND CREED 601 the acolytes place their candlesticks on the credence table and stand before it ; the M.C. goes to the top of the steps on the Epistle side and signs to the Celebrant to intone the Creed, or to sing Dominus vobiscum, if there is no Creed. If the sermon is delivered at this point, he signals to the Sacred Ministers to reverence to the altar, and then leads them to the sedile. V. The Sermon 1. In the early Roman Liturgy the Homily followed the singing of the Gospel at Mass, and the rubrics62 suppose a sermon as a normal part of the rite of a solemn Mass. When a sermon is preached in Mass it is to be preached immediately after the Gospel.61 A funeral oration, however, or a sermon for an extraordinary occasion, such as the publication of a Jubilee, or on the occasion of some great public event, ought to be preached after Mass.04 The Ceremonial supposes the sermon to be on the Gospel of the day,00 but it may be on other subjects also.60 2. If the Celebrant himself preaches, he may do so either from the footpace, at the Gospel corner, or from the pulpit. If he preaches in the pulpit the M.C. leads him both in going and on his return.07 During the sermon the Deacon and Subdeacon sit at the sedile in their usual seats. At the end of the sermon they meet the Celebrant at the foot of the altar, genuflect on the lowest step when he bows low or genuflects, and take their positions unus post alium for the Creed or Dominus vobiscum. 3. If the preacher be other than the Celebrant,68 the latter after being incensed bows low at the middle of the altar.60 The Deacon and Sub" R. VI, 6; C.E. I, vii, 4; xxii; II, viii, 48. “ R. VI, 6. With the permission of the Ordinary the Celebrant of Mass may preach from the altar after his Communion, and before the Communion of the fa.thful (S R.C 3009', 3059’°, 3529). “C.E. I, xxii, 5, 6. “CE. I, xxii, 2. “Cf. C.J.C. 1345, 1347. “ Many rubricians direct the Celebrant to remove his chasuble and maniple if he goes to the pulpit. There is no rubric which orders this. When the Bishop preaches at Pontifical Mass, he docs so clad in the Mass vestments; if the Assistant Priest replaces him he is bidden to preach "sic paratus” (i.e., in his cope, C.E. I, vii, 4). When the Sub­ deacon goes to sing the Epistle, or the Deacon the Gospel at an ambo, they are not directed to remove even the maniple. From the standpoint of rubrics, therefore, there seems to be no reason why the Celebrant should remove his chasuble and maniple to perform an act which is part of the Liturgy. Practical considerations, on the other hand, such as the difficulty of passing up the usually narrow pulpit stairs, the wear and tear on vestments, or the preacher’s desire for greater freedom of movement, may make it desirable to remove the vestments, as some rubricians, e.g., Callcwacrt (p. 192) and Wapelhorst (p. 214) direct. “A special faculty, granted, ordinarily, by the Ordinary, cither permanently or on occasion, is needed in order lawfully to preach (C.J.C. 1328, 1337, 1341). “See Vol. II, p. 306. The Celebrant genuflects, of course, if the Blessed Sacrament is present. 602 THE RITE OF HIGH MASS deacon genuflect at his sides, and they go per breviorem, to the sedile. At the sedile the Sacred Ministers sit covered ; but they stand, un­ covered, if the Gospel is read before the sermon. They uncover for the opening prayer, if there be one, for the sign of the cross, and for the announcement of the preacher’s text if it be from the Sacred Scriptures. At mention of the Holy Name, the name “Mary,” and the name of the saint whose feast is being celebrated,70 they remove their birettas and rest them momentarily on the right knee. If the preacher salutes the Sacred Ministers, they may respond by raising their birettas.71 4. The preacher wears a surplice, unless he is a Regular who preaches in the habit of his Order. If customary, he may wear a stole,72 of the colour of the day.73 Prelates, and canons within their diocese,74 wear their usual choir dress.75 The preacher is not to seek the blessing76 except from the Bishop when he is present at the Mass. If, however, there is an established custom to do so even in the absence of the Bishop, he may follow the custom.77 In such a case, he will ask the bless­ ing of the Celebrant ajter the latter has been incensed. The preacher kneels and says “Jube, domne, benedicere.” The Celebrant uses the same response as when he blesses the Deacon, except that for Evangelium suum he substitutes the words verba sancta sua, and adds while making the sign of the cross, “In nomine Patris,” etc.78 In going to the pulpit the preacher genuflects before the altar. A prelate or a canon in his own church bows low if the Blessed Sacrament be not present. If he passes the Celebrant on his way he bows to him. 5. In the pulpit the preacher uncovers, makes the sign of the cross, kneels facing the altar and, where it is customary, recites the Angelical Salutation.71' After he has announced his text or read the Gospel he puts on his biretta.80 He uncovers and bows his head at the Holy Name, the name of Mary or that of the saint of the day, the first time any of these names occur. At the end of the sermon he may, if it be customary, bless the people, provided the Bishop or a higher prelate is not present. On returning from the pulpit the preacher makes the proper reverence to the altar, and bows to the Celebrant, if he is still at the sedile. "They do this the first time that any of these names is mentioned; afterwards it suffices to bow the head (covered) for the Holy Name and to bow the head slightly for the other names. 71 S.R.C. 1772s. "S.R.C. 3157e, 3764". " S.R.C. 2682", 3157 *, 31S5. "C.J.C. 409. ’ C E. I, xxii, 2; II, viii, 51. "Cf. C.E. II, xix, 7; S.R.C. 2162’, 2882, 2907’·’, 316Γ, 3434". "S.R.C. 3334’, 3535 *, *, 3855 and cf. 3831. " S.R.C. 3334 *. "CE. I, xxii, 3. * Ibid. «Μ Ο ο —' È Inccnsation of the Subdeacon A fter th e G o sp el (In c e n sa tio n o f C eleb ra n t) THE GOSPEL AND CREED 603 VI. The Creed Postea stans in medio Altaris versus ad Crucem, incipit, si dicendum sit, Credo, stantibus post eum Diacono et Subdiacono, deinde ad Altare acceden­ tibus et cum eo prosequentibus, ut dictum est ad Gloria in excelsis.6' 1. When the Deacon and Subdeacon are in their places beside him, the Celebrant intones82 the Creed, if it is to be sung, with the same gèsture as at Low Mass. The Deacon and Subdeacon bow their heads with the Celebrant at the word Deum, and then go to his sides to recite the Creed with him.83 All three bow their heads at the words Jesum Christum and simul adoratur and make a slow genuflection during the recitation of the words Et incarnatus est, etc. The Deacon and Subdeacon support the Celebrant by placing the hand which is nearer him under his elbow. They make the sign of the cross together at the concluding words of the Creed. 2. If they are to sit, the Celebrant bows low,84 or genuflects when the Blessed Sacrament is present. The Deacon and Subdeacon genuflect, and follow the M.C. per breviorem to the sedilia, where they sit? At the words Jesum Christum and simul adoratur, and during the singing of the entire passage from Et incarnatus est to Et Homo factus est,66 they un­ cover and bow their heads?7 3. If they do not sit, or if the choir should reach Et incarnatus est before they do so, the Deacon and Subdeacon remain in their places beside the Celebrant when the recitation of the Creed is finished?8 At the words descendit de caelis, at a signal from the M.C., the Celebrant and Subdeacon turn by their right, the Deacon by his left, and all three go to the top step and kneel at the edge of the footpace?0 During the singing of Et incarnatus est, they also bow their heads?0 They then return to the altar, where the Deacon genuflects01 and goes to get the corporal. When he returns with it, he again genuflects, and while he spreads it, the Celebrant and Subdeacon move aside a little. *’ R. VI, 5 “There arc four forms of the plain-song Creed. but the intonation tor three of them is the same. “They should observe what is noted above (p. 586) regarding the recitation of the Gloria in excelsis. “Sec Vol. II, p. 306. “As described on p. 515. M R.G. XVII, 3; C E. I, xxi, 3; II, viii, 53; S.RC. 1421’, 1476’, 1594’, 2960’, 3399’, 3860. 17 Cf. R G. XVII, 3; S.R.C. 2915? ‘'The Mass may not be continued, however, during the singing of the Creed (S.R.C 1936, 3104’, 4242). MSee note 86. S.R.C. 2915 . Cf. p. 514. 604 THE RITE OF HIGH MASS 4. At the three Masses on Christmas Day, and at High Mass on the Feast of the Annunciation, the Ministers rise at the words descendit de caelis, at a signal from the M.G., and go and kneel either on the lowest step of the altar in the front or at the Epistle side, or before the sedile” They bow while the choir sings Et incarnatus est.03 They do not genuflect before or after kneeling but they genuflect, as usual, at the altar when the words Et incarnatus est are pronounced in the recitation of the Creed.04 If the Feast of the Annunciation be transferred to another date, the obligation to kneel is likewise transferred to the day when the feast is celebrated.05 5. During the intonation, recitation, and singing of the Creed, the M.C. acts at the altar or at the sedile as directed for the Gloria in excelsis00 While Et incarnatus est is sung, he and all others who may be standing kneel and bow. If he is seated he bows.07 The Spreading oj the Corporal Cum vero in Symbolo cantatum fuerit: Et incarnatus est, Diaconus accepta bursa de Credentia, ambabus manibus eam defert elevatam cum solitis reve­ rentiis ad medium Altaris, in quo explicat Corporale, et revertitur ad Celebran­ tem. Cum non dicitur Credo, Subdiaconus defert bursam simul cum Calice, ut infra dicetur.98 6. When the singing of Et Homo jactus est is finished the Deacon and Subdeacon uncover and rise at the signal from the M.C. The Sub­ deacon holds his biretta with both hands before his breast, and faces the Deacon. He remains standing during the time that the Deacon is away."1 The acolytes and thurifer, if seated, rise also1 and remain standing until the Deacon is again seated. The acolytes attend to the vestments of the Deacon and Subdeacon when they sit. 7. The Deacon places his biretta on the sedile and goes to the credence table, bowing to the Celebrant, if he is obliged to pass him.2 From the table he takes the burse,: which he carries in both hands horizontally al the height of his eyes,4 with the opening turned towards himself. He goes " Cf. C.E. II, viii, 53. ”R.G. XVII, 3; C.E. II, viii, 53; S.R.C. 2915", 2960’. ' M S.R.C. 4281 *. ’’S.R.C. 1268. "See p. 587. "Cf. p. 563; S.R.C. 3029’. "R. VI, 7. Λ C.E. II, viii, 54; cf. I, xviii, 8; viii, 3. He may, however, sit when the Deacon has gone to the altar, and rise when he returns to the sedile. ’ Cf. C.E. I, xviii, 9, 10. ’ Cf. CJE. I, xviii, 13. ’ R. VI, 7; C.E. I, ix, 3; II, viii, 54. ‘ Ibid THE GOSPEL AND CREED 605 unhurriedly5 and unaccompanied6 to the altar. He bows to the Celebrant if he passes him on the way, and he genuflects on the lowest step before going up to the altar.7 8. At the altar the Deacon holds the burse erect on the table with his left hand, with the opening towards the Epistle side. With his right hand he extracts the corporal. Laying his left hand momentarily on the table, with his right he puts the burse on the Gospel side,8 its opening facing the middle, somewhere (e.g., leaning against a candlestick) where it will not be in the way.0 With both hands he spreads the Corporal in the middle of the altar,10 opening it first towards the Gospel side, next towards the Epistle side, then the fold that opens towards the back of the altar, and finally the fold that opens towards himself (the inmost fold on which the Sacred Host will partly lie). Next, if necessary, he may draw the Missal near, placing the stand close to, but not on, the corporal. Then the Deacon, with joined hands, genuflects and returns per breviorem to the sedile.11 He receives his biretta from the M.C. or from an acolyte, bows slightly to the Subdeacon and both sit. 9. Towards the end of the Creed, the M.C. leads the Sacred Ministers back to the altar,1- where after the due reverence they stand unus post alium. The M.C. goes around in piano to the Epistle side. The thurifer prepares the thurible for the Offertory. 10. When the singing of the Creed has ended, the Celebrant kisses the altar and sings Dominus vobiscum, with the usual gesture. He turns again to the altar by his left, and with joined hands he sings Oremus and reads the Offertory verse. 11. Should there be no Creed, Dominus vobiscum is sung at once after the incensation of the Celebrant, or on his return to the altar if there is a sermon. The Corporal is brought to the altar by the Subdeacon when he brings the chalice.13 '"Gravi et decoro incessu” (C.E. I, ix, 3); "cum decenti mora et gressu” (C.E. II, viii, 54) ‘c.E. i, ix, 3. ...... ; £ ,J '"Cum debitis reverentiis” (C.E. II, viii, 54) and "et solitas reverentias Episcopo et altari faciens” (C.E. I, ix, 3). This rubric makes no mention of saluting the clergy, as many authors do, possibly because this act of the Deacon takes place at the altar, and does not suppose him to pass close to the clergy. R. VI, 7 says "cum solitis reverentiis" and this, of course, can be interpreted to include the reverences to the clergy. ‘C.E. I, ix, 3. ”■ ■■. . , .. ...Λ * Ibid., and II, viii, 54. "About an inch from the front edge, to prevent its being caught by the maniple or chasuble. " Should the position of the sedile require it, he may return by the front steps. In that case he makes his genuflection on the lowest step, and not at the altar. “Sec p. 516. ”R. VI, 7. CHAPTER XII THE OFFERTORY In Missa solcmni dicto Oremus, Diaconus et Subdiaconus accedunt ad Altare in cornu Epistolae; Diaconus amovet Calicem, si est in Altari, vel, si est in Credentia, ut magis decet, accipit eum de manu Subdiaconi, qui illum cum Patena et Hostia, coopertum Palla et Velo a collo sibi pendente manu sinistra tenens, et alteram manum superponens Velo, ne aliquid decidat, de Credentia detulit, comitatus ab Acolytho ampullas vini et aquae portante; ipse Diaconus Calicem detegit, et dat Patenam cum Hostia Celebranti, osculando ejus manum: Subdiaconus extergit Calicem Purificatorio; Diaconus, accepta ampulla vini de manu Subdiaconi, imponit vinum in Calice: Subdiaconus in­ terim ampullam aquae ostendens Celebranti, dicit: Benedicite, Paler reve­ rende; qui facto versus eam signo Crucis, dicit Orationem: Deus qui humanae, etc., interim Subdiaconus infundit paululum aquae in Calicem; Diaconus illum Celebranti dat, et pedem Calicis tangens, seu brachium dexterum Cele­ brantis sustentans, cum eo dicit: Offerimus libi, Domine, etc., quem postea positum in Altari, ut supra, Palla cooperit. Subdiacono deinde stanti in cornu Epistolae ponit in dextera manu Patenam, quam cooperit extremitate Veli ab ejus humero pendentis: qui vadit post Celebrantem ante medium Altaris, et facta genuflexione, ibi stat, sustinens eam elevatam usque ad finctn Ora­ tionis Dominicae, ut dicetur.1 I. The Beginning of the Offertory 1. The Celebrant, with his hands joined, chants Oremus and reads the Offertory verse in a subdued voice. He then waits with hands joined or placed palm downwards on the table of the altar. The Deacon and Subdeacon bow their heads at Oremus, and the former goes to the right of the Celebrant, where he waits with hands joined. The Subdeacon genuflects on the lowest step of the altar and goes to the credence table. There, aided by the acolytes,2 he puts on the humeral veil in such a manner that the right side hangs down somewhat longer than the left.' He (or the M.C.) removes the chalice veil and gives it to the second acolyte to fold and lay aside on the table. He then takes the unveiled chalice in his left hand at the node, and with his right he draws the humeral veil around it. He lays his hand lightly on top of the veil, to keep in place the purificator, paten, host, and pall, all of which are covered by it. If the Creed was not sung he takes the burse also. If there ■ R. VII 9. ’C.E. I, x, 5. Ibid., and II, viii, 60. THE OFFERTORY 607 are small hosts to be consecrated, the M.C. will take the ciborium (veiled) to the altar and give it to the Deacon. The Subdeacon, turning towards his left, goes up the side steps at the Epistle corner, and places the chalice on the altar' to the right of the Deacon. The first acolyte with the cruets follows the Subdeacon to the altar. 2. The Deacon helps the Subdeacon to unveil the chalice. He 'preads the corporal, if it had not been previously spread. The Subdeacon hands the chalice to the Deacon who takes off the pall and places it aside. If there is a ciborium on the corporal he uncovers it. Taking the paten in both hands, he kisses the edge'· of it. He presents it to the Celebrant, and kisses his right hand as he does so.7 The Celebrant offers the host, places it on the corporal, and slips the paten partly under the corporal.' as in Low Mass, even though the paten will presently be handed to the Subdeacon. Meanwhile the Subdeacon holds the chalice at the node with his left hand, and with his right he wipes it with the purificator. He doe.' this quietly and without raising his right elbow unduly. Immediately after the offering of the host, if there is a ciborium the Deacon covers it and places it at the right side of the corporal towards the back of the altar.” Then taking the chalice and purificator from the Subdeacon, the Deacon holds the chalice with his left hand at the node, laying the folded purificator over his thumb in such a way' that it falls down over the base of the chalice to catch any’ drops of wine or water that may accidentally fall. The Subdeacon receives the wine cruet from the acolyte (or directly' from the tray), and hands it to the Deacon, who pours wine into the chalice, under the eye of the Celebrant,10 who may’ by’ a nod indicate when sufficient wine has been poured in. Then11 the Subdeacon, who has taken the water cruet in his right hand (his left laid on his breast), holds up the water, and bowed towards the Celebrant, asks him to bless it saying, ‘‘Benedicite, Pater reverende.” The Celebrant first 4 C.E. II, viii, 60. ‘For the rubrics (R. VII, 9 and C.E. I, x, 5) say that the Deacon is to receive the chalice from the hand of the Subdeacon. ‘C.E. I, ix, 4. ’The best way to hold the paten, so that the Celebrant may take it without difficulty, is to balance it on the fingers of both hands placed underneath it, those of the right hand under the part farthest from the Deacon, those of the left under the nearer part (the part where the foot- of the cross on the host is). The Deacon then presents it while keeping his left arm close to his side, so as not to impede the Celebrant. ‘C.E. II. viii, 61. ’C.E. II, xxix, 2, directs the Deacon to hold the ciborium raised a little while the Celebrant is offering the host. "'Cf. C.E. II, viii, 62. "So "interim” of the rubric (R. VII, 9) must be interpreted, if the Celebrant is to pay attention to the pouring in of the wine, and this interpretation is suggested by C.E. I, ix, 5; II, viii, 62. 608 THE RITE OF HIGH MASS joins his hands12 then places his left hand on the altar13 outside the corporal and with his right makes the sign of the cross over the water. Then14 with hands joined, he recites the prayer Deus qui humanae sub­ stantiae. The Subdeacon pours a small quantity15 of water10 into the chalice which is still held by the Deacon. The Offering of the Wine The Deacon wipes away with the purificator17 any drops that may be on the sides of the chalice. He raises the chalice in both hands. His right hand is placed under the cup above the node, and his left under the foot of the chalice. He kisses the foot18 of the chalice and presents18 the sacred vessel to the Celebrant, kissing his right hand as he does so. Then, he places his left hand under his breast, while he touches the foot of the chalice with his right or supports the right arm of the Celebrant20 during the offering of the wine. With his eyes fixed on the cross,21 he recites with the Celebrant the prayer Offerimus. Meantime the Subdeacon gives back the water cruet to the acolyte, who bows and takes the cruets to the credence table; the Subdeacon waits with joined hands. Note: If the High Mass be a second Mass celebrated by the same priest, and if he did not purify the chalice into the purification bowl at his first Mass (see Vol. II, p. 480), then the unpurified chalice will be on an extra corporal on the credence table. When the Subdeacon carries the unpurified chalice to the altar, he carries with it this second corporal. The Deacon spreads it at the Epistle side of the altar, and the Subdeacon places the chalice on it while the wine and water are being put in. The Subdeacon does not wipe an unpurified chalice; nor does the Deacon, afterwards, wipe away drops that may be on the sides of the chalice. He may, however, by gently revolving the chalice unite these with the wine. When the wine and water have been put in, the second corporal is folded by the Subdeacon and removed by the M.C. 3. When the Celebrant has replaced the chalice on the altar, the Deacon covers it with the pall.22 He then takes the paten and places it in the Subdeacon’s right hand with the concave part facing him ; he covers “ R. VII, 5. ” R. Ill, 5. "R VII, 9; C.E. II, viii, 62. “See Vol. II, p. 351. “Should a cleric not a Subdeacon replace the Subdeacon (see p. 510), the Deacon is to wipe the chalice and put in the water (S.R.C. 4181'). ” Cf. S.R.C. 2572". ’* C.E. I, ix, 5; II, viii, 63. "He should keep his left arm close to his side, in order not to impede the Celebrant in taking the chalice. Λ R. VII, 9; C.E. I, ix, 5; II, viii, 63. ” Thus many rubricians, because the Celebrant is to look heavenwards while reciting this prayer (R. VII, 5). B No rubric requires the Celebrant to place his hand on the foot of the chalice whenever the Deacon covers or uncovers it, but some authors recommend the practice for greater safety. —< THE OFFERTORY 609 itM with the part of the veil that hangs from the Subdeacon’s right shoul­ der. The Deacon lays the purificator, folded in two, beside the corporal. 4. The Subdeacon, turning towards his left, goes down by the shortest way to the foot of the steps in the middle. He genuflects,24 on the lowest step, and stands there until the Paler nosier, with the veiled paten held aloft.25 At the foot of the altar the Subdeacon does not bow nor genuflect,20 but he does kneel for the Elevation. Whenever he moves (e.g., on going down to the foot of the altar, on ascending for the Sanctus). or makes any response (e.g., at Orate, jratres, or Sanctus), or is incensed, or kneels, he lowers the paten and holds it, momentarily, against his breast. When holding the paten raised he may support his right hand by placing the left under the elbow, or he may place the left under his breast. 4. The M.G. has little to do at the Offertory except, standing in piano on the Epistle side,27 to watch that all is being correctly carried out. and to intervene with a direction, if necessary. He may unveil the chalice at the credence table for the Subdeacon, and if a ciborium or lunette is to be used he should carry it to the altar and present it to the Deacon. He may also assist the Subdeacon to veil the paten28 before he carries it to the foot of the altar. IT. The Incensation Dicto Veni sanctificator, ut supra, Celebrans, ministrante Diacono navicu­ lam, et dicente: Benedicite, Pater reverende, ponit incensum in thuribulum, dicens: Per intercessionem, etc., ut in Ordine Missae. Deinde accepto thuribulo per manum Diaconi, nullam tunc faciens Cruci reverentiam, incensat oblata, ter ducens thuribulum super Calicem et Hostiam simul in modum Crucis, et 1er circum Calicem et Hostiam, scilicet bis a dextera ad sinistram, et semel a sinistra ad dexteram (Diacono interim pedem Calicis tenente manu dextera), dispensans verba in qualibet incensatione hoc modo. In prima incensatione: Incensum istud. In secunda: a te benedictum. In tertia: ascendat ad te, Domine. In quarta: et descendat super nos. In quinta et sexta: misericordia tua. Deinde facta reverentia, incensat Crucem et Altare, ut dictum est supra, assistente eodem Diacono, interim dicens: Dirigatur, Domine, oratio mea, etc.: et cum incensatur Crux, Diaconus amovet Calicem ad partem Epistolae, et, incensata Cruce, reponit in loco suo. Cum reddit thuribulum Diacono, dicit: Accendat in nobis, etc. Et incensatur ab eo: deinde Diaconus incensat Chorum, aR. VII, 9; C.E. II, viii, 63. The Subdeacon himself, and the MC. may a d in veiling the paten (C.E I, x, 6). The rubrics make no mention of wip'ng the paten beforehand with the purificator, or of holding it with this. :‘R. VII, 9; SRC. 4027’A The rubrics of C.E. (either in I, x or II, viii) make no mention of this reverence. ’ The rubrics simply say “elevatam.” Some rubricians say it should be raised to the height of the eyes; others think that it suffices to hold it before the breast. ;Cf C.E. I, x, 6; S.R.C. 2474. "Some rubricians direct him to stand at the left of the Celebrant at the altar. ”CE. I, x, 6. 610 THE RITE OF HIGH MASS et postremo Subdiaconum tenentem Patenam, et ipse Diaconus incensatur a Thuriferario, et Thuriferarius postea incensat Acolythos et populum. Cele­ brans, postquam incensatus fuerit, lavat manus, ministrantibus Acolythis ampullam aquae, cum pelvicula et manutergio.20 1. The Celebrant says the prayers In spiritu humilitatis and Veni, sanctificator, as at Low Mass. Then he puts in incense, the Deacon ministering to him (see p. 526). On this occasion he uses a special form of blessing, Per intercessionem beati Michaelis Archangeli™ He should put in a good quantity of incense, as it will be needed not only to incense the oblata and altar, but also the Sacred Ministers, acolytes, clergy, and people. 2. The Celebrant receives the thurible, and without any previous bow to the cross31 he incenses the oblata. AVhile doing this he holds against his breast12 his left hand which grasps the disk of the thurible. He raises the thurible above the chalice, and makes the sign of the cross with it over both chalice and host just as he would make the sign of the cross with his hand over both.13 In other words, he traces the downstroke of the cross from about the middle of the pall to the near edge of the host, then the transverse stroke along a line drawn between the pall and the host. He does not, however, lower the thurible when forming the trans­ verse line. While making the first cross he says in the subdued voice:1 Incensum istud; while making the second, a te benedictum ; at the third, ascendat ad te, Domine. Then lowering the thurible to about the height of the node of the chalice, he describes a circle three times around both the chalice and the host, the first and second from right to left,35 the third from left to right (z.e., clockwise). While making the first circle, he says et descendat super nos; while making the second and third he adds misericordia tua.30 The Celebrant should make a slight pause be­ tween each cross and each circle that he traces with the thurible. 3. During the incensation of the oblata, cross, and altar, the Deacon assists the Celebrant by placing his left hand under the Celebrant’s arm.'7 * R. VII, 10. Ordo Missae. See p. 527 supra. “ R. VII, 10; C.E. I, xxiii, 10. ” See p. 528. u Sec Vol. II, p. 291. “Some authors (e.g., de Herdt) say “secretly.” But (a) the rubrics do not say so, they say simply “dicit”; (b) the rubrics make no distinction between the voice in which the Deacon asks the blessing of the incense (and this is certainly not in the “secret’’ voice) and the voice in which the Celebrant pronounces the blessing and the prayer during the act of incensation. “ I.e., he begins the circular incensation on the side {i.e., on his right) where he finishes the cross-incensation. x The rubrics (R. λ II, 10; C.E. I, xxiii, 10) here explicitly determine the division of the words in this manner. " C.E. I, ix, 5 and see p. 584, note 37. THE OFFERTORY 611 Incensation of the Oblata ... 612 ΊΉΕ RITE OF HIGH MASS His right hand, when not occupied, is held under his breast. If the chasuble is so ample as to impede the free movement of the Celebrant's right arm, the Deacon may raise it a little, with his right hand.Λ While the Celebrant incenses the oblata, however, the Deacon lays his hand {i.e., the tips of the longest fingers) on the foot of the chalice.'” 4. When he has incensed the oblata, the Celebrant bows low to the cross (or genuflects when the Blessed Sacrament is present) and incenses it as at the beginning of Mass (p. 532 sqq.). The moment he begins to in­ cense the cross he commences the prayer Dirigatur, ** Domine. After the incensation of the cross, he incenses a relic or image that may be exposed on occasion, over the altar.11 He incenses the relics or images that may be placed between the candlesticks on the altar, and finally the altar itself, exactly as he had done at the beginning of Mass,42 but this time the incensation is accompanied by the prayer Dirigatur. This prayer is said during the course of the incensation,13 and the words are so distributed that the prayer and the incensation will be finished at the same time.” 5. Before the Celebrant incenses the cross the Deacon moves the chalice somewhat to the Epistle side but on the corporal. He replaces it in the middle when the incensation of the cross (or of an image or relic placed in the centre over the altar) is finished. The Deacon genuflects when the Celebrant bows or genuflects before the incensation. The Incensation of the Celebrant 6. When the incensation of the altar is finished the Celebrant hands the thurible to the Deacon,45 reciting the prayer Accendat as he does so. He stands with joined hands at the Epistle corner to receive the incensa­ tion. He bows his head slightly before and after to the Deacon. Then standing in the same position, he washes his hands and not merely the tips of the thumb and fingers as at Low Mass.10 7. 'fhe Deacon receives the thurible, turns towards his right, goes to B Cf. C.E. I, ix, 5. 41 See p. 536. *R. VII, 10; C E. I, xxiii, 10. 4JSce p. 534. 40 C.E. I. xxiii, 10 and S.R.C. 3213’. 41 “Inierim” — R. VII, 10. 44 C.E. I, xxiii, 11. While the rubrics determine the distribution of the words at the incensation of the oblata, they do not fix their distribution at the rest of the incensation. Rubricians differ and usage varies. It would seem best to complete the first part of the prayer, i.e., Dirigatur . . . in conspectu tuo, while incensing the cross. The Roman usage is to incense relics and images in silence. The rest of the prayer is then said wh'lc incensing the altar, not, however, word by word at each swing of the thurible (as many rubricians suggest), for this is unnatural and too wooden (and the rubrics abstain from prescribing it), but in natural phrases, dividing the prayer according to its meaning, and ending as the incensation ends. 43 P. 5S4. 44 Eor (a) the rubric does not so define “ntanus" in R. VII, 10 as it docs in R VII. 6; (6) the Celebrant has just used the thurible, and may have soiled his hands. THE OFFERTORY 613 the foot of the steps, and faces the Celebrant. Holding the thurible at his side, he bows47 to the Celebrant, incenses him with three double swings, and bows again. If the clergy are in choir, the Deacon carrying' * the thurible at his side and accompanied by the thurifer at his left, goe~ to incense them, in the way described on pp. 537 sqq.‘° On his return to the altar, he genuflects in the middle and, standing a little to the right of the Subdeacon, he incenses him with two double swings, bowing his head before and after.50 If there are no clergy, he incenses the Sub­ deacon immediately after the Celebrant. He returns the thurible to the thurifer and goes to the step below the footpace behind the Celebrant.'1 He does not genuflect, but turns immediately towards his right and is incensed. He bows his head slightly before and after, and turns again to face the altar. 8. The Subdeacon, when the Deacon comes to incense him, turns towards him, places the paten against his breast, bows before and after the incensation, and again faces the altar as before. 9. While incense is being put in, the M.C. goes to the Gospel side of the altar. He genuflects as he passes the middle, and waits in piano. While the Celebrant is incensing the cross or Epistle side of the altar, the M.C. goes up by the side steps and takes the Missal. He goes down to the foot of the altar and stands there facing the Epistle corner while the Gospel side is being incensed. He then replaces the Missal on the altar, setting it at an angle near, but not on, the corporal. He sees that the book is open at the Secret of the Mass and he remains standing by it to aid the Celebrant, turning the leaves, pointing out the prayers, etc. When the Deacon has been incensed, the M.C. turns towards the thurifer and is incensed, bowing slightly before and after. 10. The thurifer remains standing at the foot of the altar on the Epistle side during the incensation of the oblata, cross, and altar. Should the M.C. be engaged, he may cross to the Gospel side to remove the Missal and then return to the Epistle side. He stands behind and to the left of the Deacon while he incenses the Celebrant and bows moderately when the Deacon bows. He accompanies the Deacon, on his left, to incense the clergy, and genuflects and bows whenever the Deacon does. He "See p. 584, n. 40. “If the choir is some distance away, he may give the thurifer the thurible to carry. If there are many to be incensed the thurifer may add incense to the thurible. w Should Gratias agamus, etc. (before the Preface) be sung while the Deacon is incensing, he should interrupt the incensation and bow towards the altar. If possible, the incensation should be finished before the Preface is begun. “If feasible, the incensation of the Subdeacon or Deacon should be avoided during Orate, tratres, and its response. ” C.E. I, ix, 5. THE RITE OF HIGH MASS 614 stands behind the Deacon on his left, while he incenses the Subdeacon. He then receives the thurible, and when the Deacon, standing on the top step, turns to him, he incenses him with two double swings,52 bowing before and after. Standing in the same place, he incenses the M.C. with one double swing, with the usual bows. Then he goes near the credence table and incenses the acolytes with one double swing to each. He makes one bow to them both, before and after incensing. Next he goes to the middle of the sanctuary (carrying the thurible at his side), genuflects, and goes to the entrance to the choir. He bows to the congregation — first to the middle, then to his left, and finally to his right — and incenses the people with three single swings,53 one to the middle, the second to his left, the third to his right.54 He bows again, returns to the altar, genu­ flects, and goes to his place at the credence table. He puts the thurible aside and adds fresh charcoal if required. 11. The acolytes assist at the washing of the Celebrant’s hands. The second pours the water, the first, the one nearer the altar, hands the towel. They bow moderately before and after. They stand before the credence table with hands joined, as they are incensed. They bow to the thurifer before and after and the first acolyte on his approach bows slightly to the second, deferring to him the honour of incensation.55 “P. 528. MP. 528. MI( Gralias agamus should be sung while he goes to or returns from the incensation, he should turn to the altar and bow. “ Cf. C.E. I, xxiii, 20. I CHAPTER XIII FROM THE PREFACE TO THE END OF THE CANON I. The Preface Cum dicitur Praefatio, Diaconus et Subdiaconus stant retro post Celebran­ tem: et paulo antequam dicatur Sanctus, accedunt ad Altare, ubi cum Cele­ brante hinc inde dicunt Sanctus, et quae sequuntur usque ad Canonem. Deinde Diaconus accedit ad sinistram Celebrantis, ei assistens dum dicitur Canon, nisi alius Sacerdos assistat, quia tunc ipse staret ad dexteram aliquantulum post Celebrantem. Subdiaconus vero tunc stat post Celebrantem.1 1. Having washed his hands, the Celebrant continues with the Mass. He follows in detail the rite of Low Mass until the moment of the kiss of peace, except that (a) not he, but the Deacon covers and uncovers the chalice, (ύ) he sings the conclusion of the last Secret, the introduc­ tion to the Preface, the Preface itself, the conclusion of the Canon, the Pater noster, and Pax Domini, using the festal or the ferial chant,2 according to the nature of the Mass; (c) he should not elevate the Sacred Host until the singing of the Sanctus is over.3 2. The Subdeacon places the paten against his breast, and without bowing, replies to the Orate, jratres when the Celebrant has finished the entire prayer. If, however, the Deacon has returned from the incensing and is in his place behind the Celebrant, it is he who replies? 3. The Deacon and Subdeacon stand unus post alium behind the Celebrant during the Preface. They bow their heads when he sings Gratias agamus, etc., and bow also if the Holy Name, or the name Mary or Joseph occurs in the Preface. 4. Towards the end of the Preface, on a signal from the M.C., the Deacon and Subdeacon, without genuflecting,5 go to the sides of the Celebrant. There they bow and say the Sanctus" with him in the medium ' R. VII, it. '■ See p. 554., C.E. II, viii, 70. ‘Some rubricians say that both Deacon and Subdeacon recite the response. The rubrics arc silent on the point. R C 4027 ‘If there is a custom that the Subdeacon (in spite of the rubric, R. VII, 11) should not ascend to say the Sanctus, it may be retained (S.R.C. 26S2”). The Subdeacon then, bowed, recites the prayer at the foot of the altar. 615 616 THE RITE OF HIGH MASS / voice.7 In going up the Deacon does not move until the Subdeacon is in line with him. The Subdeacon lowers the paten against his breast. At Benedictus the Deacon alone8 makes the sign of the cross with the Celebrant. The Subdeacon without any genuflection or bow, returns to his place at the foot of the altar, and once more raises the paten. The Deacon, standing on the highest step, genuflects on the edge of the foot­ pace at the middle and goes to the left of the Celebrant. He assists him at the book, pointing out the prayers and turning the pages.0 He may retire a little at the Memento of the living (and, later on, at that of the dead). The Deacon does not bow his head when the Celebrant does so during the Canon (e.g., at the name of the saint of the day), as this is said secretly. 5. The M.C. assists the Celebrant at the book during the Secrets and Preface. If necessary, he gives a sign to the organist to cease playing when the Celebrant reaches the end of the Secrets. Towards the end of the Preface he bows to the Deacon and Subdeacon, directing them to come to the sides of the Celebrant. The M.C., bowed, recites the Sanctus with the Sacred Ministers. He turns the pages of the Missal to find the begin­ ning of the Canon for the Celebrant. He then goes down the steps on the Gospel side and crosses to the Epistle side in piano. He genuflects at the middle, and kneels10 or stands on the floor at the Epistle side. 6. The first acolyte rings the bell, three times, at the Sanctus." When the prayer has been recited both acolytes kneel before the credence table. II. The Canon In Missa solemni ad finem Praefationis accenduntur duo saltem intorticia ab Acolythis, quae exstinguuntur post elevationem Calicis, nisi aliqui sint communicandi, et tunc exstinguuntur post Communionem. In diebus etiam jejuniorum, et in Missis pro Defunctis tenentur accensa usque ad Communio­ nem. Cum autem Celebrans dicit: Quam oblationem, etc., Diaconus accedit ad ejus dexteram, et ibi in superiori gradu Altaris genuflexus, cum Sacramen­ tum elevatur, fimbrias Planetae elevat, et quando opus est, se erigens, Calicem discooperit et cooperit, et cum Celebrante genuflectit. Subdiaconus genuflectit in loco suo. Thuriferarius genuflexus in cornu Epistolae ter incensat Hostiam, cum elevatur, et similter Calicem, posito incenso in thuribulo absque bene­ dictione. Reposito Calice, Diaconus redit ad librum, nisi alius assistat. Ceteri surgunt, et stant in locis suis.II. 12 1. While the thurifer is incensing the people, the torchbearers come 7 Cf. Vol. II, p. 276. ' Cf. S.R.C. 4057’. •This is best done with the left hand, taking hold of the page at the top towards the comer, so as not to hinder the reading of the Celebrant. ” Cf. C.E. II, viii, 69. ’’S.R.C. 4377. ”R. VIII, 8. PREFACE TO THE END OF THE CANON 617 to the centre of the sanctuary and stand in a line before the altar, leaving a space for the thurifer in the middle. When he arrives they genuflect with him and bow to the clergy. The bow is ordinarily made first to those on the Gospel side, then to those on the Epistle side. Preceded by the thurifer they go to the sacristy for their torches.13 After14 the Sanctus the thurifer leads them back to the sanctuary where they again line up with the thurifer in the middle. They genuflect, bow to the clergy on either side and to one another.15 They then kneel either in a line before the altar, behind the Subdeacon, or at each side of the altar, facing one another,10 their torches in the hand away from the altar (i.e., for those on the Gospel side, in the left hand; for those on the Epistle side, the right). The thurifer goes to the Epistle side and stands there at the foot of the steps. 2. At Quam oblationem (a) the Deacon passes to the right of the Celebrant,17 genuflecting on the edge of the footpace at the middle, as he does so; (Z>) the M.C. rises if he has knelt and puts incense into the thurible. The incense is not blessed. When the thurifer has closed the thurible, he and the M.C. kneel on the lowest step at the Epistle side, the thurifer at the right of the M.C. ; (c) the first acolyte rings the bell1' once. 3. When the Celebrant bows for the words of consecration,19 the Deacon kneels on the edge of the footpace to the right of, but close to. the Celebrant ; the Subdeacon kneels on the lowest step in the middle, and both bow. 4. When the Celebrant raises the Sacred Host, and not sooner,2'1 the Deacon raises the chasuble a little21 with his left hand and drops it again as the Celebrant lowers the Sacred Host. Both the Deacon and Sub­ deacon should look at the Sacred Host and Chalice when they are raised "See p. 521. The M.C. (or a second M.C. if there is one) may lead the torchbearers in and out, but it is more convenient for the thurifer to do this. It is desirable, when it is feasible, that the torchbearers should have left the sanctuary before the Celebrant begins the chant of the Preface to avoid distracting those present at such an important part of the Mass. ’'Cf. CE. II. viii. 6S ”7.e., those on one side of the thurifer bow slightly to those on the other side. w C.E. II, viii, 68. The arrangement will depend on the shape and size of the sanctuary If the torchbearers kneel before the altar, they should be so placed as not to impede the view of the congregation. ” If there is a ciborium or lunette he draws it forward on the corporal and uncovers it. ’’S.R.C. 4377. Or he may do this at Hanc igitur. ”Cf. C.E. II, viii, 69. As the singing of the Sanctus should be finished before the Elevation (C.E. II. viii. 70) the Celebrant may have to wait before pronouneng the words of consecration (M.P. §22). *R. VIII, 8; C.E. IT, viii, 69; S R.C. 3535’. nThis direction is in view of an ample chasuble of heavy material. 618 THE RITE OF HIGH MASS up. As the Celebrant rises from his second genuflection, the Deacon goes to the Celebrant’s right. He covers the ciborium or lunette, if there is one, and uncovers the chalice. Then, turning towards his left, he goes again to the first step, kneels,22 and bows. As the Celebrant elevates the chalice, the Deacon raises the chasuble. As the Celebrant lowers the chalice the Deacon rises and goes to his side, covers the chalice, and genuflects with the Celebrant. He goes at once to the left of the Cele­ brant; he does not genuflect when passing the middle but does so on his arrival.23 5. During the Elevation the Subdeacon kneels, bowed, with the paten on his breast. He looks up at the Host and Chalice when the Celebrant holds them aloft. When the Celebrant and Deacon rise from their genu­ flection after the Elevation of the Chalice, he rises and stands, holding the paten aloft once more. 6. During each Elevation, the thurifer, kneeling, incenses the Host and the Chalice, with three double swings. He bows before and after each incensation. After the Elevation he joins the torchbearers and leads them away. 7. The M.C. and the acolytes remain bowed during the Elevation, except to look up at the Host24 and Chalice when raised. The first acolyte rings the bell at each genuflection of the Celebrant and at each Elevation, or continuously.25 All rise when the Elevation is finished.20 8. After the Elevation the torchbearers rise, and when the thurifer has joined them, they make a single,27 not a double, genuflection. Without bowing to anyone they follow the thurifer to the sacristy and put away their torches. But when Holy Communion is distributed28 and on fast days20 they remain in the sanctuary till after Communion. On their return, in procession, they genuflect before the altar and go to their places.30 The thurifer returns to his place at the credence table between the acolvtes. K He docs not genuflect before ascending because he has just risen from his knees; nor before returning, because he kneels again almost at once (cf. S.R.C. 4027). a S.R.C. 4027’. a There is an indulgence of seven years for saying, “with faith, piety, and love,” the ejaculation “My Lord and my God’’ (Pius X, June 12, 1907). KR. VIII, 6.' * R. VIII, 8; C.E. Π, viii, 71. ” S.R.C. 4135’. ” R VIII, 8. When Holy Communion is given they remain until the ciborium has been replaced in the tabernacle (cf. C.E. II, viii, 71); on fasting days they remain until the Celebrant has consumed the Precious Blood. These days are the weekdays of Advent and Lent, Ember days and fasting vigils (cf. pp. 521, 564) except the vigils of Christmas, Easter, and Pentecost, and the Pentecost Ember days (which arc festive in character, R.G. xvii, 5). 50 If space be limited and if they return from behind the altar (and not through the choir) they may make this genuflection at the side, or sides, of the altar near their places. The Consecration E le v a tio n o f th e S a c r e d H o s t PREFACE TO THE END OF THE CANON 619 In Missa solemni cum Celebrans dicit: Per quem haec omnia, etc., Diaco­ nus, iacta Sacramento genuflexione, accedit ad dexteram Celebrantis, et quando opus est, discooperit Calicem, et cum Celebrante adorat, similiter cooperit, et iterum genuflectit. 9. The Deacon does not bow when the Celebrant bows low at Supplices, nor does he strike his breast at Nobis quoque peccatoribus.1 At Per quern haec omnia he genuflects32 and goes to the right of the Celebrant.13 He uncovers the chalice at praestas nobis, and genuflects with the Celebrant. While the latter makes the signs of the cross with the Sacred Host, the Deacon places the tips of the second and third fingers of his right hand on the foot of the chalice,’·' while holding the left hand under his breast. When the Celebrant has laid down the Sacred Host the Deacon covers the chalice and genuflects with him. "He is not bound to (S.R.C. 3535 *), but he may, since these words are spoken aloud (S.R.C. 4057s). 55From this on the rule of S.R.C. 4027 (see p. 515) regarding the genuflections of the Deacon and Subdeacon when the Blessed Sacrament is present on the altar, is in force. ”He dees not genuflect on arrival (S.R.C. 4027), because he is about to genuflect with the Celebrant, after having uncovered the chalice. ”C.E. I, ix, 5. CHAPTER XIV FROM THE PATER NOSTER TO THE COMMUNION I. Pater Noster Cum incipit: Pater noster, idem [Diaconus] vadit retro post Celebrantem, facta prius Sacramento genuflexione, ubi stat, dum dicitur Oratio Dominica.1 In Missa solemni Diaconus stans retro post Celebrantem cum in Oratione Dominica dicitur: Et dimitte nobis debita nostra, facta ibidem genuflexione, vadit ad dexteram Celebrantis, et Subdiaconus circa finem Orationis Domini­ cae, facta itidem genuflexione, revertitur ad Altare, et stans in cornu Epistolae porrigit Patenam Diacono, qui eam discooperit, et purificatorio abstergens dat Celebranti, illius manum osculando, et quando opus est, discooperit et cooperit Calicem, et cum Celebrante adorat. Subdiaconus, reddita Patena et deposito velo, quod ab humeris ejus pendebat, genu flectit, et descendit retro post Celebrantem.I. 2 1. During the singing of the Pater noster, the Celebrant need not keep his eyes on the Sacred Host (R. X, 1), if he wishes to look at the music. At the end of the prayer he waits for the choir to sing Sed libera nos a malo, and then adds Amen, silently.3 He receives the paten from the Deacon and continues the Mass. 2. The Deacon bows his head at Oremus before the Pater noster, and when the Celebrant begins this prayer — and not sooner4 *—*the Deacon genuflects, descends to the top step, and without genuflecting again,' stands there behind the Celebrant. At Et dimitte nobis he and the Sub­ deacon” genuflect on the step and go to the right of the Celebrant, the Deacon beside him, and the Subdeacon on the Deacon’s right. The Sub­ deacon hands the paten still veiled to the Deacon, who uncovers it,7 and wipes the concave side, and the outside also if necessary, thoroughly with the purificator. When the Celebrant has answered Amen to Sed libera nos a malo, and begins the prayer Libera nos,8 the Deacon presents the ’ R. IX, 4. ’R. X, 8. 'Ordo Missae (but see Vol. II, p. 376, note 3). 4R. IX, 4. ’S.R.C. 4027. * R. X, 8 says “circo finem orationis” for the Subdeacon, and C.E. I, x, 6 and II, viii, 73 interpret this as at Et dimitte nobis. * R. X, 8 and CE. II, viii, 73. * C.E. I, ix, 5. 620 Λ PATER NOSTER TO THE COMMMUNION 621 paten to him. In doing so he rests the edge on the altar, and holds it erect with the purificator, either with the right hand alone or with both hands, whichever he finds the more convenient. As the Deacon presents the paten to the Celebrant he kisses it,0 on its upper edge, and then kisses the Celebrant’s hand. The Deacon does not make the sign of the cross when the Celebrant signs himself with the paten. He remains at the Celebrant’s right, uncovers and covers the chalice at the proper times, and genuflects with him. 3. When the Subdeacon has given the paten to the Deacon an acolyte removes the humeral veil from his shoulders. He genuflects and goes to the foot of the altar where he stands without any further genuflection.10 4. When the Deacon and Subdeacon genuflect on the step at Et dimitte nobis, one of the acolytes genuflects11 at the foot of the steps on the Epistle side, goes up near the footpace, and takes the humeral veil from the Subdeacon’s shoulders. He genuflects with the Subdeacon, goes to the credence table, folds the veil, and puts it aside on the table12 or on the sedile. II. Agnus Dei Et cum dicitur: Pax Domini, iterum genuflectens [Subdiaconus] accedit ad sinistram Celebrantis, et simul dicunt: Agnus Dei. Deinde facta ibidem Sacramento genuflexione, redit post Celebrantem. Diaconus vero a dextris geneflexus exspectat pacem: et cum Celebrans osculatur Altare, ipse se erigens simul osculatur illud extra Corporale, et a Celebrante dicente: Pax tecum, complexus accipit pacem sinistris genis sibi invicem appropinquantibus, et ei respondet: Et cum spiritu tuo. Postea iterum Sacramento in Altari adorato, vertit se ad Subdiaconum retro post Celebrantem, et similiter dat ei pacem. Subdiaconus accepta pace a Diacono, et facta Altari genuflexione, comitatus ab Acolytho vadit ad Chorum, et dat pacem primo cujusque ordinis, digniori­ bus prius, deinde minus dignis; et reversus ad Altare, facta genuflexione, dat pacem Acolytho qui ipsum comitaverat, qui et aliis Acolythis circa Altare dat pacem: deinde Subdiaconus vadit ad dexteram Celebrantis, et quando opus est, discooperit Calicem, accipit ampullam vini, et infundit, quando Celebrans vult purificare. Diaconus post datam pacem Subdiacono vadit ad librum: et, dum Celebrans se communicat, stant ipse et Subdiaconus profunde inclinati versus Altare.13 5. When the Celebrant sings Pax Donüni, the Subdeacon genuflects on the lowest step, and goes to the left of the Celebrant. Neither the Deacon nor Subdeacon answer Et cum spiritu tuo, as this response (like * C.E. I, ix, 5; II, viii, 73. ’“S.R.C. 4027. ” Cf. S.R.C. 3975’. ’’Not in the centre, which must be left free for the chalice. "R. X, S. 622 THE RITE OF HIGH MASS Sed libera nos) is sung by the choir. The Celebrant, Deacon, and Subdeacon, bowed, recite Agnus Dei together, in the subdued voice. At miserere nobis and dona nobis pacem, they strike their breasts.11 When doing so the Celebrant lays his left hand on the Corporal, and the Deacon and Subdeacon place their left hand on their breast. 6. After Agnus Dei the Deacon kneels15 on the footpace at the Cele­ brant’s right, while the latter, bowed, recites the first of the three prayers in preparation for the Communion. The Subdeacon genuflects, and goes to stand at the foot of the steps behind the Celebrant. He does not genu­ flect on his arrival there.10 III. The Kiss Peace 7. The Celebrant recites the prayer Domine Jesu Christe, qui dixisti, kisses the altar, and without any genuflection, he turns to the Deacon, and gives him the kiss of peace.17 In giving it he says Pax tecum. He turns back to the altar, and without genuflecting continues Mass. In giv­ ing the Pax he takes care not to disjoin his thumbs and index fingers when he lays his hands on the Deacon’s shoulders. 8. When the Celebrant has finished the recitation of the prayer Domine Jesu Christe, qui dixisti Apostolis tuis, the Deacon rises, and standing, with joined hands at the Celebrant’s right, he kisses the altar when the Celebrant does. Next, turning to the Celebrant, he bows and embraces him18 while replying Et cum spiritu tuo. Then standing erect, he bows to the Celebrant, turns to the altar, genuflects, descends in piano, turns to the Subdeacon, and without any previous genuflection10 or bow, he gives him the kiss of peace.20 Then, having bowed to the Subdeacon, he genuflects with him on the lowest step, and goes up to stand at the left of the Celebrant. He does not genuflect on his arrival there.21 He bows a! Domine, non sum dignus, but does not recite this prayer with the Cele­ brant nor does he strike his breast.22 9. The Subdeacon receives the kiss of peace from the Deacon, stand­ ing at the Deacon’s left and facing the Epistle side of the sanctuary. He then genuflects with the Deacon, on the lowest step, and with the M.C. or an acolyte at his left,23 goes to give the kiss of peace to the clergy in of “ See Vol. II, p. 292. ” No rubric directs the Deacon to bow, nor to recite the prayer (but he may recite it silently). “S.R.C 4027. “S.R.C. 4027. 11 See p. 541. 10 See p. 541. “See p. 541. ” S.R.C. 4027. - Cf. S.R.C. 3535'. The recitation of this prayer at this part of the Mass is in preparation for the Celebrant’s Communion alone. "So rubricists interpret R. X, 8. In a Pontifical Mass it is the M C. who accompanies the Assistant Priest (C E. II, viii, 75). PATER NOSTER TO THE COMMMUNION 623 choir. He begins on the side of greater dignity24 and follows the order that was followed at the incensation. It suffices to give the kiss to the first person of each order25 on each side, beginning with those of higher rank.20 The Subdeacon does not salute the choir on arriving, but he does genuflect to the altar whenever he has to cross the middle of the choir. On his return to the altar the Subdeacon genuflects on the lowest step, turns to the person who accompanied him, who should now be on his right, and gives him the kiss of peace. He genuflects again on the step, and goes to the right of the Celebrant.27 He bows but does not strike his breast at Domine, non sum dignus. He and the Deacon bow low28 while the Celebrant receives the Sacred Host. When the Celebrant has finished his adoration after receiving the Host, the Subdeacon uncovers the chalice, and genuflects with the Celebrant. The Deacon and Subdeacon bow low while the Celebrant drinks the Precious Blood. 10. At Per quem haec omnia the M.C. replaces the Deacon at the left of the Celebrant. When the Subdeacon comes to say the Agnus Dei he makes way for him and stands on his left. Bowed, he recites Agnus Dei with the Sacred Ministers, and when the Subdeacon genuflects the M.C. genuflects with him. He descends on the Gospel side and goes around to the middle, where he stands somewhat behind and to the left of the Subdeacon. When the latter goes to give the kiss of peace to those in choir, the M.C. genuflects with him and accompanies him on his left. On returning to the altar he genuflects at the right of the Subdeacon and receives the kiss of peace, bowing before and after, and answering Et cum spiritu tuo. He again genuflects with the Subdeacon, and going to the credence table gives the kiss of peace to the second acolyte who passes it to the thurifer, who in turn passes it to the first acolyte.29 Immediately after the Celebrant has received the Sacred Host, the first acolyte carries the cruets to the altar. He genuflects at the foot of the steps,30 and on the top step he bows low while the Celebrant drinks the Precious Blood. See p. 537. “Sec p. 542. *So the rubric R. X, 8. "If there arc no clergy in choir, the Subdeacon receives the kiss of peace from the Deacon, and without genuflecting he at once gives the kiss to the M.C. He then genu­ flects and goes to the right of the Celebrant. ’ R. X, 8. . 50 If there are other altar servers elsewhere (e.g., torchbearers on the Gospel side) the M.C. or one of the acolytes may go to give them the kiss of peace. In this matter age and understanding must be considered. “SRC. 3975’. 1 I ] I J CHAPTER XV HOLY COMMUNION Si in Missa solemni fiat Communio, omnia serventur, ut supra, sed prius communicet Diaconum et Subdiaconum, deinde alios per ordinem: et Diaconus purificationem eis ministret. Interim a Choro cantatur Antiphona quae dicitur Communio' 1. If Holy Communion is to be given, the Celebrant, after he has drunk the Precious Blood, places the chalice to the Epistle side on the Corporal and the Subdeacon covers it. The Deacon and Subdeacon change places. If the ciborium is in the tabernacle they genuflect, the Deacon on the top step, the Subdeacon on the bottom one, when pass­ ing the middle of the altar. If, however, the ciborium containing Particles is on the altar, they genuflect before leaving their places, and again on arriving at the sides of the Celebrant.2 In this case, however, so as not to make two genuflections one immediately after the other, they wait until the Deacon has uncovered the ciborium and then genuflect with the Celebrant. 2. If the ciborium is in the tabernacle, the Deacon opens it. The Celebrant and Subdeacon withdraw a little towards the Gospel corner, and all three genuflect. The Celebrant genuflects with his hands on the altar on the corporal, the Deacon and Subdeacon a little behind him with their hands joined. The Deacon unveils the ciborium, placing the veil outside the corporal, and uncovers it. He places the cover on the corporal3 (if there is space), and the Sacred Ministers again genuflect. Confiteor 3. The Celebrant withdraws a little to the Gospel side and faces the Epistle *corner in such a way as to be half turned towards the altar, and half towards the communicants. The Subdeacon stands behind him? The Deacon stands “in cornu Epistolae” on the highest step. He faces the ’ R. X, 9. ’S.R.C. 4027. ’On uncovering a ciborium which contains consecrated Particles it is better, if space permits, to place the cover on the corporal, as it may have come in contact with the Sacred Hosts. ‘CE. II, xxix, 3. * Ibid. 624 HOLY COMMUNION 625 Celebrant,® with joined hands,7 and bowed,8 he sings® or recites in a loud tone (alia voce)'0 the Confiteor. He strikes his breast at mea culpa. 4. On a signal from the M.C.’1 those among the clergy who are to communicate come to the centre of the choir, and form in pairs into two lines before the altar, those of highest rank being in front.’2 Priests or deacons among them wear a stole of the colour of the Mass (or white' ), which the thurifer (or M.C.) may hand them.” When the communicants are in their places before the altar, on a signal from the M.C. they kneel15 and remain kneeling until the Celebrant has finished the third Domine, non sum dignus. If the communicants are too numerous to assemble at one time before the altar, those of lower rank remain kneeling in their places. They come out later when there is room for them and form in pairs before the altar. 5. Those who are in choir and who are not to communicate remain standing1® during the prayers before Holy Communion, but they kneel during the distribution of Holy Communion.17 6. Those who are to communicate bow during the singing or recitation of the Confiteor; they strike their breasts at mea culpa; they remain bowed during Misereatur, etc., and sign themselves at Indulgentiam. At Ecce, Agnus Dei they look at the Sacred Host, and strike their breasts at each Domine, non sum dignus. 7. During the recitation of the Confiteor, the first acolyte gets the Communion cloth, while the second acolyte goes to the foot of the steps on the Gospel side of the altar. • Ibid. ’Unless it is necessary to use a book. '"Aliquantulum inclinatus" says the rubric C.E. II. xxix, 3. In no case where the Deacon has to sing the Confiteor, docs the rubric require him to bow low (e.g.. C E. I. ix, 6, "inclinatus" ; and for the Confiteor before the Indulgence, "modicum inclinatus," I, ix, 3; "aliquantulum inclinatus," II, viii, 50; "capite inclinato,” II, xxxix). ’The music is to be found in R.R. VIII, xxxi; C.E. II, xxxix; in the Gradual or in Liber Usualis. 10 In a Pontifical Mass the Confiteor is sung (C.E. I, ix, 6; II, xxix. 3). In a non­ pontifical Mass it may be sung or said "alta voce" according to custom (S.R.C. 4104*). 11 If there are only a few clergy, the signal will be given immediately after the consumption of the Precious Blood. If there is a large number, it will be given earlier. In no case, however, should it be given during the Celebrant’s Communion. "Cf. C.E. II, xxix, 6. "R.R. IV, ii, 4; S.R.C. 3499’. ’‘If there arc not stoles for all the priests and deacons, those who receive first on coming away from the altar, take off their stoics and hand them to those who are approaching to communicate. "C.E. II, xxix, 3. "C.E. II, xxix, 3. ’’S.R.C. 2209*. The rubric of C.E. does not say how long the clergy who do not communicate remain standing. Most rubricians (in view of D. 2209’) direct them to stand for the prayers, and then kneel. A few writers, however (eg., Cataldi, Martinucci), maintain that they should stand during the entire distribution. 626 THE RITE OF HIGH MASS Misereatur 8. When the Deacon has finished the recitation of the Confiteor he remains bowed while the Celebrant says Misereatur. The Deacon and Subdeacon answer Amen and the Deacon stands erect. The Celebrant adds Indulgentiam with the sign of the cross, and the Deacon and Sub­ deacon sign themselves and answer Amen. The Celebrant turns back to the altar and genuflects. The acolytes genuflect18 in piano. They go up one on each side and kneel on the edge of the footpace. When the Deacon and Subdeacon have knelt on the edge of the footpace, or have taken their places at the sides of the Celebrant (if they are not to com­ municate) the acolytes, aided by the M.C., spread the cloth and hold it at the corners with both hands before the communicants.19 9. If the Deacon and Subdeacon are not to communicate they genu­ flect in their places,20 change sides at the altar, and stand beside the Celebrant with whom they genuflect. But if they are to receive Holy Communion, they genuflect in their places (the Deacon on the top step at the Epistle corner, and the Subdeacon on the footpace at the Gospel side), and go and kneel side by side on the edge of the footpace at the middle.21 They receive before all others.22 10. The Celebrant awaits the arrival of the Deacon and Subdeacon at his sides (when they do not communicate). He genuflects with them, and turning around with the Sacred Host raised over the ciborium, he says Ecce Agnus Dei and the Domine, non sum dignus. If the Deacon and Subdeacon are to communicate, however, the Celebrant genuflects after Indulgentiam, and turns at once to give Holy Communion. During its distribution the Deacon at his right holds the paten23 under the chin of each communicant; the Subdeacon stands with joined hands at his left. ” Cf. S.R.C. 3975’. ' If there be but a few communicants, some rubricists say that it suffices to hold the paten This, however, can no longer be held since the Instruction of the Sacred Congregation of the Sacraments (March 23, 1929) specifically requires an altar cloth in addition to the communion plate or paten. * S.R.C. 4027. ” Should the Subdeacon be a priest he does not put on a stole to receive Holy Communion (cf. S.R.C. 3029’*). n C.E. II, xxx, 4. ■' At a Pontifical Mass the rubric directs the Subdeacon to hold the paten at the Celebrant’s left (C.E. II, xxix, 3) and, according to the rubricians he is to hold it under the chin of each communicant. From this arose the custom, in spite of D. 1572’ which forbids it, of the Deacon at a nonpontifical Mass holding the paten under the chin of the communicants. Rubricians allowed the practice where it had become established (cf. S.R.C. 1210), but some suggested — probably to try to restore the difference that the rubrics make between a Pontifical and nonpontifical Mass — that a Communion plate, and not the paten of the Mass, should be used. However, the Instruction of 1929 (III, § 5) recognizes the practice of the Deacon holding the paten under the chin of the communicants at High Mass (cf. Decretum in Lucionem of 1854, § 20). ***r HOLY COMMUNION 627 11. If the Deacon and Subdeacon communicate, they rise together as soon as they receive the Sacred Host.21 The Deacon goes to the Cele­ brant’s right, and on his way lifts aside the end of the cloth held by the second acolyte (at the Gospel side) ; he passes, and then restores the cloth to the acolyte. He takes the paten from the altar to hold under the chin of the communicants. The Subdeacon descends a step or two and goes to the Celebrant’s left. On the way he takes the end of the cloth held by the first acolyte, passes, hands back the cloth and stands on the Celebrant’s left. The Communion of the Clergy 12. After the third Domine, non sum dignus the communicants rise. As soon as the Deacon and Subdeacon have left the edge of the footpace after communicating, the first pair kneel in the middle on the footpace to receive the Sacred Host. If the Deacon and Subdeacon do not com­ municate, the first pair go up immediately on arising from their knees. They need not genuflect first. When the first pair of communicants has left the foot of the altar, the second pair succeed them, genuflect at once and ascend when the first pair rise from their knees at the footpace. These latter, having received Holy Communion, rise, the one on the right moves a pace to the right, the one on the left a pace to the left, they turn towards each other and descend. On the floor, the person at the Epistle side turns back to the altar by his right, the one at the Gospel side by his left, and genuflect in a line25 with the third pair of communicants, who are now at the foot of the altar. After genuflecting, the first communicant on the right turns by his left, the other by his right and they go to their places in choir. Each pair of communicants acts in exactly the same manner until all have received Communion. If there should be three persons in the last group, all three ascend and descend together. 13. The M.C., the thurifer, and the acolytes receive Holy Communion on the footpace after the clergy.20 The M.G. then kneels on the lowest step at the Epistle side, and the thurifer and the acolytes at the credence table until the ciborium has been replaced in the tabernacle and its door closed. They then stand. 54 They need not genuflect as they have just risen from their knees. "There is no rubric which prescribes this genuflection, and it seems incongruous when the person who genuflects is himself bearing the Sacred Host. However, it is the direction given by Caeremoniale Romano — Seraphicutn and all authors; and the rubrics do direct the Celebrant (e.g., on Maundy Thursday) to genuflect to the Blessed Sacra­ ment shortly after he himself has received the Sacred Species. "C.E. II,' xxx, 4; cf. S.R.C. 427 V, 4328. 62S THE RI FE OF HIGH MASS The Communion oj the People 14. After the Communion of the clergy and those who are engaged in the service of the altar, the Celebrant, accompanied by the Deacon (with the paten) and the Subdeacon, goes to the Communion rail to give Holy Communion to the laity.27 He begins with the first communicant at the left end of the Communion rail. 15. When the Sacred Ministers turn to go back to the altar from the Communion rail, the Deacon remains at the Celebrant’s left, leaving the Subdeacon on his right, if the Sacred Particles which remain are to be consumed and not put into the tabernacle. But if the ciborium is to be replaced in the tabernacle, the Deacon and Subdeacon change places behind the Celebrant, when the Sacred Ministers turn from the Com­ munion rail, so that the Deacon will again be at the Celebrant’s right. 16. When the Celebrant has placed the ciborium, and the Deacon has laid the paten on the corporal, the Celebrant genuflects with his hands on the corporal. The Deacon and Subdeacon genuflect with hands joined. If the Sacred Particles are not to be reserved, the Celebrant consumes them.28 The Deacon and Subdeacon bow low while he does so.20 The paten and the ciborium are then purified.30 If, however, the ciborium containing Particles is to be put into the tabernacle, the Deacon covers and veils it. He opens the tabernacle and puts in the ciborium. In the meantime the Celebrant and Subdeacon stand somewhat towards the Gospel side. All three genuflect; the Deacon closes and locks the taber­ nacle door, and he and the Subdeacon change places. They genuflect on the step only when passing the middle.31 17. When the tabernacle door is closed, the M.C. and acolytes rise, and the first acolyte takes the cruets to the Subdeacon on the footpace. ~ Sec Vol. II. pp. 416 sqq. Should there be no Communion rail, the acolytes must hold the Communion cloth at the entrance to the choir for the Communion of the people. “See Vol. II, p. 423. ’ R. X, 8. “See Vol. II, pp. 390 sqq. " S.R C. 4027. CHAPTER XVI FROM THE POSTCOMMUNION TO THE END OF MASS I. The Ablutions In Missa solemni Diaconus defert librum Missalis ad cornu Epistolae, deinde vadit retro post Celebrantem, Subdiaconus vero vadit ad cornu Evange­ lii, ubi Calicem mundat, aptat cum Purificatorio, Patena et Palla cooperit, plicat Corporale, reponit in Bursam, et illam ponit super Calicem coopertum Velo, quem collocat in Altari, vel super Credentia ut prius: postea redit ad locum suum retro post Diaconum: qui cum dicit: Ite, Missa est, cum Cele­ brante vertit se ad populum.1 1. The Celebrant, having consumed the Precious Blood, at once holds out the chalice to the Subdeacon and receives the wine for the first ablution. If Holy Communion had been distributed, he purifies the paten into the chalice. He receives the second ablution at the middle of the altar,2 placing the chalice on the table of the altar outside the corporal. When he has drunk it, and wiped his mouth, he lays the purificator across the mouth of the chalice, but does not wipe it. 2. Should the Celebrant have to say another Mass, when he has re- . ceived the Precious Blood, he covers the chalice with the pall, and says with joined hands the prayer Quod ore. While reciting Corpus tuum, etc.,1 he purifies his fingers in the purifying bowl. The Subdeacon ministers to him. After Mass the Celebrant should drink any drops of the Precious Blood that may have collected at the bottom of the chalice.4 3. The Subdeacon ministers the cruets but does not kiss them. With his right hand he pours in for the first ablution about the same quantity of wine that had been put into the chalice at the Offertory; and for the second ablution a little wine and a good quantity of water,5 according to the wish of the Celebrant. These are poured over the Celebrant’s fingers ’ R. XL 3. ’ So authors, the rubrics arc silent. ’See Vol. II. pp. 477 sqq. ... , , 4 This may be done at the altar, if Holy Communion is given so that there is an interval between the consumption of the Precious Blood and the veiling of the chalice (sec Vol. 11, p. 477, n. 14). ’He pours in the water with his right hand, having first replaced the wine cruet on the tray. 629 630 THE RITE OF HIGH MASS which are held across the mouth of the chalice.'3 The Subdeacon gives back the cruets to the acolyte7 who bows and returns them to the credence table without genuflecting, since the Blessed Sacrament is no longer on the table of the altar. 4. During the ablutions, the Deacon finds the Communio in the Missal, and when the Subdeacon is ready he transfers the book to the Epistle corner. In doing so he genuflects on the top step as he passes the middle. He places the Missal-stand parallel to the front edge of the altar. At the same time the Subdeacon goes to the left of the Celebrant. He goes down to the floor and genuflects, with the Deacon, on the lowest step. Meanwhile the second acolyte, with the folded chalice veil laid across his outstretched hands, comes to the middle and genuflects behind the Subdeacon, when the latter genuflects. He goes around in piano to the Gospel side, ascends the steps and places the veil on the altar near the Subdeacon. Then turning by his left, he goes down again at the Gospel side, comes around, genuflects in the middle in piano, and goes to his place at the credence table. 5. The Subdeacon, on arrival at the Celebrant’s left, holds the chalice at the node and quietly but carefully dries it with the purificator.8 He lays the latter across the mouth of the chalice, and places on it the paten and pall. He folds the corporal by first folding the front fold, then the back one, then the one on his right, and finally that on his left. He places it in the burse which he holds erect on the altar with his left hand. He veils the chalice, places the burse on top of it with the opening towards . himself, and carries the chalice,9 with the veiled part facing outwards, to the credence table. He goes down by the front steps, and genuflects on the lowest step as he passes the middle.10 He then goes and stands in piano, behind the Celebrant and Deacon. He does not genuflect if they are at the Epistle corner, but does if they are at the middle.11 * Should the Subdeacon be delayed in the giving of the Pax to those in choir, the Deacon takes his place and ministers the cruets. He genuflects before leaving the Celebrant’s left and again on arrival at his right. He does this only when the Precious Blood is still in the chalice, otherwise he genuflects at the middle only. He returns to the left of the Celebrant when the Subdeacon returns to the altar. ’The Subdeacon may then, if the Celebrant waits for him, lay the purificator across the Celebrant’s fingers, which are held over the chalice, so that he may take it more easily. ‘While doing so he should keep his elbows close to his side. ’The rubrics make no mention of veiling the chalice with the humeral veil when carrying it (C.E. II, viii, 77 says "sine tamen velo humerali’’), or when it is placed on the credence table. The rubric (R. XI, 3) says it may be left on the altar, but the better way (and that alone given in C.E. II, viii, 77) is to remove it to the table. “If a cleric not in major Orders is replacing the Subdeacon (see p. 510), he may not during the Canon touch the chalice or cover or uncover it; nor may he wipe it after the ablutions. The Celebrant must do this, but the cleric may veil it and take it to the credence table (S.R.C. 4181’·4). “ See p. 514. After the Ablutions T h e Blessing POSTCOMMUNION TO THE END OF MASS 631 If, however, the Celebrant is to say another Mass, the Subdeacon does not wipe the chalice. Instead, he at once covers it with purificator, paten, pall, veil, and empty burse, and leaves it on the corporal on the altar, or places it on the credence table on a corporal. 6. The Celebrant, after the ablutions, continues the Mass as at Low Mass, except that the Postcommunion prayers are sung. The M.C. assists him at the Missal. When the Deacon has placed the Missal at the Epistle corner, he stands behind the Celebrant on the top step. He bows with him and moves to the middle and back again when the Celebrant does so. When the Postcommunion prayers are finished the M.C. closes the Missal with the opening towards the middle, unless a proper last Gospel is to be said. II. Ite, Missa Est 7. The Celebrant, having sung Dominus vobiscum remains facing the congregation. While the choir sings the response,12 the Deacon turns by his right, without first genuflecting, and at the middle of the altar he faces the people and sings Ite, Missa est,™ if the Gloria in excelsis had been sung in the Mass. The Celebrant and Deacon then turn by the left together1' and face the altar. If, however, Benedicamus Domino is to be sung, the Celebrant turns back to the altar at once after singing Dominus vobiscum. The Deacon sings the Benedicamus facing the altar. When the Deacon sings Ite, Missa est, the Celebrant does not say these words; but if he sings Benedicamus Domino, the Celebrant, facing the altar, says the words15 in the subdued voice. III. The Blessing Last Gospel In Missa solemni Celebrans, eadem voce et modo quo in Missis privatis, semel tantum benedicit populo, nisi sit Episcopus, vel Abbas: et dicto Evangelio secundum Joannem, vel alio, ut supra, ministrante Subdiacono librum, si opus est, discedit cum ministris ordine et modo quo venerat.16 1. When the chant of Deo gratias is finished, and not sooner, the Celebrant gives the Blessing aloud17 as in Low Mass. While the Cele­ brant recites Placeat the Deacon and Subdeacon kneel15 on the edge of and ”Cf. C.E. I, ix, 7; II, viii, 78. ” Using the melody that corresponds with the Kyrie, eleison that had been sung in the Mass (cf. p. 557). "Simul (C E. II, viii. 78). 15 S.R.C. 2572”. Should the response not be sung but only played on the organ (which is permitted if it is the custom, S.RC. 2951s), the Subdeacon may answer Deo gratias to He or Benedicamus. "R. XII, 7. ” The rubric of R. XII, 7 makes an exception to the rule laid down in R.G. xvi, 3. ’’S.R.C. 3002’. If, however, they arc canons in their own church, they bow low 632 THE RITE OF HIGH MASS the footpace in the middle.10 The M.C. kneels on the lowest step at the Epistle side. The thurifer and acolytes kneel before the credence table. All sign themselves and answer Amen at the end of the Blessing. The organ should be silent that the entire congregation may hear the Blessing. That is why it is to be pronounced in the clear voice. 2. After the Blessing all rise. The Subdeacon follows the Celebrant to the Gospel corner, stands at his left on the top step during the Gospel and makes the responses. He may hold the altar-card if the Celebrant wishes to read from it. If so, he does not sign his forehead, etc., nor genu­ flect at Et Verbum caro jactum est. If he does not hold the card he makes the signs of the cross and genuflects when the Celebrant does. At the end of the Gospel he answers Deo gratias. The Deacon may stand where he is on the top step, but turned towards the Gospel corner, or he may join the group (standing on the Celebrant’s right or, better still, at his left as at the Introit).20 He signs himself at the beginning of the Gospel and genuflects at Et Verbum caro jactum est. 3. If the last Gospel is proper, the Subdeacon goes up the front steps immediately after Ite, Missa est, takes the Missal-stand, turns by his left, descends, genuflects on the lowest step, and going up the front steps places the Missal-stand at an angle on the Gospel side. He then goes to his place beside the Deacon for the Blessing, which the Celebrant must not give until the Subdeacon is in his place. The latter assists at the Missal. He says the responses, signs his forehead, and bows or genuflects as the Celebrant does. At the end of the Gospel he closes the Missal.21 4. During the last Gospel, the thurifer leads the acolytes, with their candles, and the cross-bearer if there is one, to the middle of the Sanc­ tuary.22 If the procession is to leave by the entrance to the choir, the thurifer stands behind the acolytes, so that he may lead; but if the Sacred Ministers are to depart at either side of the sanctuary or behind the altar, the thurifer will take his place in front of the acolytes. All three genuflect at Et Verbum caro jactum est. In the meantime the M.C. gets the birettas and stands at the Epistle corner at the foot of the steps. He may leave the Subdeacon’s on the step at the Gospel side or he may hand it to him later, when he has disposed of the other two. 5. After the last Gospel the Sacred Ministers need not go to the middle of the altar,23 but may descend at once to the foot. If they do go It is better to kneel apart, leaving the middle free for the Celebrant so that he be not cut off from the people whom he is blessing, nor impeded in the act, if the footpace be narrow. 30The rubrics are silent and rubricists differ. S1 See Vol. II, p. 397, n. 10. "They should arrive shortly before Et Verhum caro, if the Gospel is that of St. John, and thus avoid two genuflections close together. ” Cf. S.R.C. 3637 *. POSTCOMMUNION TO THE END OF MASS 633 to the middle they need make no reverence to the cross, since they do not cross the middle, but descend at once. The Celebrant and Subdeacon turn towards their right, the Deacon towards his left. If, however, they do reverence to the cross (which is permitted),24 the Deacon and Sub­ deacon genuflect25 and the Celebrant bows low, or genuflects if the Blessed Sacrament be present. 6. At the foot of the altar the Deacon receives the Celebrant’s biretta from the M.C., and hands it to the Celebrant, kissing the biretta and his hand.20 He then takes his own biretta from the M.C. 7. The Sacred Ministers, the M.C., the thurifer, and the acolytes reverence to the altar. The Celebrant bows low27 or if the Blessed Sacra­ ment is present, he genuflects in piano. All others genuflect in plano.u After the reverence the Sacred Ministers put on their birettas29 and return to the sacristy in the order in which they entered the sanctuary. S. If, however, the clergy are in choir and leave at the end of Mass they genuflect in pairs and follow the thurifer and acolytes who have genuflected and started off at a signal from the M.C. The Sacred Ministers wait at the foot of the altar and do not reverence until the M.C. directs them to do so. They then join the procession. IV. The Return Sacristy 1. On the way back to the sacristy, the same reverences are made, if necessary, as were made on coming to the altar.30 2. On entering the sacristy the thurifer and acolytes stand somewhere near the crucifix or image of the sacristy. The clergy arrange themselves in two lines in the sacristy. The junior members remain nearer the en­ trance, and the senior members nearer the crucifix. The Sacred Ministers on arrival at the entrance take off their birettas and proceed to the part of the sacristy near the crucifix or chief image and near the vesting bench. On a signal from the M.C. all reverence to the crucifix or image.31 The Sacred Ministers may then bow to the clergy on each side, and the Deacon and Subdeacon bow to the Celebrant. 3. The Deacon and Subdeacon remove their maniples and assist the Celebrant to unvest, or the M.C. may do this, if it be the custom. The acolytes assist the Deacon and Subdeacon to remove their vestments. to the "Ibid. ” For the reverence is to the cross of the altar "in actu functionis" (see Vol. II, p. 306) * Authors are not in agreement; many of them direct the Sacred Ministers to reverence before receiving their birettas. ”R. XII, 5. aCf. S.R.C. 2682”. 58 If the clergy arc present and remain in choir, the Sacred Ministers, M.C., thurifer, and acolytes reverence to the altar, and turning they bow first to the clergy on the Gospel side, then to those on the Epistle side. The Sacred Ministers do not put on their birettas until they have left the choir. ' 30 P. 580. 31 See Vol. II, p. 305. Appendix A SYNOPSIS OF THE CEREMONIES OF HIGH MASS * celebrant’ PART OF THE MASS 1. Look over the Gospel 1. Look over the prayers and Preface, and the intona­ and the music of Ite, Missa tions of the Gloria and Creed. est (or Benedicamus). Vesting 2. Wash hands, put on 2. Wash hands. Vest as for amice, alb, cincture, stole a Low Mass. (over left shoulder), and dalmatic. Assist C. to vest. Put on maniple (unless .Asperges). Holy Water Blessed MASTER OF CEREMONIES 1. Look over the Epistle. 1. See that all is ready at the altar and at the credence table. 2. Oversee vesting with 2. Wash hands. Put on amice, alb, cincture, and special attention to the tunicle. Assist C. to vest. arrangement of albs. Put on maniple (unless Asperges). 3. If holy water blessed, it 3. Assist at blessing on C’s 3. Assist is done in alb and stole, right. Hand salt. C.’s left. according to the form of Missal or Ritual. Afterwards cope put on. Departure C. D. S.D. S.M. at blessing on 3. Direct the ceremony of the blessing. Then see that thurifer (with aspersory) and acolytes (with candles) are in their places. 4. Take biretta. Bow (Bs) 4. Take biretta. Bow (B1) 4. Take biretta. Bow (B3), 4. Give signal for departure to image of sacristy. Cover. with C. to image of sacristy. with C. and D., to image of and for bow to image. Bow Cover and precede C. sacristy. Cover and precede D. (B1). 5.Uncover and receive holy 5. Uncover, hand holy 5. Uncover and receive 5. Hand holy water to D. water (if no Asperges) 4«. water to C. (if no Asperges) holy water ψ. and S.D. then ψ. At the Sacristv* Door 'Abbreviations: SUBDEACON DEACON = = = = Celebrant. Deacon. Subdeacon. Sacred Ministers. G. = Genuflection (for D. and S.D.. B’ when at the altar, on the lowest B5 step, except on arrival in sanctuary B’ and before leaving it. when the * B genuflection is in piano. For M.C. always in piano). ’The synopsis (for the Celebrant) supposes the Blessed Sacrament not present. If It be present, = = = = Slight bow of head. Deep bow of head. Moderate bow of body. Deep (low) bow of body. C.P. = If clergy are present in choir. •X· = Large sign of the cross. 4* — Small sign of the cross (on forehead, lips, and breast). for each low bow to the altar the Celebrant makes n genu fleet ion. SYNOPSIS OF THE CEREMONIES OF HIGH MASS PART OF THE MASS Arrival in the Sanctuary Asperges Sprinkling Altar MASTER OF CEREMONIES CELEBRANT DEACON SUBDEACON 6. At foot of altar uncover, bow (B4). (C.P.: Uncover at entrance to choir, bow to clergy on Gospel and on Epistle sides.) 6. At foot of altar, un­ cover, give biretta to M.C. and receive that of C. (with kisses), G. (C.P.-. Uncover at entrance to choir, bow to clergy on Gospel and on Epistle sides.) 6. At foot of altar uncover (biretta on step or to M.C.) and G. (C.P. Uncover at entrance to choir, bow to clergy on Gospel and on Epistle sides.) 7. 7. Kneel with C., receive 7. If Asperges takes place, kneel on lowest step, receive aspergil and hand to C. with aspergil, sprinkle altar (3), (kisses). and intone antiphon. 8. 8. When sprinkled, bow and 8. Rise, sprinkle D. and S.D. — Bow (B4) and go to ►F; rise with S.D. when he and and has been sprinkled. G. sprinkle clergy. Kneel C. on lowest step 6. Receive birettas of D. and C., and later of S.D., and put on sedile. (C.P.: Re­ ceive birettas at entrance to choir and bow to clergy.) 7. See that aspersory-bcarer hands aspergil to D. 8. Rise with D. and S.D. When sprinkled, bow F; rise with D. — G. and lead S.M. to choir for * the sprinkling of the clergy. accompany C. Sprinkling Clergy 9. Lead S.M. to the side 9. Accompany C. on his 9. Accompany C., holding 9. (B3) Sprinkle clergy, on Gospel side and on Epistle cope, answering psalm and left, holding cope and an­ of greater dignity (p. 537) side, while reciting psalm renewing holy water ) for the Epistle, Gradual, Tract, and Sequence; (c) from after the Oremus before the Offertory verse to the Per omnia saecula at the end of the Secret(s); (d) after the consumption of the Precious Blood until Dominus vobiscum, etc., before the Postcommunion prayers. 3. In the Sequence Dies irae the Holy Name occurs twice. All uncover and bow their heads. 4. If candles are used, they are held,13*lighted, in the right hand: (a) during the singing of the Gospel; (b) “for the Elevation,” i.e., from the beginning of the Preface, or from after the Sanctus, to the consumption of the Precious Blood; (c) during the Absolution. 5. The breast is not struck when saying “dona eis requiem (sempi­ ternam)” at the Agnus Dei, and the Pax is not given.1,1 III. General Rules Mass 1. When vesting, the Sacred Ministers kiss the cross on the amice, maniple, and stole as usual but during the Mass all kisses of objects handed to or received from the Celebrant are omitted.15 Nor is his hand kissed. The salutations to the choir are made as usual.10 2. The altar is incensed only at the Offertory, and after its incensation for the 10 It mav not be placed at the head of the coffin or catafalque during Mass (S.R.C. 3556*). "R.G. XVII, 5; C.E. II. xi, 5. ” S.R.C. 3624”. ” R. XIII, 3; C E. II, xi, 6. "R. XIII, 1; C.E. II, xi, 8. ”R. XIII, 2; C.E. I, xviii, 16; II, xi, 5; S.R.C. 4193*. ’* S.R.C. 3059”. HIGH MASS FOR THE DEAD 659 the Celebrant alone is incensed. Hence the thurifer leads the procession with joined hands since the censer is not needed until the Offertory. 3. The Epistle and Gospel are not sung at the ambo;17 and the pro­ cession to sing the Gospel is not a solemn one. Neither incense nor lights are carried, and hence the order of it is different.18 4. The Celebrant sings the prayers, Preface, and Pater noster to the ferial tone.10 5. The organ may not be played during a Mass for the Dead. If, how­ ever, it is necessary to sustain the singing, it may be played, but must stop when the singing ceases.20 6. There is no obligation to use candles in choir.21 But if they are used by the clergy the acolytes will distribute them during the singing of the Sequence. They give one to each person, beginning with those of higher rank. The acolytes must see that the candles are lighted in time for the Gospel, for the Elevation, and for the Absolution. If there are but few in choir, the acolytes light all the candles; but if there are many it suffices to light the candle of the person at the end of each row. IV. The Beginning Mass 1. The acolytes carry their lighted candles as usual in procession to and from the altar. The candles are left, lighted, on the credence table during the entire Mass. They are carried for the Absolution. 2. The psalm Judica is omitted. After the preparatory prayers the Deacon and Subdeacon go up to the altar22 with the Celebrant. They stand beside him while he kisses it. They follow him to the Missal and stand at his right, as usual, for the Introit. The Celebrant does not sign himself at the opening words, but with his right hand he makes the sign of the cross over the book. His left hand meanwhile rests on the altar. Neither do the Deacon and Subdeacon make the sign of the cross. 3. The Celebrant will sing one prayer only at the Exequial or Funeral Mass, at the Mass “bn the day of death,” on the third, seventh, thirtieth, and anniversary days, and in Masses “which correspond to the Office of the Dead celebrated with double rite”;23 in all other Masses there will be three prayers.24 During the singing of the prayers the thurifer and the acolytes kneel. of " C.E. II, xi, 5. ” Ibid., § 6. ” For the prayer(s) this means singing the entire prayer on one note, prolonging and softening the syllables in the body of the prayer and in the conclusion, where an inflection is made when singing the prayer to the solemn tone (see p. 554). The con­ cluding syllables, too, are prolonged a little and softened. * S.R.C. I, xxviii, 13; S.R.C, 4243’, 4265’, 42S7. « R. XIII, 3; C.E. II, xi, 6. aCf. the rubric of Good Friday: “Sacerdos cum Ministris . . . ascendit ad altare" aSee Vol. I, ch. IX. ** Addit. Ill, 10. 660 SOME SPECIAL FORMS OF HIGH MASS 4. After the singing of the Epistle the Subdeacon does not go to re­ ceive the Celebrant’s blessing.2 ' He salutes the choir and genuflects on his return to the altar. He hands the book to the M.C. and if the Celebrant is still reciting the Dies irae he goes and stands at the Deacon’s right as at the Introit. 5. The Celebrant himself must read the entire Sequence.26 He may not read it with the Deacon and Subdeacon.27 When finished, he may go with the Deacon and Subdeacon to the sedile, going directly from the Epistle corner without any bow.2S At the Holy Name in the strophe Recordare, Jesu pie, the Sacred Ministers uncover and bow. 6. At a signal from the M.C. — given about the strophe Qui Mariam absolvisti — the Sacred Ministers return to the altar per longiorem as usual, and make the proper reverences to the clergy and the altar. The Celebrant goes up to the middle. Bowed low and with hands joined, he recites in the subdued voice29 the Munda cor meum, but he does not say Jube, domne, benedicere, etc. The Deacon goes around in piano to the Epistle side of the altar where he awaits the opening words of the recita­ tion of the Gospel and makes the small signs of the cross. He bows if the Holy Name occurs in the opening words. He gets the Evangeliarium, takes it (per longiorem), and lays it on the table of the altar and waits, facing the Celebrant. The Subdeacon transfers the Missal to the Gospel corner and assists the Celebrant while he recites the Gospel. 7. The Celebrant does not kiss the book, nor say Per Evangelica dicta at the end. Incense is not put in. The Subdeacon goes down to the foot of the altar, and the Deacon kneels on the edge of the footpace and silently recites Munda cor meum. He then takes the book from the altar, bows to the Celebrant, but does not kneel for his blessing and descends at once to the foot of the altar. . 8. If the Sacred Ministers are not engaged, they bow their heads while the choir sings Pie Jesu, Domine, in the last strophe of Dies irae. 9. The thurifer does not take part in the singing of the Gospel. The Deacon and Subdeacon, M.C., and acolytes make the usual reverence to the altar and to the clergy. On this occasion they bow first to those who are on the Epistle side, and proceed in the following order30 to the place where the Gospel is sung:31 the M.C., the Deacon, the Subdeacon, and last of all the two acolytes. 10. At the end of the Gospel, the Subdeacon hands the book to the SR. VI, 4; XIII, 2. “The Sequence must be recited by the Celebrant and sung by the choir in every sung Mass (rubric of Missa Quotidiana. S.R.C. 3920’, 4054e, and cf. 2959’). ” S.R.C. 2956’. * R. VI, 5. ” See p. 596. a See p. 514. 10 C.E. II, xi, 6. HIGH MASS FOR THE DEAD 601 M.C. since it is not taken to the Celebrant to be kissed. All return to the altar in the order in which they had come. The Deacon goes to the top step behind the Celebrant, the Subdeacon stands in the middle in piano, and both genuflect. The M.C. and acolytes genuflect behind them, and go to the credence table. 11. Should there be a sermon, it is not preached after the Gospel,'2 but after Mass,33 before the Absolution. The preacher wears neither surplice nor stole,3i but his cassock (with a jerraiolo, if this be the cus­ tom) or the habit of his Order, if he be a Religious. The pulpit is draped in black.85 The Celebrant takes off his chasuble and maniple and puts on the cope if the Absolution is to follow. The Deacon and Subdeacon remove their maniples, and all three sit, covered, at the sedile. V. The Offertory 12. At the Offertory the Subdeacon (without the humeral veil) takes to the altar the chalice, veiled with its own veil, and with the burse on top. The Deacon spreads the corporal and places the burse on the Gospel side. The Subdeacon unveils the chalice and gives the veil to an acolyte to fold and take to the credence table. The Deacon hands the paten, and later the chalice, to the Celebrant without kissing them or the Celebrant’s hand. The water is not blessed but the Celebrant recites the prayer Deus qui humanae substantiae, as at other Masses.36 The paten is not held by the Subdeacon,37 but is placed partly under the corporal and covered by the Deacon with the folded purificator. After putting the water into the chalice and returning the cruets to the acolyte, the Sub­ deacon goes down in piano, genuflects on the lowest step in the middle, and goes to the left of the Celebrant. 13. Incense is put in and blessed, as usual, with the formula Per inter­ cessionem, but all kisses of the Celebrant’s hand, of the boat, and of the thurible are omitted by the Deacon. The oblata, cross, and altar, are incensed, the Subdeacon assisting on the left. The Celebrant alone15 is incensed. While he washes his hands the Deacon and Subdeacon stand at his right, one behind the other.30 The Gloria Patri is omitted at the end of the psalm Lavabo. ”Not being on the Gospel. “CE. II, xi, 10. ’’ R. XIII, 2. "R XIII, 3; C.E. II, xi, 10; S.R.C. 2SS8. ** R. XIII, 1. “ R XIII, 2. M Ibid. ” Because it is the office of the Deacon and Subdeacon to minister to the Celebrant at High Mass, some rubricians direct that in Requiem Masses they wash the Celebrant’s hands, in which case the Deacon takes the towel and the Subdeacon the water cruet and bowl. The ground for this prescription is that they are free at this moment, while in a Mass for the Living they arc occupied. No rubric, however, indicates that such a change is to be made in the Mass of the Dead, and so other rubricians direct the acolytes to wash the Celebrant’s hands, in accordance with R. VII, 10. I 1 662 SOME SPECIAL FORMS OF HIGH MASS 14. The Subdeacon goes, as usual, to the left of the Celebrant to recite with him the Sanctus, and makes the sign of the cross at Benedicius. " C.E. I, xxiii, 18; II, xi, 8. 41 So the rubricists interpret the rubric "genuflexus in cornu Epistolae" (R. XIII, 2). 41 R. VIII, 8. 45 Bv exception (see p. 514), S.R.C. 4027’. 44 R. VIII, 8; CJE. II, xi, 7. « R. XIII, 1; C.E. II, xi, 8. 44 Ibid. « S.R.C. 4027. " Sec p. 624. "S.R.C. 4104’ (cf. 3177). “S.R.C. 1611. HIGH MASS FOR THE DEAD 663 voice/’ The Subdeacon answers the Celebrant, the choir answers the Deacon. As there is no Blessing the Deacon and Subdeacon do not kneel, but the latter goes at once to hold the altar-card at the left of the Celebrant for the last Gospel. 21. If the Absolution is to follow, the Sacred Ministers reverence at the foot of the altar. If the Blessed Sacrament is present the Celebrant genuflects on the lowest step. The Sacred Ministers also genuflect on the lowest step,52 and all go to the sedile.53 The Celebrant takes off the chasuble and maniple and puts on a black cope;54 the Deacon and Sub­ deacon remove their maniples, and while the former helps the Celebrant to vest, the latter goes for the processional cross, which he will hold with the right hand over the left, and with the figure of the Crucified facing forward. Appendix THE ABSOLUTION FOR THE DEAD I. General Rules 1. There are two forms of the Absolution, one (set forth in the Roman Ritual, VI, iii, 7 sqq.) which forms part of the burial service (exsequiae) and is used when the body of the deceased person is present physically or morally;’ the other form (given in the Ritual, VI, v) is used when the body of a deceased person is not present, even morally, or when the Absolution is for the souls of all the Faithful Departed. With this latter case the rubrics (R XIII, 4) of the Missal also deal. 2. The Absolution is of obligation2 after the Exequial or Funeral Mass ” S.R.C. 2572". “S.R.C. 4198 *. “Or they may go directly {per breviorem) from the footpace to the sedile, in which case the Celebrant bows low to the cross, or genuflects to the Blessed Sacrament, and the Deacon and Subdeacon genuflect. M Should a black cope not be available, the Celebrant gives the Absolution in alb and stole (crossed), and in this case the Deacon removes his dalmatic and the Subdeacon his tunicle. 1 The body is said to be present morally, when for a reasonable cause (e.g., fear of contagion, impossibility of keeping the body unburied for the time that would be necessary) the body cannot be brought to the church for the funeral service (the Funeral Mass and the Absolution), and this even though the body is already buried (cf. Addit. Ill, 4). ’ R.R. VI, iii, 7, 17. (Cf. C.J.C. 1215.) 664 ABSOLUTION FOR THE DEAD (i.e., the solemn or sung Mass — or the Low Mass which is allowed in the case of the poor, or by induit3 in other cases — which forms part of the burial service and which is celebrated, ordinarily, on the day of the funeral). And this even if the body be present only morally, and even though the Absolution may have been given the evening before, when the body was brought to the church.4 In all other cases, so far as the rubrics are concerned, the Absolution is optional? But it may be of obliga­ tion for other reasons such as the reception of a stipend or the existence of a foundation. 3. Ordinarily the Absolution is given after a Requiem Mass, whether this be sung or said? It may not be given after a Mass which is not a Requiem Mass such as the Mass of the day or of a saint or a votive Mass, though this Mass is said for the deceased person, nor may the coffin, or the catafalque (when the body is absent), be present during such a Mass.7 When a Requiem Mass is not permitted the Absolu­ tion should be given after the Office of the Dead,8 if this takes place, and before the Mass. The body or catafalque should be removed for the *Mass,' or at least the candles around it should be extinguished, to show that the Mass has no connection, in this case, with the suffrages for the dead. If, however, the Office does not take place, and a Requiem Mass is not possible, the Absolution must be given when the body is brought to the church (after Subvenite10) or at some other time, quite apart from the Mass.11 4. While the Absolution ordinarily follows a Requiem Mass, it may be given independently of Mass, as a separate function ; not, however, on doubles of the first class,12 not even after Vespers, if the body be absent. If the body be present, even morally, the Absolution is allowed and of obligation, after the Funeral Mass on those doubles of the first class when this Mass is permitted. On the doubles of the first class on which even the Funeral Mass is excluded,13 the Absolution is allowed when the Office of the day is finished, if the burial cannot be postponed. The bells, how­ ever, must not be tolled in mourning.14 Should the Absolution be given after the Mass of the day, it must be clear that it is an entirely distinct function, hence: (a) if it be given by * E.g., there is an induit in England and Ireland permitting a Low Mass to be said for the Funeral Mass, when it is impossible to celebrate a solemn or even a sung Mass (e.g., because of the want of a choir). Cf. Vol. I, ch. IX. ‘S.R.C. 3748’. "S.R.C. 2994’. ” R.R. VI, iii, 3. •S.R.C. 1322*, 3369", 4215. “ S.R.C. 3780’, 4183, 4215. •S.R.C. 4081’. ’"S.R.C. 3780’ (cf. 3570’), 4095’, 4183, 4215, ’S.R.C. 2186, 3014’, 3201’, 3722’, 3942. 4270. ’ S.R.C. 2994’, 4183. ” See Vol. I, ch. IX. ’‘S.R.C. 3570’, 3946, 4130. This rule applies to the last three days of Holy Week ”< ABSOLUTION FOR THE DEAD 665 the priest who says the Mass of the day, he must not change into the black stole and cope in the sanctuary, but must return to the sacristy; (ό) if it can be avoided, the body should not be present,1'· or at least the candles around it should not be lighted until Mass is over; (c) in the absence of the body, the catafalque for the Absolution should not (if possible) be erected until the Mass is over, or it should be erected entirely away from the altar (e.g., in the mortuary chapel). 5. The Absolution may be sung even though the Requiem Mass was a Low Mass.10 6. The Deacon and Subdeacon take part in the Absolution only when it is preceded by a High Mass.17 Otherwise the Celebrant is assisted by altar servers who carry the cross, hold the book, etc. 7. While the Absolution may be repeated (e.g., at the cemetery) over a dead body, several Absolutions may be given consecutively13 only in the cases provided for in the Ceremonial of Bishops, II, xi, 13, e.g., on the anniversary of the death of a Pope, or at the funeral of the Bishop of the diocese or of certain other personages. 8. Because of the intimate relation between the Requiem Mass and the Absolution, the Celebrant of the Mass alone, with a few exceptions, may give the /Absolution.10 Only the Bishop of the diocese (not an assistant bishop, nor a titular bishop, nor an extern bishop), or an abbot or prelate nullius in the place of his jurisdiction,20 may give the Absolution, if he has not celebrated the Mass which it immediately follows.21 While a cardinal has the right to give the Absolution anywhere, his high rank requires that he should not be asked to do so following a Requiem Mass celebrated by a bishop or priest, except on some very special occasion, as at the funeral of a cardinal or of a prince; or on some occasion of national mourning.22 II. Preparations for the Absolution 1. The Absolution may be given only when there is a coffin, or a catafalque23 present, or at least a black cloth spread before the altar24 (to represent the coffin). nI.e., anywhere near the altar. ’’S.R.C. 4215. " Cf. S.R.C. 3066’. ” Cf. S.R.C. 3744. Some rubricists say also that it is not permissible to give the Absolution for the same person, in lite same church, more than once in a day. ” R. XIII, 4; C.E. II, xxxvii, 2; R.R. VI, iii, 7. 50 Ci. C.J.C. 323, § 1. ” S.R.C. 3029”, 3798’, 4154 *°; cf. 4355’. A Vicar Apostolic may give it in the place of his jurisdiction. ”S.R.C. 4284 (I, § 6). ” A wooden or steel structure, sometimes surmounted by a casket covered by a pall, which represents the coffin with the body of the deceased when these are not present. ’* S R C. 3535’. 666 ABSOLUTION FOR THE DEAO 2.The coffin is to be placed “in the middle of the church,”25 or at least outside the sanctuary rails. It is covered by a pall of black material, soberly ornamented.20 On it may be laid symbols of the dignity of the deceased27 such as a mitre for a bishop; a black or violet stole and a biretta for a priest ; or armorial bearings in the case of a layman. Flowers are tolerated on the coffin,28 but their use at the funeral of adults is contrary to the spirit of the rubrics. The coffin is to be so placed that if the body be that of a priest physically or morally present, the head will be towards the altar; otherwise the feet will be nearer the altar.20 Six’" candles of unbleached wax are generally placed around the coffin. These should be lighted during the Requiem Mass and during the Absolution. 3. When a catafalque is used, all that has been said about the coffin applies to it. It is, however, always placed with the part corresponding to the foot of the coffin turned towards the altar. But if the body of a priest is even morally present this order is reversed.31 III. The Ceremony32 1. The Celebrant, aided by the Deacon and Subdeacon who have removed their maniples, vests in the cope. The Subdeacon gets the pro­ cessional cross and the acolytes their lighted candles. Preceded by the thurifer (carrying the thurible and incense boat), having on his right an acolyte bearing the aspersory and aspergil, the Subdeacon goes be­ tween the acolytes to the entrance to the choir and there faces the altar. The thurifer and aspersory-bearer stand behind them, ready to lead the procession. The Celebrant with the Deacon on his right and preceded by the M.C.33 goes to the foot of the altar. On a signal from the M.C., the Celebrant bows low, or genuflects in piano, if the Blessed Sacrament be present. The Deacon, the M.C., the thurifer, and the aspersorybearer all genuflect, but the Subdeacon and acolytes neither genuflect nor bow. All turn and the thurifer and aspersory-bearer lead the pro­ cession down the church. The clergy — each carrying a lighted candle11 * 11 R.R VI, iii, 4; C.E. II. xxxviii, 25. ”Cf. S.R.C. 3804*. ” S.R.C. 3035”, 4165’, 4397’. ’’R.R. VI, iii, 4; S.R.C. 2392’, 4034’. ” Cf. S.R.C. 2578”. The rubrics do not determine the number. ” When the body is “morally present” the Absolution is given, in every detail, as if the body were physically present (Cf. S.R.C. 3767”). “This description of the ceremony deals with the two cases (the body present and absent), noting the differences between them. These are only two: (a) the omission of Non interes, when the body is absent; (6) the difference in the prayer at the conclusion of the Absolution. All through the ceremony of the Absolution the usual ritual kisses (in handing or taking the biretta, aspergil, or thurible) are omitted. 11 The rubrics do not mention a book-bearer, but there may be one who will walk at the left of the thurifer (the aspersory-bearer being on his right). The M.C. may carry the book (the Dead Mass book or a large ritual) or leave it beforehand near the catafalque. ABSOLUTION FOR THE DEAD 667 in the outside hand — genuflect in pairs (or bow low if they be prelates or canons, and the Blessed Sacrament be not present), and follow the Subdeacon, the juniors first.34 The Celebrant, with the Deacon now on his left,35 both wearing their birettas, walk last in the procession, preceded by the M.C. 2. When the thurifer and aspersory-bearer come near the coffin,34 they go to the left (the Epistle side of the church) and wait at one side, partly facing the coffin. The Subdeacon and acolytes go to the far end of the coffin, so that they are between it and the main entrance of the church,37 where they stand some distance away from the coffin, so that the Celebrant and Deacon may easily pass around it. 3. When, however, the Absolution is for a priest whose body is phys­ ically or morally present, the thurifer and aspersory-bearer go to the far end of the coffin and stand aside there; while the Subdeacon and acolytes go at once to the left of the coffin and stand facing the entrance of the church. They should not stand directly before the coffin, but a little to the Epistle side, to avoid turning their backs directly on the high altar. The Celebrant faces the cross during the Absolution.38 4. The clergy group themselves around the coffin so that the juniors are nearer the Subdeacon, the seniors nearer the Celebrant. Each now holds his candle in the right hand. 5. The Celebrant on approaching the coffin goes a little to his left, and stands facing the coffin,30 not directly in front of it, but somewhat to the Epistle side so that he does not turn his back directly to the altar, and may be able to see the processional cross during the Absolution. The Deacon remains on his left. 6. If, however, the body of a priest be physically or morally present the Celebrant stands at the far end of the coffin, between it and the main entrance of the church, and directly in front of it.40 ’‘If the clergy arc not in choir, the Subdeacon and others may line up before the altar, just behind the Celebrant and Deacon. ”R. XIII, 4. “Throughout, the word coffin is used for both cases (the body present or absent) to avoid the unnecessary repetition of the words “or the catafalque.” ’’This is described in the rubrics as ‘‘ad pedes tumuli seu lecticae mortuorum contra Altare” (R. XIII, 4; R.R. VI, v, 1) when the body is absent; “ad caput defuncti,” when the body is present (C.E. II, xi, IS; R.R. VI, iii, 7). "R. XIII, 4. 38 The rubrics describe this as “in capite loci inter altare et tumulum, aliquantulum versus cornu Epistolae, ita ut Crucem Subdiaconi respiciat” (R. XIII, 4; R.R. VI, v, 1) in the absence of the body; “contra Crucem ad pedes defuncti” (R.R. VI, iii, 7) when the body is present. » In other words (a) the Celebrant always stands at the foot of the body or at the foot of the catafalque (i.e., that part of it that corresponds to the foot of the body) ; (ά) that means that he is always between the coffin (catafalque) and the altar, except in the one case when the body of a priest is present physically or morally. 668 ABSOLUTION FOR THE DEAD 7. The thurifer and aspersory-bearer stand near the Celebrant be­ hind him and to his left.· * 1 8. The Deacon gives his biretta to the M.C. and takes that of the Celebrant and hands it to the M.C. The M.C. puts the birettas aside, and opens the book at the beginning of the Absolution (if the body is present). 9. The Deacon41 42 holds the book before the Celebrant who, with hands joined, chants in a monotone (or recites) the prayer Non intres. He begins it without Oremus, and makes no change43 in the words “cum servo tuo,” even though the Absolution be for a woman, or for more than one person. The prayer Non intres is not said unless the body is physically or morally present.44 At the end of the prayer, all answer Amen. Libera me 10. Then the chanters (or one chanter) begin'5*the responsory Libera me which is sung by the clergy.40 In this responsory — alone of all the prayers of the Absolution47 until the prayers for all the Faithful Departed on the way back to the sacristy — Requiem aeternam is in the plural. When Non intres is not said the Libera must not be begun until the Celebrant is in his place.48 It may not be begun while the Celebrant vests for the Absolution nor while he is on his way to the catafalque.'9 It is becoming for the Celebrant and the Deacon to join in the singing of the responsory, or to recite it, alternately, in the subdued voice.50 11. When the repetition of Libera me is begun,51 towards the end of the Responsory, the Deacon goes to the Celebrant’s right, passing be­ hind him. Should he be obliged to pass in front of the Celebrant, he bows to him. The thurifer presents the thurible; the Deacon presents the boat without kisses, and at once asks the blessing, saying Benedicite, Pater reverende. The Celebrant puts in incense, three times, blessing it with the usual form {Ab illo benedicaris, etc.) and the sign of the cross. The M.C. holds back the edge of the cope on the Celebrant’s right. When incense has been put in and blessed the thurifer does not close 41 R.R. VI. iii, 7. 4* R. XIII, 4; R.R. VI, iii, 7. 41 R.R. VI, iii, 7. No change is made, since the opening words are a quotation from Sacred Scripture (Psalm 142, verse 2). 44 It may, however, be said when the Celebrant is a bishop, even though the body is not present physically or morally (cf. Pontificale Romanum'). ° R.R. VI, iii, 8. 44The Libera may be sung even after a Low Mass (S.R.C. 4215). All join in after the intonation (Libera me, Domine) ; the chanters sing the verses Tremens, Dies ilia, and Requiem, while the clergy repeat Quando coeli, Dum veneris and then the entire responsory Libera me. 41 Unless, of course, the Absolution be for many. “S.R.C. 31084. 3110”. “Cf. S.R.C. 4198’. “S.R.C. 3110". ” R.R. VI, iii, Q. ABSOLUTION FOR THE DEAD 669 the thurible. He does this later just before it is used. He receives back the boat and returns to his place behind the Celebrant. 12. At the end of the Libera, the chanter(s) with one side of the choir sing Kyrie, eleison; the other side sings Christe, eleison; all to­ gether repeat Kyrie, eleison. The Celebrant intones Pater noster (d'l) and he recites the prayer silently while going around the coffin. He does not, however, distribute the words according to his actions. All who are in choir also recite the prayer, silently, up to the words “sicut et nos dimittimus debitoribus nostris” (inclusively). The Sprinkling 13. The Celebrant receives the aspergil from the Deacon, who omits the ritual kisses. With the latter on his right, holding back the cope, and preceded by the M.C., he goes to the middle before the altar, and facing it he bows low, or genuflects if the Blessed Sacrament be present.'- The Deacon and M.C. genuflect. He turns towards his left and walks along the right side of the coffin, which he sprinkles” three times without any bows or without pausing (“circuiens”). He first sprinkles the end nearer the altar, then the centre, and finally the end nearer the Subdeacon. He sprinkles with his right hand, the left laid under his breast. When passing the cross held by the Subdeacon he turns to it and bows low; the Deacon and the M.C., genuflect. Passing along the left-hand side of the coffin he sprinkles it thrice in the same way, and then returns the aspergil to the Deacon. 14. When the Absolution is performed over the body of a priest the Celebrant begins the sprinkling and afterwards the incensation on the right-hand side of the coffin as he faces it. The first sprinkling will, there­ fore, be on the Epistle side of the church at the end of the coffin nearer the door of the church, the third at the end nearer the altar and the Sub­ deacon. In this case one salutation, a low bow for the Celebrant only, or a genuflection if the Blessed Sacrament be present, suffices for the cross held by the Subdeacon and for the altar. The Celebrant finishes the sprinkling on the Gospel side of the church. The Incensation 15. The Deacon hands the thurible, without the ritual kisses, to the Celebrant. They first reverence to the altar,54 and then the Celebrant “ R.R. VI, iii, 10. ’R. XIII. 4; it is called the right-hand side from the point of view of the Celebrant, standing facing it and looking towards the main entrance of the church. It is, of course, the left side of the body (R.R. VI. iii, 10). ‘Some rubricians say that if the altar be a long distance away or if the people crowding around cut the Celebrant off from it, the reverences to it before the sprinkling and incensing may be omitted. 670 ABSOLUTION FOR THE DEAD incenses55 the coffin on the Gospel side, three times in the same manner in which he had sprinkled it. He bows low to the cross held by the Subdeacon (the Deacon and M.C. genuflect) and finishes the incensa­ tion on the Epistle side of the church. The Celebrant hands back the thurible to the Deacon, who passes it to the thurifer and stands where he originally stood. 16. The Deacon receives the book from the M.C. and holds it for the Celebrant to sing the versicles (beginning Et ne nos in inducas in tentationem) and the prayer. The Celebrant faces the cross held by the Sub­ deacon. He keeps his hands joined and sings the prayer to the ferial tone.50 If the body is present the prayer is Deus, cui proprium est, the baptismal name57 is mentioned at N., with the word sacerdotis added for a priest.58 When the body is not present the prayer is Absolve, quaesumus Domine, animam famuli tui, with mention of the baptismal name, and of the dignity in the case of a priest or bishop. Or the Celebrant may sing the prayer which he sang in the Mass or any other suitable prayer chosen from the Orationes Diversae pro Defunctis. Whatever prayer he chooses, the conclusion is to be the short one, as the long conclusion is used only in the Mass and Office.59 IV. After the Absolution When the Body Is Not Present 17. Following the prayer, the order of the rite varies according as the body is present or absent. When the body is not present, the Celebrant, making the sign of the cross with his right hand over the catafalque chants Requiem aeternam dona ei, Domine; all answer Et lux, etc.; the chanters sing Requiescat in pace00 and all answer Amen. The Celebrant adds without any inflection (recto tono), Anima ejus (or animae eorum) et animae omnium fidelium,01 etc., and all reply Amen. 18. The Subdeacon and acolytes move to the head of the catafalque, the end nearer the altar, where they are joined by the thurifer and aspersory-bearer, who lead the procession back to the sacristy. The clergy extinguish their candles and follow two by two, the juniors first. The Celebrant and Deacon put on their birettas. The latter walks at the The rubrics do not determine how it is to be incensed. Rubricists say that simple swings (p. S28) arc to be used — the Celebrant is moving all the time and so, as in incensing the altar, simple swings alone are feasible. MR.R. VI, iii, 5 (see p. 555 supra). "Except for Religious of both sexes (professed or only novices) (cf. Vol. I, ch. IX). *· R.R. VI, iii, 10. (“Episcopi” for a bishop.) aR.R. VI. iii, 5. "’Naturally these versicles arc in the plural if the Absolution is for more than one person. In the prayer the words “famularum tuarum” arc used only when all the persons for whom the Absolution is given arc women. ’ Here begins the remembrance of all the faithful departed with which the rite ends ABSOLUTION FOR THE DEAD 671 Celebrant’s left, and together they follow the M.C. to the sacristy. If it be necessary to pass the high altar on the way to the sacristy, all make a low bow,02 or genuflect when the Blessed Sacrament is present. 19. On the way back to the sacristy the Celebrant says, but does not sing,03 the first words of the antiphon Si iniquitates and he begins the psalm De profundis. This he recites with the clergy or with the Deacon and M.C. if the clergy are not in the procession. At the end of the psalm, Requiem aeternam dona eisp' Domine is said. After the response Et lux, etc., the Celebrant and all with him repeat the full antiphon Si iniquitates, etc.05 He waits for the rest of the prayers until he arrives in the sacristy, for they are to be said there and not before the altar.60 20. On arrival in the sacristy the thurifer and aspersory-bearer fol­ lowed by the Subdeacon and acolytes stand near the crucifix or principal image.07 The clergy divide into two lines with the juniors nearer the Subdeacon. When the Celebrant enters the sacristy, he stands near the entrance facing the chief image, and he and the Deacon uncover. The Celebrant says08 the prayers Kyrie, eleison, Pater nosier, etc., with the verses (in the plural) and the prayer Fidelium'''9 for the souls of all the Faithful Departed. He then adds Requiem aeternam. Requiescant. 21. When the Absolution is for the souls of all the Faithful Departed as on November 2, the versicle Animae eorum at the end of the Absolu­ tion, and all that follows (Si iniquitates, De profundis and the prayers in the sacristy) are omitted.70 22. When the prayers are over, the Celebrant and Deacon stand be­ fore the chief image of the sacristy and bow to it.71 They may then bow to the clergy, first on the left and then on the right. Thej' salute each other, and unvest. V. After the Absolution When the Body Is Present 23. After the Absolution, when the body is present, one of three things may happen: (a) the burial may be postponed so that the body remains ° Cf. S.R.C. 3792”. Λ genuflection is made to the cross only “in actu functionis.” " R.R. VI, v, 3; S R.C. 2696’. M In the plural because these prayers are for all the Faithful Departed. “The rubric of the Missal seems to suggest that the antiphon is not repeated until the sacristy is reached, but the rubric of the Ritual (VI, iii. 15) seems to imply that it is said immediately after the conclusion of the psalm (cf. S.R.C. 4081’), which is the usual thing for an antiphon. “ R. XIII, 4; R.R. VI, v, 3. 87 In some places the Subdeacon stands in front oj the principal image of the sacristy and the Celebrant says the prayers before the cross held by the Subdeacon. ®An acolyte may hold the book for him. •With the short conclusion. 70 R. XIII, 4; R.R. VI, v, 3; S.R.C, 2694, 3267. ” See Vol. II, p. 529. 672 THE RITE OF BURIAL in the church; in this case all that would have been done and said12 on the way to the graveyard and at the grave, and on the return from it,73 is done and said at the coffin in the church and on the return to the sacristy;74 (ô) the body is taken for burial at another place, and, is therefore, not accompanied by the Sacred Ministers in vestments; in this case either all the prayers of burial may be carried out at the coffin in the middle of the church, as in case (a), or the body may be borne to the entrance to the church, immediately after the Absolution — to the chant of In paradisum — and all the prayers said there, before the body is taken away,75 and the De Profundis is said on the way back to the sacristy. Because of conditions in the United States, where most cemeteries are at some distance from the church, this alternative is quite generally followed; (c) the body is taken out at once, accompanied by the Sacred Ministers and the clergy, to be buried in a cemetery attached to the church or close by it; in that case the following rite70 is observed. VI. The Rite of Burial 24. If the grave is to be blessed — i.e., if the cemetery as a whole has not been blessed, or, even if it has, if the grave “is made from new ma­ terial”77— the thurible will be needed, and hence the thurifer with the aspersory-bearer will lead the procession. If the grave is not to be blessed, the thurifer will not be needed, and the aspersory-bearer (with the holy water) will lead. The Subdeacon and acolytes follow, then the clergy, two by two, and last the Celebrant, with the Deacon on his left, preceded by the M.C. 25. Accordingly, immediately after the prayer Deus cui proprium est the thurifer and the aspersory-bearer move to a position behind the Subdeacon and acolytes. At a signal from the M.C. they genuflect, and at once lead the procession. The Subdeacon and acolytes do not genun Including the singing of In paradisum if this be the custom (S.R.C. 2696’; cf. R.R. VI, iii, 11) but excluding, obviously, the blessing of the grave. nI.e., §§ 25 sqq. below. "RR. VI, iii, 11, 14, 17. ” On arrival at the place of burial the Absolution may, but need not, be repeated (e.g., in the chapel of the cemetery). It is the correct thing, however, to repeat the prayers of burial (In paradisum on the way to the grave; the Ego sum, Benedictus, etc., at the grave) even though they have already been said at the church where the Funeral Mass took place. The rubrics of the Ritual deal only with the case of burial in a cemetery attached to the church where the Funeral Mass is celebrated. They do not contemplate the case of burial in another place and give no directions about it. ’· R.R. VI, iii, 11 sqq. T’S.R.C. 3524 *. This refers, not to a newly dug grave (that is blessed in virtue of the blessing of the cemetery) but to a newly constructed one such as a new vault, or a grave newly lined with brick or concrete. THE RITE OF BURIAL 673 fled. The Celebrant and Deacon, with their birettas on,78 walk last in the procession, immediately in front of the body. 26. When the cortege has been formed, the chanters intone In para­ disum and all sing this antiphon. If the procession has some distance to go, the antiphon may be repeated, or one or more of the psalms from the Office of the Dead, e.g., Miserere — ending with Requiem aeternam dona ei (singular) — may be recited. 27. On arrival at the grave all take up the same relative positions as they had occupied at the Absolution, i.e., the Subdeacon with the acolytes at the head of the grave, the clergy on both sides, the M.C., Deacon, and Celebrant at the foot of the grave, and behind them near at hand (the thurifer and) the aspersory-bearer. 28. The M.C. takes the birettas of the Celebrant and Deacon. The coffin is laid beside the grave in the same position as it will occupy in itT ' or it may be at once lowered into the grave, if this can be done quickly. 29. If the grave is not blessed (see § 24), the Celebrant at once recites the prayer of blessing, preceded by Oremus. If the grave “serves for one body only” (i.e., if no other body is already buried in it) the words et quorum, etc., must be changed into et cujus, etc., as the rubric of the Ritual directs. When he has finished the prayer the Celebrant, assisted by the Deacon, puts in incense, three times, and blesses it with the usual form, Ab illo benedicaris, etc., and the sign of the cross. The Deacon asks the blessing, saying Benedicite, Pater reverende. He then receives the aspergil from the Deacon and, without moving, sprinkles the body and the grave80 in the form of a cross (i.e., straight in front, to his left, and to his right). He then incenses the body and the grave in the same way with three single swings. All that is described above (§ 29) is omitted if the grave is not to be blessed. 30. Then the Celebrant intones Ego sum and begins the Benedictus. He chants it according to the music of the Ritual, or recites it only. At its conclusion Requiem aeternam in the singular is said, unless more than one person is being buried at the same time.81 All repeat the antiphon Ego sum. 31. The Celebrant sings or says Kyrie, eleison, to which all answer Christe, eleison and the Celebrant then repeats Kyrie, eleison and adds Pater noster. All recite the prayer in silence up to sicut et nos dimittimus n The clergy may cover as soon as they are outside the church. They uncover again when the Celebrant begins the service at the grave. ”Cf. R R. VI, i, 18. MThe rubric does not say explicitly whether they are to be sprinkled (and afterwards incensed) one after the other or together. The opinion of rubricists is divided. To sprinkle (and afterwards incense) both together seems to be sufficient and the more convenient. ” This remark applies to the verses and prayer that follow. 674 .ABSOLUTION FOR THE DEAD debitoribus nostris. Meanwhile the Deacon hands the aspergil to the Celebrant, and saying nothing, he sprinkles the body in the form of a cross without moving from his place. 32. At the end of the prayer the Celebrant sings or recites et ne nos inducas, the verses which follow, and the prayer,82 and all make the responses. 33. After the prayer the Celebrant makes the sign of the cross with his right hand over the coffin,83 as he says Requiem aeternam dona ei. Then the chanters or the Celebrant, if there are no chanters, sing81 Requiescat in pace. The Celebrant adds Anima ejus, etc.85 34. The rubrics do not suppose the Sacred Ministers and clergy to wait for the coffin to be lowered8" (if, as usually happens, this has not yet taken place), nor for the filling of the grave. Accordingly the Celebrant and Deacon receive their birettas and put them on and the aspersorybearer (and thurifer), followed by the Subdeacon and acolytes, lead the procession back to the sacristy. The Celebrant on the way back to the sacristy begins87 the antiphon Si iniquitates and the De projundis for the souls of all the Faithful.88 At the conclusion of the psalm all repeat the antiphon (S/ iniquitates). On arrival in the sacristy the verses (Kyrie, eleison, Pater noster, etc.) and the prayer Fidelium are recited, as described above (§ 20). VII. The Absolution Given Over a Cloth80 1. The Absolution for the dead is not permitted except where there is something to represent the body or the tomb.00 On less solemn occasions, or when it would be difficult to have a catafalque, candles, etc., a simple ” Certain words are changed if the body be that of a woman. It should be noted that while the prayer at the end of the Absolution mentions the name, sex, and dignity (in the case of a bishop or priest) of the deceased, the prayer at the grave mentions only the sex of the deceased, and the final prayer (on the way back from the grave), makes no mention at all of the deceased except as he is then, numbered among the multitude that are called “the Faithful Departed.” ” This is called the "ultimum vale." ’‘Either to the music given in the Missal {Absolutio super feretrum) or in the Ritual at the end of Vespers for the Dead (VI, iv) ; or in the usual music of a verse (d'l) {Ephemerides Liturgicae, 1925, p. 387). ’ The Ritual, which is the primary source of information about the burial rite, is silent regarding the making of the sign of the cross again over the body (as the Missal, R. XIII, 4, used to direct). M In the United States, however, it is a widespread practice for the officiating priest and others to wait at the grave until the coffin is lowered. Λ prayer is then said for the deceased and all depart. *’ It is recited, not sung. u Hence Requiem ... eis at the end of it. "This function is described in C.E. II, xi 10-12; xxxvii, 2-5. * Cf. S R C. 3535’. ABSOLUTION FOR THE DEAD 675 form of it may be given over a black cloth spread before the altar, to represent the tomb. 2. The Absolution is given as at a catafalque (when the body is absent) except that: (a) the cross and acolytes’ candles are not used, (6) the Celebrant stands all the time on the footpace. 3. While the Celebrant puts on the cope at the sedile, a cloth (the funeral pall folded may be used) is spread in front of the altar steps.91 Candles are not lighted around it. The Missal is placed open at the "Absolutio super Tumulum” at the Epistle corner of the altar. The thurifer with the thurible and boat stands at the credence. 4. The clergy, if present, remain in their places in choir and may have lighted candles. The Ceremony 5. The Celebrant, accompanied by the Deacon and Subdeacon or by two other assistants goes per breviorem to the Missal at the Epistle cor­ ner. He stands there, facing the altar, with the Deacon on his right and the Subdeacon on his left, while the Libera me is sung.02 6. When the repetition of the Libera is begun, the Celebrant, stand­ ing at the Epistle corner puts in and blesses incense in the usual manner. He is assisted by the Deacon who omits the ritual kisses. The thurifer descends on the Epistle side and puts away the boat. The aspersorybearer, with the holy water, takes a position at his right. They go to the foot of the steps at the Gospel corner; they genuflect as they pass the middle, and go around the cloth without walking on it. 7. After Kyrie, eleison the Celebrant intones Pater noster and recites the prayer silently. While doing so, he goes to the middle of the altar and turns by his left towards the cloth. The Deacon and Subdeacon change places, passing behind the Celebrant, if possible. To avoid turn­ ing his back directly on the Blessed Sacrament or on the cross the Cele­ brant does not stand directly in the middle, but a little to the Epistle side. 8. The Deacon hands the aspergil to the Celebrant and the latter sprinkles towards the cloth — three times, i.e., in the centre, to his left, and to his right — and then hands the aspergil to the Deacon, The latter presents the thurible to the Celebrant, who incenses the cloth with three single swings, following the order used in the sprinkling. Tn both instances ■ the Deacon and Subdeacon hold back the edges of the cope. The Cele"If the deceased person for whom the Absolution is given is buried in the church and there is a slab over his grave, the cloth may be spread on this and the Absolution given there. "If there arc no singers, the Celebrant recites this rcsponsory. 676 ABSOLUTION FOR THE DEAD brant returns the thurible to the Deacon, who passes it to the thurifer. The latter and the aspersory-bearer retire to the credence table. 9. The Celebrant turns by his right towards the altar and goes to the Missal at the Epistle corner, where the Deacon stands at his right and the Subdeacon at his left. 10. With joined hands the Celebrant sings in the ferial tone03 or recites the prayer Absolve or another suitable prayer.04 11. Turning by his left towards the cloth, the Celebrant makes the sign of the cross with his right hand, as he says Requiem aeternam dona ei, ** Domine. He then turns back to the altar, and when the chanters have sung Requiescat, he adds {recto tono) Anima ejus, etc. 12. The Celebrant, Deacon, and Subdeacon go to the foot of the steps, at the front of the altar. They receive their birettas and make the proper reverence to the altar. Led by the thurifer and aspersory-bearer they return in procession to the sacristy. 13. On the way the Celebrant begins the antiphon Si iniquitates and recites with those present the De Projundis (with Requiem aeternam in the plural). All repeat the antiphon. In the sacristy the concluding prayers are recited (see p. 671). 91 See p. 555. 01 Sec p. 670. ” Naturally this verse and all the others will be in the plural if the Absolution is for more than one. CHAPTER XVIII HIGH MASS CELEBRATED IN PRESENCE OF THE BLESSED SACRAMENT EXPOSED I. General Rules 1. Ordinarily, the celebration of Mass in presence of the Blessed Sacra­ ment exposed is allowed only at the Mass of Deposition on the third day of the Forty Hours’ Prayer, and during the Octave of Corpus Christi.1 2. The rubrics of the liturgical books do not deal with the rite pro­ fessedly. It has to be determined by an examination of (a) the rubrics for High Mass from the Consecration to the consumption of the Precious Blood (i.e., Ritus, IX, 4; X, 8), (ό) the rubrics of the rite of Maundy Thursday (the end of the Mass) and of Good Friday (the “Mass of the Presanctified”) in the Missal, the Ceremonial of Bishops, and Memoriale Rituum, (c) the Clementine Instruction (for the Forty Hours’ Prayer). The S.R.C. has decided certain points authoritatively; while Gardellini in his Commentary on the Clementine Instruction (which forms part of Vol. IV of the decrees of S.R.C.) has written a short description (§xxx) of the rite of a High Mass before the Blessed Sacrament exposed.2 3. Throughout the ceremony all who take part in it must, as far as possible, avoid turning their backs directly on the Blessed Sacrament. Accordingly the Celebrant never turns fully to address the congregation, as at Dominus vobiscum, or Orate, jratres, or when he blesses them. He withdraws a little to the Gospel side3 and turns only partly, facing some­ what towards the Epistle corner. Neither does the Deacon turn fully, if he sings Ite, Missa est. For the same reason the Celebrant when being incensed or when washing his hands, leaves the footpace1 and descends to the highest step or in piano, and there faces the people during the action.5 4. On first arriving at the altar and before departing from it at the 1 Sec Vol. II, p. 440. ’ He wrote in the early part of the nineteenth century. Some of the points which he discusses have subsequently been settled by S.R.C. 1 Rubric of Maundy Thursday and Good Friday ("a latere Evangelii"; “in cornu Evangelii”). ‘M.R V, ii, § iv, 10. * Rubric of Good Friday and S.R.C. 2682 . 677 678 SOME SPECIAL FORMS OF HIGH MASS end of Mass all make a double genuflection in piano. During Mass only a single genuflection is made.6 If the Sacred Ministers make a genuflec­ tion at the foot of the altar it is made on the lowest step.7 However, those who arrive in the sanctuary, or depart from it make a double genuflection II. General Rules Celebrant 5. With his hands placed on the table of the altar the Celebrant genu­ flects “whenever he arrives at (= accessus) or departs from (= recessus) the middle of the altar, or passes before the Sacrament.”8 This genuflec­ tion is made immediately after his arrival at the middle, or immediately before his departure from it. 6. Each time that the Celebrant turns to address himself to the con­ gregation he genuflects before turning around, and again on turning back to the altar.0 The same holds true for the Deacon at Ite, Missa est, οι Humiliate capita vestra in the ferial Masses of Lent. If, however, the Celebrant turns from the altar, not to say or do anything which directly concerns the congregation, but to perform an act immediately connected with what is going on at the altar, he does not genuflect before or after.10 Hence the Celebrant genuflects before and after each Dominus vobiscum, the Orate, fratres, and the Blessing. But he does not genuflect before turning to put in incense,11 nor even before descending to incense the Blessed Sacrament, nor before turning to bless the Deacon before the Gospel, just as the rubric of the Missal (R. X, 8) does not direct him to genuflect before and after giving the Pax to the Deacon. On the same principle the Subdeacon genuflects neither before nor after being incensed, nor the Deacon after his incensation.12 for the ‘S.R.C. 2682”; cf. 3426 *. ’ S.R.C. 2682°. ’Rubric of Maundy Thursday. * Because this is regarded as a "recessus”; the Celebrant withdraws somewhat to the Gospel side, as the rubrics prescribe for Dominus vobiscum on Maundy Thursday, and for Orate, fratres on Good Friday. The rubric of M.R. (IV, ii, § I, 21) says that after Dominus vobiscum the Celebrant "redit in medium,” and after the Blessing directs him, when he has turned back by his left, to go directly to the Gospel corner "non rediens in medium" (ibid.). Cf. R. X, 6 and R.R. IV, ii, 2, 3, which direct the Celebrant to genuflect before and after saying the Misereatur and Indulgentiam before the Communion of the people, and to say these prayers "in cornu Evangelii." "For this lesser turning away is not regarded as "recessus” (the Celebrant is not ordered to withdraw towards the Gospel corner) and hence the turning back from it is not regarded as "accessus” to the middle. The turning away from the altar which is regarded as "recessus” (as at Dominus vobiscum) is a partial turning only because the Blessed Sacrament is exposed. In an ordinary Mass it would be a full turning to the people. While the slight turning away which is not considered "recessus” is never more than a partial turning awav from the altar. ” S.R.C. 4194 *. “He genuflects before being incensed because of his arrival on the top step; but not after, because his turning to be incensed is not regarded as a "recessus.” HIGH MASS BEFORE BL. SAC. EXPOSED 679 7. If the Celebrant be already at the middle before turning to address the people (e.g., Dominus vobiscum after the Gloria in excelsis, if he did not go to sit) he first kisses the altar and then genuflects; but if he arrives at the middle just before turning {e.g., after the Communio} he genuflects13 first and then kisses the altar.14 8. All bows of the head at the Holy Name, or any genuflection15 that is to be made, at either corner of the altar, in the course of the recitation or chanting of any part of the Mass, are to be made towards the Blessed Sacrament.10 9. If the rite of the Mass so requires17 {e.g., on Ash Wednesday) the Celebrant sings the prayers, etc., in the ferial tone18 even though the Blessed Sacrament is exposed. III. General Rules for the Deacon and Subdeacon A. Genuflections 10. The Deacon and Subdeacon genuflect: (a) at the middle, (i) when­ ever they pass it, (ii) whenever they arrive there, coming from anywhere except from the sides of the Celebrant19 (see rule b}, (iii) whenever they leave there to go anywhere,20 (Z>) before leaving the side of the Celebrant to go to the middle of the altar either at the foot or on the steps, but not on arrival there;21 (c) before leaving and on arrival, but not in the middle, when they pass from one side of the altar to the other {e.g., on passing from one side of the Celebrant to the other; on moving the Missal from one corner of the altar to the other).22 11. The Deacon and Subdeacon do not genuflect when the Celebrant genuflects before turning to address the congregation (as at Dominus vobiscum} ; nor when he genuflects after he has addressed it, except when they are to leave the middle with the Celebrant as they do after the Dominus vobiscum that precedes the Collects. B. Salutations 12. All salutations to the choir which are merely acts of liturgical politeness, such as those usually made on arrival in the sanctuary, or when going to and returning from the sedile are omitted.23 But those ’’Because of his "accessus." ” Cf. MR. IV, ii, §1, 21; S.R.C. 3875 *. HCf. Gardellini (§ xxx, 13). 1 See p. 555. ’“Except at Flectamus genua (S.R.C. 2859). ’’S.R.C. 3574’. ” Rules (ii) and (iii) apply whether the Deacon and Subdeacon arrive or leave with the Celebrant or are alone. (Cf. S.R.C. 4027. 4172 *.) 50 And they do not repeat the genuflection on arrival. Hence the Deacon when he carries the Evangeliarium or the burse to the altar, genuflects at the foot, but not on the footpace on arriving (S R C. 4027'). ”SRC. 4027. ’’S.R.C. 2544; cf. 2928 *. ” Ibid. 680 SOME SPECIAL FORMS OF HIGH MASS that form an intrinsic part of the solemnity of the rite of High Mass, as the bows that precede and follow the incensation of the clergy, or those that follow the giving of the Pax24 are not omitted. 13. The ritual kisses of objects and of the Celebrant’s hand which are merely acts of liturgical politeness that accompany handing or receiving of the biretta, the aspergil, or the incense boat are omitted; but those that form an intrinsic part of the solemnity of the rite of High Mass are not omitted.25 Hence, the Subdeacon after chanting the Epistle, and the Deacon after receiving the blessing before the Gospel, do not omit the kissing of the Celebrant’s hand; nor does the Deacon omit the kissing of the chalice, the paten, and the Celebrant’s hand, at the Offertory and at Libera.™ The Celebrant, too, kisses the text of the Gospel, as usual, after the chanting of the first Gospel. Sitting During the Mass 14. While the Ceremonial (II, xxxiii, 33) says that it is becoming not to sit when the Blessed Sacrament is exposed, it adds that if the length of the ceremony should demand it, it is permissible to sit,27 but un­ covered, even if the Blessed Sacrament is veiled,28 as during a sermon. IV. The Acolytes 1. The inferior ministers, during the Mass in presence of the Blessed Sacrament exposed, genuflect at the foot of the altar before going up to it and again at the foot on coming down.20 They do not genuflect on the footpace. Hence, when incense has been put in, the thurifer does not genuflect before leaving the footpace, but he does genuflect after he has reached the foot of the steps at the Epistle side. The same rule applies to the M.C. when he moves the Missal during the incensation of the altar. 2. If the acolytes sit on the altar steps (e.g., during a sermon) they must take care not to turn their backs on the Blessed Sacrament.30 54 These bows arc regarded as part of the act of incensation, or of the giving of the kiss of peace. ’’This rule has been formulated by rubricists (e.g., Gardellini, xxx, 14), because of the rubric of C.E. I, xxiii, IS and II, xxxiii, 19. This rubric directs the omission of the kissing of the bishop’s hand and of the incense spoon, when the bishop puts in incense to incense the Blessed Sacrament exposed. (Cf. Decretum in Lucionen 1854, § 45 — published in Ephemerides Liturgicae of 1915, p. 579 — which confirms the rule of Gardellini.) *Cf. R. X, 8; C.E. II, viii, 73. n This is confirmed by S.R.C. 3408’, which refers to the sitting of the clergy and people while the Blessed Sacrament is exposed. The custom may be tolerated, provided there is no scandal or irreverence (cf. 3442’). ’S.R.C. 2552’. ’S.R.C. 3975’. "Cf. SRC. 2564’. HIGH MASS BEFORE BL. SAC. EXPOSED 681 3. The bell is not rung at all during this Mass, not even at the Elevation31 V. Choir Ceremonies 1. All make a double genuflection in piano'2 on arrival at the altar at the beginning of the Mass and before departure after it. The same rule applies to those who come late. 2. All salutations to the choir are omitted;33 and the mutual bows, after the reverence to the altar on arrival in choir and before being in­ censed, are also omitted. 3. The biretta is not worn, nor is the skull cap. Even when the Blessed Sacrament is veiled during the sermon, it is more becoming to remain uncovered.34 4. It is laudable not to sit, but sitting uncovered35 is allowed. 5. The clergy in choir are not obliged to kneel while the Blessed Sacra­ ment is being incensed.30 6. The incensation of the choir (except for the omission of the bow to the next person to be incensed — §2 above), and the Pax are as usual VI. Preparations Mass 1. Any large image that may be over the altar should be veiled; and images of the saints or relics must not be placed on the altar.3T 2. The conopaeum of the tabernacle and the altar frontal are white,'1' no matter what the colour of the vestments. 3. During Mass only, the altar cross may be retained provided it does not stand before the Blessed Sacrament, or on the throne of Exposition.39 It may, however, be removed even for Mass, according to local custom/0 4. There must be nothing whatever on the table of the altar during Mass, except what is necessary for the Mass.41 for the "I.C. § 16; S.R.C. 3157”, 3448’ (cf. 4377). "S.R.C. 2544. "S.R.C. 937 *, 2682", 3434 *, 4048“. ’‘C.E. II, xxxiii, 33; 2552 *. “ Ibid., and S.R.C. 340S’, 3442’ (sec note, p. 680). ** S.R.C. 4243 *' "These rules arc of strict obligation for the Forty Hours’ Prayer (I.C. §3) and their observance is the correct thing for less solemn forms of Exposition (e.g., Exposition for some hours), S.R.C. 2365 *, 3320, 3349, 3599’. “I.C. § 18; S.R.C. 1615’, 2673. "S.R.C. 3576 *, 4136’; cf. I.C. §5. “S.R.C. 2365 *. 41 Cf. R.G. XX. The "ornatus altaris” referred to here means the ornamentation which the rubrics suppose, i.e., the frontal, and vases of flowers which may be placed between the candlesticks on the greater feasts (C.E. I, xii, 12), and images of the saints and relics (which, however, are not permitted when the Blessed Sacrament is exposed). It is scarcely necessary to add that vases of flowers, plants, etc., or extra candlesticks should not be put in places where they interfere with the performance of the ceremonies as on the steps at the corners of the altar. 682 SOME SPECIAL FORMS OF HIGH MASS 5. When the Blessed Sacrament is exposed, a certain number of wax candles must burn continually on or around the altar. The minimum number for the Forty Hours’ Prayer is twenty;12 for other Expositions twelve or a number fixed by synodal law.43 VII. The Asperges If the Asperges takes place, the only differences are: (a) the ritual kisses are omitted; (Z>) the altar is not sprinkled;4’ (c) if the Celebrant sprinkles the people from the entrance of the choir, he stands to one side in order not to turn his back directly on the Blessed Sacrament; (d) at the end of the Asperges the Sacred Ministers make a simple genu­ flection on the lowest step before going to the sedile, and also on their return from the sedile to begin the Mass.40 VIII. The Beginning Mass40 1. When the Sacred Ministers come within sight of the Blessed Sacrament they uncover.47 They dispose of their birettas either at once or before genuflecting at the foot of the altar. 2. On arriving at the foot of the altar they make a double genuflection48 in piano and begin Mass. Whenever the acolytes make a double genuflec­ tion they may rest their candlesticks on the floor. 3. On arriving at the table of the altar, after the preparatory prayers, the Sacred Ministers genuflect. The Celebrant when doing so places his hands on the altar; the Deacon and Subdeacon genuflect with hands joined. of the Incensation 4. Withdrawing a little towards the Gospel side of the altar, the Cele­ brant turns partly away from the table and puts in and blesses40 incense in the usual way. He is assisted by the Deacon who omits the ritual kisses when presenting the spoon, but says Benedicite, etc., as usual. 5. When the thurible has been closed by the thurifer and presented to the Deacon, the Sacred Ministers go down without genuflecting to the top step, taking care not to turn their backs directly on the Blessed “I.C. §6; S.R.C. 3173. UI.C. §36; S.R.C. 3173, 3480 (cf. 42574). 44 S.R.C. 3639:. “ In accordance with S.R.C. 2632"· ** the decision of 4048’, which requires a double genuflection, applies only when the Mass is finished. “Only the differences from an ordinary High Mass are dealt with. 4’ Cf. I.C. § xxiv. 44 See Vol. II, p. 295. • Because not the Blessed Sacrament alone, but also the altar is to be incensed (CJE. I, xxiii, 18). HIGH MASS BEFORE BL. SAC. EXPOSED 683 Sacrament. In this action the Subdeacon and Celebrant withdraw a little to the Gospel side and turn by their right; the Deacon with­ draws a little to the Epistle side and turns by his left. Then all kneel on the edge of the footpace. The Deacon hands the thurible to the Celebrant without the ritual kisses, and the latter incenses the Blessed Sacrament with three double swings,'0 he, the Deacon and Subdeacon bowing moderately before and after.51 If the cross be on the altar it is not incensed.52 The Sacred Ministers then return to the altar and genuflect(the Celebrant laying his left hand on the altar) and the incensation of the altar is carried out in the usual way, the Celebrant, as well as the Deacon and Subdeacon, genuflecting whenever he passes the middle. 6. At the conclusion of the incensation of the altar, the Celebrant goes either to the top step at the Epistle corner or in piano. ' He turns by his left, and faces the people while being incensed. He then returns, without any genuflection, to the Missal at the Epistle corner of the altar. The Introit, Kyrie, Eleison, and Gloria 7. The Introit and the Kyrie, eleison are said as usual at the Epistle corner. On arriving at the middle for the intonation of the Gloria the Sacred Ministers genuflect. Without bowing their heads at the word Deo at the end of the intonation the Deacon and Subdeacon genuflect and go to the sides of the Celebrant to recite the prayer with him. 8. If the Sacred Ministers sit, they genuflect, and go per breviorem'·' to the sedile and sit but do not put on their birettas. At the end of the Gloria they go to the altar per longiorem, and genuflect on the lowest step. 9. On arriving at the table of the altar, the Celebrant genuflects57 but the Deacon and Subdeacon do not again genuflect. He kisses the altar, turns only partly to the congregation, and sings Dominus vobiscum. When he turns back to the altar he again genuflects and the Deacon and Subdeacon genuflect with him. All three go to the Epistle corner of the altar. The Prayers and Epistle 10. The prayers are sung as usual.58 The Subdeacon does not salute the choir in going to, and returning from, the singing of the Epistle. He “S.R.C. 4048’. ’’S.R.C. 3086’, 4179’. ” S.R.C. 2340’. Should there be (contrary to the rubrics in this case) relics between the candlesticks they are not incensed. ”R. IV, 4. ’ "S.R.C. 4027’. M S.R.C. 2682”. Λ S.R.C. 4077 *. ” If the Sacred Ministers do not sit for the singing of the Gloria, so that the Celebrant is already at the middle and docs not just arrive there, at the Dominus vobiscum he first kisses the altar and then genuflects before turning to sing it. “Regarding the addition of the prayer of the Blessed Sacrament, see Vol. I, ch. X. ■■■■ 684 SOME SPECIAL FORMS OF HIGH MASS receives the Celebrant’s blessing and kisses his hand as usual. When he goes to take the Missal-stand he first genuflects, then removes the book but does not genuflect when he passes the middle. He places it at the Gospel corner, and genuflects again.50 11. When the Celebrant goes to the middle to say Munda cor meum, he first looks up at the Blessed Sacrament,00 and then genuflects. He recites the prayers, deeply bowed as usual, genuflects again, and goes to the Gospel corner of the altar. The Gospel 12. The Celebrant reads the Gospel as usual, but whenever the Holy Name occurs he bows his head to the Blessed Sacrament instead of towards the book. 13. The Deacon, after making the small signs of the cross at the begin­ ning of the Gospel, gets the Evangeliarium, genuflects on the lowest step at the foot of the altar, and places the book on the middle of the altar. He does not again genuflect.01 14. When the Celebrant has read the Gospel, he returns towards the middle of the altar, remaining a little on the Gospel side, and there puts in and blesses incense. Then with the Deacon and Subdeacon, he goes to the middle, and all three genuflect. The Subdeacon goes to the foot of the steps but does not again *genuflect. 32 The Deacon kneels on the edge of the footpace and recites Munda cor meum. He takes the book from the altar, and kneels for the blessing on the footpace03 so that the Celebrant will not be obliged to turn away completely from the altar. He kisses the Celebrant’s hand as usual. Then rising he genuflects and the Celebrant genuflects at the same time. The latter goes to the Epistle corner, while the Deacon genuflects with the Subdeacon on the lowest step, and goes to sing the Gospel as usual. 15. After the Gospel the usual ceremonies are observed, even though the Blessed Sacrament is exposed. The Subdeacon does not genuflect on his way when he carries the book to the Celebrant to be kissed. 16. When the Celebrant has been incensed he returns to the middle, the Subdeacon goes to his place at the foot of the altar, and the Deacon to his place on the top step, and all three genuflect. If, however, there is a sermon, the Deacon and Subdeacon join the Celebrant at the middle of the altar, and there genuflect with him before going to the sedile. "S.R.C. 4027 and 4172 *. "R. VI, 2. “ S.R.C. 4027 *. 45 Ibid. “Sec p. S94. HIGH MASS BEFORE BL. SAC. EXPOSED 685 The Sermon 17. A sermon is allowed61 during Exposition, on condition that the Blessed Sacrament be veiled.65 The preacher may not wear his biretta, even though the Blessed Sacrament is veiled.66 The Creed 17. When the Celebrant intones the Creed (if it occurs), the Deacon and Subdeacon genuflect and go to his sides. If they go to sit after its recitation they observe what is said in § 8. 18. When the Deacon carries the burse to the altar, he omits the bow to the Celebrant on his way and genuflects, as usual, at the foot of the altar. He spreads the corporal, genuflects again on the footpace and re­ turns per breviorem to the sedile. IX. The Offertory 19. When the Celebrant has sung Oremus, the Deacon and Sub­ deacon genuflect, the former goes to the right of the Celebrant and the latter to the credence table,67 as usual. 20. The Deacon in presenting the paten and the chalice to the Cele­ brant, kisses them and the Celebrant’s hand, as usual (cf. p. 680). 21. The Subdeacon, after receiving the paten genuflects on the foot­ pace, and does not genuflect again on arriving at the foot of the altar.'s While standing at the foot of the altar he does not genuflect when the Celebrant genuflects at the incensation of the altar, nor does he kneel when the Celebrant and Deacon kneel for the incensation of the Blessed Sacrament.60 22. After Veni, sanctificator, the Celebrant without any preliminary genuflection70 puts in and blesses incense as before the Introit (§4). Without genuflecting,71 he incenses the oblata saying Incensum istud, “Not during the Forty Hours’ Praver in Rome (I.C. §32). “S.R.C. 3728’. Ephemerides Liturgicae (1913, p. 171; 1922, p. 445) suggests that if only a short sermon (jervorino) on the Blessed Sacrament is preached the Sacred Host need not be veiled (cf. S.R.C. 3599’). “S.R.C. 2769’. “Some authors by analogy with the rule for the acolytes (S.R.C. 3975'), direct the Subdeacon to genuflect on the lowest step at the Epistle side before going up with the chalice. ® S.R.C. 4027, 4194e; cf. R. X, S. "S.R.C. 2474’. ’"S.R.C. 4194s. ” He docs not genuflect, because he has not left the middle of the altar and returned to it, he has merely withdrawn a little and turned partly from it. The rubric on Good Friday (Missal; C.E. II, xxv, 33; M.R. V, ii, § IV, 7) prescribes a genuflection before incensing the oblata, but in that case the oblata are the Sacred Host and wine and water. 686 SOME SPECIAL FORMS OF HIGH MASS etc., as usual. After this incensation the Deacon does not move the chalice to one side, as there will be no incensation of the cross. When he has incensed the oblata the Celebrant, retaining the thurible, and without genuflecting, turns by his right, and with the Deacon who turns by his left, he descends to the top step, kneels and incenses the Blessed Sacrament. While doing this he continues the prayer Dirigatur, Domine, oratio mea.12 When he returns to the table of the altar the Celebrant with the Deacon genuflects73 and incenses the altar. He is afterwards incensed facing the people71 on the top step or in pianoas after the first incensation of the altar (§6). In the same place70 he washes his hands. On returning to the middle of the altar, he looks up at the Blessed Sacrament,77 genuflects, and then, bowed, he recites Suscipc, sancta Trinitas. 23. The Deacon incenses the choir as usual. On his return he incenses the Subdeacon, who withdraws slightly towards the Gospel side and turns somewhat to be incensed. He does not genuflect before and after as he does not leave the middle. The Deacon returns to the top step, genuflects, withdraws slightly to the Gospel side and partly turns to be incensed. He then turns back without again genuflecting. When incensing the people the thurifer stands somewhat towards the Gospel side78 of the sanctuary, in order not to turn his back directly on the Blessed Sacrament. 24. At Orate, fratres, the Celebrant genuflects and turns only part way towards the congregation. He does not complete the circle,7'·' but turns back by his left, and again genuflects. 25. Towards the end of the Preface, the Deacon and Subdeacon genu­ flect. They go to the sides of the Celebrant to recite the Sanctus, and again genuflect. The Subdeacon goes to the foot of the steps but does not genuflect on arrival ; the Deacon goes to the right of the Celebrant. He does not genuflect as he passes the middle, but genuflects on arrival8" at the Celebrant’s side. 26. The torchbearers, on their arrival in the sanctuary, do not salute the choir, or one another. They make a double genuflection. They follow the same rule before they depart after the Elevation. nSome of the older rubricists such as Gavantus-Merati, Gardcllini, say that this prayer is not said until the Celebrant has incensed the Blessed Sacrament and begins the inccnsation of the altar. This seems to be the more correct, since in all other cases the Blessed Sacrament is incensed in silence. The more modern writers, however, nearly all direct that the prayer be said while the Celebrant is incensing the Blessed Sacrament ” Cf. R. IV, 4 and VII, 10. ■■ ” Cf.Ü R. VII,I 7.■■ ” Gardcllini and others. "MR. V, ii, § iv, 10. ,J Rubric of Good Friday. ” S.R.C. 2682“. “SRC. 4027. ” Ibid. HIGH MASS BEFORE BL. SAC. EXPOSED 687 The Canon 27. The entire Canon (up to the consumption of the Precious Blood) is as at an ordinary High Mass. The bell, however, is not rung at the Sanctus, Elevation, or Domine, non sum dignus. The Pax is given, as usual.81 * X. The Postcommunion 28. The ablutions are taken at the middle of the altar, as usual. When the Deacon with the Missal and Subdeacon change places, they genu­ flect before leaving and after arrival.82 The Deacon genuflects before taking the Missal-stand. The Deacon places the Missal on the altar, and the Subdeacon waits to genuflect with him. 29. The Subdeacon wipes and veils the chalice, as usual,83 genuflects, takes the chalice, descends, genuflects on the lowest step and goes to the credence table. On returning to the foot of the altar behind the Deacon, he does not again genuflect81 unless the Deacon be at the middle. 30. The Celebrant, after the ablutions, genuflects and goes to the Missal to read the Communion verse. Then with the Deacon and Sub­ deacon he returns to the middle, genuflects, turns somewhat and sings Dominus vobiscum, genuflects again, and returns to the Missal for the Postcommunion prayers. 31. If the Mass be of the day in Lent, the Oratio super populum is sung as usual.85 The Deacon before turning, genuflects, partly turns to­ wards his left, sings Humiliate capita, etc., turns back, and again genuflects. The Blessing and Last Gospel 32. After the Postcommunion prayers the Sacred Ministers return to the middle and genuflect. The Celebrant, partly turned, sings Dominus vobiscum. The Deacon again genuflects and, partly turned, sings Ite, Missa est. The Celebrant and Deacon turn back together to the altar and genuflect. The Subdeacon genuflects with them and goes up to kneel for the Blessing on the edge of the footpace, at the left of the Deacon. 33. If, however, Benedicamus Domino is to be sung, the Deacon does not genuflect, since he sings it facing the altar. Accordingly, after Dominus vobiscum, the Celebrant at once turns back to the altar, genuflects, and says the Benedicamus in the subdued voice.80 "S.R.C. 3792 *. "S.R.C. 4027’. ” TTp leaves the corporal spread if, e.g., a Procession is to follow Mass. ” S R.C. 4172 *. M S.R.C. 3574 *. M S.R.C. 2572”. 688 SOME SPECIAL FORMS OF HIGH MASS 34. After the prayer Placeat, the Celebrant kisses the altar, says Benedicat vos omnipotens Deus with the usual gesture, but instead of bowing his head at Deus he genuflects, turns partly, withdraws a little towards the Gospel side, and gives the Blessing. He does not complete the circle,87 but turns back by his left, and without genuflecting, goes to the Gospel corner to say the last Gospel.88 35. If a genuflection occurs in the last Gospel as at Et Verbum caro jactum est it is made towards the Blessed Sacrament.89 36. When the last Gospel is finished, the Sacred Ministers meet in the middle of the altar on the footpace, genuflect, and descend. In doing so they should not turn their back directly on the Blessed Sacra­ ment. If they wish they may descend per breviorem to the foot of the altar.00 After receiving their birettas without the usual ceremonial kisses, they make a double genuflection in piano and depart. When out of sight of the Blessed Sacrament they put on their birettas.91 ” Rubric of Maundy Thursday. “Some rubricists, because of the rubric of Maundy Thursday, say that the Celebrant should not sign the table of the altar before beginning the Gospel. It is probable, however, that this rubric is concerned only with the case of Maundy Thursday and of the Mass of Exposition of the Forty Hours’ Prayer when the Blessed Sacrament is on the table of the altar. When It is in a throne over the altar, the Celebrant signs the table as usuai (so, e.g., Martinucci, Schober, De Amicis; many authors arc silent on the point and so intimate that there is no change from the rubrics of an ordinary High Mass). M.R. IV, ii, § I, 21; S.R.C. 3875 *. ■* Cf. p. 632. *' I.C. § xxiv. PART V SUNG MASS CHAPTER XIX GENERAL RULES I. Missa Cantata 1. While a Low Mass with the assistance of a Deacon and Subdeacon, or a “High” Mass with a Deacon or a Subdeacon only, is forbidden,1 a sung Mass (Missa Cantata) is recognized by the Sacred Liturgy and permitted. It differs from a High Mass in that there are no Deacon and Subdeacon, and, apart from an induit, incense is not used. It differs from Low Mass because it is sung, and because more than one server2 may take part in it in the sanctuary. 2. The rubrics do not deal with the rite of a sung Mass. Only one reference is made to it in the rubrics of the Missal, R. VI, 8, which reads: “If at any time the Celebrant sings Mass without a Deacon and Subdeacon, a Lector, in surplice, is to sing the Epistle in the usual place. He does not kiss the Celebrant’s hand. The Celebrant himself, however, sings the Gospel at the Gospel corner, and at the end of Mass he is to sing Ite, Missa est or Benedicamus Domino, or Requiescant, according to the occasion.” Hence the rite of sung Mass takes different forms, according to the solemnity of the occasion and the number or kind of persons that are available to take part in it. It is set forth by rubricians by analogy with the rite of Solemn and Low Mass and guided by some decisions3 of the S.R.C. Owing to local usage differences of detail are found. 3. A sung Mass enjoys the privileges of a High Mass, and thus, on doubles of the first class the commemoration of an occurring double or semidouble or common octave-day is omitted; and on doubles of the second class, the commemoration of a simple' or of a simple octave-day is omitted.'· ‘S.R.C. 3031', 369710. Cf. S.R.C. 3059’·’. * ’E.g., D.D. 3377’, 4181. It should be understood that the solemnities which are added to the rite of Low Mass for a Sung Mass (e.g., the use of incense by induit; the use of candles by the acolytes, torchbearers), either by induit, or by decisions of S.R.C., or the opinion of rubricians, are not of obligation. They are permitted for the purpose of adding solemnity on greater days in churches where a High Mass is not feasible. As the details of a sung Mass are not determined by the rubrics, there is room for some difference of opinion about them. 4Cf. S.R.C. 2S72 *. Mddrt. V, 1. 691 692 SUNG MASS 4. Apart from an induit the use of incense is forbidden at a sung Mass,' and this even if the Blessed Sacrament be exposed.7 In countries where a sung Mass is of frequent occurrence, as in England or the United States of America, the bishops usually have from the Holy See the induit (generally in the quinquennial faculties) to permit the use of incense. Usually this faculty is limited to Masses of the Living on Sundays and holydays of obligation, and on feasts of the first and second class, or when Mass is, by exception,8 celebrated before the Blessed Sacrament exposed.9 II. The Celebrant’s Assistant 5. At a sung Mass the use of more than one server is permitted so that, on more solemn occasions, there may be two acolytes, a thurifer (when the use of incense is permitted), and two, or even four, torchbearers. In addition the Celebrant is allowed to have one special assistant,10 who if he is a layman11 usually acts simply as M.C., but if he is a cleric may perform other functions also (i.e., some of the duties that are assigned to the Deacon and Subdeacon at High Mass), (a) If this assistant (who, for convenience, is here termed M.C.) be not a cleric, he may assist the Celebrant at the book during Mass,12 turning the leaves, pointing out the places, etc. He may hold the hand candle at the Mass of a prelate, assist at the putting in of incense, and in general perform the duties of an M.C., directing the servers, but not the Celebrant.13 (Z>) If the M.C. be a (tonsured) cleric, he should sing the Epistle,11 and, in addition to the usual duties of an M.C., he may bring the chalice to the altar after Et homo jactus est has been sung in the Creed. He may spread the corporal and place the chalice on it; or if he brings it at the beginning of the Offertory (when the Creed does not occur), he may spread the corporal, unveil the chalice and pass it to the Celebrant with the paten and pall still on it.15 ‘S.R.C. 937’, 2515’, 3328’, 3611 *, *. 3697 No priest may presume that this induit exists; he must consult his Ordinary. ’S.R.C. 3328’. In such a case the Blessed Sacrament is incensed when It has been put up on the throne and again before It is taken down, but not during Mass. ’See Vol. II, p. 440. ’ Cf. Callewaert, Caeremonialc, p. 196. ” Cf. S.R.C. 3377’, 4181. ” If possible he should be in Holy Orders, or at least a cleric (tonsured), S.R.C. 4181’. ”So the rubricians say, by analogy with the Low Mass of a prelate, when such assistance is allowed even to a lay server (S.R.C. 4181’), and in accordance with the directions given in the introduction to Memoriale Rituum. 11 Cf. p. 518, n. 83. 14 R. VI, 8. In view of S.R.C. 4181, modern rubricians interpret “lector” of the rubric as any (tonsured) cleric, even if he has not received the Order of Reader. u For a cleric not in major Orders may not ceremonially hand the paten to the Celebrant as the Deacon does at High Mass. GENERAL RULES 693 After the ablutions, when the Celebrant has wiped the chalice, the M.C may rearrange and reveil it and remove it to the credence table?" (c) If the M.C. be in Major Orders, at least a Subdeacon, in addition to the above duties, he may perform the following functions of the Deacon and Subdeacon;17 (i) at the Offertory wipe the chalice, pour in the wine and water, and hand the Celebrant18 the chalice and the paten with the usual ceremonial kisses as is done in High Mass; (ii) cover and uncover the chalice for the Celebrant in the course of the Canon; (iii) wipe the chalice after the ablutions. HI. The Music Sung Mass 6. Exactly the same rules govern the singing and the playing of the organ at a sung Mass as at a High Mass (pp. 548 sqq.). The entire liturgi­ cal text must be sung either to the correct plain-song melodies or to other appropriate music, or to a psalm tone or in a monotone, or at least recited, while the organ plays (pp. 545, 546).10 at a IV. The Choir Ceremonies Sung Mass 7. The ceremonies for the clergy in choir at a sung Mass are the same as for High Mass (pp. 560 sqq.). If incense is not used they will remain seated from after the Oremus at the beginning of the Offertory until the end of the Secrets. The kiss of peace is not given by embrace, but may be given with the pax-brede. If so, each person to whom the pax-brede is presented kisses it and answers “Et cum spiritu tuo.” V. Holy Communion at a Sung Mass 8. While Holy Communion may be distributed at a sung Mass with the same rite as in Low Mass, it may not be distributed immediately " before or immediately after such a Mass. VI. The Celebrant at of a Sung General Rules Mass — 9. In general the Celebrant follows the rite of Low Mass, but (a) he sings not only what the Celebrant of High Mass’sings (p. 511) but also what the Subdeacon21 and Deacon sing. These latter parts are sung at the altar and in the same place where they are read at Low Mass; (ά) he recites in the subdued tone such parts as the Introit, Kyrie, Gloria, ’•S.R.C. 4181·-·. " S.R.C. 3377’, 4181. “Sec p. 608. He docs not. however, say the prayer Offerimus with Celebrant, nor sustain the chalice or the Celebrant’s arm, as the Deacon does in High Mass. ’· S.R.C. 3994’. »ie., by the Celebrant in his vestments for Mass (S.R.C. 4177 *). ” In the absence of a Lector (cf. R. VI, 8). 694 SUNG MASS which are recited aloud in Low Mass, but sung in a sung Mass;22 (c) he may sit when he has recited Kyrie, Gloria, the Gradual, etc., and the Creed, while they are being sung.23 VII. Preparations Sung Mass 10. The vestments for the Celebrant are prepared as for Low Mass. If the Asperges is to take place, the chasuble and maniple are left at the sedile, and the Celebrant wears a cope of the colour of the Mass, or per­ forms the ceremony in alb and stole, if a cope be not available.24 11. On the altar four candles are lighted; on greater feasts, six, but never more than six may be lighted.25 The Missal is placed on the stand at the Epistle corner. It should be duly marked20 and opened at the Mass to be celebrated. 12. The chalice is prepared on the credence table. It is covered with its own veil and with the burse. If, however, there is no M.C. or assistant to the Celebrant, or if the M.C. is not a (tonsured) cleric, the chalice must be prepared by the Celebrant himself beforehand and placed, on the corporal, on the altar. The cruets, the bell, a book for the Epistle (if it is to be chanted by a cleric), the aspersory27 and aspergil, and a book or card containing the music for the antiphon and prayers of the Asperges, are also placed on the credence table. If the Pax is to be given28 the paxbrede and a purificator are likewise prepared there. 13. The sedile is made ready on the Epistle side of the sanctuary;29 and there may be stools or benches for the servers30 (not, however, im­ mediately beside nor in a line with the sedile). for a VIII. The Asperges31 13. Should the Asperges occur,32 one of the servers carries the aspersory to the altar,’·3 preceding the Celebrant who walks between the M.C. "Cf. R.G. XVI, 3. The Blessing is given aloud (cf. R. XII, 7). “Cf. S.R.C. 3026. :‘Cf. R.G. XIX, 4; S.R.C. 3697 *. B Cf. S.R.C. 3029’, 3377’. M Cf. § 3 supra for the commemorations that are omitted at a sung Mass on doubles of the first or second class. ~ If, however, the holy water is blessed, as it ordinarily is, immediately before the Mass, an acolyte carries the aspersory to the altar cither before or in the procession for Mass. “See p. 542. 3 R.G. XVII, 6. ’ Or they may sit on the altar steps, taking care, however, not to turn their backs directly on the tabernacle, the altar cross, or the Celebrant. 'The Asperges is dealt with in detail supra (pp. 501 sqq.). Here a brief account of the ceremony is given. "It is supposed that at least two servers and an M.C. assist the Celebrant. If there is no M.C. the first server does what is prescribed above for the M.C. " If there is a thurifer he may do this. GENERAL RULES 695 (on his right) and the second server, both holding the cope. No holy water is taken at the entrance to the church. At the foot of the altar the M.C. takes the Celebrant’s biretta, kissing first his hand and then the biretta34 (which he places for the moment on the step). The Cele­ brant bows low, or genuflects in piano if the Blessed Sacrament be present; the M.C. and servers genuflect. All kneel on the lowest step, the aspersory-bearer on the right of the M.C. The M.C. presents the aspergil to the Celebrant, with the usual ceremonial kisses. The Celebrant intones the antiphon Asperges (Vidi aquam in Paschaltide) while he sprinkles the altar in the centre, to his left, to his right. He then touches his own forehead with the aspergil, and rising he sprinkles the M.C. and aspersory-bearer and the second acolyte. They bow and make the sign of the cross. The assistants rise. All reverence to the altar (as on arrival) and go to sprinkle the clergy,35 if they are present — and then the people. These may be sprinkled either from the entrance to the sanctuary7 (in which case the Celebrant sprinkles towards the centre, towards his left and towards his right, bowing before and after), or by going down the church.30 Meanwhile the Celebrant recites the psalm Miserere or in Paschaltide, Confitemini, and finishes with Gloria Patri when the sprin­ kling ends. He repeats die entire antiphon. On returning to the foot of the altar, all make the proper reverence. The M.C. hands the book to the Celebrant who sings the verses and prayer. All meanwhile stand and the M.C. and second server hold back the edges of the cope. All then rever­ ence to the altar37 and go to the sedile, where the Celebrant takes off the cope and puts on the maniple and chasuble for Mass. ’'See Vol. II, pp. 2S2, 462. “Sec p. 503. **See p. 504. ” If the Celebrant is to genuflect he does so this time on the lowest step, and does the same on returning to the foot of the altar to begin Mass. CHAPTER XX THE CEREMONIES OF THE MISSA CANTATA 1. It will be sufficient to describe in detail two forms of the sung Mass: (a) the simpler form when there are two servers,1 with or without torch­ bearers and with or without an M.C. (either a cleric or a layman), and when incense is not used; (ό) the most solemn form of sung Mass when incense is used and when an M.C., thurifer, two acolytes, and torch­ bearers take part in the ceremony. 2. In the simpler form the ceremonies of the two servers are those of a Low Mass served by two servers, except that (a) the Missal is already at the altar, (Z>) such responses as are sung by the choir are not made by the servers, (c) the Celebrant may sit. 3. If, besides the two servers, there is an M.C. he will act, as described above (§ 5),I. 2 according to his status as a layman, a cleric, or a cleric in Major Orders. 4. The ceremonies of the Celebrant at a sung Mass in a more elaborate form (Part II) are described below. I. Mass With Two Servers3 * 1. The servers may aid the Celebrant to vest? Especially they should hold the cincture (the tasseled end to the right) for him, see that the alb hangs evenly all around and but a short distance from the floor, and hold the stole between the Celebrant’s shoulders, at the base of his neck,5 while he puts on the chasuble. 2. The first server is at the right of the second. With joined hands they stand behind the Celebrant, bow with him to the crucifix or chief image of the sacristy, and lead the way to the altar. 3. At the entrance to the sanctuary the first server may offer holy water to the Celebrant and to the second server, and with them make the sign of the cross. He presents it with the middle finger, or with the three middle fingers. ’The Memoriale Rituum requires only three'servers (four on Holy Saturday) to carry out its functions. ’See also infra the description of the ceremony, part (II). ’For general rules see Vol. II, p. 461. *See Vol. Π, p. 320. 4 See Vol. II, p. 463. 696 CEREMONIES OF THE MISSA CANTATA 697 4. If they approach the altar from behind, they go by the Gospel side and return at the end of Mass by the Epistle side? The Beginning of Mass 5. On arriving at the foot of the altar the first server goes to the right, the second to the left and the Celebrant stands between them. The first server receives the Celebrant’s biretta, kissing his hand7 and then the biretta. The servers genuflect in piano, even when the Blessed Sacrament is not present. The first server puts the biretta on the sedile. He returns and kneels on the floor, a little behind and to the right of the Celebrant. The second kneels in a similar manner at his left. They make the responses as in Low Mass. 6. The second server makes the sign of the cross with the Celebrant, and both answer clearly and at a moderate pace. At Gloria Patri they bow their heads, and they make the sign of the cross at Adjutorium. 7. While the Celebrant recites the Confiteor they do not bow, nor do they strike their breasts. At Misereatur tui, etc., they bow towards the Celebrant. Then bowing towards the altar they recite the Confiteor, taking care, as in all the responses, to keep together, the second conforming himself to the pace of the first. They bow towards the Celebrant at “tibi, Pater” and “te, Pater,” and at each mea culpa they strike their breasts with their open right hand. 8. They remain bowed while the Celebrant says Misereatur vestri, etc., and answer Amen. They kneel erect, sign themselves at Indulgentiam, and then bow for the remaining prayers to Oremus (inclusive). When the Celebrant goes up to the altar they rise and kneel on the lowest step? The Introit, Kyrie, Gloria 9. They make the sign of the cross with the Celebrant at the opening words of the Introit, and they bow their heads to the cross whenever the Celebrant does so, in singing or reading aloud. 10. They answer Kyrie, eleison when the Celebrant recites it. They bow their heads when he bows during the recitation of the Gloria and make the sign of the cross with him at the concluding words. 11. If the Celebrant is to sit for the singing of the Gloria, the servers rise when he has made the sign of the cross at the end of the prayer, and meet in the middle. They genuflect with the Celebrant when he either ‘S.R.C. 30291*. ’See Vol. II, p. 462. * Sonic authors (by analogy with High Mass) direct them to stand when not engaged in any special duty. If they do, they must (o) genuflect when the priest recites Et incarnatus of the Creed, (b) kneel from after the Sanctus until after the Elevation, (c) kneel for the Blessing. 698 SUNG MASS genuflects or bows at the altar. The servers go to the sedile, arrange the Celebrant’s chasuble over the back of the bench when he sits, and the first server hands him his biretta, with the usual ceremonial kisses of both the biretta and the priest’s hand. The servers may stand facing one another at each side of the Celebrant, or they may sit near him, but not right beside him, nor in a line with him. They bow towards the altar cross at the words at which the Celebrant uncovers and bows. If they are sitting, they rise towards the end of the Gloria just before the Celebrant does. The first server takes the Celebrant’s biretta with the usual kisses, and puts it on the sedile. Both servers precede the Celebrant to the fool of the altar, and genuflect in piano when he genuflects or bows. They kneel0 when he ascends the steps. They do not answer Et cum spiritu tuo, nor Amen at the end of the prayers, as these responses are sung. The Epistle 12. If one of the servers should be a (tonsured) cleric, he is to sing the Epistle (as described below, p. 706). 13. At the end of the Epistle the servers answer Deo gratias. The second server rises, genuflects at the middle, and goes around to the Epistle corner for the book.10 He descends with the book obliquely to the foot of the steps, genuflects in piano directly facing the cross, and ascends obliquely to the Gospel corner of the altar. After he has placed the bookstand at an angle at the Gospel corner, the second server goes down at once at the Gospel side and, since the responses before the Gospel are sung, he returns to his place at the foot of the altar. 14. At the Gospel the servers make the small signs of the cross on their forehead, lips, and breast11 and stand facing the Celebrant. At its conclusion they answer Laus tibi, Christe.. 15. If the Celebrant sits during a sermon, the servers proceed as at the Gloria. % The Creed 16. The servers kneel during the recitation of the Creed.12 They bow while the Celebrant genuflects at Et incarnatus est, etc. When the Cele­ brant goes to sit they act as at the Gloria. If the servers stand beside the priest during the singing of the Creed, they kneel at the words Et incarnatus est; if they are sitting they bow only.13 “See note 8. ’“Should there be a long Gradual or a Tract or Sequence the Celebrant may sit. The servers will act as at the Gloria. Towards the end of the singing the Celebrant returns to the altar and the second server then moves the book. ” Sec Vol. II, p. 290. ” Sec p. 563. “Cf. RG. XVII. 2; see note 8, supra CEREMONIES OF THE MISSA CANTATA 699 17. They accompany the Celebrant back to the altar, genuflect in piano. and kneel. They do not answer Et cum spiritu tuo. They bow their heads when the Celebrant sings Oremus. The Offertory 18. Then the servers rise, genuflect together at the middle,” and walk­ ing abreast, they go to the credence table.1 ’ The second takes the towel, goes to the altar, and spreads the towel on the table at the Epistle corner. He stands on the top step but moves aside a little towards his left, to make room for the first server, who brings with him the cruets on their dish or tray. He leaves the stoppers on the credence table. He places the dish on the finger towel a little distance from the edge of the altar. A part of the towel on which the base of the cruets could be wiped might be left unoccupied. He takes the wine cruet in his right hand, and holds his left under his breast. As the Celebrant approaches both servers bow their heads, the first kisses the wine cruet and presents it to the priest While the Celebrant is pouring in wine the first server takes the water cruet (and spoon) in his right hand. He receives back the wine cruet in his left hand, kisses the water cruet or the spoon, if it be used, holds the water to be blessed, and then presents this cruet to the priest. While the Celebrant pours in water, or later, if the spoon is used, the first server passes the wine cruet into his right hand, kisses it, and replaces it on the tray. He receives back the water cruet or spoon with his right hand, kisses it and places it on the towel, outside the tray. He then hands the tray with the wine cruet and spoon to the second server. Both bow their heads to the Celebrant, and the second server, turning towards his right, takes the tray to the credence table. He returns with the finger bowl, and receives from the first server the water cruet. The first server takes the finger towel, holding it at each top corner. On the arrival of the Celebrant both bow to him. The second pours water over the priest’s index fingers and thumbs, and the first presents the towel. On receiving it back, both servers bow their heads to the Celebrant, turn towards one another and go to the credence table on which they replace the water cruet, etc. The first server puts the stoppers in the cruets or covers them with the finger towel and gets the bell. They genuflect together at the middle and kneel in their places.11 11 Sec Vol. II, p. 466, note 35. ‘ If there is an M.C. who will minister the cruets to the Celebrant at the altar, the second server need not go to the credence table until the time for the washing of the Celebrant’s hands; in this case the first server goes directly to the table from his place, without first genuflecting at the middle. 700 SUNG MASS The Prejace 19. The servers reply Suscipiat, etc., but not until the Celebrant has turned back completely to the altar after the Orate, jratres. They do not, however, answer the Amen to the last Secret, or the verses before the Preface, as these responses are sung. They bow their heads at Gratias agamus. At the Sanctus the first server rings the bell.10 20. If there are torchbearers they act as described below (p. 710). If there are no torchbearers, two large candles, standing at the foot of the altar may be lighted for the Consecration.17 The Elevation 21. When the first server has rung the warning bell at Hanc igitur, both rise, meet in the middle, and kneel some distance apart on the edge of the footpace, or on the top step, if the footpace be narrow. When the Celebrant bows for the words of consecration the servers bow. At each genuflection and at the Elevation of the Sacred Host and of the Chalice the first server rings the bell with his right hand. During the first genu­ flection of the Celebrant the servers kneel erect, and as he rises they take hold of the bottom edge of the chasuble, the first with his left hand, the second with his right. They raise the edge slightly when the Celebrant elevates the Sacred Host. They look at It saying silently “My Lord and my God,”18 and let the chasuble fall as the Celebrant again genuflects. The chasuble is held only during the actual Elevation of the Host and the Chalice, but not during the four genuflections. The servers then bow until the second Elevation during which they conduct them­ selves as at the first. Then rising, they turn towards each other, and descend in the middle. At the foot the first turns by his right, the second by his left and without genuflecting they go to their places and kneel. Agnus Dei 22. The servers do not answer any responses that are sung. At the concluding words of each Agnus Dei they strike their breasts with the open right hand. 23. If the Pax is given (with the pax-brede) the first acts as described below (p. 712). M Sec Vol. II, p. 462. ’’See C.E. I, xxix, 7. They remain lit until after Communion. ’’There is an indulgence of seven years attached to this ejaculatory prayer if the words arc said with “faith, piety, and love” (Pius X, June 12, 1907). ■ CEREMONIES OF THE MISSA CANTATA 701 24. The servers do not strike their breasts at Domine, non sum dignus, but the first rings the bell if this is customary. The Ablutions 25. As the Celebrant uncovers the chalice the first server rises, and without genuflecting, goes to the credence table and places the bell there. He takes the wine and water cruets, and goes to the Epistle corner of the altar. If the Precious Blood has not yet been consumed, he genuflects at the foot of the steps19 and bows while the Celebrant receives It. 26. When the Celebrant holds out the chalice the server approaches him, bows his head, and pours in wine until the priest signals to stop. The server repeats the bow, turns by his right, and withdraws to the top step at the Epistle corner. 27. When the Celebrant comes for the second ablution he places the chalice on the table of the altar. The server bows his head, and pours the wine over the priest’s fingers. He interchanges the cruets,20 taking the water cruet in his right hand, and pours water over the Celebrant’s fingers, until the latter gives him a sign to stop. The server then bows his head, turns towards his right, and replaces the cruets on the credence table. 28. As the first server finishes serving the wine and water, the second goes to the Gospel side, ascends the steps, and takes the Missal-stand. He descends obliquely to the foot of the steps at the middle, genuflects, goes up obliquely to the Epistle corner, and places the Missal-stand on the altar, parallel to the edge of the table. Then, turning by his right he descends and joins the first acolyte at the credence table.21 They genu­ flect at the foot of the steps in the middle, and kneel in their places. 29. The servers do not reply “Et cum spiritu tuo,” nor “Amen” after the Postcommunion prayers, nor “Deo gratias” to Ite, Missa est. These responses are sung. 30. They kneel in their places for the Blessing, bow their heads, and make the sign of the cross. 31. If there is a proper last Gospel, the second server transfers the "■S.R.C. 3975’. 50 If he cannot do this deftly, he should bring the cruets on their tray; he first takes the wine cruet in his right hand and, then, having replaced it on the tray, he takes the waler cruet in his right hand. 21 If a clerical M.C. should assist the Celebrant, he veils the chalice after the ablutions. The first acolyte (after serving the cruets) should transfer the chalice veil to the Gospel side of the altar. He carries it laid across his outstretched hands. He meets the second server with the Missal at the foot of the altar, and genuflects with him. He places the veil on the altar at the Gospel side. Both servers — coming round per longiorem — then meet in the middle, genuflect, and pass each other to return to their proper places, since the first server’s place is at the Epistle side. 702 SUNG MASS Missal as at the first Gospel. He kneels on the top step at the Gospe. corner for the Blessing, makes the responses at the beginning of the Gospel, signs his forehead, lips, and breast when the priest does so, bows his head if the Holy Name occurs in the opening words of the Gospel, and then returns to his place at the foot of the altar. The Last Gospel 32. The servers answer the responses and make the small signs of the cross at the beginning of the last Gospel. They stand facing the Celebrant during its recitation, and genuflect together at Et Verbum caro fact inn est. Then the first server attends to the Celebrant’s biretta. 33. When the Celebrant comes to the foot of the altar, the first server presents the biretta, kissing it and the Celebrant’s hand.22 Both servers genuflect in piano when the Celebrant genuflects or bows, and precede him to the sacristy. There, standing behind him, they bow with him to the crucifix or chief image, and assist him to unvest. M.C. at this Mass 34. If the Celebrant is assisted by a layman who acts as M.C., the latter will: (a) Aid the Celebrant to vest, and hand him the holy water; (Ô) Receive his biretta on arrival at the altar, with the usual cere­ monial kisses, and return it to him at the end of Mass; (c) Kneel a little behind the Celebrant for the preparatory prayers; (d) Assist the Celebrant at the Missal during the Mass, when not otherwise engaged ; (e) Lead the Celebrant to the sedile, present the biretta, bow to him at the words in the Gloria or Creed23 at which he should uncover, and lead him back to the altar at the end; (/) Kneel on the edge of the footpace for the Consecration and for the Blessing. The M.C. may also serve the cruets at the Offertory and ablutions, but it is better to let this to the servers, as at Low Mass. II. With λ Clerical M.C. and Incense The second form of sung Mass which will be described here is the Missa Cantata in its most solemn form. In it the Celebrant is assisted by a person in Major Orders, who for convenience is here referred to as aThc Leonine prayers are not said after a sung Mass. ’’The M.C. stands beside the Celebrant during the Gloria and Creed. He should kneel and bow during the singing of El incarnatus est. CEREMONIES OF THE MISSA CANTATA 703 the M.C. Incense may be used where an induit to that effect has been obtained.24 The Beginning of Mass 1. The M.G. or one of the acolytes aids the Celebrant to vest, holding the cincture, arranging the alb2*' and keeping the stole laid between the Celebrant’s shoulders while he puts on the chasuble.20 2. The thurifer prepares the thurible, with a good quantity of welllit charcoal, and the incense boat.27. The acolytes light their candles?0 3. On a signal from the M.G. the acolytes, each carrying his candle­ stick in the outside hand,29 stand behind the Celebrant. The thurifer with the thurible and boat stands either back of the acolytes or between them. The torchbearers in pairs stand in front of the acolytes. 4. On a signal from the M.G. the Celebrant, uncovered, bows his head to the crucifix or chief image of the sacristy, and all the others bow moderately30 with him. The thurifer then leads the procession to the altar. If the sacristy be behind the altar, he will approach the altar from the Gospel side, and at the end of Mass return by the Epistle side.31 5. At the entrance to the church the torchbearers may take holy water (if the Asperges will not take place), and the M.C. may hand it to the Celebrant, who uncovers and makes the sign of the cross.32 6. On arriving at the foot of the altar the thurifer goes to the Epistle corner, and stands there at the foot of the steps.3 * The first acolyte goes to the right, towards the Epistle side; the second goes to the left, and both stand before the front steps facing the altar. The torchbearers genu­ flect in pairs and go to the place assigned to them. 7. On the arrival of the Celebrant,34 the M.G. takes his biretta with the usual ceremonial kisses (first of the Celebrant’s hand and then of the birretta). The Celebrant genuflects if the Blessed Sacrament is present: ” Cf. p. 692, § 4. A more detailed treatment of many of the points in connection with sung Mass is found in the description of High Mass (pp. 573 sqq), which should be consulted. ’’See Vol. IT, p. 320. 14 See Vol. II, p. 320. ” Detailed directions for the carrying and management of the thurible arc given on pp. 523 sqq. 31 They may carry candles in the more solemn form of sung Mass. ’’See p. 578. 10 Cf. Vol. Π, p. 305. 11 S.R.C. 3029”. ’’For reverences that may occur on the way to the altar, sec p. 580. ” After his genuflection he may remain there or stand between the acolytes at the > rcdence table. *· In this description of the ceremonies of a sung Mass it is not presumed that there are clergy present in choir. If there are, the same bows may be made to them as arc made in the course of High Mass. 704 SUNG MASS otherwise he bows low. The M.C. and acolytes genuflect whether the Celebrant genuflects or bows. 8. The Celebrant begins Mass,35 and the M.C.. kneeling on the right a little behind the Celebrant, makes the responses.3" The second acolyte, without genuflecting in the middle, goes to the Epistle side of the altar. He there joins the first acolyte and they walk abreast to the credence table upon the corners of which they place their candlesticks. They kneel and answer the preparatory prayers with the M.C. They stand when the Celebrant has said Oremus immediately before going up to the altar. 9. The M.C. makes the signs of the cross, bows, etc., with the Cele­ brant, except during the latter's Confiteor. The Celebrant does not bow to the M.C. at vobis (vos), fratres, nor at Misereatur vestri. The M.C. bows towards the Celebrant at Misereatur tui, bow's straight before him for his Confiteor, strikes his breast with the open palm of the right hand at each mea culpa, and remains bowed while the Celebrant recites Misereatur vestri. Incensation, Introit, Kyrie 10. When the Celebrant has kissed the altar after the preparatory prayers, he puts in and blesses the incense.37 The M.C. assists him in this. The M.C. then presents the thurible and the Celebrant incenses the cross with three double swings, and the altar.38 The M.C. accompanies him to support his arm or hold back the chasuble39 from his right hand, if it falls low on the arms. The thurifer, without genuflecting, puts the incense boat on the credence table and removes the Missal while the Epistle corner is being incensed.40 He then replaces it and waits at the foot of the steps at the Epistle side. 11. When the incensation of the altar is over, the M.C. takes the thurible, and in doing so he kisses the Celebrant’s hand and the disk of the thurible. He descends on the Epistle side, bows to the Celebrant, and incenses him with three double swings. He then bows again, returns the thurible to the thurifer and goes to assist the Celebrant at the book. While the M.C. is incensing the Celebrant the thurifer stands at the M.C.’s right and bows with him. 12. The M.C. points out the Tntroit with the entire right hand laid flat on the Missal, the palm facing the Celebrant. He makes the sign of the cross with the Celebrant, and bows at Gloria Patri or at any other words that require a bow. M If the Asperges takes place, sec p. 694. He places the birctla temporarily on the ) “Portable” (“movable”) = “a stone, generally small, which is consecrated by itself {i.e., without the supports), or the same stone with a base which, however, was not consecrated with it” (CJ.C. 1197, § I).1 Ambo (plural — ambos or ambones) = A raised platform (a kind of rostrum or pulpit) approached by steps and situated ordinarily outside the choir, among the people, from which certain parts of the Sacred Liturgy, notably the Epistle and Gospel of High Mass, were, and sometimes still are, sung. Anamnesis (a recalling to mind) = A prayer in the Sacred Liturgy which fulfills Christ’s command to recall by the Mass what He has done for us (Luke 22:19; I Cor. 11:24). In the Roman rite it is the prayer Unde et memores which immediately follows the Consecration and the words “haec quotiescumque,” etc. Aspergillum (Aspergil) = The instrument used (e.g., a brush) to sprinkle holy water; a sprinkler. Aspersorium (Aspersory) = A portable vessel to hold holy water. Beneficiary — (a) The holder of a benefice. (ô) A cleric who aids the members of a Chapter in their choral duties in a cathedral or collegiate church. Bination (Duplication) = The offering by special faculty (cf. CJ.C. 806) of two, or more, Masses by the same priest on the same day. Bows: 1. A deep or profound bow (to bow deeply) = a deep bow of the body (Vol. II, p. 298). 2. A bow (to bow) — A moderate bow of the body. 3. A bow of the head (to bow his head) = a deep bow of the head only. 4. A slight bow (to bow' his head slightly) = a slight bow of the head only. Canon (a person) = A member of a cathedral or collegiate Chapter {see Chapter). Canon {Pontificalis') = A liturgical book containing the Ordinary and Canon of the Mass and some liturgical forms proper to prelates. At Mass * Many liturgical terms have several meanings. The meaning in any particular case, then, must be determined by the context. In this Glossary the chief meaning or meanings arc given for the most important liturgical words. ’ In many churches even the High Altar is not a “fixed” or “immovable" altar in the liturgical sense, although, because of its great weight and size, it may not be movable, in the usual sense of the term. In the centre of its table there is embedded a portable altar stone. This is the real altar, and this alone has been consecrated. The large structure, often of wood, may be blessed, but it cannot be consecrated 721 722 GLOSSARY OF LITURGICAL TERMS it is used, instead of the altar charts, by Cardinals, Bishops, Abbots, and lesser prelates (e.g., certain Protonotaries Apostolic). Canonical Hours = The seven “Hours” or parts of the daily recitation of the Breviary or Divine Office (f.e., Matins with Lauds, Prime, Terce, Sext, None, Vespers, Compline). Catafalque12 = (a) A coffin-shaped framework covered with a pall, which represents the coffin and the corpse when these are not present, and over which the Absolution for the Dead is given. (b) A stand on which the coffin (or sometimes a casket, when the body is absent) rests during the funeral service. (c) A structure erected in some places over the coffin and covered with a pall (it is sometimes called a hearse3). Cathedral = The chief or mother church of a diocese, in which the Bishop has his permanent episcopal throne (cathedra). Ceremonies = (a) All that belongs to the external worship of the Church, (ô) The actions4 (attitudes, gestures, movements) of external worship, (c) The actual performance of a rite.5* Chancel = That part of a parish church which lies between the altar rails and the altar. In other great churches it is called the “choir.” Chapter = A college (i.e., a corporation or organized body of persons with common duties and privileges) of clerics instituted by ecclesiastical authority to carry out divine worship (the Sacred Liturgy) in a more solemn manner and to perform certain other ecclesiastical functions (cf. C.J.C. 391). A Cathedral Chapter = A chapter, made up of Dignitaries and canons, attached to the cathedral of a diocese to carry on there the divine worship in more solemn form, to aid the Bishop as his council, and, when the see is vacant, to supply his place in the administration of the diocese (cf. C.J.C. 391). A Collegiate Chapter = A chapter of secular priests attached, not to the cathedral, but to another important church, which they serve especially by the celebration of the Sacred Liturgy? Choir = (a) In cathedral, collegiate, and conventual churches that part of the building,7 raised and closed off from the nave, where the canons or monks (or nuns) have their stalls. (b) The clergy that are taking part (in the choir of the church) in a liturgical function (e.g., the Deacon incenses “the choir”). 1 R.R. VI, iii, speaks of "feretrum" (see b above) when the body is present; it uses "tumulus," [the ordinary meaning of which is “grave,” and it is so used in RR. VI, iii, 13] or "lectica mortuorum" when the body is absent. C.E. II, xi, uses "lectica” also; and "lectus mortuorum” or “castrum doloris” for the imposing structure that is erected for the Absolution in the case of a person of high rank. ’ Nowadays used also of the car which bears the corpse to the place of burial. 4 In contrast to the words which are recited or sung (in this sense the ceremonies arc a part of the rile). ‘See Rite. 'There are such Chapters attached to the chief basilicas of Rome (and elsewhere), eg., at St. Peter’s, St. Mary Major’s. ’Generally it is between the nave and the altar; sometimes, however, it is behind the altar. In some churches there are two choirs, one in front of, the other behind the high altar. GLOSSARY OF LITURGICAL TERMS 723 (c) A body of singers, clerical or lay, to whom is entrusted the singing of certain parts of the Liturgy, which they sing either independently or antiphonally with the congregation. Clementine Instruction = An instruction for the right ordering of the Forty Hours’ Prayer which was first issued by Clement XI in 1705, and, in its final form, by Clement XII in 1731. Collegiate Church = A church served by a body of secular canons. Conopaeum = The tentlike veil of the tabernacle. Conventual Church = A church attached to a monastery of Religious (men or women). Cross: (a) Greek = The equilateral cross (the four arms being of equal length). (ό) Latin = The cross in which the transverse bar is shorter than the upright, and the head piece projects above the transverse bar. Dialogue Mass — A Low Mass at which the responses are made aloud, with the server, by those present. Sometimes the parts which are sung in High Mass, e.g., the Gloria and Creed, are also recited aloud with the Celebrant in this Mass. Dignitary = A member of a Chapter who has a precedence of honour over the other canons, e.g., the Dean, the Precentor. Duplication (See Bination). Epistolary {Epistolarium} =. A book for the use of the Subdeacon contain­ ing the pericopes (or passages of Sacred Scripture appointed for liturgical use) which are chanted as the Epistle of the Mass. Embolism (an insertion, addition) = In the Roman rite the prayer Libera which immediately follows the Paler noster and is an amplification of the last petition of that prayer. Evangeliarium = A book for the use of the Deacon containing the pericopes {see Epistolary) which are sung as the Gospel of Mass. Faldstool = A portable folding chair with arm rests but no back, used by bishops (and some lesser prelates) to sit on or kneel before, during liturgical functions. Feria = The liturgical name for a weekday (hence “ferial” — of or pertaining to a weekday). Footpace — The platform on which an altar stands (the Italian word predella is also used). Frontal {Antependium, Pallium} = A piece of precious fabric such as silk, brocade, or tapestry, which should cover the front of every altar on which Mass is celebrated. Gremial = An ornamental veil (a lap cloth or apron) laid on the Bishop's knees when sitting at certain functions. Hebdomadary (Hebdomadarian) =A choir official, i.e., the canon or reli­ gious appointed to act for a week {hebdomada} as the officiant at the choral recitation of the Canonical Hours and the celebration of the capitular or conventual Mass. {See Mass.) Indult (Apostolic) = A faculty granted by the Holy See that permits something to be done that is not allowed by the common law of the Church. In plano = On the ground, on the floor of the sanctuary (not on a step). 724 GLOSSARY OF LITURGICAL TERMS Leonine Prayers = The prayers (Hail, Mary, three times, etc.) ordered by Leo XIII (in 1884 and 1886) to be said after a private Mass. Liturgy, The (a public service or duty) = 1. The worship of God by the Church (comprising the offering of the Sacrifice, the recitation of the Divine Office, and the administration of the Sacraments and Sacramentals). 2. (In the Eastern churches) The Mass. Liturgical Function = A ceremony which forms part of the official worship of the Church and is, therefore, dealt with in one of the official liturgical books.® Lustral Water (purifying or cleansing water) = The hallowed water which is called “blessed” (benedicta) by the Church. Ordinarily referred to as “holy” water. Mass 1. Capitular (Chapter) = The conventual Mass (see infra) of a cathedral or collegiate Chapter. 2. Conventual =. A Mass0 celebrated daily in choir,10 at an hour and in a manner determined by the rubrics as the principal part of the daily Sacred Liturgy" in cathedral and collegiate churches, and in the conventual churches of such Religious12 as are bound to the choral recitation of the Canonical Hours. 3. Parochial = (a) The Missa pro populo, i.e., the Mass which must be offered on certain days for the members of their flock by those13 who have the care of souls." (b) The chief public Mass15 celebrated10 on days of obligation or of special public celebration in a parochial or quasi-parochial church for the benefit of17 the people of the parish.18 4. Public — (a) Mass celebrated in a place open to the public (e.g., in a church or public oratory). (b) A Mass of obligation,10 celebrated for some body of persons20 who come to take part in the Mass for a public (common) cause, that is, because of a public obligation or because of a public reason of charity21 or necessity.22 Hence Masses (Sung or Low) in public churches or non’ Accordingly, acts of devotion like the making of the Stations of the Cross or the recitation of the Rosary, even when they take place in public in a church and arc directed by a priest, are not liturgical functions. * Normally at least a Sung (if not a High) Mass. “And so, ordinarily but not necessarily (cf. Addit. I, 1), with the attendance of the Chapter or religious community. “ Normally, therefore, the Mass will be in conformity with the Office of the day. ” Men or women. “E.g., residential Bishops; parish priests. “C.J.C. 339,466; cf. Addit. Ill, 12; S.R.C. 36231, 4093’. “Often sung and with some added marks of solemnity (e.g., the Asperges on Sundays). “Normally by one of the priests of the parish. ” I.e., to permit them to take part in it, but not in the sense that the ministerial fruit is applied to them. “Cf. S.R.C. 3128, 3887; C.J.C. 821, §2. “Arising from a general law, e.g., Mass on Sundays and holydays of obligation; or from a particular law, e.g., the conventual Mass for the members of a Chapter or religious community. ’“E.g., the parishioners of a parish; the members of a Chapter or community. n E g., the Mass of burial. ” E.g., a Votive Mass said for some public need. glossary of liturgical terms 725 private oratories on days of obligation or on special occasions, and conven­ tual Masses (Sung or Low), are “public” Masses. 5. Private—(a) A Mass celebrated in a private place23 {e.g., in a private oratory, or private house). (ό) A Low Mass,2’ i.e., a Mass which is neither a High Mass nor a Sung Mass. (c) A nonconventual Mass25 (whether Sung or Low). (rf) A Mass which is neither sung nor conventual.13 *20 (e) A Mass which is not “public” {see Public Mass, b, supra)2' nor “parochial.” ( /) A Mass detached from the Liturgy of the day28 {e.g., a Mass on Palm Sunday at which the palms are not blessed and carried in procession). (g) A “private” Mass of the Dead20 is one that is neither sung nor conventual nor “privileged.” 6. Votive = A Mass celebrated, for a reasonable cause, not in con­ formity with the Office of the day, but according to the wish {votum) of the Celebrant, or of his superior, or of the person for whose intention the Mass is being offered. Memoriale Rituum = A liturgical book compiled by Benedict XIII in 1725 for the carrying out in simpler form of the ceremonies of Candlemas, Ash Wednesday, Palm Sunday, and the last three days of Holy Week in smaller parochial·'10 churches. Ombrellino (or umbella) =. A small canopy, in the form of a white silk umbrella, which is carried over the Blessed Sacrament when It is moved from one place to another (cf. e.g., S.R.C. 3322). Oratory = A place destined for divine worship, but not intended chiefly for the use of all the faithful to practise in it publicly their religion. An oratory is public if it is built chiefly for the convenience of some group of persons, even private persons, yet the faithful in general have the right to enter it, at least during divine service. It is semipublic if it is built for the convenience of a certain community or body of the 13 Cf. Addit. ΙΠ, 5. 94 E.g., R.G. XVI, 1; Addit. Ill, 2, 3, 5. * E.g., R.G. IV, 3; V, 2; Addit. I, 6. Hence not every Low Mass is a “private” Mass; it may be a Low conventual Mass. * E.g., R.G. VII, 1; Addit. I, 3, III, 2, V, 1, 3, VII, 2; cf. S.R.C. 2240, 3757’; C.J.C. 846. ” Cf. S.R.C. 3059T, 3814’·’. A “private” Mass in this sense is one celebrated, not because of a public need or juridical obligation, but for the private devotion of those present, or of the Celebrant, or for other private reasons that determine the Celebrant to say Mass, e.g., the acceptance of a stipend; the command of a superior. * E.g., the “private” Masses mentioned in the rubric at the end of the Mass of the Wednesday of Holy Week, or the rubric after the blessing of the font on the vigil of Pentecost (cf. S.R.C. 2240). ” Cf. Addit. III. In this section about Masses of the Dead, a Low “privileged" Mass (see Vol. I, ch. IX) is spoken of as "lecta,” a Low nonprivileged Mass as “priv'ata” (except in §§ 10 and 11, where "lecta” in reference to the "Missa quotidiana” means “not sung”). * Its use in other smaller churches or in oratories is allowed only by Apostolic induit, A new typical edition was issued in 1920. There are at least two English translations of the book. 726 GLOSSARY OF LITURGICAL TERMS faithful, and is not open to everyone (e.g., a college or convent chapel). It is private or domestic if it is erected in a private house for the sole benefit of some family or private person (C.J.C. 1188). Office, Divine = A form of public vocal prayer contained in a liturgical book called the Breviary. It is arranged by the Church and ordered to be said daily in her name by all clerics in major Orders, by all who hold an ecclesiastical benefice, and by solemnly professed members of certain Religious Orders of men and women (cf. C.J.C. 135, 610, 1475). Office(s), Divine =1. Any exercise of public divine worship. (Cf. e.g., C.J.C. 269, §3; 1188, §2.) 2. The entire daily Liturgy,31 i.e., the Canonical Hours and the Con­ ventual Mass. Ordinary (person) = A cleric who has “ordinary” jurisdiction (i.e., the power of ruling attached by ecclesiastical law itself to some position or office) in the external “forum,”32 over a specified territory or over a certain body of persons. Hence, e.g., a residential Bishop (and his Vicar Gen­ eral) is the “Ordinary” of his diocese; an Abbot of his monastery; a major Superior of the members of his Order or Congregation. (Cf. C.J.C. 198, §1;488.) The “Ordinary of the place” has a narrower meaning; it does not include Religious superiors (C.J.C. 198, § 2). Ordinary (of the Mass) = That unchangeable, or practically unchangeable, part of the Mass into which the “Proper” is fitted as into a framework.33 Patron Saint (of a place) = The saint chosen by a place (country, province, diocese, city, town) or by a moral person (a society), and con­ stituted by the approbation of the Holy See, as an object of special honour and as the particular advocate with God of a designated place or group of persons. (C.J.C. 1278; S.R.C. 3048.) Pax-brede35 = A tablet or disk of precious metal, ivory, etc., bearing a sacred image and used after the Agnus Dei in the Mass to convey the kiss of peace from the Celebrant to certain persons. Pericope = A passage of the Holy Scriptures appointed to be sung or read in the Sacred Liturgy. Pontificals (Pontificalia} Insignia or ceremonial ornaments worn by prelates when celebrating pontifically3'”’ the Divine Offices. The pontificals common to all prelates who have the right to use them are buskins and sandals, gloves, the dalmatic and tunicle, the ring, the pectoral cross, and the mitre. The Canon Pontificalis™ is also regarded " Cf. C.J.C. 413; C.E. II, xxxiii, 33. "Divina officia” has a special canonical meaning also, defined in C.J.C. 2256. " I.e., the sphere in which the Church exercises authority in matters affecting her public welfare and that of her subjects. “ It is inserted in the middle of the Missal between the Masses of Holy Saturday and Easter Sunday. In modern Missals all the second part of it from the Sanctus to the end of the Mass is called "Canon Missae." ** "Instrumentum pacis." Cf. R. X, 3; C.E. I, xxiv, 6, 12; xxix, 8. “ Some of them are used by prelates even at a nonpontifical Mass. " See “Canon.” GLOSSARY OF LITURGICAL TERMS 727 as one of the “pontificals”37; and for higher prelates, within the territory of their jurisdiction, the throne and the crozier.38 “Pontificalia Exercere” = (a) (In Canon Law) “to perform functions which, according to the liturgical laws, require pontifical insignia, i.e., the crozier and mitre’’ (C.J.C. 337, § 2). (ύ) (In Sacred Liturgy) to celebrate the Divine Offices according to the rite proper to prelates.30 Prelate = (a) (Real) A cleric, secular or regular, who has ordinary jurisdiction “in joro externo” (C.J.C. 110). (See Ordinary.) (b) (Titular or Honorary) = A cleric who receives from the Holy See the name and rank of prelate. He is styled “Monsignor,” and enjoys special liturgical privileges. (Cf. C.J.C. 812; S.R.C 4154.) Prelate, Greater = A Cardinal anywhere (outside Rome) ; a Nuncio Apostolic in the place of his nunciature; an Apostolic Delegate in the place of his delegacy; an Archbishop in his province; a Bishop in his diocese; an Abbot in the place of his jurisdiction. Proper (of the Mass) = Those parts of the rite of Mass that vary accord­ ing to the day or feast which is being observed. The Proper has two parts: the Proper of the Season (de tempore) and the Proper of the Saints. Recto tono = Sung on the same note (the same pitch), in an even, wellsustained voice, without modulation or melodic inflexion. Regulars (Regular Clergy) = 1. The professed members of a Religious Order (and who, therefore, have taken solemn vows, C.J.C. 488). 2. (In a popular sense) Clerics who are bound by vows and live in a community according to rule (regula) as opposed to the “secular” (or parochial)40 clergy. Religious = A person who has taken vows in a religious Institute (Order or Congregation) (C.J.C. 488, § 7°). Rite = 1. The form and manner of a religious observance41 (i.e., the words to be said and the actions to be done in carrying out any given external act of worship, e.g., the rite of Baptism). 2. The forms of public worship used by certain bodies of Catholics (e.g.. the Roman rite; the Eastern rite; the Ambrosian rite). 3. The grade of solemnity of a liturgical Office (e.g., an Office of double rite). Sacrarium42 (Piscina) = A covered basin,43 with a pipe running from it into the earth, into which water or other things (e.g., the water used for the ceremonial washing of sacred linens; the remains of blessed ashes) which had been used for sacred purposes are thrown to dispose of them. Sanctuary (or Presbytery)44 = The (Eastern) part of a church (often one "Cf. S.R.C. 4154 (§§ 10, 27, 31, 70, 80). “C.J.C. 239 (15°), 337, 274 (6°), 325; S.R.C. 4154; Apostolic Constitution “Ad incrementum” of August 15, 1934 (A.A.S. 1934, pp. 497 scq.). "Cf. e.g., S.R.C. 4154 (§§ 7, 25). ‘’Sometimes Regulars arc also parochial clergy. 41 The word ordo is used in this sense also, e.g., Ordo Missae, ordo administrandi Sacramenta. “The word is used also in ecclesiastical Latin for (a) sacristy, (ά) a chapel or shrine. “Situated normally in the south wall of the sanctuary or in the sacristy, and also in the baptistry. “ Sometimes this term is applied to the entire choir. i I I [ I ' | 728 GLOSSARY OF LITURGICAL TERMS or more steps higher than the choir) which immediately surrounds the High Altar.43 Sedile (Sedilia) = A seat or bench with room for the Celebrant and Sacred Ministers. It is placed on the Epistle side of the sanctuary (cf. R.G. XVII, 6; C.E. I, XII, 22). Sunday = (a) Anticipated — A Sunday whose Offices (Canonical Hours and Mass) must be celebrated the day before, viz., on Saturday.40 (b) To be resumed (resumenda) = A Sunday the celebration of which was impeded by the occurrence of, ordinarily, a feast of the first or second class, and whose Mass must, when possible, be celebrated or commemorated during the week.45 *47 Titular (Title) = (a) (Of a church) The Divine Person, mystery,48*sacred object,40 or saint in whose name and to whose honour a church or oratory is founded and is consecrated or solemnly blessed, and after whom it is named (cf. C.J.C. 1168; Addit. II, 7; S.R.C. 3048). (b) (Of an altar) The Divine Person, mystery, sacred object or saint in whose name and to whose honour an altar, immovable, or movable, is consecrated (cf. C.J.C. 1201; Addit. II, 8).50 45 In small churches — where there is no choir or chancel — it is that part of the church between the altar rail and the altar. M Cf. rubric of the Second Sunday after the Epiphany and of the twenty-third Sunday after Pentecost. This anticipation occurs on the Saturday preceding Septuagesima, when room must be found for one of the Sundays after Epiphany; or on the Saturday preceding the twenty-fourth Sunday after Pentecost, if room has to be found for the twenty-third Sunday (this happens only when Easter falls on April 24 or 25). ” Addit. I, 6 (cf. IV, 5). 48 Eg., The Incarnation. ** E.g., the Holy Cross. “The primary titular of the High Altar should be the same as the Titular of the church itself (C.J.C. 1201, §2). BIBLIOGRAPHY Alphonsus M. de Liguori (St.), Liber de Caeremoniis Missae (edition of G. Schober, Pustet, 1882). (Ab) Appeltern, B. Victorius, Sacrae Liturgiae Promptuarium (Beyaert, 1913). Aertnys, Jos., and Dankelman, A., Compendium Liturgiae Sacrae (Marietti, 1936). Amicis, De, P., Caeremoniale Parochorum (Artero, 1910). -------- It Cerimoniale Completo (Pustet, 1921). Attwater, D., The Catholic Encyclopaedic Dictionary (Cassell, 1931). Augustine, C. A., Liturgical Law (Herder, 1931). Barin, L. R., Catechismo Liturgico (1932, 1934, 1935). Bootsma, G., Tractatus de Officio Divino et Missa (Herder, 1928). Brehm, F., Synopsis Additionum et Variationum in Editione Typica Missalis Romani Factarum (Pustet, 1920). Britt, Μ., IIow to Serve in Simple, Solemn and Pontifical Functions (Bruce, 1934). Caeremoniale Romano-Seraphicum (1927). Callewaert, C., Caeremoniale in Missa Privata et Solemni (Beyaert, 1934). Cappello, F. M., Tractatus Canonico-Moralis de Sacramentis (Marietti, 1928). Carpo, De, A. M., and Moretti, A., Caeremoniale juxta Ritum Romanum (Marietti, 1932). Catalani, G., Caeremoniale Episcoporum . . . Commentariis Illustratum (Jouby, 1860). Ceremonial jor the Use oj the Catholic Churches in the United States oj America, Ninth Edition (revised by Rev. W. Carroll Milholland, S.S., Kilner, 1935). Coelho, A., Corso di Liturgia Romana (Marietti, 1936-1940). Croegart, A., see “Stappen.” -------- Tractatus de Rubricis Missalis Romani (Dessain, 1935). Dictionnaire D’ Archéologie Chrétienne et de Liturgie (Letouzey et Ané, 1907- ). Dictionnaire de Droit Canonique (Letouzey et Ané, 1924- ). Dictionnaire de Théologie Catholique (Letouzey et Ané, 1909). Dubosq, R., Le Guide de VAutel (Desclée, 1938). Ephemerides Liturgicac (1887-1939). Eucharistia (Encyclopédie Populaire; Bloud et Gay, 1934). Favrin, B., Praxis Sollemnium Functionum Episcoporum (Pustet, 1926). Fortescue, A., and O’Connell. J., Ceremonies of the Roman Rite Described (Burns, Oates, and Washbourne, 1943). 729 730 BIBLIOGRAPHY Gatterer, M., Annus Liturgicus (Rauch, 1935). ------- Praxis Celebrandi Functiones Ordinarias Sacerdotales (Rauch, 1926). Gavanti, B., and Merati, C. M., Thesaurus Sacrorum Rituum (Venice, 1744). Geniert, P. A., Rubricarum ac Caeremoniarum Promptuarium (1935). .4 Grammar of Plainsong (Stanbrook Abbey, 1926). Hanin, A., La Législation Ecclésiastique en matière de Musique Religieuse (Desclée, 1933). Hébert, L., Leçons de Liturgie (Berche et Pagis, 1937). Herdt, De, J. B., Praxis Pontificalis (Van Linthout, 1873). -------- Sacrae Liturgiae Praxis (Van Linthout, 1902). Hove, Van, A., Tractatus de Sanctissima Eucharistia (Dessain, 1933). Kieffer, G., and Guillaume, R., Précis de Liturgie Sacrée (Salvator-Casterman, 1937). Kuenzel, L·., A Manual of the Ceremonies of Low Mass (Pustet, 1923). Lane, J., Notes on Some Ceremonies of the Roman Rite (Burns, Oates, and Washbourne, 1937, 1938). Liturgia (Encyclopédie Populaire, Bloud et Gay, 1930). MacMahon, M., Liturgical Catechism (Gill, 1927). Martinucci, P., and Menghini, J. B., Manuale Sacrarum Caeremoniarum (Pustet, 1911-1915). Moretti, A., Caercmoniale Juxta Ritum Romanum (Marietti, 1936-1937). Muller, J. B., Handbook of Ceremonies (Herder, 1927). O’Callaghan, M., and Sheehy, J. S., The Sacred Ceremonies of Low Mass (a translation of Zualdi’s book). (Browne and Nolan, 1941.) O’Connell, J., How to Serve Mass (Brepols, 1928). -------- The Clementine Instruction (a Translation and Commentary). (Burns, Oates, and Washbourne, 1927). O’Kane. J., and Fallon, M. J., Notes on the Rubrics of the Roman Ritual (Duffy, 1932). O’Leary, P., Pontificalia (Browne and Nolan, 1895). Perardi, G., La Dottrina Cattolica — Culto (Torino, 1938). Periodica de Re Morali, Canonica, Liturgica (1922-1939). Questions Liturgiques et Paroissiales (Les) (Louvain, 1910-1939). Romita, F., Jus Musicae Liturgicae (Marietti, 1936). Schober, G., Caeremoniae Missarum Solemnium et Pontificalium (Pustet, 1909). Stappen, J. Van Der, and Croegaert, A., Caeremoniale (Dessain, 1933 and 1935). Stehle, A., Manual of Episcopal Ceremonies (1916). Sunol, G., Text Book of Gregorian Chant (Desclée, 1930). Vavasseur, L., Le, Haegy, J., and Stercky, L., Manuel de Liturgie et Cérémonial (Gabalda, 1935). -------- Les Fonctions Pontificales (1932). Veneroni, P., Manuale di Liturgia (Artigianelli, 1933 and 1936). Vismara, E. M., Le Funzioni della Chiesa (Torino, 1934 and 1935). Wapelhorst, L, Compendium Sacrae Liturgiae (Benziger, 1931). Wuest, J., and Mullaney. T. W., Matters Liturgical (Pustet, 1931). Zualdi, F., and Capoferri, S., Caeremonials Missae Privatae (Marietti, 1922). BIBLIOGRAPHY 731 SUPPLEMENTARY BIBLIOGRAPHY L’Ami du Clergé (to Sept., 1939). Beringer, F., Les Indulgences (Lethielleux, 1925). Bliley, N. M., Altars According to the Code oj Canon Law (Catholic University of America, 1927). Braun, J., I Paranienti Sacri (Marietti, 1914). Bulletin Paroissial Liturgique (Abbaye de Saint-André). Catholic Encyclopedia (New York, 1912). Callewaert, C., De Sacra Liturgia Universim (Beyaert, 1933). ------- De Missalis Romani Liturgia (Beyaert, 1937). Cavanagh, W. T., The Reservation oj the Blessed Sacrament (Catholic University of America, 1927). Clergy Review (1930-1940). Collins, H. E., The Church Edifice and Its Appointments (Dolphin Press, 1936). Dunne, W., The Ritual Explained (Hickling, 1940). Duret, D., Mobilier, Vases, Objets et Vêtements Liturgiques (Letouzey et Ané, 1932). Felhaus, A. H., Oratories (Catholic University of America, 1927). Gougnard, A., De Indulgentiis (Dessain, 1933). Guilfoyle, Custom in the Code oj Canon Law (Catholic University of America). Irish Ecclesiastical Record (1865-1940). James, R., Origin and Development oj Roman Liturgical Vestments (1934). Lesage, R., Le Vestiaire Liturgique (1937). O’Connell, J., Directions jor Altar Societies and Architects (Burns, Oates, and Washbourne, 1936). Oppenheim, P., Institutiones Systematico-Historicae in Sacram Liturgiant (Marietti, 1938-40). Preces et Pia Opera . . . Indulgentiis Ditata (Vatican Press, 1938). Roulin, E. A., Vestments and Vesture (Sands, 1931). -------- Nos Eglises (Lethielleux, 1938). Webb, Geoffrey, The Liturgical Altar (Burns, Oates, and Washbourne, 1938). The manuals of Moral Theology of S. Alphonsus, Aertnys-Damen, Cap­ pello, Davis, Génicot, Gury-Ferreres, Marc, Merkelbach, Noldin. Prümmer, Vermeersch. The Manuals of Canon Law of Augustine, Bouvaert-Simenon, Cance, Cappello, Cocchi, Coronata, Gasparri, Vermeersch-Creusen, WernzVidal. INDEX A cunctis (prayer), 180 Ablutions, the, 387, 480, 629 Absolution for the Dead, 662 sqq. Accident, with the Precious Blood, 239; with the Sacred Host, 240 Acolytes, at Absolution for the Dead, 666 sqq.; at High Mass, 578 sqq.; at High Mass coram Sanctissimo, 680sqq.; at Requiem Mass, 659 sqq.; at Sung Mass, 696, 703 sqq.; general rules for, 520 sqq.; incensation of 614, sprinkling of, 505 Agnus Dei, 206, 302, 379, 419, 621, 662 Alb, 262, 319 All Souls’ Day, funeral on, 144; Mass of, 142; Masses within octave of, 156 Alleluia, 167, 195, 207, 314, 335, 341, 346, 394, 395, 399, 431, 470; in Mass for the Dead, 437 Aloysius, external solemnity of S., 88 Altar, 243; incensation of 532 sqq., 583, 612; ornamentation of, 244 sqq. ; port­ able, 38, 243; preparation for Holy Communion, 428; preparation for Mass, 311; privileged, 162 sqq.; reverences to the, 302, 303, 304, 323; sprinkling of, 503 Ambo, 590, 596, 659 Amice, 262, 316, 318 Anniversary of death, Requiem Mass on, 153 Anniversary, of election and consecration of bishop, 72, 79, 186; and Conventual Mass, 129 Anniversary, of election and coronation of Pope, 72, 81, 186; and Conventual Mass, 129 Anniversary of Ordination, 187 Antcpcndium, 244 Appendices to the Roman Missal, 14 Application of Mass, 41 sqq.; of the Con­ ventual Mass, 125 Armless priest, the Mass of an, 489 sqq. Asperges, 501 sqq., 694; coram Sanctissimo, 682 Aspersory-Bearer, 501 sqq., 666 sqq., 695 Assembly, votive Mass for an, 86 Assistant priest at a First Mass, 483; at Holy Communion, 424 ; to a blind priest, 486; to a disabled priest, 489 Assistant priest at High Mass, 649 sqq. 733 /Assistant to Celebrant at Sung Mass, 692 sqq. Assistants at a bishop’s Mass, 452 Beatus, Mass of a, 60, 72, 86, 111 Bell, 252 Bell at Mass, 442, 455, 462; before Blessed Sacrament exposed, 472 Benedicamus Domino, 395 Benedicite, the, 399 Benediction Host, 327, 347, 364, 365, 384, 386 Bination, 477sqq.; on Palm Sunday, 481 Biretta, 313, note, 322, 323, 325, 399, 444, 454, 457, 560, 575, 681 Bishop, anniversary of election of, 72, 79, 186; and Conventual Mass, 129 Bishop, name of, in a prayer, 301 ; in the Canon, 315, 359, 455 Blessing, 631, 688; after Holy Communion. 431, 447; of altar cloths, 245; of altar cross, 248; of a bishop, 432, 456; of a church, votive Mass at. 84; of the Mass. 281, 396, 439, 446; of the Mass, hands at, 287; of a newly ordained priest, 484; of an oratory, 84; of sacred linens, 256; of vestments, 262 Blessing the Deacon, 594 Blessing the Subdeacon, 591 Bodily preparation for Mass, 232 Books, the liturgical, 5 sqq. Bookstand, 251 Bows, 297 sqq., 323, 406; at High Mass, 512; at the incensation, 532; in choir, 565; of the head at the mention of a name, 300, 338, 344, 442; to the choir 502, 517, 658, 679, 681; to the cross. 304 Bread for the Sacrifice, 216 sqq.; remedy­ ing defects in, 219 Burial, the rite of, 672 sqq. Burse, for Holv Communion, 429; for Mass, 312, 317 Caeremoniale Episcoporum, 15 Calendar, the, 46 sqq.; Diocesan, 15, 57; local, 57; of Religious, 57 sqq. Candlemas, 73, 76, 137; and votive Mass of Bl. Sac., 98 Candles, failing at Mass, 214, 236; for Exposition, 682; for High Mass, 574, 734 INDEX 658; for High Mass for the Dead, 657; for Mass, 249, 312; for Mass, lighting of, 463; for Mass, of bishop, 451; for Sung Mass, 694 Candlesticks of the altar, 248 Canon, 616 sqq., 662; Pontifical, 452, 454 sqq.; of the Mass, 358sqq., 411 Canopy of the altar, 244 Cantus ad libitum, 14 Cards, altar, 250 Celebrant, at the .Asperges, 501 sqq. ; at High Mass, 511, 576 sqq.; at High Mass coram Sanctissimo, 678, 682 sqq.; at Requiem Mass, 659 sqq.; at Sung Mass, 693 sqq. Cemeteries, Requiem Mass in chapels of, 157 Ceremonial of bishops, 15 Chalice, 253; foreign body in, 237; prepa­ ration of, 316; purification of, 387, 480 Changes in Rite of Mass, 214 Chant for votive Mass, 73 Chanters, 547, 551 sqq., 668 sqq. Chasuble, 265, 321; the folded, 647; rais­ ing of the, 584, note Child’s funeral, Mass on occasion of, 158 Choir, ceremonies of, at High Mass, 560 sqq., 567 sqq., 579, 658; ceremonies of, at High Mass coram Sanctissimo, 681 ; ceremonies of, at Sung Mass, 693; in­ censation of, 537sqq.; of singers, 547 Christ, High and Eternal Priest, Mass of, 108 sqq. Church, prayer for, 182 Ciborium, 255 Ciborium for Consecration, 327, 347. 363; purification of, 390sqq.; removal of, 423; veiling of, 327, 392 Cincture, 263, 319 Clementine Instruction, 16, 96 sqq. Clergy, ceremonies of, at High Mass, 560, 567, 579, 658, 681 ; ceremonies of, at Sung Mass, 693; Communion of, 625, 627; incensation of, 531, 537; sprinkling of, 503 Cloths of the altar, 245 Collect of the Blessed Sacrament, 443 Color, liturgical, for a votive Mass, 73, 245 ; of vestments, 260 Colors, the liturgical, 260 Commemorated Office, Mass of a, 56 Commemorations, common, 173, 179 sqq. ; in several Conventual or Sung Masses, 134; special, 173, 178; Table of, 117 Commingling, the, 378 Common of the Saints, 13 Communicantes, 361 Communicantes (Proper), 74, 206; in solemn votive Mass, 78 Communion, administered by a bishop, 432. 455; at an altar of exposition, 427; at another altar, 325, 427; Holy, at High Mass, 624 sqq.; minister of, 426; of the Celebrant, 381, 413; of the clergy, 419; of the people, outside Mass, 426 sqq.; of the people, within Mass, 414 sqq.; of religious at a grille, 432; of the server, 419; of the sick (within Mass), 425; on Holy Saturday, 426; on Maundy Thursday, 426; prayers before, 380; time of, 426, 428 Communion Antiphon (Communio), 394 Communion plate, 252, 312, 420, 428, 429, 468; purification of, 424, 431 Confession of the Celebrant, 313 Confiteor, 332, 417, 430, 449, 450, 465, 468, 474, 582, 624 Conformity of Conventual Mass to Office, 126 Conformity of Missa pro populo to Office, 120 Conformity of private Mass to Office, 52 Congregation of Sacred Rites, 24 sqq. Conopaeum, the, 311, 573, 657, 681 Consecration, of an altar, votive Mass at. 83; of a church, votive Mass at, 81; of hosts, 227 Consecration of the bread, 366 Consecration of the wine, 369 Consumption of the precious blood, 385 Conventual Mass, 123 sqq. Conventual Masses, number of, 128 Conventual Requiem Mass, 128 Corporal, 257, 317, 326, 390; purification of, 383 sqq.; spreading the, 604 Credence, 251 sqq.; preparation of, for High Mass, 574, 657; preparation of, for Mass, 312 Creed, the, 198 sqq., 344, 409, 603 Cross, processional, 578 Cross-Bearer, 578, 632 Cross of the altar, 247; bows to, 302, 304, 306 Cross of the sacristy, bows to, 303, 305 Cruets, 251 Custom, 28 sqq.; and Code of Canon Law, 30; and Liturgical Law, 31 ; and Rubrics of the Missal, 32; and S.R.C., 33 “Daily Mass” of the Dead, 158 Davs on which Mass may be celebrated, 38, 49 Deacon, as Minister of Holy Communion, 432; at the Asperges, 501 sqq.; at High Mass, 513 sqq.; at High Mass coram Sanctissimo, 679 sqq.; at Requiem Mass, 659 sqq.; Office of, 513 Death of Celebrant during Mass, 234 Decrees of S.R.C., 25, 33 Dedication of a Church, external solemnity of, 86; votive Mass of, 81 Defective sight, Mass of a priest with, 486 sqq. Defects in celebration of Mass, 23, 212 sqq. INDEX Department, general, 280 sqq. De Profundis (at end of Absolution for the Dead), 671, 674, 676 Diocesan Calendar, 15, 57 Disabled priest, Mass of, 486 sqq. Domine, non sum dignus, 276 sq., 380, 419 Dominus vobiscum, 337, 356; hands at, 286 Dropping a Sacred Particle, 240 Duplication, 477 sqq. Elevation, 618; the little, 374; of the Chalice, 370; of the Host, 367; of a Mass near by, 324, 329, 331 Ember day, 53 Ember days, 339, 647 Embolism, the, 376 Epistle, 340, 409; chanting of, 557, 589, 660, 706; place of, 590 Et incarnatus est, 563, 604, 708 Eucharistic Congress, votive Mass for, 101 Exequial Mass, the, 146 sqq.; on All Souls' Day, 144 Exposition of the Blessed Sacrament, 96 sqq., 440, 443; and Requiem Mass, 137 External solemnity of Feast of Patron, Titular, or Founder, 86 sqq. External solemnity of Feast of Sacred Heart, 88 Eyes, in the celebration of Mass, 293 Fast broken in error, 478 Fasting before Mass, 313 Faults in the celebration of Mass, 400 sqq. Feasts, 12, 47; classification of, 50; for­ merly celebrated on Sunday, votive Mass of, 88; order of precedence of, 51; rite of, 48 Fidelium (prayer), 139, 140, 193 First Friday, votive Mass on, 104 sqq. First Mass, the, 483 sqq. First Thursday, votive Mass on, 108 sqq. Flectamus genua, 339, 442 Flowers on altar, 246, 573, 681 ; for Mass for Dead, 657 Folded chasuble, the, 647 Foreign body in chalice, 237 Form of Sacrament-Sacrifice, 225 Formulary of a Mass, 12 Forty Hours’ Prayer, votive Masses for, 96 sqq. Founder, external solemnity of, 86; feast of, 51, 58, 85, 127, 148; feast of, and commemorations, 181; votive Mass of, 66 Fraction, 378 Fragments of Sacred Particles in a cibo­ rium, 391, 392 Frontal of the altar, 244, 573, 657, 681 Fruits of Mass, 41 sqq. Funeral Mass, the, 146 sqq.; for a child, 158; on All Souls’ day, 144 735 Genuflection, 294 sqq., 405, 442 Genuflections at High Mass, 512, 514; coram Sanctissimo, 678, 679; in choir, 564 Gesture, liturgical, 280 sqq., 403 Girdle, 263 Gloria in excelsis, 167, 335, 586 sqq. Gloria Patri, 303, 332; in Mass for Dead, 438 Gospel, first, 343, 409; chanting of the, 557, 592 sqq.; last, 207 sqq., 397, 632, 688; place of the, 596 Gradual, 195, 341 Grave, blessing of a, 672, 673 Gregorian Masses, 160 sqq. Hanc igitur, 362 Hanc igitur (prayer), 74, 206 Hand candle, 452, 453 Hands, at High Mass, 512, 515; position of, in celebration of Mass, 283 sqq., 404 ; washing of, 316, 354, 400, 445 Heretic, Mass for a, 45 High Mass, coram Sanctissimo, 677 sqq. ; definition of, 509; general rules for, 511 sqq.; ministers at, 510; preparations for, 573 sqq., 657, 681; Requiem, 657 sqq.; rite of, 578 sqq. Holydays, and nuptial Mass, 94 ; sup­ pressed, and Missa pro populo, 119 Holy Saturday, Mass on, 39 Holy water, see Lustral water Host, for Benediction, 327, 347, 364, 365, 384, 386; offering of the, 347 Host for Mass, 216 sqq.; accident with, 204; defects in, 238; in Precious Blood, 238 Hosts for Holy Communion, 326 sq., 347, 348, 363, 368, 384, 386, 392; renewal of. 329 sqq.; reservation of, 423 Hour of Mass, 39; of Conventual Mass, 125 Humeral veil, 26S Illness of Celebrant during Mass, 234 Images, incensation of, 530, 531, 535 sqq., 612 Impeded feast, Mass of an, 55, 84 In spiritu humilitatis, 353 Incensation, at absolution for the Dead, 669, 675; of altar, 530, 532, 583, 612, 658, 6S3; of Blessed Sacrament, 682, 686; of Celebrant, 531, 584, 600, 612, 638; of choir, 531, 537 sqq.; of cross, 530, 534, 612, 6S3 ; of images, 530, 531, 535 sqq., 612; of Missal, 530, 599; of Oblato, 610, 685; of people, 532, 614, 686 ; of relics, 530, 531, 535 sqq., 612 Incense, 252, 522 sqq.; at Sung Mass, 692; blessing of, 527; putting in, 526 Incensing, act of, 528 sqq. Indulgences at First Mass, 484 736 INDEX Indulgences at Mass, 314, 361, note, 368, note, 399, 400, 461, note Instrumental music in church, 550 Intention for Mass, 42 sq., 227 sqq. Intention, formation of, before Mass, 314; formation of, before the Consecration, 351, note, 364; votive Mass for special, 78 Interruption of Mass, 233, 236 Introit, the, 167, 335, 585; chanting of, 551; in Requiem Mass, 438 Ite, Missa est, 206, 395, 631; chanting of, 557 Judica (psalm), 167 Key of the Tabernacle, 312, 317 Kind of Mass to be celebrated on occasion, 61 sqq. Kiss of peace, 449, 450, 456, 541, 622 sq., 712 Kisses, Ceremonial, 282, 462, 471, 513, 519; at High Mass coram Sanctissimo, 680; in Requiem Mass, 658 Kissing the altar, 282 Kneeling in choir, 563 Kyrie, eleison, 335, 585 Laity, rules for, at High and Sung Mass, 281 Lame priest, Mass of, 494 Law, liturgical, 4 sqq. Lectern, 590, 598 Lector, 691, 698 Leonine prayers, 209, 398, 428, 439 Libera me (in Absolution), 668 Libera nos (Embolism), 376 Litanies (greater and lesser), 56, 73, 76, 113; and commemorations, 179; and Conventual Mass, 129; and Conventual Masses, 130sqq.; and nuptial Mass, 94; and Requiem Mass, 137; and votive Mass of Bl. Sac., 98 Liturgical Act, a, 2 Liturgical books, 5 Liturgical text of High Mass, singing of, 545, 551 Liturgy’, parts of, 2; purpose of, 3; Sacred, 1 Looking at the cross, 293 Looking at the host, 294, 368 Lunette, purification of, 387, 393 Lustral water, blessing of, 499; sprinkling of, 501 Maniple, 264, 320 Mass, application of, 41 sqq.; arbitrary changes in rite of, 214 sqq.; at an altar where Holy Communion is being given, 446; Conventual, 123 sqq.; days on which, may be celebrated, 38, 49; de­ fects in celebration of, 23; fruits of, 41 sqq.; hour of, 39; in a strange church, 59; m presence of a "greater prelate," 448sqq.; in presence of the Blessed Sacrament exposed, 440sqq.; kind of, 61 sqq.; material for, 216 sqq.; of a bishop, 451 sqq.; of a commemorated office, 56; of a disabled priest, 486sqq.; of a (greater) week-day, S3; of an im­ peded feast, 55, 84; of an occurring octave, 55; of a vigil, 53; of the pre­ ceding Sunday, 54; parochial, 121; place of, 37; prayers of preparation for, 22; private, conformity of, to office, 52; quality of the, 61, 315; Requiem, 316 sqq., 437 sqq.; rite of, 48; rite of solemn votive, 77; serving of, the, 459sqq.; variable parts of, 167 sqq. ; votive, 65 sqq.; votive, of feast formerly celebrated on a Sunday, 88 sqq. ; without a server, 473 Master of Ceremonies, 518sqq.; at High Mass, 519 sqq.; at Sung Mass, 692 sqq. Memento, of the dead, 372; of the living, 360 Memoriale Rituum, 16 Missa Cantata, 691 sqq.; Coram Sanctissi­ mo, 715; Requiem, 714; simple form of, 696; solemn form of, 703 Missa pro pace, 100 Missa pro populo, 118 sqq. ; and Requiem Mass, 137 Missa pro sponso et sponsa, 93 Missa quotidiana Dejunctorum, 158 Missal, appendices to, 14; closing of the, 397; contents of, 11; marking of the, 315; moving of the, 341, 4 65 , 469, 474; of Benedict XV, 9; of Pius V, 8; open­ ing of the, 328; Roman, 6 sqq. Missal-stand, 250 Missionary feast or Congress, votive Mass for, 103 Munda cor meum, 342, 591, 594 Music, 544sqq.; at Low Mass, 558; in­ strumental, 550; of the Celebrant, 554; of the Deacon, 556; of the Subdeacon, 557 Musical Texts of High Mass, 551 Mysteries which arc liturgically identical, 76, 97, 99; and commemorations, 177 Newly wed, votive Mass of, 93 Nobis quoque peccatoribus, 276, 373 Nuptial blessing, 90; outside Mass, 95 Obligation of Conventual Mass, 124 Occurring Octave, Mass of an, 55 Octaves, 50 Offertory’, the, 346 sqq., 409, 606 sqq., 661, 685, 699, 708 Orate, fratres, 276 sq., 281, 355, 445, 467 Orationes Imperatae, 188 sqq.; for the dead, 193 Oratio super populum, 395, 648, 687 INDEX Ordinaries and usages contrary to rubrics, 35 Ordination, prayer on anniversary of, 187 Ordination Masses, 484 Oremus, 338, 355; hands at, 286 Organ, the, 548 sqq.; at High Mass, 549; supplying the liturgical text, 546 Orientation of a Church, 328, 597 Ornamentation of altar, 244 sqq. Pall, 257, 313, 316, 347, 368 Particles, Sacred, consumption of, after ablutions, 230 Paten, 255 Pater nosier, 376, 412, 620; chanting of, 556 Patron, external solemnity of feast of, 86; feast of, 51, 57, 58, 60, 84, 127, 148; feast of, and commemorations, 181 ; feast of, and Missa pro populo, 119; votive Mass of, 66 Pax, the, 541, 622, 712 Pax-Brede, the, 542, 712 People, incensation of, 532; sprinkling of the, 504 sq. Place of Mass, 37 Pope, anniversary of election, 72, 81, 186; prayer for, 183, 186; prayer for, in the Canon, 359 Portable altar, 38, 243 Postcommunion prayers, 394 Prayer, ad libitum, 183; chanting of, 554, 558; Fidelium, 140, 193; for Church, 183; for the Pope, 183, 186; in prepara­ tion for Mass, 314; in thanksgiving after Mass, 399, 400; of Blessed Sacrament, 184; on anniversary of ordination, 187 Prayers, after Mass (Leonine), 209, 398, 428, 439; of the Mass, the, 337 sqq.; of preparation for Mass, 22; recitation of, in choir, 566; to be merporized, 307 Prayers of Mass, 169sqq.; accessory, 178; change of, 175; conclusion of, 171; di­ vision of, 173; in Requiem Mass, 139; number of, 174; structure of, 169; vo­ tive, 173, 184 sqq., 191 sqq.; votive for the dead, 193 Preaching at High Mass, 601, 661; coram Sanctissimo, 685 Preface, the, 202 sqq., 356, 410, 615; chanting of the, 556 Prelate, at Mass of a bishop, 456; “greater,” 448 Preparation, of the altar, 311; of the Celebrant, 313, 406; of the Chalice, 316; of the credence, 312; of the vestments, 312 Privileged altar, 162 sqq. Privileged Requiem Masses, 145 sqq. Privileged votive Masses, 78 sqq. Procession, to the altar, 578; to the sacristy, 633 737 Profession, religious, 419, note Propagation of the Faith, prayer for, 103; votive Mass of, 102 Proprium de tempore, 12, 47 Proprium Sanctorum, 12, 47 Purification, of the chalice, 387 sq., 480; of the ciborium, 390sqq.; of the Com­ munion plate, 424, 431 ; of the corporal, 383 sqq.; of the paten, 383; of the sacred vessels, 390 sqq. Purification bowl, 428, 478, 489, 492 Purificator, 258, 316 Quality of Mass, 61, 315 Quam oblationem, 362 Quarter tense days, 339 Question, the singing of a, 557 Qui pridie, 365 Re-burial, Requiem Mass for, 152 Relics, incensation of, 531, 535 sqq.; rever­ ences to, 296, 325, 326, 331 Religious, calendar of, 57 sqq. Reliquaries, 246 Remembrance, of the dead, 372; of the living, 360 Requiem Low Mass, 437 sqq. Requiem High Mass, 657 sqq. Requiem Mass, 14, 136sqq.; after an­ nouncement of death, 152; by Induit, 159; “daily," 158; formulary’ of, 137; in chapels of cemeteries, 157; of a priest with defective sight, 488; on anniversary of death, 153; on third, seventh, thir­ tieth day, 153; prayers in, 139; private, between death and burial, 150; privi­ leged, 145 sqq.; rite of, 165; sequence in, 142; within Octave of All Souls’ dav, 156 Requiescant in pace, 439 Requiesca(n)t in pace, 662, 670, 671, 674, 676 Resumed Sunday Mass, 54 Reverences, 294 sqq., 405, 406; on the way to the altar, 323, 579; sec also Bows, Genuflections; to persons, 324 Rite, of Mass, 48, 60; of Conventual Mass, 133; of feasts, 48; of private votive Mass, 113; of Requiem Mass, 165; of solemn votive Mass, 77; of sung votive Mass, 115 Rogations, 56, 73, 76, 113; and commem­ orations, 179; and Conventual Mass, 129; and Conventual Masses, 130sqq.; and nuptial Mass, 94 ; and Requiem Mass, 137; and votive Mass of Blessed Sacrament, 98 Rosary, feast of, 89 Rubricians, 27 Rubrics, 17 sqq.; laws of restraint, 280; obligation of, 19; of Missal, and Custom, 32; study of the, 401 738 INDEX Sacrament, reverences to the Blessed, 297, 323, 325, 442; votive Mass of Blessed, 96sqq.; votive prayer of Blessed, 184 Sacred Heart, external solemnity of feast of, 88; votive Mass of, 104 sqq. Saint, votive Mass of newly canonized, 111 sqq. Saints, common of, 13 Salutations to persons, 324 Sanctus, 276, 356 Secret, 355 Sedilia (Sedile), 574, 694; going to the, 515; returning from the, 516 Sequence, 197; in Requiem Mass, 142 Sermon, 601, 661, 685 Server of Mass, the, 320, 419, 461 sqq. Serving of Mass, 461 sqq.; in presence of the Blessed Sacrament exposed, 471; of Requiem Mass, 471 Shortage of sacred particles for Holy Com­ munion, 422 Sign of the cross, in choir, 565; large, 289; over the Oblato, 291 ; over the people, 290; small, 290 Singers, at Mass, the, 546 sqq. Sitting, at High Mass, 512; coram Sanctis­ simo, 683; in choir, 562, 680 Skull cap, 518, 561, 681; at Mass, 318, 451, 455 Solemn Mass, see “High Mass” S.R.C., see Congregation of Sacred Rites Standing at the altar, 281 Standing in choir, 561 State of soul for Mass, 231 Stole, 264, 320; for Holy Communion, 429 Striking the breast, 285, 292 Subdeacon, 513; at Asperges, 501 sqq.; at High Mass, 513 sqq., 576; at High Mass coram Sanctissimo, 679 sqq. ; at Requiem Mass, 659 sqq.; substitute for, at Mass, 510 Sunday, anticipated or postponed with Office, 77, 113; and commemorations, 180; and Gloria, 168; and last Gospel, 207; and Creed, 198; “daily Mass” of Dead, 158; Mass of the preceding, 54 Sundays, 49 Sung Mass, 691 sqq.; simple form of, 696; solemn form of, 702; see Missa Cantata Supplement to Missal, 6, 14 Supplices te rogamus, 371 Suscipe, sancta Trinitas, 355 Synopsis of the Ceremonies of High Mass, 634 sqq. Te igitur, 358; when said by bishop, 455 Thanksgiving, after Mass, 399, 400; votive Mass of, 78, 180 Thurible, carrying the, 523; handling the, 525; holding the, 526; opening the, 523; swing of the, 528, 530 Thurifer, 24, note, 576 sqq., 659, 666, 680, 703 Time required for the celebration of Mass 401sq. I Titular, 51, 57, 58, 66, 81 sqq., 84, 127, 148, 200, 316; and commemorations, 180; external solemnity of feast of, 86; feast of, 58; votive Mass of, 66 Tone of prayers, 554 Torchbearers, 521, 616, 662, 686, 700, 710 Torches at a bishop’s Mass, 455 Tract, 196 , Trcntal (Gregorian Masses), 160sqq. Turning at the altar, 281 Typical Edition, 5 Unde et memores, 371 Unvesting, 399, 471 Usage, 28 sqq.; contrary to rubrics, 33, 35 Variable parts of the Mass, 73, 167 sqq. Veil, humeral, 575, 606, 621; of the chalice, 317, 322, 326; of the ciborium, 327, 347, 392 Veiling of the chalice, 317, 389 Vesting of the Celebrant, 317 sqq., 407 Vesting of Sacred Ministers, 576 Vesting prayers, 23 Vestments, for High Mass, 575; for Holy Communion, 429; preparation of, for Mass, 312; Sacred, 258 sqq. Vigil, Mass of a, 53, 129; and Conventual Mass, 129 Vigils, 50, 53, 127; and commemorations, 179; and Conventual Masses, 129sqq.; and fasting, 564 Voice, in High Mass, the, 511; in the Mass, the, 275 sqq., 403 Vomiting the Sacred Species, 242 Votive Mass, of a priest with defective sight, 487; privileged, 78 sqq.; solemn, 74 sqq.; Sung, 113; table of, 116 Votive Masses, 13, 65 sqq. ; categories of, 13, 65; private, 113 sqq. Votive prayers, 173, 184 sqq., 191 sqq.; for Dead, 193 Vows, making or renewal of religious (in Mass), 236; renewal of, 419, note Walking during a ceremony, 280 Washing, of the Celebrant’s fingers, 352, 445; of the Celebrant’s hands, 316, 400, 429 Water, added to wine at Mass, 222, 350; holy, 323; lustral, blessing of, 499; sprinkling of, 501 Weekday of Lent, Mass of, S3, 129 Wine, consecration of the, 369 sq.; offering the, 352; taking the, 349; for the Sacri­ fice, 221; for the Sacrifice, remedying defects in, 223 Woman and responses at Mass, 145, note 474 Women in church choirs, 547 Worship, Divine, 1 Year, liturgical, 12, 46, 49 sqq.