M. > kS • - ■f ‘ NOTES ON THE RUHRICS OF THE HOMAN HITUAL REGARDING THE SACRAMENTS IN GENERAL, BAraSM, THE EUCHARIST, AND EXTREME UNCTION. BY THE REV. JAMES O’KANE, SENIOR DEAN, ST. PATRICK’S COLLEGE, MAYNOOTH. With the Approbatioa of Hia Eminence JOHN Cardinal McCloskey, Archbishop of New York- 15 O 8 T O N : PATRICK nONAHOE, 1875. J50ST0K rOLLKGE LIBRART UlLIs MASS. Nihil ohstat. EDMUNDUS J. O’REILLY, S. J., Censor Theolog. Deputatus. ItnprintHtar. ^ PAULUS OAED. CULLEN, Archiepiscopus Duhliniensis. STEREOTYPED AND PRINTED AT THE BOYs’ CATHOLIC PROTHICTORY, WEST CHESTER, N. Y. 69899 PKEFACE. It has been part of my duty, for several years, to give Lectures on the Rubrics of the Ritual to the Senior Class of Divinity Students. In preparing for these Lectures, I had occasion to consult the principal authorities on the various subjects treated ; and in order to save the trouble of frequent references, I usually made a note of what seemed to me valuable for the purpose, either of explaining the text of the Rubric, or of drawing out the instructions contained in it. The Rubrics which regard the Sacraments in general. Baptism, the Eucharist, and Extreme Unction, claimed special attention, because they treat of those duties of the ministry that present, perhaps, most difficulties to a priest on the mission. It was suggested to me that a work explaining these Rubrics, and at the same time taking into account the difficulties that stand in the way of observing them to the letter in a country like Ireland, would supply a want felt by many priests. With a view, therefore, to compiling a work of the kind, I some time ago revised and considerably extended my notes on these Rubrics, intending ultimately to condense and recast them, using prob- ably the Latin language as best suited to many of the subjects of which they treat. But, having consulted one on whose judgment I place great reliance, I was induced to prepare them for the press in their present form — that in which they were first written — as, on the whole, the best for the purpose intended. The want of the more exact and methodical arrangement which I had contemplated, I have made an I'ffort to suj)ply in some degree by means of a copious Index. 'I'lie text of the Rubrics, which is that of the Rropaganda ” edition of the Ritual (JioM.E, MDCCCXLVil), is divided, in each chaiker, into sections printed in distinctive type. The Notes on the several Rubrics or sections contain the substance of what I could glean, in the way already intimated, from the authorities consulted. For the satisfactory exj)lanation of many Rubiics, 1 found it necessaiy not to confine myself to the mere ceiejiionial, hut to touch on theological (luestions of gi’eat practical importance, and occasionally t(; notice (picstioiis of interest as IV PREFACE. to the origin, history, or meaning of particular ceremonies. A reference is given in every case to the works cited, so that the reader is put at once in the way of getting fuller information, should he desire it. Far, then, from wishing to present anything new or original, I have endeav- ored to give a voucher, if possible, for every statement, and to use, where I could do so conveniently, the very words of the authority cited. Wliat might here be said on the importance of the subject-matter of the volume, as well as on the sources from which the Notes are taken, will be found in the Introductory Chapter and in the Appendix. It only remains for me to acknowledge my obligations to the Very Rev. Edmund O’Reilly, the learned Father Provincial of the Society of Jesus, for much valuable assistance in the treatment of several questions, as well as for the great care and trouble taken by him in revising the sheets as they passed through the press. His name is a sufficient guarantee that the book contains nothing opposed to sound theology. But if any expression has escaped me, at variance, even remotely, with the teaching and spirit of the Church, I hereby unreservedly condemn and retract it. Maynooth College, Feast of the Epiphany, 1867. PREFACE TO THE SECOND EDITION. This volume has been received by the clergy with a degree of favor which I did not dare to expect, the first edition having been exhausted in a few months. Since its publication I have had communications in reference to many of the subjects treated, from several priests of experience on the mission. I also had valuable opportunities of observation and inquiry during some weeks spent in Eome. But neither of these sources of information has suggested any change of importance to be made in bringing out a new edition. The Sacred Congregation of Rites, however, having examined the work, directed changes to be made in a few sentences, as may be seen by the subjoined Decree. These changes, I need not say, have been carefully made. A change has been made also, n. 699, on account of a decision of the S. R. C., there referred to. A foot-note is added, p. 303 ; and an important instruction from the Propaganda, regarding the Blessed Eucharist, is inserted in the Appendix. In almost all else this edition is an exact reprint of the first, to which the Decree of the Sacred Congregation refers. Matnooth College, Fecist of St. Thomas Aquinas, 1868. PREFACE TO THE THIRD EDITION. In this Third Edition I have made a few changes, rendered necessary by recent decisions of the Roman Congregations. One of these decisions regards the confession of converts on being received into the Church. Another regards Communion at a Requiem Mass. These, by settling points on which there had been previously a diversity of practice, called for certain changes in Nos. 464-6, 706-9. The rest required little or no change, and are noticed chiefly in foot-notes, while all the decisions referred to are given in the Appendix. Considering the Decree of the Sacred Congregation prefixed to the volume, I feel that I should hardly be justified in making any change not strictly necessary. It is owing to that Decree that the work has been so favorably received, both in this country and bi America, and has been even translated into French. The numbers containing what is of most practical importance are, in this edition, each marked with an asterisk. This arrangement will be a convenience to those who may wish to pass over the rest, and will perhaps serve, in great measure, the purposes of a compendium. Maynooth College, Feast of the Purification of the Plessed Virgin, 1872. - '‘•- • ■/> .m '- : W.-1 " ■•■ i o- .TV ; rrv=! t r# ‘ ' ' ■* y *■ 'T •'r < ( « ,’ i/i •*•> ,.( :> ■■ •' 'W. r, r^;.- ; • •; > . ^ ti • ■•• • ^ ^ . .: .r... .., rv fijte. ' ' ;:M^..::r . .> ’ j, jfii li- . . 5 ,'; m. y , . •• - 1*; v»->r ■’wfc *%i‘^'- ..,i. jiij •• ,. ■ WV, vi :-*. . t:, • •* .'t .-h' • > CONTENTS CHAPTER I. INTRODUCTION. Meaning of Rubrics ; obligation of those that regard the sacra- ments — Decrees of the Sacred Congregation of Rites : their authority : form : promulgation — Custom : how far it may prevail against the Rubrics : in particular against the Rubrics of the Ritual : its indirect influence in a country like Ireland — Rubricists: how their authority should be estimated ---------- CHAPTER 11. SACRAMENTS IN GENERAL. Ceremonies in administering the sacraments — Duties and qualifications of the minister — He must lead a pure life : must be prompt when called on — How he should be vested — Clerks to assist — Instructions on the sacraments — Atten- tion and devotion in performing the ceremonies — Intention — J urisdiction CHAPTER III. SACRAMENT OF BAPTISM. Baptism — Effects — ^Necessity — Matter — Form in Latin Church — Form in Greek Church — Effusion, Immersion, Aspersion — Ordinary minister — Minister in necessity — Infants should be baptized soon after birth — Case of difficult parturition — Caesarean operation — Abortive foetus — Foundlings — Spon- sors — Time and place of administering — The Font — The Holy Oils — Summary of requisites — Position at the church door — Name to be given FAGB 1—31 32—51 52—111 xii CONTENTS. CHAPTER IV. PAGE ORDER OF INFANT BAPTISM. Interrogations to be put in Latin — ^Exorcisms — Sign of the cross^Use of salt — Conducting into the church — Touching with spittle — Renunciations — Unctions — Pouring on the water — Use of chrism — The white garment — Two or more infants together— In danger of death— In private houses— Admonitions to parents and sponsors — Ancient discipline regarding Confirmation and Communion— Present practice in the Greek Church 150 CHAPTER V. BAPTISM OP ADULTS. Catechumens — Previous instruction — Dispositions required — Mysteries necessary to be believed— Deaf mutes— Sorrow for actual sin necessary— The insane— Converts from various sects — Sacramental confession — ^Absolution from heresy - 151 174 CHAPTER VI. ORDER OF ADULT BAPTISM. The Church wishes adults to be baptized with great solemnity — Vestments — Prayers at the altar— Abjuration of previous prors — Signing with the cross^ exorcisms, renunciations, interrogations, repeated frequently during the ceremony— Clothing in white— Neophytes should be confirmed, if there be a bishop present, and receive Communion - - . 175—195 CHAPTER VII. ORDER FOR SUPPLYING THE CEREMONIES OMITTED IN BAPTISM. Obligation of supplying the ceremonies omitted — Bishops may dispense with the obligation in case of adults — Changes in ’some of the prayers 196 190 CHAPTER VIII. RITE WHEN A BISHOP BAPTIZES. Ministers in attendance on Holy Saturday — Ministers required at other times — Vestments — Procession to the door — When a priest performs the first part of the ceremony - ... 200 — 204 CHAPTER IX. BLESSING OF THE FONT, Vestments and ministers required — Litany — Form of insirffla- tion — Infusion of the oils 205 — 212 CONTENTS. XIU CHAPTER X. FAGB BLESSING OF WOMEN AFTER CHILDBIRTH. Origin of this blessing— Not of obligation— Place— Time— ngin 01 ims _ -- ...^3 Ceremonies — Mass of Purification of B.V.M. not permitted as a votive mass - 213—220 CHAPTER XI. SACRAMENT OF THE EUCHARIST. Dignity and excellence of this sacrament — Holy Commi^on —Dispositions and preparation of the communicant— Pmce of keeping the Blessed Eucharist— The sacred vessels—! he tabernacle— The lamp— Renewal of the sacred species— Purification of the ciborium— Public sinners— Occult sinners —The insane— Communion of children - - - - -«oi CHAPTER XII. ORDER OF HOLY COMMUNION. Purification of the communicants no longer in use— Commun- ion cloth— Color of the stole— Preparations— Ceremonies at the altar— Manner of administering in the early Church- In the present Greek Church— Precautions in placing the Host on the tongue— Use of a purificator— Particles may be divided — Ceremonies on returning to the altar — Communion at mass— At a Requiem mass— Communion of the clergy at mass — Communion immediately before or after mass - - do'Z CHAPTER XIIL PASCHAL COMMUNION. Precept of the Church— Who are hound by it— WTiere Paschal Communion must be received — Within what time — Two- fold obligation of the precept— Treatment of defaulters— Easter Sunday — Strangers in a parish — The sick - - 298 314 CHAPTER XIV. COMMUNION OF THE SICK. Obligation of receiving Communion in articulo mortis ” — Form in administering— Viaticum may be repeatedly admin- istered to one not fasting — Cases of delirium, cough, vomit, etc. — A person sick, but not in danger, cannot communicate unless he be fasting— Preparations in sick room— Manner of carrying the Blessed Sacrament — Vestments required Ceremonies in administering — In very urgent necessity — Benediction with the pyxis or with the hand— Administered to two or more together 315 3o0 XIV CONTENTS. CHAPTER XV. page SACRAMENT OF EXTREME UNCTION. Effects of Extreme Unction — Dispositions for receiving it — Might he valid when absolution would not — The matter — To whom administered — How administered in urgent neces- sity — ^When it may be repeated — Parts anointed : what unctions are essential — The form : what words are essential — Is grace conferred by the unction of each organ! - - 351 — 379 CHAPTER XVI. ORDER OP EXTREME UNCTION. Preparations — Formerly administered by a number of priests — Greek usage — Present usage in Western Church — How the Holy Oil is carried — The Vestments — Exhortation of the sick — Prayers of those present — Administered to a num- ber together — Viaticum, Extreme Unction, and Benediction “ in articulo mortis, in immediate succession, - - 380 — 4cr- CHAPTER XVII. BLESSING WITH PLENARY INDULGENCE '^IN ARTICULO MORTIS.” Analysis of the bull Pia Mater ” — To whom the blessing may be given — Delegation of the faculty — Dispositions required — Formula to be used — Other indulgences at the hour of death 40C — 414 APPENDIX. Decrees of the Sacred Congregation of Rites — Of the Sacred Congregations of the Council, of the Inquisition, and of Bishops — Of the Sacred Congregation of Indulgences — Synodal Decrees — Works consulted ----- 415 — 458 General Index 459 NOTES ON THE RUBRICS OF THE ROMAN RITUAL. CHAPTER I. INTKODUCTION. § I. ORIGIN AND MEANING OP RUBRICS.” *1. In the law books of the ancient Romans the titles and inscriptions were marked in red with a kind of mineral called Rubrica,” and hence the word Rubricm,” applied at first to the titles or inscriptions, came in the end to signify the laws themselves.^ The liturgical books which regulated the solemn offices of the Church were marked in the same w’ay ; and as in course of time they came to be almost the only books so marked, the word Rubrics ” came to signify almost exclusively the laws contained in these books.^ 2. The word Liturgy,” from its etymology — and epyov — signifies ‘^public service,” or public ministry.” Applied to the offices of religion, it signifies, primarily, that greatest and most excellent of all — the oblation of the holy sacrifice, or the mass. But it is used also in a more extended signification, as comprising not only the mass, and the ceremonies immediately pertaining to the mass, but tfio canonical hours, the administration of the sacraments, and other public functions of’ the clergy.^ ^ Vid. Faociolati, Lexicon, v. Ruhrica. 2 Vid. Fornici, Instil. Litnry. Notiones Prcevice, pag. 3. 2 Fornici, ibid, pag, 1. Vid. Bouix, De Jure Liturgico, pars. i. cap. i. et cap. ii. 6“, ‘ S' 2 INTEODUCTION. [chap. I. 3. The liturgical books contain these offices with the rubrics to be observed in them. Those now in use in the Western or Latin Church are — 1° The Missal, containing the mass, with the method of ordering it, and the rites and ceremonies to be observed in celebrating it. 2° The Breyiary, containing the canonical hours with the method of ordering the office for each day, and the manner of reciting it. 3° The Ceremoniale Episcoporum,” containing instructions on the manner of performing certain solemn functions in cathedral or collegiate churches, when the bishop or some dignitary officiates. 4° The Pontifical, containing the functions and the ceremonies to be observed in the functions that (if we except a few for which special faculties are sometimes given) are performed only by a bishop. 5° The Ritual, containing the rites and ceremonies to be observed in administering the sacraments (except confirmation and orders, which are adminis- tered only by a bishop,)^ the office for the dead, and certain benedictions and processions. Nominally there are other liturgical books in use, but in reality they are these, or portions of these, as e. g., the Antiphonarium,” the “ Graduate,” etc., etc. 4. There are various liturgical books in use in the Greek and other Oriental churches, but the only one of these we may have occasion to refer to, is the Greek Euchologium, which contains the rites and ceremonies observed in the administration of the sacraments. It is, in fact, at once Ritual, Missal, and Pontifical.^ 5. The distinction between Rite” and Ceremony” is not very accurately fixed. By ceremony ” some understand the sacred action with all its circumstances, and by rite” the manner of performing the action, or the rules to be observed in performing it, so that the ceremony ” is the actual application of the rite,” or the actual observance of the rules laid down for the sacred action.^ Others understand by ^G’ite” all the words and actions that are substantial in the sacred function, and by ^‘ceremony” those that are accidental.^ 6. The two words, however, according to Catalani® and Fornici,® are generally used in the same sense — viz., to ^ Vid. infra, chap. ii. § xvii. ^ Cfr. Bouix, De Jure Liturgico, pars iv. cap. i. 3 Baruff., Tit. i. n. 3; CataL, Tit. i, § ii. n. xiv. Vid. Fornici, 1. c. pag. 2. ® Loc. cit. ® Loc. cit. $ I- 10.] MEANING OF EUBRlOS.^^ 3 signify, Fornici says, tlie laws to be observed in public relig- ious worship. It would be, perhaps, more exact to say that by ‘^Rite^^ or Ceremony” is now commonly understood any religious function performed according to certain laws fixed by the Church. These laws, as has been stated, are con- tained in the Rubrics. *7. For the present we are concerned only with the rubrics of the Roman Ritual. The book is so called be- cause it gives the sacred functions which it contains according to the Rites used at Rome, and was published under this title by the authority of Pope Paul V, as appears from the bull ApostoliccB Sedi, given at the commencement of the Ritual.^ 8. It is shown by Bouix^ that all the liturgies used throughout the Western Church, except the Ambrosian, retained at Milan, and the Mozarabic, used in Toledo, were commonly called Roman,” before the correction made by St. Pius V. They were so called, because they all agreed substantially with the liturgy used in Rome, though differing in many things from it, as well as from each other. Those that had been in use in any church for two hundred years^ at the time of the correction, were allowed to be retained as they were, and may therefore still, in a certain sense, be call- ed Roman,” as they were called before. Since the correc- tion, however, the Roman Liturgy is usually understood to be the corrected Liturgy, unless where the contrary is expressed or implied by the context. Hence it is that many the liturgical books, which difler considerably from the Roman, and are now spoken of as opposed to the Roman, w ere never- theless, before the correction, included under the general name of ‘‘ Roman.” *9. The rubrics, wdiich regard the sacraments, embody the teaching and instructions of the Church on the qualifica- tions and duties of the minister, the dispositions of the recipi- ent, and the ceremonies to be performed in the actual admin- istration. It is plain, therefore, that a knowledge of these rubrics is indispensable to a priest. 10. He acquires a good deal of this knowdedge in his theological studies, for a considerable part of the theology that relates to the sacraments is occupied with the discus- 1 BarufF., 1. c. n. 5, et seq. Vid. GardelJini, Annot. in Dec. S. B. C., 27 Aug. 1836, sub Dub. 4. iu Rhedonen., n. 4780. 2 De Jure Liturgico, pars iv. cap. ii. $ 2, prop. 2“ et 7“ 4 INTRODUCTION. [chap. I. sion of questions which are necessarily involved in the rubrics. A slight examination of the matter will show that the most approved decisions on these questions are sometimes embodied in the rubric, sometimes the best commentary on the text of the rubric. This is true, especially of the rubrics, which regard the duties of the minister and the dispositions of the recipient. There is this advantage in connecting the decis- ions of theology with the explanation of the rubric, that by doing so both are likely to be better remembered. The priest has the ritual constantly in his hand, and a glance at the rubric may suffice to recall to his mind the decisions con- nected with it; and again, this very circumstance will induce him to recur frequently to the text of the rubric. Commen- tators on the rubrics, therefore, usually discuss both the moral questions which the rubrics involve and the ceremonies which they prescribe. 11. But, besides, there is a great deal in the rubrics re- garding the sacraments, which is not touched on at all, or touched on very slightly, in theological treatises. This is the case with nearly all the ceremonies that do not affect the validity or integrity of the sacrament. Yet many of these ceremonies are of great importance, and must be strictly observed by the priest, who is consequently bound to know the rubrics which prescribe them. The study of, at least, these rubrics is distinct from the study of theology, but still is necessary to the priest, who is charged with the duty of administering sacraments. 12. Accordingly, we find that ^^the rubrics” not only form a special branch of stud}’’ in ecclesiastical colleges, but are made the subject of frequent ecclesiastical conferences by the clergy on the mission. § II. OBLIGATION OF THE RUBRICS. *13. Rubrics in general are divided into preceptive ” and directive.” Preceptive rubrics are those which bind under sin. Directive rubrics do not bind under sin, but simply direct what is to be done by w’ay of counsel and instruction. This is the distinction as commonly understood, and as the words themselves seem to imply. 14. But some authors understand by “preceptive” ra- brics those that bind under grievous sin ; and by “ directive,” those that bind under venial sin, at least in the sense, that to violate them without any reasonable cause would be a venial $ II. 16.] OBLIGATION OF THE RUBRICS. 5 sin. Cavalieri ^ seems to understand them in this sense. St. Liguori ^ rejects this explanation as incongruous. In referring to any author on the obligation of the rubrics, it is necessary to ascertain in what sense he uses the words j other- wise, his opinion might easily be misunderstood. *15. It is certain that the rubrics which regard the administration of the sacraments are, with few exceptions, preceptive. Some prescribe what is required for the sub- stance and integrity of the sacraments. Some prescribe what is known from other sources, as e. g.y from the decrees of Councils, or the teaching of theologians, to be of strict precept. Some are expressed in a form which leaves no doubt as to the intention of the Church to make them preceptive. *16. With regard to the rest, there are strong reasons for holding that, with the exceptions to be noticed presently, they, too, are preceptive. This is justly inferred from the canon of the Council of Trent, cited in the very first para- graph of the rubrics themselves : — Si quis dixerit, receptos “ et approbatos Ecclesice Catholicce Ritus in solemni Sacra- mentorum administratione adhiheri consiietos^ aid contemni^ aid sine peccato a Ministris pro libito omittij aui in novos alios per quemcumque Ecclesiarum pastor em midari posse ^ anathema St. Liguori^ infers from these words that the rubrics to be observed in the actual celebration of Mass are preceptive ; and it is evident that the words apply with equal force, and even more directly and explicitly, to the rubrics that regard the administration of the sacraments. The Roman Ritual introduces the canon in a way which leaves no doubt as to its application : UT EA QU.(E ex antiquis Catholicas Ecclesise institutis, et sacrorura canoimm snmraoramqiie Pontificum decretis, DE SACRAMEN- TORUxM RITIBUS AC C^REMONIIS HOC LIBRO PR^SCRI- “ BUNTUR, qua par est diligeutia ac religione custodiantur et ubique '^fideliter serv’^entur illud ante omnia scire et observare convenit QUOD SACROSANCTA TRIDENTINA SYNODUS DE IIS RITIBUS '' DECRE VIT IN H^C VERBA : Si quis,’’ etc. These words show that the Tridentine canon applies, at least, to what is prescribed by the rubrics in the actual solemn administration of the Sacraments, and, consequently, these rubrics at least are preceptive. Hut, in order to observe these, ‘ Opera Litur;/ica, tom. v. cap. ii. De linhricis, n. 2 in fine. ® Lib. vi. n. 399. 'I'ertia Sententia, in fine. ^ Sess. vii. can. 13. * Lib. vi. n. 399, Quarta Sententia. 6 INTRODUCTION. [CHA,P. I. there are otherp that must he observed, and that consequently must be, at least so far, acknowledged to be preceptive. *17. We here suppose the rubrics of which there is question to be the rubrics sanctioned by the Oliurch. That these are, for the Latin Church, the rubrics of the Koman Ritual is justly inferred from the words cited, for these words clearly convey that the rites required by the Canon of Trent to be observed are the rites prescribed in this hook, i. e., in the Romrni Ritual. If the Canon of Trent could still apply to rites different from those of the Roman Ritual, it surely could not be put forward as a powerful motive why those prescribed in the Roman Ritual should be everywhere faith- fully observed. The words by which the canon is introduced must, therefore, be understood to restrict the ‘^approbates ritus,” from that time forth, to the rites prescribed in the rubrics which follow.^ But we shall discuss the question more fully by and by. 18. A decree of Benedict XIII seems to convey clearly enough that the rubrics of the ritual regarding the adminis- tration of the sacraments are preceptive even in the most minute details. The decree, it is true, is not addressed to the whole Church, but is given amongst the acts of the council which this Pope held at Rome in the year 1725. At the same time it must be acknowledged to have great weight in the present matter. Its words are: “Cum invisi- “ bilia Dei per visibilia Religionis ac pietatis signa quae “ caeremoniarum nomine censentur, intellecta conspiciuntur, “ Pastoralis nostri muneris curam ad hoc intendimus, et ab omnibus fieri volumus, et mandamus, ut in sacramentorum “ videlicet administratione, in missis et divinis officiis cele- “ brand is, aliisque ecclesiasticis functionibus obeundis non “ pro libito inventi et irrationabiliter inducti, sed recepti et “ approbati Ecclesiae Catholicae ritus qui, in minimis etiam, sine peccato negligi, omitti vel mutari hand possint, peculiairi “ studio ac diligentia serventur j quamobrem Episcopis dis- “ tricte praecipimus ut contraria omnia quae in ecclesiis seu “ secularibus seu regularibus (iis exceptis quae Rituali, vel “ Missali, vel Breviario utuntur a S. Sede probato) contra “ praescriptum Pontificalis Romani et Caeremonialis Episco- “ porum vel rubricas Missalis, Breviarii, et Ritualis irrepsisse “ compererint, detestabiles tanquam abusus et corruptelas “ prohibeant et omnino studeant removere, quavis non obstante 1 Vid. Bouix, De Jure Liturg., pars iv. cap. iff. $ v. punct. iv. 3®. § IL 21. ] OBLIGATION OF THE RUBRICS. 7 interposita appellatione vel immemorabili allegata con- suetudine ; cum non quod fit sed quod fieri debet sit attendendum.’’ ^ *19. What Benedict XIV says, speaking of tlie Rubrics of the Missal, is evidently applicable to the Rubiics of the Ritual as well, especially seeing that, in the decree of Bene- dict XIII just cited, both are regarded as equally binding. In his work, De Sacrificio Missce^ Benedict XIV says : Ipsa “ communis omnium sententia docet rubricas esse leges prae- ceptivas quae obligant sub mortali ex genere suo ut loquun- tur theologi, ita tamen ut immunis sit a mortali qui eas non servat per invincibilem omnimodam imprudentiam et aliquando etiam propter parvitatem materiae.^’ These words express precisely the conclusion which, we think, should be adopted in practice on the obligation of the rubrics that regard the sacraments. *20. We have said there are exceptions. We must, of course, except those rubrics which are expressed in a form indicating that they are merely directive. We must except those also which there is good authority for regarding as directive. In a matter of this kind we need not expect always to have certainty. We must very often be content with a greater or less degree of probability. Treating of the distinction between preceptive^ and directive” as it affects the rubrics of the Missal, Janssens uses the following words, which clearly apply with equal force to the rubrics of the Ritual: . Rubricarum mens turn ex subjecta materia turn ex Pontificum aut S. R. C. decretis turn ex communi Ritualistarum consensus turn etiam aliunde colligi potest, idque ssepissime certo, aliquando tamen probabi liter tan- turn, aut solum sub dubio, prout et saepe fit in re Theologica.” ^ 21. Some would except all those rubrics, of which the matter is so minute and trifling as not to be fit matter for a precept. The opinion of certain authors, cited by Merati,^ would favor this exception. Such rubrics, no doubt, ought to be excepted, if they can be pointed out. But it would be difficult, not to say impossible, to point out any such rubrics. 'I'lie words of the decree above cited ^ — etiam in minimis — go to prove that there are no such rubrics. However minute ' C<*nc. Rom. 1725, tit. xv. cap. i. Labbe, cnraiite Colcti, tom. xxi. pag. 1874, Veiietiis, 1735. ^ Lib. iii. cap. xiii. ii. 3. Explan. Rub. Miss. Rom., Introdurtlo practica, $ 2. n. 13. Pars iii. lit. xi. n. 1. Teriia sententia. ® Supra, n. 18. 8 INTEODUCTION. [chap. I. the thing may be, there may be still good reason to make it matter of precept.^ *22. It is to be remembered, however, that in the non- observance of a preceptive rubric, according to the words of Benedict XIV just cited, not only want of advertence, but also the lightness of the matter, excuses from grievous sin ; in other words, the rubric binds only sub venidli when the matter is of light importance. Now, when there is no scandal or contempt, any reasonable cause suffices to exempt from an obligation sub veniali, imposed by the ecclesiastical law ; and, therefore, the non-observance of a mbric, when the matter is of light importance, is free from sin as often as there would be any notable inconvenience in observing it.^ *23. On the other hand, grievous sin might be committed by a number of transgressions or omissions against the rubrics in matters which, separately, would be of light importance, but, taken together, are enough to constitute the matter of grievous sin.^ 24. When the meaning of a rubric is doubtful or obscure, and also in cases for which no provision is made in the rubric, there are three authorities to which recourse may be had for our guidance. These are — 1° The decrees of the* Sacred Congregation of Rites ; 2° Custom ; 3° The opinions of Rubricists or Commentators on the Rubrics. § III. DECEEES OF THE SACRED CONGREGATION OF RITES. 25. The authority and the functions of this congregation are clearly set forth in the bull of Sixtus V, Immmtsa ceterni Dei,'^ by which it was instituted along with many other con- gregations. The words of the bull, which regard the Con- gregation of Rites, are : Quinque itidem Cardinales delegi- “ mus, quibus hsec prsecipua cura incumbere debeat, ut veteres ^^ritus sacri ubivis locorum, in omnibus Urbis, Orbisque “ Ecclesiis, etiam in capella nostra Pontificia, in Missis, divinis officiis, sacramentorum administration e, cseterisque “ad cultum pertinentibus, a quibusvis personis diligenter “ observentur, cseremonise si exoleverint restitutantur, si de- “ pravatse fuerint reforrnentur.^^® ^ Cfr. Falise, Cours Ahrecje de Liturgie Pratique, Introduction pag. 5. 2 Cfr. St. Lig., lib. v. n. 170 et ii. 173; lib. vi. ii. 285 in fine, et n. 347 in fine. ^ De Herdt, pars. 6. n. 1, in fine. Cfr. St. Lig., lib. vi. n. 400. ^ 11 Kalen. Feb., 1857. Bullarium Roinamnn. Edit. Car. Coque- lenes, Roma, 1747. ^ § Congregatio Vta. n. 1. $ III. 29.] DECREES OF THE SAC. CONG. 9 26. It might be justly inferred from these words that the decrees ‘of the Sacred Congregation are to be regarded as having the authority of the Sovereign Pontiff. But all doubt on the point is removed by the following answer, fonnally approved by the present Pope : — An decreta a Sacra Con- ^^gregatione emanata, et responsiones qusecunque ab ipsa propositis dubiis scripto formiter editae, eandem habent “ auctoritatem, ac si immediate ab ipso summo Pontifice pro- manarent, quamvis nulla facta fuerit de iisdem relatio Sanctitati Suae ? Resp. Affirmative^^ Another answer of the Sacred OongregatioiP explains the meaning of the words, scripto formiter editae.” It declares that all decrees and responses are to be regarded as ‘^scripto formiter editae,^^ that are signed by the Prefect and Secretary of the Sac. Cong., and also that all those in the collection of Gardellini are to be regarded as such. *27. The Sacred Congi'egation, then, in the words of Cavalieri,^ ^^pollet facultate per Sedein Apostolicam Sibi facta interpretandi et declarandi concessiones Pontificias, Rubricas et quaecunqne Decreta ac dubia, quae circa eccle- ^^siasticos ritus, caeremonias, ac divina officia insurgant, et circa eadem disponendi pront circumstantiae et temporum et con gruenti arum varietas exposcunt.’^ 28. It is to be observed that, under the general name of Decreta Sac. Cong.,’^ we are to understand as included not only decrees strictly so called, but also the resolutions, declara- tions, or responses of any kind that emanate from the Sacred Congregation. This is evident from the collection of Gardel- lini, which is entitled, Decreta Authentica Congregationis Sacrorum Rituum,” though it contains many that are not decrees in the strict sense. 29. The Decrees of the Sacred Congregation, considered as to their form, are of two kinds. Some are general, addressed to the whole Church, as e. g.j those in the beginning of the Missal and Breviary. Others, and by far the greater number, are in the form of answers to individuals or to })arti- cular churches, and even take their names, or the titles by which they are cited, from these churches, as e. g.y m Meclili- nensiy in Baltimorensi,'^ etc. But, though they are thus, in ^ Die 23 Mail, 1846. Ord. Prcedicat., ad. 7 ; and this ansAver Avns confirmed and approved by Ifis Holiness on the 17th .July following, n. ,')0.ol. 2 ^ April, 1854. liomana, n. 5202. ^ Tom. i. cap. vi. Deer. 3. n. 12. ■* Gardellini, passim. 10 INTRODUCTION. [chap. I. form, particular, tliey are nearly all, in substance and intent, g-eneral and applicable everywhere throughout the Church. Nearly all, we say, for we must except those that imply a dispensation or privilege, or are given on account of special local circumstances. *30. We cannot do better than give here the words of Cavalieri, which express the common opinion on this subject : Habent Sac. Rit. Cong. Decreta ut, licet ad particularium “ personarum instantias aut qusesita emanata ea sint, ad nor- ‘^mam et exemplum pro iisdem et aliis similibus casibus in Ecclesia universali deserviant, nisi peculiaris adsit ratio vel ^^inspecta sit aut circumstantia, quae Decreta penitus particu- “ larizet, et ultra personas vel ecclesias pro quibus emanarunt, ‘^protendi ea non sinat. Tabs est se in sacris ritibus diri- gendi praxis omnium ecclesiarum. Tabs est sensus omnium Doctorum qui de sacris ritibus vel caerernoniis scripsere j et si tabs non foret procedendi ratio, vel nulla vel nimis incon- stans ac varia eorundem sacrorum rituum, ac caeremoniarurn “ extaret norma ac regula, cum fere omnia eomndem directiva “ Decreta ad instantiain particularium personarum sint emanata, et admodum perpauca sint Decreta generaba.”^ 31. Some decrees are simply declaratory of the sense of the rubric. These bind as tbe rubrics themselves bind — being preceptive when the rubric is preceptive, and directive when the rubric is directive.^ 32. Others are not purely declaratory of the sense, but prescribe what is only obscurely implied in the rubric or re- motely deduced from it ; or, perhaps, something for which the rubric makes no provision at all. Decrees of this kind are admitted by all to be preceptive when they are rigorously decrees, or whenever they have appended to them the clause “ serveturj^ servari mandavitj’’ or the like. But when they are merely answers to doubts proposed, and are issued with- out any such clause, MeratP teaches, that though they are to be received with great respect, and to be preferred to any contraiy opinion of authors, they are still to be regarded as only directive. St. Liguorb seems to adopt this opinion of Merati, and it is the opinion followed by De Herdt.® Some, however, maintain that all, even those that have no such clause, are preceptive.® 1 Tom. i. cap. vi. Deer. 3, n. 4. Cfr. Foimici, Notiones prcevice, pag. 4. De Herdt, pars i n. 3. ii. Gardellini in Instruct. Clement., § 12. ii. 4. 2 De Herdt, 1. c. hi. ® Pars hi. tit. xi. n. iii. ^ Lib. vi. n. 401. ® Loc. cit. Cfr. Falise, Introduction, § ii. $ III. 37.] DECREES OF THE SAC. CONG. 11 33. It is evident that the determination of the point de- pends altogether on the intention of the Sacred Congregation ; for^ according to what has been already stated/ there can be no doubt about its potver. There ai'e good reasons in favor of the opinion that the Sacred Congregation has the intention of making its decrees preceptive, even when it does not use the clause servari mandavit^'’ or the like, but the authority above cited is enough to make the other opinion probable. 34. The decrees of the Sacred Congregation, like other laws, to be binding, must be sufficiently promulgated. Those that are merely declaratory are sufficiently promulgated in the rubric itself, and require only to be known as authentic.^ Those that prescribe anything new must be promulgated in the usual way.^ The general decrees are published at Rome ; the others are published in the particular churches to which they are addressed. 35. It is a disputed question whether decrees of this kind, addressed to particular churches, but of general application in the sense before explained,^ are to be regarded as binding elsewhere, even though they be not solemnly promulgated to the entire Church. St. Liguori seems inclined to the opinion that they are not / but he afterwards modifies this opinion by adding, that when such decrees are universally known, and are thus, in fact, promulgated by long usage and the constant reference of authors to them, they are binding on all.® Now, most of the decrees of the Congregation of Rites, and es- pecially those of general application, may be truly said to be promulgated in this way, since tlie publication of the “Decreta Authentica Cong. Sac. Rit.” by Gardellini.'^ 36. It is highly probable, therefore, that such decrees, though addressed to particular churches, are, at the present day, sufficiently promulgated to be binding. But even if they do not, in strictness, bind through defect of sufficient promulgation, it is at least highh^ laudable to observe them when there is no doubt about their authenticity.® 37. We may here observe that the decrees cited in the course of this work, and in the Appendix, are, unless when the contrary is exprc^ssed, taken from the third edition of ^ Sup. n. 26, 27. ^ Qf,._ Lig., lib. i. n. 200, Kis positis. 2 St. Lig., 1. c. Sup. u. 29, 30. ® Lib. i. n. 106. Quaer. 2, JSecunda Sevtentia. ® Elcnchus Qticestionum reccntius rcformatarurn, Qncest. ii. et in nota. 1. c. Edit, ivlechliu, 184.5, ’’ Vid, mip.. n. 26. ** Ctr. Houix, l)e Jure Ltlurr/., pars ii. sect. ii. cap. vi. — SSrholiam. 12 INTRODUCTION. [chap. I. Gardellini.^ Certain decrees which, in the preceding editions, were published as supplementary to some of the volumes, are, in this edition, given and numbered in their proper places according to their dates. The numbers, consequently, in this edition are not the same as in the preceding editions; but this can cause no great inconvenience, as the titles and dates of the decrees are still the same. Even the numbers will be found generally to correspond, if from any proposed number in this third edition there be taken 146 or 149, the number of decrees previously published as supplementary. There can be no doubt about the authenticity of a decree given in this Collection,’^ for it has the requisite approval of the Sacred Congregation and the Sovereign Pontiff. 38. Gardellini has appended notes to several of the decrees. These notes have no public authority, but they derive great weight from the character and position of the writer, who was Assessor of the Congregation of Sacred Rites. His contiiiu- ators also have appended valuable notes to some of the decrees issued since his time; that is, since May, 1826, the date of the latest decree given by Gardellini himself. 39. The most important of these decrees have been ar- ranged in alphabetical order by Ealise, the learned author of Cours Abrege de Liturgie Fratique/^ and published in a small volume, which has already gone through several editions. The missionary priest will find it a very useful book. *40. It has been decided that decrees of the Sacred Con- gregation have the effect of derogating from any, even immemorial, usage to the contrary ; but in any particular case recourse may be had to the Sacred Congregation for a tolera- tion of the usage.^ *41. With respect to certain decrees which appear to be opposed to each other, Gardellini observes, in his preface, that the contradiction will be found, on a careful consider- ation of all the circumstances, to be in most of them only apparent ; what is granted in one set of circumstances, e. g., being refused in another, etc. But there are a few instances in which the Sacred Congregation has really changed or modified previous decrees, and in such cases we are to be guided by the latest issued on the subject.^ ^ Romae, Typis S. Congregationis de Propaganda Fide, MDCCCLVI. ^11 Sept. 1847. In Angelop., ad. 16., n. 5102. ^ Cfr. Deer. 22 Apr. 1741, n. 4110, et Annot. n. 4542, ad. 4, 27 Sept. 1817. $ IV. 47.] CUSTOM. 13 § IV. CUSTOM. *42. The Rubrics, if we except a few which reg-aril the matter aud form of the sacraments, are ecclesiastical laws, and, like other ecclesiastical laws, are affected by “ custom.” 43. We must here suppose the general principles regard- ing custom laid down by theologians and canonists in the treatise De Legibus” Custom may be in strict accordance with the law, secundum, legem; or it may be beside, or go beyond, the law, prceter legem; or it may be at variance with the law, conira legem} 44. Custom which is in accordance with the law, that is, in the present matter, with the rubric, is the best inter- preter of the rubric, according to the well-known axiom, “ optima, est legiim interpret ’ consuetudo}^’^ The actual practice of those who know the law, and who bona fide intend, in what they do, to fulfil the law, is a very good evidence of the sense in which the legislator wished his law to be understood. 45. When, therefore, the meaning of a rubric is doubt- ful, the actual practice of Rome is an excellent means of determining that meaning. The clergy there know the law, and intend to carry it out in their practice j and more- over, their practice is under the very eye of the supreme au- thority. The usage of Rome is, therefore, justly regarded as decisive in the matter of sacred rites. So it was regarded by Benedict XIV, who, when Archbishop of Bologna, condemned a certain practice in that city on the ground that it was opposed to the usage of Rome, which he says ‘‘ Sacrorum Rituum magistra merito appellatur.”^ 46. Custom which goes beyond the rubric, preeter legemfi i. e., which requires something not contained or im- plied in the rubric, but yet not at variance with it, may have all the conditions necessary to make its observance licit, or even obligatory. • 47. It is a matter of little moment whether we are to regard custom with these conditions as sufficient of itself to induce an obligation, or as merely the evidence of an un- written law from which it has its origin. The former is the ^ Suarez, De Legihus, lib. vii. cap. iv'. ^ 1. Si de interj}retatione ff. de Legih., apiid ReifTeiistiiel, tom. i. lib i. Decret., tit. iv. ii. 8. ^ Instil, xxx. u. 23. 14 INTRODUCTION. [chap. I. opinion of Suarez, ' and is tlie one commonly received. The latter is the opinion of Cardenas,^ which is developed and maintained at great length by the “ Melanges Theologi- ques.”^ 48. Whatever be the source of the obligation, it is cer- tain, at all events, that “custom” has sometimes the force of law 5 and that this is the case in ceremonies as well as in other matters, appears from certain decrees of the Sacred Congregation,^ and might be inferred from the words of the rubric regarding local usages in the marriage ceremony. 49. These two kinds of custom present little difficulty in the matter of ceremonies. The chief difficulty is in determin- ing how far custom of the third kind, “ contra legem, can justify a departure from the rubrics, or how far any existing custom at variance with the rubrics can be licitly retained. *50. There can be little doubt that custom, with cer- tain conditions, can abrogate any human law. “ Nihil magis “ tritum,” says Benedict XIV,® “ quam legem quamlibet “ hmnanara, etiam canonicam, posse contraria consuetudine “ quae sit rationabilis et legitime praescripta, abrogari, juxta “ textum in cap. final, de Consuetudine P 51. The conditions required are expressed in the words “ rationabilis et legitime prccscripta,^'’ which are the words of the text referred to, taken from the decretal of Gregory IX. But all are not agreed as to what precisely must be understood as included under these words. Benedict XIV., in another place in the same work,® explains them thus. Having stated that custom may abolish a law, he adds, that for this it must have certain conditions : — “ Et primo quidem ut sit “rationabilis, hoc est, neque juri divino, neque naturali con- “traria nec expresse a jure reprobata, ant in legislatoris con- “ temptum invecta: deinde ut a majori communitatis parte “ libere et sponte sit inducta, pluribusque ac continuis actibus “ frequentata animo legem tollendi : ac demum ut adsit “ consensus legislatoris non quidem expressus et personalis, “ qualem cum aliis necessarium voluit Pontius, lib. 6 de “ Matrim., cap. 6, n. 7, sed consensus Itgalis et juridicus, qui ^ De Legibus, lib. vii., cap. 14, et seq. ® Crisis Theol., tract, iii. de Legibus et prceceptis, disp. xxiii. cap. v. art. V. vi, et viii. ® II"'® Serie. Art. “ De la coutume en Euhriques,” pag. 208 et seq. ■* 15 Sept. 1668, in Conversan., n. 2448, — 13 Jul., 1675, in Aqiiil., n. 276. ® De Synod. Dicec., lib. xii. cap. viii. n. 8. ® Lib. xiii. cap. v. n. 5. $ IV. 55.] CUSTOM. 15 nimirum jam babetur per leges et canones omnem consuetu- dinein populi moribus inductam approbantes, eique vires tribuentes abrogandi legem : quod communissime sentiunt “ doctores congesti a Suarez cit. lib. 7^ cap. J8, num. 14.” These words, taken in connection with the preceding extract, show that, to be legitime praescripta,” according to Benedict XIV, the custom must prevail amongst the greater part of the community with the intention of abrogating the law, and must also have (at least constructively) the consent of the legislator. *52. The chief point, after all, in this matter is, to ascer- tain whether the custom opposed to any law has the sanction of the legislator j because, as the same great authority states, Quod consuetudo prsevaleat contra legem superioris, id oritur ex ipsomet superioris consensu qui earn etiam suae legi obviantem, cum rationabilis et diuturna est, statuit tole- randam.’” It is then justly observed by Falise,^ that all the other conditions laid down and discussed by theologians and canonists are no more than the preamble, as it were, to that consent of the legislator, whether express or by legal construction, from which, and from which alone, custom derives its efficacy. *53. From all this, then, it is evident that no custom, however widespread or long-continued, can be allowed to prevail against the rubric, unless so far as the legislator, that is, the Sovereign Pontiff, by himself, or by the Congre- gation of Rites as his organ,^ consents to, or tolerates that custom. *54. The whole inquiry is thus practically reduced to the simple question of fact, viz : In what, and how far, does the Holy See consent to any existing custom at variance with the mbrics ? To answer this question satisfactorily, it is necessary to say a word on each of the liturgical books separately. 55. And, first, with regard to the Missal. The bull of St. Pius V, Quo primum,'^ given at the commencement of the ]\[issal, prohibits the use of any other than the Missal then published, and all customs at variance with its rubiics, in all churches, in quibus missa conventualis alta voce cum choro, aiit dernissa, celebrari juxta Romanm Eccdesise litiim con- suevit vel debet” — that is to say, throughout the whole Latin ^ Lib. xii. cap. viii. n. 8. ^ Jritroduntion au Coars Ahreye dc Liluryie, $ iv. 3 Vid. 8iq)ia, ii. 24. •* I’ridie idus Jidii, 1570. INTRODUCTION. [OII^P. I. ]G Cliurcli.^ It excepts (mly those churches in which a different usage had been followed for two hundred years previously. After declaring that churches in which other Missals had been in use for this period, are permitted to follow the ancient usage, the bull proceeds — . . . ex aliis vero omnibus ecclesiis })r90fatis eonmidem missalium usum tollendo, illaque penitus et omnino rejiciendo, ac huic missali nostro nuper edito, nihil unquain addendum, detrahendum aut inimutandum esse decernendo, sub indignationis nostras poena, hac nostra perpetua valitura constitutione statuiraus et ordinamus. Mandantes, ac districte omnibus et singulis . . . . illis in virtute sanctae obedientiae praecipientes ‘‘ ut, caeteris omnibus rationibus et ritibus ex aliis missalibus quantumvis vetustis hactenus observari consuetis in posterum penitus ornissis, ac plane rejectis, missam juxta ritum, mo- dum, ac normam quae per missale hoc a Nobis nunc traditur, decantent ac legant,” etc., etc. 56. It appears, therefore, that a custom at variance with the rubrics of the Missal has the sanction of the Holy See, and can be licitly retained, provided it had existed for two hundred years before the date of this bull. It is true, this is not exactly the case of custom abolishing a law, but rather of custom in certain places preventing a general law from being extended to these places. But the effect is the same. Such a custom, where it exists, may be regarded as one at variance with the rubric, and yet having the consent of the Holy See. 57. But it is evident from the words cited, that this con- sent cannot be claimed for any other custom, either then ex- isting or afterwards introduced, against the rubric of the Missal. If there could be any doubt on the point, it is re- moved by several decrees of the Congregation of Rites, in wliich all such customs are declared to be abuses. Thus, in the decrees, printed by order of Urban VIII, at the com- mencement of the Missal we have these words : Demum renovando decreta alias facta, mandat Sacra Congregatio in omnibus et per omnia servari Rubricas Missalis Romani, non obstante qnocunque prsetextu, et contraria consuetudine quam abusum esse declarat.” Other decrees of the same import may be seen in Gardellini.^ There is one rubric. ^ Vid supra, n. 8. 2 In Oscen., 1.5 March, 1591, ad. 10, n. 15, — 14 June, 1845, Oj'd. Discal., n. 5018. $ IV. 62.] CUSTOM THE MISSAL, ETC. 17 however, which may perhaps be excepted; that, namely, which regards the piiritication to be administered to the laity after communion. We shall have occasion to refer to it in treating of the similar rubric given in the Ritual.^ 58. All that has been said regarding the Missal, is equally applicable to the Breviary. The bull. Quod a nobis, printed at the commencement of the Roman Breviary, contains similar provisions, and almost in the very same words, regarding the obligation of using it, except where another liad been in use for two hundred years. The decrees of the Sacred Congre- gation also insist, in similar terms, on the strict observance of its rubrics.^ 59. The bull of Clement VIII, Ex quo in Ecclesia Dei, given at the commencement of the Pontificale Romanum,’^ orders, in like manner (but without any exception in favor of custom, however ancient), the strict observance by all who exercise Pontificalia, of what is there prescribed for the various functions contained in it, and prohibits any change or modification whatever. 60. With regard to the Cseremoniale Episcoporum, the bulls printed at the commencement of it are no less clear and decisive as to the strict obligation of following what it prescribes. To show that no custom can be allowed to prevail against it, it is enough to cite the following words of a decree of the Sacred Congregation, dated so recently as 12 Dec., 1832.^ Cseremonialis Episcoporum legem a summis Pontificibus Clemente VIII, Innocentio X, et Benedicto “XIV, latarii et confirmatam, hujusmodi indolis esse, ut a “nulla contraria consuetudine abrogari valeat, accedentibus “ praesertim non panels S. R. C. decretis.” 61. It had been declared in previous decrees,^ that the “ Cseremoniale ” does not do away with laudable immemorial customs. If by “ laudable customs we can understand any that are opposed to the Cseremoniale, and not simply those that are in accordance with it, or at least reconcilable with it, they must be, in the strictest sense, immemorial ^ otherwise, their observan(;e is not lawful.^ *62. And now wo come to consider the question of cus- ^ Vid. infra, cliap. xii. ^ i. ® 16 March, 1658 in Jacen., n. 1868, — 17 Nov. 1674, in Veronen., u. 2719, — 28 Sept. 1675, in Compostell. ad 5, n. 2749. ^ In Fisana, n. 4696. * 11 Jun. 1605, in Hispan., n. 266 — 17 Jiin. 1(506, in Elbw'.y n. 318. ® Vid. Bouix. De Jure Litunj., pars iv. cap. 51, $ iv. 18 INTRODUCTION. [chap. I. tom as it affects wliat is prescribed by the Roman Ritnal. It is not easy, it must be confessed, to determine how far the consent or toleration of the Holy See is extended to customs at variance with the rubrics of the Ritual. *63. The bull of Paul V, AjMstoUcce sedi, printed at the commencement of the Ritual, is as follows ; Apostolicse Sedi per abundantiam divinse gratiae, nullis suffragan ti bus meritis, prsepositi, Nostrae sollicitudinis esse intelligimus, super universam Domum Dei ita invigilando inteiidere, ut op- portunis in dies magis rationibus provideatur, quo, sicut ^‘admonet Apostolus, omnia in ea honeste, et secundum ordinem iiant, praecipue vero quae pertinent ad Ecclesiae Dei Sacramentorurn administrationem, in qua religiose observari Apostolicis traditionibus, et SS. Patrum Decretis constitutes Ritus et Caerernonias pro Nostri officii debito curare omnino tenemur. Quamobrem fel. rec. Pius Papa V, Praedecessor ^^noster, hujns Nostri tunc Sui officii mernor, ad restituendam sacrornm Rituum observationem in sacrosancto Missae Sacrificio, divinoque Officio, et simul ut Catholica Ecclesia in Fidei unitate, ac sub uno visibili capite B. Petri suc- cessore Romano Pontifice congregata, unum psallendi et orandi ordinem, quantum cum Domino poterit, teneret, Breviarium primum, et delude Missale Romanum, mnlto studio et diligentia elaborata pastorali providentia edend^i censuit. Oujus vestigia eodem sapientiae spiritu secutus simi- lis memoriae Clemens Papa VIII, etiam Praedecessor Noster, non solum Episcopis, et inferioribus Ecclesiae Praelatis “accurate restitutum Pontificale dedit, sed etiam complures “ alias in Cathedralibus et inferioribus Ecclesiis caerernonias “promulgato Caeremoniali ordinavit. His ita constitutis, “ restabat, ut uno etiam volumine comprehensi, sacri et sinceri “ Catholicae Ecclesiae Ritus, qui in Sacramentorurn adminis- “ tratione, aliisque Ecclesiasticis functionibus servari debent, “ ab iis, qui curam animarum gerunt, Apostolicae Sedis “auctoritate prodirent, ad cujus voluminis praescriptum, in “ tanta Ritualium multitudine, sua illi ministeria tamquam ad “ publican! et obsignatam normam peragerent, unoque ac hdeli “ ductu inoffenso pede ambularent cum consensu. Quod “ quidem jampridem agitatum negotium, postquam Generaliuni “ Conciliorum graece latiueque divina gratia editorum opus “ morari desivit, sollicite urgere Nostri muneris esse exis- “tirnavimus. Ut autem recte, et ordine, ut par erat, res “ ageretur, nonnullis ex Venerabilibus Eratribus nostris S. “R. E. Cardinalibus, pietate, doctrina et prudentia praestan- $ IV. 64.] CUSTOM — THE RITUAL. 19 ‘^tibus, earn demaiidavimus, qui cura consilio eruditoriim virorum, variisque prsesertim antiqnis et quae circumferuntur, Ritiuilibus coiisultis, eoque in priinisj quod vir singulari pietatis zelo, et doctrina bonae memoriae Julius Antonins “ S. R. E. Cai’dinalis S. Severinae nuncupatus^ longo studio, ‘^multaque industria et labore plenissimum cornposuerat, rebus- que omnibus mature consideratis, demnm divina aspirante dementia, quanta oportuit brevitate, Rituale confecerunt. In quo cum receptos et approbates Catliolicae Ecclesiae Ritus suo ordine digestos conspexerimus, illud sub nomine ‘‘ Ritnalis Romani merito edendura publico Ecclesiae Dei bono judicavimus. Quapropter liortarnur in Domino Venerabiles Eratres Patriarchas, Arcliiepiscopos, et Episcopos, et dilectos ^‘Filios eorum Vicarios, necnon Abbates, Paroclios universes, ^‘ubique locorum existentes, et alios, ad quos spectat, ut in ‘^posterum tamquam Ecclesiae Romanae filii, ejusdem Ecclesiae omnium matris et ma^gistrae auctoritate constitute Rituali ^dn saciis functionibus utantur, et in re tanti momenti, quae Catliolica Ecclesia, et ab ea probatus usus antiquitatis statuit, inviolate observent. Datum Rinnae apud S. Mariam Majorem, sub Annulo Piscatoris, die xvii. Junii MDOXIV. Pontidcatus Xostri anno X. CobdlutiitsJ’ *64. Now, it must be evident that the use of the Roman Ritual, to tlie exclusion of every other, is not here insisted on in terms like those of the bull Quo primum above cited^ re- garding the use of the Missal, or the similar terms employed regarding the use of the Breviary, Pontifical, and Cseremoniale. Instead of mandantes . . . in virtute sanctce ohedientioi pjrcBcipienteSj etc., etc., we have here merely . . . horta- mur in Domino .... ut in posterum .... utantur, etc Accordingly, some theologians have maintained that the use of the Roman Ritual, though earnestly recommended, is not of precept, that whatever it contains of precept is of precept aliunde, and that the rest is prescribed only de decentid. This opinion is cited by St. Liguori without di.sai)proval.^ Catalani, while he extols the authority of the Roman Ritual, holds, nevertheless, that par- ticular churches may use their own ritual . . . “ modo “ritus laudabiles sint ac probati, nihilquo contineant quod “ Chiistianae doctrinae, bonisque moribus adversetur.’^ ^ ^ Supra, n. 55. ^ yj 285, Dub. 4. ^ Prcef. ad Lectorem, u. xi. 22 INTRODUCTION. [chap. I. 68. We have before cited ^ the decree of Benedict XIII, in whicli l:)ishops are strictly ordered to prohibit, and to labor zealously to remove as a detestable abuse, whatever they may find opposed to the Bubrics of the Ilitual. This decree, wdiose authority, as has been said,^ is of the greatest weight, appears to leave no doubt that there is a strict obligation of using the Koman Ritual everywhere except in those churches which are excepted in the decree itself, viz., those in which the Holy See has sanctioned the use of a different ritual. 69. Since the time of Benedict XIII, the Congregation of Rites has issued several decrees which clearly enough con- vey the same thing. Thus it has frequently answered : Servetur Rituale Romanum Juxta Rituale Romanum Juxta Ritualis Romani Rubricam Illi soli libri adhi- bendi, et in illis tantum benedictionibus, quae Rituali Romano sunt conformes.”'* Again, amongst the decrees regarding prohibited books at the beginning of the Index, w-e have § IV. 1, Benedictiones ‘‘ omnes ecclesiasticae, nisi approbatse fuerint a Sac. Rit. Con. 7 Rituali Romano additiones omnes factae aut faciendae post reformationem Pauli V, sine approbatione S. R. 70. It would be impossible, we think, to reconcile these declarations and decrees with the supposition that custom, or episcopal authority in any diocese, is enough to justify a de- parture from the Rubrics of the Roman Ritual, or to justify the use of any other ritual at variance with it. 71. But all doubt on this point wmuld appear to be re- moved by certain recent answers of the Sacred Congre- gation — one to the Bishop of Troyes, cited by the ‘^Melanges Theologiques,’^® which declares that the laws of the Roman Ritual affect the whole Church : “ Rituale Rornanum,” it says in referring to it, “ cujus leges uni- versam afficiunt Ecclesiam ; ” another to the Cure of Bar- sur-Aube, declaring that he may use the Roman Ritual notwithstanding the prohibition of his bishop f and another ^ Sup., n. 18. 2 Loc. cit. ^ 1 Dec. 1742, Kullius Fasani, n. 4133 ; — 23 Mail, 1835, Ord. Min., n. 4748, ad. 1 ; — 12 Mart. 1836, in THdent., n. 4777, ad. 13. 7 April, 1832, in Arniinen., n. 4681, ad 5. ® Vid. “Index Libroruni Prohibitorurn’’ in “ Dictionnaire des Heresies,” Migne, Paris, 1853, pag. 935. Serie, 3“® Caliier, p. 339. 22 Maii, 1841, in Trecen., given by Falise in tlie Alphabetical Com- pendium, (vid. supra n. 39), V. Rituale Romanum, and referred there to No. 4779 in Gardellini, though we could not find it in our copy ot Gar- dellini (Editio tertia, Roma, MDCCCLVI). § IV. 73.] CUSTOM — THE KITUAL. 23 to a canon of Mans,^ in wliicli it is declared that the canons or other priests of the diocese could not, with a safe con- science, infringe or neglect the preceptive rules of the Roman Ritual, nor would the authority of the bishop be sufficient to justify them in doing so. *12. We conclude, therefore, that, although on account of the reasons and authorities above stated,^ it cannot be said to be perfectly certain, it is at least far the more probable opinion, that the Roman Ritual is obligatory everywhere throughout the Latin Church, and that the Holy See alone can authorize any change or modification in what it prescribes. Whatever doubt there may be as to the obligation imposed by the bull of Paul V, there can hardly be a reasonable doubt as to the obligation expressed or implied in the subse- quent decrees and declarations above cited. 73. To the argument from the sanction or toleration of a different ritual in some places, it may be answered : 1° The approval by the Holy See of a different ritual in a particular place, serves only to confirm the general obligation (which is all we contend for) of using the Roman, according to the principle exceptio firrnat regulam.” The decree of Benedict XIII, above cited,^ expressly refers to such exceptions. 2° Some of these rituals differ from the Roman only by the addition of certain customary ceremonies, in themselves laud- able, such, e. g.j as the rubric of the Roman Ritual itself ex- pressly wishes to have observed in the celebration of mar- riage. The Ritual published for the use of the English clergy,^ may perhaps be taken as an example. Others differ from it only by the omission or abbreviation of certain cere- monies authorized by special indult or dispensation from the Holy See, as, e. g., the ritual published for the use of the clergy in the United States.® 3° The toleration extended to certain rituals published by episcopal authority, and differing considerably from the Roman, proves nothing but the for- bearance of the Holy See. While it declares, on every con- venient opportunity, the obligation of the Roman Ritual, it does not enforce the obligation by severe penalties. That is all. And there may be good reasons for this forbearance. It may be that in some places the observance of the Roman ‘ 10 Jan. 1852, in Cenomanen., n. 51(55, ad 4. 2 Supra, n. (54. » Sup,, n. 18. ■* Ordo administrandi Sacramenta, etc., ... ex Bituali Romano . . . nonnullis adjectis ex Antiquo Jtituali Anglicano. Derbiae, Ricliardson, 1B56. ® Excerj)ta ex Kituali Romano, etc. — Baltiiuori, 18(50. 22 INTRODUCTION. [chap. I. 68. We have before cited ^ the decree of Benedict XIII, in whicli l:)ishops are strictly ordered to prohibit, and to labor zealously to remove as a detestable abuse, whatever they may find opposed to the Bubrics of the Ilitual. This decree, whose authority, as has been said,^ is of the greatest weight, appears to leave no doubt that there is a strict obligation of using the Koman Ritual everywhere except in those churches which are excepted in the decree itself, viz., those in which the Holy See has sanctioned the use of a different ritual. 69. Since the time of Benedict XIII, the Congregation of Rites has issued several decrees which clearly enough con- vey the same thing. Thus it has frequently answered : Servetur Rituale Romanum;’’ ‘^Juxta Rituale Romanum ^‘Juxta Ritualis Romani Rubricam Illi soli libri adhi- bendi, et in illis tantum benedictionibus, quae Rituali Romano sunt conformes.’^'* Again, amongst the decrees regarding prohibited books at the beginning of the Index, we have § IV. 1, Benedictiones “ omnes ecclesiasticae, nisi approbatae fuerint a Sac. Rit. Con. “ 7 Rituali Romano additiones omnes factae aut faciendae post reformationem Pauli V, sine approbatione S. R. 0.”^ 70. It would be impossible, we think, to reconcile these declarations and decrees with the supposition that custom, or episcopal authority in any diocese, is enough to justify a de- parture from the Rubrics of the Roman Ritual, or to justify the use of any other ritual at variance with it. 71. But all doubt on this point wmuld appear to be re- moved by certain recent answers of the Sacred Congre- gation — one to the Bishop of Troyes, cited by the ‘^Melanges Theologiques/^® which declares that the laws of the Roman Ritual affect the whole Church : “ Rituale Rornanum,’^ it says in referring to it, cujus leges uni- versam afficiunt Ecclesiam j ” another to the Cure of Bar- sur-Aube, declaring that he may use the Roman Ritual notwithstanding the prohibition of his bishop and another ^ Sup., n. 18. 2 Loc, cit. ^ 1 Dec. 1742, Nullius Fasani, n. 4133 ; — 23 Mail, 1835, Ord. Min., n. 4748, ad. 1 •, — 12 Mart. 1836, in Trident., n. 4777, ad. 13. 7 April, 1832, in Arminen., n. 4681, ad 5. ® Vid. “Index Libroruni Prohihitorura,” in “ Dictionnaire des Heresies," Migne, Paris, 1853, pag. 935. VI™® Serie, 3™® Cahier, p. 339. 22 Maii, 1841, in Trecen., giv’en by Falise in tlie Alphabetical Com- pendium (vid. supra n. 39), V. Rituale Romanum, and referred there to No. 4779 in Gardellini, though we could not find it in our copy ot Gar- dellini (Editio tertia, Roma, MDCCCLVI). § IV. 73.] CUSTOM — THE lilTUAL. 23 to a canon of Mans/ in wliich it is declared that the canons or other priests of the diocese could not, with a safe con- science, infringe or neglect the preceptive rules of the Roman Ritual, nor would the authority of the bishop be sufficient to justify them in doing so. *12. We conclude, therefore, that, although on account of the reasons and authorities above stated,^ it cannot be said to be perfectly certain, it is at least far the more probable opinion, that the Roman Ritual is obligatory everywhere throughout the Latin Church, and that the Holy See alone can authorize any change or modification in what it prescribes. Whatever doubt there may be as to the obligation imposed by the bull of Paul V, there can hardly be a reasonable doubt as to the obligation expressed or implied in the subse- quent decrees and declarations above cited. 73. To the argument from the sanction or toleration of a different ritual in some places, it may be answered : 1° The approval by the Holy See of a different ritual in a particular place, serves only to confirm the general obligation (which is all we contend for) of using the Roman, according to the principle “ exceptio firmat regulam.” The decree of Benedict XIII, above cited,^ expressly refers to such exceptions. 2° Some of these rituals differ from the Roman only by the addition of certain customary ceremonies, in themselves laud- able, such, e. g.j as the rubric of the Roman Ritual itself ex- pressly wishes to have observed in the celebration of mar- riage. The Ritual published for the use of the English clergy,"^ may perhaps be taken as an example. Others differ from it only by the omission or abbreviation of certain cere- monies authorized by special indult or dispensation from the Holy See, as, e. g., the ritual published for the use of the clergy in the United States.® 3° The toleration extended to certain rituals published by episcopal authority, and differing considerably from the Roman, proves nothing but the for- bearance of the Holy See. While it declares, on every con- venient opportunity, the obligation of the Roman Ritual, it does not enforce the obligation by severe penalties. That is all. And there may be good reasons for this forbearance. It may be that in some places the observance of the Roman ^ 10 Jan, 1852, in Cenomanen., n. 51(55, ad 4. 2 Supra, n. (54. » Sup., n. 18. * Ordo adminiMrandi Sacramenta, etc., ... ex Rituali Romano . . . nonnullis adjectu ex Antiquo Rituali Anylicano. Derbiao, Richardson, 1856. 6 Excerpta ex Rituali Romano, etc. — Baltiniori, 18(50. 24 INTRODUCTION. [chap. I. Ritual would interfere wdtlr long-establislied customs, wliich the people are attached to, and would not willingly give up, and that it is a less evil to tolerate such customs, than to run the risk of suddenly interfering wdth them. But the obliga- tion of the Roman Ritual, though suspended, so to speak, by the circumstances, still exists, and requires that at least an effort be made to prepare the way for its introduction. And here we may, not improbably, find a reason why the bull of Paul V concludes, as it does, by earnestly exhorting, instead of commanding, etc. There was a great variety of rituals then in use, as the bull itself states 5 and there was, conse- quently, a great variety of usages in different parts of the Church. Perhaps, then, the Pontiff — knowing the great dif- ficulties there might be in some places in conforming at once to the Roman Ritual, and abolishing customs of long stand- ing — -judged it expedient to adopt the forai he did adopt j that is, to state reasons from wdiich not only the importance, but the strict obligation, of followdng the Roman Ritual might be apparent, and yet to m’ge its actual observance only in such terms as would leave the bishops and pastors consid- erable latitude in respect to the time and circumstances in which they would introduce it. The decree of the Sacred Congregation, referred to by De Herdt,^ is in perfect accord- ance with this supposition. The Sacred Congregation con- tents itself at that time — hardly tw^elve years after the pub- lication of the Ritual — wdth expressing a desire, but does not yet think it expedient to insist, as it might, that, in the case proposed, the Roman Ritual should be observed. The tone of subsequent decrees, as we have seen, is very different. 74 . In all this discussion we have considered the obli- gation of the Roman Ritual only as it regards the adminis- tration of the sacraments. The bull declares that it contains the received and approved rites of the Church, and as the Council of Trent has defined that, in the solemn administration of the sacraments, these rites cannot be omitted pro libito ’’ without sin, it evidently follows that the priest, in such ad- ministration, is bound to comply with the rubrics of the Roman Ritual. But if another ritual be approved of by the Holy See for a paiTicular place, it may, of course, be followed in that place, because any change or omission, being duly authorized, would not then be “ pro libito.’’ 75 . It is to be observed, however, that the arguments * 2 Maii, 1626 — Vid. supra, n. 64. $ IV. 77.] CUSTOM THE KITUAL. 25 adduced, except the one from the Canon of Trent, apply not only to the rubrics that regard the administration of the sacraments, but to those that regard the other ecclesiastical functions as well. Thus, the bull itself having stated what had been done for the other liturgical books, says : . . . ‘^resta- ‘^bat ut, uno etiam volumine comprehensi, sacri et sinceri “ Oatholicae Ecclesiae ritus, qui in sacramentorum administra- ^Uione, aliisque ecclesiasticis functionibus servari debent ab iis qui curam animarum gerunt, Apostolicae sedis auctoritate prodirent,” etc. ; and concludes by urging the use of the ritual then published, not merely in the administration of the sacraments, but in sacris functionibus, which must be under- stood as comprehending ail the ecclesiastical functions con- tained in the Ritual. The decree of Benedict XIII also applies to the other functions as well as to the administration of the sacraments, as is evident from the words j ^ and the same may be said of the decrees of the Sacred Congregation^ some of which regard, not the administration of the sacraments, but other functions. *76. Supposing, then, this general obligation of the Ro- man Ritual, we come at length to the question. How far the consent of the Holy See has been given to any custom at variance with what the Roman Ritual prescribes.^ The answer may be collected from what has been said. 1° That consent is expressly given to the laudable customs observed in particular places in the celebration of marriage. The ceremony of marriage, as given in the Roman Ritual, is very short and simple, and such customs being additions to it, ma^q perhaps, be regarded as at variance with the mbric ; ^ though in strictness they are rather to be looked on as in accordance with it, since the rubric itself expresses a wish that they be observed. 2° The rituals approved of by the Holy See for use in particular places, such, e.g., as the rituals referred to parenthetically in the decree of Benedict XIII,^ differ from the Roman, chiefly by embodying in their rubrics certain customs peculiar to those places. The approval, there- fore, of such rituals may be regarded as giving consent to the customs which they contain. *77. But we doubt if the consent of the Holy See can be claimed for any other customs that could be looked on as ^ Supra, n. 18. ^ Supra, n. 69. * Vid. supra, n. 54. ■* Vid. supra, ii. 69, in fine. ® Supra, n. 18. 26 INTRODUCTION. [chap. I. in any way at variance with the rubric of the Roman Ritual. Consent^ we say, because there may be, and there have been often, granted indults or dispensations in virtue of which such customs are allowed to be continued for a time j but of course, as soon as the indult ceases, the rubric or law of the ritual re- vives with all its force. *78. We have still, however, to consider whether custom, though it may want that consent which is necessary to make it prevail against the rubric, does not, mediately and indirectly, justif}^^ the neglect of what the rubric prescribes, by making it very difficult, or morally impossible, to observe it. This is a question of the greatest importance as regards Ireland, and countries -similarly circumstanced. *79. In Ireland the Roman Ritual of Paul V was intro- duced immediately after its publication. Amongst the statutes of Olonmacnoise, avowedly taken from previous synodical de- crees of the province of Armagh,^ we have the following : ^^7. Statuimus et ordinamus omnibus sacerdotibus hujusce “ dioecesis in administratione sacramentorum, solo Rituali ‘^Romano, et non alio uti.’^ These statutes are dated Oct. 7, 1624, only ten years after the date of the bull Apostolicce Sedi? In the statutes of Tuam, A. d. ]63J,it is ordered that, “ 18. Omnes et singuli hujus Provinciae Tuamensis eodem Rituali Romano Pauli Papae V utantur.”^ In an- other synod of Tuam, A. d. 1660, we find the following : 4. Decernitur sacramenta administranda esse juxta sacros Oan^ receptasque mbricas Ritualis Romani Pauli V, et laudabilem “ praxim orthodoxae ecclesiae in Hybernia, ac proinde hac in parte omnes abusus, praesumptiones anticanonicas, et cor- ruptelas abolendas esse.’^^ The laudabilis praxis,” here mentioned, is probably the use of a few ceremonies taken from the old Ritual of Sarum, which were generally observed throughout the country . In the synod of Drogheda, held in February, 1614, it was ordered that, in the administration of the sacraments and other sacred functions, priests should ob- serve strictly . . . as far as possible, all the ceremonies of the holy Roman Catholic Church, and at least admitting no change from them, except those of the Ritual of Sarum, which has been tolerated for a long time in this province ^ Vid. Collections on Irish Church History from the MSS. of the V. Eev. Laurence Benehan, by Rev. Daniel McCarthy, p. 146, et seq. 2 Supra, n. 63. ^ Collections, etc., Appendix D, p. 492. * Ibid. p. 501. $ IV. 82.] CUSTOM THE RITUAL. 27 and throughout the kingdom.”^ The Sarum rites are still observed in the celebration of marriage, and one or two other sacred functions, and hence the edition of the Roman Ritual used by the Irish clergy contains a few extracts from the Ritual of Sarum. *80. But the operation of the penal laws against the Cath- olic religion made it impossible to carry out many things prescribed by the rubrics. With regard to some rubrics, there was an absolute impossibility of observing them, inasmuch as there were no churches and very few clergy. With regard to others, the difficulty of observing them was so great, that the bishops were obliged to seek and to use extensive faculties of dispensing in them. Mass was celebrated, and baptism with the solemn ceremonies, a*s well as the other sacraments, was administered in private houses j and this often under an apprehension of danger so great that, on these occasions, some of the faithful were usually posted as sentinels at convenient places to guard against a sudden surprise, and the consequent arrest, or perhaps the massacre, of all concerned.^ *81. Again, all the clerg}’- were educated in continental countries, and some had been employed in pastoral duties in those countries before entering on their mission in Ireland. These, in many instances, learned the use of diocesan or pro- vincial rituals, differing from the Roman in many details, and embodying usages peculiar to the diocese or province in which they had been officiating. On coming to Ireland, they brought with them these usages, and taught them to others, and transmitted them to their successors, many of whom had no other knowledge of ceremonies than what they acquired in this way. It is easy to see that such a state of things, continued through several generations, should naturally give rise, as it did, to many omissions, and to many practices at variance with the rubrics. *82. It could not be expected that customs thus estab- lished would disappear at once with the persecution from which they sprung. The toleration granted to the Catholics could affect such customs only by very slow degrees. When churches began to be erected, they were at first so few and so remote from the houses of many of the parishioners, so poor also, and so badly provided with vestments and other requisites, that little or no change could yet be made. Besides, ^ Collections, etc., Appendix A, p. 429. ® Vid. Ibid., Lives of the Primates Maffuire, MMahon. and O’Reilly, pp. 84-103. INTRODUCTION. [chap. I. 28 the number of clergy was very small compared with the population. Each priest was consequently charged with the care of so many souls, often scattered over an extensive district, that in administering the sacraments he was obliged, in most cases, to shorten the ceremonies — in fact, to adopt as his general rule what the rubric permits only in cases of necessity, or what the Holy See permits by special faculties granted to bishops and vicars-apostolic in missionary coun- tries. This is the reason why, in the epitome of the Homan Ritual published for the use of the Irish clergy, many important rubrics w^ere omitted. They could not, in the circumstances of the country, be observed, and their inser- tion, therefore, would needlessly increase the size and expense of the volume. • 83. Thank God, this state of things exists no longer. The improvement, slow at first, has been very notable and very rapid of late years. Churches have been multiplied, and the clergy very much increased in number, while a great zeal for sacred ceremonies has been manifested everywhere throughout the countiy, especially since the Synod of Thurles. The improvement is still going on, and we may hope that many years will not elapse until every trace of the mutilation caused by the penal laws will have disappeared from our ritual observances. *84. As yet, however, neither the churches nor the clergy are sufiiciently numerous to make it possible to complj^ with all the rubrics of the Ritual as they are carried out in some Catholic countries. There are parishes where many of the old customs are still justified by necessity. There are others in which the same customs, though not justified by a strict necessity, are, nevertheless, so interwoven with the habits of the people and of the older clergy, that they could not be suddenly abolished without causing great inconvenience and great dissatisfaction. Now, in circumstances like these, it may be fairly contended, that custom, though it does not abolish the law of the rubric, suspends its obliga- tion until the difficulties in the way of its observance are removed. *85. It is for the bishop to judge of the nature and extent of these difficulties, and to take such measures as prudence may suggest for their removal. The Sacred Con- gregation, consulted on a case of the kind, left the bishop to deal with it as he might judge prudent in the circumstances. This was the purport of the answer given to the Bishop of § IV. 88.] CUSTOM — THE EITUAL. 29 Monte Pulciani, when there was question of a custom at variance with express decrees of the Sacred Congi’egation ; Pro gratia speciali, non obstantibus decretis, Episcopus ^^pro suo arbitrio et prudentia juxta particulares casus et circumstantias indulgeat.”^ And Gardellini observes, with reference to a somewhat similar answer concerning com- munion at a Requiem Mass, that it is not unusual for the Sacred Congregation to act in this way, in order to avoid otfence or scandal : Novum non est ut S. 0. prudent! “ aliqua discretione utatur in iis quae in sacris ritibus quam- dam possnnt aut moderationeni aut indulgentiani admit- ‘Gere, ad efiectum evitandi admirationem oSensionemve et ‘‘ scandala.’^^ *86. It is certain, at all events, that no priest should undertake to change an existing custom, where such change would involve the danger of offence, without having previously consulted the bishop. But where there is no such danger — where there is question simply of the observance of rubrics that were previoush" slun'ed over or neglected — there is no reason why he may not, and should not, endeavor to comply with them as exactly as circumstances permit. *87. We cannot do better than give here the words of the S3^nod of Thurles, in reference to this important matter ; 0[)taret haec Svuiodus ut ea omnia quae, ob temporum calamitates, Ecclesiae legibus minus conformia, praesertim in sacramentorum admiiiistratione, inducta sunt, ad normam ^‘generalis disciplinae quani citissime reducerentur j verum cum, ut ait S- Augustinus, ^ quce utilitate juvant, novitate ‘ quandoque periurhantj sequentia tantum ad renovationem disciplinae hac in re spectantia monenda aut statuenda censet. “ 1° Ritus omnes praescripti in Ritual! Romano, Rubricis Missalis, et Pontifical! Romano pro Sacramentorum admin- istratione, quantum circumstantiae hujus regionis peraiittunt, accurate observ^entur,” etc.^ 88. In explaining some of the rubrics, we shall have occasion to notice a few of the difficulties that are still in the wa\^ of a full Compliance with what is prescribed, and to sug- gest means b^" which, in many instances, at least, these diffi- ; culties might be diminished or altogether removed. * 22 Jul. 1848, in una Montis Politiani, n. 5130. 2 In fine annotations ad Dub. Lx. Panormit., 12 April, 1823, n. 4594. * De Sacramentis, pag. 16. 30 INTRODUCTION. [chap. I. § V. RUBRICISTS . 89. It is evident that, in explaining the meaning of any rubric, we must attach great weight to the opinions of writers who have made the rubrics a special study, or who have specially treated the questions which the particular rubric may chance to involve. The Sacred Congregation has some- times answered a question by directing those who proposed it, to consult approved writers on the rubrics. Thus, to a question regarding the genuflections to be made in presence of the Blessed Sacrament exposed, it concludes the answer by the words, ^^pro reliquis consulantur Rubricistae.”^ 90. When these writers are unanimous, or nearly so, in giving a certain meaning to a rubric, or in inculcating a cer- tain obligation, as implied in a rubric, or connected with it, it may be taken as a sure sign that the rubric has that mean- ing, or involves that obligation. Such unanimity is, in truth, but the expression in words of the sentiments of the Church, or of that approved custom which, as has been previously stated,^ is the best interpreter of laws. Just as the unani- mous consent of theologians is an evidence of what the Church teaches regarding any point of faith or morals,^ so here the unanimity of interpreters may be taken as an evi- dence of the meaning which the Chm’ch intends to convey in the words of her law.^ 91. But since there is question here, for the most part, of positive laws, which the Church may enforce, modify, or revoke, according to circumstances, it is clear that the author- ity of rubricists, even if unanimous, must yield to a declara- tion of the Church herself,, and therefore is of no weight ‘against a decree of the Sacred Congregation, which, as we have seen,® is in this matter the organ of the Church. When we speak, therefore, of the weight to be attached to their authority, we suppose that it is not contravened by any clear declaration of the Church.® 92. When rubricists are divided in opinion, we must con- sider the authority on each side, the character of the writers, and the reasons they give. We should also take into account ^ 12 Nov. 1831, in una Marsorum. ad 53, n. 4669. ^ Sup. n. 44. 2 Vid. Melcliiorem Canura De Locis Theol., lib. viii. cap, iv. n. 3. * Falise, Cours Ahrege de Litxirgie Pratique, Introduction, $ iii. n. 9, 1®. ® Sup. n. 26. ® Falise, 1. c. 3®. $ V. 93.] RUBRICISTS. 31 the time and the place in which they wrote. As there is question of interpreting the rubrics of the Roman Ritual, it may be fairly assumed that those who knew best the Roman practice, ought to be the best interpreters of the Ritual. Modern writers also, ccderis paribus, should have greater authority, as they alone can be acquainted with those recent decrees which have set at rest so many questions, formerly the subject of warm discussion.^ There are many points on which as yet no clear decision has been given, and regarding which there are different opinions. In treating of these points, though we often indicate a preference for some one opinion, we endeavor to state the others fairly, that the reader may decide for himself. 93. In the Appendix will be found a notice of the principal w’orks which we have consulted, and from which we have, in a great measure, compiled the Notes.’^ Here we shall mei ely say that we cite no authority at second-hand, except in a few instances j and in these we are careful to give a reference to the w'ork in which we have found the authority cited. 1 Falise, 1. c. 4P. CHAPTER II. ON WHAT MUST BE OBSERYED GENERALLY IN THE ADMINISTRATION OF THE SACRAMENTS: “ DE IIS; QU^ . IN SACRAMENTORUM ADMINISTRATIONE GENERALITER SERVANDA SUNT.^’ $ I. — Ut ea qnae ex antiquis Catholicse Ecclesise institutis, et sanc- torum Canonum Summorumque Pontificum Decretis, de Sacramentorum Kitibus ac Caeremoniis hoc libro praescribuntur, qua par est diligentia ac religione custodiantur, et ubique fideliter observeritur ; illud ante omnia scire, et observare convenit, quod Sacrosancta Tridentina Synodus, sess. vii. can. 13, de iis Ritibus decrevit in haec verba : Si quis dixerit, receptos et appi'obatos Ecclesice Catholicce ritus in solenini Sacramentorum administratione adhiberi consuetos, ant contemni, aut sine peccato a Minis- tris pro libito omitti, aut in novos alios per quemcumque Ecclesiarum Pas- iorem mutari posse, anathema sit. 94. The meaning of this first paragraph of the rubrics, and the obligation imposed by the canon of the Council of Trent here cited, have been noticed in the preceding chapter.^ The rubric itself, it will be seen, here asserts that what the Ritual prescribes regarding the sacraments is taken from the ancient established usage of the Catholic Church, the decrees of the Sovereign Pontiffs, and the sacred canons. This is substantially the same as what is asserted in the bull ApostoliccB Sedi ; viz., that the Ritual contains the received and approved rites of the Catholic Church.^ 95. The Canon of Trent is thus immediately and directly applied to the rites prescribed in this Bitual to be observed in the solemn administration of the Sacraments.^ These rites, therefore, may not “ be contemned, or without sin be omitted at pleasure by the ministers, or be changed by every pastor of the churches into other new ones.” ^ 96. It is evident that to maintain the proposition condemned by the Canon of Trent would be implicitly to maintain that ^ Sup., n. 16. ^ Vid. supra, chap. i. n. 65. ^ Vid. Falise, Cours Abrege, etc., 3™® partie. Introduction, n. 6. ^ Vid. Canons and Decrees of the Council of Trent, translated by the Rev. J. Waterworth. $ n. 98.] COUNCIL OF TRENT. 33 the Church has not power to institute ceremonies or require their observance under pain of sin, which is an error in faith.^ 97. ^^Nor is it without reason,” says the Catechism of the Council of Trent, “ that the administration of the Sacra- ments has been, at all times, from the earliest ages of the Church, accompanied with certain solemn ceremonies. “ There is, in the first place, the greatest propriety in mani- “festing towards the sacred mysteries such a religious “ reverence as to appear to handle holy things holily. The “ceremonies themselves also display more fully, and place as “ it were before the eyes, the efi'ects of the Sacraments, and “ impress more deeply on the minds of the faithful the holi- “ ness of these things. They also elevate to the contempla- “tion of sublime things the minds of the spectators who “ observe them with attention, and excite within them senti- “ ments of faith and charity.”^ $ II. — Cum igitur in Ecclesia Dei nihil sanctius aut utilius, nihilque excellentius aut magis divinum habeatur, quam Sacramenta ad humani generis salutem a Cliristo Domino instituta, Parochus, vel quivis alius Sacerdos, ad quern eorum adrainistratio pertinet, meminisse in primis debet, se sancta tractare, atque omni fere temporis momento ad tarn sanctae administrationis officium paratum esse oportere. 98. “Of the many definitions, each of them seemingly “ apt and appropriate, which may serve to explain the nature “ of a Sacrament, there is none,” says the Catechism of the Council of Trent,^ “ more simple and perspicuous than that “ of St. Augustine, a definition which has since been adopted “ by all scholastic Doctors : ‘ A Sacrament’ says he, ‘ is a “ ^ sign of a sacred thing; ’ or, as has been said in other words, “ but to the same puiport, A Sacrament is a visible sign of “ an invisible grace, instituted for our justification.” Some, while adopting this definition in substance, make it more clearly and accurately applicable to the Sacraments of the Old as well as of the New Law, by putting it in some such form as the following, which is that of Coninck,^ and is perhaps the most exact definition of a Sacrament in general : Res vel cceremonia sacra sensibilis ad aliquam sanctitatem ^^pro statu ecclesice tunc existentis convenientem hominibus suo “ usu conferendam et ad veram sanctitatem significandam legi- “ time stabiliterque instituta.” ^ Vid. Perrone, De Sacramentis in genere, cap. iv. * Pars ii. cap. i. n. 18, Donovan’s Translation, Rome, 1839. ® Pars ii. cap. i. n. 4. "* I)e Sacram. in genere, Art. iv. Dub. i. n. 17. Edit. Khotomagi, Mocxxx. 34 SAgRAMENTS IN GENERAL. [chap. II. 99. The Sacraments of the Old Law conferred onh^ legal sanctity. Those of the New Law confer true internal sanctity. The Sacraments of the New Law, as the Kubric here states, were instituted by Christ for the sanctification and salvation of men. Through them,” says the Council of Trent,^ all tnie justice either begins, or, being begun, is increased, or, being lost, is repaired.” Nothing in the Church, therefore, is more holy, nothing demands to be treated with greater reverence. The parish priest, or any other priest who is charged with the administration of the Sacraments, must always bear this in mind, as he is here admonished, and be prepared at all times to fulfil this sacred duty. *100. During the first three centuries of the Church, the pastoral duties were performed by the bishop, who resided in the chief city of his diocese, and was assisted by a number of priests who lived with him. It was not until the fourth century that priests were Charged with the care of particular districts. This was the origin of the present parochial system, which was formed by degrees as the faithful increased in number, and were scattered through the villages and country districts at a distance from the chief cities.^ *101. It is the right and the duty of the parish priest, according to the canons, to administer the sacraments to his flock, and as a general mle no other can lawfully administer them in his parish without his permission. *102. But the bishop has still all the rights of an ordinary pastor throughout every part of his diocese, and the Pope is the supreme pastor of the universal Church ; so that a priest may be authorized by either of them to administer sacraments independently of the parish priest. *103. Hence it is that regulars, in virtue of privileges confeiTed on them by the Holy See, commonly hear confes- sions and administer the Eucharist in their chm'ches indepen- dently of the parish priest ; but their privileges do not extend to the other sacraments (except as regards persons who belong to the order, and cases of necessity), nor even to the Eucharist, when there is question of paschal communion or the viaticum.^ § III. Quamobrem illud perpetuo curabit, ut integre, caste, pieque vitam agat ; nam etsi Sacrameiita ab impuris coiiiquinari non possint, neque a pravis Ministris eorum efFectus impediri: impure taraen et indigne ea ministrantes, in seternae mortis reatum incurrunt. ^ Sess. vii. De Sacrament. Procemium, Waterworth’s Translation. 2 Vid. Devoti. Inst. Can., lib. i. tit. iii. sec. x. Bouix, De Parocho, Pars i. sect. i. cap. iv. ^ St. Lig., lib. vi. n. 239, 240. § m. 106 .] SANCTITY IN THE MINISTEE. 35 104. It was an error of the Donatists, refuted by St. Augustine, and condemned by the Church in the fourth cen- tury, that a sacrament could not be validly confen’ed by m, person in mortal sin. This error was revived by Wicklifi', and condemned in the Council of Constance. Amongst the articles of Wicklifi', condemned by that Council, the fourth asserts: Si episcopus vel sacerdos est in peccato mortal!, ‘‘non ordinat, non conficit, non consecrat, non baptizat.’’^ The same error having been adopted by the Anabaptists, was again condemned in the Council of Trent.^ 105. But, though the sacrament be valid, the minister wht> confers it in the state of mortal sin is guilty of a grievous crime. This is quite certain in the case of a priest who ad- ministers a sacrament solemnly, and “ex officio.’’^ Som ■ theologians maintain that he would not be guilty of mortal sin by merely giving Holy Communion, because, as they say in this case, “ non conficit sacramentum.”^ Benedict XIV cites this opinion, but says the contrary is to be held.® St. Liguori® also holds that the priest in such a case would be guilty of mortal sin j though he admits, as more probable, that the sin is not multiplied numerically, but only aggravated by the number of communicants. 106. When baptism is administered in case of necessity by a laic, or even by a priest, not in the state of grace, it is the opinion of many theologians, with St. Thomas, that he is not guilty of mortal sin. St. LiguorB admits this opinion as probable, but thinks it intrinsically more probable, with Lacroix and others, that the administration of the sacrament even in this case is per se a mortal sin, on account of the great irreverence, though per accidens the minister may bo excused, as he may be called on so suddenly as to be unable previously to elicit an act of contrition.® But this excuse can hardly be admitted in case of the pastor, who is bound “ ex officio,” and may be called on at any moment to adminis- ter the sacraments. He should be at all times in a condition to administer them, as he is warned in the preceding rubric, in words taken from the instructions of St. Charles Borromeo, and quoted by St. Liguori.® With regard to marriage, St. ’^Concil. Constant, sess. viii. Articuli Joannis WicHiff. Labbe, vol. xvi. page 119. 2 Sess. vii., can. xii. ^ gt JAg., lib. vi. n. 31. “* Lugo, De Sacramentis, Disp. viii. n. 155. De Sacrif. Missce, lib. iii. caj). xix. n. 2. ® Loc. cit. n. 35. Lib. vi. II. 32. » Loc. cit. n. 33. ° Ibid. A fortiori. 36 SACRAMENTS IN GENERAL. [CHAP. II. Liguori maintains, as more probable also, that the parties contracting would sin grievously, not only by receiving the sacrament, but by administering it, in a state of mortal sin.^ $ IV. — Sacerdos ergo, si fuerit peccati mortalis sibi conscius (quod absit,) ad Sacramentorum administrationem non audeat accedere, nisi prius corde poeniteat : sed si habeat copiam Confessarii, et. temporis locique ratio ferat, convenit confiteri. 107. If a priest, then, should unhappily be conscious of mortal sin, -he must not dare to administer any sacrament without having previously made an act of contrition, or gone to confession. The words of the rubric, convenit confiteri,’^ do not imply an obligation of going to confession, even when he has the opportunity. 108. If he has to say Mass, he is bound to confess, how- ever contrite he may believe himself to be 5 ^ but this is by a special precept, affecting those who are about to receive the Eucharist, and commonly understood by theologians to be even a divine precept, implied in the words of the Apostle Probet autem seipsurn homo,” etc.'^ 109. But, when there is question of administering a sacrament, even the Eucharist, it is sufficient that he make an act of contrition, or of sorrow which he bona fide ” believes to be contrition,® though confession is recommended if he has an opportunity. This is the more probable opinion, and the one more commonly held by theologians. St. Li- guori even proves it from the words of this very rubric, convenit confiteri,” which merely recommend confession, but do not impose it as an obligation.® 110 . Some, however, insist on the obligation of confess- ing, because, 1 % the reasons why confession is required in the case of one about to receive the Eucharist, may be ap- plied whenever the state of grace must be recovered, before administering or receiving any sacrament. 2 °, Because a person in the state* of sin cannot have true contrition, if, having an opportunity of confessing, he declines to avail him- self of it, since true contrition includes a desire of going to confession. 111. These reasons, however, are not conclusive; for we have just seen that there is a special positive precept affecting ^ Loc. cit. n. 32. Infertur 2. ^ Cone. Ti’id. Sess. xiii., De Euch., can. xi. ^ 1 Cor. xi. 28. St. Lig. lib. vi. 255, 256. ^ Baruff., Tit. ii. n. 39. St. Lig., lib. vi. n. 6, and n, 269. Vid. Suarez, Disp. xvi. sect. iii. 5 et 6. ® Lib. vi. n. 34. Cfi’. Bouvier, De Sacra7)i., cap. v. $ ii. Quaer 2, 2®. ^ ir. 113.] CONFESSION BEFORE ADMINISTERING. 37 those who are about to receive the Eucharist, which does not exist with regard to those who administer it, nor with regard to those who either administer or receive any other sacra- ment.^ The motive of the precept may be the more eiFectually to secure purity of conscience in the communicant, and this motive may be more or less applicable in the other cases, it is tme ; but this does not suffice to extend the precept to them. The second reason, though specious, is not solid. Contrition, it is true, includes the ‘‘ votum sacramentij’ as the Council of Trent teaches,^ and therefore the desire of confess- ing and receiving absolution — but at what time ? Catalan^ says, as soon as possible — quam primum.” Few, however, would maintain this opinion. It is enough to have the pur- pose of confessing when the precept of confession urges^ and it cannot be shown that a purpose of confessing any sooner is required. A person, therefore, may have true contrition, and thereby recover the state of grace, though he has no intention of going to confession immediately, or on the first opportunity, provided the precept of confession does not urge just then. 112. And here we may see the effect of the special precept regarding the Eucharist : it renders it impossible that any one, conscious of mortal sin, and being about to receive communion, can have true contrition, if, having the opportu- nity, he neglects to fulfil the precept of confession which just then urges. But, in the other cases, there is no such reason to prevent his having true contrition. 113. In all this we have been considering what the priest is strictly bound to, in order to avoid sacrilege. But in refer- ence to his obligations generally, it may be said with perfect truth, that he cannot preserve the necessary purity of con- science unless he makes it his constant study to live integre, caste, pieque,” as is stated in the preceding rubric; and the priest who does so, should he have the misfortune of falling into any grievous sin, will hardly fail to have recourse at once to the tribunal of penance, as the surest and most ef- ficient means of recovering the state of grace ; for few, as the Catechism of the Council of Trent teaches,^ have that perfect contrition which suffices to blot out sin. $ V. — Quacumque diei ac noctis hora ad Sacramenta ministranda vocabitur, nullam officio suo prwstando, prajsertim si nccessitas urgeat, ‘ Catalaiii, Tit. i. cap. i. $ iv. n. viii., Secundo quia, etc. Delahogue, De Sar. in f/encre, cap. vi. art. ii. PrcHerea ipsa contritio, etc. 2 SesH. xiv. cap. 4. ^ Loc. cit. I'ars ii. cap. v. n. 3G. 38 SACRAMENTS IN GENERAL. [chap. n. morara interponat; ac propterea populum ssepe, prout sese offert occasio, prffimonebit, ut cum sacro ministerio opus fuerit, se quamprimum advocet, nulla temporis, aut cujuscumque incommodi habita ratione. 114. A pastor or priest charged with the care of souls is bound to reside within the limits of his parish, and in the parochial house, if there be one. This is the general rule, to which few exceptions ai’e allowed.^ If there be no fixed parochial residence, his house should be so situated that the parishioners can have easy access to him when they require him to administer the sacraments.^ The statutes of each province or diocese usually determine everything that pertains to the obligation of residence. The priest is, of course, bound to comply with the statutes of the diocese in which he serves. *115. But it is of the greatest importance that he should also attend to the admonition of the present rubric. No doubt it may sometimes happen that the piiest is sent for without any real necessity ; that the person he is called on to visit is unwilling or unfit to receive the sacraments, etc., etc. ; but yet the only safe rule is to obey the summons without hesitation or delay. Better surely to make ten visits that are not strictly necessary, than fail in one that is so. Hence, he is here admonished to give notice to the peo.ple, from time to time, that they should have no difficulty in calling on him at once when his ministrations are required. This notice might seetn superfluous in some places, but there is no place in which it is not useful ; for it always emboldens those who might otherwise be afraid or unwilling to call on him until the last moment. 116. Theologians discuss whether or not the pastor is bound to administer the sacraments even at the risk of his life, as in time of pestilence, etc. They are agreed that he is, when there is question of the sacraments necessary to salvation, as Baptism or Penance ; but it is probable that he is not, when there is question of any of the other sacraments. Even Baptism and Penance he may administer per alios,’^ and in some circumstances he should do so, in order that he himself may hear the confessions of those who would otherwise be afraid to come near him, lest they might catch the infection.^ 1 Bouix, De Parocho, pars v. cap. ii. § vii. 2 St. Lig.; lib. V, n. 121 et 124, Farochi autem. 3 St. Lig., lib. vi. n. 233. Vid. Benedict XIV. De Synod. Dioec., lib. xiii. cap. xix. n. 6. $ VII. 120.] PROMPTNESS IN ADMINISTERING. 39 $ VI. — Ipee vero antequam ad hujusmodi administrationem accedat, paululum, si opportunitas dabitur, orationi, et sacrje rei quam acturus est. meditationi vacabit, atque ordinem ministrandi, et caeremonias pro temporis spatio praevidebit. *117. Before administering any sacrament lie is here recommended to pray and to reflect for a few moments on the sacred act he is going to perfonn. No particular prayer is prescribed, but the Veni Sancte Spiriius,’^ etc., is very appropiiate. It is the prayer recommended by St. Charles.^ The words, si opportunitas dabitur,’’ like the words in the Rubric of the Missal, “ pro temporis opportunitate,”^ show, according to Baruffaldi,^ that there is no strict obligation ; but it is plain that a compliance with what is here recommended is the best means of securing the gravity and reverence with which these holy functions should be performed. *118. It is very important, too, and especially for any one of little experience on the mission, to read attentively beforehand the rubrics regarding the sacrament he is going to administer, that he may have clearly before his mind what he is to do, and how he is to do it. This precaution would often prevent embarrassment to the priest himself, and con- sequent scandal to those who witness the ceremony ; for few cases occur in which he shall not be instructed by the rubric how he is to act. $ VII. — In oinni Sacramentorum administratione superpelliceo sit indutus, et desuper stola ejus coloris quein Sacramenti ritus exposcit; nisi ill Sacramento PcenitentijB ministraudo occasio vel consuetude, vel locus interduin aliter suadeat. 119. In administering the sacraments the priest must be vested in surplice and stole. This is the general rule to which the rubric admits only one exception, apart from cases of necessity. No mention is here made of the soutane, or “ vestis talaris,” because this is supposed to be the ordinary dress of the priest ; but where it is not, of course it should be put on, as the surplice is worn only over a soutane, or at least a garment which can fairly be called a vestis talaris.” *120. There is some variety in the size and form of the surplice in different places. That which is called the French surplice has no sleeves, but, instead of them, wings or pen- dants from the shoulders reaching almost to the ground. ^ Act. Eccl. Medial., Pars iv. $ Instructiones generales de Sacra- mentorum admin iatratione, p. 408. * De Prep. Sacerd., n. 1. ^ Hit. Rom. Com., tit. ii. n. 42. 40 SACRAMENTS IN GENERAL. [chap. II. What is called the Roman surplice is usually shorter and has wide sleeves. The form described by Gavantus^ and Bauldry,^ after the instructions of St. Gharles, is the one most com- monly adopted. There is no general law, however, fixing the precise shape, and each one should follow the approved custom of his diocese. The first Provincial Council of Baltimore prescribed for the American clergy a particular form of surplice, which it described in its decree as the form used in Rome. But the Sacred Congregation observed that the form described could not be affirmed to be the only form used in Rome, and directed the decree to be altered, so as to order simply : Superpelliceum esse debere modestum, deco- rum et sacris functionibus conveniens.”^ *121. The rochet differs from the surplice in being gener- ally shorter, and always having tight sleeves.^ It is a vest- ment which properly belongs to bishops, and can be worn by inferior dignitaries only when the}’^ have special pennission from the Holy See.® But in the administration of the sacra- ments, even by canons who may have the use of the rochet, the surplice must be worn, according to several decisions of the Sacred Congregation.® Bishops alone who are not mem- bers of a religious order, can wear the stole over the rochet.^ *122. The surplice, according to Gavantus,® from the ety- mology of the word, superpelliceum,^^ and its color, being a white robe thrown over the garments (tunicas pellkeas, Gen. iii. 21), that became necessary in consequence of the sin of Adam, signifies the innocence and purity with which w’e are clothed in putting on the second Adam. Hence the bishop, in conferring tonsure, puts the surplice on each one, sajing, Induat te Dominus novum liominem qui secundum Deum creatus est in justitia et sanctitate veritatisr^ And it is a laudable custom, recommended by Baruff'aldi,^® to recite the same prayer while putting on the surplice, changing a single w^ord, and saying, Induat me Dominus,” etc. 1 De mensuris propriis Sacrce Supellectilis, pars v. ^ De forma et mensuris Eccl. Supell. 3 Sacrse Congregationis de Propaganda Fide Instructio circa decreta a Synodo Provinciali Baltimoriensi edita. In decreto 32°. Vid. Append. ^ Gavantus, Par. 2, Tit. 1, n. 2, lit. z. ® Maori, Uierolex., v. Rochettum. ® 12 Jul. 1628, in Dub. Urbis ad 1, n. 753. — 31 Mai, 1817, ad 1, Dub. addit., n. 4536. — 10 Januar. 1852, in Cenoman., ad 5, n. 5165. Vid. infra, chap. viii. § iii. * Loc. cit. lit. a. ® Pontif. Rom., De clerico faciendo. Tit. ii. n. 48. $ VII. 125.] VESTMENTS OF THE MINISTER. 41 *123. The stole is put on over the surplice, so as to fit rather close to the neck, and hang straight over the shoulders in front. It is always worn in this manner over the surplice.^ But when worn over an alb, with or without a cope, at the altar or elsewhere, it should be always crossed on the breast as it is in vesting for Mass, unless when the celebrant is a bishop, or has the privilege of wearing the pectoral cross.^ It must be of a color suited to the sacrament that is to be administered. What this color is, we shall see in treating of each sacrament. There are five ecclesiastical colors — viz., white, red, green, violet, and black — and of these we may here observe that violet is used for Penance, Extreme Unction, and the first part of the ceremony of Baptism j white for the Viaticum, the Marriage ceremony, an^ the second part of Baptism ; and the color of the office of the day for the Eucharist, when not administered as the Viaticum. *124. The stole, which wds originally a complete garment covering the whole body, assumed its present form after the introduction of the alb.^ It signifies, mystically, the cords by which our Lord was bound, or the cross which was laid on his shoulders. Morally, it signifies the yoke of Christ and the virtue of obedience.^ Putting on the stole, the priest should kiss it in the centre, and recite the prayer of the Missal as in vesting for Mass, ‘‘ Bedde mihi Domine stolam/^ etc.® This prayer is very appropriate, since it is only by sub- mitting to the yoke of Christ that w’e can recover what we lost by the disobedience of our first parents.® *125. In requiring the use of the surplice and stole, the mbnc makes one exception. It does not insist on their use in administering the sacrament of Penance, when the cir- cumstances of time, place, etc., might make it inconvenient, or when there is a custom against it. BarufFaldi’’' observes that many religious hear confessions in the habit of their order. In these countries the surplice is seldom worn in the con- fessional, but the stole commonly is. Another exception, of course, is the administration of Baptism in case of necessity.® With regard to the other sacraments, we shall see hereaftei-® ^ Baruff., 1. c, n. 49. * Merati, pars ii. tit. i. n. xxxi. ’ Merati, pars ii. tit. i. n. xxviii. * Gavantus, pars ii. tit. i. Rub. 6, Expositio Vestium. Benedict XIV, De Sacrif. Miss., cap. x. n. 7. De Ilerdt, 1. c. n. 51. ® Baruff., n. 48. Benedict XIV. 1. c. ’’ Loc. cit. n. 56. ® Baruff 1. c. Vid. infra, cap. iii. $ xiii. ® Infra, chap. xvi. ^ v. 42 SACRAMENTS IN GENERAL. [CHAP. II. how far necessity can justify their administration without surplice and stole. $ VIII. — Adhibebit quoque unum saltern, si habeat, vel plures Clericos, prout loci et Sacramenti ratio postulabit, decenti habitu, et superpelliceo pariter indutos. *126. The rubric, no doubt, contemplates clerks or clerics in the strict canonical sense, i. e., persons who have received at least the tonsure, for these alone have the privilege of wearing the surplice, according to Baruffaldi,^ Catalani,^ Baldesclii,^ and others. The Council of Trent expresses a wish that a number of clerics should be attached to every parochial church and if such were the case, the view of these authors might be strictly adhered to. But it is the case in very few instances at present, and the functions of clerk are now nearly everywhere performed by laics in soutane and sui;plice. Seeing that the practice has the sanction, or at least the toleration, of the bishops, and that it contributes so much to the decorous celebration of public worship, Oavalieri® would not venture to condemn it ; neither would De Herdt.® Even St. Charles Borromeo, so exact in all that regards ritual observances, allowed it in churches not having a sufficient number of clerics.'’' 127. Those selected for the purpose should be carefully instructed in the ceremonies and duties they are required to perform when serving Mass, or assisting in the administration of the sacraments. There is no parish in Ireland, and there are few places in any country, in which the priest may not easily find some intelligent bo\"S whom he could instruct in this way ; and their assistance, while it would comply with the rubric, would make the ceremony easier for himself, and give it an imposing effect, which it otherwise could not have. If a number of such boys be once well instructed in any parish, the succession can be easily kept up, as the older and more experienced would train the others. There should be one clerk at least to assist when a sacrament is conferred, but it would be desirable to have two or more on occasions of greater solemnity. Their duties will be mentioned in treating of each sacrament. * Loc. cit. n. GO. ® Tit. i. $ viii. n. iii. ? Esposizione delle Sacre Ceremonie, tom. i. cap. xii. n. 1. ■* Sess. xxiii. cap. 17. De Ref. ® Tom. iv. cap. iv. in Deer. xiii. n. 19. De Communione Fidelium. ® Tom. i. par. i. n. 50, vi. 7 Act. Eccl. Mediol., pars iv. Instr. de Sacr. Commun. p. 607. 5 X. 131.] CLERKS ASSISTING. 43 128. In no circumstances can a female be allowed simply to perform the duties of a clerk in the administration of the sacraments.^ But in a convent the chaplain may be ac- companied by one of the nuns,^ not to minister in the strict sense, but to render such assistance as may be necessary.^ $ IX. — Curabit etiam, ut sacra supellex, vestes, ornamenta, lintea- mina, et vasa miiiisterii Integra, nitidaque sint et munda. 129. He must take care that the vestments, vessels, and other requisites be kept perfectly clean, and in good order. Every parochial church should be in charge of some intelligent person, who would act as sacristan, and whose duty it would be to keep the furniture of both church and sacristy in proper order j but it still is necessary, as Baruflaldi observes,^ for the piiest himself to see that this important dut}^ is not neglected. If the vestments, linens, sacred vessels, etc., be not rich or * costly, they should be at least ^‘Integra, nitida, et munda,” as the rubric prescribes. This is the answer of Cardinal Bellarinine to the excuse that might here be pleaded on the score of poverty.® $ X. — In Sacramentorum administratione, eorum virtutem, usum ac utilitatem, et cseremoniarum significationes, ut Concilium Tridentinum prjEcepit, ex’ Ss. Patrum et Catechisini Romani doctrina, ubi commode fieri potest, diligenter explicabit. 130. The Council of Trent expressly commands bishops and parish priests to explain to the people, in a manner suited to their capacity, the efficacy and use of the sacraments.® The words of the Council seem to imply that this should be done vvhen any sacrament is about being administered; and most rituals contain a brief instruction on the subject, to be then addressed to the people. This time is undoubtedly very ap})ropriate, and is recommended as such by the Catechism of the Council of Trent,'^ whenever there is a considerable num- ber of the faithful present, because, seeing the rite })erformed before them, they are in a condition to profit better by the instructions they receive. It is not required that he siiould each time touch on every point, but, as the Catechism sug- gests,® he may select one point now, another again, and so on. 131. But the pastor should take other opportunities also * Baruff., n. 58. Catal., tit. i. $ viii. n. iii. 2 Barntf., n. GO., Catal., loc. cit. Falise, 3™® partie, Parag. prelim., n. 6. ^ De Ilerdt, pars vi. n. 2. iv. ^ cit. n. G2. ® De Gemitu Columbee, lib, ii. cap, v. apnd Catal., loc. cit. $ ix, n, ii. ® Sess. xxiv. cap. 7, De Kef. ^ Pars ii. cap. ii. n. 2. ® Loc. cit. 44 SACRAMENTS IN GENERAL. [chap. II. of giving instructions on this important subject. He could do so in short familiar lectures before or after mass or vespers on Sundays. In these he could fully explain the necessity of the sacraments, the dispositions with which they must be received, and the ceremonies to be observed in their adminis- tration, particularly those ceremonies in which the recipient or the assistants are to take part. While he would thus com- ply with an important duty of his office, he would save himself a good deal of trouble and annoyance in the actual adminis- tration of the sacraments. 132. Everything pertaining to this matter is explained in the Roman Catechism, or Catechism of the Council of Trent, which is here recommended, and in which the pastor will find abundant materials for all his instructions. Tins book, com- piled by the ablest theologians of the day,^ was published by St. Pius V, pursuant to a decree of the Council of Trent, expressly for the use of pastors; and, besides its great au- thority on this account, it will be found the most convenient book that can be refeiTed to ; for, though of moderate size, it contains a perfectly clear and methodical statement of all the points of Catholic doctrine and practice in which the pastor should instruct his flock. $ XI. — Dum Sacramentum aliquod rainistrat, singula verba, quae ad illius formam et ministerium pertinent, attente, distincte, et pie, atque clara voce pronuntiabit. Similiter et alias orationes et preces devote ac religiose dicet; nec memoriae, quae plerumque labitur, facile confidet, sed omnia recitabit ex libro. Reliquas proeterea Caeremonias ac Ritus, ita decenter, gravique actione peraget, ut adstantes ad coelestium rerum cogitatiouem erigat, et attentos reddat. 133. The importance of attending to what is prescribed in this rubric is apparent from reading it. A mistake in a single word of the form might render the sacrament invalid. It is the duty of the minister, therefore, to pronounce the words, as he is here directed, clearly and distinctly. It is unnecessary to discuss how far the change, suppression, or addition of a word or syllable affects the validity of the form. The mle is, that any change which alters the meaning is to be regard- ed as a substantial one, rendering the sacrament null ; but any which leaves the meaning intact is to be regarded as accidental, which, though it may be illicit, does not destroy the validity.^ Hence, as the meaning of words that are ^ Vid. The Catechism, etc., translated into English, bv Rev. J. Donovan. Rome, 1839. Preface. ^ Gury, ii. n. 198, 199. $ XII. 136.] THE FORM — THE PRAYERS. 45 spoken is more easily affected, so is tlie form more easily vitiated, by a change at the commencement of any word than by one at the end 5 ^ but all danger is avoided by pronouncing the words as here directed. The other prayers prescribed are of less importance, and accordingly we see that in them the rubric is not so exact about the “ singula verba,” but it re- quires them to be said with religious attention, and will not allow the minister to trust to his memory, but will have him recite them from the book. He should always use the ritual in Baptism, Extreme Unction, and Matrimony, in which the prayers and ceremonies are of considerable length 5 but he can easily dispense with it in Penance, and in giving Holy Communion, as in these the forms are so short and so fre- quently used by him, that, at least after a little practice, there is no danger of mistake in trusting to his memory.^ ^T34. The words of the form should be pronounced while the matter is being applied. In the Eucharist the words of the foim require that the matter be physically present when they are pronounced. In the other sacraments it suffices that the form be pronounced and the matter applied at morally the same time. It is not required, e. g., in Baptism, that the water be actually falling on the head when the word hapiizo ” is being pronounced. The rubric even directs that the water be poured on in naming the persons of the Blessed Triniiy.-’ *135. The admonition regarding the manner of performing the ceremonies is well worthy of notice. The demeanor of the priest cannot but be closely observed by those who are present, and if it gives evidence of piety and a lively faith, it is sure to produce a salutary impression on them j but if, on the contrary, it gives evidence of carelessness or want of gravity, it cannot fail to give great disedification, and thus defeat the very end for which these sacred ceremonies have I been instituted."* $ XII. — Ad ministrandum procedens, rei quam tractaturus est, inten- tus sit, nec de iis, qujE ad ipsum non pertinent, quidquam cum alio colloquatnr: in ipsaque administratione actualem attentionem habere I studeat, vel saltern virtualem, cum intentione faciendi quod in eo facit Ecclesia. 136. We must carefully distinguish artention from iwten- ^ Lacroix, lib. vi. pars i. n. 36. Gury, 1. c. ® Catal., $ xi. n. iii. 3 Infra, chap. iv. $ xvii. Vid. St. Lig., lib. vi. n. 9. Vid. supra, n. 97. 46 SACRAMENTS IN GENERAL. [CHAP. II. tion — the former being defined ^^an act of the intellect, considering what a person is doing 5 ^ the latter, “ an act of the will tending to some desired end.^^ ^ The distinction, however, is understood from the words themselves, as easily, perhaps, as from an}^ definition of them. In administering a sacrament, the priest, according to the rubric, should endeavor to have actual, or at least virtual, attention. It is hard to understand how there can be attention at all, unless it be actual. St. Liguori maintains that it is impossible.^ By vfitual attention, the mbric most probably means the absence of voluntary distraction. The explanation of Barufialdi^ almost comes to this ; and it is in this sense virtual attention seems to be used by La Croix.^ Attention in the act of con- ferring a sacrament is not necessary to its validity ; but to be voluntarily distracted is at least a venial sin, and, in the con- secration of the Eucharist, is very probably a mortal sin.® Attention is required chiefiy in pronouncing the form and in reciting the prayers. It may be directed : 1° to the words, so as to pronounce them well ; 2° to the sense of the words, which is better; 3'^ to Grod and to the object of the sacred rite, which is best of all.® 137. It has been defined by the Council of Trent, that in conferring a sacrament the minister must have the intention of doing what the Church does.’’' There are various ways in which a person may be conceived to have an intention in doing a thing. 1° He may have an actual intention at the moment he does it. 2° He may have a virtual intention, i. e., he may do it in virtue of an actual intention which he had, and which still continues in some effect, though he does not think of it : as, e. g., if a priest leaves his house with the in- tention of baptizing a child, and in virtue of this intention goes to the church and performs the ceremony, though in the act he is quite distracted, and does not reflect on what he is doing. 3^^ He may have an habitual intention, i. e., he may have had the intention, and may not have retracted it ; but yet it does not continue in any effect, nor can it be said that the act is performed in virtue of it. 4° He may have what is called an interpretative intention; i. e., he may be so disposed in doing the act, that if he had adverted to it, he would have had such an intention in doing it. These seem 1 Gary, ii. u. 202, 203. ^ Lib. vi. n. 14.^ ^ xit. ii. n. 73. * Lib. vi. p. i. n. 84. ® St. Lig., 1. c. ® St. Lig., lib. V. n. 176. Attentio autem. Sess. vii. can. xi. De Sac, in genere. $ XII. 139.] INTENTION OF THE MINISTER. 47 to be the distinctions as laid down by St. Liguori/ according to whom it is certain that neither the habitual nor the inter- pretative intention is sufficient 5 that the actual intention is not required j but that the virtual is required, and is quite sufficient.^ 138. So much for the intention as it is an act of the mind. With respect to the object of this intention, it must be do what the Church does,” and the intention may be directed to this object in two ways, explicitly and implicitly. A well- instructed pious Catholic, in baptizing an infant, would have the explicit intention of “ doing what the Church does ,• ” while a heretic, or an infidel, not believing in the true Church or in the efficacy of the sacrament, but j^et intending, in the act of baptizing, to do what is done amongst Christians, would have the implicit intention of doing what the Church does,” and such implicit intention suffices for the validity.^ 139. It is quite certain, then, that a virtual implicit inten- tion is sufficient j but it is a question amongst divines whether this intention must be internal^ or whether it be not enough for the validity to perform the external rite seriously and in proper circumstances, even though the minister should men- tally exclude the intention of doing what the Church does. This is the famous question of the external and internal in- tention, which was for a time waimly debated in the schools. It is generally admitted now, that the weight of authority and reason is completely in favor of the necessity of the internal j and the other opinion barely escapes condemnation by Alexander VIII, who condemned the proposition: ^Walet Baptismus collatus a ministro qui omnem riturn externum formamque baptizandi observat, intus vero in corde suo apud se resol- “vit: Non intendo facere quod facit Ecclesia.”^ At least it cannot be denied, according to Benedict XIV, that this is a very severe blow to it and should there be, in any case, sufficient reason to think that the internal intention was want- ing in the administration of Baptism, or any other sacrament that cannot be iterated, the sacrament should be again con- ferred conditionally, or if time permit, the Holy See should be consulted.® The question, however, is very speculative, for in practice the internal intention is hardly ever wanting. * Lib, vi. n. 1.5. ^ Ig 3 p,j(| jj. 22. ■* 7 Dec. 1690. Denzinger, Enchiridion Symholorum et Definitionum, c. xxviii. n. 1185. ® De. Syn. Dicec,, lib. vii. cap. iv. n. 8. Ibid. n. 9. 48 SACRAMENTS IN GENERAL. [chap. ir. $ XIII. — Illud porro diligenter caveat, ne in Sacramentorum admin- istratioue aliquid qua vis de causa vel occasione, directe vel indirecte exi- gat, aut petat ; sed ea gratis ministret, et ab omni siuioniae, atque avaritias suspicione, nedum crimine, longissime absit. Si quid vero nomine elee- mosynse, aut devotionis studio, peracto jam Sacramento, sponte a Fide- libus offeratur, id licite pro consuetudine locorum accipere poterit, nisi aliter Episcopo videatur. 140. The priest must not only be free from the crime of simony, the essential malice of which consists in estimating a spiritual thing at a temporal price/ but he must also be care- ful to keep himself free from the least suspicion of it ; and on the occasion of administering a sacrament, therefore, he must take care to avoid exacting the customary oblations in any way that might leave him open to such a suspicion. It is enough to cite here the admonition of the Synod of Thurles, which may serve as a practical commentary on this rubric : In oblationibus quae ex veteri et recepto usu fieri solent oc- “ casione administrationiS“quorundam Sacramentorum, caveant Parochi ne aliquid fiat quod simoniam aut avaritiam sapiat. Sacramenta vero nunquam denegentur eo sub prae- ^Hextu quod oblationes istae dandae non sint ; alioquin “ noverint delinquentes se ad arbitrium Ordinarii esse puni- endos.” ^ $ XIV. — Fidelibus alienae Parochiae Sacramenta non ministrabit, nisi necessitatis causa, vel de licentia Parochi, seu Ordinarii. *141. A parish priest can validly administer the sacraments to all who present themselves within the limits of his parish. There could be no difficulty about any except the sacrament of penance, but it is certain that he has jurisdiction to hear in his own parish the confessions, not only of his own parish- ioners, but of any who present themselves. Indeed any priest, at the present day, wffio is authorized to hear confes- sions in a parish, is understood, by the universal custom of the Church, to have authority to hear there all who present themselves to him, no matter from what place they may come.^ A parish priest can hear the confessions of his own parish- ioners everywhere, even outside his own diocese/ but he cannot hear the confessions of others beyond the limits of his own parish, unless where he is understood by custom, as is 1 Busemb. apud St. Lig., lib. iv. n. 49. Unde Patet. Suarez. De Simonia, cap. i. n. 1. 2 De Sacramentis, n. 5. ^ St. Lig., lib. vi. n. 564, et 569. Benedict XIY. Jnstit., xviii. n. 9. ■* Gury, vol. ii. n. 541. Bouix, De Parocho, pars iv. cap. iv. n. 8. $ XVI. 144.] JURISDICTION OF THE MINISTER. 49 the case in many places, to have jurisdiction in every part of the diocese.^ *142. He can licitly confer sacraments on those of another parish: 1° In case of necessity, but this can ordinarily apply only to Baptism and Penance j 2° When there is an express or implied understanding with the parish priest, for then in reality he acts de licentia.^’ 3° By custom he can not only validl}'' but licitly hear their confessions, even in paschal time, when they come to him in his own parish f and he can also give them Communion, unless it be the Paschal Communion, which they are bound to receive from their own pastor.^ He can- not lawfully administer sacraments to them in other ceses without the permission of their parish priest or Ordinary.^ § XV. — Omnes autem qui Sacramenta suscipiunt, loco et tempore opportuno monebit, ut remoto inani colloquio, et habitu, actuque inde- cent!, pie ac devote Sacramentis intersint, et ea qua par est reverentia suscipiant. 143. The admonition here recommended should be given in general terms, so as not to mark out any individual.^ It is to be given loco et tempore opportune/^ and perhaps it could be most conveniently given in the instructions already mentioned.® By this means the risk of giving offence to individuals would be avoided. $ XVI. — Librum hunc Ritualem, ubi opus fuerit, semper cum minis- trabit, secum habebit, Ritusque et Cseremonias in eo prsescriptas, dili- genter servabit. 144. We have treated in the preceding chapter'^ of the obligation of using the Roman Ritual, and observing all that is prescribed by its rubrics. The priest is here admonished that he. should always have a copy of it with him when he is about to administer a sacrament.® $ XVII. — Cseterum illorum tantum Sacramentorum, quorum adminis- tratio ad parochos pertinet, Ritus hoc opere praescribuntur, cujusmodi sunt Baptismus, Poenitentia, Eucharistia, Extrema Unctio, et Matri- monium. Reliqua vero duo Sacramenta Confirmationis et Ordinis, cum propria sint Episcoporum, Ritus suos habent in Pontifical! prm- scriptos. Et ea quae de iis atque aliis Sacramentis scire, servare, et docere Parochi debent, cum ex aliis Libris, turn praecipue ex Cate- chismo Romano sumi possunt. Siquidem hie de iis fere tantum agere instituti operis ratio postulat, quae ad ipsorura quinque Sacramentorum ritus pertinent. ^ St. Lig., lib. vi. n. 544. Dub. 2. Lacroix, lib. vi. pars ii. n. 1536. Bouix, 1. c. n. 4. St. Lig. n. 564. 2 St Lig., n. 300. Vid.infra, chap. xiii. $ i. ^ Vid. infra, chap. xvi. ^ i. ® Baruff., tit. ii. n. 80. ® Supra, n. 131. ’ Vid, n. 65, et seq. ^ yjj supra, p. ^3. 50 SACEAMENTS IN GENEEAL. [chap. II. 145. The Ritual treats only of those sacraments that are administered by priests. What regards Confirmation and Orders, which are confeiTed only by bishops, may be found in the Pontificale Romanum.” But though the priest is not the minister of these sacraments, it may be his duty to explain to the people the doctrine which relates to them,^ and espe- cially it is the duty of the pastor to prepare the children of his parish for the worthy reception of the sacrament of Confir- mation, and hence he is here referred to such books as may enable him to fulfil his duty in this respect ^ but, above all, to the Roman Catechism, or Catechism of the Council of Trent, the advantages of which we have had occasion to point out before.^ $ XVIII. — Postremo, quisquis Sacramenta administrare tenetur, haheat libros necessarios ad officium suum pertinentes, eosque prseser- lim, in quibus Parochialium functionum notae ad futuram rei memoriam, ut ad finem hujus Kitualis habetur. *146. The books here specially referred to are the Paro- chial registers, of which there are five, according to the Roman Ritual, to be kept in the manner prescribed at the end of the Ritual itself, viz : 1° of Baptisms j 2° of Confir- mations; 3° of Marriages; 4° of every family with its members, noting the sacraments received by each, called the Liber Status Animamm ; ” 5° of the faithful departed. At least the registers of Baptisms and Man’iages must be kept with great care, and the Synod of Thurles directs parish priests to keep them in the manner prescribed by the Roman Ritual, ad normam Ritualis Romani.”^ 147. With regard to other books which treat of matters pertaining to the duties of his ofifice, it is enough to 'observe that it is impossible for any piiest to fulfil the duty of ad- ministering the sacraments and instructing the people, unless he be devoted to sacred study,^ and, therefore, unless he have a supply of good books. Speaking of Pastors, the Synod of Thurles says : Lectioni praeterea attendant et supellecti- “ lem libromm ecclesiasticorum sibi coraparent ; saltern sacra Biblia, et unum integi’um Theologise cursum, canones “ Concilii Tridentini, Catechismum Romanmn, et vitas Sanctorum habeant et assidue versant.^^® ^ Baruff. n. 91. * Supra, n. 132. 3 De Parochis, n. 27. ^ Vid. St. Lig., Praxis Confessarii, n. 18, prope finem. ^ De Vita et Honestate Clericorum, n. 23. $xvni. 147.] BOOKS REQUIRED BY THE MINISTER. 51 Sacerdotes, jam ad munera ecclesiastica admissi,” says tlie Synod of Westminster, non ideo studiis prsecipue “sacris, valedicant: sed cum ex ore sacerdotis scientiara ^^populi requirere debeant (3IaI. ii. 7), sint assidui in lectione S. Scripturse et tlieologise tarn dogmaticse quam moralis et ^^asceticse. Ita tiet, ut, gregem instraentes, non inanibus ^‘verbis hominum tantum pulsabunt aures, non contra ^^inimicos dimicabunt velut aerem verberantes, sed et illos ^‘fmctuose vero vitae pane nutrient, et bos solida argu- mentatione profligabunt.’^^ ^ Deer. xxiv. De Vita et Honestate CUricorum, 10®. CHAPTER III. ON THE ADMINISTEATION OP THE SACRAMENT OF BAPTISM : DE SACRAMENTO BAPTISMI RITE ADMINISTRANDO.” $ I. — Sacrum Baptisma, ChristiansB Religionis et seternaB vit® janua quod inter alia nov® Legis Sacramenta a Christo instituta, primum tenet locum, cunctis ad salutem necessarium esse, ipsa Veritas testatur illis verbis : Nisi quis renatus fuerit ex aqua et Spiritu Sancto, non potest in- troire in regnum Dei (Joan. 3). Itaque summa ad illud opportune, riteque administrandum ac suscipiendum diligentia adhibenda est. 148. Baptism is defined by the Catechism of the Council of Trent, Sacramentum regenerationis per aquam in verbo : The Sacrament of regeneration by water in the word j ” i. e., the sacrament by which we are spiritually regenerated or born again, by an ablution of water with the prescribed form, Ego te baptizo in Nomine Patris,’^ etc. It had various other names besides Baptism amongst the early Fathers and ecclesiastical writers. It is called the Sacrament of Faith, of Illumination, etc.^ 149. By Baptism we are cleansed from original sin, made members of the Church, children of God, and heirs to the kingdom of heaven. “ By nature,’^ says the Catechism of the Council of Trent,^ we are born from Adam children of wi'ath, but by Baptism we are regenerated in Christ children of mercy ; for he gave power to men, to be made the sons of God, to them that, believe in his name, who are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God ” (John, i. 12, 13). This spiritual regenera- tion, then, by Baptism, is absolutely necessary to salvation, as has been defined by the Council of Trent,^ and as is clearly inferred from the words of our Lord here cited, Nisi quis renatus etc. : Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God.”^ 150. The word water in this text has always been under- stood by the Fathers in the literal sense, and the Council of ^ Vid. Bellarmine, De Bapt., cap. i. ® Pars. ii. cap. ii. n. 5. 3 Sess. vii. cap. 5 De Bapt. John, iii. 5. $ I. 152.] WHAT IS REQUIEED FOR IT. 53 Trenti has anathematized those who, with Calvin, ^ distort its meaning by taking it metaphorically. We see that our Loid him&elf baptized, as is related in the same chapter^ (though by the ministry of his disciples, as appears from what the Evangelist afterwards states) that he commissioned his apostles to baptize,® and that they did baptize all who re- ceived the gospel,^ while the nature of the baptism administer- ed IS evident from the history of the baptism of the eunuch,^ j and of the Gentile converts,® in which there is distinct men- ! tion of water. There can be no doubt, therefore, that the meaning of our Saviour’s words, to be born again of water ” is simply to beVegenerated by Baptism,” and this is declared necessaiw to salvation. 151. Moreover, the expression implies that it is necessary not merely as the fulfilment of a precept is necessary, because its voluntary omission would be a sin, necessitate prcecepti ; but that it is absolutely necessary as a means positively con- ducing to salvation, so that without it salvation could not be attained, even though its omission were involuntary, necessi- tate medii. This is shown by the universality of the form Nisi QUis,” etc., by which it extends to all, even those to whom a precept could not be addressed, as infants, but still inore perhaps by the implied assertion, that this regeneration IS as necessary to spiritual life and admission into the kino-- dom of God, as birth according to the flesh is to natural life • an assertion which is confirmed by what our Saviour im- mediately adds : “ That which is born of the flesh is flesh and that which is born of the Spirit is spirit,”^ for what St' expresses^® is here understood, viz., that flesh and blood cannot possess the kingdom of God.”^^ ^ 152 But though Baptism is thus necessary to salvation Its defect in those who, through no fault of their own, are un- able to receive it, may be supplied in two ways, accordino- to the common doctrine of the Fathers : 1° by an act of perfect chm'ity, which includes the desire of Baptism, and which is callwl Baptismus Flaminis ; 2° by martyrdom, which is call- ed Baptismus Sanguinis, and by which even infants, who are put to de^th for Christ, as were the Holy Innocents, may be ‘ Sws. vii. cam 2. He Baptismo. « Ac!';, ii. 41. 3 ‘ -vin. 19 . Vj(l. Corn. A Lapide, Comment, in Joan. iii. 6, 54 SACRAMENT OF BAPTISM. [chap, m saved.^ There is no other means of supplying for the Baptism of water, or Baptismus Fluminis, which is always meant by the word Baptism, when used simply and without any adjunct, and which alone is a sacrament. 153. It is here said to be Ohristianse Religionis et aetemae “ vitae janua,” for although without it salvation may be attain- ed in the two cases we have mentioned, no one properly be- longs to the body of the Church, or is capable of receiving any other sacrament, without the spiritual character which it alone impresses on the soul.^ § II. — Cum autem ad hoc Sacramentum conferendum alia sint de J ure divino absolute necessaria, ut materia, forma, minister alia ad illius solemnitatem pertineant, ut Ritus ac Cseremonise, quas ex Apos- tolica et antiquissima traditione acceptas et approbatas, nisi necessitatis causa, omittere non licet ; de iis aliqua praemonenda sunt, ut sacrum hoc ministerium rite ac sancte peragatur. 154. In every sacrament three things are essential, the matter, the fonn, and the minister : Hsec omnia Sacramenta tribus perficiuntur, videlicet rebus tanquam materia, verbis tanquam forma, et persona ministri conferentis Sacramentum cum intentione faciendi quod facit Ecclesia : quorum si ali- quod desit non perficitur sacramentum.”^ The words, matter, and form, as applied to the sacraments, were introduced by the Scholastics, being found in no writer earlier than the thirteenth century 5 but the things signified by them were always distin- guished. In every sacrament there is a something to be deter- mined, which we now call the matter,” and which in ancient writers is called res,” elementum,” etc. j and there is that which determines it, which we now call the form, and which in ancient writers is called the verbum,” since it, at least ordina- rily, consists in words. This distinction is clearly expressed in the well known citation from St. Augustine : Detrahe verb- ‘‘ um et quid est aqua nisi aqua I Accedit verbum ad elementum et fit Sacramentum.”® llie minister, too, is essential, for he must apply the matter and fonn with the intention of doing what the Church does.® In the administration of Baptism, besides what is essential to the Sacrament, certain rites and ceremonies, which have been in use from the earliest ^ St. Lig., lib., vi. n. 95 et seq. Vid. Bellarmine, De Ba-pt., cap. vi. 2 St. Lig., lib. vi. n. 79. Cfr. Murray, De Ecclesia, Disp, iii. sec. vii. 2 Decret. Eugenii IV., Ad Armenos. Labbe, vol. xviii. p, 547. Barulf., tit. iv. n. 1. Drouin. De Be Sacramentaria, cap. i. § 4. ® Tract 80 in Joan., cil. ap. Drouin. 1. c. ® Vid. supra, n. 137. § m. 157.] THE MATTER. 55 times, are to be observed. The rubrics proceed to give in- structions on all these in order. THE MATTER OF BAPTISM. DE MATERIA BAPTISMI. $ III. — Ac primum intelligat Parochus, cum hujus Sacramenti materia sit aqua vera ac naturalis, nullum alium liquorem ad id adhiberi posse. 155. The matter of a sacrament is distinguished into remote and “ proximate ; ” the remote being that which is applied or used, the proximate being the application or use of the remote, in the act of administering.^ Thus, in Baptism, water is the remote matter, and ablution with water is the proximate matter. *156. That water alone is the matter of Baptism, is proved by the reasons already mentioned in treating of its necessity.^ Any liquid which can be, simply and properly speaking, called “ water,” whether it be hot or cold, salt or fresh, is sufficient for the validity of the sacrament. The admixture of any other ingredient does not interfere with the validity, provided the liquid still retains, in common estimation, the nature and properties of water. This is the rule by which theologians determine whether any proposed liquid be suf- ficient or not for the matter of the sacrament.^ But in case of necessity even doubtful matter may, and should be, used, when no other can be had.^ 157. Many very congruous reasons are assigned by the Fathers and theologians, why water was selected by Christ in preference to any other element. In the first place, water, which is always at hand, and is easily procured by all, “ was a most fit matter of a sacrament necessary to all, without excejuion, to attain lifej® next, water admirably expresses “ the efiect of Baptism, for, as water waslies away uncleanness, “ so also does it strikingly illustrate the virtue and efficacy of Baptism, which washes away the stains of sin. Moreover, as water is extremely w^ell adapted to cool bodies, so does Baptism in a great measure extinguish the ardor of the passions.” ® ‘ Vid. Gury, vol. ii. n. 196. ® Supra, n. 1,50. 3 Vid. St. idg., lib. vi. n. 103. ■* Ibid, Et hie sedulo, etc. Tbe triuiKlation from which we copy has '‘maintain,’’ but this is prol)ably a misprint for “attain;” the original being “ad conse()n(Mi- duui vitum.” Cat. Cone. Trid., pars ii. cap. ii. n. 10. 56 SACRAMENT OF BAPTISM. [chap. hi. § IV. — Aqua vero solemuis Baptismi sit eo anno benedicta in Sabbato Sancto Paschatis, vel Sabbato Pentecostes, quae in tbnte mundo nitida et pura diligenter conservetur ; et haec, quando nova benedicenda est, in Ecclesiae. vel potius Baptisterii sacrarium efiundatur. *158. Though common water, as has been said, is sufficient for the validity of the sacrament, the water used in the administration of solemn Baptism should have been blessed on the Holy Saturday, or on the Saturday of Pentecost, im- mediately preceding. Merati shows that the custom of bless- ing the water used in Baptism has existed in the Church form the earliest times and according to the common opinion of theologians, there is an obligation sub mortali of using blessed water in solemn baptism.^ *159. On the days above mentioned, the water is blessed according to the form prescribed in the Roman Missal j at other times it is blessed according to the form prescribed in the Ritual,^ and should always be preserved with great care in the baptismal font. What remains when new water is to be blessed, should be poured into the sacrarium of the church, or that of the baptistery, if it have one annexed f and even what is used, as we shall see, should be poured, or allowed to fall, into the same place.® § V. — Si aqua benedicta tam imminuta sit, ut minus sutEcere videatur, alia non benedicta admisceri potest, in minori tamen quantitate. *160. It is doubtful whether one or two drops of water would suffice.® According to the common opinion there must be an ablution, which supposes the water to flow on the part to whicb it is applied.’^ When the supply in the font is insuf- cient, it is here stated that common water may be added, but it must be in less quantity. *161. Since there is no restriction as to the number of times, it would seem that this addition of common water in small quantities may be made as often as is necessary, though the quantity of unblessed water thus added may, in the end, exceed that of the blessed water which remained in the font whei the first addition was made. This is the opinion of Cavftlieri.® In was expressly decided with respect to the holy ^ Pars ii. tit. x. n. xxxvii. Vid. infra, chap. ix. $ vi. 2 Vid. St. Lig., lib. v. n. 102, in fine in parenth. ^ Infra, chap. ix. ^ Vid. infra, § xxxii. ® Infra, $ xii. ^ St. Lig., n. 107. Queer, vi. ’’ Billuart, De Bapt, dis. i. art. iii. § iii. Collet, De Bapt., art. ii. conch i. ® Tom. iv. cap. xxii. Dec. X. n. v. $ vn. 165.] THE MATTER. 57 oils, that unblessed oil may be added in tins way.^ And if this be true of what is essential to the sacrament of Extreme Unction,^ we may infer that the same will hold for the bap- tismal water, in which the benediction is by no means required for the validity. § VI. — Si vero corrupta fuerit, aut effluxerit, aut quovis modo defecerit, Parochus in fontem bene m undatum ac nitidum recentem aquam infun- dat, eamque benedicat ex formula qu£e infra prsescribitur. *162. Provision is here made for the case in which the water becomes unfit for use, or the supply, from what- ever cause, altogether fails. 'VVater that has been for a con- siderable time stagnant often becomes corrupt,^ and might be injurious to infants if used in their baptism.^ The font, too, may be leaky or porous, so as to retain the water but a short time, and the present rubric directs what is to be done in such cases. The font is to be thoroughly cleansed, the putrid water, if any remains, being thrown into the sacrarium ; and a new supply having been poured in, is to be blessed accord- ing to the formula given hereafter.® *163. A mucous film is soon formed on the surface of the font from the oils used in the benediction. This does not render the water unfit for use, but it may be removed, according to Barufialdi,® without any injury or irreverence, just as the oil used in the consecration of a chalice. It may be removed with a little cotton, and burned or thrown into the sacrarium. $ VII. — Sed si aqua conglaciata sit, curetur ut liquefiat : sin autem ex parte congelata sit, aut nimium frigida, poterit parum aquse naturalis non benedictae calefacere, et admiscere aquse baptismal! in vasculo ad id parato, et ea tepefacta ad baptizandum uti, ne noceat infantulo. *164. Water in the solid state, as ice, cannot be used for Baptism, for there cannot be an ablution with it in this state ,' at least it is very doubtful matter, and can be used, therefore, only in case of necessity, and then sub conditione? But if it be dissolved in the act of application it is certainly valid.® *165. The rubric here directs that if the water in the font be congealed, it must be liquefied before use. This may be * Sac. Cong. Cone. Sept. 23, 1862. Vid. infra, ^ xxxv. 2 Vid. chap. xv. $ iii. ^ Baruff., tit. iv. n. 13. ^ Baruff., ibid. n. 16. ® Cbap. ix. ® Tit. iv. n. 10. ^ St. Lig., n. 104, Duh. 4°. * Lacroix, lib. vi. p. i. n. 262. 58 SACRAMENT OF BAPTISM. [chap. III. done in various ways. A little may be taken from the font, and reduced, by the application of heat, to the liquid state or, as the rubric here directs, a little common water may be heated, and mixed with some taken from the font, in a vessel provided for the pui’pose. The same should be done, even when the water is not frozen, if it be too cold to be poured, with safety, on the cliild j but the common water used should, always be less in quantity than that taken from the font, asl is directed by St. Charles, in his instructions,^ and as might be inferred from a preceding rubric.^ In the Greek Church warm water is used, according to Goar,^ not only to guard against danger to the infant, but also because the warmth is regarded as a symbol of the fervor of grace produced by Baptism. ON THE FORM OF BAPTISM: DE FORMA BAPTISMI.” $ VIII. — Quoniam Baptism! forma his verbis expressa : Ego te baptizo in nomine Patris, et Filii, et Spiritm Sancti, omnino necessaria est, ideo earn nullo modo licet mutare, sed eadem verba uno et eodem tempore quo fit ablutio pronuntianda sunt. 166. We have already® mentioned the rules by which one may determine what change in the form of a sacrament is to be regarded as substantial, and what as merely accidental. We shall add merely, that when the change is such as to leave it doubtful whether or not the sense is substantially altered, the validity very often depends on the intention of the minister.® *167. It is never lawful to change the words of the form as here given in the rubric. It is admitted, however, that the omission of the pronoun Ego ” would not invalidate the sacrament.^ Neither would the omission of the et before Filiij nor, according to the more probable opinion, of the preposi- tion in / but this last omission, as it would leave the validity doubtful, could not be excused from mortal sin.® All the other words are essential. * Rit. Leod. et. past. Brug. apud De Herdt, p. vi. n. 3, $ vi. ^ Act. Feel. Mediol., pars vi. Instructiones de Bapt. administratione, p. 410. 3 Supra, n. 160. ^ ErXO AOriONj Sive Pituale Grcecorum Illustratum, In Baptismatis Officium Notes, n. 24, pag. 366. ^ Supra, n. 133. ® Cfr. Lacroix, lib. vi. pars i. n. 38. St. Lig., lib. vi. n. 112. * Ibid. Dub. 2, in fine. $ IX. 171.] THE FORM. 59 *168. St. Liguori seems to suppose that the word Amen” is as much a part of the form as the pronoun Ego,” for he says the omission of neither one nor other would invalidate the sacrament, nor exceed a venial sin.^ The same is sup- posed by several theologians whom he cites. It is evidently supposed by Lacroix^ and by Gury.^ Now the truth is, that the w'ord Amen ” does not belong to the form at all, nor is it given in any correct edition of the Eitnal. The authoiity of the theologians, however, and es- pecially of St. Liguori, suggested a doubt on the matter, which was proposed to the Sacred Congregation, and answered as folio w's : Plures Theologi inter quos Sanctus Alphonsus Maria de Ligorio sentiunt veniale esse omittere vocem, ^ Amen ^ in fine formas Baptismi, quae tamen vox non repe- ritur in Rituali Romano : quaeritur ergo utruin adhibenda sit “ vel omittenda ? ” Resp : “ Strictim in casu servetur Rituale Romanum.”^ It is not permitted, therefore, to add the word “ Amen ” to the form. 169. The Apostles are stated to have baptized in nomi- ne Jesu Christi,”® and these words W'Ore understood by some to be the form which they used. If this interpretation be admitted, it must be said, with St. Thomas,® that the Apostles did so in virtue of a special revelation, in order that the name of Christ might be thus more highly honored.'’’ But it is much more probable that the words mean simply that the Apostles administered the Baptism instituted by Christ, and therefore with the form instituted by him. That they bap- tized with the explicit mention of the three divine persons, may be inferred from Acts, xix, where the question of St. Paul clearly implies that those who received the Baptism of Christ must have heard the name of tlie Holy Ghost.® 170. The form must be pronounced wdiile the matter is be- ing applied, that is, at morally the same time.® $ IX. — Latin us Presbyter latina forma semper utatur. 171. The form above given is that which a priest of the Latin Church is bound to use. In some of the ancient Litiu’gical books used in France, certain words are added ^ Loc. cit. 2 Loe ^it. n. 43. ^ Yq] [{ jj 241. * 9 Jun. 18.53, in Cochin., ad 2, n. 5188. ® Acts, ii. 3-8, viii, 12, etc. 3 p. qu. 66, art. 6, ad 1. Vid. Cat. Cone. Trid., p. ii. cap. ii. n. 15. " St. Lig., n. 112, Dab. 3. Vid. Bellarmiue, De Bapt., lib. i. cap. 3. ® V^id. supra, n. 134. 60 SACRAMENT OF BAPTISM. CHAP, m.] after Spiritns Sancti/’ as, nt habeas vitam aetemam — Amen in remissionem peccatomm, ut habeas vitam aeternam f nt habeas vitam aeternam, in saecula saecnlo- rum.”^ Such additions do not affect the validity, but they are no longer in use anywhere, nor are they at present allow- able, as is plain from the answer of the Sacred Congregation before cited.^ 172. In the Greek Church the foim used is ^‘Baptizatur servus Christi in nomine Patris,’^ etc. ; or, as it is in the Euchologium, or Ritual of the Greeks : Baptizatur servus Dei in nomine Patvis,” etc. This form is declared valid in the decree of Eugene IV, Pro instructione Armenorura.’’^ Though the form “ Baptizetur,” etc., in the imperative mood, is likewise declared valid in the same decree, at least accord- ing to a common reading, and is often mentioned as the form used by the Greeks, it is maintained by Aicudius,^ that this form is not, and never was, in use amongst them. Car- dinal de Lugo maintains the same so also does Collet.® Baptizatur, etc., is the only form found in the Eucholo- ^^gium,’’ published and commented on by Goar;'^ and the same is to be said of that which is cited by Martene.® In the EYXOAOriON MEFA^ the words of the form are : BaTzri^erat 6 doDAog TOO 0eod (d dstva) eiq to dvo/xa^’ etc. The indicative is also the only form given in a Compendium of Theology published for the use of ecclesiastical students in the schis- matic Russo-Greek Church.^® It says: Forma Baptism! (ex antiqua praxi Ecclesiae Grsecae et nostrae Russicae) haec est : Baptizatur servus Dei in nomine Patris et Eilii et Spiritus Sancti.^ii It is worthy of note that the word Baptizetur,” in the text of the decree of Eugene IV, as given by Labbe,^^ is marked by an asterisk, referring to the word Baptizatur ” printed in the margin, which intimates that “ Baptizatur ” is another, and perhaps the correct reading. The words are : ‘‘ Forma autem est : ^ Ego te JBaptijso in nomine Patris et Eilii ^ Martene, De Ant. Eccl. Bit., Ub. i. cap. i. art. xiv. n. 15. 2 Sup. n. 168. ^ Labbe, vol. xviii. pag. 547. ■* Apud Catal., tit. ii. cap i. § ix. n. ii. ^ De Sacramentis. disp. ii. sec. vi. n. 109. ® De Baptismo, cap. iv. art iii. Conclusio i. ’’ ETXOAOriON, sive Mtuale Grcecorum Illustratum. Officium Sancti Baptism atis, pag. 350 et seq. * De Ant. Eccl. Bit., lib. i. cap. i. art. xviii. ord. xxii. et seq. 9 Edit. EN BENETIA, 1834. Petropoli, 1799. Cap. Ivii. De Baptismo, § 10. Loc. cit. 61 $ X. 174.] the FOKM. ‘ et Spiritus SanctV Non taraen negarnus quin et per ilia “verba: *Baptizetur tabs servus Christi *Baptizatur. “ in nomine Patris et Filii et Spintus “ Sancti ; vel, baptizatur manibus meis tabs, “ in nomine Patris et Filii et Spiritus Sancti, verum perticia- “ tur baptisma.” Goar says that the similarity of “ Baptizetur to the Greek verb gave rise to the error. “ Propter dictionis l^tanriXerai “ affinitatem ad abam vocem Latinam ‘ Baptizetur,^ commenti “ sunt quidam Graecos in Baptismate deprecatoria vel impe- rativa forma uti.”^ $ X. — Cum Baptismurn iterare nullo modo liceat, si quis sub con- ditioiie, de quo infra, sit baptizandus, ea conditio explicanda est hoc modo : Si non es haptizatus, ego te baptizo in nomine Patris, etc. Hac tamen conditionali forma non passim aut leviter uti licet, sed prudenter ; et ubi, re diligenter pervestigata, probabilis subest dubitatio infantem non fuisse baptizatum. *173. When Baptism is to be administered conditionally, the condition should be expressed as is here directed. Ac- cording to Natalis Alexander,^ Baptism was not administered conditionally before the eighth century ; but Benedict XIV refutes this opinion, and shows that the use of conditional Baptism was frequent from the very beginning, though the condition w’as only implied in the intention, and not expressed in words, previous to the eighth century.^ The conditional form, however, is not to be used unless when, after diligent inquiry, there is a prudent reason for doubting whether the sacrament was validly administered before. 174. Pdie Catechism of the Council of Trent warns pastors against the eiTor of supposing that they are free to baptize conditionally any child that is presented to them. They are strictly bound to inquire whether it has been previously baptized, and if so, to ascertain, as well as they can, whether the Baptism was validly conferred j and it is only when, after this diligent inquiry, a doubt still remains as to the validity, that they should proceed to baptize conditionally. If they act otherwise, the use of the conditional form will not save them from being guilty of sin and incurring an irregularity.'* ‘ In Baptismatis Officium Notre, n. 20, page 365. ® Hist. EccL, sec. iv. caj). iv. art. 12. ® Syn. JHrec., lib. vii. cap. vi. n. 1. * Pars ii. cap. ii. n. .57. Bened. XIV, 1. c. n. 3. Vid. St. Lig., lib. vi. II. 122. 62 SACRAMENT OF BAPTISM. [CHAP. m. ^ XI. — Baptismns licet fieri possit ant per infasionem, aquae, aut per inimersioneui, aut per aspersionera ; primus tamen, vel secundus modus, qui magis sunt in usu, pro Ecclesiarum consueludiue retineanlur ; ita ut triiia ablutione caput baptizandi perfundatur, vel immergatur in modum Crucis uno et eodem tempore quo verba proferuntur, et idem sit aquam adhibens et verba pronuntiaus. 175. In the Latin Church, Baptism is now generally con- ferred by effusion (called also infusion and affusion), i. e., by })oui’ing water on the head in the manner hereafter directed.^ For many centuries it was much more commonly confeiTed by immersion, and it would be difficult to fix the time when Baptism by immersion fell into disuse: it was common enough so late as the fourteenth century, as appears from the statutes of several synods mentioned by Martene,^ and it is still retained as part of the Ambrosian rite at Milan.^ 176. Immersion has been always in use amongst tbe Greeks. It is the only mode of Baptism given in the Euchologium,'^ though Goar testifies that very frequently they baptize by effusion.^ In the Busso-Greek Church, according to the Compendium of Theology above referred to,® both modes are in use : ‘‘ Modus quo baptismus in nostra Ecclesia peragitur duplex est . . . alter immersionis, alter ablu- tionis.’’'’’ 177. It is quite certain that, from the very beginning, Baptism was frequently conferred by effusion, as e. g., in the case of those who were baptized in sickness, and who were called ‘^Clinicij” and, at all events, since the thirteenth cen- tury, this is the ordinary mode of conferring it in the Latin Church.® • . 178. Baptism by aspersion or sprinkling is not in use, but thei-e can be no doubt of its validity. It is the common opin- ion of theologians that this was the mode used by the Apostles in baptizing the multitude of converts mentioned. Acts, cap. ii. v. 41. This whole matter is briefly but clearly stated in the Catechism of the Council of Trent, which directs the pastor to explain that, “ by the common custom and practice of the Church, there are three ways of administer- “ ing Baptism — immersion, effusion, and aspersion ; and that, administered in any of these three ways, it is valid j for in 1 Infra, chap. iv. § xvii. 2 De Ant. Eccl. Bit., lib. i. cap. i. art. xiv. n. 6. ^ Ibid. n. 5. Vid. infra, chap. iv. ^ xviii. Vid. Martene, lib. i. cap. i. art. xviii. Ord. xxii. et seq. In Ba-ptismatis Officinm Notce, n. 24, page :165. ® Supra, n. 172. ’’ Cap. Ivii. § 6. * Vid. Perrone, De Bapt., cap. i. prop. ii. $ xn. 182.] EFFUSION — IMMERSION. 63 Baptism water is used to signify the spiritual ablution which it accomplishes, w^hence Baptism is called by the Apostle a ‘‘ ‘ laver^ (Eplies. v. 26) j but ablution is not more really ac- complished by immersion, which was long in use from the earliest period of the Chm’ch, than by effusion, which we now see to be the general practice, or aspersion, the manner in which there is reason to believe Peter administered Baptism, when on one day he converted and baptized three thousand persons (Acts, ii. 41).”^ *179. The water is to be poured on the head, or the head is to be immersed three times, each time in the form of a cross.^ The triple ablution here prescribed is not essential to the sacrament, but it should not be omitted except in case of necessity.^ *180. The form should be pronounced while the matter is being applied, so that they be physicalh^, or at least morally, united. It has been already stated^ that strict physical simultaneousness is not essential to the validity, but at least there must be a moral union, otherwise the words of the form would not be verified, nor would the sacrament, consequently, be valid j and for the same reason it is essential that the same person apply the water and pronounce the form.® $ XII. — Ubi vero Baptismus fit per iiifusionem aquae, cavendum est ne aqua ex infaiitis capite in fontem, sed in sacrarium Baptisterii prope ipsum fontem extructum deiluat, aut in aliquo vase ad hunc usum parato recepta, in ipsius Baptisterii, vel in Ecclesiae sacrarium eflFundatur. *181. The water which is poured on the head in Baptism should never be permitted to fall back into the font from whicli it is taken. It should either fall immediately into the sacrarium of the baptistery, or be received in a basin or vessel provided for the purpose, and be afterwards poured into the sacrarium of the baptistery or of the Church. The object of the rubric is to preserve the water from impurities, and to prevent the danger of infection.® *182. Immediately adjoining the baptismal font, and on the same or a somewhat lower level, so that the head of the infant may be conveniently held over it while the water is being poured on, there should be constructed a sacrarium,” or basin communicating with the earth by means of a pipe. ^ Pars ii. cap. ii. n 17. ^ Vid. infra, cap. iv. $ xvii. et $ xviii. ® Vid. infra, cap. iv. § xxvi. ■* Supra, 11 . 134. ^ St. liig., lib. vi. n. 119. Baruff, tit. v. n. 22. De Ilerdt, pars vi. n. 4. iv. 64 SACRAMENT OF BAPTISM. [chap. III. The font itself is sometimes divided into two compart- ments, one of which communicates with the earth and serves as the sacrarium. This arrangement is very con- venient, and has been adopted in most of the fonts recently constructed.^ *183. Should Baptism be administered in a church which has no baptismal font,^ or the font of which has no sacrarium immediately annexed, the water flowing from the head of the child ought to be received in a vessel, as here directed, and afterwards poured into the sacrarium. Should it be adminis- tered in a private house, the water ought to be received in like manner, and conveyed to the sacrarium of the baptistery or church ; or, if this be found too inconvenient, it may be thrown into the fire, as is directed by the Constitutions of St. Edmund of Canterbury.^ Whether the water used has been blessed or not, it should be disposed of in this way, since it has been used as the matter of the sacrament j and the reason assigned in the Constitutions is simply projjter reve- ‘‘ rentiam Baptismi.” ON THE MINISTER OF BAPTISM : HE MINISTRO BAPTISMI.’^ ^ XIII. — Legitimus quidem Baptismi minister est Parochus, vel alius Sacerdos a Paroclio, vel ab Ordinario loci delegatus; sed quoties infans, aut adultus vei'satur in vitse periculo, potest sine soleranitate a quocumque baptizari in qualibet lingua, sive Clerico, sive Laico, etiam excommunicato, sive fideli, sive infideli, sive Catholico, sive hsereiico, sive viro, sive foemina, servata tamen forma et inteutione Ecclesise. *184. According to the ancient discipline of the Church, the solemn administration of Baptism was generally confined to the bishop, who, nevertheless, occasionally committed it to priests and deacons.^ Since the institution of parishes,^ how- ever, the priests- appointed to the care of them are, by the very fact, commissioned to administer the sacraments, though a reservation was made as to the solemn administration of Baptism on Easter Saturday and the eve of Pentecost ; and this reservation is, with respect to the baptism of adults, still continued in many churches.® But, if we except this reserva- tion, it is, according to the present discipline, the undoubted right of the parish priest to baptize all who belong to his ^ Vid. infra, $ xxxii. ^ Vid. infra, § xxx. ^ Apud. Martene, De Antiquis JEcclesice Ritihus, lib. i. cap. i. art. xiv. n. 4. Catal., tit. ii. cap. i. § xiii. n. iii. et iv. Martene, cap. i. art. iii. n. 2, et seq. s Vid. supra, n. 101. ® Catal., 1. c. n. v. Vid. infra, § xxix. et chap. V. ^ viii. $ XIV. 185.] THE MINISTER. 65 parisli. Any other priest who baptizes one of them without his leave, or the leave of the Ordinary of the diocese, is guilty of mortal sin, the case of necessity of course excepted.^ The leave, however, need not always be expressed : it is enough that it can be reasonably presumed.^ In case of necessity. Baptism may be conferred by any human being who has the use of reason, and knows how to apply the matter and form.^ “ And here truly may we ad- mire the supreme wisdom and goodness of our Lord, who, this sacrament being necessary for all, as he instituted water as its matter, than which nothing can be more common, wished also, in like manner, that no one should be excluded ^‘from its administration/^^ We have already seen® what words are essential to the form, but they may be pronounced in any language or dialect. It seems difficult to understand how an intidel or heretic can have the necessary intention of doing what the Church does, but it has been above explained how they can have the intention implicitly.® $ XIV. — Sed si adsit Sacerdos, Diacono praeferatur. Diaconus Sub- diacono, Clericus laico, et vir foerainae, nisi pudoris gratia deceat foemi- nain potius, quam viruni baptizare infantem non omnino editum, vel nisi melius fcemina sciret formam et modum baptizandi. *185. The order here prescribed in the rubric binds suJ) gravij so far as it prohibits a laic to baptize, if a priest be present and willing to do so j but it is probable that a de- parture from it in any other way, when a priest is not present, does not exceed a venial sin.’’' A deacon can baptize solemnly when he is specially com- missioned by the bishop or parish priest; but theologians commonly teach that this commission should not be given un- less for very grave reasons, as, e. g., on account of the great number to be baptized while the priest is disabled by sick- ness, or too much occupied in hearing confessions, preaching, and other pastoral duties, as might easily happen in missions amongst infidels.® Without such a commission, a deacon is not permitted to baptize solemnly, even when called on in case of necessity, and would incur an in'egularity by doing so.® Hence St. Liguori inclines to the opinion, that a laic baptizing in presence of a deacon would not be guilty of more than a venial sin.^® It is manifest that, in some cases, ^ St. Lig., lib. vi. n. 115. Not. iv. * Ibid. Not. ii. ^ St. Lig., n. 113. Cat. Cone. Trid., pars. ii. n. 24. ® Supra, n. 107. “ Supra, n. 138. St. Lig., n. 117. “ St. Lig., lib. vi. n. 116. ® St. Lig., 1. c. Dub. 2. Lib. vi. ii. 117, Dub. 3. 66 SACRAMENT OP BAPTISM. [chap. hi. such as the rubric mentions below, ^ modesty requires that, if possible, no other than a female be the minister, even though a priest were at hand.^ $ XV. — Quapropter curare debet Parocbus, ut Fideles, praesertim obstetrices, rectum baptizandi ritum probe teneant et servent. *186. Pastors are strictly bound to take care that the faithful, and especially midwives, be well instructed in the manner of administering the sacrament. The obligation here mentioned in the rubric has been inculcated by innumerable provincial and diocesan synods.^ It is enough to cite the words of the Synod of Thurles : Cum Baptisma ad salutem necessarium sit, Dei benignitate factum est ut a quolibet homine valide conferri possit. Curandum itaque est a Paro- chis ut singuli fideles, praesertim vero obstetrices, modum et formam illius ministrandi norint, ut in casu necessitatis illud ‘^rite conferant.”^ 187. It is important also that no one should be permitted to perform the office of midwife, who does not hold the Cath- olic doctrine on the necessity of Baptism. Nothing short of this will insure sufficient care for the safety of the child in cases of difficult parturition. It is appalling to think of the disregard for infant life avowed and acted on by some practi- tioners,^ and it is the undoubted duty of the pastor to prevent, as far as he can, the employment of such persons.® $ XVI. — Pater aut Mater propriam prolem baptizare non debent, praeterquam in mortis articulo, quando alius non reperitur qui bap- tizet; neque tunc ullam contraliuut cognationem, quae matrimonii usum impediat. *188. The minister of Baptism, even when conferred privately or in case of necessity, contracts a spiritual relationship with the child and its parents, which is a diri- ment impediment to marriage with any of them.’’^ This is of no practical importance when the minister is in holy orders, unless in the case wherein the relationship should be men- tioned in confession f but it is of great importance as regards Baptism conferred by a laic, whose subsequent marriage with ^ $ xviii. ® Baruff., Tit vi. n. 16. 2 Vid. Catal., tit. ii. cap. i. $ xiv. n. ii. et iii. De Baptismo, 6°. ® Vid. ‘‘The Dublin Review/’ No. Ixxxvii. March, 1858, and No. Ixxxix. Sept. 1858, Art. Obstetric Morality. ® Cfr. Synod. Thur., De Baptismo in fine. St. Lig., lib. vi. n. 149. 8 Vid. St. Lig., lib. iv. n. 450. $ XVI. 191.] CONFERRED BY A PARENT. 67 the child or its parent would be null, unless a dispensation from the impediment were previously obtained. *189. The present rubric directs that a child should not be baptized by its parent, unless in the case of extreme necessity here mentioned. In any other case, the parent who baptizes is certainly guilty of grievous sin, unless excused by ignorance ; ^ but theologians are divided as to whether or not there results any impediment to the use of marriage. The greater number, with St. Thomas, hold that there does, and the rubric here, by excepting the case of necessity, seems to imply the same j but St. Liguori^ cites many authors in favor of the opposite opinion, to which he himself seems inclined. 190. The same decision is to be given if the husband bap- tizes the child of his wife by another man, or the wife the child of her husband b}’’ another woman j for the impediment, if con- tracted at all, is contracted in this case as well as when the child belongs to both.^ 191. All this, however, proceeds on the supposition that the parties are already married, for, if they be not, there is no doubt that, even in case of necessity, there would result a diii- ment impediment to their subsequent marriage.^ It may be doubted whether in this case the parent is pro- hibited more than any other laic from conferring Baptism. De Lugo discusses the question, whether a father could licitly stand sponsor for his illegitimate child, and he decides it in the affirmative, laying down as a general principle that the prohibition of the canons extends to the children of one’s pres- ent lawful consort, whether they be the issue of the present maiTiage or not, but that it does not extend to others, because in the case of no other does an}^ inconvenience result from the spiritual relationship contracted.® The same reasoning ap- pears to be perfectly applicable to the case in which the parent l)aptizes his or her illegitimate child. The Catechism of the Council of Trent, however, assigns one reason why the parent of a child should not act as sponsor, which seems to hold good even when the child is illegitimate, viz. : To mark more strongly the great difference that exists between this spirit- ^^ual and the carnal bringing up of youth.”® At all events, the decision of De Lugo could not be acted on, if the father 1 St. Ucr., lib. VI. n. 1.50. ® Loc. cit. Secunda Sententia. 2 Vid. Carri^re, De Matrimonio, n. 095. ■* Bariiff., n. 21. Carri^re, n. G97, Dicitur 2°. ® Besp. Mor., lib. i. Dub. v. n. 4. ® Pars ii. cap. ii. n. 29. 68 SACRAMENT OF BAPTISM. [chap. ni. of an illegitimate cliild were already bound to maiTy the mother, in virtue of a promise, or in order to repair an injury, as may easily happen.^ In such a case, to contract the rela- tionship would be to put an obstacle to the fulfilment of his obligation. ON THE BAPTISM OP INFANTS: DE BAPTIZANDIS PARVULIS.’^ $ XVII. — Opportune Parocbus hortetur eos, ad quos ea cura pertinet, ut natos infantes, sive baptizandos sive baptizatos, quamprimnm fieri poterit, ea qua decet Christiana modestia, sine pompse vanitate deferant ad Ecclesiam, ne illis Sacramentum tantopere necessarium nimium differatur cum periciilo salutis, et ut iis, qui ex necessitate privatim baptizati sunt, consuetae caeremoniae ritusque suppleantur, omissa forma et ablution e. 192. The exhortation here recommended as to the time and manner of presenting infants for Baptism, might be conveni- ently introduced into the instructions before mentioned.^ Since Baptism is absolutely necessary to salvation,^ it follows that infants should be baptized ; and seeing the many acci- dents to which they are exposed, and the great number that die in infancy, it is manifestly expedient that their baptism be not long deferred. The rate of infant mortality varies in different countries, and even in the same country is considera- bly affected by the circumstances of the parents. But it is ascertained, from reliable statistics, that fully one-third of the infants born alive die before completing their fifth year.^ In a paper read by Dr. Fraser before the Association for the Promotion of Social Science,® it was stated that, in Glasgow, during the month of July, 1860, the mortality of infants under five years was as high as 55 per cent. And in another paper, read by Dr. Gairdner on the same occasion, it was shown, as the result of a great number of returns carefully selected, that the mortality tvitJiin the first year after hirtJiy ranges from 15, as the lowest, up to nearly 30® per cent.’’' There are good reasons, therefore, why the rubric should prescribe, as it does here, that infants be presented for Bap- tism as soon as possible. Several provincial synods have or- ^ Vid. St. Lig., lib. iv. n. 641, et seq. Carriere, De Justitia, n. 1356, et seq. 2 g^p 13 ^^ 3 supra, n. 149 et seq. Vid. Encyclopaedia Britannica, Bth edition, art. Mm'tality. ® Transactions of the National Association for the Promotion of Social Science for 1860, p. 648. ® Accurately 29.641. ^ Ibid. p. 632. ^XYii. 195.] CONFEERED IN A PRIVATE HOUSE. 69 dered it within a limited time. St. Charles ordered it before the ninth day, and that, too, under pain of excommunication.^ Benedict XIV ordered the same, and under the same penalty, for Bologna, when he was archbishop of that city .2 *193. It is certain that parents, or those who have the charge of infants, are guilty of grievous sin, if they put off their baptism for a long time, unless there be some weighty reason to excuse them. It is difficult to determine what delay would amount to a mortal sin, but the more common and the more probable opinion, according to St. Liguori, requires it to exceed ten or eleven days.^ *194. Though the infant may have received a private . baptism, the rubric directs that it be brought to the church as soon as possible, to have the usual ceremonies supplied. To neglect this would be a grievous sin, according to St. Liguori.^ When a priest baptizes an infant in a private house. Collet teaches® that he should apply all the usual ceremonies if there be no danger of the infant’s death before the sacrament is conferred. But it is certain that even in such circumstan- ces he is not, at least as a general rule, permitted to perform any of the ceremonies which precede baptism : these must be performed in the church. This is the general law expressed or supposed in the Ritual, and confirmed by several decrees of the Sacred Congregation.® *195. In missionary countries, however, where the houses of the faithful are often at a great distance from the church, and where there is reason to fear that the children might not afterwards be brought to the chmnh, to have the ceremonies supplied, it is permitted to the missionaries to administer the sacrament with all the ceremonies in private houses, according to an instruction of Pius VI.’’' In Ireland, until recently, this custom very generally prevailed ,* but the Synod of Thurles has abolished it, and decreed that, in future. Baptism be con- ferred only in the church. The Synod adds, however, by way of exception : Quod si infantes in periculo mortis sint aut si “ longe degunt ab Ecclesiis, ita ut ad eas tuto ferri non possunt, tunc morem jam inductum necessitas mutari non sinit.”® ^ Act. Eccl. Medial., pars i. Concil. Prov. i. Qum 'pertinent ad Bapt. administ., p. 7. ^ Instit., xcviii. n. 8. ^ Lib. vi. n. 118, Not. ii. “* Lib. vi. n. 144, in parenth. ® De Bapt., cap. v. Quaeres 3®. ® Vid. infra, cap. iv. $ xxvi. ’’ Cit. apud '' Analecta Juris Pontificii,’^ Nov. 1855, p. 1804. ® De Baptismo, 7°. 70 SACRAMENT OP BAPTISM. [chap. III. This would certainly seem to allow a priest, baptizing in case of necessity in a private house, to follow the old custom of performing all the ceremonies.^ § XVIII. — Nemo in utero matris clausus baptizari debet. Sed si infans caput emiserit, et periculum mortis immineat, baptizetur in capite ; nec postea; si vivus evaserit, erit iterum baptizandus. *196. An infant is not to be baptized until fully born, unless when there is reason to fear that it may not be born alive. In cases of difficult parturition, therefore, such as are here contemplated, it is important to know when Baptism may be conferred. It is certain, in the first place, that the infant cannot be baptized if it is still enclosed so that water cannot reach it j but if it can be reached through the enclosure even by means of an instrument, so that water can be poured or sprinkled on it, the baptism would probably be valid, and, therefore, in case of necessity, might be conferred conditionally.^ Those who maintain that the baptism in this case would be invalid, rely chiefiy on the argument used by St. Augustine against the heretics who maintained that the ablution of the mothei'^s body would suffice for the baptism of the infant in her womb, viz., that it must be first bom, before it can be born againP But it is replied that it may be said, in a theological sense, to be natus ” when it is alive in the womb, as in the expression of the Scripture, Quod in ea natum est de Spiritu Sancto est and it may be added that, in the case supposed, there is incipient parturition. Benedict XIV dis- cusses the question at great length, and concludes that pastors should instruct mid wives, in such a case of extreme necessity, to administer Baptism conditionally.^ *197. There is no doubt about the validity of the baptism when water is poured on the head. And therefore it should be conferred absolutely in the case here mentioned in the rubric, and should not be repeated, unless when there is reason to fear, as there often is, according to Cardinal Gousset,® that the midwife or other person conferring it in such trying cir- cumstances may have omitted something essential, in which case it should, of course, be repeated conditionally. The words of the rubric, si caput emiserit,’^ ought to be rigorously ^ Vid. infra, cap. iv. $ xxvii. ^ St. Lig., lib. vi. n. 107. 3 Matth. i. 20. Vid. St. Lig., n. 107. Secunda Sententia. ^ Synod. Dicec. lib. vii. cap. v. ® TMologie Morale, vol. ii. No. 82. $ XX. 201.] THE CESAREAN OPERATION. 71 verified, because it was decided by tbe Sacred Congregation of the Council, that if a foetus in tbe womb be baptized on tbe crown or top of the bead, baptism should be repeated condi- tionally after tbe birtb : Foetus in utero supra verticem bap- tizatus post ortum denuo sub conditione baptizetur.” ^ $ XIX. — At si aliud membrum emiserit, quod vitalem indicet motum, in illo, si periculum impendeat, baptizetur ; et tunc si natus vixerit, erit sub conditione baptizandus eo modo quo supra dictum est : Si non es haptizatus, eyo te haptizo in nomine Patris, etc. Si vero ita baptizatus, deiude mortuus prodierit ex utero, debet in loco sacro sepeliri. *198. Baptism on any other part than tbe bead is doubt- ful, and, therefore, it is directed that, if conferred in necessity, it be repeated conditionally, though it is commonly held that baptism on any principal part, as tbe shoulder or breast, would be valid.^ Tbe mbric does not say that it is to be conferred conditionally in the first instance, but we believe it should, at least when tbe water reaches only a band or foot, or some small part.^ *199. Tbe conditional baptism conferred in any of these cases gives a right to ecclesiastical sepulture, which, as a general rule, is conceded, unless when there is a clear and certain ground of exclusion.^ $ XX. — Si mater prsegnans mortua fuerit, foetus quamprimum caute extrahatur, ac, si vivus fuerit, baptizetur : si fuerit mortuus, et baptizari lion poiuerit, in loco sacro sepeliri non debet. *200. It is needless to observe that the greatest caution is necessary in doing what is here prescribed. There must be a certainty of the mother^s death before any incision is attempted, otherwise it is evident there would be a risk of taking away or shortening her life ; and this is never lawful, not even to procure the baptism of the infant.® But when it is quite certain that she is dead, the foetus should be extracted without delay, if there be the least hope that it is still alive.. 201. It may be useful to dwell a little on this important matter, since priests on the mission are so often obliged to give advdce and direction as to what should be done in the distressing case here supposed. It is evident from the Catholic doctrine regarding the ‘ 12 .Tulii, 1794, cit. apud Falise, Decreta Authentica Sac. Pit. Cong. V. Paptisma, in nota. 2 gj Ljg pi, yj ^07, Quaer. iv. 2 St. Lig., 1. c. Qua3r. ill. in fine. * Cfr. P^rraris, F. Sepultura, n. 172, et seq. ^ St. Lig., lib. vi. n. 106. Omnino tenendum. Gousset, vol. ii. n. 83. Bouvier, Abrdge (T Embryologie, Q. v. 2. 72 SACRAMENT OF BAPTISM. [chap. hi. necessity of baptism, that there is a strict obligation of doing all that can be done in the circumstances to give the infant a chance of receiving it.^ Some writers condemn the Caesarean operation as useless, maintaining that the infant in the womb must die at the same time with the mother ; but this opinion is exploded, and all theologians are agreed in inculcating what is here prescribed in the rubric.^ Numberless instances prove that the infant may be alive in the womb a considerable time after the mothei-^s death. Bouvier mentions that infants have been taken out alive twenty-four and even forty-eight hours after the death of the mothers.^ 202. It was formerly believed that, to preserve the infantas life, the mouth of the deceased should be kept open till the operation has been performed, and a recommendation to this effect is found in most authors.'* But it has been ascertained, according to Bouvier,® that this is quite useless, and that the only thing necessary is, to prevent, if possible, the cold which follows death from reaching the infant. This is best effected by applying warm clothes to the part where the infant is j and care should be taken to do so, if it be necessary to wait some time for a person to perform the operation. 203. The operation should be performed by a surgeon, if one can be had. In defect of a surgeon, it should be per- formed by the nurse in attendance or some other female. If there be no one else, it may be performed by a man, but in no case, according to Bouvier, should it be attempted by a priest, above all, by a young priest.® At least, according to Cardinal Gousset,’’' the priest is not bound to perform it, even if there be no one else. The exception as regards the priest is not made by any other writer that we have seen. Dens® expressly says that, in defect of any other to perform it, “incumbit parocho ^^eandem operationem facere.^^ Debreyne® is of the same opinion, and says this is the opinion of the older theologians. He observes that Bouvier himself, in the earlier editions of bis book, excepted the case in which it would be impossible ^ Vid. supra, n. 149 et seq. Benedict XIV, De Synod. Dioec., lib. xi. cap. vii. n. 12. 2 Op. cit., Quest, vii. 2°. Vid. Dublin Review,'^ No. Ixxxvii, March 1858. Art. Obstetric Morality, pag. 127. St. Lig., 1. c. Lacroix, lib. vi. pars i. ii. 293, etc. ^ Op. cit., Q. vi. 2°. ® Op. cit., Q. viii. ’’ Vol. ii, n. 83, ® De Baptismo, n. 24. ^ Traite Pratique d' Embryology Sacree, chap. ii. $ iii. XX. 207.] THE CESAREAN OPERATION. 73 to get anotlier to do it. No doubt, such an operation is ex- tremely unsiiited to the priestly character ; but if we suppose a case in which there is good reason to believe that the infant is alive in the body of the deceased mother, while there is no one but the priest to perform the operation, it is hard to see why he might not, and should not, perform it if he can, since the eternal salvation of the infant is here at stake. 204. At all events it is certain that the pastor is bound to instruct, with regard to this obligation, those of his flock whom it may concern, as mothers, nurses, surgeons, and such as are employed in any way about women at the time of their continement. His own prudence must direct him as to the time and circumstances in which the instructions may be given. ^ 205. He should take care also that those who might be required to perform the operation, in defect of a surgeon, be instructed as to the manner of performing it. For the instruction of such persons, Bouvier gives the following directions: — 1° The incision should be made on the side that appears most prominent, lengthwise, and not across. It may be made with a razor when there is no surgical instrument. 2° It should be about six or seven inches long. The flesh having been cut through, and the entrails that may be met with set aside, the matrix must be opened very gently, so as not to hurt the infant. When the matrix is sufficiently opened, conditional baptism should be administered with tepid water, lest the infant might die on exposure to the air. It should then be taken out, and when the membrane which envelops it is removed, it should be again baptized con- ditionally.^ *206. If baptism has not been administered before ex- traction, and if the foetus when extracted be alive, it should be ba])tized absolutely. In case of doubt, if it shows the least sign of life, however equivocal, it should be baptized conditionally, Si vivis/^ etc.^ But if it be certainly dead, baptism should not be attempted, nor should* it be buried in consecrated ground, as is plain from the present rubric. If it be found dead in the womb, however, it should not bo removed, but be buried with the mother.^ 207. We may here observe that the Caesarean operation has been often successfully performed on the living subject 1 Vid. Bouvier, Op. cit., Qu. vii. ii. 1, 2. St. Lig. n. 106. Hie oprree pretium. ^ Bouvier, Op. cit. Qu. ix. ^ St. Lig., 11 . 124. ■* Bouvier, Qu. ix. 74 SACRAMENT OF BAPTISM. [chap. III. in France and other countries of the Continent. Several instances are related by Clericati,^ and the statistics of modern practice show that the operation was successful in more than two-thirds of the cases in which it was perfomied, though these included many in which it was not tried until the life of the patient was almost despaired of.^ In this way the lives of both mother and child are often saved, when other- wise both must have been lost, or one sacrificed to preserve the other. 208. If we suppose a case, then, in which there is an ex- perienced surgeon prepared to undertake the operation, while it is certain, 1° that the danger to the mother’s life is not increased bj^ it, and 2° that it is the best, if not the only chance of extracting the infant alive ,* the mother would be plainly bound, in charity to her infant, to submit to it. Bouvier says she should be earnestly exhorted to do so, but not compelled under pain of being refused the sacraments.^ Better leave her in hona fide. At all events, in practice it can hardly occur that all the conditions are so certainly placed as to leave no doubt about her obligation.^ 209. The operation is comparatively rare either in these countries or in America. The reason is one which shows what little account is generally made of Christian faith and morality in certain surgical schools. It is, that practitioners are coriimonly taught to have recourse to another operation, by which the infant is ruthlessly destroyed in order to save the mother, or even, perhaps, to spare her extraordinary pain.® With us, therefore, a surgeon can hardly be found willing to attempt the Caesarean section while the mother is living, and consequently with us a priest can hardly be called on to deal with the case above mentioned. 210. But he is called on, and is bound to do all he can, to prevent any operation which directly tends to destroy the infant’s life. Such an operMion is never lawful, unless it be ascertained beyond doubt that the infant is already dead in the womb. If surgical skill can supply no other remedy, the case must be left to the efforts of nature and to Providence. If in these circumstances the mother dies, the Caesarean opera- ^ De Baptismo, Decis. xli. n. 5, et seq. 2 Vid. Dublin Review/’ March, 1858, No. Ixxxvii. pag. 117. 3 Op. cit., Qu. V. n. 3. Bouvier, 1. c. Gousset, vol. ii. n. 84. Vid. St. Lig., n. 106, circa 'medium. Qurv, vol. ii. n. 259. ^ Vid. ^'publin Review,” No. Ixxxvii. Art. Obstetric MoraXiiy. $ XX. 211.] ABORTIVE FCETUS. 75 tion should be performed after death, and Baptism adminis- tered to the fo 0 tus, according to what has been said above. 211. The same rule, as regards baptism, is to be followed in case of abortion, no matter how early the stage of pregnancy. It is now the common opinion that the foetus is animated from the moment of conception, or a few days after,* and the rule generally received is, in eveiy case of abortion to baptize the foetus, absolutely, if it shows evident signs of life j conditionally, if there is reasonable ground for doubting whether it be alive or not.^ The Congregation of the Holy Office, in reference to cases proposed in this matter, gave the following decision : In casibus propositis (nenipe de baptismo “ foetus aborlivi) si suppetat rationabile fundamentum dubi- tandi, an foetus ille sit animatus anima rationali, tunc potest “ et debet baptizari sub conditione ; si vero non suppetat rationabile fundamentum, nullatenus potest baptizari. ^^Ad videndum autern an sit rationabile fundamentum tails ‘Olubii, consulendi sunt Medici et Theologi in facti contin- “gentia, sive in casibus particularibus.’^ ^ It is not to be baptized, for instance, if it does not present even the first lineaments of a human body, for all are agreed : Non debere baptizari cavneam massam quae nullarn habeat or- ganorum dispositionem.’^ ^ Jerome Florentinius, who w*as the first to write a formal dissertation on the subject,^ maintained that, on account of the doubt about the time of animation, conditional baptism should be administered to the foetus in case of abortion, no matter how soon after conception it may take place. This dissertation was received with great applause in all the schools of Theology.^ But the author was directed by the Sacred Congregation of the Index, to limit his propositions to foetus, “in quibus apparent prirna vitae humanae delinea- “ menta f ^ and he accordingly declares in the commencement of his dissertation that such is his meaning. He further adds (by direction, as it would seem, of the same authority), that he has no intention of binding others under pain of sin to * St. Lig., n. 124. Bouvier, Ahrege (V Evibryologie, Qiiaest. i. n. 3°. ^ Die 5 Aprilis, an. 1715. The decision, in the words cited, was sent, not long a^o, in answer to a priest who had made application to Rome on the subject. 3 St. Lig., 1. c. ^ Disputatio de miniatrando Baptismo Humanis foetihus abortivis, given in extenso, by the “Analecta Juris Pontificii/' VI"*® Scrie, pag. 12ti0, et seq., Rome, 1863. * Vid. “ Analecta/' V™* S6rie, Sacrement de Baptime, chap. v. pag 1112 et seq. ® “Analecta," 1. c. pag. 1138. 76 SACRAi^IENT OF BAPTISM. [chap. III. adopt liis opinion in practice, nor of introducing’ any ne\\ rite : Deinde adverto me neminem, quoad praxim attinet, sub mortali obligare, sed tantum rationes speculative id suadentes exponere, ac in suspense relinquere, sicuti nec in- ducere novum aliquem ritum in Ecclesiam ; cum id ad Sac. Rit. Congregationem, Summurnque Pontificem spectet.” " Cangiamila, in his Emhryologia Sacra, adopting the view of Florentinius, gives minute instructions as to the manner of administering ))aptism in the various cases that may occur. This work, which is commended by Benedict XI V,^ lias supplied nearly all that is found in subsequent writers on tlm subject,^ 212. ’ If the foetus be enveloped in the secundines, it should be baptized in this state conditionally : Si tu es capax,” etc. ; for, on the one hand, such a baptism is probably valid,^ and on the other, there is danger of instant death from exposure to the air on the membrane being opened.® The baptism thus conferred being doubtful, the foetus should be again baptized conditionally when the membrane is opened.® Bouvier'^ observes that the foetus, though alive, may be so feeble as to be unable to bear the application of cold water, and in this case tepid water, if at hand, should be used. Again, it may be so small that it cannot be baptized in the usual way, and in this case he recommends that it be bap- tized by immersion ; but care must be taken, as far as pos- sible, that nothing be done which would tend to deprive it of life. It cannot live long, it is true, but it would be unlawful to do anything that would directly hasten its death.® 213. Since 1831 the practice has been introduced in France, of causing the child to be born prematurely when it is fore- seen that it cannot be born alive at the end of the natural term. This method has been found very successful in saving the lives of both mother and child, when the birth is not caused till after the seventh month. And it is not only law- ful, but highly laudable, to have recourse to it, when it is already known from experience that the child, if full-sized, cannot be brought forth alive.® 1 Disput. cit. apud ''Analecta/' pag. 1280. De Synodo Dioec., lib. xi. cap. vii. n. 13. ^ Vid. Dissert. Theolog. De Baptizandis Abortivis apud Dens, $ Ap- pendice ad Tractatum De Baptismo. Edit. Mechliniae, 1830. ^ Benedict XIV., De Syn. Dioec., lib. vii. cap. v. n. iii. ® Bouvier, Op. cit., Qu. ii. n. 2°. ^ Bouvier, 1. c. Gousset, vol. ii. n. 85. ^ Loc. cit., n. 3 and 4. ® Bouvier, 1. c. 9 Bouvier, Qu. v. n. 3°. "Dublin Review," loc. cit. p. 118. $ XXII. 216.] FOUNDLINGS. 77 S XXI. — Infantes expositi et in\renti, si re diligenter investigata de eoruui Baptisino non coustet, sub conditione baptizentur. *"214. The priest is strictly bound to make diligent inquiry about the baptism of such children as are here mentioned and they are to be baptized conditionally, unless there be satisfactory proof that they have been already validly bap- tized. The same rule is to be observed with regard to infants baptized in case of necessity by mid wives or other laics ] the doubt, if after proper inquiry any still remains, being always resolved in practice by conferring conditional ba})tism.^ *215. If the children of non-Catholic parents be presented to a priest for baptism, with the consent of one of the parents, they should, by all means, be baptized when there is hope that they shall be educated as Catholics, care being taken to have a Catholic sponsor. But if such children be in probable danger of death, they should be baptized without any hesita- tion.^ Of course the baptism should be conferred sub con- ditione when there is a doubt whether the child was validl}^ baptized before. § XXII. — In moristris vero baptizandis, si casus eveniat, magna cautio adhibenda est, de quo, si opus fuerit, Ordinarius loci, vel alii pe- riti consulantur, nisi mortis periculum immineat. Moustrum, quod humauain speciem non prae se ferat, baptizari non debet; de quo si dubium fuerit, baptizetur sub hac conditione: Si tu es honio, ego haptizo, etc. 21G. With respect to this rubric we cannot do better than cite what St. Liguori says : ^ Quando dubitatur an monstrum sit homo, baptizandum absolute, si caput sit humanum, licet membra sint ferina ; sub conditione vero, si caput sit ferinum, et membra humana ; hoc vero si prodierit ex congressii viri cum fcernina ; nam si prodierit ex viro cum bestia (quod in- credibile puto) tunc baptizari semper deberet sub ciinditione ; secus si ex fcernina et bruto, tunc enim nullo modo bapti- zandum, quia non descenderet ex Adam, utpote non concep- ^Hurn ex semine virili.” Debreyne® denies the possibility of procreation such as is supposed here, and lays down as the rule to be observed in practice, that the issue of a woman, no matter what sliape or appearance it presents, may be baptized conditionally. 1 Vid. fupra, n. 174. 2 gt. Lig., n. 135, 136. Syn. Thurl., De llapt. n. 11. ^ gyn. Thur., 1. c. n. {P. * Lib. vi. n. 125. ^ Traite l*7'atique d' Embryologie Sacrce, chap. ii. $ vii. 78 SACRAMENT OF BAPTISM. [chap. III. $ XXIII. — Ulud vero, de quo dubium est, una ne aut plures sint per- sonae. non baptizetur, donee id discernatur: discerni autein potest, si liabeat unum vel plura capita, unum vel plura pectora; tunc enim toti- dein emnt corda et animae, honiinesque distincti, et eo casu singuli seorsura sunt baptizandi, unicuique ‘dicendo : Ego te baptizo, etc. Si vero periculuni mortis immineat, tempusque non suppetat ut singuli separatim baptizentur, poterit Minister, singulorum capitibus aquam infundens, omnes siniul baptizare, dicendo : Ego vos baptizo in nomine Fah'is, et Filii, et Spiritus Sancti. Quara tamen formain in iis solum, et in aliis similibus mortis periculis ad plures simul baptizandos, et ubi tempus non patitur ut singuli separatim baptizentur, alias nunquam licet adhibere. Quando vero non est certum in monslro esse duas personas, quia duo capita et duo pectora non habet distincta ; tune debet prirnum unus ab- solute baptizari, et postea alter sub conditione, hoc modo : Si non es baptizatus, ego te baptizo in nomine Patris, et Filii, et Spiritus Sancti. 217. The rubric here requires no explanation. The rules it lays down for forming the judgment, and the instractiuns it gives as to what should be done in the several cases, are very clear and precise, insomuch that St. Liguori^ is satisfied with quoting the words. ON THE sponsors: “ DE PATRINIS.” $ XXIV. — Parochus, antequam ad baptizandum accedat, ab iis, ad quos spectat, exquirat diligenter, quern, vel quos Susceptores seu Patri- nos elegerint, qui infantem de sacro fonte suscipiant, ne plures quam liceat, aut indignos, aut ineptos admittat. 218. It has been the practice in the Church, from the very earliest times, to have certain persons assisting at the solemn administration of baptism, to answer for the infant, making profession of the Christian faith in its name, and to receive it from the hands of the minister when baptized at the sacred font. They assisted in like manner at the baptism of adults, except that the adults themselves were required to answer the inten-ogations. Hence they were called “ Sponsores,” Fidejussores,” “ Susceptores,’’ and sometimes also Offe- rentes.”^ They are mentioned by Tertullian, Lib. de Bapt., cap. xviii., St. Basil, Epist. 128, and in several places by St. Augustine.^ In later times they have been usually called Patrini,” since they undertake the office of spiritual parents towai’ds those for whom they are sponsors at the sacred font. In English they are called Gfod-fathers ” and ‘‘God-mothers” as well as Sponsors j and very commonly, amongst the hum- ^ Loc. cit. in fine. ^ Martene, De Jntiquis Ecclesice Bitibus, lib. i. cap. i. art. xvi. n. 11, 12. ^ Citat. apud Martene, 1. c. § XXV. 220.] THE SPONSORS. 79 bier classes, Gossips,” which is the old Saxon name by which they were designated.^ 219. Let all sponsors, then,” says the Catechism of the Council of Trent, at all times recollect that they are bound principally to exercise a constant vigilance over their spiritual children, and to take particular care that in those things that belong to the formation of a Christian life, they approve themselves throughout life such as their sponsors promised they should be by the solemn ceremony.”^ It is not surprising, therefore, that the pastor is here di- rected to make diligent inquiry regarding the person or per- sons selected as sponsors, and to admit no one who is not duly qualified. He ought to make this inquiry before he com- mences the ceremony, as he would then have less difficulty in setting aside one whom he might ascertain to be unfit. The inquiry should be made of the parents, who have the right of selecting the sponsors. The priest cannot refuse to admit those who are designated, if they are duly qualified ; but should he refuse, and appoint others, his act, though sinful, would be valid.^ If he be careful to instruct the faithful, as he is required to do by the Catechism of the Council of Trent, ^ on the duties and qualifications of sponsors, it will rarely happen that any one is presented as sponsor whom he will find it necessary to reject. $ XXV. — Patrinus unus tantum,. give vir, give mulier, vel ad summum uiius et una adhibeantur, ex Decreto Concilii Trideiitini; sed simul non adinittantur, duo viri, aut duse mulieres, neque baptizandi pater, aut mater. *220. According to the decree of the Council of Trent, only one, or at most two, a male and a female, should be admitted to act as sponsors,® and St. Ligtiori^ teaches that the pastor would be guilty of grievous sin if he admits a greater number. The object of the decree is to prevent a too great extension of the impediment arising from the spiritual relation- ship contracted by the sponsors with the infant and its ])arents.'^ If a greater number, however, be selected, the priest may permit them to be present and even to touch the child, provided he flesignates two who are to be the real sponsors, and gives notice that they alone contract the spiritual relationship.® ^ Worcester’s Dictionaiy, v. Gossip. ^ Pars ii. cap. ii. n. 28. ^ St. Lig., lib. vi. n. 146. Loc. cit. ® Sess. xxiv. De Reform. Matrim., cap. ii. ® Lib. vi. ii. 154, in fine. St. Lig., loc. cit. Carri^re, De Matrimonio, u. 692. ® St. Lig., loc. cit. 80 SACRAMENT OF BAPTISM. [chap. III. 221. Bat iiotvvitbstandiiig the decree, a greater immber be simply admitted to act as sponsors, it is a question amongst theologians whether all contract the relationship. St. Li- guori^ resolves it thus : If all be designated, and if they touch the child successively, only the first two contract the relation- ship ; but if they touch it simultaneously, all contract it. If none be designated, all who touch contract itj because, ac- cording to him, the decree of Trent implies : 1° that no more than twm should be designated j and 2® that in case two thus designated shall act, no others who after them may touch the child shall, in any circumstances, contract the relationship, but it does not abrogate the provisions of the ancient canons with regard to other cases. *222. When there are two sponsors, they should be of different sexes, according to the rubric — n(jt two males, nor two females. There is a certain congruity in this, from the analogy between the spiritual and natural parentage, as is explained by St. Thomas.^ A violation of the rubric would be a grievous sin, according to St. Liguori, if the sponsors admitted be of a different sex from that of tlie child j but it would not exceed a venial sin if they be of the same sex.^ By a constitution of Urban II, a husband and wife were prohibited from acting together as sponsors, but this constitu- tion is no longer in force, and they are now freely admitted."^ When there is only one sponsor, it is usual to select one of the same sex with the child ; but there is no obligation, since the words of the rubric, taken from the decree of Trent, leave the choice free.® *223. The father or mother is prohibited from acting as sponsor ; and this, according to the Catechism of the Council of Trent, to mark more strongly the great difference that exists between the spiritual and the carnal bringing up of youth.”® But if either does act as sponsor, would there arise an impediment to the use of manlage ? Most theologians affirm that there would, and assign this as a reason for the prohibition here mentioned in the rubric. St. Liguori,'^ how- ever, seems inclined to the opposite opinion, for he includes this case, and that in which the parent baptizes, under the same question ; and although, in the discussion, he seems to speak only of the case in which the parent baptizes, he mani- 2 3 part, quses. Ixvii. art. vii. < Ibid. n. 157. Ibid. n. 155, Dub. 1. ’ Lib. vi. n. 150. ^ Lib. vi. n. 154. 3 Lib. yi. 11 . 155, Dub. 2. ® Pars ii. cap. ii. n. 29. $ XXVI. 226.] THE SPONSORS. 81 festly supposes the decision to apply equally to both cases, especially since the canon, Si vir 2. cle cognat, spirit.^ which is quoted by him, and, indeed, by all theologians and canonists, in treating the question, regards precisely the case of a parent being sponsor.^ § XXVI. — Hos autem Patrinos saltern in setate pubertatis, ac Sacramento Confirmationis consignatos esse, maxime convenit. *224. From the duties attached to the office of sponsor, it is fitting that those who undertake it be not mere children, but have attained the age of puberty, which is, according to the canons, fourteen years complete for males, and twelve for females f and also that they have received the sacrament of confirmation. In the fifth provincial council of Milan, under St. Charles, parish priests are ordered to require these con- ditions.^ The words of the rubric, maxime convenit,’’ do not, however, imply a strict obligation, and theologians generally are satisfied with requiring that the person acting as sponsor should have been baptized, and have attained the use of reason, being at least seven years old."^ At all events, there need be no great difficulty in admitting one sponsor under the age of puberty, with another who has attained it.® 225. We must, of course, except places where the provi- sions of the rubric are enforced by a special law, as would seem to be the case in England, for the Synod of West- minster has the following decree : Non admittantur patrini vel matrinae qui non sint Catholici vel qui a jure excludun- “tur; nimirurn, irnpuberes, excommunicati majon excom- rnunicatione, nondum confirmati, qui paschalis conmiunionis praeceptum non adimplent j demum ecclesiastici. Curet sacerdos ut, propter periculum fidei infantiurn facile ob- venturum post mortem parentum, ambo, quoties fieri possit, adhibeantur.” ® 226. To act as sponsor validly, and thereby contract the spiritual relationship, it is necessary, 1^ that the person be designated, or at least in some way admitted to act as such ; ^ 2° that he have the intention of so acting ; 3° that by him- self or his procurator (for he can depute another to act in his * Vid. supra, n. 189. ^ cfp_ Carii^re, Dc Mat., n. 901. ^ Act. Eccl. Medial., pars i. concil. prov. v. Qum ad Baptismum per- tinent, pag. 178. ^ St. Lig., n. 146. Gousset, vol. ii. n. 111. ^ Cfi’. liouvier, Be Bapt., cap. vii. art. i. ® Acta et Decreta Pi’imi Concil. Brovinc. IVestinon., De Baptismo, ii. 5. ^ Vid. supra, n. 221. 82 SACRAMENT OP BAPTISM. [ciLVP. m. name)/ he hold up or physically touch the child while it is being baptized, or immediately receive it from the hands of the priest ; ^ 4° that the baptism be conferred solemnly.^ 227. According to St. Liguori, sponsors may be admitted in private baptism, and he would even prefer to have them “ prsestantius adhibetur.” ^ Falise says they should not be admitted, because the ritual makes no mention of them in what it has regarding baptism in necessity.® The Sacred) Congregation of the Council has declared, according to! Ferraris, that pro baptismo piivato susceptores Ecclesia non instituit ; ” but Ferraris himself infers nothing more from the declaration than that it is no sin to confer private baptism without a sponsor.® Bouvier says merely ; In baptismo pri- ‘‘vato non adhibetur patrinus nec matrina.’^'^ There is no decision, then, nor any sufficient authority, as far as we know, to make it clear that sponsors should not\^Q admitted in private baptism ; but at least it is certain that they are not required, and that, if admitted, they contract no relationship. 228. They are required, however, when the ceremonies are supplied in the church ; for the Ordo supplendi,” etc., plainly supposes them to be present j ® and although they contract no impediment,® it is more probable, according to Bouvier,^® that they are bound to look after the Christian education of the child. The Bitual of Toulon has a formal admonition to this effect, in the Ordo supplendi,” etc.^^ $ XXVII. — Sciant prseterea Parochi, ad hoc munus non esse admit- tendos infideles, aut hsereticos, non publice excommunicatos, aut inter- dictos, non publice criminosos, aut infames, nec praetei’ea qui sana mente non sunt, neque qui ignorant rudimenta Fidei. Hsec enim Patrini spirituals filios suos, quos de Baptism! fonte susceperint, ubi opus fuerit, opportune docere tenentur. 229. From what has been already said regarding the duties and obligations that belong to the office of sponsor,^^ it is easy to see that those here mentioned in the rubric are unfit to be intrusted with it, and therefore cannot be lawfully admitted to it. The priest should ascertain whether those presented have a sufficient knowledge of the Christian doctrine j and with this view, it is often expedient to ask them a few ques- 1 St. Lig., n. 153. ® St. Lig., n. 148. ^ St. Lig., n. 149. ■* St. Lig., n. 147. ® Cours Abrege, etc., 3™® part. sec. i. chap. i. ^ V. n. 5. ® Verb. Baptismus, art. vii. n. 7, edition Migne. ’’ De Bapt., cap. vii. art. 1, 2°. * Infra, chap. vii. § ii. ^ Vid. infra, chap. iv. § xxix. Loc. cit. 5°. THE SPONSORS. 83 xxvu. 232.] tions from tlie Catechism. There is no doubt that sponsors are bound to give a Clmistian education to their spiritual children, as is here stated in the Ritual, and as is more fully explained in the Catechism of the Council of Trent, ^ which cites the words of S-t. Augustine on the subject : ‘ They ought’ (says he), ^to admonish them to observe chastity, ^ love justice, cherish charity ; and, above all, they should ‘teach them the Creed, the Lord’s prayer, the Ten Command- ‘ ments, and the first rudiments of the Christian religion.’ — Serm. 163, 1)e Temp . — Hence,” the Catechism adds,^ it is not difficult to decide who are inadmissible to this holy guar- dianship : to those who are unwilling to discharge its duties “ with fidelity, or who cannot do so with care and accuracy, this sacred trust should not be confided.” 230. Tlielogians, however, commonly teach, with St. Thomas,^ that sponsors are bound to fulfil these duties only when there is reason to think that they are neglected by the parents or others on whom they naturally devolve in the first instance ; and hence, generally speaking, sponsors need have no anxiety about the discharge of these duties towards the children of Christian pai'ents.^ *231. We may observe that an infidel, in the strict sense — that is, one who is unbaptized — cannot act validly as sponsor; at least he does not contract the spiritual relationship which is a matrimonial impediment f and the same is to be said of one whose mind is unsound, or who is incapable of a human act f but the others here mentioned could act validly, though it is unlawful to admit them. *232. In mixed communities, where Catholics and Protes- tants live together, and often even intennarry, a Protestant is sometimes selected to act as sponsor, and this is a cause of great embarrassment to the priest. He cannot, however, in any circumstances, admit one who is not a Catholic. Lay- mann, and one or two others, speaking of Germany, hold that he might, in cases where the refusal would give very great offence ; but in this they are opposed to the common opinion of theologians.’’' In such circumstances, the priest might appoint a Catholic sponsor who would really act as such, and permit the Protes- tant to be present merely as a witness, taking care to note ^ Pars ii. cap. ii. n. 28. ^ Loc. cit. n. 29. 3 3 part, quaes. Ixvii. art. viii. St. lag., n. 147. ® Carriere, De Mat., n. 680. Ibid., n. 688. Vid. St. Lig., n. 156. Lacroix, lib. vi. p. i. n. 373. 84 SACEAMENT OF BAPTISM. [chap. m. this ill the registiy ; or he may omit in the ceremony what- ever regards the sponsor, and have none at all.^ Better, according to Dens,^ to baptize solemnly without a sponsor, than admit a heretic to act as such ; and Bouvier wmulcl apply the same nile to all who are clearly excluded the rubric.^ If the priest has been careful to inquire beforehand, and ascertain who are to be presented as sponsors, he will probaiily find some pretext for setting aside those who are unfit, with- out giving any oflence. $ XXVin. — Praeterea ad hoc etiam admitti non debent Mon add, /el Sanctimoniales, neque alii cujusvis Ordinis Regulares a saeculo segregati. 233. The secular clergy are not excluded from the oflice of sponsor by this rubric, but they have been sometimes excluded by diocesan or provincial statutes, as, e. g., that of Milan, cited by Catalani,"^ and that of the Synod of West- minster, above cited.® Some have doubted whether the priest who baptizes could at the same time act as sponsor, since he should thus respond to the interrogations put by himself, etc. It is very probable, however, that he can do so by substituting another to give the responses and act in his place.® Even this subtitution is unnecessary when there is a godmother, for she can answer the interrogations.’’’ 234. It is certain that a sponsor can act by means of a proxy, and, in this case, the principal, and not the proxy, con- tracts the relationship, according to a decision of the Sacred Congregation.® THE TIME AND PLACE OF ADMINISTERING BAPTISM: DE TEMPORE ET LOCO ADMINISTRANDI BAPTISMUM.’^ $ XXIX. — Quamvis Baptism us quo vis tempore, etiam interdicti, et cessationis a Divinis, prsesertim si urgeat necessitas, conferri possit; tameu duo potissimum ex autiquissimo Ecclesise ritu sacri sunt dies, in quibus solemni cseremonia hoc Sacramentum administrari maxime con- venit ; nempe Sabbatum Sanctum Paschae, et Sabbatum Pentecostes, quibus diebus Baptismalis Fontis aqua rite consecratur. Quern ritum, quatenus fieri commode potest, in adultis baptizandis, nisi vitae periculum immineat, retineri decet, aut certe non omnino praetermitti, praecipue in Metropolitanis, aut Cathedralibus Ecclesiis. ^ Lacroix, 1. c. ® De Baptismo, n. 42 in fine. ® De Bapt., cap. vii. art. i. n. 2°. ^ Tit. ii. cap. i. § xxvii. n. ii. ® Supra, n. 225. ® Lacroix, 1. c. n. 353. ^ Vid. Revue Theologique, IV“® Serie, 5“® Caliier, Julliet, 1860, p. 404. ® Vid. St. Lig., n. 153. Carri^re, De Matrimonio, n. 694. $ XXIX. 237.] time of ADMINISTERING. 85 235. According to the discipline of the Church in the first ages, the solemn administration of baptism took place only twice a year, being confined to the vigils of Easter and Pen- tecost. Martene proves this by the testimony of the most ancient writers, and decrees of early popes.^ In the Creek Church the feast of the Epiphany was added, at least as early as the fourth century.^ In Ireland, also, the decree of the synod of St. Patrick regarding the time of baptism mentions the Epiphany as well as Easter and Pentecost : Octavo die catechumeni sunt, postea solernnitatibus Domini baptizan- tur. id est, Pascha et Pentecoste et Epiphania.’^^ In Gaul, at the close of the sixth century, there were already five days fixed on for the purpose, the feasts of the Nativity of our Lord and of St. John the Baptist having been added to the three already mentioned and in some parts of Spain, at a still earlier period, baptism was confeiTed not only on these feasts, but on all feasts of apostles and martyrs.® 236. In case of necessity, however, or when there was reason, from any cause, to apprehend that a catechumen could not be baptized on one of the appointed days, it was conferred, without hesitation, on any day. As the number of adults to be baptized diminished, and that of infants increased, with the gradual establishment of Chiistianity in each country, the dis- cipline restricting baptism to particular solemnities was grad- ually relaxed on account of the danger in case of infants, until it altogether ceased. Certain it is, at all events, that it had ceased almost everywhere about the close of the tenth, or beginning of the eleventh, century. In one of the canons enacted in the reign of King Edgar, priests were directed to administer baptism whenever they were called on, and to ad- monish the faithful that the baptism of infants should not be deferred beyond thirty-seven days at most.® What is required ]»y the present discipline and practice throughout the Church has been above stated.^ 237. Some vestiges of the ancient usage still remain in the benediction of the font and other ceremonies prescribed for the vigils of Easter and Pentecost. “ On these vigils alone,^’ says the Catechism of the Council of Trent,® except in cases of necessity, it was also the practice of the ancient Church to ’ T)e Avtiquis Ecclesia Eitibvs, lib. i. cap. i. art. i. ^ Ibid., n. iv. Synod. Sti. Patricii, cap. xix. Qua titate baptizandi sunt, apud Wil- kins. ('onrilin MatjucB livittanioi et Hibernire, \o\. i. pag. 5: Londini, MDCCXXX VM. Martene. loc. cit. n. vii. ^ Martene, n. x. Mai t« )ie, 1. c. n. xv. ’ Supra, n. PJ3. ^ l*ars. ii. cap. ii. n. 61. 86 SACRAMENT OF BAPTISM. [chap. III. ‘^administer baptism. But altliougb, on account of the dan- “ ger to which common life is exposed, the Church ha^ deemed “ it expedient not to continue this custom, she has still most “religiously observed the solemn days of Easter and Pente- “ cost, as those on which the baptismal water is to be coiise- “ crated.” She wishes also to give a fuller significance to the ceremonies and prayers, by the administration of solemn baptism on these days. In the Canon of the Mass on these festivals, there are words which refer to those who are sup- posed to be recently baptized ; and the “ Cseremoniale Epis- “coporum” even prescribes^ that no infant be baptized in the church for eight days before, except in case of necessity. This provision of the “ Caeremoniale,” however, according to a recent annotator,^ is not attended to even in Rome, on account of the danger in case of infants. But it certainly is the wish of the Church, as the present rubric shows, that, at least in cathedrals, if at all convenient, adults should be pre- sented for baptism on these vigils. Hence in Rome there are always some adult converts in readiness for these occasions,^ and the same is the case in many other cities, the bishops reserving for this purpose the baptism of those adults that may be preparing at the time.'^ $ XXX. — Ac licet, urgente necessitate, ubique baptizare nihil im- pediat ; tamen proprius baptism! administrandi locus est Ecclesia, in qua sit Fons Baptismalis, vel certe Baptisterium prope Ecclesiam. 238. In the first ages, when the Christians had no churches, baptism was administered wherever a supply of water could be found. After the time of Constantine, its administration came gradually to be restricted to the churches and baptis- teries ; and this usage was adopted and everywhere enforced by the canons, so that baptism could not be lawfully admin- istered elsewhere, except in case of necessity.® The rubrics of the ritual are in exact conformity with the ancient canons f and many provincial synods, recently celebrated, have taken measures to carry out what is thus prescribed, as far as cir- cumstances permit. It is sufficient to refer to the Synod of Thurles,’^ the Synod of Westminster,^ and the Synod of Bal- Lib. ii. cap. xxvii. n. 18. ^ Ceremonial des EvSques ExpliquS, in loc. cit. note (2). ^ Cfr. Catal., tit. ii. cap. i.$ xxix. n. i. Vid. Cavalieri, tom. iv. cap. xxii. De Fonte Baptismali, in Deer, iv. n. iv. ^ Marteue, lib. i. cap. i. art. ii. Catal., $ xxx. n. vii. Catal., loc. cit. Baptismo, n. 7 et 8. 5 yiTY 240.] PLACE OF ADMINISTERING. 87 timore.^ Meminerint paroclii,” says the Synod of Thurles, ^^Rituale Romanum et Ecclesise consuetndinem exigere ut ‘‘ aqua in Baptismo adhibenda, infuso Oleo et Ohrismate benedicatur, vel Sabbato Sancto, vel Sabbato Penteoostis, vel, si necessitas exigat, alio tempore ante Baptismi admin- istrationem. Caveant itaque ut quam primum fontes baptis- males in Ecclesiis Parocbialibus erigantur et custodiantm', apud quos Baptismus conferatur, et omnia quaj ad hujus sacramenti administration em in Rituali Romano praescribun- “ tur, accurate serventur.’’^ We shall have occasion to treat of the baptismal water, and the manner of blessing it, with the infusion of oil and chrism, hereafter.^ The synod orders a baptismal font to be constructed in every parochial church, and the Synod of Westminster orders the same for every church, “cui annexa est cura animarum.’’^ 239. Baptismal fonts were first constructed in turret-shaped buildings, called baptisteries, apart from, but contiguous to, the churches. These baptisteries were, in some instances, very spacious, and contained several fonts, some for men, and others for wmmen, being provided also with altars, at which the divine mysteries were celebrated, and the newly-baptized received the holy co’mmunion.® Many of these buildings are still to be seen in Italy. From about the sixth century, however, fonts were commonly constructed within the principal churches, being placed near the entrance on the left, in chapels which are usually called baptisteries, as well as the buildings just mentioned.® They were mostly confined to the cathedrals, in which the bishops themselves baptized, and immediately afterwards confirmed the neophytes ; and in some cities, to the present day, they are restricted to two or three churches, to which all must be brought for baptism. Bene- dict XIV, when Archbishop of Bologna, insisted on the im- memorial right of his metropolitan church, which required all the children of the city to be brought to it for baptism, and prohibited the parish priests of other churches from conferring baptism unless in case of necessity.® *240. Hence the rubric assigns, as the proper place for baptism, not every church, but the church in which there is a ^ Provin. I™ Deer. xvi. ® Loc. cit. n. 8°. 3 Infra, cap. ix. •* Loc. cit. u. 1. ® Martene, lib. i. cap. i. art. ii. n. vi. et seq. ® Vid. Revue Th6ologique, P® Seri6, 4">® Cahier, Nov. 1856, p. 550. Marlene, loc. cit. n. xv. Cavalieri, l)e Fonte Ikvptismali, in Deer, i. n. vii. and viii. » InsllL. xcviii. n. 12. 88 SACRAMENT OF BAPTISM. [chap. hi. font^ or the baptistery. Generally speaking, however, there should be a font in every parish church, and every parish priest has the right to baptize the children of his parish.^ In Ireland, since the destruction or usurpation of her ancient churches, there were very few baptismal fonts until recently j but they have been constructed, or are in course of construc- tion, in almost every parish church at present ; and the same may be said of England and America, pursuant to the decrees of the synods above-mentioned. $ XXXI. — Itaque, necessitate excepta, in privatislocis nemo baptizari ' debet, nisi forte sint Regum aut magnorum Principum filii, id ipsis ita deposcentibus, dummodo id fiat in eorum Capellis seu Oratoriis, et io aqua Baptismali de more benedicta. *241. The parish church or baptistery, then, is the only place in which baptism can be administered, except in the two cases here mentioned : 1st, In necessity, in wliich case baptism may be administered anywhere, but without the ceremonies. These are afterwards to be supplied in the church.^ 2d, When there is question of the children of kings and princes : in this case, at the special request of the parents, baptism may be conferred with all the ceremonies in their oratories or private chapels. The water, however, can- not be blessed in a private chapel, but must be brought from the font of the parish church.^ If any of the baptismal water I'emains, it should be brought back to the church and poured in- to the font ; and what has been used should be thrown into the sacrarium.'^ The rubric, we may observe, is merely per- missive ; leave must be asked and obtained in every case from the Ordinary of the place.® 242. It may be doubted whether, in this matter, all magnates, nobles, and men of great property can be regarded as magni principes,’^ to whom the favor may be extended. Catalani thinks they cannot;® and it is not easy to see how, in stiictness, they can. But where there is a custom of extending the favor to them, St. Liguori would tolerate it.’’' At all events, it is probable that the bishop can dispense in particular cases.® When a distinguished person is expected ^ Vid. supra, n. 184. ^ Vid. supra, n. 194, 195. 3 Barutf., tit. ix. n. 20. Catal., tit. ii. cap. i. $ xxxi. n. ii. Barutf., and Catal., 11. cc. Vid. supra, n. 183. ^ Barutf., n. 19. Catal., 1. c. ® Loc. cit. n. ii. Lib. vi. n. 118. Xot. iii. ® Vid. Revue Theologique, Serie, pp. 276, et seq. $ XXXII. 243.] PLACE OF ADMINISTERING. 89 to act as sponsor, if it be necessary to wait some time for him, the bishop could give leave to have baptism privately administered in the house, and the solemn ceremonies after- wards supplied in the church.^ In all other cases the law of the Church must be stiictly observed. It is evidently in materia graviy and the deliberate transgression of it, therefore, cannot be excused from grievous sin.^ $ XXXII. — Baptisteriiim sit decent! loco et forma, materiaque solicla. et quae aquam bene contineat, decenter ornatuin, et cancellis circum- septum, sera el clave munitnm, atque ita obseratum, ut pulvis vel aliae sordes intro non penetrent, in eoque, ubi commode fieri potest, depin- gatiir imago Sancti Joannis Christum baptizautis. 243. We have already seen^ that Baptisterium ” is the name given to the place containing the baptismal font, whether it be a chapel within the church, or a building apart. But here it must be understood, at least in the first part of the sentence, to designate the font itself, or basin which contains the water. The rubric prescribes what is to be observed regarding it ; and, first, that it be constructed in a suitable place. St. Charles orders that it be placed near the entrance of the church, on the left, in conformity with ancient usage, unless from the plan of the building the bishop may think it expedient to have it placed at the other side.^ The place set apart for it should be railed oft’, and, if possible, form a distinct chapel, adorned with a representation of St. John baptizing Christ. Its position near the entrance is convenient for the cere- monies to be observed,® as we shall seej and, moreover, serves to remind us that by baptism we enter into the Church. Benedict XIII, in the Synod of Rome, ordered the strict observance of what the ritual prescribes regarding the place of the baptismal ceremony. Quia Baptismus est janua Sacramentorurn et porta per quam in Christi Ecclesiam intramus, sciant Parochi non vane a Rituali Romano jwse- scribi, ut baptizandorum catechismus ad Ecclesise januam, his, cum patrinis, extra existentibus, peiagatur. Ipsis ‘Mtaque districte prsecipirnus ut ritum omnino servent eundem, nec unquam committant, contrarius ultra procedat abusus : ^ Cfr. Benedict XIV, InstiL, xcviii. n. 13. 2 St. Lig., n. 142. Supra, n. 239. * Act. Eccl. Medial., pars i. Concil. Prov. iv. Qu(e pertinent ad ScLcramentnm Baptismi, p. 108. ^ Vid. infra, $ liv. 90 SACRAMENT OF BAPTISM. [chap. m. qnemadmodnm et alter ille, domi scilicet infantes baptizandi extra necessitatenq quae si unquam eveniat, erit ab Episcopo probanda.”^ *244. With respect to the material of which the font should be made, the rubric merely prescribes that it be solid, and such as will keep in the water ; and, therefore, it may be of any kind that is not porous, unless some special material be required by diocesan or provincial statute. All the ancient fonts were of stone 5^ and St. Charles^ prescribes that the material be marble or hard stone : “ Eons baptismalis e marmore aut solido lapide constet.’^ The Synod of Westminster recommends tbis instruction of St. Charles, and gives it in the appendix to its decrees, so that the material seems to be defined in England. The Synod of Tliurles gives no special instruction on the subject; and in Ireland some fonts have been made of metal, though stone or marble is generally preferred, and is, on the whole, more suitable, as being more in accordance with ancient usage, and also free from the inconvenience of rust, which sooner or later attacks the metal. 245. In shape, the ancient fonts were circular,^ and being designed for baptism by immersion, were also large and deep. The fonts now in use for baptisin by effusion are also circular or elliptical. The division into two parts, as recommended by the Ritual of Toulon,^ is very convenient, and has been of late generally adopted. This form, amongst others, is mi- nutely described in the instructions of St. Charles. In shape, according; to the instruction, the font should be oval : “ Forma ovata sit ac longe cubitos duos et uncias octo pateat ; late cubitum unum et uncias duodecim ; ” that is, about three feet six inches by two feet four inches, of our measure. The interior should be divided into two circular basins, of the same dimensions, and separated about two inches at the edges ; the one which is nearer to the high altar, to contain the baptismal water ; the other, to receive the water poured on the head, and communicating with the earth, to serve as the sacrarium. The whole should be supported on a perforated pillar, through which the water from the second basin may pass to a small cistern under ground.® ^ Concil. Roman., tit. xxvi. cap. hi. apud Labbe, vol. xxi. p. 1895. 2 Catal., tit. ii. cap. i. $ iv. n. xxi. ^ Loc. cit. ^ Catal., tit. ii. cap. i. § iv. n. xxii. ® Tit. i. $ xi. apud Dictionaire des C6r6monies, tom. i. Art. BaptSme. ® Act. Eccl. Mediol., pars iv. Instruct. Fabric. Eccl. cap. xix. $ De Baptisterii forma tertia, pag. 483, 484. $ XXXIII. 248.] THE FONT. 91 246. The Ritual of Toulon^ would have the basin which holds the water larger than the other, and it is usually made so ; but it would also have it lined with lead or tin, or have a vessel of this material, or of tinned copper, inserted in the stone. De Herdt recommends the sanie.^ Many of the ancient fonts used in England were lined with lead. Indeed, according to a recent writer on the subject,^ all that were not of granite or very hard stone were so lined. Such lining with metal is quite unnecessary, if the font be of hard stone or marble, as is described by St. Charles. He would permit the use of metal in this way, when the font is observed to be leaky or porous, but only until another is constructed of proper material.^ *247. The font should have a lid, which may be of wood or metal, fitting closely, so as to exclude dust, flies, etc. If it be constructed with two basins as described, the lid need not cover that which serves as the sacrarium. In the instruc- tions of St. Charles® it is directed that the lid be flat, only one half opening, the other being fastened, and the whole surmounted by a dome or canopy, witliin which the holy oils should be kept. The Rubric says nothing of this, and, there- fore, leaves considerable latitude as to the shape and con- struction of the covering. It requires, however, that the baptistery be under lock and key, by which, therefore, either the lid of the font or the entrance to the baptistery ought to be secured. ON THE HOLY OILS AND OTHER REQUISITES : DE SACRIS OLEIS ET ALUS REQUISITIS.” $ XXXIII. — Sacrum Chrisma, et Sanctum Oleum, quod et Catechu- menorum dicitur, quorum usus est in Baptismo, eodem anno sint ab Episcopo de more benedicta Feria V, in Coena Domini. 248. The chrism, which is a mixture of oil and balsam,® and the oil of catechumens used in baptism, must have been blessed by the bishop on the preceding Holy Thursday. The use of the holy oils in baptism may be traced to the earliest times, as is shown by Catalani.'^ The anointing of the catechumens before baptism is mentioned by St. Justin 1 Loc. cit. ® Pars vi. n. 3, $ i. ^ F. A. Paley, M.A. Illustrations of Baptismal Fonts, introduction, pag. 24. Concil. Provin. iv., $ Quoe pertinent ad Sacram. Baptismi, pag. 108. ® Loc. cit. ® Vid. St. Lig., lib. vi. n. 1C2. ^ Tit. ii. cap. i. $ xxxiii. 92 SACRAMENT OF BAPTISM. [chap. III. Martyr, St. Chrysostom, etc.^ With respect to the unction with chrism after baptism, we may observe that, in the begin- ning, the bishop, as we have seen,^ was usually the minister, and he signed the neophytes on the forehead with chrism im- mediately after baptizing them, so that the chrism used by the bishop was in reality for the sacrament of confirmation. Tlie vertical unction by priests was introduced, according to Bellarmine,^ to supply in some way for this, when the bishop was absent, and when, consequently, confirmation could not be immediately conferred as usual. It is said to have been instituted by Pope Sylvester Innocent I, in a letter re- garding this matter, says that priests may anoint those whom they baptize with chrism blessed by the bishop ; but they must not apply it to the forehead, as this is reserved to bishops.® From the Sacramentary of St. Gregory, it appears that the vertical unction was applied by a priest, even when the bishop was present, and confirmed the neophytes immedi- ately after.*^ The same may be also inferred from the Sacra- mentary of Pope Gelasius."^ There can be no doubt, there- fore, about the great antiquity of this vertical unction with chrism, distinct from the sacrament of confinnation. It is to be applied even by the bishop when he baptizes, though he may confer the sacrament of confirmation immediately after.® 249. The chrism must be blessed by the bishop. A simple priest may be delegated by the pope to confer confirmation, but it is doubtful whether he could be empowered to bless the chrism, which is necessaiy for the sacrament.® In the Greek Church the priest blesses the oil of catechumens just before using it 5 but, although he administers the sacrament of con- firmation immediately after baptism, the chrism which he uses must have been blessed by the bishop.^® In the vertical unction, there is no sacrament, it is true, but the chrism to bo used is the same as that which is required for confirmation. 250. The consecration of the oils takes place on Holy Thursday, and, according to the present usage, is not permit- ^ Cit. apud Martene, lib. i. cap. i. art, vi. n. xv. et art. xiii. n. xxi. ^ Supra, n. 184. ^ De Baptismo, cap. xxvii. ^ Marteue, lib. i. cap. i. art. xv. ii. ii. ^ Cit. apud St. Lig., vi. ii. 163, Dub. 2. ^ Chardon, Uistoire des Sacrements, liv. I*'® sec. part, 2^ chap. x. Apud Martene, cap. i. art. xviii. ord. iv. ® Poiitificale Romanum, Bitus Pontif. pro Baptismo Adultorum Bubricce in fine. ^ St. Lig., lib. vi. n. 163, Dub, 2. Vid. Benedict XIV, Synod. Dicec., lib. vii. cap. viii. Goar, in Baptismatis officium Notes, nota 11, pag. 363. $ XXXIV. 252.] THE HOLY OILS. 93 ted on any other day.^ The bishop is assisted in the cere- mony by twelve priests, seven deacons, and seven sub- deacons.^ In cases of necessity, however, dispensations are granted both as to the day and the number of assistants.^ In Ireland bishops liave the faculty : Consecrandi olea cum “ quinque saltern sacerdotibus, non tamen extra diem Ooenae Domini nisi necessitas aliud urgeat.^’^ $ XXXIV. — Curet Parocbus ut ea suo tempore quam primum habeat, et tunc vetera in ecclesia comburat. *251. The parish priest is strictly bound by the canons 1o procure the holy oils every year from his own bishop, and not from any other, unless with his own bishop’s consent.® He must take care to procure them as soon as possible after they are consecrated, since he requires them for the benediction of the font on Holy Saturday. The functions of this day should never be omitted in parochial churches, according to a decree of the Sacred Congregation. Where the number of clergy is insufficient to carry out the ceremonies of the Missal, they should be performed according to the small ceremonial of Benedict XIII.® The Sacred Congregation has expressly condemned the custom prevailing in some places, of deferring the distribution of the oils until after Low Sunday.’’' In a note to the decree condemning this custom, the annotator observes that the holy oils should be distributed so that they may be available for the benediction of the font on Holy Saturday. He cites the quamprimum ’’ of the rubric, and says that it must be inter- preted by the obligation of using the new oils on Holy Saturday. Nothing, according to him, but the necessity arising from great distance, difficult roads, or the like, could justify a delay beyond that time on the part either of those who receive, or of those who distribute them. 252. Benedict XIV, while archbishop of Bologna, ear- nestly exhorted the parish priests of his diocese who had baptismal fonts to be blessed, to procure the holy oils in time for the ceremonies of Holy Saturday. But he did no more ^ Catal., tit. ii. cap. i. $ xxxiii. n. v. * Pontif. Komanuin, De officio in Feria V. Ccencb Domini. ® S. C. K., 23 Jan. 1644, in Emonien., n. 1486; 9 Mart. 1765, in liamaten., n. 4325. * Formula vh® n. 28. ® Catal., tit. ii. cap. i. $ xxxiv. n. i. Cavalieri, vol. iv. cap. xxvi. De sacris oleis, in Deer. i. n. iii. ® 22 Jul. 1848, in una Ord. Carm., n. 5132. ^ 16 Dec. 1826, in una Gandav., ad. iv. n. 4623. 94 SACRAMENT OF BAPTISM. [CMAP. IIT. than exhort and recommend 5 and, as the time of distribution for all in the city and diocese, he fixed from Holy Thursday till Sabbatum in Albis A feria quinta in Coena Domini, “ statim ac oleum sacratum fuerit, usque ad Sabbatum in “ Albis pro ipso accipiendo tempus statuitur omnibus qui vel ‘‘ in civitate aut in diocesi versantur. Parochos tamen Dioce- sanos, qui baptismalem fontem suis in Ecclesiis habent, ‘‘ magnopere hortamur satagere onini studio, ut Oleum a nobis eadem feria quinta consecratum statim obtineant, quo utantur Sabbato rnajoris hebdomadse, cum benedictio Fontis Baptismalis instituitur, quae sacrum Chrisma necessario re- quirit ; et valde commendandi sunt, si tunc recens Chrisma a nobis sacratum adhibeant.”^ 253. These words seem to convey that the old oils should be used for the benediction of the font on Holy Saturday, if the new oils, no matter from what cause, have not been pro- cured in time. They are understood in this sense by Cava- lieri f but, according to a recent decree of the Sacred Con- gregation, it is necessary to take the circumstances into account, and make a distinction. Either there is a prospect of getting the holy oils within a short time, a week or ten days suppose, or there is no prospect of getting them within a reasonable time. In the former case, the infusion of the oils should be omitted in the ceremony of blessing the font, and be supplied privately as soon as the oils are procured. In the latter, the oil and chrism of the preceding year are to be used, and the water thus blessed is to be preserved in the font, and used until the vigil of Pentecost, even though the new oils may have been obtained in the meantime. Such is the latest decision of the Congregation of Rites on the question.^ This decision is given by the “Analecta “Juris Pontificii,”^ by the “Revue Theologique,”® and also in the last edition of the Sac. Bit. Cong. Becreta^ etc., alpliahetico or dine disposita, etc., by Falise.® It may be seen on reading it,’’’ that it serves to reconcile two previous decisions apparently at variance, but of whose authenticity there can be no doubt ; one directing that the holy oils, if not procured in time for the blessing of the font on Holy Saturday, should ^ Instit., Ixxxi. n. 5. 2 Loc. cit. n. vi. ® 12 Aug. 1854, in Lucionen., ad. 79 et 80. ^ S6rie, p. 2188 et seq. ® yime g^rie, F6vrier, 1859, pag. 27. ® Editio MDCCCLXii. V. Baptisma, n. 7. ^ Vid. Decret. in Appendice, § XXXV. 2.55.] THE HOLY OILS. 95 he afterwards poured in, privatim et separatira the other deciiiing- that, when they cannot be procured, the oils of the preceding year are to be used.^ Of these two decrees it de- clares that the former proceeds on the supposition that the holy oils are only accidentally detained, and that there is a prospect of getting them within a short time ; while the latter proceeds on the supposition that they could not be procured in the diocese, or in any of the neighboring dioceses. This supposition was plainly involved in the xase proposed to the Sacred Congregation, for it regarded a diocese in Spain during the civil wars, when most of the sees in the country were deprived of their pastors. Now the fact of its thus reconciling two apparently conflicting decisions, together with its being cited by the authorities mentioned, makes us look on the authenticity of the decree as all but certain, although a slight doubt may still be suggested by its being omitted in the last edition of the Decreta Authentica,^’ etc., by the Propaganda press, since that edition gives the decrees down to 29th November, 1856.^ *254. When the new oils have been procured, what re- mains of the old oils should be burned. If there be any con- tained in bottles or other vessels destined to hold the usual supply for the year, it should be burned in the lamp before the blessed sacrament ; but what is contained absorbed in cotton in the oilstocks for ordinary use, should be burned with the cotton containing it, as is directed by the rubric of the Pontificale E.omanum.'* The cotton, before it is burned, may be squeezed over the lamps, and the ashes should be thrown into the sacrariurn.® $ XXXV. — Veteribus Oleis, nisi necessitas cogat, ultra annum non utatur: ac si deficere videantur, et Chrisma, aut Oleum benedictum haberi non possit, aliud Oleum de olivis non benedictum adjiciatur, sed in minori quantitate. *255. As soon as the oils are blessed on Holy Thursdav, the use of the oils of the preceding year should cease, unless a case of necessity arises before the new oils are procured. If there be no prospect of getting them within a reasonable time, it has been decided, as we have seen,® that the old oils ^ 12 April, 1755, in Lurana, ad 3™ n. 4252. Vid. Gardellini, Jnno- tationem in Deer. Sac. Conrj. Hit, 16 Dec. 1826, in Gandaven., Ques. V. ad iii. n. 4623. * 23 Sept. 1837, in Oriolen., ad 1'" et 3'", n. 4820. 3 Vid. supra, n. 37. < Pars iii. De Officio in Feria V. in fine. ® Caval., 1. c. u. viii. *5 Supra, u. 253. 96 SACRAMENT OF BAPTISM. [chap. III. are to be used in blessing the font. It is fnrtlier decided, in tbe same decree, that they are to be used also for the unctions in baptism.^ There is, therefore, no difficulty in this case. *256. But if the oils can be procured within a few days, and if in the meantime an infant be presented for baptism, what should be done? There are two difficulties in the case : one, with regard to the water to be used ; and the other, with regard to the oil and chrism. 1° With regard to the water : If the baptism takes place before the font is blessed on Holy Saturday, the old baptismal water still remains, and of course should be used. If it takes place after, the choice is between common water and the water of the font, which, as we suppose, is blessed, but as yet without the infusion of the holy oils.^ We should prefer to use the water of the font, though we do not think there is any obligation of using it, since it is not, in strictness, baptismal water.^ But it would be best of all, in the circumstances we here suppose, to re- serve a little of the old baptismal water for such contingencies, until the new oils are procured. This is recommended by Rom see,'* and the Revue Theologique.”® 2^ With regard to the unctions : these are to be deferred until the new oil and chrism are obtained. This appears to follow from the decision that has been cited for if, in the case supposed, the old oils are not to be used in blessing the baptismal water, it may be reasonabl37- inferred that they should not be used in the baptismal unctions. This is also clearly supposed by St. Liguori.'^ On account of the necessity of deferring the unctions, it would be desirable that the baptism also should be deferred, as it should not be separated from the unc- tions without a grave reason. St. Liguori® decides that, if the delay is only for a few days, baptism ought to be de- ferred ; but if it be necessary to wait for the oils ten or eleven days, baptism may be administered, and the unctions after- wards supplied. He speaks only of the unctions, and seems to suppose that the other ceremonies are applied when baptism is conferred, as is recommended in an opinion cited, appar- ently with approval, by Lacroix.® But it is probable that the other ceremonies may be deferred with the unctions ; so thatulti- ^ 23 Sept. 1837, in Oriolen., ad 4*" n. 4820. ^ supra, n. 253. ^ Vid. infra, chap. iv. $ xxvii. ^ Praxis Divini Officii, torn. iii. De Sabbato Sancto, $ iii. in fine. ® lyme Serie, Fevrier, 1859, pag. 28. ® Supra, n. 253. Lib. vi. n. 141. ® Loc. cit. ^ Lib. vi. pars i. n. 342. ^ XXXVI. 259.] THE HOLY OILS. 97 mately the case we are discussing may be resolved in practice, by either putting off the baptism for a few days until the new oils are procured, or conferring it, as the rubric directs, for the case of necessity,^ leaving the usual ceremonies to be supplied when the new oil and chrism are obtained. *257. Should the supply of chrism or oil become short during the year, more should be got from the cathedral or other place where a quantity is usually kept in reserve.^ If, however, there be any difficulty in procuring it in this way, or if there be not time to wait, unblessed oil may be added, but in less quantity. In Ireland, during the operation of the penal laws, the priests were obliged to have recourse frequent- ly to this means of keeping up a supply of the holy oils. Amongst the ordinances drawn up for their direction about the middle of the seventeenth century, w^e find one prescrib- ing that the quantity of unblessed oil added each time shall not exceed a third part.^ Great care should be taken that the oil be pure, Oleum ex olivis,” as is mentioned in the rubric. *258. It is plain, from the words, that it may be added to the chrism as well as to the other oils, and it may be added too, not once merely, or twice, but as often as may be found necessary, even although the quantity of unblessed oil thus added may in the end exceed the quantity first blessed. This was expressly decided by the Sacred Congregation of the Council.^ But there must be bona fide necessity, such as is supposed in the rubric ; for it was decided by the Congregation of Kites that it would not be lawful, e. g.j on Holy Thursday to add a quantity of unblessed oil to what had just been consecrated.® $ XXXVI. — Chrisma et Oleum sacrum sint in suis vasculis argeriteis, aut saltern stanneis, bene obturatis; quae vascula sint inter se distincta, et propriam unumquodque inscriptiouem habeat majusculis litteris in- cisam, ne quis error comn)ittatur. *259. The necessity of attending to what is here prescribed is obvious. In baptism there is no question of the validity of the sacrament, but it is not so in confirmation and extreme unction. A mistake with regard to the vessel in either of these would render the valiffity of the sacrament at least * Vid. infra, chap. iv. $ xxvi. 2 Cfr. Catal., tit. ii. cap. i. $ xxxv. n. ii. ^ Collections on Irish Church History, page 122. ■* 23 Sept. 1GS2, cit. apud Falise, Decreta Authentica, etc. V. Oleum in nota, n. G. ® 7 Dec. 1844, in una Vatav., ad 4“, u. 5000. 98 SACRAMENT OF BAPTISM. [chap. in. doubtful.^ Even in baptism the mistake is a serious one. Should it occur, Barutfaldi^ would have the unction after- wards supplied. This ought to be done, if the error be de- tected at the moment, and can be at once repaired ; but, other- wise, we are inclined to the opinion of Falise, who thinks it too severe to insist on the repetition, seeing that, 1° one oil is probably a valid substitute for another, even where there is ([uestion of a sacrament f 2° that there is here question of a rite, the omission of which does little or no injury j and 3° that the repetition would often be an occasion of murmur or scandal.^ To guard against mistake, the rubric here directs that the vessels containing the holy oils be marked with letters, so as to be easily distinguished. *260. They should be of silver, or, at least, of tin or pewter j they must not be of glass or any other brittle mate- rial, lest they be broken and the contents spilled j nor of iron, brass, or other very oxidable metal, from which the oil would easily contract iinpurities.® $ XXXVII. — Ad usum vero quotidianum minora habeantur vaseula ex argento, si fieri potest, aut stanno, sive separata, sive etiam conjuiic- ta ; apte tamen distincta, et bene cooperta, et cum suis inscriptionibus, ut supra, lie Parochus aberret, et unum pro altero sumat, quod cavere debet diligenter. *261. Besides the vessels for containing the yearly supply, there should be smaller ones to contain what may be required for daily use. The material prescribed by the rubric for these is the same as for the others, but being much smaller, they can be had of silver at much less expense ; and few are made of any other material. They may be, according to the rubric, either separate or joined together. In missionary countries they are usually made to be joined by a screw 5 and, with a thhd compartment containing the “ oleum infirmorum,” like- wise screwed on, they form a cylinder about one inch in diameter, and three or three and a-half inches long, commonly called oilstocks.^’ The compartments are perfectly distinct, and marked, each with its appropriate letter. *262. It was usual to put only a single letter on each — I, on that containing the oleum Infirmorumj” B, on that con- taining the ‘‘oleum Catechumenorum,^’ or oleum Baptizan- dorum 5 and C, on that containing the Chrism. This, we 1 St. Lig., lib. vi. n. 162 et 709. Vid. chap. xv. $ iii. 2 Tit. X. n. 19. ^ Vid. chap. xv. § iii. ^ Cours Ahrege, partie, chap. i. $ i. n. 8, note. ^ Vid. Barufl^b tit. x. n. 16 et seq. $ XXXVIII. 265.] HOLY OILS. 99 may observe, is hardly sufficient, for it might easily happen that the compartment marked 0 would be mistaken for that containing the olenm Cateclmmenornm and to our certain knowledge the mistake was actually made in some instances. It is much better, therefore, to have the first two or three letters engraved on each — as, INF., OAT., CHR. St. Charles ordered the inscriptions to be respectively : OHR., OATH., and EXT. UNO.^ We may observe, also, that, although formerly it was con- venient for priests in Ireland to have the three joined to- gether, there is now no reason why the two recpiired for baptism should not be kept apart from the third, which is required for the sick.^ $ XXXVIII. — In ea igitur ex majoribus va.sculis Chrismatis et Olei, quod sufficiat, infundatur, atque ut eftusionis periculum caveatur, com- raodum erit in his vasculis bombacium, seu quid simile habere^ Oleo sacro et Chrismate separatim perfusum, in quo pollex, cum opus est, ad inungendum immittatur. *263. The oilstocks should always be provided, as here directed, with a little cotton, or some like material, which may absorb the oil, and thus prevent the danger of effusion ; and, at the same time, when pressed with the thumb, yield enough for the unctions. A little flax, or a small piece of sponge, would do equally well.^ *264. The rubric supposes that a little is poured into the oilstocks out of the larger vessels as occasion may require j but it may happen that the priest has no vessels except the oilstocks, and that there is no other supply for the year except what is put into them when the oils are distributed after Holy Thursday. If the supply be insufficient, he must, in this case, either go to the cathedral to have the oilstocks replenished, or add a little unblessed oil in the manner already mentioned."* *265. Tliere is no reason, however, why every parish church should not have its supply of holy oils as well as its baptismal font. The larger vessels should be filled at the place of distribution, and brought back in time for Holy Saturday.® In fact, the quantity which oilstocks of the usual size could contain, would hardly suffice for the bene- diction of the font on that day, to say nothing of what is ^ Act. Eccl. Medial., Instruct. Supell. Eccles., lib. ii. pag. 530. ® Vid. inf. $ xxxix. 3 Barutf., tit. x. n. 22, 23. Catal., tit. ii. cap. i. $ xxxviii. n. i. * Supra, n. 257. ® Vid. supra, n. 251, 100 SACRAMENT OF BAPTISM. [cu.vr. III. required for tlie vigil of Pentecost, or may be necessary at other times for blessing the baptismal water.^ It is hardly possible, therefore, to carry out what is prescribed by a pre- ceding rubric regarding the water to be used in baptism,^ without attending to what is here prescribed regarding the oils. XXXIX. — Hsec vascula ita parata, in loco proprio, honesto, ac mundo, sub clave ac tuta custodia decenter asserventur, ne ab aliquo, nisi a Sacerdote, temere tangantur. aut eis sacrilege quispiam abuti possit. 266. At the end of the Mass at which the holy oils are blessed, the bishop admonishes the priests to keep them carefully, as the canons prescribe.^ The oil and chrism used in baptism should be kept under lock and key, and if possi- ble in the baptistery, which is undoubtedly the best place for them.'^ St. Charles gives very minute instructions on this subject. He would have the vessels inclosed in a box with the lid fitting closely, and kept in what he calls a ciborium,” which means a kind of press or safe, erected over the font.'’’ If they cannot be conveniently kept in the baptistery, they should be kept at least somewhere within the church. Pdie rubric, it is true, does not mention the church, but this must be understood from the words it uses, and from the universal custom, as is observed by the continuator of Gardellini, in a note to a decree of the Sacred Congregation in this matter.® Perhaps the reason why the rubric does not say that the place must be within the church is, because the baptistery (in which they certainly may be kept) is in some instances a building apart from the church.’’’ They cannot be put into the taber- nacle with the Blessed Sacrament, as was decided by the Sacred Congregation of Bishops.® But it is recommended by many to place them in a safe near the altar, where the Blessed Sacrament is kept, as there would thus be a lamp burning before or near them.® *267. Priests are permitted to keep the oleum infir- morum in their houses, when they live at a considerable ^ Vid. chap. ix. $ vi. ^ Supra, n. 158. 3 Pontificale Romanum, p. iii., De Officio in Feria V. Cocnce Domini, in fine. ^ Baruff., tit. x. n. 24. ® Instr. Supell. Feel., lib. ii, pars. ii. p. 530, Concil. Prov. iv. p. p. 108. ® 16 December, 1826, in una Gandav., Dub. Quees. iii. n. 4623. Vid. supra, n. 239. ® 3 Maii, 1693, cit. apud Caval., tom. iv. cap. vi.. Deer. xiii. n. i. ® Cfr. Annotat. cit. in Deer. Sac. Cong., 16 Dec. 1826. $ XL. 269.] THE HOLY OILS. 101 distance from tlie church/ and in the country parishes of Ireland they generally do so 5 but the same reason does not exist fur keeping along with it the oil and chrism used in baptism. These, except in rare cases, can be used only in the church/ and w^e are convinced that the exceptional cases are not sufficient to justify a priest in keeping them in his house. Hence, w^e think that a little vessel of silver, con- taining the oleum infirmonim” alone, might, in most cases, be conveniently substituted for the oilstocks that have been hitherto in use 5 two other little vessels of the same kind, for the chrism and oil of catechumens, being kept in the baptis- tery, or in a safe near the altar of the Blessed Sacrament. In England the Synod of Westminster has ordered that in all new churches a proper place be prepared for them in the baptistery.^ 268. Laics are not permitted to touch these vessels unless in case of necessity. BarnlFaldi says that a laic is guilty of grievous sin if he does so.^ This decision seems to us very severe. The offence, we think, does not exceed a venial sin, unless where there is contempt. At all events, the decision must be understood of the case in which they actually contain the holy oils ; for as they are not consecrated, nor even bless- ed, there seems no reason why they may not when empty be handled by any one.® The sacrilegious abuse here referred to is probably that of applying the holy oils to medicinal purposes, or as channs, etc. It appears from several canons that such supertitious practices prevailed at certain periods/ and hence in the admonition of tlje bishop already mentioned, the priests are specially warned to guard against this profanation.’’^ $ XL. — Parochus, quantum fieri potest, curet, ne per laicos, sed per se, vel per aliuni Sacerdotem, vel saltern per alium Ecclesiae ministrum li£Bc Olea del'erantur : caveat item, ne de iis quicquam ulli uuquam tribuat cujusvis rei prajtextu. 269. The preceding rubric is to guard against any sacri- legious abuse of the holy oils. This is to secure due rever- ence for them. Catalani cites a series of canons and decrees, from the fomlh council of Carthage, in 398, downwards for * Sac. Cong., 16 Dec, 1826, in una Gandav., ad Duh. Quces. iii. n. 4623, 2 Vid. chap. iv. $ xxviii. ® Dec. xvi. J)e Baptisnio, 2P. •• Tit. X. n. 25. ® Vid. chap. xi. $ v. ® Cfr. Catal., tit ii. cap. i. $ xxxix. n. ii. et seq. ’’ Poutificaie Komanum, loc. cit. 102 SACRAMENT OF BAPTISM. [CHAP. III. several centuries, ordering that none but priests, or others in holy orders, should carry the holy oils from the place where they are distributed to the several churches.^ In the four- teenth century the practice had been introduced of allowing them to be carried by inferior clerics 5 but this was forbidden by several provincial councils, amongst the rest, by that of Milan, under St. Charles.^ The present rubric requires the ancient discipline to be observed as far as possible. By ministrum Catalani^ thinks we should understand a deacon or subdeacon. BarulFaldi^ allows it to include inferior clerics. At all events, it is plain from the words, quantum fieri potest,” that the rubric permits the oils to be carried by an inferior cleric, or even by a laic, when no other can be had.® None is to be given away under any pretence, and this for the reason akeady stated.® $ XLI. — Sal, quod in os baptizandi immittendum est, sit benedictum sua ppculiari benedictione, quae infra praescribitur ; neque utatur sale exorcizato ad benedicendam aquam ; sitque prius bene confractum et attritum, siccum ac mundum. Sal ita benedictum nemini tradatur, neque etiain iis qui benedicendum attulerint reddatur, sed ad alios bap- tizandos servetur, aut in sacrarium abjiciatur. 270 . According to Martene,'’' no mention is made of the salt given to the catechumens, by any of the early Greek Fathers, except Origen, who seems to make an allusion to it once, nor is it mentioned in the Euchologium of the Greeks. But amongst the Latins its use dates from the earliest times. It is distinctly mentioned by St. Augustine in his Confessions, by Venerable Bede, and subsequent writers.® It should be sal naturale,” ® that is, such as is used for seasoning food, and as is commonly understood by the word itself without an adjunct. * 271 . There are two benedictions of salt given in the Ritual — one for baptism, the other for holy water j and care must be taken that the salt used in baptism has been blessed according to the special form given hereafter.^® It should be reduced to a fine powder, as is here directed by the rubric, so that a very small quantity may be easily administered. ’ Loc. cit. $ xl. n. i. et ii. Cfr. Caval., tom. iv. cap. xxvi. De Sacris Oleis, in Deer. i. n. iii. et iv. 2 Act. Eccl. Mediol., pars i. Concil. Provin. ii. Dec. ix. p. 52, et pars ii. Svnod. Dioec. ii. Dec. xiv. p. 270. ® Loc. cit. n. iv. * Tit. X. n. 29. ® Vid. chap. xv. $ xiii. ^ ® Supra, n. 268. 7 De Ant. Eccl. Bit., lib. i. cap. i. art. vi. n. xiv. * Cit. apud Martene, ibid. ® Baruff., tit. x. n. 33. Catal., tit. ii. cap i. $ xli. n. iii. Cap. iv. ^ v. $ XLV, 275.] THE BLESSED SALT. 103 What is blessed at one time may serve for several baptisms, if it be kept clean and dry j but the rubric directs that it be kept exclusively for this purpose, or else thrown into tbe sacrarium, and not given away under any pretext, most prob- ably lest it might be employed for some superstitious pur- pose.^ It must not be given even to those who may liave brought it to be blessed. If they wash to have some blessed salt, the priest may bless some for them, using the benedic- tion given in the Ritual, or at the end of the Missal, Ad quodcumque comestibile.” ^ $ XLII. — Cum igitur Baptismi Sacramentum jam administrandum est, baec in promptu esse debent. 272. The rubric now gives a summary of the things that should be at hand in the baptistery, or in a convenient place near the font, w^hen baptism is about being conferred. The priest who is to perfonn the ceremony should carefully read over this siimmaiy, and see that everything required is in readiness, so that there may be no inteixuption or delay when he lias once commenced.^ $ XLIII. — Vasculasacri Olei Catechumenorum, et Chrismatis. *273. It would be convenient to have a table near the font, on which several of the things required might be placed before the commencement of the ceremony. Amongst these should be the small vessels containing the oil and chrism, which have been before described.^ $ XLIV. — Vasculura cum sale benedicendo, vel jam, ut dictum est, benedicto. *274. The salt is required soon after the commencement, and before the child is admitted within the church. This vessel, then, which may be a small plate or salver, should be placed on a table within tjie porch, or near the door, accord- ing to circumstances,® or it may be held by a clerk. 5 XLV. — Vasculum, seu cochlear ex argento, vel alio metallo nitidum. ad aquam Baptismi fuudeiidam super caput baptizandi, quod nulli prae- terea alii usui deserviat. *275. The water should be poured on the head, not with th(* hand, btit out of a ladle or small vessel provided for this j»ur|)os(*, and used for no other. This vessel, according to our rubric, should be of silver, or some other metal not easily * Baruff., n. 34. Catal., 1. c. n. iv. ® De Herdt, pars vi. ri. 4, ii. 2 Baruff’., n. 30, 37. ‘‘ Supra, n. 261. ^ Vid. infra, § liv. 104 SACRAMENT OF BAPTISM. CcHAP. in. tarnisliecl. It may be made also of shell, according to Baruflaldid Pewter or tin (stanmim) is mentioned by many ^ as a suitable material ; and that it is so may be inferred from the rubric regarding the vessels for containing the holy oils.^^ St. Charles gives minute instructions as to its form. Ac- cording to these, it should be furnished with a pretty long handle, somewhat bent, and a lip or spout, through which the water might be easily poured in a gentle, steady stream.^ It should be also large enough to hold what may suffice for a single baptism, as it would be inconvenient to be obliged to dip it into the font while pronouncing the form.^ $ XLVI. — Pelvis, seu bacile ad excipiendam aquam ex capite de- fluentem, nisi statim in sacrarium defluat. *276. Nothing is prescribed as to the material of this basin. It may be of earthenware, but should be reserved for the use of the baptistery exclusively. We have already seen, how- ever, that the sacrarium may be situated so as to render any such vessel unnecessary.® $ XLVII. — Gossipium, alio nomine bombacium, seu quid simile, ad abstergenda loca sacris Oleis inuncta. *277. The cotton, flax, or other material to be used for wiping the parts anointed, should be placed on a small dish or salver beside the holy oils on the table. When used, it should be put back again on the dish, and after the ceremony is concluded it should be burned, and the ashes thrown into the sacrarium.’^ XLVIII. — Stolae du8&, nbi commode haberi possunt, una violacea, et altera alba, ut infra notatur, mutanda; sin minus, una saltern ad- hibeatur. *278. Barufialdi justly observes that there are few churches so poor as not to be able easily to provide the two stoles re- quired for the ceremony, and is very severe on the negligence or parsimony of those pastors who fail to do so.® The white stole may bo left on the table beside the font j the violet stole is put on with the surplice at the commencement, and ex- changed for the white one at the proper time.® *279. The present rubric tolerates the use of the same stole during the whole ceremony. In this case it may be ^ Tit. X. n. 39. ^ BarufF., 1. c. De Herdt, pars vi. n. 4. iii. 3 Supra, n. 260. Act. Eccl. Medial., pars iv. Inst. Fab. Eccl., cap. xix. De Baptisterio, pag. 480. ^ Barnff., 1. c. De Herdt, 1. c. ^ Supra, n. 182. ’ Vid. infra, chap. iv. ^ xxiv. * Tit. ii. n. 54, et tit. x. n. 41. ® Chap. iv. $ xv. $ L. 282.] SUMMARY OF REQUISITES. 105 either white or violet, but we should prefer, with Falise^ and De Herdt, who cites the pastoral of Bruges,^ to have it double — white on one side, and violet on the other — so that it might be reversed at the time marked for the exchange, and thus be equivalent to two stoles. Baruffaldi^ seems to rep- robate the use of this double stole ; but, on examining his words, it will be seen that he does so only when it is adopted as a matter of choice, or from a motive of parsimony, in pref- erence to two distinct stoles j but he does not imply that it is not preferable to a single stole of one color. XLIX. — Medulla panis, qua inuncti Sacerdotis digiti, cum manus lavat, abstergantur ; et vas pro manum lotione post Baptismum, quod huic tantum usui deservire debet. *280. A crumb of bread, or a little dr}^ meal, is the best means of removing the oil from the fingers. This, as well as the basin for washing the priest’s hands, may be placed on a corner of the table already mentioned, or in any other con- venient place in the baptistery. The nibiic seems to require that the basin be reserved for this use exclusively. At least it should not be used for any merely profane purpose ; but we would not condemn its being used for receiving the w^ater flowing from the head, and conveying it to the sacrarium.*^ *281. It is strange, as Catalani observes,® that the rubric, notwithstanding its minuteness, makes no mention of the towel, which, manifestly, should be in readiness for drying the hands. There should be another towel also for the purpose of diyiug the child’s head after the water has been poured on it.® $ L. — Alba vestis in modum pallioli, seu linteolum candidum, infantis capiti imponendura. *282. It is the custom in most places for the parents or sponsors to bring with them this white linen garment. It is usually a piece of plain linen, about the size of a small hand- kerchief, though it was fonnerly a complete garment, which was worn by the neophytes for some time after their baptism."^ It should be placed on the table beside the holy oils, so as to be at hand when required. It would be well to have one or two at all times in the baptistery, lest in some instance those who bring the child should come without one.® ^ Du Sacrement de Baptime, $ i. n. 10. ^ p^rs vi. n. 4, vi. ^ Loc, cit. ^ Supra, n. IHIl. ® Tit. ii. cap. i. ^ xlvii. n. 1. ® Baruff., tit. x. n. 48. Vid. infra, cliap. iv. ^ xvii. ^ Vid. chap. iv. $ xxii. » Baruff., tit. x. n. 45. 106 SACRAMENT OF BAPTISM. [chap. III. $ LI. — Cereus, seu candela cerea, baptizato ardens tradenda. *283. The wax-candle, as well as the linen garment, is presented by the parents or sponsors, according to the custom existing in many places.^ Such a custom might be made a convenient means of supplying wax-candles for the use of the altar in parishes where no provision exists for the purpose. The candle should be placed on the table with the rest. The rubric does not require that it be lighted from the commence-, ment of the ceremony, though this is prescribed in some' rituals, as in that of Ghent.^ St. Charles, in his instructions,^' required that during the ceremony there should be two lighted candles on the table, or, if convenient, on the altar of the baptistery. In this matter each one may follow the approved custom of his diocese, but the rubric requires no more than that the candle be burning when it is presented by the priest. $ LII. — Hie denique Ritualis liber sit paratus ; et item liber Baptis- malis, in quo baptizati describuntur. *284. The ritual to be used is no other than the Roman. We have already discussed the obligation of observing what it prescribes, as far as cu’cumstances permit."* Generally speaking, there can be nothing to prevent an exact compliance with all that it prescribes regarding baptism when solemnly administered in the church. The ritual itself warns the minister not to trust too easily to his memory, but to recite everything out of the book,® which he should, therefore, have at hand, as he is here directed. He should have in readiness also the baptismal register, in which he is to inscribe the names of the baptized and of the sponsors, in the manner prescribed at the end of the ritual. $ LIII. — Omnibus igitur opportune prseparatis, Sacerdos ad tanti Sacrament! administrationem, lotis manibus, superpelliceo et stola vio- lacea indutus, accedat; Clericum unum seu plures, si potest, secum adhibeat, superpelliceo pariter indutos, qui sibi ministrent. *285. All things being prepared, both in the baptistery and at the church porch, the priest, already vested in soutane,® washes his hands, and then puts on a surplice and violet stole. Baruffaldi’’' would prefer that he should vest and unvest at the font, but we believe the sacristy will, generally ^ Baruff., n. 49. Catal., tit. ii. cap. i. $ li. 2 De Herdt, pars vi. n. 5. xx. 3 Act. Eccles. Mediol., pars iv. § De iis quee Parochus servet et paret antequam Baptismum ministret, pag. 415. ^ Vid. chap. i. n. 65, et seq. Supra, n. 133. Vid. supra, n. 119. Tit. x. n. 54. $ LlV. 288.] CANDIDATES AT THE CHURCH DOOR. 107 speaking, be found the most convenient place, the vestments being usually kept there. The clerk or clerks who are to attend him, should be already vested in soutane and surplice,^ and be prepared to present him with the water and towel, and assist him in vesting. *286. Should baptism be administered, as is often the case, immediately after Mass, it may be asked, whether the priest may not, in such circumstances, retain the alb and stole, having laid aside the chasuble and maniple. We think that in strictness he may, especially since, according to Oatalani,^ the surplice is but a substitute for the alb, which was formerly in use. He cannot do so, however, unless the stole be violet, as is plain from the rubric j and again, the trouble of chang- ing it for a white stole at the time marked^ will be much greater in consequence of its being fastened by the cincture."^ We think, therefore, that, in the case supposed, it is not only more in accordance with the letter of the rubric, but on the whole more convenient for the priest himself, to lay aside the alb and put on a surplice. 287. No mention is made in our text of the cap or berretta, but De Herdt says that the priest goes towards the porch ‘Hecto capite et junctis manibus.”® The Ritual of Toulon® also prescribes that the priest wear his cap at the commence- ment, and directs him at what parts he is to uncover after- wards during the ceremony. We shall give these directions as they occur under each rubric. They are the same, with one or two exceptions, as those giv^en in the Roman Ritual regarding the use of the mitre when the bishop baptizes.'^' The priest may, if he chooses, wear his cap according to the directions thus given ; but we think the silence of our rubric on the point is sufficient to show that there is no obligation of wearing the cap at any part of the ceremony. ^ LTV. — Ita paratiis accedat ad limen Ecclesiae, ubi foris expectant qui infantem detulerunt. 288. The priest thus vested, and preceded by the clerk or clerks, advances to the door or porch of the church, being careful to make the usual reverences in passing the high altar, or any other on his way. Those who present the child for baptism should be in waiting at the door, for the rubric clearly su})poses that it is kept outside the church until it is * Vid. supra, n. 12(5, 127. ^ Tit. ii. cap. i. $ liii. n. ii. ^ Intra, chap. iv. ^ xv. Vid. supra, n. 12:5. ^ I’ais vi. n. 5, i. Jidpteme, tit. ii. $ ii. ’ Vid. ciuq). viii. $ iv. 108 SACRAMENT OF BAPTISM. [chap. hi. introduced with the ceremony mentioned hereafter.^ It may be brought, however, within the porch, if there be one, as it is still outside the church.^ The candidates for baptism were kept outside the church, or place of assembly of the Chris- tians, even from the earliest times, as is proved from Tertul- lian, De Cor. Mil., cap. 3, and St. Cyril of Jerusalem, Catech. 1, refeiTed to by the Catechism of the Council of Trent, which assigns the reason of the exclusion in these words : The person to be baptized is carried, or, as also happens, conducted, to the door of the church, and is strictly forbid- den to enter, as unworthy to be admitted into the house of God, until he shall have cast off the yoke of the most de- grading servitude, and devoted himself unreservedly to Christ the Lord, and to his most just sovereignty.’^ ^ *289. But what is to be done if there be no porch, and if the state of the weather, or other circumstances, should make a strict compliance with the rubiic seriously inconvenient 1 In this case, we think the child may be brought inside. Indeed, this is expressly permitted by the Ritual of Toulon,"^ and by the rituals published for the use of several dioceses in Bel- gium ; as those of Mechlin, Bruges, Ghent, etc., cited by De Herdt.^ The child, however, should be kept near the door, for the only safe rule in this and other such cases is to ad- here to the rubric, if not strictly, at least as far as circum- stances will allow ; and we shall see that, after having enter- ed the church, the priest and sponsors are required by the rubric to recite the ‘‘Credo” and “Pater Noster” while they are going to the font.^ § LV. — Interroget, nisi de his bene sibi constet, an sit suse Parochise, inasculus, an foeinina, an sit domi baptizatus, et a quo, et quam rite, et qui sint compatres qui infantem teneant, pro eoque respondeant, quos pie ac decenter assistere, ac prout opus fuerit, pro baptizando ad interroga- tiones respondere admoneat. 290. From what has been already stated, it is plainly the duty of the priest to ascertain all the particulars regarding the child presented for baptism, which he is here directed to ask, viz., whether it belongs to his parish, because, if not, he has, generally speaking, no right to baptize it j its sex, because of the name to be given, and the gender to be used in the prayers, and because it is congruous, though not strictly ^ Chap. iv. § viii. ^ Baruff., tit. x. n. .55. ^ Pars. ii. cap. ii. n. 62. Vid. Decret. Benedict! XIII, supra, n. 243. ^ Tit. ii. § i. ^ Pars vi. n. 5, i. ^ Infra, chap. iv. ^ x. ’ Vid. supra, n. 194. $ LVi. 292.] NAME TO BE GIVEN. 109 required, that the sponsor, if there be only one, should be of the same sex 5 ^ whether it has received a private baptism, and from whom, that he may know whether he is now to baptize it absolutely, or conditionally, or at all j ^ who are the sponsors, that he may know whether they are admissible,^ and that he may instruct them how to assist with becoming rev- erence, and to respond to the interrogations. $ LVI. — Et quoiiiam iis qui baptizantur, tanquam Dei filiis in Christo regenerandis, et in ejus inilitiani adscribendis, ndmen iniponitur, curet ne obsccena, fabulosa, ant ridicula, vel inaniuin deoruin, vel irnpiorum ethnicorum hoininum noniina iinponantur, sed potius, quatenus fieri po- test, Sanctorum, quorum exemplis Fideles ad pie vivendum excitentur, et patrociniis protegantur. 291. As in the ancient law, names were imposed in circum- cision, so, under the Christian dispensation, names are given in baptism.'^ In the early ages, catechumens were required to give in their names, and have them inscribed on the regis- ter of the church for some time before receiving baptism.^ From this it is inferred, with some probability, that the names given in baptism were frequently imposed or adopted long be- fore.® It is certain, at all events, as Martene proves at length,^ that the custom of giving a name in baptism prevail- ed from the beginning. The converts from paganism usually laid aside their old names and received others, while the children of Christian parents either had no names previously, or changed those they had for new ones, or at least had them again imposed and ratified in baptism. *292. The priest is directed by the rubric to take care that the name given be such as may V>ecome one who is regenerat- ed in Christ and enlisted as his soldier. To the person baptized,” says the Catechism of the (Council of Trent, is ‘‘ given a name, which should be taken from some one whose eminent piety and religion have given him a place in the ‘^catalogue of the saints; for this similarity of name will easily serve to stimulate to the imitation of his virtues and the attainment of his holiness, and to hope and pray that he, “ who should be the model of liis imitation, may also, by his advocacy, become the guardian of his safety of soul and body. Wherefore, those are to be rej)rehended who so in- dustriously search for, and distinguish their children by, the * Supra, n. 222. 2 gnpra, 11 . 174. 3 Supra, n. 229. liuruff., tit. x. n. 64. Martene, De Ant. Eccl. Hit., lib. i. cup. i. art. x. Maiteiie, ibid. ^ J^oc. cit. 110 SACRAMENT OP BAPTISM. [chap. III. names of lieatliens, of those particularly who w'ere the most conspicuous for their crimes ; for they thus show what little regard they have for the pursuit of Christian piety, who seem to be so enamored with the memory of impious men, as to wish to have such profane names everywhere echo in the ears of the faithful.”^ 293. The names of the Old Testament were generally adopted by the heretics of modern times, especially b\^ the Puritans, in preference to the names of Christian saints.^ When one of these is converted, or when any adult, having a name not found in the calendar or martyrology, is about to receive baptism, there may be some difficulty about changing the name. Pffie words of the rubric, as Baruffaldi observes,^ do not imply a rigorous precept, but an admonition to the priest to do what he can to have every one baptized by the name of a saint ; and should it happen that there are special reasons for giving or retaining another name — as in the case where an inheritance or a legacy might be made to depend on it — the priest need have no hesitation in allowing it. Indeed it is justly observed by the same author,^ that hardly a name can be thought of which has not been borne by some one of the faithful, now amongst the saints, though not men- tioned in the calendar. At all events, a name that is in- sisted on may be easily admitted, by adding or prefixing to it the name of a saint. The name received in baptism may be changed in confirmation j and, accordingly, many change the names they had, or take others in addition, wdien the}^ are confirmed.® § LVII. — His igitur expeditis, et accepto nomine baptizandi, positi, si infans fuerit, super brachium dexteruin illius qui eum defert, Parochiis ad Baptismum procedat, in bunc modum nominatim interrogans. 294. The infant to be baptized is placed so as to rest, or be borne up, on the right arm of the person holding it j and this, as Baruffaldi states,® for the greater convenience of the minister, and because the right arm is reputed more honor- able than the left. The Ritual of Toulon directs the child to be held by the godfather, the godmother being on his left, and holding it at the same time by the feet.”^ Oatalani also supposes that it is held up by the godfather.® In Ireland it ^ Pars ii. cap. ii. n. 76. ^ Cfr. Catal., tit. ii. cap. i. § Ivi. n. viii. 3 Tit. X. n. 65. ^ Loc. cit. n. 66. ® Baruff., tit. x. n. 68. Catal., tit. ii. cap. i. Ivi. n. ix. 6 Tit. X. n. 70. ’’ Tit. ii. § i. n. i. ^ (jap. ii. $ ix. n. ii. in fine. $ Lvn. 294.] HOW INFANTS ARE HELD. Ill is usually held up by the godmother, the godfather standing at her right. The priest takes his place at the door opposite them, standing with his back turned to the high altar,^ and with his cap on,^ holding the ritual in his hand, or having it held before him by the clerk, proceeds with the ceremony as directed in the order. ^ Eit. Leod. apud De Herdt, p. vi. n. 5, iiL ^ Kit. Toul., 1. o. CHAPTER IV. ORDER FOR THE BAPTISM OF INFANTS : ORDO BAPTISM! parvhlorhm/^ § I. — N. Quid petis ah Ecclesia Dei? Patrinus respondet: Fidem. Sacerdos : Fides quid tihi prcestat f Patrinus respondet : Vitam ceternam. Sacerdos : Si igitur vis, etc. 295. The ceremonies prescribed by the ritual to be ob- served in baptism, have been in use from the earliest times, and most of them may be traced to the apostolic age, as is shown by abundant extracts from the Fathers and ancient liturgies, given by Catalani and Martene, but they were not always applied in the same order. It appears from the Ordines ” given by Martene,^ that the unctions, insufflations, etc., in some ancient rituals, precede, and in others follow, the inteiTogations or catechetical instructions on the doctrines of the Christian faith, of which a profession is to be made in baptism. This practice of instruction,” says the Catechism of the Council of Trent, originated, beyond all doubt, in the com- mand of our Lord addressed to his Apostles : ^ Go ye into ‘ the whole world, and teach all nations j baptizing them in ^ the name of the Father, and of the Son, and of the Holy ^ Ghost : teaching them to observe all things whatsoever I ^ have commanded you ’ {Matth. xxviii. 19, 20 ; Mark, xvi. 15) ; words from which we may learn that baptism is not to be administered until at least the principal heads of our religion are explained. But, as the catechetical form con- “ sists of many interrogations, if the person to be instructed be an adult, he himself answers j but if he be an infant, the sponsor answers according to the prescribed form, and makes the solemn engagement for the child.” ^ In the present case, then, addressing the infant by its name, the priest says : — (i. e., Joannes, Maria, etc.) : Quid ^ De Antiquis Fcclesice Ritibus, lib. i. cap. i. art. xviii. Pars ii. cap. ii. n. 63, 64. $ I. 298.] LANGUAGE TO BE USED. 113 petis ah Ecdesia JDei f The sponsor answers : Fidem. Priest : Fides quid tibi prcestat f Sponsor : Vitam ceternam. Priest : Si igitur vis ad vitam ingredi, etc., etc. *296. When a great many names are given to an infant, as it would be inconvenient to repeat them all every time the letter N is marked in the ritual, the priest may follow the rule laid down by the Council of Baltimore.^ In the first interrogation he may mention all the names if he thinks it expedient ; but in the rest of the ceremony let him mention only what may be commonly known as the Christian name, taking care that all be inscribed in the baptismal register.^ *297. According to Barufialdi,^ these questions are to be proposed in Latin, exactly as they are given in the ritual. But a custom has pretty generally prevailed, of proposing them in the vernacular, or at least of repeating them in the vernacular, since sponsors, for the most part, are unable to answer in Latin. The editions of the ritual used in Ireland, England, and America, give a translation of the questions and answers annexed to the Latin form. That which has been published for the use of the English Church, pursuant to a decree of the Synod of Westminster,^ does not differ in tliis respect from those that preceded. The compendium published for the use of the clergy of the United States, like- wise gives a translation of the questions in ‘English, French, and German. Tliis compendium® was published according to a decree of the third Provincial Council of Baltimore, with the approval of Gregor^'^ XVI. It is worthy of note, that, in the fourth Provincial Council of Baltimore, it w^as directed that, in the edition of the ritual to be published, there should be inserted at the foot of the page a translation, approved by the archbishop, of certain interrogations and prayers, so that it might be used when expedient — the Latin form^ however, never being omitted; and, in the decree of the Hftli Council, which approved of the ritual published, the priests were strictly ordered. . . . “ Lati- “ nam forrnam precum nunquam omittere.^’® *298. The Congregation of Rites has been several times consulted on this suliject, and has invariably insisted on a * Provinciale, i. Deer. xiii. ^ Vid. Decret. in Appendice. 3 Tit. X. n. 69, and Tit. xi. n. 2. Derby, 1856. ^ “ ExcerpUi ex liituali Romano pro administratione sacramentorum “ad commodiorem vsum Missionariorum in Septentidonalis Amerkm “ FixdcraUe Provinciu.’^ Editio terlia, Baltiinori, 1860. ® Deer. viii. q. v. in Appendice. 114 ORDER OF INFANT BAPTISM. [chap. IV. strict adherence to the form given in the Roman Ritual. The last answer we have seen on the subject is given to a question proposed on the 12th September, 1857, and seems quite decisive against the lawfulness of translating the in- terrogations at all : ‘‘ Utrum in collatione baptism! interroga- tiones possint fieri vernacule, vel saltern vernacule iterari postquam Latine factse fuerint ? Resp. : Quoad interroga- tiones quae baptism! ordinem praecedunt vel sequuntur, ac pro quibus Rituale nullam exhibit forniulam : Affirmative. ‘‘ Quoad interrogationes quae in ipsomet baptism! ordine occuiTunt, ac pro quibus formulae in Rituali extant : Negative ad utramgue partem *299. To proceed in strict conformity with this decision, no one should be admitted to act as sponsor who is not in- structed to answer the interrogations in Latin j and this would, undoubtedly, cause great inconvenience and great dissatis- faction in places where the contrary practice has long prevailed. It is not impossible, however, that the decision may be in- tended to guard against the danger of introducing incorrect and unauthorized translations; and that when a sponsor, otherwise qualified, is unable to answer the interrogations in Latin, it may still be lawful for the priest to repeat them in the vernacular, according to an approved translation, such as is given in the rituals above referred to.^ 300. But at least it is certain that the priest is never justi- fied in simply omitting the Latin, and substituting a trans- lation, in any of the interrogations or prayers of the ritual. The translation, when used, must be merely added explica- tionis causa.” The whole of this is very well put in the following decree of the first provincial Synod of Baltimore : Statuimus juxta Ritualis Romani praescriptum, in sacrarnen- tis administrandis et in defunctorum sepultura, sacerdotes omnino teneri ad adhibendam linguam Latinam : et si cen- suerint expedire, explicationis caus4, eorum quae recitant adjungere version em lingu4 vernacula, earn tantum versio- nem adhibendam esse, quae fuerit ab Ordinario sancita. Ubicumque autem consuetude aliqua invaluerit huic Decreto adversa, earn quamprimum abrogandam statuimus.” ^ 301. It may be well to observe that the National Synod {Coneilium Plenarium) of the whole United States of North America, held at Baltimore in 1852, fonually adopted the ^ 12 Sept, 1857, in Molinen., ad 17, apud Falise, Decreta Juthentica, etc., V. Baptisma. ^ Supra, n. 297. ^ Deer. xx. $ n. 304.] EXOECISMS. 115 decrees of the seven provincial Synods of Baltitnore, and declared them to be binding everywhere throughout the states and territories subject to the general government.^ $ II. — Delude ter exsufflet leniter in faciem infantis, et dicat serael : Exi ab eo (vel ah ea) immunde, etc. 302. From the insufflations and exorcisms used before the baptism of infants^ as well as before that of adults, St. Augustine proves original sin against the Pelagians f and that they were used everywhere throughout the Church from the time of tlm Apostles, is placed beyond all doubt by this and the other testimonies cited by Martene.^ 303. In reference to the ceremony mentioned in the present rubric, as well as to the exorcisms used in baptism generally, the Catechism of the Council of Trent says : — The exor- cism follows, which is composed of words of sacred and religious import, and of prayers to expel the devil, and to “ weaken and crush his power j wherefore the priest breathes three times into the face of him who is to be initiated, that he may expel the power of the old serpent, and may catch “ the breath of lost life.”* This ceremony was not always performed by the bishop or priest who administered the sac- rament, but often by a deacon, exorcist, or even a simple cleric.® *304. According to the rubric, the priest blows gently on the face of the child three times, and then says, once, Exi ab eo, etc. Baruffaldi® directs this to be done with the mouth fully open, ore lato,” and not with the mouth nearly closed, ore stricto : ” in other words, he requires the priest to breathe, rather than blow, gently ; and this, that the air exhaled may not be too cold. We think, however, that the word in the rubric means to blow, as a person, e. g.j would blow dust off a book or paper. This is its ordinary meaning j and in the ceremony for baptizing adults, the rubric itself directs the priest first to blow, exsufflet,” and afterwards to breathe, halet,” on the face of the person to be baptized, thus plainly distinguishing between the two.”^ $ III. — Postea pollice faciat signum Crucis in fronte et in pectore infantis, dicens : Accipc signum Crucis tarn in fronte ^ quam in corde ; sume Fidem ccelestium prcecepiorum ; et tails esto moribus, ut templum Dei jam esse possis. Or emus. Preces nostras, etc. ^ Deer. ii. ^ Epistola 194, ad Sixtum. De Symbolo ad Catechu- menos, lib. i. cap. 5, cit. apud Catal., tit. ii. cap. ii. $ ii. n. i. ^ De Anti- quis Ecclesice Ritihus, lib. i. cap. i. art. vi. n. viii. Pars ii. cap. ii. n. 65. ® Martene, 1. c. n. ix. “ Tit. xi. n. 3. Vid. infra, chap. vi. § v. 116 ORDER OF INFANT BAPTISM. [chap. IV. 305. The frequent use of the sign of the cross, from the very commencement of Christanity, is proved b\" the testi- mony of the most ancient writers, and is admitted by Protes- tants themselves. It is enough to refer to the well-known passage of Tertullian,^ in which he says : — Ad omnera pro- gressum atque promotum ; ad omnem aditum et exitum ; ad vestituin, calciatum, ad lavacra, ad mensas, ad lumina, ad cubilia, ad sedilia j quaecumque nos conversatio exercet, frontem crucis signaculo terimus.’^ St Augustine expressly mentions that the catechumens were signed with the sign of the cross before baptism,^ and the same is inferred from St. Basil.3 306. The signing of several parts of the body shows, ac- cording to the Catechism of the Council of Trent, ^Uhat, by the ministry of baptism, the senses of the person baptized ^‘are opened and strengthened to enable him to receive God, and to understand and observe his precepts.”^ As to the parts signed, there was a considerable diversity of usage in different churches from the earliest times f and even still the pastorals or rituals of particular places direct signs to be made which are not mentioned in our rubrics.® 307. The priest should make the sign of the cross direct- ed by the present rubric, with his right thumb (the other fingers being joined and extended) on the forehead at the word and on the breast at the word cordeP He should make it in such a way that the first line be drawn downwards, and the other from right to left (of the child). This will naturally be the case if he stands as he ought, in front of the person holding the child. 308. The rubric does not say whether the breast of the child should be uncovered at this ceremony. De Herdt" here lays it down as a general rule, that when the parts to be sign- ed are covered, it is sufficient to make the sign outside the dress ; and he cites for this the rituals of Bruges, Liege, etc. 309. In reciting the prayer which follows, Preces nostras, etc., the priest should be uncovered,® and remain so till after the blessing of the salt. ^ Lib. de Corona Militis, c. 3, cit. apud Perrone, De Cultu Sanctorum, cap. vi. 2 De Symh. ad Catech., ii. cap. i., apud Catal., tit. ii. cap. ii. iii. n. i. ^ De Spiritu Sancto, cap. 27, apud CalaL, ibid. ^ Pai’s ii. cap. ii. n. 67. " Catal., cap. i. $ iii. n. ii. ® Vid. De Herdt, pars vi. n. 5, v. Loc. cit, * Rit. Toul., tit. ii. $ i. n. 3. $ V. 312.] SIGN OF THE CROSS. 117 $ IV. — Deinde imponat manum super caput infantis^ ac dicat ; Oremus. Omnipotens, etc. *310. Tlie imposition of hands on catechumens is a cere- mony of great antiquiU", mentioned by Sulpicius Severus, De Vita Sti. Martini^ c. 10, and other ancient writers cited by Martene.^ It is also mentioned, with the prayer which here accompanies it, in many ancient rituals given by the same author.^ The priest puts his right hand over the head of the child, having the fingers joined together and extended,^ and says the ])rayer, Omnipotens^ etc. He may touch the head gently, as is directed by the ritual of Toulon f but this is not necessary, it is enough that the hand be extended over it.^ He may keep it so extended during the prayer, but the rubric does not require this.® $ V. — Deinde Sacerdos benedicit sal, quod semel benedictum alias ad euindem usum deservire potest. Benedictio Salis : Exorcizo te, creatura satis, etc. *311. We need not repeat what has been already said re- garding the salt used in baptism. It must be blessed accord- ing to the form given here. A very small quantity, if care- fully preserved from dust and moisture, would suffice for a great many baptisms ; and, of course, the benediction here mentioned is omitted while the supply lasts. In performing the ceremony, the priest turns to the table where the salt to be blessed is already placed,® and standing, with head un- covered and hands joined,® recites the prayer, making the sign of the cross over the salt at the words marked in the ritual ; for which purpose he separates his hands, placing the left on the table or on his breast, and making the sign with the right. 312. In the rubrics of the Missal we have minute instruc- tions as to the manner of making the sign of the cross in blessing any person or object. The right hand is to be stretch- ed out, all the fingers being joined together and extended, and the little finger directed to the person or object to be blessed. In signing himself, the priest should always put his left hand * T>e Ant. Eccl. Rit., lib. i. cap. i. art. iv. n. vii. ^ Art. vii. ord. iv. v. ^ De Herdt, pars vi. n. 5, $ vi. * Tit. ii. $ i. n. 4. ® Barutf., tit. xi. n. 9. De Herdt, 1. c. ® Vid. infra, chap. vi. $ xi. et $ xxiii. 7 Supra, n. 270, 271. * ** Vid. supra, n. 274. ® Kub. Missal., Die iv. Cinerum. Vid. De Herdt, pars v. n. 37, vii. 118 ORDER OP INFANT BAPTISM. [chap. IV. below his breast 5 but in other benedictions, if he be at the altar, he should put his left hand on the altar. The words of the rubric as they are found in the Missal,^ are : Cum seipsum signat semper sinistram ponit infra pectus ; in aliis benedictionibus cum est ad Altare, et benedicit oblata, vel aliquid aliud, ponit earn super Altare, nisi aliter notetur. Seipsum benedicens, vertit ad se palmam manus dextrae, et omnibus illius digitis junctis et ‘‘ extensis, a fronte ad pectus, et ab humero sinistro ad dextrum, signum ‘‘crucis format. Si vero alios, vel rem aliquam benedicit, parvum “ digitum vertit ei, cui benedicit, ac benedicendo totam manum dextram “extendit, omnibus illius digitis pariter junctis, et extensis: quod in “ Omni benedictione observatur.'’ 313. The rubric does not say where he should keep his left hand in blessing any object when he is not at the altar. If he be at a table, we are inclined to think, from analogy, that he should put it on the table 5 in other circumstances, we think he should put it under his breast, for it would be very unbecoming to have it suspended in the air, as is observed by Merati on the above mbric. Besides, the rubric itself^ directs the priest to put the left hand under the breast in giving the benediction before the last Gospel, from which it may be, not unreasonably, inferred, that he should do the same whenever he has nothing before him on which to rest it. § VI. — Delude immittat modicum salis benedicti in os infantis, dicens : N. Accipe sal sapientice : propitiatio sit tibi in vitam ceternam. R. Amen. Sacerdos : Pax tibi. R. Et cum spirUu tuo. Oremus. Deus Patrunx nostrorum, etc. *314. After the blessing of the salt the priest puts on his cap,^ and then, taking with the thumb and index finger of his right hand a very small quantity — a few grains — of the blessed salt, he puts it into the mouth of the child, saying; Jacobe, Catharina, etc., Accipe sal^^ etc. Baraffaldi observes that he must be careful to put in only very little,' lest the child might be injured by it.^ The meaning of the ceremony is explained by the Catechism of the Council of Trent. When salt,^’ it says, is put into the mouth of the person to be baptized, it evidently imports that, by the doctrine of faith and the gift of grace, he should be delivered from the comiption of sin, experience a relish for good works, and be delighted with the food of divine wisdom.”^ ^ Bit. Celeb., Miss., iii. n. 5. ^ Ibid. xii. n. 1. 3 Rit. Tout., tit. ii. $ i. n. 6. * Tit. xi. n. 20. ® Pars ii. cap. ii. n. 66. $ IX. 319.] INTRODUCING INTO THE CHURCH. 119 315. In reciting the prayer which follows, Beus patrum nostrum,’’ etc., he should be uncovered^ and keep his hands joined,^ the clerk holding the ritual open before him. At the end of the prayer he again puts on his cap,^ and proceeds with the exorcism which immediately follows, keep- ing his hands joined, except when he makes the sign of the cross over the child (which he is to do with his right hand, placing the left hand on his breast),^ while he pronounces the name of each of the persons of the Blessed Trinity, as marked in the ritual. $ VII. — Hie pollice in fronte signal infantem, dicens : Et hoc signum, etc. *316. A rubric is here inserted in the form of the exorcism, directing the priest to make the sign of the cross on the child’s forehead, saying: ‘‘ Et hoc signum sanctee Crucis,” ^ etc. It would not suffice to mark the cross in the text where it is to be made, because the sign is here to be made, not with the hand over the child, as in those immediately preceding, but with the thumb on the child’s forehead in the manner before directed.® 317. De Herdt, speaking of the crosses marked in the Missal as directions to make the sign at certain words, ob- s(u-ves that the word or syllable which precedes the cross should be pronounced in the act of drawing the first line, and that which follows, in drawing the transverse line.® This rule seems to express very well the direction implied in the mark, and it would be well to follow it in practice. At least, care should be taken that the words are pronounced, and the sign made at morally the same moment. $ VIII. — Mox imponit manutn super caput infantis, et dicit : Oremus. JEternam ac justissimam, etc. 318. On this rubric we have only to repeat what has been said above.’^ He takes off his cap before extending his hand, and remains uncovered while reciting the prayer.® $ TX. — Postea Sacerdos imponit extremam partem stolse super infan- tem, et introducit eum in Ecclesiam, dicens : N. Ingredere, etc. 319. It is supposed that, up to this time, the child has been outside the church.® The priest is here directed to put the * Rit. Toul., tit. ii. $ i. n. 6. ^ Falise, Cours Abrig6, etc., 3"™® part, chap. i. $ iv. n. 3. ^ Toul., 1. c. * Vid. supra, n. 3lk * Supra, n. 307. ® Pars i. n. 45, i. 4. Supra, n. 310. ® Rit. Toul., tit. ii. $ i. n. 8. ® Vid. supra, n. 288. 120 ORDER OF INFANT BAPTISM. [chap. IV. extremity of his stole over it^ and thus in a manner lead it into the church, while he says the words : Fetre^ 3Iaria, etc., Ingredere in Templtim, etc. 320. This imposition of the stole, according to Baimfialdi,^ signifies protection against the assaults of the demons. It is not prescribed in any of the ancient rituals. According to the Ambrosian ritual and the Instructions of St. Charles,^ the priest should not touch the child with the stole, but merely give a sign to have it enter, while he goes before saying : Ingredere fill in domum Dei, audi Patrem tuum docentem ie ^^viam scienticEy^ *321. Our rubric does not say which extremity of the stole is to be used. De Herdt recommends the left (which is to be simply laid on the child’s breast), in order, as he says, that the priest may be at the right in entering the church.^ Indeed, the left extremity is expressly mentioned by the rabric of the Pontifical, in the ceremony of baptizing adults. This arrangement is very convenient if the child be carried by the godfather, for the priest could easily walk at the godfather’s right, having the left extremity of the stole placed on the child ; but it is not quite so convenient wdien the child is carried, as it usually is, by the godmother. In this case, the left side of the stole must be extended, so that, passing in front of the godfather, it may reach the child. 322. He puts on his cap at the end of the preceding prayer, and wears it entering the church, but takes it off as soon as he has entered.® ^ X. — Cum fuerint Ecclesiam ingressi, Sacerdos procedens ad fontem, cum Susceptoribus conjunctim, clara voce dicit: Credo in Deum, etc. 323. Many ceremonies not here mentioned were prescribed bv several ancient rituals.® One, which was very common, is still retained according to the usage of certain churches — that of reading the Gospel, Mattheiv, chap, xi., from the 25th verse to the end ; or, more commonly, Matthew, chap, xix., verses 13, 14, and 15 ; making, at the beginning, the sign of the cross on the child’s forehead, lips, and breast, and putting the book to its lips at the end. This is still prescribed in many diocesan rituals in Belgium and other places on the Continent.’^ 1 Tit. xi. n. 22. ^ j^ct. Eccl. Mediol., pars iv. $ Ordo Baptismi Par- vulorum, pag. 417. ^ Cfr. Catal., tit. ii. cap, ii. $ ix. n. ii. Pars vi. n. 5. viii. ® Pit- Toul., ]. c. n. 9. 6 Vid. Catal., § x. n. i. et seq. De Herdt, pars vi. ii 5, ' IX, $ xr. 326.] TOUCHING WITH SPITTLE. 121 The ritual of St. Ambrose, used in Milan, directs that the infant, after being brought into the church, be placed on the ground near to, and with its feet turned towards, the font, while the ‘‘Credo” and “ Pater Noster” are recited by the ministers and sponsors, looking towards the altar.^ 324. According to our rubric, the priest, having entered the church, must, while proceeding to the font, recite conjointly with the sponsors, and in a clear, distinct voice, the “ Apostles’ Creed ” and the “ Pater Noster.” A profession of faith w^as always required from those who were about to receive bap- tism, as is proved from tbe most ancient rituals and the testimony of several Fathers, and‘especially of St. Augustine.^ This is evidently in accordance with the institution of Christ, refeiTed to by the Catechism of the Council of Trent, already cited,^ and is strikingly illustrated in the baptism of the eunuch by Philip.^ Adults are required to make this profession themselves, but infants make it through their sponsors, as St. Augustine states in his work against the Donatists.® 325. The “ Credo ” and “ Pater Noster ” should be recited in Latin by the sponsors as well as by the priest. If they cannot recite them in Latin, they are usually permitted to recite them in the vernacular. How far this usage is to be tolerated may be inferred from what has been said regarding the interrogations.® The same decision may evidently be applied here. $ XI. — Ac deinde, antequam accedat ad Baptisterium, dicat : Exor- cismus. Exorcizo te, etc. *326. When they come near the baptismal font, if they have not yet finished the Pater Noster, they should turn towards the high altar, and remain standing until they con- clude it.’’^ Then the priest, having put on his cap,® turns towards the child, and reads the exorcism, making the sign of the cross in the manner already explained.® $ XII. — Poatea Sacerdos digito accipiat de saliva oris sui, et tangat aures et nares infantis : tangendo vero aurem dextram et sinistrani, dicat Ephpheta, quod est adaperire : deinde tangit nares, dicens : In odorem suavitatis : Tu autem, etc. * Act. Eccl. MedioL, $ Ordo Baptismi Parvulorum, pag. 417. 2 Confess., lib. viii. cap. ii. apud Catal., $ x. n. iii. 3 Supra, n. 295. Act. Apost., cap. viii. ® Lib. iv. cap. 24, apud Catal., 1. c. n. iv. ® Supra, n. 297, et seq. Kit. Toul., tit. ii. $ i. n. 9. Falise, Sacr. de BapUme, $ iv. n. 3. ® Kit. Toul., 1. c. n. 10. ® Supra, n. 317. 122 ORDER OF INFANT BAPTISM. [chap. IV. 327. The ceremony of touching the catechumens with spittle is clearly refen'ed to by St. Augustine, Tracts 44, in Joannem^ speaking of the blind man whom our Lord restored to sight, after having rubbed on his eyes clay mixed with spittle and by other Fathers, cited by Martene.^ It is pre- scribed in many very ancient rituals given by the same author.^ 32S. The mystic signification is explained by the Catechism of the Council of Trent : His nostrils and ears are next ‘^touched with spittle, and he is immediately sent to the baptismal font, that, as sight was restored to the blind man ‘^mentioned in the Gospel^ whom the Lord, after having “ spread clay over his eyes, commanded to wash them in the waters of Siloe; so also we may understand that the efficacy of the sacred ablution is such, as to bring light to the mind to discern heavenly truth.’^^ *329. In performing this ceremony, the priest, still covered,® puts his right thumb® to his lips, touching it with the point of his tongue, and having thus moistened it with saliva, touches the lobe of the right ear, saying: “ Epliphetaf^ that of the left, saying : Quod est adaperire;"^ then the nostrils, one after the other, saying: In odorem’’’’ (at the right), suavitatis ^ (at the left), and continuing, Tu autem^^ etc. We believe this to be the most approved manner of perform- ing the ceremony, for there is some diversity of opinion and practice regarding it. The rubric seems to be clear enough as to the manner of taking the saliva, but De Herdt observes’’^ that several Belgian rituals direct it to be put first into the hollow of the left hand, and then taken with the thumb and index of the right. The same direction is found in the ancient litual of Limoges, given by Martene.® In applying the saliva it is not necessary to make the sign of the cross with the thumb, this not being prescribed as it is in anointing.^ As to the parts of the ear to be touched, we may follow the rule given for extreme unction, in which all agree that the lobes are to be anointed.^® 330. The above distribution of the words is the one given by De Herdt, Falise,^^ and the Ritual of Toulon.^^ Barufialdi 1 John, ix. 7. ^ De Ant. Eccl. Bit., lib. i. cap. i. art. vi. n. xvi. ® Art. vii. ordo vi. Art. xviii. ord. vi. et xviii. Pars ii. cap. ii. n. 68. ^ Rit. Toul., $. c. o. 11. ^ Vid. infra, chap. vi. $ xxviii. ’ Pars vi. n. 5, x. * Lib. i, cap. i. art. xviii. ordo xviii. s De Herdt, 1. c. Vid. chap. xvi. $ xiii. Loc. cit. Du Sacrement de Baptime, n. iv. n. 3. Tit. ii. $ i. n. 11. $ XIII. 332,] KENUNCIATION OF SATAN. 123 says^ that the words, quod est adaperirej'’ may he omitted, as they are merly explanatory of the word, Ephpheta hut in this he is followed hy no other writer. He observes that they are printed in a different type. But, whatever was the case in his time, the Propaganda edition and all correct editions of the ritual at present give the words in the same type with the others. The chief diversity is with respect to touching the nostrils. He Herdt^ says hoth should he touched together 5 hut Falise^ and the Ritual of Toulon^ prescribe that they be touched one after the other 5 and this, we think, is the more exact method, and the one usually followed in practice.® $ XIII. — Postea interrogat baptizandum nominatim, diceiis : N. Abrenuntias Satance f Respondet Patrinus : Ahrenuntio. Sacerdos : Et omnibus operibus ejusf Patrinus: Abrenuntio. Sacerdos: Et omnibus pompis ejus f Patrinus: Abrenuntio. *331. After the preceding ceremony, the priest wipes his thumb with a towel,® and having entered the baptistery, which is supposed to be railed off,’^ gets the holy oils in readi- ness and arranges the other requisites, if all be not already prepared, in the manner before explained.® In the meantime the nurse or godmother uncovers the head, shoulders, and breast of the child.® The priest then, standing with his face looking towards the high altar,^® and having the sponsors opposite him, puts the interrogations in Latin,^^ saying, “Joannes, Catharina, Abrenuntias Satance etc. 332. This public and solemn renunciation of the devil im- mediately before baptism is expressly mentioned by Tertullian, De Cor. MilitiSy m.] St. Basil, who sa 3 "s it is handed down by tradition, De Spiritu Sancio, cap. xxvii. ; and other ancient authors cited by Catalani.^^ It was made by the catechumen standing and looking towards the west, and im- mediately after he turned round with his face to the east. “ In three distinct interrogatories,” says the Catechism of the Council of Trent, “ the person to be baptized is formally “ asked by the priest : ^ Dost thou renounce Satan 1 and all “ ^ his works ? and all his pomps to each of which he, or the “ sponsor in his name, replies : ‘ I renounce.^ He, therefore, 1 Tit. xi. n. 34. * Loc. cit. ^ Loc. cit. Loc. cit. ® Vid. inf. chap. xvi. $ xiv. ® Rit. Toul., tit. ii. $ i. n. 11. ^ Supra, n. 243. ® Supra, n. 273, et seq. 9 Rit. Toul., 1. c. De Herdt, pars vi. n. 5, xii. ‘‘ Vid. supra, n. 297, et seq. Tit. ii. cap. ii. $ xiii. n. i, 13 Martene, lib. i. cap. i. art. xiii. n. viii. 124 ORDER OF INFANT BAPTISM. [chap. IV. is to be enrolled under the banner of Christ, must first enter into a holy and religious engagement that he abandons the devil and the world, and will ever detest them as his worst enemies.”^ $ XIV. — Deinde Sacerdos intingit pollicem in oleo Catechumenorum, et infaiitem ungit in pectore, et inter scapulas in modum Crucis, dicens : Eyo te linio, ^ etc. *333. The priest now uncovers,^ and having laid aside his cap, or given it to the clerk, dips his right thumb into the oil of catechumens, and anoints the child on the breast and between the shoulders, making the sign of the cross on each part with his thumb in applying the holy oil 5 and at the same time saying the words, Ego te linio etc. *334. Only a single cross is marked in the ritual, at least in any copy we have seen ; but the words of the rubric are understood to imply that the sign is to be made on each of the parts in the act of anointing it. The mark is usually put between the words linio and oleo, thus : Linio oleo/’ from which it might, perhaps, be inferred, that both the unc- tions should take place while pronouncing these words ; but as the child must usually be turned for the unction between the shoulders, we think the pause between the words would be rather long. We should, therefore, prefer the distribution of the words which is given by the Ritual of Toulon,^ viz. 5 anointing the breast, he says: Ego te linio ^ oleo salutis then anointing between the shoulders, he continues : in Christo Jesu Domino nostro ut habeas vitam ceternam. “ Amen.” 335. The unctions in baptism have been in use from the earliest times,'* but they were not always confined to the parts here mentioned. According to an ancient sacramentary cited by Oatalani,® they were extended to the ears and nostrils j and in the Oriental Church the whole body was anointed, as is expressly stated by St. Cyril of Jerusalem, Cat. Myst, ii. n. 3, and St. John Chrysostom, Horn. 6 ad Coloss., cited by Martene.® 336. The Euchologium still used in the Greek Church, prescribes the unction of the forehead, breast, back (rd [lerd- erfect contrition, but there can be no doubt that attrition is sufficient.^ 448. If any one, conscious of actual mortal sin, is baptized without this sorrow, he does not receive the grace of the sacrament. He receives the character which it impresses on the soul, and becomes subject to the laws of the Church f but his sins remain and will remain until he has the disposi- tions required, in order that., the sacrament may produce its effect. As soon as these dispositions are present, the sacra- ment revives and produces those effects of grace, which it would have produced the instant it was conferred, had the dispositions been then present.® 449. If he has committed no grievous sin since his bap- tism, the same disposition, which would have sufficed for its effect at the time of receiving it, will suffice still, that is to say, attrition but if he has committed any grievous sin since his baptism, either by knowingly receiving it without the req- uisite dispositions (which would be a sin continued and con- summated after the moment of receiving the sacrament), or by any other mortal transgression, it is necessaiy for him to have either perfect contrition or attrition with the sacrament of penance. Baptism remits only original sin, with the actual sins com- mitted before receiving it j and as these cannot be remitted without the remission, at the same instant, of the grievous ‘ Pars 3, Quiest. Ixviii. art. vi. * Cat. Cone. Trid., 1. c. n. 45. ^ Vid, Billuart, De Baptismo, Diss. iii. art. v. Fetes 4^. ^ St. Lig., lib. vi. n. Bi9. ^ Cfr. Collet, De BapL, cap. vii. art. ii. concl. 2 et .3. ® De Diigo, De Sacramentis, Disp. ix. sect. iii. n. 22. ^ De LiigO; sect. iv. in 52. 162 . BAPTISM OF ADULTS. [criAP. V. sins committed since receiving it, it follows that, in the pres- ent case, baptism cannot revive to produce its effect in remitting the former, unless there be concuiTent with it the means of remitting the latter; and the only means for the remission of sin after baptism is, according to all, either per- fect contrition or attrition with tlie sacrament of penance.^ 450. It is not to be supposed that the sin committed after baptism must be remitted before l>aptism produces its effect ; for in this supposition original sin would be remitted by the infusion of sanctifying grace before baptism could operate. We must here distinguish the presence of a cause from its operation. We can conceive the presence of contrition or of attrition with the sacrament of penance for an instant, prioritate signi, before the effect. Now this presence is enough for the reviviscence of baptism, for w’e have then not only the disposition which would have sufficed for its effect at the time it w^as conferred (or subsequently, if no grievous sin had been committed after it), but we have also present, and ready to cooperate with it, the means of remitting the sius committed since, and which it could not of itself remove. Both causes then operate simultaneously: baptism, in the remission of original sin and the actual sins committed before it; and penance, or perfect contrition, in the remission of those committed after it. All this is beautifully explained by De Lugo.^ In like manner, if a person has received baptism without sufficient sorrow to obtain the remission of his venial sins, they will be afterwards remitted, both as to guilt and punishment, as soon as he has this sorrow.^ $ IX. — Amentes et furiosi non baptizentur, nisi tales a nativitate fuerint : tunc enim de iis idem judicium faciendum est^ quod de infanti- bus, atque in Fide Ecclesise baptizari possunt. Sed si dilucida habeaiit intervalla, dum mentis compotes sunt, bapti- zentur, si velint. Si vero, antequam insanirent, suscipiendi Baptismi de- siderium ostenderint, ac vitae periciilum immineat, etiamsi non siht com- potes mentis, baptizentur. *451. We have already seen that the intention of receiving baptism is necessary in adults even for its validity, while other dispositions are required to receive it with fruit.'* Now, in the present matter, all who have had at any time the use of reason are reckoned as adults, and it is on this principle the rubric here proceeds in its directions regarding the insane, ^ De Lugo, sect. iv. n. 55, et seq. ^ Sect. iii. n. 41, et seq. 3 Ibid. n. 36. Supra, n. 427, et seq. $ XI. 453.] THE INSANE. 163 which are the same in substance as those given by the Cate- chism of the Council of Trent.^ If they have been insane from the time of their birth — in other words, if they have never had the use of reason — they are to be treated as infants, and baptized in the faith of the Church. If they liave had at any time the use of reason, then either the insanity under which they labor is permanent, or it is broken by lucid inter- vals. If it be permanent, baptism is to be administered, provided that, while they had the use of reason, they mani- fested any desire of receiving it, and in case of doubt it should be administered conditionally j but if there be no ground for supposing that they had any such desire, they are not to be baptized. The same rule is to be followed if there be dan- ger of death before any existing fit of insanity ceases. If it be not permanent, however — if there be any hope that reason will return — we should wait for the lucid interval, and then, of course, baptize them like other adults if they desire it.^ $ X. — Idemque dicendum est de eo qui letbargo aut phrenesi laborat, ut taiitum vigilaiis et intelligens baptizetur, nisi periculum mortis im- pendeat, si in eo prius apparuerit Baptismi desiderium. *452. What has just been said regarding the .insane, is equally applicable to those who are in a state of lethargy, and therefore, for the time being, without the use of their senses. They are not to be baptized until they recover from that state, except when there is danger of death j and not even then, unless there be some ground for supposing that they had previously a desire of receiving baptism. $ XI. — Sacerdos diligenter curet ut certior fiat de statu et conditione eoruin, qui baptizari petunt, prjesertim exterorum : de quibus facta diligenti inquisitione, num alias ac rite sint baptizati, caveat ne quis jam baptizatus, imperitia, vel errore, aut ad qusestuuq vel ob aliam causam, fraude dolove iterum baptizari velit. 453. AVe have already dwelt on the obligation of the priest to make careful inquiry, even in the case of infants, as to whether they were previously baptized j ^ and the same obliga- tion exists, a fortiori, in the case of adults, especially in countries where there might be any reason to suspect that some would ask for baptism through worldly motives, as has not unfreipiently ha})})ened, according to Baruttaldi and Catalani.® Instances of the kind can hardly occur, unless where there are 1 Pars ii. cap. ii. n. 39. ^ Vid. St. Lig., lib. vi. n. 139, et n. 81, in fine. ^ Supra, n. 174. ^ Tit. xii. n. 70, ® Tit. ii. cap. iii. $ xiv. n. iii. 164 BAPTISM OP ADULTS. [chap. V. Jews or Pagans, who might hope to gain some temporal advantage by a pretended conversion to the faith. § XII. — Omnes autem de quibus, re diligenter investigata, probabilis dubitatio est an baptizati fuerint, si nihil aliud impediat, sub conditione baptizentur. *454. When, after due inquiry, there remains any doubt as to whether a person has been baptized, the rubric directs that he be baptized conditionally, if there V)e nothing to prevent it, that is, if he be properly instructed and prepared. But the doubt must be a reasonable one, for every slight suspicion would not suffice.^ In any case that may occur, therefore, it is necessary to weigh the reasons carefully ; but, this being done, baptism should be administered conditionally, unless there he a moral certainty that it was previously conferred. This is the rule laid down by St. Liguori with regard to children that are exposed ; ^ and being founded on tbe neces- sity of baptism, it manifestly applies to all about whose bap- tism any doubt is raised. $ XIII. — Hjeretici vero ad Catholicam Ecclesiam venientes, in quorum Baptismo 4ebita forma aut materia servata non est, rite baptizandi sunt; sed prius errorum suorum pravitatem agnoscant et detestentur, et in Fide Catholica diligenter instruantur : ubi vero debita forma et materia servata est, omissa tantum suppleantur, nisi rationabili de causa aliter Episcopo videatur. 455. This rubric directs what is to be done with regard to the admission into the Church of converts from any heretical community. The chief difficulty in the matter is to ascertain whether they previously received a valid baptism. It was defined by the Church, on occasion of the controversy * raised in the time of St. Cyprian, that baptism administered by heretics is not on that account invalid.^ It was decided that, in receiving converts from heresy, a distinction should be made between those in whose sect baptism was administered with the proper matter and form, as the Novatians, and those in whose sect it was not so administered, as the Paulianists. The latter should be baptized, not the former.^ The rule thus laid down has been always religiously observed in the Church. 456. In forming our judgment in any proposed case, we must be guided very much by the ritual, or the authorized ^ St. Lig., lib. vi. n. 134. ^ Lib. vi. n. 135, Secunda sententia. 3 Denzinger, Enchiridion, n. 14, Deer. Steph. n. 16, Cone. Arelat. n. 21, Decret. Liber, et Siric. ^ Denzinger, nn. 16, 20, 21, 62, 63. $ XIII. 457.] CONVERTS FROM VARIOUS SECTS. 165 mode of baptiziog’ in tlie sect from which the convert comes. This is clearly conveyed in the answer of the Sacred Con- gregation of the Inquisition^ to a question regarding the valid'ty of baptism amongst the Lutherans and Calvinists. If the essential matter and form are prescribed in the ritual as of necessity to be used, we are to assume the validity of the baptism, unless there be very grave reasons for questioning it. If not, further inquiry must be made into the circumstances of the case. Should it be ascertained that the convert of whom there is question, was, in point of fact, validly baptized, of course baptism is not to be repeated. Should it, on the other hand, be made clear that the baptism was invalid, he ought now to be baptized absolutely. But if, as is commonly the case, a reasonable doubt remains, he should be baptized conditionally. 457. The sectaries, then, maybe divided into three classes j those who are certainly baptized, those who are certainly unbaptized, and those whose baptism is doubtful. I. At the present day no one, we believe, doubts that bap- tism is validly conferred, not only in the Greek Church, but amongst the Eutychians, Nestorians, and other Oriental sects ; and the same is true, according to Bouvier,^ of the sect known in France as La Petite EgliseJ’ These sects not only use rituals which prescribe the essential matter and form, but also profess the Catholic doctrine regarding the ef&cacy and necessity of baptism, which is a sufficient guarantee of the care that is taken to have it properly administered. When a convert, therefore, from any of these sects is received into the Church, he is not to be baptized ; but, as the rubric here directs, the ceremonies that may have been omitted are to be supplied, unless the bishop, to whom the matter should be referred, determines otherwise. A sufficient reason for omit- ting to supply the ceremonies would be the fear of exciting controversy regarding the validity of the previous baptism.^ II. Amongst the other sects that still retain baptism, there is not one, as far as we know, whose ritual does not prescribe the essential matter and fonn ; so that, when there is not certainty, there is ground of probability that their baptism, if conferred at all, has been validly conferred. But in most ^ 17 Nov. 1838, cit. apud. Falise. Sac. Bit. Cong. Decreta, etc. V. Baptisma, in nota, n. 7. Vid. Append. ^ I)e Baptismo, cap. vi. art. 2, $ 3. 3 Catal., tit. ii. cap. iii. $ xvi. n. i. 166 BAPTISM OF ADULTS. [chap. T. of them may be found individuals who were never baptized, owing very often to the neglect of parents, who look upon the baptism of their children as a useless ceremony. When there is sufficient evidence of this in the case of any convert, he is of course to be baptized absolutely. Again, some sects reject baptism altogether, as the Quak- ers,^ and converts from amongst them should, therefore, be baptized absolutely. The Baptists reject infant baptism, and baptize only adults who make a special profession of faith.^ Converts from their sect are, therefore, to be baptized absolu- tely, unless it be known (as it may be, from their own testi- mony) that they were baptized in adult age, in which case they are, generally speaking, baptized conditionally, for the reason given below. III. The class whose baptism is doubtful, embraces almost all the sects that go under the general name of Protestants. Most of them, it is true, in their rituals, prescribe all that is essential to baptism, and if we had sufficient security that it is always administered by them in exact accordance with their rituals, we should have no reason to doubt its validity. As a matter of facr, the validity of baptism by Protestants at first was generally admitted 5 and when a doubt was raised in France regarding that conferred by the Calvinists, St. Pius V decided in favor of its validity.^ But their errors regarding the efficacy and necessity of the sacrament gradually led to habitual carelessness and frequent substantial defects in its administration, so as to leave reasonable ground for doubt- ing in any given case whether it was rightly conferred. Hence the practice, now so extensively received, of baptizing sub conclitione converts from the various sects of Protestantism,^ though inquiry should be made in each case, as is done in Rome, according to a decree of the Inquisition.® Kenrick, who enters fully into this question in reference to the various sects in America, thinks that no doubt ought to be entertained about the validity -of the sacrament as conferred by the Bap- tists j but yet, seeing that it is questioned by some whether they do not separate the immersion too much from the form, he does not quite condemn the practice of rebaptizing con- verts from amongst them. Having given his own opinion against it, he concludes by saying : ‘‘ Rem sapientiorum judicio ‘ Vid, Hook’s Church Dictionary, v. Quakers. ^ Ibid. v. Baptists. ^ Cfr. Benedict XIV., De Synod. Diosc., lib. vii. cap. vi. n. 9. Cfr. Perrone, De Baptisrno, cap. v. in noia. ® Vid. ‘‘Decretum,” prefixed to this volume. $ XIII. 458. ] CONVERTS FROM VARIOUS SECTS. 167 relinquimus.”^ It is usual, then, and it is the safer course, to confer conditional baptism even on these converts, unless there be satisfactory evidence that the rite was duly per- formed. 458. If we could have sufficient certainty, about the bap- tism conferred in any Protestant sect at the present day, it would be about that conferred by the Anglicans, for the Booh of Common Prayer ^ which contains their ritual, prescribes all that is essential to the sacrament, and, moreover, seems to convey the Catholic doctrine respecting its efficacy and necessity. Yet there is always sufficient reason to doubt, in any particular case, whether it has been actually conferred in the manner directed by the prayer-book. A great many, probably the great majority, of the Anglican ministers repudiate the Catholjc doctrine. A considerable authority amongst them, Whately, in his work on the Booh of Common Prayer, denies the validity of baptism by laics, and says that the sanction given to it by the first reformers was founded on ‘‘the error they had imbibed in the Romish ‘‘ Church concerning the impossibility of salvation without the “sacrament of baptism.”^ Many of them simply ridicule the supposition that the salvation of a child depends on whether or not it has been washed with water. The prevalence of this error amongst them was very clearly brouglit out by the Gorham controversy j and the decision of the privy council on that occasion leaves it free to every minister to maintain or reject the Catholic doctrine as he pleases.^ Since, then, the validity of the rite depends on the application by the minister of the proper matter and form with the intention of doing what the Church does, it cannot be surprising that a doubt should be entertained whether it may not have been in validly performed by men who confessedly think it of little importance. Again, as a matter of fact, it is very often administered in a manner which leaves its validity doubtful. It is admitted that baptism by aspersion or sprinkling is valid but if the water which is sprinkled falls merely on the dress, it is certainly null f if it falls only on the hair, and does not touch the skin, the baptism is at least doubtful,® and the same ‘ De Baptismo, cap. ii. n, 119. ® Appendix i. to chap. vii. sec. ii. pag. 356. Edition 1842. 3 Vid. Dub. Review/' No. Iv. March, 1^50. * Vid. supra, n. 178. ^ St. Lig., lib. vi. n. 107, Queer, iii. « St. Lig., ibid. 168 BAPTISM OF ADULTS. [chap. V. is to be said if not more than a drop or two should touch the skin.^ Now it is well known that very frequently the minis- ter contents himself with dipping his finger in the water, and throwing one or two drops on the child, without much anxi- ety as to whether they may touch the skin, or merely fall on the dress. No doubt there are some ministers who are scru- pulously exact in performing the ceremony as prescribed in their prayer-book; and if it could be ascertained in any par- ticular case that a convert had been baptized by one of these, he certainly should not be again baptized ; but as this can be very rarely known so as to leave no reasonable doubt, it is not surprising that, as a general rule, converts from the Anglican establishment, as well as those from other Protes- tant sects, are baptized conditionally. *459. In tills case, as well as when baptism is conferred absolutely, the ceremonies jirescribed for the baptism of adults are to be observed ; while those prescribed for infant baptism are to be supplied in the case of an adult Catholic who was baptized in infancy, but with the omission of the ceremonies. Both points have been decided by the Sacred Congregation.^ In the United States of America, until recently, the cere- monies prescribed for infant baptism were used in the baptism of adults also, in virtue of faculties granted by the Holy See. In 1852, these faculties were renewed only for five years, with an intimation that they should not be again renewed ; and accordingly, since 1857, the American clergy are required to observe what is prescribed by the rubrics for adult ba})tism.^ 460. In England, according to a decree of the first Synod of Westminster, adult converts are to be baptized privately with holy water, and without any of the ceremonies of solemn baptism : Hujusmodi baptismus non fiat publice sed oninino privatim, cum aqua lustrali et absque caeremoniis. Confessio etiam Sacramentalis semper in tali casu est exigenda.”^ 461. In Ireland there is no indult, as far as we know, authorizing the omission of the ceremonies of adult baptism in the case of converts ; or the substitution, for them, of those prescribed for infants. The provincial Synod of Dublin, in 1853, has the following decree on the subject : Cum acath- olici sub conditione sunt baptizandi, ritus in rituali pro bap- tismate adultorurn praescripti sunt adhibendi.’^® ’ Ibid. Queer, vi. Vid. supra, n. 160. ^ 27 Aug. 1836, in Rhedonen., ad. 3 et 4, n. 4780. ^ Cfr. Concil. Plenarium Baltimor., Decretum xxiii. et Resp. Sac. Cong., in Appendice. * Deer. xvi. 8°. ^ Deer. 11. $ XIII. 464.] CONVERTS FROM VARIOUS SECTS. 169 *462. Before lie is received into the Church, the convert must acknowledge and detest his errors, and be carefully in- structed in the Catholic doctrine, as the rubric here prescribes j and hence some time is necessary for the due preparation. He should make a profession of faith publicly, or at least before some witnesses, as circumstances may determine. The form used is the Creed of Pius IV, translated into the ver- nacular ‘ or at least an abridgment of it, such as is given in the ritual for the use of the American clergy. We have already seen that confession is not necessary as a prepara- tion for baptism, though a private manifestation of conscience, with the view of obtaining advice and instruction, is very salutary,^ and, therefore, may be recommended even to converts who are to receive baptism absolutely. *463. Those w^ho are certainly baptized, being already bound by the laws of the Church,^ and coming to know, by their conversion, the obligation of confession, are clearly bound to comply with it like the other faithful, if they be conscious of grievous sin, and have not, as may be supposed, confessed within the year.^ And even though the precept of confession might not, in strictness, urge at the exact time of their re- ception into the Church, yet this time is manifestly most suitable for confession, because they thus not only fulfil the precept, but have an opportunity of receiving that special direction which is just then so necessary for them, and is no- where given with so much effect as in the tribunal of penance. *464. Those whose previous baptism is doubtful, and who are to be baptized conditionally, are required to make a sacramental confession, as has been decided by a recent decree of the Holy Ofiice.^ Previous to this decision, converts in such circumstances were earnestly recommended, and, as a rule, even required, to confess, and w^re conditionally absolved. But many theolo- gians held that they were not in strictness bound to confess, seeing that the doubt about their baptism makes it doubtful whether their sins could be the matter of sacramental con- fession.® It is true that sins after baptism, validly received, are not remitted without perfect contrition or sacramental ab- solution ; and hence, the theologians who would exempt con- ‘ Supra, n. 44.5. 2 Uusembaum, apud St. Lig., lib. i. n. 1.54, et lib. vi. n. 665. •'* Vid. St. Lig., lib. vi. n. 668. ■* 17 Dec., 1868. ** Lacroix, lib. vi. pars i. ii. 324. Vid. Gury, Ue roenitentia, n. 419, cum nota ibid, subjecta Edit. Balleriui. 170 BAPTISM OP ADULTS. [chap. V. verts, in tlie case supposed, from the obligation of confession, would require them nevertheless either to make an act of per- fect contrition, or to make a sorrowful confession of some sin in order to get (conditional) absolution^ Acting on this opinion, some confessors in England received converts into the Oh arch without requiring from them a full confession of their sins, while the great majority required a full confession in accordance with the traditional practice, and the decree of the first Synod of Westminster.^ In these cir- cumstances, the matter was referred to the Holy See, and it was decided that a full sacramental confession should be exacted.-'^ 465. The decree of the Holy Office, containing this deci- sion, refers to and includes another on the same subject, issued on the 17th June, 1715, containing a similar dedsion, and prescribing also the order to be observed in conferring the baptism and giving the absolution. The same order is prescribed by the Holy Office in the form given in the ritual published for the use of the American clergyj In receiving converts who are to be baptized conditionally, the order to be observed is, — first, the abjuration, or profession of faith j second, conditional baptism j third, sacramental confession with conditional absolution.^ The absolution is to be given sub conditione,’’ on account of the doubt about the previous baptism j and, according to Gury,® it is of no great moment whether it be given before or after the conditional baptism. But the above order prescribed by the Holy Office directs that the conditional baptism shall precede the absolution. *466. The same order seems to imply that the confession should be made only after the baptism. At least it clearly implies that the convert is not required to confess until he has been conditionally baptized. Yet there is no doubt that a confession before baptism, if the convert desires it or is wilbng to take it,’’' has many advantages. The priest is there- by better able to judge of his dispositions, and has also a better opportunity of giving him special instructions, of ex- citing him to sorrow, and preparing him to receive with greater fruit that sacrament, whichever it be, that he is now ^ Gury, loc. cit. Vid St. Lig,, lib. vi. n, 473, Recte vero advertunt. ® De Baptismo, n. 8°. ^ Vid. Decretiim iir Appendice. Editio tertia, Baltimori, 1860. ® Vid. Modus excipiendi," etc. in Appendice. ® Loc. cit. n. 420. Cfr. Bouvier. De Baptismo, cap. vi. art ii. $ iii. De Herdt, pars vi. n. 8. Vid. supra, n. 445, 446. $ XIII. 467.] ABSOLUTION FROM HERESY. 171 capable of receiving. These considerations, it may be seen, are urged by the bishops of England in the preamble to the (question which they submitted to the Holy See.^ Hence the common practice hitherto has been : first, to hear the convert’s confession and dispose him for the worthy reception of either sacrament ; then, to baptize him conditionally 5 and lastly, having got him to repeat the confession, at least in general terms, and to supply whatever might be judged necessary to make it full and complete, to give him conditional absolution.^ When, as is usually the case, the confession is made to the same priest, the penitent is not required to repeat the sins he has already confessed in detail, but merely to accuse himself of them in general terms.^ This practice may seem perhaps hardly in accordance with the order prescribed bv the Holy Office 5 but we think it is not at variance with that order provided the confession before baptism be not exacted, but merely recommended. The order, we take it, is not to be understood as prohibiting all confession before the baptism, but simply as requiring that sacramental confession be made after the baptism 5 and this clearly is the case when the previous confession is repeated, in the manner supposed, before absolution. 467. It may be doubted how far special faculties are necessary, in this case, to absolve from the sin of heresy or the excommunication annexed to it. In the first place, the heresy may be only material, for it can hardly be doubted that amongst Protestants many are only material heretics. Reiffenstuel gives this as his opinion regarding great numbers amongst the mass of heretics.^ The same is the opinion of, Lacroix, and several other authors cited by him, with regard to the Protestants of Germany 5 and what is true of them is equally tnie of Protestants in other countries. Some of “ them,” he says, are so simple, or so prejudiced by the “ teaching of their ministers, that they are persuaded of the “ truth of their own religion ; and at the same time so sincere “ and conscientious, that, if they knew it to be false, they would at once embrace ours. Such as these are not formal, “ but only material, heretics ; and that there are many such is “ testified by numbers of confessors in Germany, and authors ‘‘of the greatest experience. What is most deplorable in “ their case is, that, should they fall into any other mortal * Vid. Decretum in Appendice. ® Vid. Gury, 1. c. n. 420, in fine. ® Cfr. St. Lig., lib. vi. n. 502. * Lib. v. JJecret. tit. vii. u. 13. 172 BAPTISM OF ADULTS. [chap. V. ^^sin, as may very easily happen to such persons, they are deprived of the grace of the principal sacraments, and are commonly lost, not through want of faith (for I suppose them to believe what is necessary, necessitate medii), but on ^‘account of other sins they have committed, and from which they are not freed by the sacrament of penance, which does not exist amongst them ; nor by an act of contrition or per- ^^fect chariyv, which they commonly do not attend to, or think of eliciting (to say nothing of the very great difficulty ^^such men would have in doing so), thinking they are justi- tied by faith alone and trust in Christ j and by this accursed confidence they are miserably lost.” ^ It may be assumed, then, that, amongst Protestants, there are a great many whose heresy is only material ,* and it may be added, that this is most likety to be the case with those who are converted to the faith, the very fact of their conver- sion being, generally speaking, an evidence of the sincerity with which they previously adhered to their errors. Now it is formal heresy alone (i. e., heresy to which one pertinaci- ously adheres, though the true doctrine and the motives of its credibility are clearly proposed to him) which is reserved to the Pope, and not material heresy, even when the person is guilty of grievous sin by his neglecting to inquire when doubts occurred, or by his culpable ignorance, for this, though it may be a grievous sin against faith, is not, after all, the sin of formal heresy. It may easily happen, therefore, that no special faculty is required for the absolution of these converts.^ Again, since there is a doubt, as we suppose, whether they have been really baptized, there must be a doubt whether they could incur the censures of the Church. De Lugo dis- cusses this question, and gives it as his opinion, that when, after diligent inquiry, there remains a doubt as to the validity of the baptism of one who is guilty of heresy, he is not to be regarded as having incurred the censures attached to heresy.^ We look on it, then, as extremely probable that the converts of whom there is question have not incurred the excommunication annexed to heresy; and since the case is reserved to the Pope dependency on the excommunication annexed to it,^ and since an ordinary confessor can absolve ^ Lib. ii. n. 94. ^ Vid. Lacroix, lib. vi. p. ii. n. 1613. De Lugo, De Foenitentia Disp. xvi. n. 197. De Fide, Disp. xx. n. 174, et .seq. 3 Pe Fide, Disp. xx. n. 143. ^ St. Lig., lib. vi. n. 580. $ XIII. 468.] ABSOLUTION FROM HERESY. 173 from reserved cases when there is a doubt either as to law or fact/ it would seem- to follow that no special faculty is re- quired to absolve in the cases we are discussing, so far, at least, as the papal reservation is concerned. *468. The practice is, however, to deal with all converts from heretical sects, as if they had incurred the reserved ex- communication. Kenrick observes^ that the Church does not acknowledge, in foro externo, the distinction between material and formal,’^ which would exempt from the re- seiwed censure any one living in an heretical communion • and cites a decree of the Holy Office, reprehending one who, relying on that distinction, had absolved a Calvinist : — Eo quod ignarus hseresum et errorum Calvini non posset dici “ lisereticus formalis sed tantum materialis.’^ ^ The doubt whether a convert has incurred the reserved censure, may be expressed in the form of absolution, as is directed in the ritual for the use of the American clergy, by inserting the word forsan ; . a vinculo excommunicationis quam forsan incurristi,” etc.^ Although bishops cannot by their ordinary power absolve from heresy,® they can do so in virtue of special faculties which they usually have from the Holy See. Besides, when any one who has publicly professed heresy solemnly abjures it, and penitently returns to the Church, the bishop is author- ized, as delegate of the Apostolic See, to absolve him pro foro externOj after which he may be absolved by any confessor pro foro interno f or, after receiving his abjuration, he may remit him to a simple confessor, whose absolution, though only in foro sacramentali, avails also pro foro exierno? In these countries the bishops receive faculties to absolve from heresy, whether public or occult, and to communicate the same under certain restrictions to others.® When a convert from heresy, therefore, is to be received into the Church, the bishop should get notice of it, that he may himself receive him. or send the necessary faculties to the priest who is to receive him. $ XIV. — Caetenim legantur et serventur ea, quae supra de Baptismo in comm uni praescripta sunt. ‘ Ibid., n. 600. ^ T)e Baptismo, n. 243. ^ Ii)id., in nota. ■* " Modus excipiendi,’' etc. ^ St. Lig., lib. vii. n. 83. Reiffenstuel, lib. v. tit. vii. n. 369. Bened. XIV, De Synod. Diocc., lib. ix. cap. iv. n. 3. 7 Bened. XIV, 1. c. ® Formul. VI**, 1° et 24°. 174 BAPTISM OF ADULTS. [chap. V. 469. The rubrics that regard the matter, form, minister, the font, the holy oils,^ the vestments, and other requisites, of which we have treated in a preceding chapter,^ apply to bap- tism generally, and must be attended to in the baptism of adults as well as in that of infants. The present rubric refers us to them, as they are supposed, though not repeated here. ^ Chap. iii. CHAPTER VI. ORDER FOR THE BAPTISM OF ADULTS : ORDO BAPTISMI ADULTORUM.’^ $ I, — In primis Sacerdos, paratis his quae supra de observandis in administratione Sacranienti Baptism! Parvulorum dicuutur, indutus superpelliceo et stola, vel etiam pluvial! violacei coloris, cum suis Cleri- cis accedit ad gradus aJtaris, et genibus iiexis, pia mente ad Deum preces eflundit, ut tantum Sacramentum digne valeat ministrare, et ad implorandum divinum auxilium, surgens, se signat, et si temporis ratio ferat, dicit : V- Deus in adjutorium, etc. Postea incipiat, prosequentibus Clericis, Antiphonam, Effundam, etc. 470. Everything being prepared, both in the baptistery and at the church porch, in the same way as for the baptism of infants,^ the priest puts on a surplice and violet stole, and, if convenient, a cope of the same color. The Church wishes to have the ceremony performed with the greatest possible solem- nity, and hence the rubric here recommends the use of a cope, even when it is performed by a simple priest. 471. The cope was originally a large cloak with a hood, used in processions, and designed as a protection from the rain : hence its name — pluviale. In shape it still bears a resemblance to such a garment ; but it is usually made of rich material, and is worn in certain functions^ to give them greater solemnity. 472. The words of the rubric, vel etiam pluviale,^ might seem to imply that the stole may be dispensed with when the *^50pe is used ; but that such fh not the meaning is clear from the general mbric regarding the administration of the sacra- ments,^ and from the fact that, when the bishop officiates, both stole and cope are distinctly prescribed.^ We take it that the is meant to convey that it would be becoming and proj)er for him, though he is not recpiired, to wear the cojKi in addition to the stole. It is understood in this sense by Ealise.® * ‘ Supra, chap. iii. n, xlii. et seq. “ Vid. Barufh, tit. xiii. u. 3 et 4. Gav., pars i. tit. xix. lit. (d). 3 Supra, chap. ii. $ vii. * Infra, cap. viii. $ iii. * Cours Abreye, pars 3"‘® sect. cap. I*"® $ vi. n. 0. 176 OJiDER OF ADULT BAPTISM. [chap. VI. 473. Tlie priest sliould be attended by at least two clerics vested in surplice, or a greater number, if possible.^ When be wears a cope, be should be attended by three, and one should v'alk at each side holding the borders in front, while he is proceeding to the altar steps, and again while going from the altar to the porch. This is prescribed in the ceremonies to be observed in certain solemn functions in minor churches, where the priest is attended only by clerics.^ And it seems to be a general rule that, when the priest is vested in cope, and is moving to or from the altar, or elsewhere, two attendants should accompany him, raising the borders of the cope on each side. This rule, we think, should be adhered to in the present ceremony. 474. All, then, having vested in the sacristy, the first clerk precedes with hands joined, and the priest, accompanied by the second and third raising the borders of his cope, goes to the altar, and, having uncovered, kneels on the lowest step, the clerks kneeling, with him,^ and there implores the divine assistance in the sacred function he is about to perform, saying the Veniy Sancte Spiritus,’’^ etc., or some other appropriate prayer. Then rising, he says, if time permits, Beus in acljutorium,'^’ etc., making on himself the sign of the cross, and proceeds with the antiphon, psalms, and prayers, as in the ritual, still standing at the foot of the altar,^ and reciting the verses of the psalms alternately with the clerks.® These are very appropriate to the occasion, as is shown by Oatalani^ and Baruffaldi,^ but are not strictly prescribed, as appears from the words of the rubric itself. $ II. — Si plures fuerint baptizandi, hsec tertia Oratio dicatur in nu- inero plurali. 475. When two or more ar^ baptized together the last prayer, J)a qucesumuSj^ etc., is said in the plural, that is, we say Electis nosiris .... edocti,^^ etc., in the masculine gender, unless all be females. This is expressly presciibed in the rubric which precedes the prayer in the Pontifical. The words are : In plurali pro pluribus et in genere mascu- ^nino nisi omnes sint foeminae.^^® The same rule is to be followed in all the prayers. ^ Barnjff., tit. xiii. n. 6. Vid. supra, n. 126. et seq. ^ Memoriale Rituum, jussu Benedicti XIII. in Festo Purific., Fer. iv. Cin., Sabbat. Sanct., etc. ^ Rit. Toul. tit. iii“® § i. n. 1. ■* Baruff'., tit. xiii. n. 8. ° Rit. Toul., n. 2. ® Tit. ii. cap. iv. § i. n. ii. Loc. cit. n. 10. ^ Pontificalis Ritus pro Raptismo AduUorum. $ m.] POSITION AT THE DOOR. 177 476. Those who are to be baptized are frequently, through- out the ceremony, called in the rubrics ^^Electi.^^ We have already mentioned^ the classes into which, according to Cata- lani, the catechumens were distributed. Those who, after the scrutinies, were judged sufficiently prepared to receive baptism, were called Oompetentes,” or “ Elect! j ” but, Ibcording to Baruffaldi,^ we must distinguish between the two, as they were not called Elect! ” but on the very day on which they re- ceived baptism. $ III. — Deinde Sacerdos procedit ad fores Ecclesiae, et stat in limine, catechizandus vero extra limen. Et si sunt plures, mares et foeminae, illi ad dexteram Sacerdotis, hse vero ad sinistram statuantur. Sacerdos interrogat : Qito nomine voca/risf Catechumenus respondet: N. Sacer- dos : N. Quid petis ah Ecclesia Dei ? Respondet : Fidem. Sacerdos : Fides quid tibi prcestat f Respondet : Vitam ceternam. Sacerdos : Si vis habere, etc. 477. Having concluded the psalms and prayers at the foot of the altar, he takes his cap, and having made a profound inclination, or a genuflection if the Blessed Sacrament be present in the tabernacle, the clerks genuflecting in any case, he puts on his cap, and proceeds to the porch of the church, where the person or persons to be baptized should be aheady in waiting.^ 478. If there should be males and females to be baptized at the same time, they ought to be placed so that the former be on the right, and the latter on the left of the priest, as the nibric here expressly directs.^ The priest then puts the interrogations as they are in the ritual.® The answers are to be given, not by the sponsors, as in infant baptism, but by the catechumens themselves, who should be be- tween the sponsors, each one having his or her godfather on the right, and godmother on the left.® The first question regards the name which he is now to take in bap- tism, and not that by which he may have been previously known."^ It ,may be seen that, in the address of the priest, Si vis habere vitam,” etc., we have at the end an extract from the Athanasian Creed, which is not found in the order of infant baptism. ^ Supra, n. 421. * Loc. cit. n. 13, 14. ® Rit. Toul,, 1. c. n. 5. Vid. supra, u. 288. * Vid. infra, $ viii. ^ Vid. supra, n. 297, et seq. Rit. Toul., til. iii’"® $ i. n. .5. Vid. su[>ra, n. 291, et seq. 178 ORDER OF ADULT BAPTISM. [chap. VI. $ IV. — Et rursus interrogat : N. Ahrenuntias Satance? etc. Deinde Sacerdos interrogat de Symbolo Fidei, dicens : Credis in Deum, etc. 479. We have already treated of the. renunciation of Satan and the interrogations on the Creed, in the order of infant baptism.^ ^ $ V. — Tunc Sacerdos exsufflet ter in faciem ejus, semel dicens: Exi, etc. Hie in modum Crucis halet in faciem ipsius, et dicat : N. Accipe, etc. 480. The great antiquity of the exsufflations used in baptism, and their mystic meaning, have been already noticed.^ The rubrics here plainly distinguish between “ exsufflet” and “ halet,” the former signifying that he blows, the latter that he breathes, on the face, having the mouth, in the one case, nearly closed, and in the other wide open. This ceremony of breathing on the face is not mentioned in the order of infant baptism. As the cross should be formed by the breath exhaled, the priest must move his head so as to describe it. He cannot, of course, pronounce the words while he is thus exhaling his breath ; and it would seem, from the position of the cross as marked in the ritual after the word henedictionem^’’ that he should first say the words, and then perform the ceremony. $ VI. — Deinde facit Crucem cum pollice in ejus fronte, et in pectore, dicens: N. Accipe, etc. 481. The forehead and breast are signed in the manner already explained in treating of infant baptism,^ the ceremony here being exactly the same, though the form of words is much longer. The Ritual of Toulon^ here observes that it is not necessary to have the breast uncovered. § VII. — Et si CatechumenUs venit de Gentilitatis errore sive de Ethnicis et Idololatris, dicat : Horresce idola, respue simulacra. Si ex Hebrseis, dicat : Hoi'resce Judaicam perfidiam, respue Hehrakam superstitionem. Si ex Mahumetanis, dicat : Horresce Mahumeticam perfidiam, respue pravam sectam infidelitatis. Si ex Hmreticis, et in ejus baptismo debita forma servata non sit, dicat : Horresce hcereticam pravitatem, respue nefarias sectas impiorum. N. Exprim ens proprio nomine sectam, de qua venit. Inde prosequatur : Cole Deum, etc. 482. The above is the form in which these rubrics are given in the latest Propaganda edition of the ritual. In ' Vid. supra, n. 332, et n. 340. ^ Supra, n. 302, et seq. 3 Supra, n. 307. Loc. cit. n. 9. Vid. supra, n. 308. $ IX.] POSITION TO BE OBSERVED. 179 many other additions, they are given in a somewhat different form, but what they prescribe is exactly the same. The directions as to the change to be made in one clause, according to the errors which the catechumen renounces, are so clear as to require no explanation. $ VIII. — Si plures sint Electi, omnia supradicta dicuntur singillatim super singulos. 483. Should there be a number baptized together, the priest must go through the preceding interrogations and cere- monies with each separately, commencing with the males.^ There is no doubt that the priest, having reached the door of the church, should stand facing the catechumens. If, there- fore, we suppose that, while he is in that position, the males are on his right, and the females on his left, as a preceding rubric^ might naturally enough be understood to require, he must either commence with the male on his extreme right, and proceed from right to left, which would be reversing tlie order usually observed in such circumstances, as, e. g., in giving Holy Communion, when he is expressly directed by the rubric to commence with those on the Epistle side f or he must com- mence with the first male on his left, and proceed to the last on his right, and then pass to the females, commencing with the one on his extreme left. We would prefer the latter course, but it occurs to us that the rubric should rather be understood of the right and left of the priest, while he is stand- ing, not opposite to, but in the same line with, or looking in the same direction as, the catechumens. We think this more probable; first, because of the inconvenience just mentioned as following from the other interpretation ; and secondly, be- cause, according to the other interpretation, the males would be on the left of the females, and therefore in the less honorable place, while the design of the rubric is, according to Catalan^ and Baruffaldi,® to give them the more honora- ble place. $ IX. — Si plures siiit Electi, pracedens Oratio dicatur in niimero plural i. Sequentes autein signationes fiant cum suis verbis singillatim super singulos. 484. The priest sliould be uncovered in saying the prayer, “ Te dcj^recor^' etc.® When there are more than one, it should ^ Rit. Toul. n. 11. 2 Supra, % iii. n. 478. 3 Merati, pars ii. tit. ix. Rub. 6, n. xxvi. Vid. infra, cap. xii. $ v. Tit. ii. cap. iv. $ v, n. iii. ® Tit. xiii. n. lU. 180 OEDER OF ADULT BAPTISM. [chap. VI. be said for all in common, and in the plural number. There is a change of gender only when all are females, according to what has been said above.^ At the end of the prayer the priest puts on *his cap,^ and proceeds to make the following signs of the cross, which are here directed to be made on each in case there be a number. ^ X. — Deinde signet Electum signo Crucis cum pollice in fronte, dicens : Signo tibi, etc. ... In auribus. ... In ocnlis. ... In nari- biis. ... In ore. . . . lu pectore. ... In scapulis. ... In toto coi-pore, illud non tangens, manu producit signum Crucis, et dicit : Signo te totuni, etc. . . . Oremus. Freces nostras, etc. 485. The signs of the cross here prescribed are not found in the order for infants, but they are prescribed in very ancient rituals.^ The form used with each sign in the present cere- mony explains its meaning and object. We may obseiwe that the signs are made on each of the ears, eyes, and nostrils, in the same way as in anointing these parts in extreme unc- tion.'* The Ritual of Toulon not only directs this, but has two crosses marked at each, to show that they are double organs f and the same authority® observes that the signs on the breast and shoulders may be made outside the dress. In signing the whole body, the cross should be formed with the hand in front of the catechumen, but not touching him, three times, as marked in the ritual, i. c., once at the name of each person of the Blessed Trinity. The first line should be drawn vertically from the person’s head as low as conven- ient, and the second intersecting it across the breast, or from his right to his left shoulder. $ XI. — Tunc imponit manum super caput Electi, et dicit : Oremus. Omnipotens, etc. Si plures sirit, hsec, et precedens Oratio, Preces nostras, etc., dicantur in nimiero plurali. 486. After the signs of the cross made as directed in the preceding rubric, the priest uncovers.’’^ Then follow three prayers, the first of which is the same as that used in infant baptism, except a slight change in one clause. Before recit- ing the third prayer (which is also the same as that used in infant baptism, with the addition of one clause at the end, ut idoneiiSy^ etc.), he is directed to impose his hand on the * Supra, n. 475. ^ Catal., tit. ii. cap. iv. § xii. n. * Baruff., tit. xiii. n. 39. 6 Ibid. 2 Rit. Toul., 1. c. n. 12. i. Vid. supra, n. 305, et seq. ^ Tit. iii"’® $ i. n. 12. ’’ Rit. Toul., 1. c. n. 13. $ XIV. 489. ] CONVERTS FROM VARIOUS SECTS. 181 head of the catechumen ; he should use his right hand, and it is enough that he hold it over, it is not required that he touch, the head.^ Should a number be baptized together, this prayer, and the prayer, “ Preces nostras,” etc., are ordered to be said in the plural. No mention is made of the second prayer, ^^Deus qui liumani generis” etc., probably because it serves equally for one or more without any change. Also, if there be a number, the hand must be imposed on the head of each, as is here noted by Catalani,^ and is expressly directed by the rubric of the Pontifical, which runs thus : ^‘(Singulis) Tunc imponit manum super caput Electi et stans sine mitra dicit; (In plurali pro pluribus). Oremus. Omnipotens sempiterne, etc.^ $ XII. — Deinde Sacerdos benedicit sal. 487. On this rubric see what has been said before.* ** $ XIII. — Quod si Catechumenus fuerit Genlilis, sive ex Idololatris venerit ad Fidem ; benedicto sale, antequam ejus medicinam gustet, Sacerdos addat sequentem Orationem, quse tameii pro venientibus ex Hebrieis vel aliis, ut supra, non dicitur. Oremus. Domine Sancte, etc. 488. When the catechumen is a convert from idolatry, this praver is said immediately after the blessing of the salt, and before it is administered. When there are two or more such catechumens, the prayer is said in the plural,- but should there be one or more of them amongst a number of others, we think the salt should be administered to tlie others first j then, after this prayer, Domine sancte,” etc., to the** converts from idolatry ; and, lastly, when it has been administered to all, the following prayer, Deus Patrum nostrorum,” etc., should be said in the plural. By following this order, the prayer, Domine sancte,” etc., cannot even appear to have reference to any except those for whom it is specially intended. § XIV. — Tunc pollice et indice accipit de ipso sale, et immittit in os Catechunieni dicens : N. Accipe sal, etc., Sacerdos: Pax tibi, etc. Oremus. Dents Patrum nostrorum, etc. Si plures sint dicatur singulis. N. Accipe sal, etc., et praecedentes Orationes, in numero plurali. 489. In some editions of the Roman Ritual this nibric im- mediately follows the blessing of the salt, and is placed be- * Vid, supra, n. 310. ^ q’p \\ ^ ^v. n. iii. •* Pro liapt. Adaltoram, ^ Supra, n. 270, et seq. n. 311, et seq. 182 ORDER OF ADULT BAPTISM. [CHAP. VI. fore the preceding rubric, Quod si Catechunienus,” etc. It is so placed by Barulfaldi and Catalani, in tlieir commentaries.^ The quantity of blessed salt usually given to infants suffices for adults also, but there need not be so much anxiety about it, as there is less danger of doing injury to adults. Even the rubric here has not the word modicum,” which it has in speaking of the quantity to be given to infants.^ It is to be administered to each, in case there be a number, and then the prayer, Deus etc., is to be said in the plural for all together. § XV. Si inter Catechumenos adsint foeminse recedarit ipsae in partem quousque tertio dicatur mascuiis: Ora JElecte, etc., et hi signati fuerint in fronte. 490. This rubric is not given in some editions of the ritual, nor is it mentioned by Baruffaldi or Oatalani ,* and the same is to be said of the similar rubiics which occur afterwards.^ It is given, however, in the Propaganda edition,^ as well as in the Pontifical, and it is manifestly important for the de- corous performance of the ceremonies that the females should here be required to withdraw, as the ceremonies and prayers which immediately follow are for males exclusively. § XYI. — Si plures sint Catechumeni hie et in sequentibus Sacerdos dicat in nuinero plurali : Orate Electi, Jlectite genua, etc. Deinde Sacerdos dicat super masculum tantuni : Ora Electe, fiecte genua, et die : Pater Noster. Et Electus genuflexus orat, et dicit : Pater Noster. Et cum oraverit, et dixerit Pater Noster usque ad sed libera nos a malo inclusive, Sacerdos subjuugit : Leva, comple orationem tuam, et die : Amen. Et ille respondet : Amen. Et Sacerdos dicit Patrino : Signa earn. Deinde Electo : Accede. Et Patrinus pollice signat eum in fronte dicens : In nomine Patris, etc. 491. The first part of this rubric, Si plures sint,” etc., directing the change to be made when there are more than one, is given in many editions, and in the commentaries of Baruffaldi and Catalani, only after the prayer and exorcism, but it is much more conveniently placed here. The catechumen should kneel on both knees while reciting the “ Pater Noster.” This is the obvious meaning of the nibric, “ flecte genua.” Nor is there any instance of a prayer directed to be said on one knee. The reasoning of Gavantus on the words, flectamus genua,” of the missal,® does not ^ Baruff., tit. xiii. $ xiv. xv. Catal., tit. ii. cap. iv. $ xviii. xix. 2 Supra, n. 314. Infra, $ xx. et $ xxii. * Rome, MDCCCXLVII. ® Pars ii. tit. v. Rub. 4, lit. (e). $ xvu. 493.] GENUFLECTIONS — PEAYERS. 183 apply in this case, as Baruffaldi justly observes.^ Besides, in the Missal, the priest is directed to say the prayer only after the g-enuflection.^ He rises up before saying Amenf which he is to say only after the priest has directed him to do so. When the priest says Accede f the catechumen should advance a step, and then the godfather makes the sign of the cross on his forehead, saying the words, In nomine Patrisf etc., as directed in the rubric. The signs of the cross here prescribed are made in the manner before explained.^ It is obviously necessary that the godfather and the cate- chumen himself be instructed beforehand in what they are required to do. $ XVII. — Turn quoque Sacerdos facit Crucem in fronte ejus, ita dicendo : In nomine, etc. Et imponit manum super euru, et dicit : Oremns. Deus Abraham, etc. 492. Immediately after the godfather, the priest makes the sign of the cross on the catechumen^s forehead, in the same manner and with the same words. Then he imposes his right hand on him, and says the prayer, Pens Ahrahamf etc., and, having put on his cap,^ the exorcism which immediately follows. The wording of the rubric here is to be carefully noted. It requires him to say In nomine PatriSy’ etc., while making the sign of the cross, but it does not require him to keep the hand imposed while saying the prayer, Deus Abraham f etc. For the former it has ^‘ita dicendo j ” for the latter, imponit . . . et dicit.” It is not improbable that the difference of expression is intended to convey this difference of meaning, seeing that, if there be a number, the imposition of the hand must precede the prayer.® 493. When there are two or more male catechumens, he addresses them in the plural. Orate, etc., as has been directed above,® but the sign of the cross is made on them singly. Then he imposes his hand on each, and, having done this, he says the preceding prayer and exorcism in the plural, as is clearly directed in the Pontifical. It is to be observed, however, that at the words, sanctce crucis in the exorcism, he makes the sign of the cross on the forehead of each, and then continues, as is also clearly prescribed in the Pontifical, which has the rubric, “ Signat singulos,” immediately before the words, “ Quod nos frontif etc.”^ * Til. xiii. n. 44. ^ Migsal. Kubr., 1. c. ^ Supra, n. 307. * Kit. 'Toul., tit. iii. $ i. ii. 19. ® Vifians are not agreed as to whether the viaticum should be administered or withheld. De Lugo thinks it may be iid ministered, but that there is no obligation of administering it.^ Bouvier would be in favor of administering it.^ 642. There is no more important duty of the pastor than that of preparing the children of his parish for their first com- munion. A fervent first communion is often followed by frequent participation of the sacraments and a steady perse- verance in virtue j while, on the other hand, it is hardly possible that those who do not receive communion till long after the age when the passions are fully developed, or who receive it without due preparation, should persevere amidst the temptations to which youth is exposed.® The Council of Trent teaches that this spiritual food is given to us as an “ antidote, whereby we may be freed from daily faults, and “ be preserved from mortal sins.”® Hence, there are number- less decrees of provincial and diocesan synods, in which the attention of pastors is specially directed to this important duty. The Melanges Theologiques cites several decrees of synods held in France and Belgium; and a decree of the Synod of Thurles also directs special attention to it.® 643. We have already seen that the age at which children may be admitted to first communion is not fixed, and depends very much on the degree of intelligence and the state of j)reparation shown in each case.® But, at least it is certain that no child who has attained the use of reason should be excluded from the pre})aratory instructions. The time and manner of giving these instructions must depend, to some extent, on local circumstances. The Synod of Thurles^® ^ Loc. cit. n. 36. ® Supra, n. 579. ^ Loc. cit. n. 43, 44. * De Eucliaristia, cap. vi. art. i. Notanda circa Viaticum, n. 2°. ^ Vid. St. Lig., lib. vi. ri. 193. ® Sess. xiii. cap. ii. Water- worth’s translation. 1''“ Sdrie, 3"*® Cahier, p. 293 et seq., et ii"™® S4rie, 2"™® Cahier, p. 266, et seq. “ De Eucharistia, n. 22. ^ Supra, u. 639. Loc. cit. 260 SACRAMENT OF THE EUCHARIST. [cHAP. XI. directs that some days be devoted to them every year during the summer season. In the country parishes of Ireland, the children could hardly attend at any other time, on account of the distance of many of them from the church, and the general severity of the weather. 644. There ought to be, in every parish, a confraternity of the Christian doctrine, the members of which are charged with the duty of catechising children. This confraternity is earnestly recommended to the bishops of the Church by Pope Innocent XI, in an encyclical letter, 16 Junii, 1686. It is enriched with many indulgences ; and special facilities are granted for its establishment in every parochial church.^ Such a confraternity, properly organized and directed, would lighten very much the labor of the priest, and enable him, without much difficulty, to ascertain those who might be admitted to first communion. It would be eas}^ to form these into a separate class, or into two or more classes, according to their degrees of proficiency. Select members of the con- fraternity could be charged with the care of these classes, and a few instructions from the priest would then suffice to complete the preparation of the more advanced. It is only by adopting some such plan that the priest, in a populous parish, can at all perform the duty. 645. It is well to give as much solemnity as possible to the ceremony of first communion. This exterior solemnity is not only a help to devotion at the time, but serves to fix the event in the memory j and there can be no doubt that the remembrance of the day of one’s first communion often pro- duces a most salutary effect in after life. The Synod of Thurles expressly directs^ that the mass at which first com- munion is administered, be celebrated with the greatest possible solemnity. It must, of course, be left to the zeal and prudence of the pastor to regulate the details according to circumstances. The decorations of the altar, the vestments, the number of lights, etc., etc., may be such as are used on great festivals. The communicants should be dressed in their best attire. In many places, according to a laudable custom, the female children are dressed in white. Provision must be made, also, for carrying out the separation of the sexes prescribed in a preceding rubric.^ ‘ Vid. Bouvier, Traite des Indulgences^ II™® Partie, cap. i. art. ii. § L except. 2°. ^ cit. ^ Supra, n. 591. $ XII. 646.] FIRST COMMUNION. 261 646. The first conimunion of children is usually fixed to take place within the Paschal time. Tliough many of them, according to what has been said,^ may not, in strictness, be bound b3^ the Paschal precept, there is always a considerable number who are so bound, and who have thus an opportunity of complying with the obligation. Hence, in many of those synods cited by the Melanges Theologiques,”^ it is expressly directed that the first communion should take place in Paschal time. When this first communion is, at the same time, the fulfil- ment of the Paschal precept, it can be administered only by the parish priest, or with his consent.^ In some of the statutes referred to, as, e. g., those of Ghent, ^ it is forbidden, in general terms, and without any limitation, to admit a child to first communion without the leave of the parish priest or the ordinary. In dioceses where such regulations exist, they should, of course, be observed. But, according to the common usage at pi esent, the leave of the parish priest or ordinary is not required for first communion, or for any other, unless it be the Paschal communion, or the viaticum.^ ‘ Supra, n. 638. ^ Loc. cit. ^ Vid. infra, cap. xiii. ■* Apud Melanges Theol., II*’™® Serie, p. 267. Vid. St. Lig., n. 235, 236. CHAPTER XII. ORDER OF ADMINISTERING HOLY COMMUNION: ORDO ADMINISTRANDI SACRAM COMMUNIONEM.” $ I. — Sacerdos igitur Sanctissimam Eucharistiam ministraturus, Hostiis, seu Particulis pro populi multitudine consecratis, vasculoque uno vel pluribus, decenti et commodo loco expositis, cum vino et aqua ad purificationem eorum qui Communiouem sumpserint, et ante eos linteo mundo extenso, lotis prius manibus, et superpelliceo indutus, ac desuper stola colons Officio illius diei convenientis, praecedente Clerico seu alio ministro, procedit ad Altare manibus junctis, et accensis cereis, facta prius et postea genuflexione, extrahit pyxidem, et illam super corporale depositam discooperit. 647. Priests alone are the ordinary ministers of the Eucharist. According to the ancient discipline of the Church, and while holy communion was administered under both species, deacons also acted as ministers, and they are in fact, by their ordination, comministri et co-operatores corporis et sanguinis Domini.” ' They usually assisted the bishop or priest who administered the host, while they immediately after presented the chalice 5 but they sometimes administered both.^ According to the present discipline, deacons can administer the Eucharist only in case of necessity.^ They may be com- missioned to do so by the bishop or parish priest, when no priest can be conveniently had 5 or, if there be question of the viaticum, they can administer it in the absence of a priest, without any commission.^ These cases, however, must be of rare occurrence, for, as De Lugo observes,® a deacon is seldom found where there is no priest. *648. When the sacrament is about to be administered, care must be taken in the first place that there be a sutficient number of consecrated particles for all who are to communi- cate. The particles should be round, not square, or of any ^ Pontif. Rom., De Ord. Diaconi. ® Catal., tit. iv. cap. ii. $ i. n. vii. viii. ^ Sac. Rit. Cong., 25 Febr. 1777, in Ord. Min. Ohserv., n. 4379. St. Lig., lib. vi. n. 237. De Lugo, Disp. xviii. $ i. n. 27. ^ Loc. cit. $ I. 650.] PURIFICATION OF THE LAITY. 263 other shape.^ In size they should be, at the very least, an inch in diameter, as a particle of less size can hardly be ad- ministered without bringing the fingers into contact with the tongue of the communicant.^ There is a very convenient instrument by which they are cut at once to the proper form, and which no sacristy should be without. It is a useful pre- caution, after cutting them, to shake them gently on a piece of linen or white paper, so as to free them from the minute fragments that often adhere loosely to the edges. De Herdt^ recommends the use of a sieve or some other such instrument for the purpose. 649. The rubric here directs that there be prepared, in a convenient place, one or more vessels containing wine and water for the purification of the communicants. The rubric of the Missal also directs how the purification is to be ad- ministered to those who receive communion intra missam : Minister autem dextra manu tenens vas cum vino et a(jua, sinistra vero mappulam aliquanto post Sacerdotern eis ‘^porrigit purificationem et mappulam ad os abstergendum.^’^ We have seen, above, the instructions of St. Charles regarding this purification.® Baruffaldi,® also, supposes that it takes place, and observes that there should be two vessels, one of water, the other of wine, so that the communicants may have a choice, as some of them might not wish to take wine. Benedict XIV supposes the same, and shows that it was introduced to enable the communicant more easily and more effectually to swallow the least fragment of the Sacred Host that might remain in the mouth, and not, as was main- tained by De Vert, by way of substitute for the chalice when it was withdrawn.’’' 650. There are few places, however, in which it has not completely fallen into disuse. De Herdt testifies for Bel- gium. Citing Janssens, he says it has been given up for many just reasons — the danger of effusion, the poverty of the churches, the difficulty of presenting it to each when there is a crowd of communicants, the nausea some would feel, etc., etc.® M. Caron testifies the same for France f and it is * 8t. Lig., n. 205. De Herdt, pars iff. n. 4. i. Cfr. Synod. Thurl., De Euch. 11 . 32. 2 yj,p infra, n. 687. 3 Pars ii. n. 30, iv. in fine. Hit. Cel Miss., tit. x. n. 6, in fine. ^ Supra, n. 593. e 'pit. xxiv. n. 13, et seq. ’ De Sacrif. Miss., lib. ii. cap. xii. 4, 5. * Pars ii. n. 28, i. in fine ^ Ceremonies de la Messe Basse, art. xiv. n. 137. 264 ORDER OF HOLY COMMUNION. [chap. xn. entirely unknown in Ireland, England, and America. Merati, in his commentary on the rubric of the Missal above cited, states that the custom is observed only in some churches.^ It would seem from a note in the ‘^Ceremonial des Eveques “ Explique,” that at present the custom is not observed even in Rome,^ and the same may be inferred from the fact that Bal- deschi, in his instructions on the ceremonies to be observed in administering communion,^ is entirely silent on the subject. In many places, however, the rubric is still observed at a mass of ordination — the purification being presented immedi- ately after communion to those who have received orders.^ There is nothing, it must be confessed, in the wording of the rubric, to imply that it is not as binding as any other, nor can it be maintained that a contrary custom suffices of itself to remove the obligation of a rubric.® Yet it seems as if an exception must be admitted in regard to the present rubric. It is hard to conceive that the contrary custom could have prevailed, as it has prevailed, without at least that construc- tive consent of the legislator, which would suffice to remove the obligation.® In fact, this consent appears to be implied in a recent answer of the Sacred Congregation.’’’ Being ask- ed whether it would be expedient to introduce into the dio- cese of LuQon the observance, at least at the communion of the clergy, of what is prescribed in the rubrics regarding the purification, the Sacred Congregation answered so as to allow the existing usage, according to which there was no purification, to be retained.® At all events, the reasons above mentioned by De Herdt show that it would be inexpedient to revive its observance, where it has already fallen into disuse.® 651. The linen cloth which the rubric here directs to be ex- tended before the communicants, is for the purpose of receiv- ing any particle or fragment which might accidentally fall while the priest is administering the sacrament.^® It is usual- ly attached to the altar rails, and is held by the communicant in both hands, while the priest puts the Sacred Host into his * Nov. Ohs. et Addit., etc., n. xxxiv. 2 Lib. ii. cap. xxix. n. 3, note (3). ® Esposizione delle Sacre Ceremonie, etc., parte ia, capo iii. * In Rome, according to present usage, there is no purification even at a mass of ordination. ® Vid. chap. i. n. 55, et seq. ® Chap. i. n. 51, 52. ’’ 12 Aug., 1854, in Lucionen., ad 20 et ad 24. ® Vid. Deer, in Appendice. 9 Vid. Mdl. Theol., VI"'® Serie, 4*"® Cahier, pp. 544, et seq. Baruff., tit. xxiv. n. 16. Catal., cap. ii. $ i. n. iii. $ I. 652.] COMMUNION CLOTH. 265 moutli. It is evident from the purpose for which it is intend- ed, that it should be held extended horizontally under the chin. St. Charles, in his instructions, directs that it be held, not by the communicant, but by two clerics, and held so that it may extend under the ciborium and the priest’s hands, as well as under the chin of the communicant.^ There is cer- tainly good reason for this precaution, for particles may easily fall outside the communion cloth when it does not extend under the pyxis. But as it is unusual for clerics to hold the cloth unless for the communion of the clergy, other expedients have been sug- gested. One is to hold the patena between the index and middle finger of the left hand, which holds the ciborium. This is recommended by Possevin and Corsetti.^ But the Sacred Congregation, being consulted on the subject, forbade this use of the patena.^ It allows a priest, however, to hold it under the chin at a general communion given by dignita- ries.^ Merati would permit it to be held in like manner by the deacon when communion is given at solemn mass.® Cavalieri disapproves of this opinion of Merati, and would confine the use of the patena strictly to a general communion administered by a dignitary, as, e. g., on a great festival in cathedral or collegiate churches, where both clergy and laity communicate.® The Sacred Congregation having been con- sulted, decided that the opinion of Merati may be followed.’^ It also sanctions the use of a silver plate or dish placed on the communion cloth at the grating in giving communion to nuns.® Quarti recommends the priest to hold the ciborium itself under the chin of the communicant,® but this would be to avoid one danger by incurring another and a greater one, for the particles would be thus exposed to the breath of the per- son receiving. Besides, as is observed by the ‘‘Melanges Theologiques,”^® it would be hardly possible to hold the cibo- rium in this way on account of its shape and the usual position of the communicant. t * 652 . We must, then, be satisfied in ordinary cases with the * Act. Eccl. Med., pars iv. Instr. de Sac. Com., p. 606. 2 Apud. M61. Theol., 1. c. p. 532. 3 12 Au"., 1854, in Lucionen., ad 21. 3 Sept., 1661, in Andrien., n. 2127. ® Pars ii. tit. x. n. liv. ® Cap. iv. De Comm. Fidel., Deer. viii. n. i. 12 Aug. 1854, in Lucionen., ad 20. ® Deer. eit. ad 23. 2 Cit. apud Caval., 1. c. n. ii. Loe. eit. pag. 533. 266 ORDER OF HOLY COMMUNION. [cHAP. xn. provisions of the rubric j and it is for the priest to take care that they be carried out, so as to guard, as far as possible, against the danger of allowing the minutest fragment to fall on the ground. This is, in substance, wbat the Sacred Con- gregation tells us in answer to a question on the subject.^ Some recommend that the top of the altar rails be of consider- able width, so that the communion cloth may rest extended on it. There is no doubt that, by this arrangement, a frag- ment that may fall is more easily recovered than when each one, after receiving, allows the cloth to drop towards the ground.^ At least the communicants should be instructed to keep the cloth properly extended, and the priest should be care- ful, in administering each particle, to adopt the precautions recommended below. ^ When there is a great number of communicants, as on the occasion of a Jubilee, a Mission, or the like, benches furnish- ed with communion cloths may, according to a decision of the Sacred Congregation,'^ be placed outside the sanctuary, on each side of the altar rails. They may be arranged in rows, straight or circular, as is found convenient, but, besides the lights on the altar, there should be, at the ends of the space thus occupied, at least two candelalwa lighted while commun- ion is being distributed.^ 653. Notwithstanding the precautions taken, it may still happen that a whole particle or a minute fragment will fall on the floor or on the dress of one of the communicants. The rubric of the Missal provides for the case in which it falls on the floor. It is to be reverently taken up, and the place where it fell to be washed and scraped a little : what is thus scraped off being afterwards thrown into the sacrarium.® Collef^ observes that the place where it fell should be mark- ed, and covered with something clean, that it may not be trodden on until it can be scraped as directed.® The rubric® also prescribes that, if it falls outside the corporal, on the altar cloth, or any other linen, the linen should be carefulW washed, and the water thrown into the sacrarium. If, therefore, the priest, in giving communion, observes that any fragment has i Deer, citat., ad. 22. ^ Vid. Mel. Th6ol., 1. c. pag. 536. 3 Vid. infra, ^ vii. 26 Mar., 1859, in Tamovien., n. 5285. ® Vid. Deer. eit. in Append. ® Pars iii. tit. x. rub. 15. De Defectihus. Traite des Saints Myst^res, ehap. xiv. n. 15. ® Cfr. St. Lig., lib. vi. n. 250. 5 Loe. eit. $ I. 656.] CASE OF A PARTICLE FALLING. 267 fallen on the cloth, he should immediately take it up, and, at the same time, note, as well as he can, the spot where it fell, so that it may be washed as the rubric directs.^ 654. Should a particle fall on the dress of one of the com- municants, the priest ought at once to take it upj but should it fall inside the dress of a female, he ought to direct herself to take it up.^ • He must take care, however, to avoid any- thing that would excite disturbance or alarm. If the particle cannot easily be found, or if it be a minute fragment that is not easily seen, he may direct the person to withdraw quietly to the sacristy, or some other private place, and search for it, and having found it, either consume it or bring it to the chm’ch. These are the instructions of Collet,^ who discusses several cases that may arise. 655. He observes that if the priest alone notices the fall of a minute fragment, and has reason to think that the search would be fruitless, or would be, in the circumstances, attended with very great inconvenience, he may be silent about the matter, and leave all to Providence. It may be added, that there is nearly always reason to apprehend such inconvenience when there is a great number of communicants j and, therefore, in such circumstances, it is better, at least as a general rule, not to call attention to the matter. It is evident that, in neglecting what is prescribed by the rubric of the Missal above cited,'* there is risk of leaving a minute fragment to be trampled on the floor. Yet, St. Liguori,^ speaking of this rubric, says that it does not bind suh gravi ; and also that, as a general rule, the washing of the dress or beard (on which a particle might have fallen) may be omitted, ad evitandam turbationem populi.” In fact, the loss of minute fragments in this way, as w ell as of others that fall unobserved by any one, when there is a great number of communicants, may be looked on as an una- voidable accessory of the mystery itself ; and, therefore, one should not be over-anxious about the matter, when he has taken the ordinary precautions against irreverence. The ob- jections of the heretics to the doctrine of the Real Presence, founded on the supposed indignity to our Lord in this and other like cases, are refuted by Pellarmine.® 656. When there are only a few to receive communion, ^ Collet, 1. c. St. Lig., 1. c. Collet, Traite dcs Saints MysUres, 1. c., et De Eucharistia, cap. v. in fine Qufpr. (5. ^ I.oc. cit. Suj)ra, 11 . 653. ® Lib. vi. ii. 250. ® De Eucharistia lib. iii. cuj). x. a 270 ORDER OF HOLY COMMUNION. [chap. xii. really a “ clericus ; ” but, if not, they would have it carried by the priest himself. Merati^ and Catalan!^ would have the burse and the key of the tabernacle previously placed on the altar by the sacristan. The Sacred Congregation, however, without precisely condemning what is sanctioned by these high authorities, has declared that it is becoming [decere) that the burse be carried by the priest himself.^ It has also declared that the burse, containing the corporal, should be used whenever communion is given extra missarn,” and that the rubric requiring it is preceptive.^ From these decisions it is not unreasonable to infer that the priest may be said to proceed ‘^manibus junctis,” while carrying the burse; for it is hard to suppose that the Sacred Congregation would recommend what is incompatible with the observance of a clear rubric of the ritual. *662. All things, then, being ready, the priest, vested in surplice and stole, puts on his cap, takes the burse, holding it horizontally, with his left hand under and his right over it, the opening being turned towards him ; and having saluted the cross of the sacristy, goes, preceded by the clerk or clerks, to the altar, where, having uncovered and given his cap to the clerk, he genuflects in piano, and ascends to the predella. The manner of carrying the burse is not prescribed by any authority we have seen, but the above is suggested by the way in which it is carried over the chalice for mass.^ The rest is in exact accordance with the instructions of Merati,® and of Vavasseur, who gives a number of authorities for them.'’' According to Merati,® Bauldry,® and Catalan!,^® he should say a short prayer on his knees before ascending the altar. Other writers are silent on this, as the rubric does not mention it ; but it appears to be implicitly recommended in a previous rubric regarding the administration of the sacraments generally. *663. Having ascended the altar, he takes the corporal out of the burse (which he places on the gospel side as at the commencement of mass), unfolds and spreads it out ^ Loc. cit. n. xxxiv. * Cap. ii. § i. n. xiv. ^ 24 Sept. 1842, in Neapol., ad 3, n. 4950. ^ 27 Feb. 1847, Cong. Cler. Beg. Sanct. Crucis, n. 5068. ® Baldeschi, Esposizione, cap. i. art. i. n. 6. ^ Loc. cit. Part iv. chap. ii. Maniere de donner la Sainte Communion, art. ii. 8 Loc. cit. ^ Pars iii. cap. 8, n. ii. 10 Loc. cit. n. xiii. Supra, chap. ii. § vi. § n, 665,1 THE CORPOEAL. 271 on the middle of the altar, opens the tabernacle, and genu- flects j takes out the ciboriiim and places it on the corporal, shuts the door of the tabernacle, uncovers the ciborium, putting the lid on the corporal, but the veil, if it have one, outside the corporal, and then genuflects a second time2 There is an obvious reason why the veil of the ciborium should not be placed on the corporal, viz., because minute fragments might easily adhere to it. On the other hand, the lid or cover of the ciborium should be placed on the corporal.^ It would seem, therefore, that the veil should be fastened to the lid in such a way as to be very easily removed. Oatalani, however, supposes that it is fastened in such a way as to be inseparable from the cover.^ When it is so fastened, the cover, we think, should be placed with it outside the ' corporal. 664. The corporal is so called, because it is the linen on which the body of our Lord is laid. On it the host is con- secrated at mass, and on it the pyxis or vessel containing the Blessed Sacrament should always repose unless when carried by the priest. This is the practice everywhere. It is either expressly prescribed by the rubric, as in the present instance, or it is required by the common teaching of rubricists.^ The corporal should be of fine linen, and blessed by the bishop, or one having the requisite faculties.® The edges may be trimmed with lace, but no ornament of any kind is permitted in the centre.® The pall may be used, if necessary, instead of the corporal. In fact, it was formerly a part of the corporal, and is still regarded as such, being blessed with the very same benediction.'^ The burse, containing the corporal, should be of the same color as the stole, i. e., the color suited to the office of the day.® $ II.— Miiiiater genibus flexis nomine populi ad cornu Epistolae facit Couiessiouem generalem, dicens : Conjiteor Deo, etc. 665. The minister or clerk having genuflected with the priest, but a little behind,® on first coming to the altar, remains on his knees at the epistle side (if there be two, one ‘ Vavass., loc. cit. art. i. n. 122. * Ii)i(l., 1. c. liaruff., n. 40. 3 ^ ‘‘ Cfr. M61. IV*"*- Sdrie, 3"*« Caliier, pag. 375. * RuV>. liitns Servandus, etc., n. 1. « KoiriHee, pai-s i. cap. i. art. iv. n. viii. ’’ Merati, j)ai’8 ii. tit. i. n. xv. St. 1/ig., lib. vi. n. 388. * Catal., loc. cit. n. xiv. ^ Meruti, pai-« ii. tit. x. n. xxxiv. 272 ORDER OF HOLY COMMUNION. [chap. xii. is at the gospel side also)^ and commences the Confiteor” etc. He makes this confession in the name of the com- municants, as is prescribed both here and in the rubric of the Missal.^ The ceremony was introduced first in the communion of monks and religious, and then gradually ex- tended to all the faithful.^ At the words, et tibi Pater, the clerk turn his head a little towards the priest. At the words, ‘■'■mea culpa, etc., he strikes his breast three times with the right hand, placing the left at the same time under his breast.^ Before, or immediately after, the ConfiteorJ^ he will present the communion cloth, unless it be already prepared at the rails. And should the priest require the use of a step to reach the tabernacle, he will be careful to place it on the predella, and remove it at the proper time."^ III. — Turn Sacerdos iterum genuflectit, et raanibus junctis ante pec- tus vertit se ad populum, advertens ne terga vertat Sacramento, et in cornu Evangelii dicit : Misereatur vestri, etc. Dicens : Indulgentiam, etc., maim dextera in formam Crucis signat communicandos. 666. The priest is supposed to have made two genuflec- tions already, one before, and the other after, taking out the pyxis.® The rubric here prescribes a third, immediately be- fore the Misereatur, etc. But should it happen, as it gen- erally does, that the “ Confiteor ” is finished before the priest has made the second genuflection on uncovering the ciborium, the second would coincide with the one here prescribed, and a third would, therefore, be unnecessary. This is clearly im- plied by Merati® and He Herdt.’’^ *667. Having genuflected in the centre, he joins his hands before his breast, and turns so as to stand a little on the gos- pel side, facing partly the communicants, and partly the epis- tle corner.® In this position he says Misereatur vestri’'' etc., then 'Mndulgentiam dbsolutio'nem," etc., making the sign of the cross with his right hand, the left being placed under his breast. He makes the first line of the cross by raising his hand as high as his forehead and then lowering it to his breast, saying at the same time, Indulgentiam, ahsolu- tionem ; " and the second line by moving it from his left ^ Rit. Celeh. Missam., tit. x. n. 6. ^ CataL, tit. iv. cap. ii. $ ii. n. ii. ® Vava.ss., part iv. sec. ii. Du Servant de la Messe Basse, n. 239 et 258. ^ Ibid., 1. c. ^ Supra, ii. 663. ® Loc. cit. n. xxiv. Pars ii. n. 28, v. ** Merati, pars ii. tit. x. n. xxiv. § IV. 670.] ECCE AGNUS DEI, ETC. 273 shoulder to his right, pronouncing the words, et remissionem peccatorum vestrorum^'' then joining his hands, he continues, “ tribtiat vobis,” etc.^ He keeps the fingers joined and extended, for the thumb and index are not required to be joined as in giving communion intra missam.” The hand, while forming the cross, should be always in a vertical plane at right angles to his breast j and before draw- ing the second or transverse line, it should be raised as high as the shoulder in the same plane in which it was lowered.^ *668. The words, ^‘vestri/’ vos/’ vestrorum;^ ^^vobis,’^ are used even when there is but one communicant as they are addressed to all, even to those who communicate only spiritually.^ The words should be pronounced in a clear, distinct voice, and the clerk should answer Amen’’ at the end of each, as he does at the beginning of mass.^ $ IV. — Deinde ad Altare se coiivertit, genuflectit, maim sinistra pyxidem prehendit ; et duobus digitis, pollice et indice, Sacramentum accipit, et elevat; conversusque ad populum in medio Altaris dicit clara voce : Ecce Agnus Dei, ecce qui tollit peccata mundi. Mox subdit : Domine, non sum dignus ut intres sub tectum meum, sed tantum die verho et sanabitur anima mea ; quod iterum ac tertio repetit : qua formula etiam utendum est, cum foeminae Commuuio administratur. *669. Having pronounced the Indulgentiam’’ etc., he turns to the centre of the altar, and genufiects, separating his hands and resting them on the altar outside the corporal.® At communion ‘‘ intra missam,” he places his hands on the corporal, having the thumb and index of each joined, as they have touched the Blessed Sacrament. Then he takes the ciborium in his left hand by the knob or centre of the stem, and with the thumb and index of the right hand (the other three fingers being joined and extended) he takes one of the consecrated particles, and holds it elevated a little over the centre of the ciborium, so that it may be seen above it, keep- ing the hand at the same time resting on the edge of the ciborium ; then turning by his light, he faces the people, having his back to the centre of the altar.® 670. He takes this position though all the communicants * De Herdt, 1. c. i. ^ Cfr. Caron, Lcs Ceremonies de la Messe Basse, art. i. n. 11, et art. xiii. n. 114. 3 liaruff., n. 47. Gavant., pars. ii. tit. x. Rub. 6, lit. (f). < De Herdt, 1. c. ® Ibid., t)ars ii. n. 2b, v. ® Ibid. 1" c. i. 274 ORDER OF HOLY COMMUNION. [chap. xil. 1)6 at the epistle or gospel side, and even though there be another pyxis containing the Blessed Sacrament on the altar.^ l)e Herdt^ would except the case in which the Blessed Sacrament is exposed, and would have him then stand a little to the gospel side ; but Merati says, expressly, that he stands with his back to the centre of the altar, “ etiainsi esset sacranientum expositum.^’^ So does Cavalieri.^ It appears, however, from a recent decision of the Sacred Congregation, that it is not allowed to give communion at an altar where the Blessed Sacrament is exposed.^ At least it is not allowed unless in case of necessity, as e. g.j when there is no other altar in the church, etc.® *671. In this position he says, in a clear distinct voice, his eyes fixed on the Blessed Sacrament, Ecce Agnus etc. j and in the same voice, still holding the Sacred Host in the same way, he says three times, “ Domine^ non sum dignus^ etc. He pronounces these words exactly as they are in the ritual, without any change of number or gender, no matter how many communicate, or even though all should be females. Gavantus observes" that the use of the words, “ Ecce AgnusJ’’ etc., taken from the gospel,® is not very ancient, though ex- tremely appropriate. The words, Domine, non sum dignus^'' etc., are said in the name of the communicants, and were fonnerly said, not by the priest, but by themselves.® St. Charles prescribed that they be said in their name by the dea- con or a clerk, in a clear voice.^® Both the missal and the ritual, however, clearly prescribe that they be said by the priest. But the communicants may say them at the same time, submissa voce.” The rubric^^ even prescribes tliis in com- munion of the sick.^^ They may also strike their breasts in the usual way, according to Falise,^® although Merati says this should be done only by the clerk on behalf of all.^^ *672. In some places it was usual for the priest to repeat in the vernacular the Ecce Agnus^ etc., and Domine, non “ etc. Cavalieri'® cites a ritual in which the priest is even * Baruff., n. 52. Merati, pars ii. tit. x. n. xxv. 2 Loc. cit. ^ Loc. cit. ^ Cap. iv. De Commun. Fidelium, Deer. xi. n. xiii. 12 Nov. 1831. in Tarent., ii. 4677. Cfr. Annotat. in Deer cit., in Collect. Gardell. Loc. cit., litera (g). ^ John, i. 29. Catal., $ iv. n. ii. Act. Eccl. Med., pars. iv. Lislruct. Euch., p. 427. Infra, chap. xiv. § xix. Vid. Caval., cap. iv. Deer. ix. n. vi. Part iii™®, chap. iii. $ ii. n. 4. Pars ii. tit. x. n. xxvi. Loc. cit. $ VI. 675.] HOW ADMINISTEEED. 275 directed to invite the communicants to join with him in saying the Dominej non sum dignus,^ etc., which he is to say the second and third time, not in Latin, but in the vernacular. The Sacred Congregation, however, having been consulted on the subject, decided that the practice should be discontin- ued.^ But he is permitted to give an instraction immediately before administering the sacrament, in accordance with what is prescribed in a preceding rubric f and it was decided that, at mass, he may give this instruction after his own communion.^ $ V. — Postea ad communicanduin accedit, incipiens ah iis qui sunt ad partem Epistolae. *673. Having said “Homme, non sumj'‘ etc., the third time, he descends by the middle of the front steps, even though the communicants be entirely at the gospel or entirely at the epistle side — as is often the case in convent chapels. This was decided by the Sacred Congregation.'^ Having reached the floor, he may then go straight to the place where he commences the distribution. This should be at the epistle side, as is here directed by the rubric, or, at least, at what cor- responds with the epistle side j so that he always commences with the communicant on his extreme left, moving from left to right 5 and, when he has finished one row, returning, and commencing the next in the same place, and so on.® $ VI. — Sed primo, si Sacerdotibus, vel aliis ex Clero danda sit Com- muiiio, iis ad gradus Altaris genuflexis praebeatur, vel si commode fieri potest, intra sepimentum Altaris sint a laicis distincti. Sacerdotes vero cum stola commuriicent. *674. Members of the clergy are admitted to Holy Com- munion at the altar steps, or, at least, within the sanctuary ; and hence, when any of them are for communion, the priest administers it to them before he leaves the predella, or, at least, between the altar and the rails. *675. A priest cannot receive communion from his own hand “ extra niissam,'’ if there be another to administer it : “ Si “tamen desit alterius sacerdotis copia,” says Cavalieri, “hand “ dubito posse licite seipsurn communicare, nedum in casu 1 23 Maii, 1835, in una Capucinorum, ad 5, n. 4748. ^ Cap. ii. $ x. 3 Sac. Kit. Cong., 16 April, 1853, in una Ord. Min., ad 24, n. 5183. 12 Sept. 1857, in Molinen., ad 10. * 15 Sept. 1736, in Tolet., ad 8, n. 4055. ^ liarulf., n. .56. He Ilerdt, pars ii. n. 28. i. 276 ORDER OF HOLT COMMUNION. [cHAP. necessitatis, puta in articulo mortis, sed etiam causa sol»as devotionis.”^ *676. Priests, in receiving communion, should always wear a stole. Its color should be suited to the office of the day,^ and it should be worn hanging from the neck, as is expressly prescribed by the Oseremoniale Episcoporum.”^ But relig- ious are permitted to wear it crossed on the breast, and fastened with the cincture of the habit.^ Tlie rubric here says nothing of the surplice, which, how- ever, the Oseremoniale Episcoporum’’® supposes to be worn. In private communions it probably may be dispensed with, according to Cavalieri f but on public solemn occasions there is no doubt it should be worn. CatalanP mentions, seemingly with approval, the practice of some churches, according to which deacons, in communicating, wear the stole on the left shoulder. But both the ritual and the Cmremoniale Episco- ‘‘ porum ” are silent about deacons ; and hence it is justly concluded by Cavalieri® that priests alone should wear the stole, the rest of the clergy, deacons included, communicating simply in surplice. § VII. — Sacerdos unicuique porrigens Sacramentum, et faciens cum eo siguum Crucis super pyxidem, siniul dicit: Corpus Domini, etc. 677. In the early ages of the Church, the Blessed Eu- charist was put into the hand of the communicant, the right hand being presented resting on the left in form of a cross.® The men received it in the naked hand, the women in a linen cloth, which was called Dominical e.’’^® This usage was general throughout the Church until the seventh century. Afterwards, the present mode of administering the sacrament, which had been in use in Rome as early as the middle of the sixth century, was gradually introduced and adopted every- where throughout the Western Church.^^ 678. Although the sacrament was, from the very beginning, often administered under the species of bread alone, and its administration under the species of wine in the communion of the laity gradually fell into disuse, and was for good reasons ^ Tom. iv. cap. iv. Deer. xiii. n. viii. Cfr. St. Lig., n. 238 in parenth. 2 Caval., tom. iv. cap. i. Deer. v. n. vii. 3 Lib. ii. cap. xxiii. n. 6. Sac. Cong. Rit., 3 Sept. 1679, in una Capucin., ad 9, n. 2903. Cfr. Caval., 1. c., n. iv. ^ Loc. cit. Loc. cit. n. v. Tit. iv. cap. ii. § v. n. vi. ^ Loc. cit. u. v. 9 Martbne, De Antiq. Eccl. Eitib., lib. i. cap. iv. art. x. n. viii. 10 Ibid. 11 Ibid. $ Yii. 681.] PRACTICE IN GREEK CHURCH. 277 abolished in the Western Church,^ there is no donbt that it was for many centuries usually administered under both spe- cies, as it still is in the Greek and other Eastern Churches. 679. In giving communion under both species, it was, at first, the universal practice, after the administration of the host, to present the chalice to the communicant, who drank out of it in the ordinary way; but very soon recourse was had to various expedients, in order to lessen the danger of effusion. In some churches the communicants sucked a portion of the contents through a reed or pipe. In others, the consecrated bread was dipped into the chalice, and was put, thus moistened with the precious blood, into the mouth of the communicant. This practice was very commonly adopted.^ 680. In some of the Eastern Churches, according to Re- naudot, a little was taken out of the chalice and given to the communicant with a spoon, the use of the reed being unknown amongst them. But the “ Communio intincta,” just described, was everywhere adopted by them in the communion of the laity, and even of the inferior clergy, when not actually serving at the altar. Quod igitur Ecclesiis omnibus com- mune est, Sacerdos primus accipit Corpus Christi, turn ex calice bibit sanguinem Cbristi. Deinde sacerdotibus qui “ sacrificio interfuerunt sacram particulam ipse porrigit : calicem quoque dat ipse, vel diaconus, ut ex eo bibant. Ita etiam alicubi observaturn fuit ad communionern diaconi ministrantis ; vulgo tamen, tarn ipsi quam diaconis et “ reliquis ex clero, particula intincta cochleari distribuitur, ‘‘postea tandem laicis. Communis est Graecis, ut omnibus ‘^Ecclesiis orientalibus, hsec disciplina.’^^ 681. The details are not given in the Euchologium, but there is no doubt that the two consecrated species are usually mixed in the clialice, and with a spoon are put both together, in a very small quantity, into the mouth of the communicant. Goar, describing the ceremony in the Greek Cliurch, says : Particulam quamlibet sanguine perfusarn ( junctas enirn panis ^^et villi species ille ritus ostendit, ubi supra diaconus sacrum discum S[)ongia tersit et cuncta fragmenta panis in calicem niersit ) iiaftyaphriv quasi unioncm preiiosissimam vocant, eumque cochleari parvulo (cujiis manubrium, tenue et ob- ^ Vid. Hellarmine, I)e Eucharisiia, lib. iv. cap. xxviii. ^ Mart^iie, loc. cit. n. xiii. ^ Reiiaiidot, Liturfjiarum Orievtalium Collcctio, vol. ii. pag. 118. Vid. seq. ibid, et V(d. i. ))ag. *261, et s(M|. ■* KTXO AO etc., in S. Chrysost. Missam Notcc, ii. 179, pag. 151. 278 ORDER OF HOLY COMMUNION. [CHAP. XII. “ longum cnicicula in extremitate ornatum est) pro communione ‘‘ e calice educit.’’ 682. The same author tells us that what is reserved by the Greeks for the communion of the sick, is consecrated only on Holy Thursday. The consecrated bread, having been dipped in the precious blood, is carefully and reverently dried over a fire. It is afterwards moistened with ordiuary wine before it is administered. This, of course, cannot be looked on as communion under both species, for, as Goar observes, the species of wine is no longer there ; yet the Greeks seem to regard it as such, for their object in dipping the consecrated bread, prepared as described, into ordinary wine, before administering it, is ut sopitse et exsiccatae sanguinis species quasi de novo exsuscitari et emergere videantur.”^ The practice, thus described by Renaudot and Goar, still continues throughout the East, as we have been assured by a piiest formerly a member of the Russo-Greek Church, and as we have learned also from a Syrian priest intimately acquaint- ed with the existing discipline in the Ohm’ches of the Levant. *683. The manner of giving communion throughout the Western Church, is that which is directed by the present rubric. The priest, holding the Sacred Host over the ciborium, makes the sign of the cross by raising it about three or four inches in a vertical line, and then lowering it as far in the same line, raising it again about half the height, and then drawing the transverse line ( thus signing the communicant, according to Baldeschi ),^ taking care not to pass the limits of the cibo- rium. He says, at the same time, Corpus Domini, etc., concluding the words as he places the Sacred Host on the tongue of the communicant.^ In taking each particle out of the ciborinm, he would do well to cause the minute fragments that may adhere to it to fall back, as he may do, by gently striking his finger and thumb on the edge of the ciborium before making the sign of the cross.^ 684. According to the usage of the early Church, the form in administering the sacrament was simply, Corpus Christi, Sanguis Christi, to which the communicant answered ‘•^Amen,^^ ^ ETXO AOriO N, etc., in S. Chrysost. Missam Notoe, not. 180, pag. 153. Vid. not. 32, In Prcesanctif. Xotce, pag. 208. 2 Esposizione, etc., tom. i. pai\ i. cap. iii. art. i. n. 8. 3 Barutf., tit. xxiv. n. 66. De Herdt, pars ii. ii. 28, i. ^ De Herdt, loc. cit. $ vn. 686.] PRACTICE IN LATIN CHURCH. 279 as appears from St. Augustine, Serm. 272, and St. Jerome, Ep. ad Pammacliium, cited by Martene.^ In conformity with this ancient usage, St. Charles directs the priest to pronounce the words only as far as vitam cBternam^’’ and give time to the communicant to answer “ AmenJ’’ before receiving the host.^ But the rubric here, as well as that of the Missal,^ plainly requhes that the word Amen ” be said by the priest, not by the communicant. At a mass of ordination, however, the bishop, in giving communion to the newly-ordained, uses the form, “ Corpus “ Domini nostri Jesu Christi custodiat te in vitam cjeternam^'‘ and the rubric of the Pontifical directs each to answer Amen P But he is not permitted to use this form in giving communion at any other time.^ 685. In the rubrics of the MissaP it is prescribed that, when the sacred name occurs in the prayers, the head be inclined towards the cross. It was decided also by the Sacred Congregation,® that the priest at his own communion, when signing himself with the host and chalice, should incline his head at the sacred name, juxta rubricas.” Hence it might be concluded by analogy that he should do so, also, every time he pronounces it, when giving communion to others; and in fact Vavasseur states it as the common teaching of authors that he should.’’' But we have not seen it prescribed by any author except himself, and we are, therefore, disposed to adopt the opinion of Bomsee, who is in favor of omitting it, at least when there is a considerable number of communi- cants. ... Quia in diuturna Eucharistiae distributione ‘‘frequens et, ut ita dicam, continua inclinationis renovatio ^^aliquid indecori haliet. Ideoque circa debitum hujus incli- nationis silent auctores ususque generalis earn negligit.”® It is hardly necessary to say, however, that he should show all possible attention and devotion in this holy function, keeping his eyes during the entire time fixed on the Blessed Sacrament. 686. A bishop, in giving communion, presents his hand to * Lib. i. cap. iv. art. x. n. ix. 2 I* ** ars iv. Instruct. Euch., $ Ordo ministrandi Sacram Communionem, pag. 427. ^ Hit. Ccleh. Missani, tit. x. rub. 6 Sac. Rit. Cong., Maii, 1853, in Grossctan., ad 3, ii. 5186. ^ Rit. Cel. Miss., tit. v. n. 2. ® 24 Sept. 1842, in Xeapol., ad i. n. 49.50. Pars iv. chap. ii. Manidre de donncr, etc., n. 121. ** Pal’S i. cap. ii. art. xiv. De Communione Fidelium, n. vii. 280 ORDER OF HOLY COMMUNION. [chap. xil. be kissed, according to wliat is prescribed in tlie ‘^Caere- moniale Episcoporum,’^^ and Bauldry observes that the communicant should kiss the hand, and not the ring.^ A priest, however, is not allowed to present his hand to be kissed by the communicant, as was decided by the Sacred Congregation.^ *687. In placing the host on the tongue of the communi- cant, he must be careful to avoid touching the face ; and hence it is recommended that the three fingers, which are extended while he takes each particle out of the ciborium and makes the sign of the cross, be closed under the index and thumb, in the act of putting it on the tongue.^ He must also endeavor, as far as possible, not to allow his fingers to l)e moistened by contact with the tongue. He should, there- fore, take each particle, not by the middle, but by the edge, and present it so that the opposite edge may first come in contact with the tongue ; then, by withdrawing a little the index finger, which is under the host, he is likely to avoid all contact, especially if the communicants are instructed as to the manner of presenting themselves.® 688. It is very often, however, impossible to prevent the fingers from being moistened. Writers on the rubrics are not agreed as to what should be done in this case. When the fingers are moist, the particles adhere to them, and it is difficult to continue the distribution. Besides, many have, very naturally, an objection to receive from the priest while his fingers are in this state. For these reasons, several authors, Merati,® Lacroix,’’’ He Herdt,® with Vinitor, Pavone, Lohner, cited by the “Melanges “ Pfiieologiques,’’® recommend him to have in his left hand, under the ciborium or patena, a purificator, in which he may dry his fingers. They say, however, that he should first carefully rub them against each other over the ciborium, so that any fragment adhering to them may fall into it, and then, joining them as before, press them on the purificator. In giving communion at mass, this purificator should be ' Lib. ii. cap. xxix. ii. 5. 2 Manuale Sac. Coer., pars v. ex 2° Lib. Caer. Epis., cap. 29, n. iv. ^ 22 Nov. 1659, in Matherana, n. 2008. ^ De Herdt, 1. c ii. 3°. ® Ibid., 1. c. 4°. Baldeschi, pars i», cap.iii. art. i. n. 8, in nota. Pars, ii tit x. n. xxvi. ’’ Lib vi. pars i. n. 481. ® Loc. cit. i. et ii. 4°. ^ yime gerie, 4™® Caliier, p. 529. $ VII. 691.] USE OF A PURIFICATOR. 281 different from that which is used with the chaliced It is most coiiv’^eniently held by passing it over the middle finger, and allowing it to hang loosely.^ 689. Baldeschi,^ and Vavasseur who cites him,^ are alto- gether opposed to the use of the purificator in this wayj but they manifestly go too far, when they assert that it is not ap- proved of by any author of note. Cavalieri,® no doubt, is opposed to it, but he recommends what St. Charles pre- scribes,® viz., that the priest return to the altar, and there wash his fingers in a vessel prepared for the purpose, and dry them with a purificator ; or, without returning to the altar, have the vessel and purificator brought by a clerk. This, of course, would be a most effectual way of obviating all irrev- erence ; but there are few, if any, places in which it is adopted, probably on account of the great interruption it would cause, and the inconvenience of going to the altar as often as would be required. On the other hand, the use of the purificator, in the manner already explained, is common enough, and, with the precautions recommended, appears to be free from any danger of irreverence. On the whole, therefore, in the case of a priest who finds from experience that in administering communion he cannot keep his fingers free from saliva, we would subscribe to the opinion of Merati, who, after citing the recommendation of Quarti and Diana to keep the fingers free, adds: ‘‘ Verum ‘‘quia difficile est hoc inconveniens evitare: ideo absque “ ullo scrupulo introducendi novam nibricam, in sententia “ sum illorum qui tale puiificatorium adhibendum esse “ approbant.””^ 690. Should it happen that the host he has in his fingers when saying “jKcce Agnus DeiJ^ etc., adheres to them on account of perspiration in very warm weather or the like, he may put it back into the ciborium, and take another to give to the first conununicant.® *691. The rubric directs that care be taken to have as many particles as will suffice for the number of communicants;^ but should it be observed near the close that there are not enough, the priest may divide them, so as to be able to give 1 A. A. cit. 2 De llerdt, 1. c. ^ Loc. clt ^ Loc. cit. note (1). * Cap. iv. Deer, xiii. n. xxxiv, ^ Imtructiones Eucharist to;, loc. cit. ^ Loc. cit. Vid. Mel. Theol., 1. c. ® baniff., tit. xxiv. n. De llerdt, n. 28, ii. 6. ® Vid. supra, chap. xi. $ v. 282 ORDER OF HOLY COMMUNION. [chap. Xii. communion to alL^ He should return to the altar to make this division,^ and it is recommended that, if possible, the parts thus broken be given to the better-instructed, for some ignorant persons might suppose that there is an important difference between one of these and a whole particle.^ 692. It is a question whether, in the same circumstances, the host that has been used for Benediction of the Blessed Sacrament may be broken and distributed. There is no doubt that, as a general rule, the priest should consume this host, as is directed in the Instructions for the Forty Hours.”*^ Besides, it is expressly prohibited, by a decree of the Sacred Congregation of the Council, to give two or more particles to- gether, or one larger than usual, or indeed any but a single particle of the ordinary size.® Hence Cavalieri, commenting on this decree, infers that it is not permitted to break and distribute a large host, and he would not allow it, except to give communion to one in danger of death, when there is no other host consecrated.® In this case he would even permit the priest to give a portion of the large host which he has consecrated at mass, if he got notice before communion, and had no other j but he would not permit it when there is question merely of not disappointing persons who present themselves for communion. St. Liguori, however,’’' clearly implies that it may be done if the parties presenting themselves cannot wait without in- convenience. Collet® teaches the same.® We think the de- cision may apply in the same circumstances to the distribu- tion of the host used at Benediction. 693. If another priest be celebrating mass at the altar where he is giving communion, or at an altar beside it, he does not genuflect at the elevation, but merely turns to the altar, holding the ciboiium in his hands, and waits in that position till the elevation is over.^® ^ Sac. Eit. Cong., 16 Maii, 1833, in Veronen., ad i. n. 4707. ® Caron, Les Ceremonies de la Messe Basse, art. xiv. n. 125. Eit. Toul., cit. apud M61. Th6ol., 1. c. p. 539. * De Herdt, 1. c. 7°. ■* Instr. Clement., $ xxi. ® 12 Febr. 1679, apud Caval., cap. iv. De Communione Fidelium, Deer. ii. ® Loc. cit. n. viii. et ix. Lib. vi. n. 245, Sufficit autem in parenth. 8 Traite des Saints Mysteres, chap. xiv. u. 17. ® Cfr, De Lugo, Disp. xx. n. 69. De Herdt, 1. c. 5. $ vni. 695. J AFTER COMMUNION. 283 $ Vm. — Ubi vero omnes commanicaverint, Sacerdos reversus ad Al- tare dicere poterit : 0 Sacrum, etc. Tempore Paschali additui*^ Alleluia. Mox Sacerdos dicit : Domine exaudi, etc. Tempore Paschali dicitur Oratio : Spiritum nobis, etc. *694. When all have communicated, the priest returns to the altar, but always by the middle of the front step.^ He keeps the thumb and index united over the ciborium, the other fingers being extended.^ Having reached the altar, he rubs the thumb and index against each other so as to make any minute fragment adhering to them fall into the ciborium, and genufiects.^ He then w^ashes his fingers in the vessel prepared, and dries them with the purificator, and with the hand thus perfectly free he covers the ciborium.^ Then, and not sooner, according to Oavalieri,^ he says the antiphon, 0 Sacrum^ ’’ etc., with the versicles and prayer, which he should say alta voce et manibus junctis, according to De Herdt.® It is plain from the word, reversus,” that he should not say them until he has returned to the altar; but Baldeschi^ would permit him to say them while washing the fingers, etc. There is nothing in the rubric to prevent this, and we believe it is generally done. *695. Alleluia is to be added to the antiphon, as well as to the ¥. Panem, etc., according to Oavalieri*^ and Merati,^ in Paschal time and during the octave of Corpus Christi. ” The prayer, “ Deus qui nobis, etc., should have th*e long con- clusion, while the prayer substituted for it in Paschal time, Spiritum nobis, etc., should have the short conclusion, as appears by the “ Propaganda” edition of the Ritual. Baruf- faldi^® and Merati^^ teach that Dominus vobiscum’' should here be omitted ; but they were deceived by the terms of a decree which they refer to, but which regarded the prayers before Benediction of the Blessed Sacrament, at the close of the solemn procession on Corpus Christi, or at the close of the Quarant’ Ore.” The Sacred Congregation, having been consulted as to whether it should be said, replied : “ Affirmative ut praescribitur in Rituali Romano.” ^ Caval., vol. iv. cap. iv. Deer. xi. n. xvii. De Herdt, pars il. u, 28, i. 2 p)g Herdt, 1. c. ^ Vid. infra, $ x. ■* Caval., cap. iv. Deer. xiii. n. xl. De Herdt, 1. c. v. Falise, pars iii. chap. iii. $ ii. n. 6. ® Loc. cit. ii. xxviii. Loc. oit. I’ars i, cap. iii. art. ii, n. 11. ” Loc. cit. n. xxx. ® Pars ii. tit. x. n. xxxiii. Tit. xxiv. n. 70. " Loc. cit. Martii, 1761, in Aquen., ad 7, n. 4299. Vid. infra, chaj), xiv. $ xxiv. 24 Sept. 1842, in una 3'i Ord. Sti. Franc., ad 13, n. 4947. 284 ORDER OF HOLY COMMUNION. [chap. xn. He is to say all aloud, according to De Herdt/ and as may be inferred from the rubric, which requires the minister to respond. *696. The words, dicere poterit,^^ imply that there is no obligation, but that it is merely of counsel to say the anti- phon, 0 Sacrum, etc.^ De Herdt^ seems to extend this to the versicles and prayer also. But Cavalieri thinks that ic cannot be so extended, and that the versicles and prayer are obligatory, for the rubric regarding communion of the sick, say- ing nothing of the antiphon, prescribes the versicles and pray- er, when the priest has returned to the church, and has placed the Blessed Sacrament on the altar, “ deinde dicit,” y Panem de codoj’’ etc.,^ and here also the rubric has mox dicit,’^ not ^‘dicere poterit,” Iff . “ Domine exaudij^ etc.^ And this view of Cavalieri is sustained by the word, ‘^praescribitur,’^ in the above answer of the Sacred Congregation. % IX. — Antequam reponat Sacramentum, diligenter advertat ut, si fVagmentuni aliquod digitis adhseserit, illud in pyxidem deponat ; et eosdem digitos, quibus tetigit Sacramentum, abluat, et abstergat purifi- catorio : ablutionem vero sumat, si celebraverit, aut iis qui tunc communi- carunt sumendam tradat, aut saltern in sacrarium injiciat. *697. The ablution of the fingers takes place before he covers the ciborium, according to the authorities above cited.® But according to others it takes place after.’’^ The priest may follow either order, but we should prefer that which enables him to have the fingers free in covering the ciborium, when it is possible for him to follow it. He cannot follow it when he gives communion at mass, for then he does not purify the fin- gers until the second ablution, as is plain from the order pre- scribed by the mbric of the Missal.® The wording of the Rubrics does not define minutely the order that is to be followed in the several acts, and hence it is dijQferently laid down in different authors. We may ob- serve, however, that the Antequam reponat,” in the present rubric, may be fairly understood to imply before he even covers the ciborium,” since he evidently should examine the fingers before covering it ; and it is not improbable that the words may be understood in the same sense as qualifying the second clause also, regarding the ablution of the fingers. ^ Loc. cit. ^ Baruff., n. 68. ^ Pars ii. n. 28, v. ^ Infra, chap. xiv. % xxvi. ® Caval., cap. iv. Deer. xiii. n. xxix. ® Supra, n. 694. Merati, 1. c. xxxiv. in fine. Baldescbi, 1. c. ® Pars ii. tit. x. n. 6. Vid. Merati, in loc. n. xxvii. $x. 699.] PUTTING BACK THE CIBORIUM. 285 But we would not extend it to the third clause, since no one would require him to leave the ciborium uncovered until he has first disposed of the ablution. *698. The priest himself may take this ablution if he has already said mass (for if he have yet to say mass, he cannot take it, as it would break his fast), or he may give it to one of the communicants. Bat as he might have a repugnance to take it on account of the probable contact of his fingers with the saliva of the communicants, and as any of the communicants might have a similar repugnance, he is permitted to throw it into the sacrarium.^ And this is what is usually done, ac- cording to BaruffkldP and Merati,^ who further observe that it need not be done every time, but only when the water in the vessel, placed on the altar for the purpose, requires to be renewed. $ X. — Postea genuflectens reponit Sacramentum in tabernaculo^ et clave obserat. *699. Having done all that is required by the preceding rubric, he opens the tabernacle, places the ciborium in it with his right hand, his left being supported on the altar,^ makes a genuflection, and then shuts and locks the door of the tabernacle. The genuflection here marked is the only one that the ritual expressly prescribes after the priest returns to the altar. Hence Falise,® and the “ Melanges Th^ologiques,’^® contended that it is the only one required. The rubric, they said, is so precise regarding the genuflections to be made be- fore distributing the communion,’’^ that it would be equally so here if more than one were required. But all the other com- mentators we have seen, prescribed at least two. Cavalieri,® Merati,® Roms4e,^® Baldeschi,^^ DeHerdt,^^ prescribed one im- mediately on the priest’s return to the altar, after he has plac- ed the ciborium on the corporal. Merati^® and He Herdt^** pre- scribed another on opening the taberaacle, immediately before putting in the ciborium. Cavalieri would require this only when there is another ciborium containing the Blessed Sacrament in the tabernacle.^® The others made no mention ‘ Cava!,, cap. iv. Deer. xiii. n. xxxvii. ^ Tit. xxiv. n. 74. 3 Loc, cit. n. xxxiii. Merati, 1. c. De Herdt, pars ii. n. 28, v. ® Cours Ahreye, etc., Ill™® part, cap, iii. $ ii. n. 6. in nota. 6 lyme Serie, 4'"® Caliier, pag. 543. ’’ Su))ra, $ i. et $ iii. 8 Loc. cit. n. xxviii. ^ Loc. cit. n. xxxiii. Pars i. cap. ii. art. xiv. n. v. " Pars i. cap. iii. art. ii. n. 11, Loc. cit. ‘8 Loc. cit. *'* Ibid. Ibid. ii. xl. 286 ORDER OF HOLY COMMUNION. [cHAP. Xll. of this genuflection. But all, without exception, were agreed that one is to be made after placing the ciborium in the taber- nacle. All controversy on the subject, however, has been set at rest. The question was submitted to the Sacred Congregation of Bites, which decided^ that the priest, on returning to the altar, should make two genuflections — one before covering the ciborium, and another after placing it in the tabernacle, before closing the door. This decision, as* we learn from the decree,^ is founded on what the rubrics prescribe as to the genu- flections to be made on taking the ciborium out of the tabernacle immediately before giving communion.^ § XI. — Deinde extenta manu dextera, benedicit iis qui commuuicarunt, diceiis : Benedictio Dei, etc. *700. Having locked the tabernacle, standing in the centre with his face to the altar, he raises his eyes to the crucifix, extends his hands, and elevates them to the height of his shoulders ; then lowers the eyes, joins the hands, and inclines the head while saying “ Benedictio Dei Omnipotentis / ” after which, turning to the communicants, he continues, Patris et Filii et Spiritus Sancti/’ making over them the sign of the cross with the right hand, the left being placed on his breast j then joining his hands, he continues, JDescendat super vos et maneat semper P To which the clerk answers Amen^ This is the manner of giving the benediction, according to Merati,^ Cavalieri,^ Baldeschi,® De lierdt," Vavasseur.® The Sacred Congregation decided that the hands are to be elevated, etc., as in the Benediction at mass,^ but that the altar is not to be kissed.’® *701. He then turns again to the altar by the same way, not completing the circle as he does at mass,” folds the cor- poral, and puts it into the burse, which he carries himself, or leaves to be carried by the clerk,’^ inclines to the cross, and descends to the floor, where, having received his cap, he genuflects, puts on his cap, and returns to the sacristy, pre- ceded by the clerk. ^ 23 Dec. 186*2. ^ Vid. Deer. ,iii Append. 3 Vid. supra, § i. in fine, et n. 663. Loc. cit. ® Ibid. n. xii. ® Ibid. n. 12. ’’ Ibid. * Part. iv. n. 126. 3 12 Aug. 1854, in Lucionen., ad 76. 16 March, 1833, in Veronen., ad 6. n. 4707. Caval., n. xlii. Vavass., loc. cit. Baldeschi, loc. cit. 12 Vid. supra, n. 661. 13 Caval., 1. c. Baldeschi, 1. c. Vavasseur, 1. c. $ xn. 703.] WHEN GIVEN EXTRA MISSAM.” 287 According to Cavalieri/ the clerk extinguishes the lights while the priest folds the coi-porai, etc. ; but, as the priest would be too long delayed by this, the clerk generally returns to extinguish the lights, and put the usual covering on the altar. $ XII. — Communio autem populi intra Missam statim post commu- nionem Sacerdotis celebrantis fieri debet (nisi quandoque ex rationabili causa post Missam sit facienda) cum Orationes, quae in Missa post Communionem dicuntur, non solum ad Sacerdotem, sed etiam ad alios communicantes spectent. 702. According to the ancient usage. Holy Communion was given during mass to all the faithful who assisted at it.* The Council of Trent also expresses a wish that, at every mass, the faithful who are present should communicate, that they may thus receive more abundant fruit from the holy sacrifice.^ The proper time, then, for distributing Holy Communion is at mass, and immediately after the commun- ion of the celebrant. This is the time marked for it in the ancient liturgies, one of which is cited in the extract already given from the Catechism of the Council of Trent and it is plain from the present rubric, that this is the time at which the Church still wishes it to be distributed, in order that those who receive it may have all the advantage of the prayers which follow, and which refer to the communion of the faithful, as well as to that of the priest. 703. It is admitted, however, that there may be a sufficient reason fjr giving communion extra missam.^^ It is the common teaching of theologians, according to St. Liguori,-'’ that it may be administered at any hour except late in the evening or at night. But an answer of the Sacred Congrega- tion restricts it to the same hours of the day as the celebration of mass, that is, from the aurora till mid-day, unless where there is an indult extending the time.® The rubric here sup- j)Oses that there may be a reasonable cause for deferriug communion till after mass. One reason commonly assigned as sufficient is, that the congregation may not be kept too long waiting for the conclusion of mass.’’' When there is a great * Loc. cit. 2 Bened. XIV., l)e Sac. Missce, lib. ii. cap. xxii. n. 10. 3 S«^ss. xxii. cap. vi. ^ Supra, n. 577. Cfr. Mart^iie, De Antiquis Ecclesice lUtihus, lib. i. cap. iv. art. x. n. vi. ^ Lib. vi. n. 252. 7 Sept. 181(5, in Tuden., awer of the Sacnul Congregation, 31 Aug. 1867, in Ambianen., it may he inferred tliat, when there is a reasonable cau.se, the alb witli the stole crossed on tlie breast, may be used in any function instead of the sur})lice and stole. But when mass immediately follows, the answer retjuires that the priest put on the chasuble also. This, however, we are inclined to think, applies oidy wlum the function takes j)lace at the altar, as in giving communion, or perfbiming the marriage ceremony (both these being expni.ssly mentioned in the (piestion ju’oposed to tlie Sacred Congregation); but not when the function is performed at a distance from the altar, as, e. r/., the blessing after childbirth in the case supposed in a preceding chapter. — Supra, n. .^>73. It is not improbable that even the words of the answer, “ Si immediate ser/uitar missa,” imjily the supposition that the function is jierformed at the altar. CHAPTER XIII. ON THE PASCHAL COMMUNION : DE COMMUNIONE PASCHALI.” 5 I. — Curet autem Parochus, ut in quadragesima per se, vel per alios concionatores populo opportune denuntietur Constitutio Concilii Eateranensis sub Innocentio III, quae sic liabet : Omnis utrmsque sexus Fidelis, postquam ad annos discre~ tionis pervenerit, omnia sua peccaia confiteatur jideliter^ saltern semel in anno, proprio Sacerdoti, et injunctam sibi poenitentiam studeatpro viribiis adimpilere, suscipiens reverenter, ad minus in Pasclia, Eucharistice Sacramentum, nisi forte de consilio proprii Sacerdotis ob aliquam rationabilem causam ad tempus ab ejus perceptione duxerit abstinendum : alioquin et vivens ad ingressu Ecclesice arceatur, et moriens Christiana careat sepidtura. 730. It is the duty of the pastor to take care, as he is here directed, that the law of the Church regarding annual com- munion, expressed in the decree of the Council of Lateran, be promulgated to his flock. The time of Lent is here mentioned as the time when it ought to be announced to them, because it is the usual time of preparation for complying with the law ; and it is, therefore, a suitable time for the pastor himself, or some other preacher under his direction, to address the faithful on the subject. We have already seen that the pastor must not content himself with urging on his flock the observance of the decree of Lateran ; but should exhort them to receive the Holy Eucharist frequent!}^, and especially on the principal festivals of the year. The Catechism of the Council of Trent, in the passage before cited,^ gives the practice of the faithful and the laws of the Church with regard to communion from the very earliest times. It remains for us here to consider the meaning and extent of the law which is at present in force, and what precisely is required for its fulfilment. We shall understand this best by considering : 1® Who are those who Supra, n. 577. $ I. 732. J DECREE OF LATERAN. 299 are bound to receive communion i* 2® From wbom^ or in what place, they are bound to receive it ? 3° Within what time they are bound to receive it % 731. I. The terms of the decree appear to be sufficiently explicit on the first question. Every one of the faithful, male or female, who has reached the years of discretion, is bound not only to go to confession, but also to receive Holy Communion. The sole difficulty is in deteniiining what is meant by the years of discretion j but this has been already discussed under a preceding rubric.^ 732. II. It is necessary to receive the Paschal Communion from one’s own pastor, or with his permission; otherwise the precept of the Church is not fulfilled.^ This condition is frequently expressed by saying that each one must communi- cate in his own parish ; but it is always understood that one can satisfy the precept by communicating elsewhere, provided he has the leave of his parish priest.^ By the common law, no sacrament can be licitly adminis- tered unless by the pastor, or with the consent of the pastor of the person who receives it. This was the case with regard to the Eucharist, as well as the other sacraments, from the earliest times down to the fifteenth century. Though the regular clergy were allowed to open their churches to the faithful, they "were not allowed to administer the Eucharist to them without the consent of the parochial clergy. Some- times this consent was not asked ; sometimes it was unreasonably refused ; and, as might be supposed, there were many disputes on the subject. Sixtus IV granted to the Dominicans the privilege of administering the Eucharist to such of the faithful as were unjustly refused it by their parish })riest ; and from tins time various privileges and exemptions were conferred on the religious orders, so that they gradually acjpiired the right, which they now everywhere enjoy, of administering communion in their churches independently of the parochial clergy Moreover, by the custom now universally prevailing, it is understood that any priest who is ])ermitted to say mass, is permitted also to give communion,’’^ unless in private oratories, in which, according to a constitution of Benedict XIV,® the ^ Vid. supra, n. G38 et seq. ® St, Lig., lib. vi. n. 300. ^ Itaruff., tit. XXV. n. 32. St. Tag., 1. c. Vid. M61. 'J’lieolog., lime Seri**, 2'*‘e Calii«‘r, p. 227-233. ® St. Lig., n. 235. 2 Juiiii, 1751, Mayno cum, $ 23. 300 PASCHAL COMMUNION. [chap. xm. celebrant cannot give communion without the leave of the bishop.^ 733. All this, however, must be understood of communion received through devotion ; for the communion that is of pre- cept — that is to say, the Paschal Communion and the Viaticum — can be lawfully administered only by the parish priest or with his permission.^ So strictly is the right of administer- ing the Paschal Communion reserved to the parochial clergy, that communion, even on Easter day, received without their consent, would not fulfil the precept of the Church.^ The opposite doctrine, maintained by some authors, is called by Benedict XIV, falsa nec certe toleranda,”^ being, as he adds, plainly contrary to the decree of Lateran, and to the apostolic constitutions, which, in conferring privileges on regulars respecting the administration of the Eucharist, have expressly excepted the Paschal Communion. It is true that regulars, in virtue of their privileges, can administer communion in their churches even during Paschal time, except Easter Sunday alone j but the communion thus administered does not satisfy the precept. Both points have been expressly decided by the Sacred Congregation of the Council,^ in tvvo decrees cited by Benedict XIV.® It is cer- tain, then, that the communion by which the precept is fulfilled, must be received in the parochial church, or, if elsewhere, with the consent of the pastor. It does not suffice to receive it even in the cathedral for those who do not belong to the cathedral parish, unless they receive it from the hand, or with the consent, of their own parish priest, or of the bishop.’^ 734. It is to be observed, however, that to have the con- sent required, in order to fulfil the precept out of one’s own parish, it is not necessary to ask it for every year, or lor every individual case. A well-known and recognized custom in any parish or diocese would be sufficient evidence of it. It may be sometimes also presumed, and Bouvier® holds as certain the opinion of St. Liguori, who, with Suarez, Lugo, and others whom he cites, teaches that it suffices if the con- sent can be presumed with moral certainty.® ^ Vid. St. Lig., n. 359, versus finem, Quceres hie. Bouix, De Parocho, pars iv^a cap. v. n. vii. ^ St. Lig., n. 240 et n. 300. “ St. Lig., n. 300. De Syn. Dicec., lib. ix. cap. xvi. n. 5. ® 11 Junii, 1650, et 31 Jan. 1682. ® Loc. cit. n. 3. ’’ Benedict XIV, Instit. xviii. n. 11. St. Lig., n. 300, Sed opinio, in parenth. Bouvder, De Eucharistia, cap. vi. art. ii., Obsetyanda circa Com. Fasch., 14^. ® Loc. cit. 15‘'. Lib. vi. n. 300, 4, Modo adsit in parenth. $ I. 735.] WHERE IT MUST BE RECEIVED. 301 It is, of course, to be understood that the consent of the bishop, or his vicar-general, suffices as well as that of the parish priest.^ Under the general name of pastor,^’ in truth, we are to understand the Pope in the Universal Church, and the bishop in his diocese, as well as the parish priest in his parish.^ 735. There is a special difficulty about strangers, whicli w^e shall discuss below under the rubric referring to them f but we may here say a word regarding one or two classes about w'hom doubts may occur. Priests satisfy the precept, wherever they may be, by celebrating mass. But if a secular priest make the Paschal Communion ‘^more laicorum,” he must, like others, com- municate in the parish where he resides, or with the leave of the pastor.^ 2® Servants in monasteries and religious houses share, according to the Council of Trent, in the privilege which exempts the religious from the jurisdiction of the ordinary, drovided they be in actual service, residing in the houses of the religious, and living under obedience to them . . . ‘^ qui actu serviunt, et intra eorum septa ac domos resident, subque “ eorum obedientia vivunt.’^® These, then, can satisfy the Paschal precept in the churches of the religious, as well as the religious themselves, without any reference to the parish priest. But other secular servants, though they may reside in religious houses, cannot, unless in virtue of some special privilege, such as, according to Lacroix,® was granted to the Society of the Jesuits.’’^ 3" Students, in houses of education conducted by relig- ious, cannot fulfil the Paschal precept in those houses without the consent of the parisli priest. This is the opinion of Cardinal Do Lugo,® and the same may be inferred from a decision of the Sacred Congregation of the Council, which expressly excepts the Paschal Communion in the })ermission given to certain religious to administer sacraments to the b(furders in a house of education opened by them.® According to another decision of the same Congregation,* ** ® what is said * Bnseinb. apud St. Lig., n. 300. * Vid. supra, ii. 102. ^ Infra, ^ iv. St. Eig., n. 300. Mouvier, 1. c. 12'^. ® Sews xxiv. cap. xi. I)e Rcfortn. * Lib. vi. pars i. ii. 624. ’’ Vid. St. Lig., n. 240- lo. ** Heap. Moral., lib. iv. Dub. xxxiii. n. 9. ® Tlicsaur. Jtcsol., torn. i. pag. 71, cit. apud Mol. Tlieoh, 1 1*"® Scrie, pag. 262. “* (’it. apud Mel. Thcol., 1. c. pag. 272. 302 PASCHAL COMMUNION. [chap. XIII. of students may be applied also to seculars who choose to reside permanently in religious houses as in places of retreat.^ It may be observed, with regard to all these, that the requisite permission is usually granted without difficulty, and in most places is understood almost as a matter of course.^ 736. ill. The time within which communion must be received, in order to satisfy the precept of the Church, is the Paschal time.” Phiis is plain enough from the terms of the decree, but all doubt is removed by the practice of the Church herself, as well as by the teaching of her theologians. Any one, then, who wilfully, and without any sufficient reason, neglects to communicate during Paschal time, is guilty of violating the ecclesiastical precept, no matter how often he may have gone to communion before its commencement, or after its close. Even if he went before the commencement of the Paschal time, believing that he should be unable to go during the time, and if it turns out afterwards that he can go, he is still bound to go.^ In a word, the obligation is annexed to the Paschal time, although, as we shall see, it is not strictly confined to it. 737. Phie Paschal time, according to the declaration of Eugene IV, in the bull, Fide dlgna^'’ commences on Palm Sunday and terminates on Low Sunday, both included; but the time for fulfilling the precept may be extended by necessity, custom, or privilege.^ The time in Ireland, by a special indult of the Holy See,® extends from Ash Wednes- day until the octave of the Feast of SS. Peter and Paul f in England, by a similar indult,’’’ from Ash Wednesday till Low Sunday and in America, from the first Sunday in Lent till Trinity Sunday.^ 738. It is a question amongst theologians, whether one, who has not communicated during the Paschal time, is bound to communicate as soon as possible afterwards, or, at least, bound to communicate within that year. St. Antonine, Soto, Sylvius, and others cited by St. Liguori,^® maintain that tlie obligation in each year is annexed to the ’ Cfr, Bouix, De Parocho, pars iv. cap. v. n. iv. 2 Cfr, Bouvier, 1. c. n. 13°. Gousset, vol. ii. n. 223. ^ St. Lig., n. 297, in fine. Bouvier, 1. c. 10°. Ibid. n. 296. ® 4 May, 1851. ® Syn. Thurl., Appendix i. ’’ 14 May, 1853. ^ Synod. Westm. I*" Appeiidix, pars i. n. xiii. 9 Indult, 16 Oct., 1830. Coiicil. Prov. 1“ Baltimor., pag. 92. Lib. vi. n. 297, Tertia Sententia. $ I. 740.] WHEN IT MUST BE RECEIVED. 303 Paschal time, in the same way as the obligation of hearing mass is annexed to Sunday ; and that, therefore, the obligation ceases as soon as the time to which it is annexed is past. They deny, therefore, that one who has not communicated during Paschal time this year, is bound by the law of the Church to communicate sooner than Paschal time next year, any more than one who has neglected to hear mass on a Sunday, is bound to hear mass sooner than the next Sunday or festival. St. Liguori^ thinks this opinion not quite im- probable, ‘‘non conteranendam.” Of course, even in this opinion, the case of one who defers his communion by the advice of his confessor is to be excepted, for, according to the terms of the Lateran decree, he is plainly bound to communi- cate at the time which his confessor may determine.^ 739. The more common opinion — that which is held by Suarez, De Lugo, Benedict XIV, and others cited and followed by St. LiguoiP — maintains that the precept of the Church is, in reality, twofold — imposing the obligation, 1*^ of communicating in Paschal time j and 2® of communicating, at least, once within the year, as is inferred from the words of the Council of Trent.^ The fulfilment of the first obliga- tion is necessarily a fulfilment of the second, as is plain ; but if one fails to comply with the first, he is still, they say, bound by the second. 740. The ecclesiastical precept, by requiring communion at least once a year, only determines, according to many, how often it must be received in order to comply with the divine precept, Christ having left this to be determined by the Church.® Now, if this be assuiiied, it is plain that one who does not communicate in Paschal time, is still bound by the divine precept, as well as by the ecclesiastical precept which determines it, to communicate within the year. But all do not admit that the ecclesiastical precept is thus a determina- tion of the divine. It is, indeed, admitted by all, that one who complies with the ecclesiastical precept is sure of communicating as often as he is required by the divine,® but many deny that the divine precept requires annual communion. It is denied by those who maintain the above * Loc. cit. ^ St. Hilluart, De Eucharistia, DisHfi-t. vi. art. i. ^ iii. Petes 2^. Boiivier, 1. c. 7^. 3 Loc. cit. Prima Sentcntia. * Sess. xiii. can. 9. Vid. St. Li^., 1. c. * St. Lig., n. 297 De Lugo, Dis|). xvi. sect. ii. n. 28. ® Ibid. 11 . 293. liilluait, 1. c. $ ii. Petes 2^. 304 PASCHAL COMMUNION. [chap. XIII. opinion of St. Antonine, and wlio are cited by St. Liguori.^ Suarez also, who appears to be cited by St. Liguori in favor of his own opinion, says that the divine precept se requires communion only aliquoties in vita, saltern tertio, vel quarto quoque anno.”^ But the precept of the Church, whether it be looked on as in any sense a determination of the divine precept or not, is almost universally regarded as imposing the twofold obligation above mentioned, and, therefore, as requiiing one who has not communicated in Paschal time to communicate at least within the year. There still, however, remains a question of great importance in practice, viz. : Is he bound to communicate as soon as possible after the Paschal time ? 741. For sake of greater precision in treating this question, it must be observed that there are three modes of computing the year of oldigation. According to the first, it coincides with the civil year, commencing with January and 'ending with December. According to the second, it is to be reckoned simply from the last communion. According to the third, and most common, it is reckoned from the commencement of the Paschal time in one year to the commencement of the Paschal time in the next year.^ If the first mode of reckoning, which is that of De Lugo,^ be adopted, and if we suppose that the person has communi- cated between the first of January and the commencement of the Paschal time, the question proposed must, we think, be answered in the negative, for there is no reason or authority requiiing him to communicate again within the year, unless in the Paschal time, which the question supposes to be now past. The reasoning of St. Liguori, and of the authorities he cites,^ proceeds on the supposition that the person has not yet complied with the obligation of annual communion. If w^e suppose that he has not communicated l)etween the 1st of January and the commencement of the Paschal time, even still De Lugo® answers the question in the negative, and maintains that when the Paschal time is elapsed, there remains no other obligation than that of communicating before the end of the year. 742. According to the second mode of computation, to ^ St. Lig., lib. vi. n. 297. Tertia Sententia. 2 Disp. Ixix. sect. iii. n. 0. ^ Boiivier, 1. c. Observanda ci/i'ca Com. Pasch. 1°. ^ Disp. xvi. sect. 4, n. 69. ® Loc. cit. Prima Sententia. ® Loc. oit. $ I. 744.] WHEN IT MUST BE EECEIVED. 305 answer the questioiij we have only to inquire how long it is since his last communion. If it be less than a year — if, e. g.j he has received communion on the feast of All Saints last preceding — he is not bound to receive again until the feast of All Saints next succeeding. The Paschal time being past, he cannot comply with the obligation annexed to it 3 and the onh’- obligation that remains is, that he shall not defer his next communion beyond a year from his last. This is the opinion of Billuart^ and of Cardinal Gousset.^ But if a year or more has elapsed since his last communion, he is now bound to commmiicate as soon as possible, and is guilty of grievous sin as often as he deliberately neglects an opportunity of doing so.^ 743. The third is the most correct mode of computing, according to the common opinion of theologians, and according to the custom now generally received.^ This being supposed, it is plain that one who has not communi- cated during Paschal time has not yet ’complied with the obligation of receiving within the year, which commences with Pascbal time. The sole question then is, whether the precept of the Church binds him to receive as soon as possible, in order to comply with this obligation, so that he would be guilty of grievous sin as often as he deliberately omits to avail himself of an opportunity of receiving that may be presented to him. The more common and the more probable opinion, according to St. Liguori, who cites Suarez, Vasquez, Lacroix, etc., in favor of it,^ affirms that the precept of the Church does so bind. The precept, they say, imposes the obligation of communicating in Paschal time, not intending to affix the obligation to the time, so that it would cease when the time expires, but intending, by detennining a certain time, to stimulate the faithful to comply with the obligation within that time, and not defer it longer: ‘‘non ad “ finiendam sed ad sblicitandam obligationem.’’® 744. Cardinal De Lugo, liowever, denies that the precept of the Church binds in this manner, and contends that one who has omitted to communicate in Paschal time, is not bound to communicate as soon as possible, but merely to • Loc. cit. $ iii. I’etes 2°. Supjwnit responsio. 2 Vol. ii. n. 222. ^ (iou.sset, ibid. liillnart, ibid. ■* St. Lig., n. 296. ® Lib. ii. n. 297. PHma Scntentia. “ St. Lig., 1. c. Suarez, Disp. Ixx. sect. ii. n. 6. 30G PASCHAL COMMUNION. [chap. xin. communicate before the close of the year. Of the two obli- gations imposed by the precept, the first has been violated, and cannot now be fulfilled; and there remains onl}'^ the second, wdiicli, according to him, is fulfilled by communicating any time before the close of the 3"ear, that is, in his reckoning, before the end of December.’ Hence, e. g.y if a person omits to go to communion in Paschal time, 1872, he would still satisfy the annual precept by communicating on the 31st December, even though he had not been at communion since Paschal time, 1871. Oavalieri adopts the very same view, only that he reckons the year of obligation from Pasch to Pasch. According to him, if one, e. g., omits to go to communion in Paschal time, 1872, he would still comply with the annual precept by going before the end of Paschal time, 1873, which would allow a still greater interval.^ 745. In practice we should not like to recede from the opinion of St. Liguori, and the other great authorities w'hom he cites, especially as this opinion seems to be sustained by the next rubric.^ At the same time it can hardly be doubted that the opinion of Billuart and Grousset^ is solidly probable ; and hence, if, e. g., a person went to communion immediately before the commencement of Paschal time, and (culpably or in- culpably) omitted to receive during Paschal time, we would not pronounce him guilty of violating the precept of the Church as often as, after Paschal time, he would decline an oppor- tuniW offered him of receiving, provided he does not defer his communion beyond a year from the last. In favor of this opinion, besides the authority of those who hold it in distinct terms, we have the authority of De Lugo and Oavalieri,® who go further, since they would allow him to defer his communion till the end of the year of obligation, no matter how long it may have been since his last ; and we have also the authority of those who go yet further, and deny all obli- gation for the year when the Paschal time is once past.® The advantage of adhering in practice to the opinion of St. Liguori is, that it tends to prevent in any case the interval between two communions from exceeding a year. Thus, for example, if a person who omits to communicate this year in Paschal time, has not communicated since Paschal time last * Disp. xvi. sect. iv. n. 69. 2 Vol. iv, cap. ii. in Deer, xviii. n. viii. et ix. ^ Infra, $ ii. Cfr. Gary, vol. i. ii. 481. ^ Supra, u. 742. ^ Ibid., n. 744. 6 Vid. Ibid., n. 738. $ I. 746.] WHEN IT MUST BE RECEIVED. 307 . year, he is now required, according to this opinion, to com- municate quam primum,” while, according to the opinion of De Lugo and Oavalieri, he might now defer his communion till the end of this year, and thus allow an interval of nearly two years to elapse since his last. It is true that St. LiguoiLs opinion would require him now to communicate ‘‘quam “ primum,^’ even though he had communicated shortly before the beginning of Paschal time. In this we would follow it only so far as earnestly to exhort him to communicate without delay j but we would not bind him under pain of grievous sin, because, for the reasons already stated, we think the obligation in this case is not sufficiently certain. 746. It may be asked whether one, who foresees that he shall be unable to communicate during Paschal time, is bound to anticipate. If Paschal time has already begun, and if' he foresees that, unles she communicates, e. g., on the second or third day, he shall be unable to communicate at all during Paschal time, he is certainly bound just as one on a Sunday morning is bound to hear mass, e. g., at eight o’clock, if he foresees that he shall be unable to hear mass at a later hour. If Paschal time has not yet begun, the answer depends on the mode of reckoning the year of obligation. According to the ordinary mode,^ he would not be bound to anticipate, because, in reality, neither of the two obligations imposed by the precept yet exists, and, consequently, his communion would not be a fulfilment of either. This is the decision of St. Liguori f but he says the decision should be different if the manner of computing the year were different. If the year were supposed to commence on the 1st January, or if it were reckoned from the last communion, one would be bound to anticipate who foresees that he cannot receive com- munion either during Paschal time or after it, before the end of the current civil year, or till beyond a year from his last, respectively. Because, though by anticipating ho cannot fulfil the obligation of communicating in Paschal time, he can fulfil, and is therefore Uoimd to fulfil, the obligation of communicating wdthin the year. But he is not bound to anticipate, if he foresees that, although prevented during Paschal time, he shall still be able to communicate at some time within the year. This is the decision of Gousset,^ * St. Lig., n. 29d, in fine. * Supra, n. 74Ii. 3 Loc. cit. ■* Vol. ii. n. 221. 308 PASCHAL COMMUNION. [chap. xin. Billuart/ and seemingly of Lacroix.^ St. Liguori^ also approves of it for the hypothesis in which it is given. 747. Many theologians held that the precept of the Church requires, in strictness, no more than the act of receiving the Eucharist sacramentally. Whatever the Church may intend or desire, her precept, they maintained, does not reach the internal dispositions. But it is certain that, to satisfy the precept, communion must be received worthily. A proposi- tion in the following terms was condemned by Innocent XI : Prsecepto communionis annum satisfit per sacrilegam Domini “ manducationem.”^ It is, more probably, not enough, ac- cording to Lacroix,® that the communicant be excused from formal sacrilege, as he might be by invincible ignorance, but he must have the dispositions necessary to receive the grace of the sacrament. $ II. — Ut igitur hoc salutare Concilii decretiim inviolabiliter servetur, descripta Parochu.s habeat nomina suorum Parocliianoruin ; et qui dicto tempore non conimunicaverint, et post Octavam Paschse eos qni propriae salutis immemores saepius admoniti non obtemperaverint, Ordinario suo denuntiet. 748. The pastor is supposed to have the names of all his parishioners inscribed, according to the form given at the end of the ritual, in the Liber status animarura.’’ He should see to the accuracy of this book or register every year, about the beginning of Paschal time, that he may be able to ascertain those who fail to comply with the Paschal precept. St. Charles required pastors to visit the families of their parishioners during Lent, and make out an accurate list of those who are bound by the precept.® Various means have been employed for ascertaining those who do not comply with the obligation. The faithful were required to present a certificate of confession before they would be admitted to communion,^ or the pastor gave a certificate to each one at the time of receiving communion, and after Paschal time went round to the houses of the parishioners to collect these certificates.® Such means are no longer in use in France f and we believe that, at present, those certificates ^ Dissert, vi. art. i. $ hi, Petes 2°. ^ Lib. vi. par. i. n. 631. ^ Loc. cit. Apud St. Lig., n. 294, in parentb. Loc. cit. n. 618. ® Act. Eccl. Medial., pars iv. Insti'uct. Euchar., $ Quce Farocho ser- vanda sunt in Paschali Communione, pag. 428, Boiivier, cap. vi. art. ii. Observanda circa Com. Pasch. 17*^. Gous- set, vol. ii. n. 225. * Baruff., tit. xxv. n. 17. ^ Bouvier, loc. cit. Gousset, loc. cit. 5 III. 751.] TREATMENT OF DEFAULTERS. 309 of communion are employed in very few, if any, places out of Italy, where they are still continued.^ But the pastor is everywhere l)ound to use such means as prudence may suggest in his circumstances, to ascertain the defaulters, and induce them to comply with their obligation. 749. A public exhortation, in general terms, just before the close of the Paschal time, might have the desired effect. If this fails, he should have recourse to private remonstrance. And it is only after such remonstrance has been two or three times repeated without effect, that the rubric requires him to denounce the parties to the ordinary. But the parish priest cannot go further than this.^ The penalties mentioned in the decree are only ferendae senten- tise,” and the parish priest cannot inflict them of his own authority. They can be inflicted only by the authority of the ordinary.^ Bouviei"* seems to say that even the denunciation to the ordinary, here mentioned, is no longer in use. It is plainly a matter for the consideration of the bishop, whether it be expedient to insist on it in his diocese or not. 750. The fact that those who do not communicate in Paschal time are, immediately after the expiration of it, urged to communicate under a threat of such severe penalties, appears to be a strong confirmation of the opinion of St. Liguori given above.® But De Lugo replies to this argument that the censures are inflicted, not on account of the refusal to comply with an obligation still urging, but on account of the violation of the precept already committed, the prelate agreeing not to inflict the censure (which he might inflict at once according to the words of the decree), provided the person, when admon- ished, goes to communion.® Cavalieri replies to it in the same way.” $ III. — Dabit (jiioque operain Parochus, quoad fieri potest, ut in ipso die sanctissimo I’aschaj coinmunicent ; quo die ipse per se, nisi legitime impediatur, parochite sum Fidelibus hoc Sacramentum niinistrabit. 751. The Paschal time, as above stated,® is of fifteen days^ duration, and by necessity, privilege, etc., generally much longer. But it is the desire of the Church that the faithful receive Holy Communion on the very day of the Paschal ^ Analecta, etc., IV'"® S6rie, nag. 2*270. ** Ilaruff., n. 21. ^ St. Lig., n. 295, in fine, et lib. vii. n. 11. Scavini, l)e Each., cap. i. art. 3, Queer. 2. ■* Loc. cit. ® Supra, n. 743. ® Disp. xvi. n. 70-73. ’’ Vol. iv. cap. ii. Deer, xviii. n. vii. ® Supra, n. 737. '310 PASCHAL COMMUNION. [ CHAP. XIII. solemnity, that is to say, on Easter Sunday, and that the parish priest himself administer it on that day, unless there be a just reason to prevent him. In populous parishes, where the number of clergy is small, it would be impossible to give all an opportunity of confessing, so that they might be able to communicate on Easter Sunday. Other reasons, too, might make it inconvenient for some to receive communion on that day, and, of course, there may be sufficient reasons to prevent the pastor himself from administering it. The rubric, accord- ingly, is not preceptive, but merely expresses a desire that the pastor will do what he can to administer communion to his flock on this great solemnit3^ 752. The more effectually to guard against any interference with him, the Holy See, in the privileges by wliich religious are permitted to give communion during Paschal time, always excepts Easter da\^,^ so that on Easter day they cannot distribute communion to the people in their churches unless by the permission of the parish priest or the ordinary. Not only, then, are the faithful bound to communicate in their own parish, in order to fulfil the Paschal precept, but it seems to be the wish of the Church that on Easter day they should not, even through devotion, communicate elsewhere. $ IV. — Alienee vero parochiae Fideles ad proprium Parochum remittet, prseter peregrines et advenas, et qui certain domiciliuni non habent, quibus ipse sacram preebebit Communionem, si accesserint rite parati ; vel ubi est ea consuetudo, eos ad Cathedralis Ecclesiae Parochos remittet. 753. The rubric here directs that strangers are not to be admitted to Holy Communion, but are to be sent or referred to their own pastors. This applies not only to Easter day, but to the whole Paschal time, because, as we have seen,^ each one must communicate in his own parish, or at least have the leave of his parish priest, in order to fulfil the Paschal precept. St. Charles^ ordered that in Paschal time, as often as communion is administered, notice be given of this obligation, so that strangers who might be present would know what is required of them in order to fulfil the precept of the Church. This is the proper course, and in populous parishes the only effectual course, for the parish priest could hardly know personally who the strangers are amongst so ^ Cfr. Benedict XIV., De Syn. Dioec., lib. ix. cap. xvi. n. 3. 2 Supra, n. 732. ^ Act. Eccl. Medial., Concil. Prov. ii. tit. i. Deer. xii. pag. 53. 311 $ IV. 757.] IN A PARISH NOT ONE’s OWN. many. Besides, it would be extremely inconvenient, and, considering present usages, we doubt if it would be allowable, to exclude individuals who might present themselves at the rails, on the ground that they are strangers to the parish. 754. Bouvier^ and Gousset^ observe that at present com- munion is freely administered to strangers as well as the rest, because it is presumed that they have already complied with the Paschal precept in their own parish, or that they intend yet to do so, or that they have the pennission of their own pastor. This may be very justly presumed in places wdiere the people are sufficiently instructed in the obligation of the Paschal precept, or where there is an understanding about the matter amongst the parochial clergy. 755. But, independently of all custom or arrangement on the subject, there are certain classes here mentioned by the rubric to whom the parish priest can give communion, and who satisfy the precept by this communion, though they do not belong to his parish. These are ‘‘ peregrin!,’^ advenae,” and those who have no fixed domicile, usually called “ vagi.” Tlie words ^‘peregrini” and ^^advenae” are used by most authors in the very same signification, viz., as meaning those who are absent from the place of their domicile, without determining how long or how short a time. They are so used by Suarez,^ Fen’aris,"* St. Liguori,® etc. 756. Some, however, distinguish them. By a “ peregrinus ” they understand one who has a fixed domicile and intends to return to it, but is for the present living in another place, where he intends to stay only a short time, less than half a year at the utmost. By advena ” they understand one who, having left the place of his domicile, if he has one, comes to another with the intention of remaining there for at least the greater part of the year. This appears to be the distinction made by Bonvier® and Scavini."^ According to this distinction, an ‘‘ advena” is one who has acquired at least a quasi-domicile in the place where he is.® By ‘‘vagi” all understand those who have no fixed domicile, but go from place to place. 757. Baruffaldi® seems to siq)pose that the words, “ qui “ certum domicilium non habent,” qualify “ peregriiios et ^ T)e Eurharistia, Observaiula circa Com. Pa.sch., n. 17. ^ Vol. ii. n. ‘i'il. ® iJe I^yiljus, lib. iii. cap. xxxiii. * Verb Lrx., art. iii. ii. 2>^, et seq. ^ Lib. i, n, 156. ® I)e Leijihus, cap. v. art. v. ’ Ibid., cap. v. art. ii. (^n. 5. “ Vid. JSt. Lij(. 1. c., Ille autem actpi,irit, etc. '* Tit. xxv. n. 33. 312 PASCHAL COMMUNION. [chap. XIII. ^‘advenas/’ and understands the rubric therefore to speak here of ‘Wagi^^ exclusively, as, in the first clause, it directs that strangers who have a domicile be sent to their own parish. This, however, restricts the meaning too much. The rubric, according to this explanation, would make no provision for those who are at a great distance from the place of their domicile, and who could not therefore, without great inconvenience, or perhaps could not at all, go back to it, during the Paschal time. Besides, the ^^et’^ shows that the ^^qui certum domicilium ^^non habent” are distinct from those mentioned before. By peregrines et advenas,” then, are most probably meant strangers from a distant place. Those from a neighboring parish would hardly be called by these names, and at all events are manifestly to be understood as comprehended in the first clause, which directs them to be sent back to their own parish priest. 758. If those strangers acquire a quasi-domicile in the parish, or if they be ‘^advenae” in the sense above explained,^ they not only are at liberty to make their Paschal communion in the parish, but, according to a general principle of law,^ they are bound to make it there like the rest of the inhabi- tants, unless they choose to go back and make it in the parish of their domicile.^ 759. If they have not acquired a quasi-domicile, in other words, if they be peregrin! in the sense above explained,^ but cannot conveniently go to the place of their domicile, they can satisfy the precept by receiving in the parish where they are. This we think is plainly implied in the present rubric, and at all events it is the common doctrine of theologians.® The same is to be said of ‘Wagi,” or those who have no domicile.® But it may still be a question whether or not both these classes are bound like the other inhabitants to receive communion from the parish priest, or with his permission. Many authors cited by St. Liguori maintain that they are ; but St. Liguori himself gives it as the most common opinion that they are not, and that they can satisfy the precept by communicating in the churches of religious.'^ This decision of St. Liguori is combated by the Melanges Theologiques j ' Supra, n. 756. ^ St. Lig., lib. i. n. 156, Dubit. 1. 3 Vid. Mel. Theol., II“e Serie, 2me Cafiier, pag. 273. Supra, n. 756. ® St. Lig., n. 300 ... 2 in parenth. ® St. Lig., ibid. ^ Lib. vi. n. 240, v. 9. ® Loc. cit. ^ VI. 762.] OBLIGATORY ON THE SICK. 313 but whatever may be said of the grounds on which it rests, it is sufficient to justify any one who resolves to act on it, for, after all, there is question merely of interpreting a positive law of the Church. 760. In some places these peregrin!” and ‘^vagi” may be required to go to communion during the Paschal time in the cathedral church. By the decree of St. Charles above cited, ^ they were required to do so in the city of Milan, but, not in other parts of the diocese. Where such a custom exists, the rubric here wishes it to be respected, but the words do not convey that a compliance with the custom is necessary to fulfil the Paschal precept." $ V . — 111 caeteris vero servabit ea, quse in libro de statu aniraaruni, ut infra, prsescribuntur. 761. He must carefully observe what is prescribed as to the manner of entering the names and noting the sacraments received in the Liber de statu animarum.” It should contain the names of all his parishioners, divided into families, the names of the members of each family being written together, as is directed in the ritual hereafter. He should note after each name whether the person has received Holy Communion. The sacraments, of which the reception is to be marked in this book, are Confirmation and the Eucharist. The reception of the other sacraments is noted in other books. The ritual does not require him to enter the names of strangers in the “ Liber status anirnarum,” unless when they live in the family of a parishioner. But it would be well to note in it, or in some other book, if he can conveniently, the names of strangers to whom he gives communion in Paschal time, as they may wish him to certify that they received it. $ VI. — JEp[Tot\H quoque parochialibus, etiamsi Communionom extra prfEscriptos Paachalea dies auinpaerint, in Paachalibua diebiia illani deferet ac niiiiiatrabit. 762. The sick who are unable to go to the Parish church are still bound to comply with the Paschal precept, if the opportunity be given them and the pastor is here directed to give them the opportunity, by bringing the Blessed Sacra- ment to them within the Paschal time. The nibric directs this to be done, even tliough they may Inive received com- munion shortly before the beginning of the Paschal time, for ‘ Supra, n. 7.53. BarufF., n. 41, 3 Ibid., n. 52. 3U PASCHAL COMMUNION. [chap. xni. that communion does not fulfil the precept.^ But if the priest has reason to believe that a sick person will be able shortly after the close of the Paschal time to receive com- munion in the church, he can extend the time for him.^ 763. One who receives the viaticum during Paschal time, does not, according to Oavalieri,^ thereby fulfil the Paschal precept, which is d^istinct from that of the viaticum. But it is much more probable that by the same communion he satisfies both precepts.^ ^ Vid. supra, n. 736. 2 Catah, tit. iv. cap. iii. $ v. n. ii. Gousset, vol. ii. n. 220. 3 Vol. iv. cap. ii. in Deer, xxxiv. n. vi. ■* Gousset, 1. c. Gury, pars i. n. 484, Queer. 8°. CHAPTER XIV. ON COMMUNION OF THE SICK: DE COMMUNIONE INFIE- MOEUM.” $ L — Viaticum sacratissimi Corporis Domini nostri Jesu Christi summo studio ac diligentia segrotantibus, opportuno tempore, procuran- dum est, ne forte coutingat illos tanto bono, Parochi incuria, privates decedere. 764. Whatever contributes to give spiritual strength or comfort to the dying, was, by many of the holy Fathers and other ancient writers, called a viaticum,”, since it prepares them for the passage out of this world into the next, and enables them to make it with greater confidence and security. Hence, not only the Blessed Eucharist, but the other sacra- ments administered to the dying, and even the prayers offered up, or the good works performed by themselves or by others on their behalf, came under this general designation. But in course of tim.‘, the Holy Eucharist came to be regarded as the Viaticum ” by excellence, and, according to present use, is exclusively meant by the word.^ ‘‘ Sacred writers,” says the Catechism of the Council of Trent, call it the ^ Viaticum,^ as well because it is the spiritual food by which we are sup- ported in our mortal pilgrimage, as also because it prepares for us a passage to eternal glory and happiness.”^ *765. All are bound by divine precept to receive it when in danger of death, as a protection against the assaults of the enemy in the last stmggle ; and this, according to the more probable opinion, even though one may have communicated a few days before through devotion.^ *766. It is a question amongst theologians whether one who has communicated in the morning through devotion, is bound to receive again per rnodum viatici,” if danger of death supervenes that day. Some affirm that he is ; others, that he is not. Of the latter, some say he is free to receive, though not bound j others, that he not only is not bound, but * Vid. Cavah, vol. iv. cap. v. De Com. Infirm. Catal., tit. iv. cap. iv. $ i. n. i. et seq. ® I’ars ii. cap. iv. n. 5. 3 St. Lig., lib. vi. n. 285, Dub. 2, Secunda Sententia. 316 COMMUNION OP THE SICK. [chap. XTV. is not permitted, to receive a second time on tlie same day. Benedict XiV gives these several opinions, and says the pastor is free to act on any of them.^ St. Liguori^ tliinks it more probable that one in the circumstances is bound to receive the viaticum if the danger comes from an external cause, as a fall, a violent assault, or the like, for he has not yet complied with the obligation of receiving in periculo mortis ; but not if he were alreadj^ sick, nor if the danger already existed in some internal though unknown cause, as might be presumed in case of sudden illness, e. g.j an attack of apoplexy. 767. The rubric here requires the pastor to take all pos- sible care that the sick may have an opportunity of receiving Holy Communion in due time, that is, according to Baruifaldi,^ while they have still the use of their faculties, and can, therefore, receive it with greater fruit. He should prepare them for it, and exhort them to receive it, even when there is no imminent danger of death, because it is the great means of imparting strength and vigor to the soul in the trials and temptations incident to sickness, and because he thus makes sure that they shall not be without this great succor, should the illness suddenly take a fatal turn. $ II. — Caveiidum autem in pritnis est, ne ad indignos cum aliorum scandalo deferatur, quales sunt public! usurarii, concubinarii, notorie criminosi, nominatim excoramunicati, aut denuntiati, nisi sese prius sacra Confessione purgaverint, et publicae olfensioni, prout de jure, satisfecerint. 768. Public sinners, such as are here mentioned, must give proofs of sincere conversion before they are admitted to Holy Communion even in sickness j otherwise great scandal would arise, especially in places where the Blessed Sacrament is carried to the sick in solemn procession, and where, conse- quently, their communion becomes known to the whole neighborhood. When one of this class is visited by the pastor, it is not enough that he goes to confession ; he must be required to repair the injuries and scandals of which he has been the cause, as far as his present circumstances permit. It is for the prudent confessor to decide in each case the nature and extent of this obligation. We shall merely observe, that where restitution is to be made, or where the ^ De Syn. Dioec., lib. vii. cap. xi. n. 2. ^ Tit. xxvi. II. 10. * Loc. cit. Dub. 3. § in. 770.] WHEN THE DANGEK IS NOT IMMINENT. 317 proximate voluntary occasion of sin is to be removed, and where it is possible that this can be done by the sick man imine(iiately, he should not be absolved, nor consequently admitted to Holy Communion, until it has been done. This is tlie doctrine of St. Liguori, laid down or supposed by him in several places.^ In the Praxis Oonfessarii,^’^ he speaks specially of the sick, but he does not except them any- wliere j and it is evident that what he says applies to them as much as to others, when they have it in their power to make the restitution, or to remove the occasion. 769. Of course, if death seems imminent, and there is reason to fear that they may not have time, nothing more can be exacted than a finn purpose of doing what is required of them, should they recover. In the ‘^Modo Pratico di Assistere A’Moribondi,’^ etc., a little book highly prized by the paro- chial clergy in Italy, it is suggested^ that one who has to make reparation for public scandal, should be induced to ask pardon of those who may be present in the room after having accompanied the Blessed Sacrament, and to request them to publish the retractation. Where the priest brings the viaticum privately, he can easily introduce a few persons for the pur- pose, if he thinks it expedient to act on this suggestion. ^ III, — Hortetur Parochus infirmura, ut sacram Communionem sumat, etiainsi gravuter non aegrotet, aut mortis periculum non immineat, maxime si Festi alicujus celebritas id suadeat; neque ipse illam minis- trare recusabit. *770. The rubiic everywhere supposes that the viaticum is administered by the parish priest. No other can lawfully administer it without his sanction, except in case of necessity.'* The pastor, as has been said,® should exhort the sick to receive Holy Communion, even when there is no immediate danger of death. Tlie celebration of some festival affords a good opportunity of doing so without exciting fears that might aggravate the disease. He must take care, above all, not to refuse it to those who are anxious to receive it, especially those who, when in good health, were wont to communicate often.® ’ Lib. iv. n. 436 et n. 682. Lib. vi. n. 4.54. Praxis Conf., ns. 43, 66, Pt 10.5. 2 (Jap. vii. 11. 105. ^ Can. vii. Edit. Roma, 1818. * Via. St. Lig., lib. vi. n. 23rf, et seq. ® Supra, n. 767. ® Cfr. Act. Eccl. Medial., pars iv. Instruct. De Visitatione et Cura Infirmorum, $ De Communione, pag. 445. 318 COMMUNION OF THE SICK. [chap. XIV. 771. Where the decree of St. Pius V, Supra gregem]^ etc., is in force, physicians are bound at once to admonish their patients to go to confession, and are obliged to withhold their services after the third day, unless there be proof that they have confessed.^ At all events, they, and indeed all who are in attendance on the sick, are clearly bound in charity to give them notice, when it is ascertained that the disease is likely to be 'fatal, that they may prepare to receive the last sacraments. The obligation of the pastor to give this notice is strongest of all, since he is bound, ex-officio, to consult for their spiritual welfare. The notice, however, should be con- veyed so as to excite as little alarm as possible, and be accompanied by words of consolation and encouragement.^ § IV. — Pro Viatico autem miiiistrabit, cum probabile est quod earn aniplius sumere non poterit. *772. Communion is to be administered as the viaticum, when, as is here stated, it is probable that the sick person shall be unable to receive it an}^ more, that is, according to Cavalieri, when he is in probable danger of death. The priest in administering the Eucharist, pro viatico,” or per ‘‘modum viatici,” uses the form Accipe fraterj^ etc., instead of the ordinary form, Corpus Bomini,^^ etc.^ On the words of the present rubric, Cavalieri observes: “Verba sunt per “ quae instruimur nonnisi in probabili mortis periculo Eucha- “ ristiam per modum viatici administrandam esse, nempe per “ilia verba, ^ Accipe f rater, Viaticum,^ etc., extra vero tale “ periculum, semper per consueta ‘ Corpus Domini,^ ” etc.^ This, then, is the rule by which the priest is to be guided as to the form he should use in giving communion to the sick. If the danger be such as to make it probable that the person cannot receive it again, it is to be administered with the form, “ Accipe fraterP 773. It matters not whether he be fasting or not. Cava- lieri altogether rejects the opinion of those who say that it is to be administered “ per modum viatici ” only to those who are not fasting : “ Sive segrotus jejunus sit vel non, semper “ communicat per modum viatici quando ei adininistratur “ Eucharistia in articulo mortis constituto.”® It is true that those who are not fasting can receive communion only “ per ’ Vid. St. Lig., lib. vi. n. 6G4. 2 Ibid., Praxis Confessarii, cap. xi. n. 227, et seq. 3 Vid. infra, $ xx. ^ Cap. v. l)e Com. Inf., Deer. i. n. iv. ® Loc. cit. Deer. x. n. xiv. Cfi*. etiam Ferraris, verb. Viaticum, n. 6, Edition Migne. $ V.775,] FORM TO BE USED. 319 modiira viatici 5 ” ^ but it does not follow, nor is it true, that they alone can receive it ‘^per modum viatici.” On the contrary, the rubric itself, as we shall see,^ clearly implies that it is desirable that those who receive the viaticum should be fasting. In a word, it appears from the present rubric that the form to be used is to be determined entirely by the consideration, whether or not the person be at the time in probable danger of death. If he be, then the form should be Accipe frater,’ etc. 5 if not, then the form should be the ordinary one. Hence, e. g.j a criminal about to be executed should receive com- munion per modum viatici,” and it should, therefore, be administered with the form, Accipe,’^ etc. This is expressly taught by Cavalieri,^ and the Modo Pratico,”^ which adds that it is to be administered to him with this form, even though he be fasting. $ V. — Quod si seger, sumpto Viatico, dies aliquot vixerit, vel peri- culum mortis evaserit, et communicare voluerit, ejus pio desiderio Parochus non deerit. 774. If the sick person, after having received the viaticum, recovers from the danger, or even if he only survives some days, and desires to communicate again, the priest should endeavor to gratify this pious desire. There can be no difficulty about the matter, if he has so far recovered as to be able to receive it in the ordinary way, or at least to receive fasting. Clericati observes that the rubric here sup- poses him to be able to receive fasting, for it includes the case in which he may have recovered from the danger of death, as is plain from the words, vel periculum mortis evaserit,” and it does not treat till the next sentence of those to whom it may be administered after having broken the fast.® Cavalieri says, and it seems more probable, that the rubric here altogether prescinds from the question of fasting.® *775. If he be unable to receive fasting, theologians com- monly require an interval of about eight days before they would permit him again to communicate. But it is a very probable opinion, maintained by many, that communion may be administered the next day, and even every day. ‘^Est ^^sententia valde probabilis et pia,” says Cavalieri,'^ using the * Vid. infra, ^ vii. 2 Infra, j vi. ® Loc. cit. Deer. ii. n. iii. Cap. xiv. ® De Eucharislia, Decis. xix. Ad Aprilis casum ii. n. 13. ® De Com. Inf., Deer. i. n. x. Loc. cit. n. ix. 320 COMMUJ^ION OF THE SICK. [chap. XIV. words of Clericati,^ wliom he cites, ‘^quod altera die sacro “ viatico per non jejunum infirmum recepto, si duret idem mortis periculum, possit idem infirmus, etiam non jejunus, sacram Eucharistiam suscipere ; et sic quod liceat parocho etiam quotidie infinnum praedictum, licet non jejunum per “ viaticum communicare.” Some extend the favor to all who are in danger of death ; others restiict it to those who are accustomed to communicate often, and have a great desire of communion.^ Gury^ cites St. Liguori for allowing it to these only twice in the week, but we could not find this restriction in St. Liguori. On the contrary, he seems to us, in the place referred to,'* to admit as probable that they may be allowed it every day. It is justly observed that this may be more readily permitted whenever the Blessed Sacrament can be brought to the sick without a public procession, as is usually the case, e. g., in convents, colleges, etc.^ Cavalieri thinks there should be no difficulty in allowing it in such cases. He says® that the expression of the rubric, “dies aliquot^’ (which is one of the chief grounds for requiring an interval of some days), is intended to limit, not the communion of the sick, but the obligation of the pastor to carry the Blessed Sacrament from the church. 776. With regard to the form to be used, if the danger of death be past, the communion should not be given “ per “modum viatici,” and, therefore, should be administered with the ordinary form, “ Corpus Domini^' etc. But if the danger still continues, authorities are divided on the point. Some say the form to be used is “ Corpus Domini, etc., because, during the same illness, communion, they sa3q should be administered only once as the viaticum, and, therefore, only once with the form “ Accipe /rater” etc. St. Charles lays down this very distinctly, while recommending what the rulnic here prescribes. He says :....“ Ejus pio desiderio “ Parochus non deerit, sed pro viatico illam iterum in eodem “ morbo non ministrabit ideoque ministrando utetur illis “verbis. Corpus” etc.’’’ Catalani cites and adopts these words.® The same is taught by Billuart® and He Herdt.’® ’ Loc. cit. n. 11. ^ Yid. Caval., loc. cit. ^ Vol. ii. n. 335. Lib. vi. ii. 285. ^ Gury, loc. cit. ® Loc. cit. n. x. Instruct. Visitat. Inf., De Comrnunione, pag. 445. ® Cap. iv. $ iv. n. ii. ^ Diss. vi. art. iv. $ ii. Dixi, 4°. Pars vi. n. 17, ii. - $ V.778.] MAT BE GIVEN FREQUENTLY. 321 Bouvier also maintains this opinion : Ubi infinnitas protra- ^^bitur et periculnm mortis perseverat, Sacra Encbaiistia “ iterum moribnndo etiam non jejuno .... dari potest, non ‘^per modum viatici, qnod semel tantum in eadem infirinitate administratiir, sed modo consueto, ad satisfaciendum devo- “tioni.’’^ This weight of authority is plainly sufficient to justify any one who chooses to act on it. *777. But we think it more probable that while the danger continues, the form should always be Accipe frater^^ etc. The words of the rubric are very general : “ Pro viatico ministrabit cum probabile est quod earn amplius sumere non “poterit.” Now, the probability of his being unable to receive it again, which made it be administered as the viaticum the first time, must evidently still continue while the same danger continues. Benedict XIV clearly supposes this, at least for the case in which the sick person is unable to ob- serve the fast. He says : Potest et interdum debet Episco- pus coustituere ne parochi renuant SS. Eucharistiam iterate deferre ad aegrotos qui, etiam perseverante eodern morbi “ periculo, illara saepius per modum viatici cum naturale jeju- Ilium servare nequeant, percipere cupiant.”^ There 'is no reason to suppose that the Pontiff here restricts the administra- tion, ^^per modum viatici, to the case in which the fast has been broken. He mentions this case, probably because it is of frequent occurrence, and because it is precisely the case in which priests might have a difficulty about administering it more than once. Besides, w^e have seen that the form to be used is not determined by the fact that the person is fasting or not fasting.^ The “ Modo Pratico,” having stated that the viaticum may be administered more than once in the same illness, adds that the formula, Accipe frater,^^\s, always to be used."* Cavalieri evidently convevs the same in the passage above cited ; ® for the expression, “ per viaticum,” or its eijui- valent, is alw^ays understood by him to imply the use of the words, Accipe fraterj^ etc.^ 778. Some theologians taught that the precept of receiving the viaticum is fulfilled even by a sacrilegious communion.'^ But we have seen before® that a similar opinion regarding the precept of annual communion was condemned by Innocent XI. * De Euch., cap. v. art. ii. $ ii. ® De Synod. Dicer., lib. vii. cap. xii. n. 4. ^ Supra, n. 77,3. * Cap. vii. * Supra, n. 775. ® Vid. supra, n. 772. ’’ De Lugo, Disp. xvi. sect. ii. n. 45. “ Supra, n. 747. 322 COMMUNION OF THE SICK. [OHAP. XIV. It is quite certain^ therefore, that the precept of receiving the viaticum is not fulfilled by receiving it unworthily.^ But if one who has received the viaticum with the proper dispositions, should fall into mortal sin, he is not, according to the more probable opinion, bound to receive it again. It is enough that he goes to confession.^ § VI. — Potest quidem Viaticum brevi morituris dari non jejunis : id tamen diligenter curaudum est, ne iis tribuatur, a quibus ob phrenesim, sive ob assiduam tussim, aliunive similem morbuin, aliqua indecentia cum injuria taiiti Sacramenti timeri potest. *779. If one who is about to receive the viaticum can receive it fasting, he should do so. But if abstinence from food or medicine be in the least inconvenient to him, it is not required, and there should be no scruple or hesitation about acting on this decision.^ 780. By a usage formerly existing in some places, and especially in Spain, criminals condemned to death were altogether excluded from Holy Communion. But this usage was condemned as contrary to Christian charity in the Council of Mayence, in 847, and afterwards by St. Pius V, in 1569.^ Many other Councils and Popes are cited by Cousset.® Benedict XIV, without formally prohibiting it in places where it may have existed in his time, urges the bishops to introduce the opposite custom.® We believe there are now few places where the viaticum is not administered to such persons, as well as to those who are in danger of death from sickness. By a decree of the Congregation of Bishops,^ it was decided that it may be administered to them on the very day on which they are executed. According to the common opinion of theologians, these, and in general alb to whom the Eucharist is administered by way of viaticum, are exempt from the obligation of receiving it fasting, when the fasting is attended with any inconvenience.® *781. It is not to be administered in any case in which there is danger of irreverence to the sacrament j and it is for ^ Cfr. Lacroix, lib. ii. pars i. n. 610 et 617. Bouvier, De Eucharistia, cap. vi. art. i. Notanda circa Viaticum, 10°. ^ St. Lig., n. 293. ^ Ibid., n. 285, Hie autem sedulo. Cfr. Baruff., tit. xxvi. n. 35 et seq. Caval., De Comm. Infirm., Beer. ii. n. i. et seq. ® Vol. ii. n. 230. ® De Synod. Dioec., lib. vii. cap. xi. u. 3. ’ 16 Jun. 1590, apud Caval., 1. c. n. il. ® Baruff., n. 43, 44. Caval., 1. c. n. iii. St. Lig., 1. c. De Lugo, Disp. XV. sec. iii. n. 58, et Disp. xvi. sect. ii. ii. 46, in fine. § VI. 782.] PRECAUTIONS AGAINST IRREVERENCE. 323 the priest to judge, from the circumstances in each case, of the danger that exists. It generally arises from some of the causes here mentioned in the rubric. We have seen that communion cannot be given to one who has never had the use of reason.^ If loss of reason be caused by disease, as in fever, or if the person be subject to passing fits of insanity, the priest should await the retm’ii of reason, and be prepared to avail himself of the first favorable moment to administer the sacrament. It may happen, however, that the use of reason is not recovered, or, at least, is not recovered until the patient is dying and unable to receive communion. If this be apprehended, the viaticum may be administered even during the delirium to those who have led a good Christian life, provided there be no danger of irreverence. This is the common teaching of theologians,^ and is clearly enough conveyed in the passage before cited^ from the Catechism of the Council of Trent. Some would restrict the decision to the case in which the sick person has had the use of his faculties a short time before. Bat, according to De Lugo, there is no reason why it should be thus restricted. No matter what be the duration of the insanity, if, when in full possession of his faculties, he has lived as a pious Christian, and if there be now no danger of irreverence, the viaticum should be administered to him.'* It is not, however, to be administered to one who has lost his senses in an evidently impenitent state.^ We may observe that, in all diseases where there is any reason to apprehend delirium, the priest should endeavor to administer the last sacraments as early as possible. *782. The danger of irreverence may arise from incessant coughing, from difficulty of breathing, from difficulty of swal- lowing, or from freciuent vomiting. In all these cases, a little food or drink may be given first, to try whether the person can receive without danger of rejecting the Sacred Host, '^riie same may be done in case of delirium also. Many recommend the trial to be made with an unconsecrated j)article.® This undoubtedly would be a very secure test, but notice should be given lest it might be mistaken for the sacrament. With regard to cough, it may be observed that, if it be not * Supra, Ti. 635. ^ Lig., n. 302. Modo Pratico, cap. vii. ^ Supra, n. (535. ‘‘ I)e Eucharistia, iJinp. xiii. see. iii. ii. 24, et seq ^ St. Ijig., 1. c. Modo Pi-atico, 1. c. Ibid., n. 292, et IJuseinb., ibid. De Ilerdt, pars vi. n. 15. Bouvier, Notanda circa Viaticum, 4°. 324 COMMUNION OF THE SICK. [CHAF. XIV. SO continuous as to prevent swallowini^, the viaticum may be given j for although expectoration may immediately follow, the phlegm thrown off does not come from the oesophagus or passage to the stomach, but from the trachea or passage to the lungs, and there is, consequently, no danger of the Sacred Host being rejected.^ If it be ascertained that, from the parched state of the palate, or from any other cause, the sick person might have a difficulty in swallowing the Sacred Host, a little wine or water may be given immediately before or after, or, if necessary, a very small particle may be put into a little wine or water, and administered in this way.^ In case of vomit, the sacrament may be administered if there is reason to believe, by trial as recommended, that he will have no attack for about half an hour after receiving. This is the rule laid down by the Modo Pratico,”^ probably because within this time, in any state of the stomach, the species would be altered so that there could be no danger of irreverence.^ If the vomit, however, is not provoked by food, but is frequent independently of any food, he should be free from it for at least six hours before the sacrament is administered.® If, after all, a doubt still remains as to whether the Sacred Host can be received without the irreverence against which the present rubric is designed to guard, the more common and the more probable opinion is, that it ought not to be administered.® In such circumstances, the sick person should be exhorted to make a spiritual communion^. 783. Should the Sacred Host be rejected by vomit, if it still appears entire, or is easily discernible, it should be rever- ently taken up and carried in a clean vessel to the church, to be kept there till it coiTupts, when it is to be thrown into tho sacrarium. If it cannot be distinguished from the rest of what is thrown oft', all should be carefully taken up and burn- ed, and the ashes thrown into the sacrarium. This is what is recommended by Bouvier,® and it is in accordance with what is prescribed by the rubric of the Missal.® ’ St. Lig., n. 292. ^ Ibid., n. 288, Dicunt Suarez, etc. Modo Pratico, cap. vii. Benedict XIV, De St/n. Dioec., lib. xiii. cap. xix. n. 25. Caval., cap. v. Deer. vi. n. vi. De Herdt, 1. c. ^ Loc. cit. Vid. supra, n. 594. ® Busemb., apud St. Lig., n. 292. Gary, ii. n. 320. Modo Pratico, 1. c. ® St. Lig., 1. c. ’’ Modo Pratico, cap. vii. in fine, ® Loc. cit., 5°. ® De Defectibus, tit. x. u. 14. $ vn. 785.] WHEN UNABLE TO FAST. 325 We have already touched ou the difficulties that regard the administration of the viaticum to children.^ $ VII. — Ceteris aiitem infirmis, qui ob devotionem in segritudine com- municant, danda est Eucharistia ante omnem cibum et potum, non aliter ac ceteris Fidelibus, quibus nec etiam per mod urn medicinsB ante aliquid sumere licet. *784. Sickness of itself, unless when there is danger of death, does not exempt from the general law which requires those who receive the Holy Eucharist to be fasting from mid- night. Hence, the sick who communicate through devotion, must observe the law like the other faithful, by an entire abstinence from food or drink, or anything even by way of medicine. 785. But it may be asked whether a sick person, who, though not in danger of death, is yet unable to fast till a convenient hour in the morning, and who continues in this state for a long time, may be pennitted to receive Holy Com- munion after having broken his fast. The question is discussed at great length in the “ Melanges Theologiques.”^ Amongst the authors there cited, some, as Elbel and Witasse, expressly affimi that he may be permitted occasionally ; others, as Toletus and Tournely, plainly imply that he may be permitted when there is any urgent cause. The writer himself strongly insists that one in the circum- stances may be permitted to receive Holv Communion, at least in order to fulfil the Paschal precept ; and he labors hard to refute a Latin dissertation, maintaining the opposite view, which he gives at full length.^ He relies very much on the argument that the Paschal precept, or the precept of annual communion, which is probably the determination of the divine precept,^ ought to prevail over the law which requires the Eucharist to be received fasting, just as the ju'ecept of receiving it in danger of death prevails over the same law. He contends that, as the faithful, in order to fulfil the latter precept, are exempt from the obligation of fasting when it is attended with inconvenience, so should they be, and so it is to ])e presumed they are, in like manner exempt, when they are required to fulfil the former. When it is objected that a parity of reasoning would prove the exemption, not only for the fulfilment of tlie Paschal precept, ' Virl. supra, n. (540. ^ Ibid., pag. 422, et seq. * Ire kSfirie, pag. 400, et seq. < Vid. St. Lig., n. 207. 326 COMMUNION OF THE SICK. [chap. XIV. but at least for several communions in the year, just as the exemption in favor of those in danger of death is extended to a repetition of the viaticum, he replies by virtually admitting the parity and the inference 5 he sees no inconvenience in it, but he would not insist on it.^ This opinion seems not improbable, and we should be slow to condemn one who would make up his mind to act on it. 786. But, on the other hand, the interpretation of the law which requires the Eucharist to be received fasting, and the nature and extent of the exemption granted to the sick, can be ascertained only by the practice of the Church made known to us by the testimony of her doctors and theologians.^ Mere reasoning from analogy will avail us little. A priest, for example, most probably could not celebrate without sacred vestments, or without an altar, in order'to receive the viaticum, though the vestments and the altar are required only by the law of the Church, while he is bound to receive the viaticum by divine precept.^ Now, the great bulk of theologians, though they do not discuss the present question in precise terms, either suppose or expressly assert that the sick, in order to have the privilege of communicating without being fasting, must be in danger of death. It is true, therefore, as Gury says,^ that the common opinion of theologians is against the permission of communion in the case proposed. The present rubric is also against it, at least when there is question of communion ob devotionem,” and we think it means to embrace all communions of the sick who are not in danger of death, the ceteris infirmis ” being all who are not brevi morituri.’^ A strong argument is also furnished against it by the Papal indults, which have been granted to certain individuals laboring under infirmities of this kind, and in virtue of which they were permitted to receive after having broken the fast. One of these was granted by Benedict XIV to the son of James II, King of England, and the brief contains the following words, which appear to be decisive: “ Cum general! lege caveatur ut nonnisi jejuno universim sacra ministretur communio . . . ut alicui expressis casibus “ (exceptis) non comprehenso liceat, etsi non jejuno, sacra participare mysteria, necesse erit eundem expressa dispensa- $ VIJI. 788.] WHEN UNABLE TO FAST. 327 tione juvari, quse porro dispensatio, a nemine prseter Romanum Pontificem potest indulgeri.^’^ 787. The case seemingly can but very rarely occur ; for if one be unable to fast from midnight until an early hour in the morning, his infirmity is generally such as to justify com- munion per modum viatici.” The writer in the Melanges,^’ however, testifies that it occurs often enough, especially amongst those who are affected with asthma. In practice, then, we think the most that can be done without a Papal dispensation is, to administer communion to one in the circumstances soon after midnight. Gury^ thinks this may be done several times in the year, or at least in order that he may fulfil the Paschal precept. So does the author of the Latin dissertation already refen'ed to.^ The general prohi- bition against canying the Blessed Sacrament to the sick at night, would not extend to a case of this kind, which might be fairly regarded as a case of necessity. At all events, there is little difficulty about the matter in countries where the Blessed Sacrament cannot be carried in procession, or when there is question of one sick in a college, convent, or other religious house in which the Blessed Sacrament is kept.'^ Should it happen, however, that the Blessed Sacrament cannot conveniently be brought during the night, one in the circum- stances supposed would be exempt from the precept of Paschal communion while the infirmity continues.® $ VIII. — Sed alicui ad adorandum solum seu devotionis, sen cujusvis rei prajtextu ad ostendenduin non deferatur. 788. The Blessed Sacrament is never to be brought to any one merely that he may satisfy his devotion by adoring it, or remaining in presence of it. It is to be brought to the sick to be administered to them, and for no other })urpose. But should the priest, on coming to the house, find that the sick person is unable to receive communion, St. Charles directs him to place the Blessed Sacrament on the table prej)ared, and kneel down and pray for some time before it with those who are j)resent, so that the sick persmi may join in this act of devotion. He adds that, if the sick person earnestly desires it, the juiest may even uncover the pyxis, ' Constit. Quadam de more, 24 Mar. 1750, $ 4. 2 Loe. cit. Supra, n. 78.5. ■* Cfr. Gury, Casus Conscuvtia;," I)«‘ Eiicliaristia, casus xix. vol. ii. 11 . 208. ® BouvicM-, lie Kucharistia, cap. v. ai t. ii. ^ ii. 323 COMMUNION OF THE SICK. [CHAP. XIV. and allow liim to adore the Blessed Sacrament exposed. And on leaving he is to give the benediction with the pyxis.^ § IX. — Deferri autem debet hoc Sanctum Sacramentum ab Ecclesiaad privatas aegrotantium domes decent! babitu, superposito mundo velamine, manifesto atque honorifice, ante pectus cum omni reverentia et timore, semper lumine praecedente. 789. Where, as in Ireland, the Blessed Sacrament cannot be carried in the manner here prescribed, the priest should, at least, endeavor to comply with the spirit of the rubrics, by showing towards it all the marks of reverence which circum- stances permit, as often as he carries it to the sick. The words of this rubric regarding the manner of caiTying the Blessed Sacrament, are taken from a decretal of Honorius III, in the thirteenth century,^ and are fully explained in the rubrics that follow. $ X. — Parochus igitur processurus ad communicandum infirmum, aliquot campanse ictibus jubeat convocari Parochianos, sen Confraierni- tatem Sanctissimi Sacramenti, ubi fuerit instituta, seu alios pios Christi fideles, qui saci-am Eucharistiam cum cereis seu intorticiis comitentur, et umbellam, seu baldacliinum, ubi haberi potest, deferaiit. 790. In countries where the Blessed Sacrament can be carried to the sick publicly and in solemn procession, the church bell should be rung so as to give notice to those who may desire to accompany it, by the number of strokes, or the manner of tolling the bell.^ llie members of the Confrater- nity of the Blessed Sacrament are bound by one of their rules to attend and carry lights in these processions, or send one of their family to do soj and hence they are specially mentioned in the rubric. The chief object of this confraternity is to honor our Lord in the sacrament of His love, and to repair the many outrages He has there to suffer. It may be established anywhere by the authority of the ordinary of the diocese, and the members become entitled at once to all the privileges and indulgences that have been granted, or may hereafter be granted, to the confraternity at Rome.^ 791. The “ baldacliinum’’ is the large and richly-decorated canopy used in processions of the Blessed Sacrament. It is ^ Act. Eccl. Medial., pars i. Cone. Prov. V. Quee ad Sanctiss. Euch. Sacramentum 'pertinent, pag. 180; pars iv. De Visitat. Infirm., $ De Communione, pag. 446. ^ Apud Catal., tit. iv. cap. iv. § vii. n. i. ^ Barnff., tit. xxvi. ii. 82. Cfr. Bouvier, Traite des Indulgences, iiime part. chap. ii. sec. ii. art. i. $ XI. 794.] PKEPARATIONS IN SICK ROOM. 329 supported by long staves, which it is the highest honor to be permitted to carry The umbella” is a small canopy which opens like an umbrella, but flat, not conical. It is supported on a single staff, and carried by one person, and is conse- quently much more convenient than the “ baldachinum ” for carrying the viaticum, as it is often necessary to pass through narrow streets and entrances.^ Both are used for the proces- sions of Holy Thursday and Corpus Ohristi.^ § XI. — Priemoneat, ut segri cubiculum mundetur, et in eo paretur mensa linteo mundo cooperta, in quo Sanctissimuni Sacramentum decen- ter deponatur. Parentur luminaria, ac duo vascula, alterum cum vino, alterum cum aqua. Prseterea liiiteum mundum ante pectus communi- candi ponatur, atque alia ad ornatum loci pro cujusque facultate. *792. The chamber of the sick person ought to be as clean as possible, and suitably ornamented according to his means and circumstances. In it there should be prepared a table covered with a clean white napkin, on which the priest may place the pyxis. St. Charles prescribes that there be on the table a crucifix, and, at least, two wax-candles.^ 793. If the sick man be a priest, there should be in readi- ness a surplice and a white stole, to be put on when he is receiving the viaticum.^ If a cleric, but not a priest, there should be a surplice.® It might be inconvenient, in many cases, on account of the condition of the patient, to put on the surplice j but it can rarely happen that there would be any inconvenience in putting on the stole. The ceremony of administering the viaticum to a priest differs in no other respect from what is observed in administering it to laics. The Sacred Congregation forbade the use of any rite not pre- scribed in the ritual.^ 794. Although the rubric here directs that there be two little vessels prepared for the purification of the priest’s fingers, . one containing wine and the other water, Barutfaldi® observes that it is sufficient to have one containing water, as wine is seldom or never used. St. Charles prescribes only a single ^ Vid. CaBremoniale Episcoporum, lib. ii. cap. xxxiii. n. 21. 2 Baruff., n. 93. ® Vid. Merati, pars iv. tit. viii. n. x., et tit. xii. n. xiv. Baldeschi, tom. iv. cap. vi. art. iii. n. 23. ■* Act. Eccl. Medial., Coiicil. Prov. V. Quce ad SS. Euch. Sacr. perti- nent, pag, 180. 5 Herdt, pars vi. n. 17, i. 20'“\ ® ibid, ibid. Vid. supra, n. 670. ’’’ 21 Jul. 1855, in Briocen., ad 10, n. 5221. ® Tit. xxvi. n. 102 et n. 184. 330 COMMUNION OF THE SICK. [chap. XIV. vessel of glass.^ There should be also in readiness a clean linen cloth, to be placed under the chin, and serve as a communion cloth. This is specially necessary in giving communion to the sick, lest a sudden fit of coughing or some other accident might cause the Sacred Host to be rejected.^ *795. To have these preparations made, it is necessary that the priest give notice beforehand — prsemoneat,^^ as the rubric directs him. It is not enough, however, that he give notice immediately before he goes to the house. In his instructions regarding the sacrament of the Eucharist, he should take occasion to speak of the communion of the sick, and explain in detail the preparations required, having due regard, of course, to the circumstances of his people. He might get established in his parish a Confraternity of the Blessed Sacrament, or induce the members of some other pious confraternity, as, e. g., that of Our Lady of Mount Carmel, to cooperate with him in carrying out, as far as cir- cumstances permit, what is prescribed by the ritual. In Catholic countries on the Continent, the members of the Confraternity of the Blessed Sacrament undertake this charitable ofiice, and even supply themselves whatever is necessary in the houses of the poor.^ We have no doubt that in Ireland many would be found in almost every parish, who, if asked, would willingly do the same. *796. Of course, cases will often occur in which the preparations here mentioned must be dispensed with, either from want of time, or from the impossibility of procuring what is required in the place where the sick person is lying. To meet such cases, it would be desirable to have a small box containing all the requisites, which the priest could bring with him or send before him. This is strongly recommended by the first Synod of Westminster^ to priests on the English mission. We have seen a box of this kind, not larger than a good-sized duodecimo volume, constructed so as to contain a corporal, a communion cloth, a vessel for ablution, a purifi- cator, two wax-candles, a crucifix, and a vessel of holy water. $ XII. — Ubi vero convenerint qui Eucharistiam comitaturi sunt, Sacerdos indutus superpelliceo et stola, et, si haberi potest, pluvial! albi colons, Acolythis seu Clericis, aut etiam Presbyteris si locus feret, super- ’ Acta Eccl. Med., 1. c. ® Vid. supra, n. 783. ^ Baruff., n. 103. Vid. Acta Eccl. Med., 11. cc. Deer, xviii. 12°. $xn. 799.] VESTMENTS REQUIRED. 331 pelliceo pariter indutis comitatus, decenter, et de more acceptas aliquot Particulas consecratas, vel unam tantum (si longius aut difficilius iter sit faciendum) ponat in pxyide, seu parva custodia, quam proprio suo operculo cooperit, et velum sericum superimponit ; ipse vero Sacerdos, imposito sibi prius ab utroque humero oblongo velo decenti, utraque manu accipiat vas cum Sacramento, et deinde umbellam seu baldachinum subeat, nudo capite processui’us. 797. These instructions as to the manner of carrying the Blessed Sacrament, have reference for the most part, as is evident, to those solemn processions which cannot take place with ns. We shall content ourselves, therefore, with noticing those points that may serve in some way to guide the priest in the circumstances in which he is placed in these countries. In the first place he is supposed, in carrying the Blessed Sacrament, to be vested in surplice and stole, and even, if convenient, a cope ; and he retains these vestments, at least the surplice and stole, in administering the viaticum. With us the priest goes to the house of the sick person in his ordinary dress j but he should bring with him, or contrive to send before him, the vestments which the rubric requires him to wear. *798. St. Liguori says: ^^Ministrare (Eucharistiam), sine ^^stola et superpelliceo communiter censent Doctores esse mortale ex genere suo and the Sacred Congregation, being asked whether the custom prevailing in some places of administering communion to the sick with a stole alone, super vestem communem,” and without the surplice, might be allowed, answered; Negative, et eliminata consuetudine servetur Ilitualis llomani prsescriptum.”^ Some theologians go so far as to say that the priest should rather permit one to die without the viaticum, than administer it without the sacred vestments prescribed by the rubric. But it is more commonly admitted that, in case of necessity, the viaticum may be administered without any sacred vestments.^ *799. The color of the stole should be white, as is plain from the nilnic, and this, no matter on what day the Blessed Sacrament is brought to the sick, even though it bo Good Friday In the Ambrosian rite the (X)lor used is red.® * Lib. vi. n. 241. ^ 16 Dec. 1826, in una Gandaven., ad 1 Qiia>, siti ii. n. 462:i. Vid. Gardellini, Annotat. in hoc. decret. * Vid. St. Lig., 1. c. Caval., tom. iv. cap. v. De Com. Infirm., in Deer. vii. n. v. ■* ** Sac. Rit. Cong., 15 Maii, 1745, in Lxicana, n. 4170. ** Act. Eccl. Mediol., pars iv. $ Ordo Minist. Each. Sacram. Infirmis, p. 447. 332 COMMUNION OF THE SICK. [chap. XIV. 800. The Blessed Sacrament is supposed to be kept in the church, where consequently the priest and his attendants meet and vest as here prescribed. The priest then takes some particles out of the pyxis or ciborium in the tabernacle, and puts them into the small pyxis or ‘‘ custodia,” which is to be carefully closed and covered with a silk veil. Besides the large pyxis or ciborium which is kept in the tabernacle, there ought to be in every parochial church a smaller pyxis for canying the Blessed Sacrament to the sick.^ The custodia ” here mentioned differs in form from the pyxis, and is used as more convenient and more secure when the journey is long, or must be made on horseback.^ Baruflaldi^ and Cavalieri^ seem to suppose that the silk veil which the rubric directs to be placed over it,, is no other than the humeral veil which the priest puts on before he takes the Blessed Sacrament in his hands when the procession is starting. The rubiic, however, appears to distinguish them, and to require here for the pyxis” or custodia” a small veil, such as is prescribed in a preceding chapter.® The priest, having taken the pyxis in his hands, covers it with the extremities of the humeral veil, and carries it before his breast, the left hand holding the nodus,” and the right resting on the lid, at the same time keeping over it the ends of the veil.® *801. In these countries the priest is, generally speaking, permitted to keep the Blessed Sacrament in his house. ^ He would do well to have the small pyxis which he carries to the sick always in readiness, so that it may be unnecessary for him to transfer any particles to it when he is required to attend a call. As he goes in his ordinary dress, and without attendants, we would not require him to vest in order to take the pyxis out of the tabernacle. It is enough that, having opened the door, he genuflect and adore the Blessed Sacra- ment. He may then take out the pyxis and fasten it, as directed below.® Should it be necessary, however, to transfer particles from a larger pyxis or ciborium, whether in his private oratory or in the church, we think he ought to vest * Act. Eccl. Mediol., pars i. $ Quce ad SS. Euch. Sacram. pertinent, pag. 110. Catal., cap. iv. § x. n, iv. Baruff., n. 121. Vid. infra, $ xiy. 3 Loc. cit. ^ De Com. Inf., Deer. vii. n. viii. ^ Vid, supra, n. 601. ® Vid. Gavant., pars iv. tit. viii. De Feria V. in Ccena Dom., rub. 9, lit. (o). 7 Vid. supra, n. 598. ® Infra, $ xiv. ^xm. 804.] PROCESSION FROM THE CHURCH. 333 in sni-plice and stole, for nothing- short of strict necessity could justify liim in thus handling the Blessed Sacrament without the vestments prescribed by the rubric. $ XIII, — Praecedat semper Acolythus, vel alius Minister deferens laternam (noctu autein hoc Sacramentum deferri non debet, nisi necessitas urgeat) ; sequantur duo Clerici, vel qui illorum vices suppleant, quorum alter aquam benedictam cum aspersorio, et bursam cum corporal! quod Bupponendum erit vasculo Sanctissimi Sacrament! super mensa in cubiculo infirmi, et cum linteolo purificatorio ad digitos Sacerdotis abstergendos ; alter hunc librum Ritualem deferat, et campanulam jugiter pulset. Succedant deinde deferentes intorticia. Postremo Sacerdos Sacramentum gestans elevatum ante pectus sub umbella, dicens Psalmum Miserere, et alios Psalmos et Cantica. 802. This rubric contains the instructions regarding the solemn procession. They are very clear and very minute. It may be seen that great pains are taken to have the Blessed Sacrament always accompanied with lights, no matter, what be the state of the weather. Hence, it is prescribed that a lantern be always carried, as the light it contains is protected from the wind, and will serve to re-light the others that may happen to be blown out.^ And although, according to a decree of Benedict XIII,^ there should be four lanterns, two on each side of the priest, when he carries the Blessed Sacra- ment outside the church, the lantern here prescribed should still be carried at the head of the procession, for the conven- ience of lighting the torches if required.^ 803. The Blessed Sacrament should not be brought to the sick at night, unless in case of necessity. The reason assigned is, because it cannot then be carried with so much solemnity and reverence."* This reason does not apply where, as in these countries, it is never earned to the sick in public procession. At all events, the case of necessity — that is, when there is danger that the person might otherwise be unable to receive the viaticum — is excepted. We have already mentioned another case, which, though not strictly one of necessity, may be regarded as an exception.® *804. It remains to say a word about the way of providing, in these countries, the requisites which are here supposed to be carried by clerks in the procession. The holy water should be already in the chamber of the sick person, and may ^ BarufF., n. 131, * Cone. Rom., 1725, tit. xv. cap. vii. Labbe, tom. xxi. pag. 1876. Catal., cap. iv. $ xi. n. ii. ‘‘ Act. Keel. Mediol., Cone. V. $ Quee ad SS. Euchar. Sacram. perti- nent, pag. 180. Catal., 1. c. BarufF., n. 133. ® Vid. supra, n. 787. 834 COMMUNION OF THE SICK. [chap, XIV. be placed on or beside the table before mentioned.^ Even when the Blessed Sacrament is brought in procession, if the priest knows that there is holy water in the house he is going to, he need not bring any with him.^ A feather, a little brush, or something similar, may be easily found in the house, and will serve as an aspersorium,” which, as BarulFaldi observes,^ may be of any material. The corporal to be spread out under the pyxis when it is placed on the table, must be brought by the priest. If not carried in a box with the other requisites,^ it is usually folded up, and with it a small purificator, in the case which contains the pyxis. The burse in which the corporal is carried when a procession is fonned, is, of course, dispensed with ; so also is the bell, the use of which is to give notice to the people along the way, that they may adore the Blessed Sacrament as it passes. 805. The priest is directed to say the psalm, Miserere,' and other psalms and canticles. In processions, the Peniten- tial Psalms, with appropriate hymns and canticles, are recited alternately by the ecclesiastics. This was ordered by several provincial councils; amongst the rest, the fifth Council of Milan, under St. Charles.® The Miserere is the only psalm distinctly prescribed ; but the other Penitential Psalms are recommended when there is time, and with them the canticles, BenediciteJ'^ “ 3IagnificaV^ etc.® If there be none to chant these, or recite them alternately with the priest, he says them himself submissa voce,” and the rest may say the rosary, the litanies, or other prayers, the object of all being to implore the divine mercy for the sick. In reciting the litanies, the response should be ‘‘ Ora pro eo,” or Ora pro The priest, reciting alone, may say, with the Miserere , any other psalms or canticles, as, e. g., the “ BenediciusJ^ or the Magni- ^^Jicat,^^ which he may know by heart.® $ XIV. — Quod si longius aut difficilius iter obeundum sit, et fortasse etiam equitandum, necesse erit vas, in quo Sacramentum defertur, bursa decenter ornata, et ad collum appensa, apte includere, et ita ad pectus alligare atque adstringere, ut neque decidere, neque pyxide excuti Sacramentum queat. ^ Supra, n. 792. Baruff., n, 136. ® Loc. cit. n. 137. Vid. supra, n. 796. ® Act. Eccl, Medial., pars i. Cone. Prov. § Quee ad. SS. Euch. pertinent, pag. 180. ® Baruff., n. 151, et seq. Caval,, De Com. Inf., Deer. xi. n. iv. ’ Caval., 1. c. n. v. De Herdt, pars vi. n. 17, i. 4to, ® Catal., 1. c. $ xii. n. vi. De Herdt, 1. c. $ XIV. 808.] WHEN THE WAY IS LONG OR DIFFICULT. 335 *806. In country parishes in Ireland, the priest must go a considerable distance, and is very often obliged to ride to the houses of the sick. He must carefully attend, therefore, to what is here prescribed by the rubric for the greater security of the Blessed Sacrament in such circumstances. The “ bursa ” here mentioned is different from that referred to in the preceding rubric, which is for holding the corporal. This is generally a kind of loose bag, of a suitable size and shape, for holding the pyxis.^ It should be securely closed and fastened round the neck by a cord or chain, so as to prevent the danger of the pyxis falling, or of any of the particles being shaken out. The pyxis, or custodia, is sometimes provided with a handle or hook, to which the chain may be attached j and in this way it is more secure than when merely the “ bursa ” containing it is fastened to the neck. A leathern case, lined with silk, may be used as the ‘‘ bursa,’^ and many prefer it to the loose bag, as being a better protection to the pyxis. *807. Whatever it be made of, it should not be permitted to hang loosely from the neck, but be made fast on the breast, as the rabric here directs, so as to prevent the danger of the pyxis falling, or of the Blessed Sacrament being shaken out. This may be done, as the words of the mbric — alligare,” “ adstringere ” — would seem to suggest, by means of strings attached to the case or bm'sa.” In our first edition we said that it might be done also by putting the pyxis with its covering into a pocket made in the vest for this purpose, and used for no other. But the Sacred Congregation of Rites, referring to this matter, requires that, when the Blessed Eucharist is earned privately, what the Rubric prescribes be observed in every particular — In hoc casu adarnussim servetur quod prsescribit Rubrica.”^ $ XV. — Ingrediens vero locum ubi jacet infirmus, dicat : Pax huic domini, etc. *808. The salutation here prescribed in the ritual is that which our Lord Himself prescribed in His instructions to the seventy-two disciples : Into whatsoever house you enter, “ first say, ‘ Peace be to this house.' The priest is, in nearly every case, directed to use these words on his first entrance into any house or place where he is about to perform a duty ' BarufF., n. 157. 3 Luke, X. 5. 2 Decretum " prefixed to this volume. 336 COMMUNION OF THE SICK. [chap. XIV. of his sacred ministry. But should he perform several dis- tinct duties before leaving — should he, e. g., administer the Viaticum and Extreme Unction, and give the benediction “ in articulo mortis,’^ as very often happens — he is not re- quired to repeat the words at the commencement of each. The ritual gives them, it is true, but the ritual clearly supposes that the functions take place separately, and that the priest comes to the house for each.^ $ XVL — Turn depositum Sacramentum super mensa, supposito corporali, genuflexus adorat, omnibus in genua procumbentibus ; et mox accepta aqua benedicta, aspergit infirnmin, et cubiculura, dicens Anti- phonam : Asperges me, etc., et primum versum Psalmi, Miserere mei, Deus, cum Gloria Patri, etc. Deinde repetitur Antiphona: Asperges me, etc. Postea: V Adjutorium nostrum, qIc. 809. Having entered the chamber with the preceding salu- tation, he places the Blessed Sacrament on the table, on which he has been careful first to spread out the corporal, for the pyxis should be laid down nowhere, if possible, without a corporal under it.^ Then the priest, and all who are present, adore the Blessed Sacrament, genuflecting on both knees, according to BaruffaldP and Catalan! but Cavalieri® thinks the priest should genuflect only on one knee. 810. He sprinkles the holy water on the sick person in the form of a cross.® The rubric prescribes this in similar circumstances elsewhere, from which it is inferred that here also the sprinkling should be in the form of a cross.”^ Stand- ing as nearly as possible opposite to the sick person, but so as not to turn his back to the Blessed Sacrament, he sprinkles the w’ater first in the centre, i. e., in front of himself, then on his (own) left, then on his (own) right, thus forming the cross with the water over the sick person.® He then sprinkles some around him, on the floors or walls cf the chamber, and on those who are present, taking care that none may fall on the pyxis,® and saying, while he sprinkles, the antiphon, Asperges me,” etc., as directed by the rubric. ^ Vid. Revue Th^ologique, 1856, ire S4rie, pag. 615. * Sac. Rit. Cong., 27 Feb. 1847, in Cong. Cler. Beg. S. Crucis, n. 5068. Vid. supra, n. 664. 3 Tit. xxvi. n. 160. * Tit. iv. cap. iv. $ xiii. n. ii. ® De Com. Infirmorum, Deer. xi. n. vii. ® De Herdt, pars vi. n. 17, i. 8°. ’ Vid. Cavalieri, De Agone Infirm., Deer. ii. n. xi. ® Vid infra, chap. xvi. $ v. in fine. ® De Herdt, 1. c. § XVII. 81-^.] PREVIOUS CONFESSION. 337 In the ordinary aspersion before mass, the antiplion during Paschal time is, Vidi aquam egredieniemj' etc.^ But the Sacred Congi’egation decided that, in administering the viati- cum, no change should be made, so that the antiphon, “ AspergeSj’’ etc., and the first verse of the Psalm, MiserereJ^ are to be used at all times.^ 811. While saying Adjuiorium nostrumj’’ etc., he makes on himself the sign of the cross. This is not prescribed by any rubric of the ritual, as it is by the rubric of the Missal at the commencement of mass.^ Nor is it mentioned by any of the commentators we have seen. But in treating of the general rubrics, given hereafter in the ritual, to be observed in benedictions, many authors distinctly say that the priest signs himself in pronouncing these words.^ Thus, then, although it does not appear that he is bound, he is certainly recommended, to do so here, since the present ceremony, as far as the prayer, Exaudi nos,^ etc., inclusive, is like that which is assigned for the Benedictio Domorum ” in another part of the ritual. At all events, there is a general custom in favor of his making the sign of the cross on himself at these words.® The proper way of making it is to put the hand to the forehead at Adjutorium to the breast, at nostrum to the left shoulder, at in nomine ; ” and to the right, at Bominiy^ ^ XVTI. — His (lictis, accedat ad infirmum, ut cognoscat num sit bene dispositus ad accipienduni sacrum Viaticum, et utrum velit aliqua pec- cata confiteri ; et ilium audiat, atque absolvat: quamvis prius deberet esse rite coiifessus, nisi necessitas aliter urgeat. *812. As a general rule, the Blessed Sacrament is not to be brought to the sick person until he has been previously visited by the priest, and has made his confession, because he might not be in a condition to receive communion, or even to be absolved, on tlie first visit of the priest.'^ If the case be urgent, however, and the distance considerable, the priest may bring it with him on his first visit. In Ireland, and other countries where it cannot be carried in procession, he usually ‘ Rub. MisHalis, “ De Benedictione Aquce" * 11 Feb. 170*2, in Leiden., ad 7, n. 3614. ^ liitus Servandus, etc., $ iii. n. 7. ■* St. Carol., Act. Eccl. Medial., para iv. Instruct, gener. pro Benedic- tionifjus, pag. 46*2. Catal., vol. ii. tit. viii. cap. i. $ iv. Do Herdt, pars V, n. 37, vii. 5°. ® Cfr. Revue Th6ologique, loc. cit. pag. 616. ® Merati, pars ii. tit. iii. n. xvi. ’’ Vid. supra, n. 768. 338 COMMUNION OF THE SICK. [chap. xtv. does so whenever he gets a sick call. In such circumstances, before he takes the pyxis out of its covering, or lets it be known that he has it with him, he takes care to hear the personas confession, and thus be able to decide whether he should administer the viaticum. But even though he may have made a previous visit, and heard the confession, he should not administer the viaticum until he has given an opportunity of confessing again if the person desires it. Tlie sick man’s conscience may be still burdened with some sin, which he previously concealed or forgot, and which he now wishes to confess. Besides, by approaching for this purpose, the priest has also an opportunity of ascertaining whether the sick person be in a physical condition to receive, for even a few hours may have produced a notable change in this respect.’ *813. If, in these circumstances, he has a long confession to make, and if there be reason to fear that, by a tedious confession just then, he may incur grave suspicions injurious to his character, or that, after making it, he may not have time, or may be unable, to receive the viaticum, the priest should be satisfied with hearing a few sins. He can then absolve, reminding him of the obligation of completing the confession, should he be afterwards able.^ The words of the rubric, nisi necessitas aliter urgeat,” imply, according to Baruft'aldi^ and Cavalieri,^ that in such circumstances the priest need not hear the entire confession. The penance to be imposed should be very light : a short prayer, a single ejaculation, an act of resignation made mentally would suffice, with a general exhortation to submit patiently to his present sufferings, and to do penance if he recovers.® § XVIII. — Postea facta de more Confessione general!, sive ab infirmo, sive ejus nomine ab alio, Sacerdos dicit: Misereatur, etc., Indulgentiam, etc. *814. The priest then goes to the table where the Blessed Sacrament is placed (or where he now places it®), and having genuflected, uncovers the pyxis. Meantime the communion cloth should be adjusted under the chin, and the stole, if the person be a priest, around the neck.’’’ The Confiteor” is ^ Vid. Baruff., n. 162, et seq. Caval., De Com. Inf., Deer. xi. n. ix. et X. 2 Lig., lib. vi. n. 260, in parenth. Caval., 1. c. 3 Loc. cit. n. 167. ■* Loc. cit. ^ St. Lig., n. 507, ii. ^ Supra, n. 812. ’’ Baruff., n. 206. $ XIX. 816.] ^^DOMINE, NON SUM DlGNUS/’ ETC. 339 said as is prescribed for the ordinary communion in the church. It is to be said by the sick person, if he be able j if not, it is to be said in his name by the clerk or minister in attendance, or by any one present 5 or if there be no one else, by the priest himself.^ *81/). After the “ Conjiteor^^ the priest again genuflects, and turns towards the sick person, taking care, however, not to turn his back to the Blessed Sacrament. In this position he says MisereaturJ’’ etc., IndulgentiamJ’’ etc., using the words in the singular, but observing the very same ceremonies as before directed for communion in the church.^ The text of the Roman ritual has simply Miser eahir^^ etc., “ Indulgentiam,’’ etc., and does not, therefore, expressly prescribe the use of tui/’ tuis,’’ in the singular ; on the contrary, it seems rather to imply that the form should be ‘‘ vestri”' vestris” in the plural, as this is the fonn given in full before for communion in the church, and to be used, according to all, even when there is but one communicant.^ To this, however, it may be replied, that the Conjiteor ” is there expressly directed to be said nomine populi,^^ whereas here it is to be said ab infirnio sive ejus nomine ab alio,” and that, therefore, the MisereaturJ'' etc., should be directed in the foimer case to the people, and in the latter to the sick person alone. But, at all events, the commentators are unanimous in teaching that the form here should be in the singular.'* The most probable reason for using the singu- lar is, according to Cavalieri,® that the Church wishes our prayers on this occasion to be offered specially on behalf of the sick person, just as in reciting the litanies for the dying, we are directed by the ritual to say in the singular, “ Ora pro eo (ea),” and to suggest to the dying pers(»n the prayer, Sancta Maria, ora pro me,” etc., although, in other circumstances, one reciting these, even when alone, would say Ora pro nobis.^’ $ XIX. — Delude facta genuflexione, accipit Sacramentuin de vasculo, atque illud elevans ostendit infirmo, dicens : Ecce Agnus Dei, etc., et more solito ter dicat : Domine, non sum dignus, etc. Et infirmus siraul cum Sacerdote dicat eadein verba, saltern semel, submissa voce. *816. He then turns to the Blessed Sacrament, and again genuflects j and holding the pyxis in his left hand, he takes > Vid. De Herdt, n. 22, 5°. a Cliap. xii. $ iii. ® Supra, n. 6()8. * Baruff., n. 170. Caval., cap. v. in Deer. xi. n. xi. De Ilerdt, pars vi. n. 17, 10^. ^ 340 COMMUNION OF THE SICK. [chap. xrv. the host, and holds it with the thumb and index of his right, proceeding exactly as directed before,^ except that here he turns towards the sick person,^ while saying Ecce Agnus^’’ etc. He is required to let him see the host, and it is plain, therefore, that he should turn towards him, no matter what be the position of the table, which, however, should, if possi- ble, be placed so that the crucifix on the centre of it could be easily seen by the sick person. *817. It is here directed that the Domine, non sum dignusj'' etc., be said by the sick person at the same time with the priest, at least that it be said once by him, but in a low tone. He should be previously instructed to do this. The priest could remind him of it in the little exhortation which he ought to address to him immediately before uncover- ing the pyxis. If he cannot say it in Latin, he may say it in the vernacular, but the priest is not at liberty to repeat it in the vernacular, just before presenting the host, by way of suggesting it to him at that moment.^ $ XX. — Turn Sacerdos dans infirmo Eucharistiam, dicat : Accipe frater (vel soror), Viaticum, etc. *818. This is the form to be used whenever the Blessed Sacrament is administered “ per modum viatici.” And we have seen under a preceding rubric,"^ that it is to be so ad- ministered, whenever it is probable that the person will be unable to receive again. According to Clericati,^ BaruflPaldi,® and others, this formula, being prescribed by the Church, has a certain efficacy at- tached to it, and, therefore, should always be used when the Eucharist is given as the viaticum. According to St. Liguori, however, the rubric does not bind sub gravi, and the substitution of the words, “ Corpus Domini^’’ etc., would not exceed a venial sin. And hence, if *\ie sick person would be greatly distressed by hearing the words Accipe/’ etc., the priest would be justified in omitting them, and using the ordinary foim, Corpus,’^ etc.’’^ The case must be a very rare one in which it would be found necessary or expedient to act on this decision ; for, as has been before stated,® the priest is, at least generally speaking, bound to give him notice of his danger, and cannot, therefore, be justified in departing from * Supra, chap. xii. $ iv. ^ Caval., 1. c. n. xii. ® Vid. supra, n. 672. * Supra, $ iv. ® De Eucharistia, Decis. xix. n. 12. ® Tit. xxvi. n. 173. ’’ Lib. vi. n. 285, Dub. 4. ® Supra, n. 771. « XXII. 822.] 12^ VERY URGENT NECESSITY. 341 the rubric to conceal that danger, or avoid any allusion to it in administering the sacrament. We may, however, conceive a case in which the person is in the state of gi’ace, and, there- fore, not unprepared for death, however suddenly it may come, while, at the same time, liis danger would be notably aggravated by any warning of it. In such a case the decision might be acted on, but hardly, we think, in any other. § XXI. — Si vero communio non datur per modum Viatici, dicat more ordinario : Corpus Domini, -etc. *819. If the communion be not administered per modum viatici,’^ the ordinary form, Corpus Domini^'' etc., is used. This, taken in connection with the preceding rubric, shows plainly that to administer the Eucharist pro viatico,” per “ modum viatici,’’ etc., is understood to imply the use of the form, ‘‘^ Accipe f rater etc. The expressions are used constantly in this sense.^ *820. The change here marked is the only one mentioned in the ritual, for the case in which the sick communicate in the ordinary way. According to Cavalieri,^ Misereatur “ vestriy^ etc., is to be said, and not, as in giving the viaticum, Misereaiur tui,^ etc. But the other prayers and ceremonies prescribed in this chapter are to remain unaltered.^ $ XXII. — Quod si mors immineat, et periculum sit in mora, tunc dicto Misereatur, etc., praedictis precibus omnibus vel ex parte omissis, ei statim Viaticum praebeatur. *821. If there be reason to fear that the sick person would be unable to receive the sacrament unless it be administered immediately, and without waiting to say the preceding prayers, short as they are, the rubric here directs that the prayers be omitted, in wlmle or in part, as may be judged necessary, and the viaticum be given at once The words a}ipear to imply that in no case should the Misereatur, etc., be omitted ; but there is no doubt that, in urgent necessity, whatever precedes the administration of the host may be omitted j'* nor are the prayers thus omitted to be afterwards supplied.* 822. It might seem that such a case can hardly occur in practice; for if the priest believes that death is so very * Vid. supra, ^ iv. et ^ v. ^ Cap. v. Deer. xi. n. xi. 3 Vid. De Ilerdt, pars vi. ii. 17, ii. * Caval., De Communione Infirmorum, Deer. xi. ii. xv. De Herdt, n. 17, 13°. ^ De Ilerdt, ibid. 344 COMMUNION OF THE SICK. [chap. XIV. convenient to act on it, if there be no fire into whicii the ablution could be thrown. We would add, that if the purificator has been used before, it should not be dipped into the vessel, but a part should be moistened by carefully pouring a little water on it. $ XXIV. — Deinde dicat : Domintts vobiscum,, etc. 827. According to some, Dominus vcbiscum should here be omitted, unless when only a single particle has been brought in the pyxis.^ Cavalieri lays it down as a general ride, that it should be omitted whenever benediction of the Blessed Sacrament immediately follows, as it does here, and again after returning to the church.^ Gavdellini^ and De Herdt^ also adopt the same view. But the Sacred Congrega- tion, being consulted on the question, replied that the ritual is to be strictly followed.^ The clerk or attendant should give the response, and also say “ Ame7i/’ at the close of the prayer. $ XXV. — His expletis, si altera particula Sacramenti superfuerit (superesse autem semper debet, prseterquam in casu jam dieto), genn- Hectit, surgit, et accipiens vas cum Sacramento, facit cum eo signum Crucis super infirmum, nihil dicens, et reverenter illud deferens, ordine quo venerat, revertiturad Ecclesiam dicendoPsalmum Laudate Dominum dt ccelis, etc,, et alios Psalmos et Hymnos, prout tempos feret. 828. In countries where it is possible to carry the Blessed Sacrament in procession, as prescribed in the preceding rubrics, there should be at least two consecrated particles in the pyxis, so that at least one may remain after the communion of the sick, to be carried in procession back to the church, as it was carried from it. The case of exception has been mentioned before,® and is again noticed with the directions to be followed when it occurs.’’^ According to the general rule, the priest, having said the prayer, “ Domme sanctey^ etc., puts on the humeral veil, genuflects, and having taken the pyxis, and covered it with the extremities of the veil, in the manner before directed,® turns to the sick person, and makes over him the sign of the cross in this manner : — Pie first raises the pyxis to tlie height of his eyes, then lowers it under his breast, raises it again in ^ Caval., 1. c. u, xvii. De Herdt, 1. c. 18^. ^ Vol. iv. cap. ix. in Deer. iii. n. iv. ^ Comment, ad Instr. Clement., $ xxxi. n. 6 et 7. Loc. cit. ® 24 Sept. 1842, in una 3»i Ord. Sti. Franc., ad 3, n. 4947. Vid. supra, n. 695. ^ Supra, $ xii. ^ Infra, $ xxix. ^ Baruff’., n. 183. Caval., cap. v. Deer. xi. n. xviii. $ XXVI. 831.] BENEDICTION WITH THE PYXIS. 345 the same vertical line, to the height of his shoulders, and then crosses this line by moving it horizontally, first towards his left shoulder, and then towards his right. This is the way of forming the cross in giving Benediction of the Blessed Sacrament, whether in the remonstrance^ or in the pyxis.^ But here, after moving the pyxis to his right, he does not complete the circle as he does in giving benediction at the altar,^ but brings it back before his breast to the position in which he should hold it in the procession. While giving the benediction, he says nothing, according to the present rubric, and this is to be always observed in the act of giving benediction with the Blessed Sacrament.^ 829. The procession is now formed as before, and he carries it back to the church in the same manner as he caivied it from it.® The prayers and canticles prescribed on leaving the church, are directed to implore the divine mercy in favor of the sick to whom the Blessed Sacrament is carried.® Those here prescribed on returning are different, being recited in praise and thanksgiving for the immense favor conferred.’^ The Laudate Dominum de ccelis,’’ etc., is the only one expressly mentioned here, as the Miserere^’’ etc., is the only one expressly mentioned before but not only the two psalms which are usually joined with it, but the other psalms of lauds may be added, and with them the canticles, Benedicite^’ and Benedictus” Siwd the hymns, “ Te Deum,^’ Pange lingua,^’ etc., according to the circumstances of time, distance, etc.® 830. The rubric supposes a priest, when carrying the Blessed Sacrament, never to be alone. The Sacred Congre- gation would require him, even when on horseback, to have, if possible, at least one attendant bearing a light.*® But in Ireland, and other countries similarly circumstanced, he is often without any one to accompany him, and, in this case, he would do well to recite such of those psalms and canticles as he knows by heait.** $ XXVI. — Cum perv’enerit ad Ecclesiam, ponit Sacramentum super Altare, adorat, deinde dicit : Partem dc ccelo, etc. * Baldeschi, Esposizione, etc., tom. iv. Appendice i. art. vii. n. 58. Sjn. Thurl., Appendice ii. 2 Baldeschi, Aj)pendice ii. n. .5. 3 Baldesclii. Synod. Tliurl., 11. cc. * Caval., 1. c. Baruff., n. 189. * Baruff., n. 193. ** Supra, n. H05. ^ Baruff., n. 194. Catal., 1. c. n. xix. ^ Suf)ra, $ xiii. ^ Baruff., 1. c. Caval., 1. c. Catal., tit. iv. cap. iv. xxi. n. ii. 23 Maii, 1840, liisinian., n. 5030. “ Vid. suj)i a, n. 580. 346 COMMUNION OF THE SICK. [chap. XIV. 831. Having returned to the cburcii, he ascends the altar, spreads the corporal on the centre, and places the pyxis on it. He then genuflects and descends to the lowest step, on which he kneels in adoration, still retaining the humeral veil, and keeping his hands joined before his breast, until all the people have entered the church.^ He then rises and says the versicle, ^^Panem de codoj’’ etc. In some places, according to Cavalieri^ and Baruffaldi,^ Tantiim ergo^^ etc., is previously sung j but Cavalieri shows that the custom is unauthorized and opposed to the rubric, which makes no mention of it, as it does on the return of the procession of Corpus Christi, but directs the versicle to be said at once after the adoration.^ We have before seen that Dominus vdbiscum^^ is to be said, as marked in the ritual.® $ XXVII. — Deinde annuntiat Indulgentias a Sammis Pontificibas concessas Sanctissimum Sacramentum comitantibus. 832. Having finished the prayer, he genuflects, and turn- ing to the people, but taking care not to turn his back to the pyxis, he announces the indulgences granted to those who ac- company the Blessed Sacrament. These are : 1® An indul- gence of seven years and seven quarantines to those who ac- company it with a lighted taper, or any other light. 2® An indulgence of five years and five quarantines to those who accompany it without a light. 3® An indulgence of three years and three quarantines to those who, being lawfully “hindered from going themselves, send some one in their “ stead to carry a light in attendance upon the Holy Viaticum. “ 4® An indulgence of one hundred days to those who cannot “ go themselves with the Blessed Sacrament, provided they “ say one ^ Pater Noster ’ and one ‘ Ave Maria’ for the inten- “ tion of the Pope, when they see it carried to the sick.”® It is not necessary for the priest to mention all these in detail. It is enough for him to announce them in general terms, saying that all who accompanied the Blessed Sacrament with the proper dispositions, have gained the indulgences granted by the Pontiffs.'^ § XXVIII. — Postea cum Sacramento in pyxide velo cooperta facial signum Crucis super populum, nihil dicens. Postremo illud in loco suo reponat. ^ Baruff., n. 195. Caval., cap. v. Deer. xii. n. i. De Herdt, n. 17, i. IS'-'. 2 3 Lqc. cit. ■* Caval., 1. c. ® Supra, n. 827. ® “ The Raccolta,’’ authorized translation, n. 51. Cfr. Bouvier, Traite des Indulgences, ii“ie par. chap. x. $ ix. Baruff., n. 200. Caval., 1. c. n. iii. De Herdt, n. 17, i. 18°. § XXIX. 835.] ONLY ONE PARTICLE BROUGHT. 347 833. Having announced tlie indulgences, he genuflects on the lowest step, and ascends to the predella, where he again genuflects, and taking the pyxis, which he covers with the humeral veil,^ he gives the benediction, making the sign of the cross in the manner before explained.^ On this occasion, however, after moving the pyxis from the left to the right shoulder, he immediately turns to the altar, and (carefully withdrawing the extremities of the humeral veil) places it on the corporal, and then puts it into the tabernacle, genuflect- ing as before directed.^ No genuflections are here expressly prescribed by the rubric, but there can be no doubt that they are understood, and they are directed to be made as a matter of course by all the commentators."^ In addition to the two benedictions prescribed by the ritual, others are permitted by custom in some places, or even ordered by the rituals used in particular dioceses.^ The Sacred Congregation has allowed such customs, where they exist, to be retained.® $ XXIX. — Quod si ob diflBcultatem aut longitudinem itineris, vel quia ea qua decet veneratione Sacramentum ad Ecclesiam commode reportari non potest, sumpta fuerit una tantum Particula consecrata, ut dictum est, tunc ea infirmo administrata, Sacerdos praedictis precibus recitatis, eum manu benedicit, et una cum aliis private habitu, extinctis luminibus, umbella demissa, latente pyxide, ad Ecclesiam, vel domum quisque suam revertatur. *834. When the jouiney is long or difficult, or when the priest has to go on horseback, only one particle is to be brought, according to a previous rubric.^ Many other cases are mentioned by authors, in which the same rule is to be followed ; as, when it must be brought at night, when the weather is rainy, or the like.® Indeed, the present rubrhj seems to include every case in which the Blessed Sacrament cannot be carried in public with suitable marks of reverence. St. Charles ad^.amv), unction with prayer, and also ro ^ ’'EAccmv, i. e., the Holy Oil. 843. The Council of Trent has defined that Extreme Unction is a true sacrament instituted by Christ our Lord, and promulgated by the Apostle St. James.® The proof of the Catholic doctrine from the well-known text of this Apostle, Infirmatur (piis in voids,” etc.,® is fully developed by Bellarmine," who shows that the unction there mentioned has all the conditions necessary to a true sacrament, and refutes the objections of the heretics. 844. The rubic here states that Extreme Unction has been instituted by our Lord as a celestial medicine for the health, • Pars ii. cap. vi. u. 2. * Catal., tit. v. n. i. ^ 8cs 8. xiv. I)e Ext. Unrt., cap. i. ‘ Ibid,, xiv. l)e Ext. Unrt., cap. iii. Ibid., can. i. '' Cap. v. 14, 15. ’ De Extrema Unctione, cap. ii. et iii. 352 SACRAMENT OF EXTREME UNCTION, [chap. xv. not only of the soul, but of the body also. It is certain that it produces sanctifying grace like the other sacraments, and has, at the same time, like each of them, certain effects peculiar to itself.^ Of these the principal, according to St. Liguori,^ resting on the authority of St. Thomas, is to remove the spiritual torpor and weakness which are the result of actual sin, and which are most probably meant by the reli- quias peccati,” mentioned by the Council of Trent.^ This eft’ect, so explained, is closely connected with the other spirit- ual effects mentioned by the council. Indeed, they may be said in some degree to suppose each other, for the grace of the sacrament, we are there taught, .... “raises up and “ strengthens the soul of the sick person, by exciting in him “ a great confidence in the divine mercy 5 whereby the sick “being supported bears more easily the inconveniences and “ pains of his sickness, and more readily resists the tempta- “tions of the devil, ‘ who lies in wait “for his heel ’ [Gen., iii. “ 15).”^ All these may be regarded as constituting the primary effect intended in the institution of the sacrament.^ Many hold that this effect supposes a spiritual infirmity resulting from actual sin, and that, therefore, no one who has not com- mitted actual sin can validly receive the sacrament. This is the opinion of St. Thomas, who says that Extreme Unction can- not be administered to infants, because . . . . “ non datur “ contra reliquias originalis peccati nisi secundum quod “ sunt per actualia peccata quodam modo confortatae.”® It is maintained, however, by Suarez and many others, that, to be a fit subject for the sacrament, it is enough that one be capable of sinning, and have tliat spiritual in- firmity which results from original sin.'^ Suarez even holds that one, by nature liable to contract original sin, though by a special privilege exempted from it, could receive the primary effect of the sacrament ; and that, therefore, the Blessed Virgin could receive, and more probably did receive. Extreme Unction, as well as Baptism.® 845. The second effect is the remission of sin 5 not only venial, but mortal sin, if the person be properly disposed. ' St. Lig., lib. vi. n. 6, not. v. ^ Lib. vi. 11 . 731, Secunda Scntentia. in fine. ^ Sess. xiv. De Ext. Unct., cap. ii. ^ Loc. cit. AVaterAvortb’s translation. ® Vid. Suarez, De Ext. Unct., Dlsp. xli. sec. i. n. 11, et seq. ® Supplem., Quaes. 32, art. 4, ad 2. ^ Disp. xlii. sect. ii. n. 7, et seq. * Loc. cit. n. 10 et 11. $ 1 . 847 .] ITS EFFECTS. 353 It is true that, being one of the sacramenta vivorum,’^ it is not instituted primarily for the remission of sin, like Baptism or Penance.^ Hence it requires that the recipient be in the state of grace. The rubric even directs^ that, as a general rule, he should have already received the sacrament of Pen- ance and the Viaticum. But should it happen, from any cause, that he is still in the state of sin, being invincibly ignorant of it, this sacrament received with attrition will re- store him to the state of grace, as is clearly inferred from the words of St. James : Et si in peccatis sit remittentur ei.”^ This effect of remitting sin it has, not merely accidenSj like the Eucharist or the other sacramenta vivorum,” but per se, as being directly intended in its institution, though not as its principal effect.^ 846. A third effect which it sometimes has, is to restore the health of the body. Tlie first effect, already explained, in- cludes a certain alleviation of the bodily infirmity, which is often very perceptible, as many priests can attest from experi- ence j but, besides, the sick person, by virtue of this sacra- ment, “ at times obtains bodily health when expedient for the welfare of the soul.’^^ When and how far it is expedient in any particular case, can be known only to God j but it is not implied that one who is restored to health by virtue of this sacrament, will persevere and be saved j or that one who is not so restored, would not acquire greater merit and a higher degree of glory, if he were permitted to live longer. The nature of the resulting spiritual advantage on which the resto- ration of bodily health depends, is altogether determined by the order of God’s wisdom and providence, and does not necessarily imply final perseverance.® It is observed by St. Liguori that this effect, though due to the supernatural virtue of the Siicrarnent, is not produced per niodurn miraculi,” but by the 0 })eration of natuml causes assisted V>y the sacrament.’^ *847. It is to be administered only to those wdio are in danger of death from sickness — periculose segrotantibus,” but, if possible, wliile they have the perfect use of their facul- ties, for, as the rubric here states, their own good dis}>ositions * Vid. St. Lig., lib. vi. u. 6, not. 1. * Infra, ^ ii. St. big., lil). vi. n. Commune est. * St. Lig., 1. c. Secunda Sententia. Vid. Suarez, Diisj). xli. sect. i. Assertio 11“ n. 14. et seq. ® Cone. 'Frid., 1. c. ® Vid. Suarez, 1. c. sec. Iv. Lib. vi. n. 714, Advertendum autem, 1. 354 SACRAMENT OF EXTREME UNCTION, chap, xv.] make them receive more abundant grace from the sacrament. Besides, as St. Liguori observes,^ if administered in time, it might restore the sick person to health, whereas it cannot have this effect when the powers of nature are completely exhaust- ed, since it does not operate per modum miraculi.” It is a very grievous sin,” says the Catechism of the Council of Trent, to defer the holy unction until, all hope of recovery now lost, life begins to ebb, and the sick person is sinking into insensibility. It is obvious that if administered whilst the mental faculties are yet unimpaired, and the sick man can bring to its reception sentiments of faith and devotion, this circumstance must contribute very much to enable him to partake more abundantly of the graces of the sacrament.”^ It is an important dut}’^ of the pastor, then, to instruct the faithful on this subject, and to remove the senseless fear which man}^ of them entertain of receiving Extreme Unction, as if it cut off all hope of recovery.^ § II. — In quo illud in primis ex general! Ecclesise consuetudine observanduni est, ut si teinpus, et infiruii conditio permittat, aute Extreraam Unctionem, Poenitentije et Eucharistiae Sacramenta infirmis praebeantur. *848. It is here directed that, if circumstances permit, the sick person should receive the sacraments of Penance and the Holy Eucharist before Extreme Unction. It may easiW hap- pen that he is not in a condition to receive the viaticum, as, e. g., if he be afflicted wuth vomit.^ In this case. Extreme Unction ma}^ be administered before the viaticum, which he may be able to receive afterwards. In fact, Alartene shows, by abundant testimonies, that, according to the ancient discipline of the Church, Extreme Unction was usually admin- istered before the viaticum,® and, according to St. Liguori, it would hardly be even a venial sin to follow the same order at present.® *849. But it is very hard to conceive a case in which the sacrament of Penance may not be administered first. Extreme Unction can be administered only by a priest; and it is certain that any priest can hear and absolve one who is a fit * Loc. cit. ® Pars ii. cap. vi. n. 9. ^ Vid. Benedict XIV, Be Syn. Dioec., lib. viii. cap. vii. n. 2. * Vid. supra, n. 782. ^ Be Ant. Eccl. Hit., lib. i. cap. vii. art. ii. n. iii. ® Lib. vi. n. 716. Cfr. Benedict XIV, Be Synod. Bioec., lib. viii. cap. viii. n. 1 et 2. § II. 850.] PREVIOUS CONFESSION. 355 subject for Extreme Unction ; for, to be a, fit subject for Extreme Unction, be must be ‘Mn periculo mortis,”' and any priest can absolve one who is ^Un periculo mortis.”^ If the sick person, therefore, has the use of his faculties, there is plainly nothing to prevent him from receiving Penance when it is possible for him to receive Extreme Unction. There can be nothing, unless we fancy an almost incredible amount of ignorance or perversity on the part of the priest.*^ 850. Nay more, if he be conscious of mortal sin, he cannot licitly receive Extreme Unction, as being one of the sacra- menta vivorum,” until he has recovered the state of grace either by perfect contrition or by receiving the sacrament of Penance.'^ In strictness, no doubt, it suffices that he elicit an act of contrition before Extreme Unction; but being in dan- ger of death, and having the opportunity, he is certainly bound to confess either before or immediately after, and bound too, even by the divine precept, which urges precisely in his circumstances.'^ Hence, if he had reason to fear that he would not have time, or would be unable, to confess after receiving Extreme Unction, he would be bound to go to confession first. According to Suarez,® he would not be justified in even abridg- ing his confession, or leaving it incomplete, in order that he might have time to receive Extreme Unction. Penance is necessary to him, necessitate mediij^'^ and in his present state the divine precept of confession actually urges,^ whereas Extreme Unction is necessary at most ^^necessitate prceceptiy^ and, according to many theologians, the precept of itself not bind sub gravi? One in his circumstances, then, is some- times strictly bound, and should, in every case, be earnestly recommended to receive Penance first. If he be not conscious of mortal sin, he is not, it is true, bound to go to confession ; but if he desires to go, the priest is certainly bound to hear him ; and as there are few Christians who, at the hour of death, have not this desire, even though they be not conscious of mortal sin, the rule for the priest is, to administer the sacrament of Penance, or at least to give the sick person an opportunity of receiving it, before he adminis- ters Extreme Unction. *Vi(l. infra, vi. St. Lig., lib. vi. n. 5G1. ^ Vid. Suarez, Disp. xllv. sect. i. ii. 7. ‘‘Lacroix, lil). vi. pars ii. n. 1108. ® De Lugo, l)e Ptjenitentia, Disp. xv. sec. iii. n. 37. ®Loc. cit. n. 0. ’’ Coil. Trid., Sess. xiv. cap. ii. ® De Lugo, 1. c. ® St. Lig., n. 733. Vid. Suarez, 1. c. ii. 1)-1 1. 356 SACRAMENT OF EXTREME UNCTION, [chap. xv. 851. If he has not the use of his faculties, it is indeed pos- sible that he might receive Extreme Unction validly and with fruit, although absolution in the same circumstances would be null. We may conceive a person in the state of mortal sin, and having attrition, which still morally continues, but who is now unconscious, and utterly unable to make any sign that would be a manifestation of sorrow or an acknowledgment of sin. If he were absolved in these circumstances, the absolution would be null, perhaps for want of the necessary intention,^ but at all events ex defectu materiae sacramenti.’’^ This is certain according to the Thomist theory regarding the matter of the sacrament, which is the theory now almost universally adopted; and it can hardly be denied even in the Scotist theory, which requires confession of some kind, not indeed as an essential part of the sacrament, but as a condition abso- lutely indispensable to its efiect.^ Such a one, however, could receive Extreme Unction validly,^ and being attrite, would be restored by it to the state of grace.^ All this is perfectly true, and if the priest could be certain that any one is precisely in these circumstances, he should not absolve him, but at once administer Extreme Unction. But we believe he can never be certain of this ; and in the doubt he not only may give, but he ought to give, absolution sub conditione.^ We conclude, therefore, that in practice there is no case in which Penance may not be administered absolutely or conditionally before Extreme Unction. § III. — Habeat igitur Parochus loco nitido et decenter ornato, in vase argenteo sen stanneo, diligenter custoditum sacrum Oleum infir- morum, quod singulis annis Feria V. in Ccena Domini ab Episcopo benedictum, veteri combusto, renovandum est. 852. The matter of this sacrament, according to the Council of Trent,’’^ is oil blessed by the bishop.” The oil is understood to be oil of olives,” for the word used simply and without any qualification has this meaning ; and besides, ^ St. Lig., lib. vi. n. 447. 2 De Lugo, De Sacramentis, Disp. ix. sect. vii. n. 124, et De Pceniten- tia, Disp. xvii. sec. iii. n. 39. Suarez, Disp. xxiii. sec. i. n. 13. Lacroix, lib. vi. par. ii. n. 1161. St. Lig., n. 482. ^ Vid. Billuart, De Pcenitentia, Dissert, i. art. ii. Dico 5® et seq. ^ Vid. infra, § vii. ° St. Lig., n. 731, Commune est. ® Ibid., 1. c. Lacroix, 1. c. n. 1162. Sess. xiv. De Ext Unct., cap. i. $ III. 854.] ITS MATTER. 357 in the decree of Eugene IV, Pro Armenis,” the matter is said to he oleum olivse per episcopum benedicturn.”^ It is tlie common opinion of theologians, founded on the words of the councils, that the benediction is not merely required by precept, but is essential to the sacrament.^ They are not, however, agreed as to the necessity of a special benediction. Some eminent theologians, amongst others Suarez,^ maintain that oil blessed in any way by the bishop is sufficient for the validity of the sacrament, because it is still true to say that it is “ oleum ab episcopo benedictum ; while others, no less eminent, maintain that it is not sufficient, unless it be specially blessed for this sacrament.^ *8o3. Hence, in case of necessity, but not otherwise. Extreme Unction might be administered conditionally with Chrism or Oil of Catechumens^ and if the proper oil can afterwards be had, the sacrament should again be conferred.® St. Liguori says nothing of a condition in this repetition of the ceremony. Neither does St. Charles, in ordering a repeti- tion in case of mistake as to the oil, even though the oil used had been Chrism or Oil of Catechumens.® Lacroix, however, says that the sacrament should be repeated in this case suh con- ditioner^ and we think there should be a condition, at least implied in the intention, unless the state of the disease has changed in the meantime, so that the sacrament might be simply repeated.® 854. In the Latin Church the oil is always blessed by a bishop j and it was decided by a decree of the Congregation of the Inquisition, approved l)y Gregory XVI,® that, even in case of necessity, a i)riest cannot use for Extreme Unction oil blessed by himself. In the Greek Church, however, it is blessed by simple priests j and there can be no doubt that this benediction suffices. It is certain, therefore, notwithstanding the con- trary opinion of some theologians, that a simple priest, when expressly or tacitly commissioned by the Pope, can validly bless the oil for this sacrament. . . . “ Res videtur explora- * Denzinger, Enchiridion, Ixxiii. n. 595. St. Lig., lib. vi. n. 708, Cerium est. “ St. Lig., n. 709. ^ Dipp. xl. sect. i. n. 9. ^ St. Li^^, ibid. Dub. 2. ® Ibid., ibid. ® Act. Eccl. MedioL, pars iv. Instruct. Extr. Unct. $ De Diligentia in ministrando, pag. 450. ^ Lib. vi. pars ii. n. 2090. ^ Vid. infra, $ xiv. ® 14 Sept. 1842, Denzinger, Enchiridion, cxxv. 358 SACRAMENT OF EXTREME UNCTION, [chip. xv. tissima, quam nemini liceat in questionem adducere/’ are the words of Benedict XIV.^ The holy oils are blessed by the bishop on Holy Thursday, and should be renewed every year, what remains of the old oils being burned in the manner before explained.^ 855. The present rubric directs that the Oleum infirmo- rum’^ be kept in a silver or tin vessel, in a place perfectly clean and suitably ornamented. Baruffaldi^ recommends that it be kept in a press or safe placed in the wall of the church on the gospel side of the high altar, or altar where the Blessed Sacrament is kept, so that a lamp may be always burning before it ; and that the door of the press have on it, in leofible characters, SANCTUM OLEUM INFIRMORUM.^' ^The first Synod of Westminster ordered that, in the erection of new churches, provision should be made for keeping it in this manner f and it is the most suitable provision where it can be effected.’’’ The rubrics undoubtedly suppose that, at least as a general rule, it is kept in the church • and the Sacred Congregation, having been consulted on the subject, decided ® that a priest is not justified by any existing custom in keep- ing it in his house, unless when he lives at a great distance from the church. *856. In Ireland, however, and in other countries similarly circumstanced, the priest is, generally speaking, obliged to keep it in his house ; but he is certainly bound, as the Sacred Congregation adds, in the decision just referred to, to observe what the rubric prescribes, quoad honestam et decentem tutamque custodiam.’’ Should he have- permission to keep the Blessed Sacrament in his house, as he usually has,® he is not permitted to put the holy oil in the tabernacle with the Blessed Sacrament, this being prohibited by a decree of the Sacred Congregation of Bishops f but he can easily provide a suitable place for it in the room or oratory where he keeps the Blessed Sacrament. He might have a small drawer for the purpose immediately beside the tabernacle. We think the drawer might be put even in the framework of the tabernacle, under or at either side, without any infringement of the decree. ^ De Synod. Dicec., lib. viii. cap. i, n. 4. ^ Vid. supra, chap. in. § xxxiii. et seq. 3 Tit, xxvii. n. 40, et seq. ^ Deer. xx. De Sac. Ext. Unct., 4°. ^ Vid. supra, cap. iii. $ xxxix. ® 16 Dec. 1826, in una Gandaven., ad Quses. iii. n, 4623. '' Vid. Annotationem, in Deer. cit. * Vid. supra, n. 598. ’ Vid. supra, n. 612. $ VI. 859.] TO WnO?.I ADMINISTERED. 359 $ IV. — Id tamen si forte infra annum aliquo modo ita deficiat, ut suf- ficere non posse videatur, neque aliud benedictum baberi queat, modico oleo non benedicto in minori quantitate superinfusO; reparari potest. 857. What was said in a preceding chapter^ regarding the 'oil and chrism used in Baptism, may be repeated here regard- ing the Oleum infirmorum.” If, during the year, the supply becomes nearly exhausted, and a further supply cannot easily be procured, unblessed oil may be added, but in less quantity j and this, too, as often as may be necessary,, although what is thus added, taking all the additions together, may exceed in quantity what was first blessed.^ Should there be any delay in procuring the new oil blessed on Holy Thursday, the old oil may be used but only in case of necessity.^ We have already dwelt on the obligation of the pastor to procure a timely supply of the holy oils after their consecration,^ and it is enough to observe here, that Benedict XI V,^ and the continuator of Grardellini,® m'ge this obligation as strictly with reference to the “ Oleum infirmorum,^^ as with reference to the oils required in Baptism. $ Y. — Oleum porro ipsum vel per se solum, vel in bombacio seu re simili servari potest ; sed ad evitandum effusionis periculum multo com- modius ad infirmos defertur in bombacio. 858. Besides the vessel for containing the annual supplv, there should be another smaller one of silver, and legibly marked, to contain what is immediately required for use, absorbed in a little cotton or other like material, as here recommended by the rubric.'^' $ VI. — Debet autem hoc Sacramentum infirmis prmberi, qui cum ad nsum rationis perveuerint, tarn graviter laborant, ut mortis periculum imminere videatur; et iis qui prm senio deficiunt, et in diem videntur morituri etiam sine alia infirmitate. * 859. This rubric determines the subject of Extreme Unction. It is to be administered only to those who are in danger of deatli from disease already affecting the body. The words of St. James, "AtrOtvei tk; and Kaiivovza,^ imp^J that the person is laboring under a dangerous illness. ‘Cliap..ili. ^ xxxiv. et seq. n. 2.57,258. ^Oavant., Mnnuale ICpisroporum, V. Ext. Unct., n. 10. ■‘Supra, n. 251, et seq. ^ Instit., Ixxx. n. il. ^ Annot. in Deer. 10 i)ec. 1820, in una dandaven., ad iv. n. 4023. Vid. chap. iii. n. 201, et seq. ®Cap. v. 14, 15. 360 SACRAMENT OF EXTREME UNCTION, [chap. XV, Sucli is tlieir usual acceptation,^ and so they are interpreted by the unanimous consent of theologians.^ Hence its administration to one in sound health, or to one but slightly indisposed, would be, according to the common opinion, not only illicit, but invalid. The practice observed in the Greek Churcli of anointing all who are present when the oils are blessed on Holy Thursday, is sometimes urged as an objec- tion 5 but this practice is to be understood as merely a pious ceremony, and not as a sacramental unction.^ It is enough, however, that a person is prudently judged, from the apparent symptoms, to be in danger, even though the danger does not really exist. This appears to be con- veyed in the present rubric, which requires only that one be so ill, “ ut mortis periculum imminere videatur.^’^ As soon, then, as it can be prudently pronounced that one is in danger of death from sickness, even though the danger be not proximate, even though there be a hope of recovery, the sacrament may be administered ; and there is a strict obligation, as we have seen,® of not deferring it till the last moment.® * 860 . It is to be administered only to those who have had the use of reason. It cannot be administered even validly to children who have not yet attained the use of reason ; for as they are incapable of yielding to temptation, it could not have, with regard to them, the primary effect before explained nor, failing this, any of its secondary effects.® But it may be administered to children who have attained the use of reason, although it be judged inexpedient as yet to admit them to Holy Communion.® Benedict XIV lays it down as a principle, that when children are consid- ered capable of receiving the sacrament of Penance, they may be also considered capable of receiving Extreme Unction : Quandocumque censentur capaces Sacramenti Poenitentise, “sunt pariter idonei reputandi ad Extremam Unctionem, quae “ est illius complementum, quamvis nondum tanta polleant “judicii maturitate ut videantur apti ad rite participandam ' Vid. Estium in loc. 2 Bened. XIV, De Syn. Diosc., lib. viii. cap. v. n. 5. ^ St. Lig., lib. vi. n. 713. Bened. XIV., 1. c. Vid. St. Lig., n. 714. ^ Supra, n. 847. ® Vid. St. Lig., 1. c. Advertendum, 1 et 2. ’Supra, n. 844. ®St. Lig., n. 718. 5 vii. 862.] TO WHOM ADMINISTERED. 361 Eucliaristiara, de cujus ineft’abili excellentia et sanctitate non ita facile edoceri queunt.’^^ Hence, although the viaticum, as has been said in a previous chapter,^ should be sometimes administered to children sooner than they would be, in the ordinary course, admitted to first communion, it would appear that Extreme Unction may be administered to them at a still earlier age than the viaticum. When it is doubted whether a child has attained the use of reason, the sacrament should be conferred conditionally.^ *861. It should be administered to those who are sinking from old age, although they may have no other infirmity, for this is, in itself, an infirmity sufficiently comprehended under the terms used by the Apostle. $ VII. — Infirmis autem, qui dum Sana mente et integris sensibus essent illud petierint, sen verisimiliter petiisseiit, sen dederint signa contritionis, etiamsi deinde loquelara amiserint, vel amentes effecti sint, vel delirent, aut non sentiant, nihilominus prsebeatur. *862. Tlie different kinds of intention distinguished by theologians, have been already noticed.'* It appears from the present rubric that, for Extreme Unction, it is sufficient that the sick person have an interpretative intention j in other words, that he would have the intention of receiving it if he had now the use of his faculties, though, in point of fact, he has not and may never have had, formally and explicitl^q such intention.® An intention or disposition of this kind is rightly presumed in all who have lived as Catholics, unless there be evidence to the contrary;® and hence it is to be administered to those who have fallen into delirium, not only when it is known that they desired it, or desired the assist- ance of a priest before falling into that state, but also when it is ascertained that they lived as Catholics. It is in such circumstances — when the person is unable to make any sign of sorrow or acknowledgment of sin — that the case already discussed may arise : that, namely, in which Ex- treme Unction can be validly administered while Penance cannot, and in which, therefore, the salvation of one who is dying may depend on his receiving Extreme Unction.’^ ^ De Syn. Ditec., lib. viii. caj). vi. n. 2. ^ Clia{>. xi. n. 640. 3 St. Lig., a. 710. Haruff., tit. xxvii. n. 62. ^Chap. ii. n. 137. /St. Lig., lib. vi. n. 82, ® Baruff., n. 67. Lacroix, lib. vi. pars i. a. 172, ’’ Vid. supra, a. 851. 362 SACRAMENT OF EXTREME UNCTION. [chap. XV. $ VIII. — Sed si Iiifirmus, dum plirenesi aut amentia laborat, verisi- militer posset quidquam facere contra reverentiam Sacramenti, non inun- gatur, nisi periculum tollatur oninino. *863. Those who have been insane from infancy, are in- capable of receiving this sacrament, for the reason already as- signed in the case of infants.^ But if they have had at any time a lucid interval, it is to be administered if it can be without danger of irreverence. To prevent this danger, they may be held or bound, at least in circumstances in which the sacrament may be judged necessary.^ If there be a doubt as to whether the person has ever had a lucid interval, it should be administered, but, according to Bt. Liguori, ‘‘ sub con- ditione.’’^ § IX. — Impoenitentibus vero, et qui in manifesto peccato mortal! mo- riuntur, et excommunicatis, et non dum baptizatis penitus denegetur. *864. The rubric here enumerates certain classes to whom the sacrament cannot be administered. By the impenitent, are understood those who are known to have been guilty of grievous sin, and who give no reason to think that they have since repented.^ It is not to be administered to one who is manifestly dying in mortal sin — to a murderer, for example, who is seized with a fatal illness, or receives a mortal wound in the act of killing his victim. If such a one, however, survives even for a short time, and gives signs of repentance, he may be absolved,^ and there is no reason why he may not be anointed also, for it cannot be said of him that he is dying in manifesto peccato mortali.’^ But if he be deprived of his senses in the very act of sin, though he may be absolved conditionally, according to St. Liguori,® the present rubric would seem to deny him Extreme Unction. Some theologians, however, would permit him to be anointed^ Bonvier® and Scavini^ say that the same rule is to be followed in administering Extreme Unction as in giv- ing absolution. In practice we should act on this opinion, and anoint, as well as absolve, unless there be evident signs of impenitence. ‘ Supra, n. 860. Benedict XIV, lib. viii. cap. vi. n. 3. ^ Baruff, n. 70. Lacroix, lib. vi. pars ii. n. 2110. ^ Lib. vi. n. 732, in parenth. Barufi'., n. 76. Vid. St. Lig., n. 483. ® Loc. cit. Vid. Baruff., n. 76. Cleric., De Ext. TJnct., Decis. Ixxx. n. 6. * De Ext. JJnct., cap. vii. art. hi. 7°. ® De Ext. JJnct., Disp. ii. cap. iv. Queer. 2, Impienitentibus, etc. $x. 868.] TO WHOM ADMINISTERED. 363 865. It cannot be conferred on one who is excommunicated, until lie is first absolved from the excommunication j but this cannot, we think, present much difficulty in practice, if the person be otherwise disposed and prepared to receive the sacrament j for if so, he must have sorrow for the offence by which he incurred excommunication, and be anxious to be rec- onciled to the Church, and being also, as must be supposed, “ in periculo mortis,^’ he can be absolved from the censure by any priest.^ 866. The rubric says nothing of interdict, but we may observe that, if it be personal, what has just been said of excommunication may be applied to it. If it be local, however. Extreme Unction cannot be administered to any in the place except in case of necessity, according to Collet f but St. Lig- uori gives it as the common opinion, that it may be adminis- tered to religious, and cites, without disapproval, the opinion of some who maintain that it may be administered generally.^ *867. Those who are not yet baptized are incapable of re- ceiving this or any other sacrament.^ But if an adult be baptized in a dangerous illness, or fall into a dangerous ill- ness immediately after receiving Baptism, Extreme Unction should be administered to him ; for though Baptism remits all sin both as to guilt and punishment,® it does not produce what is the primary effect of Extreme Unction, for it does not remove the torpor and weakness which are the result of sin, nor give a special strength against the temptations of the devil in the last agony.® $ X. — Non ministretur etiatn praelium inituris, aut navigationem, aut peregrinatioiiem, aut alia pericula subituris, aut reis ultimo supplicio mox afficieiidis; aut pueris ratiouis usum non habentibus. *868. It lias been already stated, that the subject of Extreme Unction must be in danger of death from some in- firmity actually affecting the jierson to whom it is administered.’’' It is not enough that he be in danger of death, or even certain of suffeiing death, by violence or from any extermil cause. Hence it cannot be administered to those mentioned in the present rubric : to soldiers entering the field of battle, to * Vid. Gury, I)e Censuris, cap. i. art. iv. n. 952. 2 ]Je Censuris, cap. iii. art. ii. Lib. vii. n. 334, iii pareutli. St. Lig., lib. vi. n. 79. . ® Cone. Trid., Sews. v. Deer, de Peccat. Griffin., $ v. ® St. Lig., n. 721. Vid. supra, u. 844. y Supra, u. 859. 364 SACRAMENT OF EXTREME UNCTION. [cHAP. XV. persons undertaking a perilous voyage or journey, or to crim- inals about to be executed. But if any of these has already suffered what is sufficient to cause death — if a soldier, for in- stance, is mortally wounded, or if a criminal, after hearing his sentence, gets into a fever, or if he is mortally injured by a fall from the scaffold, or if, being condemned to die by slow torture, he has already suffered enough to cause death — in any such case Extreme Unction maybe administered if there be an opportunity, since there is then a dangerous ailment actually affecting the body.^ *869. Women cannot be anointed on account of the ordi- nary pains of childbirth ; but if these be very severe, and such, as to endanger life, the sacrament may bead ministered.^ We have seen under a preceding rubric that it cannot be administered to children who have not the use of reason.^ $ XI. — Si quis autem laborat in extremis, et pei’iculum immineat, iie decedat antequam finiaiitur Unctiones, cito ungatur, incipiendo ab eo loco : Per istam sanctam Unctionem, etc., ut infra : deinde, si adhuc supervivat, dicaiitur Orationes prsetermissae suo loco positae. 870. Several questions of great importance in practice are suggested under this rubric. When there is reason to appre- hend that the sick person may die before the whole ceremony as given in the ritual can be performed, the priest is here directed to omit what precedes, and commence with the appli- cation of the matter and form, and afterwards, if the person survives, to supply what has been omitted. There is no difficulty, if time permits the unction of the five organs of sense,'* with the form appropriate to each ; but if there is not time, or, what comes to the same, if it is feared there will not be time for this, how is the priest to act ? It would seem from the rubrics that he should proceed with the usual unctions as far as he can, and cease if death takes place before he has completed them. *871. But theologians commonly teach that, in this case, he should apply a single unction, with the form expressing all the senses. St. Liguori recommends him to pronounce the form as follows : Per istam sanctam Unctionem ct suam piisshnam misericordiam indulgeat tibi Dominus quidquid ^ Baruff., n. 83, 84. Cleric., Decis. Ixxix. n. 34, et seq. •^St. Lig., n. 713, Dub. 3. ® Vid. supra, n. 860. '‘Vid. infra, $ xv. $ XI. 872.] IN UKGENT NECESSITY. 365 delifiuisti per scnsus, — visum, audiium, gustum, odoratum, et tactum,^^ putting the word delicxidsti” before the expression of the senses j for should the person expire before it is pro- nounced, the sacrament would be null.^ Benedict XIV, speaking of this case, says : “ Parochos monebit (episcopus) ut “ cum prudenter timent segrotura decessurum priusquara omnes “ absolvantur quinque sensuum unctiones, unicum sensuin inungant formam universalem pronuntiando ; . . . . quinirao in praedicto eventu consultius esse ut caput, e quo omnium sensuum nervi descendunt, sub eadem forma universali inun- gatur, non immerito advertit Coninck [De Sacram., disp. 19, dub. iii. n. 2). Ne vero parochi hac libertate abutantur, ex- ^^peditut episcopus simul serio eosdem admoneat a gravis culpae reatu non excusari qui extra casum verae necessitatis “ vel unam ex quinque sensuum unctionibus praBtermittit.”^ St. Liguori says : Tempore pestis, vel alia urgente necessi- tate, poterit adhiberi sub conditione una unctio in aliquo “ sensu (et consultius in capite).”^ *872. It is not stated by either of these authorities to what part of the head this single unction should be applied ; but they seem to convey that the part is not one of the organs, as, e. g., an eye or an ear, since the head is distinguished in the above extracts from any particular organ. The Modo Pratico directs that it be applied to the forehead, nella fronte.”^ Baruffaldi appears to recommend the same,® and so does Falise.® It would be well, we think, to follow this in practice. But, after applying the thumb to the forehead, we would instantly, and without making the sign of the cross,"^ pass it over one eye, over the nose and lips, and then apply it to one ear. We should thus have the unction of all the organs, the forehead holding the place of the hand. We are convinced this could be done as quickly as the words of the form above given could be })ron(>unced. In most cases, even the hand, after the ear, could be anointed within the time. The reasons .for preferring this mode are given hereafter.® If, however, this mode be impossible, on account of the position of the head, or from some other cause, any organ, or, if all else fails, any part of the body that can bo reached, may be anointed.® ‘ Lib. vi. n. 710. Vid. BarufFaldi, tit. xxvii. n. 125. * JJe Synod. Duec., lib. viii. cap. iii. n. .5. ^ Loc. cit. * III'"® Partie, sect. i. chap. i\’. n. 4. Cap. ix. Vid. infra, cap. xvi. $ x. ^ Tit. xxvii. n. 125. ® Infra, $ xv. ii. 888. ® Cleric., De Ext. Unct., Decis. Ixvi. n. 8. 366 SACliAMENT CF EXTREME UNCTIOX. [chap. XV. *873. In the words above cited, St. Liguori supposes that the unction takes place “sub conditione.’’ Neither Benedict XIV, nor the “ Modo Pratico,^’ makes mention of a condition ; but they, perhaps, suppose it, as the validity of the sacrament, though highly probable, is not quite certain.^ We have nowhere seen the words to be used, if a person chooses to express the condition ; but we think it may be accurately expressed thus : “ Si Jicec materia sit sufficiens : “ Per istam sanctamj’’ etc. In all cases of this kind, it is enough that the condition be such as, if actually placed, must remove the existing doubt regarding the validity of the sacrament. When a form of words expressing the condition is prescribed by the rubric, of course it should be used j but where no form is prescribed, the condition need not be expressed in words ; it is enough that it be formed in the mind.^ If the person survives, the organs are to be anointed in the usual way,^ with the form appropriate to each, but condition- ally.^ Idle condition here expressed, or mentally formed, would be, “ Si non valeat unctio facta , or one equivalent. *874. Nothing but a case of real necessity can justify the priest in omitting even one of the five unctions, as is clearly laid down in the above extract from Benedict XIV.^ ddie case in which it is feared that the person may die before they are completed, is, undoubtedly, such a case of necessity. But is there any other, it may be asked, in which the priest is justified in applying a single unction in the manner explained ? The “Modo Pratico”® mentions two others. The first is the case of pestilence. This is commonly admitted by theologians,'^ and seems to be included by St. Liguori in the words above cited, “ tempore pestis,” which may be taken to mean, “ when “ there is danger of catching the infection,’’ for it cannot be implied that in pestilence there is always danger of death before the unctions can be completed. ' The second case is that in which the sacrament is to be administered to a number of sick, and in which there is danger that, if the five unctions are applied to each, there will not be time to administer the sacrament to all.® This case must be of frequent occurrence in time of epidemic, and * Vid. infra, $ xv. Gury, ii. n. 206, Qu£er. 7°. Vid. supra, cap. iii. $ x. ^ ® Lacroix, lib. vi. pars ii. n. 2121. "* Modo Pratico, cap. ix. 5 Supra, n. 871. ® Loc. cit. ^ Vid. Cleric., Decis. Ixvi. n. 9. Belied. XIV., De Syn. Dio&c., lib. xiii. cap. xix. n. 29. ^ Modo Pratico, 1. c. $ xin. 876.] m UKGE2«T NECESSITY. 367 must, no doubt, be often dealt with by military chaplains in time of war, when they have to administer the last sacraments to a number of wounded men together. § XII. — Si vero dum inungitur, infirmus decedat, Presbyter ultra non. procedat, et praedictas Orationes omittat. Quod si dubitet an vivat adhuc, unctionem prosequatur, sub condi- tione pronuntiando formam dicens : Si vivis, -per isiam sanctam Unctionem, etc., ut infra. *875. If the priest be sure that the person is dead before he has completed the unctions, he is to proceed no further : he is not even to supply the prayers that may have been omitted. The whole rite supposes the person to be living, and should therefore cease the instant it is known that he is dead. The priest should in this case read the prayers for a soul just departed, commencing, Suhvenite Sancti Dei,” eto.^ But if he be in doubt, as is usually the case in practice, for it is very difficult to ascertain the exact moment of death, he is to proceed with the unctions, using the conditional form here prescribed, ‘‘ Si vivis, per istam,^’ etc. The rubric clearly sup- poses that the priest is administering the sacrament by anoint- ing the organs in the usual way. But from what has been said above, ^ it may be inferred that as soon as the doubt, whether the person be alive, occurs, he should instantly apply a single unction with the general form, and then proceed with the separate unctions, resuming where he left off, and using in all the condition, Si vivis/’ etc. $ XIII. — Si autem accident iiifirmum post peccatornm suorum Con- fessioiiern ad exitum vitse properare, tunc cuui sacro Viatico poterit et Oleum Iiifinnorum ad eum defeni per ipsum Sacerdotem qui defect sacrara Eucliaristiam. Si tamen alius I’resbjter, vel Diacouus, qui Oleum sanctum deferat, baberi possit, per ipsum deferatur, qui fluperpelliceo indutus, cum Oleo sacro occulte delate sequatur Sacer- dotem Viaticum portantem ; et postquam infirmus Viaticum sumpserit, inungatur a Sacerdote. 876. In countries where the Blessed Sacrament is carried to the sick in solemn procession, tlie priest is not allowed to carry the oleum infirrnorum along with it, unless in the case here mentioned by the rubric, i. e., the case in whicli both the Viaticum and Kxtreme Unction must be adtninistered at the same time, wliile tliere is no other priest, nor even a deacon, to carry the holy oil. In this case, the rubric j)ermits the De Ilerdt, n. 23, i. 3°. '■* Supra, 11 . 871. 368 SACRAMENT OF EXTREME UNCTION. [chap, xv priest to carry the holy oil as well as the Blessed Sacrament, but it does not explain in what manner. De Herdt says the vessel of oil should be fastened round the neck, and carried under the surplice, so as not to appear ; because if the rubric directs that even another priest, or a deacon carrying it after him, should carry it secretly, much more should this be required of the priest himself, who is publicly carrying the Blessed Sacrament.^ *877. But what the rubric regards as exceptional, is, in Ireland, and other countries similarly circumstanced, the general rule. On account of the scarcity of priests, and the distance in most cases of the houses of the faithful from the church or parochial residence, the priest, when called on to attend a sick person, usually goes prepared to administer both the Viaticum and Extreme Unction, before he leaves him. He is, moreover, obliged to carry the Blessed Sacrament, as w^ell as the oil, privately.^ In case of very urgent necessity, the holy oil might be carried by a laic, according to De Herdt^ and the continuator of Gardellini^ Hence, if a priest, attending one that is dying, had not the holy oil with him, he might send a laic to bring it, while he himself is engaged hearing the dying nian^s confession.^ $ XIV. — In eadem infirmitate hoc Sacramentum iterari non debet, nisi diuturna sit, ut si, cum infirmus convaluerit, iterum in periculum mortis incident. * 878. Extreme Unction can be administered only to those who are in danger of death, as we have seen.® When once administered, it cannot be repeated tvliile the same danger continues. Benedict XIV mentions some strange opinions which were held on this subject. One of these was, that a person could receive Extreme Unction only once during his life. Another, that it could be received only after an inter- val of three years from the last. In the opposite extreme, he cites some ancient rituals which prescribed a repetition of the unctions, as w^ell as the administration of the viaticum, every day for seven successive days.’^ ^ De Herdt, pars vi. n. 24, 1. ^ Vid. infra, cliap. xv». § hi. 3 Loc. cit. n. 20. i. Annotat. in Deer. 16 Dec. 1826, in Gandaven., ad 2 Quaes, v. n. 4623. ® Vid. Annotat. cit. ® Supra, $ vi. ’’ De Synod. Dime., lib. viii. cap. viii. n. 3 et 4. $ XIV. 880.] WHEN IT MAY BE EEPEATED. 369 But tliese opinions and practices were confined to a few. The doctrine commonly received and acted on at all times is that which is conveyed in the present rubric. It is the doc- trine taught by St. Thomas, and after him by all theologians, viz., that in the same sickness, and while the same danger ot death continues, the sacrament cannot be administered a second time (according to many, not even validly),^ but that it may be repeated as often as a person, having recovered from the danger, again falls into it, even during the same sickness.^ 879. The great difiiculty in practice sometimes is, to ascertain when a person during the same illness has so far recovered that it should be again administered in case of relapse. In an illness of very short duration, it is never administered a second time, for in such a case the recovery is either complete or merely apparent. Hence the rabric says, cum diuturna sit.” 880. But a mere continuance of life, no matter how long, does not of itself justify the administration of the sacrament a second time. All theologians seem to be agreed that a recovery of some kind is required. St. Liguori, after citing the words of our rubric, says:. “Unde adverte quod in morbo “ diutiirno, si infirmus post unctionem certe manserit in eodem “ periculo mortis, non poterit rursus ungi.”^ Generally speak- ing, however, changes for the better do take place in diseases of lengthened duration, as consuniption or dro})sy. In one of these, a person in manifest danger of deatli at present may be over this danger in a few days, and be tolerably well for several weeks or months, although it is known that the dis- ease still continues, and is even likely to end fatally. In such a case, when the disease takes another turn, and the person is again in similar danger, Extreme Unction may be again administered, for, though the disease is the same, the state of the disease is different. We cannot do better than give here the words of St. Thomason the subject, quoted by Benedict XIV “Hoc “sacramentum non respicit tanturn infimiitatem sed etiam “ infimiitatis statum j quia non debet dari nisi infirmis qui “ secundum hurnanam aistimationem videntur morti appro- “ pinquare. Quaedam ergo infirmitates non sunt diuturiue j * Vid. Lacroix, lib. vi. p. ii. n. 2103. 2 Benedict, XIV, 1. c. 8t. Lig., n. 715. ® Loc. cit. * Ibid, 370 SACRAMENT OF EXTREME UNCTION, [chap. XV . unde si in iis datnr hoc sacramentnm, tunc cum homo ad ilium ‘‘ statum perveniat, quod sit in periculo mortis, non recedit a statu illo, nisi infirmitate curata : et ita iterum non debet ‘^inungi; sed si recidivum patiatur, erit alia infirmitas, et poterit fieri alia inunctio. Quaedam vero sunt aegritudines diuturnae, ut liectica et hydropisis, et hujusmodi; et in talibus “ non debet fieri inunctio, nisi quando videntur perducere ad periculum mortis ; et si homo ilium articulum evadat, eadem ‘^infirmitate durante, et iterum ad similem statum per illam “ infirmitatem reducatur, iterum potest inungi ; quia jam est “ quasi alius infirmitatis status, quamvis non sit alia infirmitas “ simpliciter.’’^ 881. To verify the condition of the rubric, “si convaluerit,’’ it is not enough that the patient appears to be out of danger for a few days. There must be probable ground for believing , that he has really got out of danger, and there must, therefore, be an improvement that continues for a considerable time.^ It is the practice of some, in all cases of tedious illness, to repeat Extreme Unction after the interval of a month. It would be hard to reconcile this practice with the rubric and the words of St. Liguori above cited,^ when it is certain that the same danger has continued all the time. But it often happens that, all things considered, there is a doubt whether the state of the disease has really changed — whether the danger has at any time ceased, or has all along continued ; and in this case of doubt the priest is recommended to admin- ister the sacrament again, as more in accordance with the ancient practice of the Church.^ Now, it may be contended that there is, generally speaking, ground for such a doubt in the case of any one who lives a month after receiving Extreme Unction, and is still in danger of death ; and that, therefore, in a tedious illness, the sacrament should, as a general rule, be repeated after the lapse of a month. 882. If one has received Extreme Unction without the necessary dispositions, and therefore without fruit, though validly, the sacrament cannot, on this account, be repeated during the same danger. But theologians commonly teach that, in such circumstances, the sacrament would revive and produce its effect, as soon as the requisite dispositions are present.® If the want of these dispositions at the time was ^ In Supplem., 3*® partis, Qnfes. 33, art. ii. ^ St. Lig., 1. c. in fine. ^ Supra, n. 880 Belied. XIV., 1. c. St. Lig., 1. c. ^ St. Lig., n. 707, Quaer. ii. § XV. 835.] WHERE TO APPLY THE UNCTION. 371 not culpable, and if no mortal sin bas been committed in the meantime, attrition would suffice for the reviviscence : other- wise, perfect contrition or the sacrament of Penance would be necessary, just as in the case of the reviviscence of Baptism.^ 883. Should one who has received Extreme Unction with the proper dispositions, fall into giievous sin while the same danger still continues, he would lose, from that moment, the right to those special helps that are the elFect of the sacrament ; but that right would be restored to him, along with sanctify- ing grace, on his making an act of perfect contrition, or receiving sacramental absolution.^ $ XV. — Quinque vero corporis partes praecipue ungi debent, quas veluti sensuum instruraenta homini natura tribuit, nempe oculi, aures, nares, os et manus ; attaraeii pedes etiam et renes ungendi sunt ; sed renuin unctio in niulieribus, hoilestatis gratia, semper omittitur; atque etiam in viris quando infirmus commode moveri non potest. Sed sive in mulieribus sive in viris, alia^corporis pars pro renibus ungi non debet. 884. ^^The sacred unction,” says the Catechism of the Council of Trent, is to be applied, not to the entire body, but to the organs of sense only : to the eyes, because the organs of sight j to the ears, because the organs of hearing ; to the nostrils, because the organs of smelling ; to the “ mouth, because the organ of taste and speech ; to the hands, because the organs of touch. True, the sense of touch is diffused alike throughout the body, but the hands are its principal seat. This manner of administering Extreme Unction is observed throughout the universal Church, and admirably accords with the medicinal nature of this sacra- merit. As in corporal infirmity, although it affects tlie entire body, the cure is applied to that part only which is the source and origin of the disease ; so is this sacrament ^‘applied, not to the entire body, but to those members which ‘‘are preeminently the organs of sense, and also to the loins, “ which are, as it were, the seat of concnjiiscence ; and to the “ feet, by which we move from one place to another.”^ *885. It is certain that the unction of the feet, as well as that of the loins, may be omitted, without affecting the validity of the sacrament. It is also certain that when the organ is double, it is enough for the validity to anoint one, * Vid. supra, n. 449. ^ Vid De I., He Sac. Pcenilcnt., Dinp. xi. sect. iii. n. 49. ^ Pars ii. cap. vi. n. K). 372 SACRAMENT OF EXTREME UNCTION. [cHAP. XV. as, e. g., one eye for the sense of sight. Nor is it necessary to the validity to observe the order of the partsf anointed.^ *886. But theologians are not agreed whether or not the unction simply of the five organs of sense be necessary. The more common opinion, according to St. Liguori,^ affirms that it is j and since there is here question of the validity of the sacrament, this opinion, as the safer, must be followed in practice.^ It is probable, however, that a single unction suf- fices, and we have already seen how this opinion is to be acted on in case of necessity.^ 887. The several opinions that are or might be held on this subject, are expressed in the following propositions : — The unction of the five organs of sense, with the form appropriate to each, is essential. 2° The unction of the five organs, with one general form expressing all the senses, is sufficient. 3° The unction of the forehead for all the organs, with the general form, is sufficient. 4® The unction of one organ, with the general form, is sufficient. 5? The unction of any part of the body, with the general form, is sufficient. 6® The unction of one organ of sense, with the form appro- priate to that sense, is sufficient. Now those who maintain that the unction of the five organs of sense is necessary, may hold either the first or the second of these opinions ; and from the way in which some authors speak on the subject, it is difficult to determine which of the two they do hold. Generally speaking, they seem to hold the first. At all events, the first opinion is the one which St. Liguori says is communior et tutior.’’^ It is manifestly the tutior,” and since there is here question of the validity of the sacrament, this is the opinion which must be followed in practice, unless when necessity may require one to act on some of the others.® 888. The second opinion appears to be somewhat more probable than any of those which follow. It is sustained by all that can be alleged in favor of any of them, and has, besides, the advantage of approximating more to the first, for in it there is really the unction of the five organs, and the * St. Lig., n. 710, Cerium est. ^ Vid. St. Lig., lib. i. n. 48 * Loc. cit. u. 710. 2 Loc. cit. Secunda sententia. Supra, n. 872. ® Vid. St. Lig., lib. vi. n. 57. $ XV. 890.] WHAT UNCTIONS ARE ESSENTIAL. 373 sole doubt is regarding tbe sufficiency of the form. Hence, in case of necessity, several theologians recommend the priest to follow it if he can.^ Suarez, after explaining this opinion, says : Hanc sententiam hoc modo explicatam iraprobare non possum,” and seemingly would allow it and no other to be acted on, when the unctions cannot be applied in the usual way.^ Ooninck appears to adopt the same view, and, since his authority is referred to approvingly by Benedict XIV,”* we give his words. After stating that, in case of necessity, the Pastoral of Mechlin directs a single unction to be applied with the general form (which is the form above cited from St. Liguori), he proceeds : Securius taraen esset in dicto casu ungere celeriter quinque organa sensuum in capite, pronun ti- ando formam ibi praescriptam, quod videtur fere aeque celeriter posse fieri ; et tunc ipsae unctiones responderent ipsi formae qua videtur significari omnium sensuum organa inungi.”^ 889. It is hard to say that the third opinion is more prob- able than the fourth, while the fourth cannot be said to differ in reality from the fifth, since the sense of touch is diffused alike throughout the body,” as stated by the Catechism of the Council of Trent, in the extract given above.® Those who prefer the unction of the head to the unction of any particular organ, do not express this preference in a very decided way. They merely say, it is more advisable. “ Consul tins” is the word used by Benedict XIV® and St. Liguori, and this word certainly does not convey the idea of notably greater security. At the same time the reason assigned for the preference seems to be its greater security, inasmuch as the unction of the head, in which all the organs (•f sense are united by the nerves, is a better substitute for the unction of all the organs, than the unction of any one organ could be."^ 890. It is highly probable that either one or other is sufficient for the validity j nay more, that the unction of any ])art of the body with the general fonn, as asserted in the fifth opinion, is quite sufficient.® Benedict XIV, after citing a great many authorities in favor of tliis view, observes that it is powerfully sustained by the variety of usage in different ^ Hnpemt)auin, qiii citat. Laym. et Diana, apud 8t. Idg., n. 710. 2 Disp. xli. sect. iii. n. 8, in fine. ^ Supra, n. 871. ^ He Extrema Unctione, Disp. xix. Dub. iii. n. 12. * Supra, n. 884. ® Vid. supra, n. 871. ’ I’ened. XIV, cit. supra, n. 871. ” De Synod. Dvxc., lib. viii. cap. iii. n. 3 et 4. 374 SACRAMENT OF EXTREME UNCTION, [chap. XV. parts of the Ohurch, both as to the number of unctions and the particular parts anointed j and still more by the authority of the many rituals, which expressly permit the use of a single unction with the general form, when all the unctions cannot be applied.^ 891. We do not know that the sixth opinion is held by any one, although it might, perhaps, be deduced from opinions that are held.^ One great objection to it is, that, if it be true, it would follow that, in the ordinary manner of anointing, a complete sacrament is conferred in every unction, which, we think, would not be admitted by any one. So much for the speculative question. In practice, we have already seen what is to be done in case of necessity ; but in ordinary cases the unctions are to be applied as directed in the present rubric, and more fully explained hereafter.^ 892. The usage regarding the parts anointed has not been invariable. In the Greek Church, at present, the unction is applied to the forehead, chin, and both cheeks (thus forming a cross in the unction of the head), then to the breast, to the two hands, and to the two feet.'^ But, in the commence- ment of the ninth century, only three unctions, it is said, W'ere in use in the Eastern Church.^ In the Western Church, the custom of anointing the five organs of sense appears to have prevailed everywhere, and from the earliest times ; but there was a great diversity of usage, and there still is considerable diversity in difterent places, as to the parts anointed in addition to these. In several ancient rituals, the unction of one or more of the fol- lowing parts is prescribed — in some, of one part, in others, of another — the neck, the throat, the breast, the loins, the knees, the calves, the feet, between the shoulders, the navel, the place of greatest pain.® In many rituals used in Belgium, the unction of the breast is prescribed, but that of the loins is omitted.’’' The same is also true of many rituals used in France.® *893. In the ritual published for the use of the clergy in England,® the unction of the loins is not mentioned, but 1 Vid. infra, § xix. ^ Supra, n. 872. ^ Chap. xvi. ^Mart^ne, De Ant. Eccl. Eitibus, lib. i. cap. vii. art. hi. n. vih. ® Mart^ue, ibid. ® IMart^ne, 1. c. et art. iv. per totum. Cfr. Benedict XIV, 1. c. n. 3. ^De Heidt, pars vi. n. 21, iii. et iv. ® Dictionnaire des Rites Sacr6s, art. TJnct.: Eesume d'un grand nomhre de Eituels, par Beuvelet. ^ Richardson, Derby, MDCCCLVI. § XVI. 894.] ADMINISTEKED TO TRIESTS. 375 the other unctions are prescribed, as in the Roman ritual. In the Excerpta ex Rituali,’’ etc., for the use of the clergy of the United States of America,^ it is observed in a note that the usage throughout the States is, always to omit the unction of the loins.^ Wherever the Roman ritual is ordered to be observed, as it is in Ireland,^ the unction of the loins is not to be omitted in men, unless in the case here excepted by the rubric itself; but in no case is it permitted to anoint another part (e. g., the breast) instead of the loins, that is, as we take it, with the form, . . . quicqitid per lumhorum delectationem deliquistV^ Nor is it permitted to add these words while anointing another part ; e. g., to use, while anointing the feet, the form, . . . quicquid per gressum et lunibonim delectationem deli- quisti.” The present rubric clearly forbids any substitution for the unction of the loins, and will have it simply omitted when it cannot be properly applied, although, when any of the other parts mentioned cannot be anointed, the unction may be applied to the part nearest, according to wdiat is directed below.^ $ XVI. — Manus vero, quae reliquis infirmis interius ungi debent, Presbyteris exterius ungantur. *894. Twuj reasons are assigned for this provision of the rubric, but they are reasons of mere congruity ; the validity of the sacrament is nowise involved. One is, tiiat the priest’s hands are anointed on the palms at his ordination ; another, that the priest, if he still retains his consciousness, may be thus reminded of his dignity, and excited to compunction for the sins of which his hands, though consecrated, may have been the instruments.® The distinction here made between pilests and others is mentioned by very few of the ancient rituals given by Martene,^ and by none of them earlier than the twelfth century. ^ Baltiniori, 1800. The Sacred Congregation liaving been conenlted on a similar usage in the diocese of Utrecht, answeied tliat it might be tolerated ; but at the same time expressed an earnest desire {ardentissimum votum) that this unction as pi-escribed in the IJoman Ititual should be gradually in- troduced. In tlie same answer the Saci’ed Congregation refused to allow any change or sujtpression in the text of the Kitual — 14 Aug., 1858, in Vltrajecten., q. v. in Appendice Syn. Thui’l., De Ext. i’ncL, n. .51. Infra, $ xviii. ® JJarnff., n. 115. I)e Ilerdt, 1. c. iv. ® Loc. cit. art. iv. 376 SACRAMENT OF EXTREME UNCTION, [chap. XV. Some of them are silent about the part of tlie hand to be anointed, while many of them expressly direct that the exterior be anointed, without any distinction of persons. But the Ritual of Fleury, in the twelfth century, at the unction of the hands, has the rubric, Si fuerit sacerdos soliimmodo “ deforis'^'^ and from that date we find the practice here fixed by the Roman ritual, commonly established. $ XVII. — Dum ociilos, aures, et alia corporis membra, quae paria sunt, Sacerdos ungit, caveat, ne alterum ipsorum iiumgendo, Sacramenti formam prius absolvat, quam ambo liujusmodi paria membra perunxerit. *895. The right eye or ear, etc., is always anointed first. What is here prescribed is required, not for the validity of the sacrament, as may be inferred from what has been said elsewhere,^ but merely for the exact and decorous performance of the ceremony. The precise distribution of the words is not fixed, but we believe it is the usual practice to anoint, e. g.j the right eye while pronouncing the words, ‘‘ Per istam sanctam unctionem,^’ and then the left, while pronouncing the remaining words of the form, et suam 'piissimamj' etc. § XVIII. — Si quis autem sit aliquo membro mutilatus, pars loco illi proxima inungatur, eadem verborum forma. *896. If one has lost a member, the part nearest to it is to be anointed as here directed. If it be a member of which he once had the use, it is easy to understand how the words of the form can be verified. But the unction is to be applied, although he may have wanted the member, or its use, from his birth j e. g.^ the eyes of one who has been bora blind, are to be anointed with the usual form, quicquid per visum deliquistiJ’ Theologians explain this, with St. Thomas, by saying that, though the person has been, of course, incapable of sinning like others by the external organs, he may have sinned by analogous internal desires, or by those internal powers or faculties which correspond to, and are immediately exercised through, the external organs.^ Should the person have redundant members, G. g.j a third hand, then those are to be anointed that have been most in use, or that are nearest to the natural position.'* ^ Mart^ne, 1. c. Ord. xxiv. ^ Supra, n. 134, et n. 885. 3 St. Lig., 11 . 732, ill fine. Baruff., tit. xxvii. n. 120. ^Baruff., 11 . 119. De Herdt, pars vi. n. 21, hi. 7“. $ XIX. 89S.] THE FORM. 377 $ XIX. — Hujus .auteni Sacramenti forma, qua Saucta Romana Ecclesia utitur, solemnis ilia precatio est quam Sacerdos ad singulas unctiones adhibet, cum ait : Per istam Sanctam Unctionem, et suam piissimam misericordiam, indiilgeat tibi Dominus quidquid per visum, sive per auditum, etc., deliquisti. *897. form of the sacrament,” says the Catechism of the Council of Trent, is the word and that solemn prayer used by the priest at each anointing : ^ Per istam sanctam “ ^ unctionem^ etc. That such is the true and proper form of “this sacrament, the Apostle St, James intimates, when he “ says, ‘ et orent super eum et oratio fidei salvabit infirmum “ words from w'hich we may infer that the form is to be “ pronounced by way of prayer, although the Apostle does “ not say of what particular words that prayer is to consist j “ but this has reached us by the faithful tradition of the “ Fathers, so that all the churches retain that form observed “ by the holy Church of Rome, the mother and mistress of “ all churches. Some, it is true, alter a few words, as when “for '• Indiilgeat tibi Peus/ they say, ^ Remittat’ or ‘ Par cat y “and sometimes, ^ Sanet quicquid commisisti but, as the “ sense is the same, it is clear that the same form is religiously “ observed by all.”‘ It is certain, therefore, that the priest is bound to use the deprecative form, wdiich is the only one used at present in the Eastern, as well as in the Western Church. Many theo- logians maintain, with St. Thomas,^ that it is essential to the validity of the sacrament, and that the indicative form would not suffice. This they infer from the words of St. James, using the argument just given by the Catechism of the Council.^ 898. Others, however, maintain"* that the indicative form is valid, and they give one argument which appears to be very strong, viz.', that, in many of the ancient rituals, the fonn is indicative — “ Ungo te'^ etc., — as inay be seen in those given by Martene.^ Many of them, no doubt, may be interpreted in a deprecative sense, as, e. g., that of Cambray, which has, “ Ungo oculos tuos dc olco sanctijicato UT quicquid illicito “ visu deliquisti hujus old unctione eocpiefur, per/’ etc. j and so of the other senses.® The particle “ ut ” may be understood to give a deprecative sense to this and other similar forms iu * Pars ii. cap. vi. n. 6. ^ 3 par. Sum. Tbeolof/. Snpplem., Q. xxix. art. viii. ^ St. Lig., n. 711, Dub. i. Suarez, Disp. xl. »ec. iii. n. 7. Apud St. Dig., 1. c. * Lib. i. cap. vii. art. iv. Mart6ne, 1. c. Ordo xix. 378 SACEAMENT OF EXTREME UNCTIOX. [chap. xv. which it occurs. But there are some ancient forms, as that of Narbonne/ in which no word occurs to insinuate a deprecative sense, and which do not admit of it without violence, as is observed by Benedict XIV.^ It cannot be denied, then, that the opinion of those who maintain the validity of the indicative form is probable, but of course it can never be used in practice.^ 899. The form here given is that prescribed by the decree of Eugene IV.'^ The priest must be careful to pronounce it according to the instructions of the ritual, otherwise he is certainly guilty of sin.® But the variety of the ancient forms is such, that it is difficult to determine what words are essential, or what could be omitted without affecting the validity. It is certain that the form of this sacrament has not been determined by Christ in specie infimd^ that is to say, the words have not been fixed by Him like those in the forms of Baptism, and the Eucharist. “Formam sacramenti extremae iinctionis,” says Benedict XIV, non esse a Christo Domino institutam in specie infimd, ut aiunt, hoc est, certis verbis prasscriptam, theologi omnes admittunt, atque ex diversis ^^formulis etiam in Ecclesia Latina in illius administratione usurpatis evidenter demons.tratur.’'® 900. It is agreed that the word, sanctam^'^ is not essential j and it is most probable that the words, et siimyi piissimam, miser ico)xUam^’’ are not essential.'^ Hence the form expressed thus w’ould be valid : Per istum unctionem indulgeat tibi Dominus quicpiid deliquistiper visum, auditiimj’’ etc. It is commonly admitted that the wmrd, deliquistiy’ or some other of the same import, is essential.^ But it is not equally certain that the expression of the senses is essential. We have seen that when, in case of necessity, a single form is used, it should contain an expression of each sense after the word, deliquisti,’^^ but many are of opinion that it suffices for the validity to express them in general, . . . qiiicquid deliquisti qjer sensus.’’^^'^ Some go still further, and contend that it is not necessary to express the senses at all, and that the words, “ Indulgeat tibi DeuSy^ alone are essential ; for the act of anointing, they say, precludes the necessity of using the words, ^*’per isfam unctionem/’ while the word, indulgeaty” sufficiently implies ‘ Ordo xiii. ^ Be Synod. Dicec., lib. viii. cap. ii. in fine. ^ St. Lig., lib. i, n. 48. Pro Armenis, apud Denzinger, Enchiridion, etc., n. 595. ^ St. Lig., n. 711. ^ Be Syn. Bitec., lib. viii. cap. ii. ^ St. Lig., n. 711. ® St. Lig., ibid. ^ Supra, n. 871. Vid. Collet, Be Extrema Unctione, cap. iv. Quaer. i. $ xvm. 901.] WHEN IS GRACE CONFERRED? 379 qiiicquid ddiqiiistV^ To. this opinion it may be objected that from it, especially if combined with that which asserts the sufficiency of a single unction, the conclusion seems to follow that, in the ordinary administration, the sacrament is confeiTed not once, but six or seven times. It may be answered, however, that the words, per visum “ per audi- ‘‘ tum,^^ etc., restrict and determine the meaning of the form, so as to make the unction of each sense only a part of the sacrament, for even the addition of a word to those that are essential can affect the meaning of a sacramental form.^ 901. It is disputed amongst theologians whether a distinct grace is produced by each unction, or the whole grace is confeiTed only when the last unction with its form is com- pleted.^ Some maintain the former opinion, and illustrate it by the example of “ Orders,^^ which, though only one sacra- ment, contains under it several partial sacraments, each with its own matter and form ; and by the example of the Eucharist, in which a distinct grace is perhaps received by the reception of each species, or even, in many cases, of each of several particles successively, although ‘‘the sacrament” is received only once at a single refection. Suarez sa3^s this opinion is probable, but he himself holds the latter, which is _the opinion of St. Thomas. He explains the last unction to be, not the last which may be actually confeiTed, but the unction of the last of the five organs of sense.^ St. Liguori® seems to regard the two opinions as equally probable. * Jnenin, apud Catal., tit. v. cap. i. $ xix. n. ix. 2 Vid. De Lugo, De Sacramentis, Disp. ii. sect. vi. n. 127. 3 St. Lig., lib, vi. n. 707. Vid. Disp. xli. sec. ii. * Loc. cit. CHAPTER XVI. OEDER OF ADMINISTEErN-G THE SACRAMEU^T OF EXTREME HXCTIOX: ‘^ORDO MINISTRANDI SACRAMENTHM EX- TREME UXCTIONIS.’^ $ I. — Sacerdos igitur Sacramentum ministraturiis, quatenus fieri poterit, parari curet apnd infirmum mensam mappa Candida coopertam ; itemque vas, in quo sit bombacium, seu quid simile in septem globules distinctum, ad abstergendas partes inunctas ; medullam panis ad deter- gendos digitos, et aquam ad abluendas Sacerdotis raanus ; ceream item candelam, quae deinde accensa ipsi ungenti lumen praebeat. Denique operam dabit ut quanta poterit munditia ac nitore hoc Sacramentum ministretur. 902. The Council of Trent has defined that a priest alone is the minister of Extreme Unction, and that the Preshy teri Ecclesise/’ mentioned by St. James, ^ are not the elders in each community, as the heretics maintain, but priests ordained by a bishop.^ This interpretation was never doubted in antiquity. The very name given to them, “ Presbyter! ‘‘ Ecclesiae,’^ the function assigned to them, and the effects attributed to their ministry by the Apostle, show clearly that he did not mean simply persons advanced in years.^ 903. Any priest can confer the sacrament validly, but its administration is reserved to the ordinary pastor. Another who would confer it without his leave, expressed or implied, or at least reasonably presumed, would be guilty of grievous sin.^ A religious incurs excommunication if he administers it, without this leave, to any except members of his community, or others to whom he may be privileged to administer it.® But in case of necessity it may be administered by any priest, at least by any priest who is not excommunicated.® *904. A table should be prepared in the chamber of the sick person in the manner already directed for the case in which the Viaticum is about to be administered.'’’ The same ^ Cap. V. 14. ® Sess. xiv. De Sac. Extr. Unct., can. iv. ® Vid. Estium, in loc. ■* St. Lig., n. 722. ® Ibid., 1. c. ® Ibid., n. 723. Vid Bened. XIV, De Synod Dioec., lib. viii. cap. iv. n. 7. ’’ Vid. supra, n. 792. $ I. 905.] PREPARATIONS IN SICK ROOM. 381 that has been prepared for the Viaticum serves also for Extreme Unction, which is so often administered immediately after.^ There should he placed on it, besides the crucifix and candles, a plate containing cotton or flax, divided into seven, or, for a female, six little balls or pellets, to be used in wiping the parts anointed, and also some crumbs of bread, or a little dry meal, with a basin of water for the priesfis hands. Should the table be prepared for Extreme Unction alone, it suffices to have one w^ax-candle, to be lighted and held by a clerk, when the priest is anointing. If it be prepared for the Viaticum, two candles are lighted from the commencement, and one of these may be held at the proper time by the minister. Out of reverence for the sacrament, it is recommended, also, that the parts to be anointed be washed immediately before the priest comes.* 905. The last clause of this rubric shows the object of the Church in all these preliminary arrangements. It is that thus due regard may be had to cleanliness and propriety, and that the whole ceremony may be performed in a manner to conciliate the respect and veneration of the faithful. The rubric says, quatenus fieri poterit, parari curet ” . operam dabit.” It does not then require the priest himself to do these things. It simply requires him to do what he can, in the circumstances in wdiich he may find himself, to have these preparations made. In giving instructions to the people regarding this sacrament, he may very easily take occasion to tell them how the chamber of the sick person should be prepared for tlie visit of the priest when he is sent for. There is no cabin so poor that it may not be made clean, at least armind the l)ed of the sick ; none in which a table with a clean white cover may not be prepared, at least by borrowing from some charitable neighbor. There might be some pious confraternity, the members of which would undertake to have the necessary preparations made.^ There would be rarely wanting at least some pious person in the townland or district who would see to the arrangement of everything as prescribed by the rubric, were the priest only to suggest this, and to show what is to be done. The only expensive re(piisite is the wax-candle. Even this costs very little, and w’culd be supplied, we have no doubt, by the charity of others, to the few who might be unable themselves to procure it. The same * De Herdt, n. 24, i. 3". 3 Vid. supra, n. 795. * De Herdt, n. 21, ii. 382 ORDER OF EXTREME UNCTION. [chap. XVI. candles could be taken from bouse to house, as they might be required, until consumed ; and, if necessary, they could be purchased by the priest himself, and some given to one in each district, who would be charitable enough to take charge of them for the purpose. In this way, we believe, a few shillings anually would suffice to supply the poor of an entire parish. Of course there are cases so urgent as to leave no time for preparation, but in ordinary cases there is rarely a sufficient reason for not complying with what the rubric prescribes. § II. — Deinde convocatis Clericis seu ministris, vel saltern uno Clerico qui Crucera sine hasta, Aquam beiiedictam cum aspersorio, et libruin Ritualem deferat, ipse Parochus decenter accipit vas sacri Olei infir- morum, sacculo serico violacei colons inclusum, illudque caute deferat, ne effundi possit. 906. For many centuries this sacrament was usually administered by a number of priests together. This practice is still continued in the Greek Church, and it prevailed in the Latin Church down to the thirteenth century, although from the earliest times instances are recorded of its being administered by a single priest, and no doubt was entertained of its validity when thus conferred. All this is stated by Benedict XIV,^ and is very clearly shown by Martene.^ According to the Greek Euchologium, the number of priests should be seven ; but all admit that, in case of necessity, it may be administered by three.^ 907. The Greeks insist on a plurality of ministers on account of the words of St. James’: . . . inducat presbyteros j ” but this expression of the Apostle is fairly interpreted to signify, ^‘one of the priests;” at least it cannot be shown that in strictness it requires the presence of more than one.^ The Greeks who are united to the Church are allowed to retain their usage, but they are required to acknowledge that the sacrament can be validly conferred by a single priest.® According to the Greek usage the ceremony is very long. The priests bless the oil with several prayers and canticles ; they recite seven epistles, seven gospels, and seven long prayers. Each of them anoints the sick person, reciting. ^ De Syn. Diosc., lib. viii. cap. iv. n. 5. ^ De Bit. Ant. Eccl., lib. i. cap. vii. art. hi. n. ii. hi. et v. 3 Benedict XIV, 1. c. n. 8. Marthie,*!. c. Vid. Corneliam A Lapide, in loc. Suarez, Disp. xliii. sect. ii. n. 1. ® Benedict XIV, loc. cit. $ I. 909.] MINISTERS REQUIRED. 383 while he anoints, the prayer, Ilarep "^Ayts larpk ra>v (poxib'^ Kat ru>v (TojfjLdrwv^ etc. This prayer, according to the common opinion, constitutes the form of the sacrament.^ The book of the Gospels is placed on the sick man’s head, and all the priests impose hands on him, while the principal priest, called in the rubric 6 Tipuiff-dpsyo:;, recites a prayer. We may observe that the oil is blessed each time, and the ceremony is perfonned in the church if the sick person can be brought to it, otherwise in his house. The extract given by Martene^ is an exact translation of the ^AKoXoudia zoo '^Aycoo'' E/.aiou, given in the ETXO AOTIO N MET A used at present in the Greek Church. The rubric regarding the unctions is not very clear. It simply says that the priest anoints, saying the prayer, “ Pater SamteJ'* etc., . . . and then, that this same prayer is said by each priest while he anoints. All the parts, however, are anointed by each priest, not one by one priest, and another by another. 908. Although, as has been said, the same usage as to a plurality of priests prevailed in the Western Church, there was a diversity of practice, according to Martene, as to the part taken by each priest in the administration. Sometimes each priest anointed all the parts with the appropriate forms ; sometimes one anointed one part, and another another, with the form appropriate to each ; and some instances are men- tioned in which it would seem that one applied the unctions while another pronounced the form.^ This last mode is, most probably, invalid; but the others are, undoubtedly, valid. Benedict XIV says there can be no doubt of the validity of the sacrament when the organs of sense are anointed by different priests, each pronouncing the form appropriate to that which he anoints.® 909. According to the present usage, the unctions are applied by a single priest, and it is not lawful to depart from this usage, at least if we except the case of necessity f and we doubt if it would be expedient even then, for the case of necessity is otherwise provided for.’’' But should the priest be prevented by a sudden attack, or by any accident, from completing the unctions, another should sup})ly what has been omitted. The second })riest in this case should not repeat the * Sylvestf^r, Compendium Theolofjvt Classicum pro Grreri^, cap. Ixiii. $ 5. Collet, J)e Ext. Unct, cap. iv*. coiicl. ii. Art. iv. ordo .x.xxiii. 3 Art. iii, n iv. Suarez, Disp. xliii. sect. ii. ^ Lib. viii. cap, iv, n. 5. St. Lig,, n. 724, in parenth. ^ Vid. supra, n. 871. 384 ORDER OF EXTREME UNCTION. [cHAP. XV unctions performed by the first, but commence where he left off, unless there be a notable delay. If there be a delay of even a quarter of an hour, he should repeat the previous unctions sub conditione.’^^ 910. It is not only permitted, however, but even recom- mended, that the priest who administers the sacrament be assisted by other priests, wdien they can be easily had, who may act as his ministers in the ceremonies, and join in the prayers.^ Hence, St. Charles directed that he should have with him as many priests and clerics as he conveniently can.^ According to our present rubric, the parish priest, when about to administer the sacrament, convenes them, or a few of them (supposing, of com'se, that there is a sufficient number at- tached to the parish church), or, at least, gets one to accom- pany him and carry the cross, etc., as here prescribed, while he himself carries the holy oil from the church. It is unnec- essary to bring the holy water if it be certain that there is some already in the chamber of the sick person.^ A proces- sion may be formed, but the cross is carried sine liasta,” that is, without the long staff or pole on which it is usually fixed in processions 5 and this, according to Baruffaldi,^ very probably for the convenience of passing through doors, ascending stairs, etc., to reach the chamber of the sick. A decree of the Sacred Congregation® appears to prohibit the carrying of lights in this procession, though, according to Baruffaldi, they may be carried.^ It is certain, however, that the bell is not to be rung, lest the faithful might think that the priest is carrying the Viaticum, and kneel down to adore.® Hence the rubric® expressly prohibits the ringing of the bell. *911. This, however, regards countries where there is nothing to prevent such processions. With us the priest usually has the oil of Extreme Unction in his house,^® and carries it unattended by any one when he is going to adminis- ter the sacrament. He should always bring with hima small crucifix and a little holy water, unless he has reason to be- lieve that he will find both before him in the sick chamber. If be cannot otherwise have a supply of holy water, he ^ St. Lig., n. 724, in parenth. ^ Benedict XIV, 1. c. 3 Act. Eccl. Medial. , pars iv. Inst. Ext. Unct. § De diligentia in Ministrando, pag. 450. Vid. supra, n. 804. ® Tit. xxviii. n. 32. ® 28 Jan. 1606, in Baren., n. 289. 7 Tit. xxviii. n. 29. * BarufF., n. 40, 41. 9 Infra, § iii. Supra, n. 856. $ IV. 914.] HOW THE OIL IS CARRIED. 385 should bless some in the house before the commencement of the ceremony, or at least before he takes his leave. ^ 912. The vessel containing the Oleum Infirmorum ” should be apart from those which contain the oils used in baptism. The necessity which justifies the priest in keeping the Oleum Infirmorum’’ in his house, does not justify him in keeping the others also in his house, still less in carrying them along with it wdienever he goes to administer Extreme Unction.2 The oil should be absorbed in a little cotton, as is directed by a previous rubric,^ and the silver vessel containing it should be put into a case made of silk (or, better, perhaps, made of leather lined with silk), of a violet color. It would be well also to have always in the case a little loose cotton, lest on anv occasion none might be found where he has to administer the sacrament. $ III. — Quod si longius iter peragendum, aut etiam equitandum sit, vel alias adsit periculum effusionis, vas Olei sacculo aut bursa iuclusum, ut dictum est, ad collum appendat, ut commodius et securius perferat. Procedat autem sine sonitu campanulse. *913. The case contemplated in this rubric is of ordinary occurrence in these countries, and the precautions here recom- mended should be carefully attended to. We have already seen how the |)yxis containing the Blessed Sacrament is to be earned in these circumstances."* When the holy oil is carried at the same time, the vessel containing it must not be joined to, or form part of, the pyxis.® But we think it may be fast- ened to the same chain or guard round the neck by which the pyxis is secured. For this it is not necessary that it be carried beside the pyxis ; it may be put by itself in an inside pocket. A second ring or a second spiing-hook would suffice for the purpose. Both would thus be carried with great security, and, as nearly as the circumstances allow, in accordance witli what is prescribed in the rubric. The reason for proceeding without sound of bell has been already noticed.® $ IV. — Cum perventum fuerit ad locum ubi jacet infirmus, Sacerdos intrans cubiculum dicit : Pax kuic domui. R. Et omnibus, etc. *914. The salutation here mentioned is pronounced by the priest also before administering the Viaticum.'^ Tlie rubric * Vid. Haruff., ii. 94. * Vid. supra, n. 297. ^ Chap. xv. $ v. “ 8upra, n. 807. » Vid. Deer. S. K. C., 20 Mar., 1809, in Tamovieri. , ad 6. * Supra, u. 910, in fipe. J Supra, p. 808. 386 OEDER OF EXTREME UNCTION. [chap. XVI. supposes that the sick person has received the Viaticum some time previously, and that the priest now comes to administer Extreme Unction alone. In this case, entering the chamber he is to say again, Pax etc., as here directed. But if he administers Extreme Unction immediately after the Viaticum, he need not repeat it.^ According to the words of the rubric, he is to say it intrans cubiculum.^^ But if -he has said it ingrediens locum ubi jacet infirmus,^^ as directed by the rubric just before administering the Viaticum,^ and has not since left the chamber or place where the sick person is, it is evident that he has done all that the present rubric requires. $ V. — Delude deposito Oleo super mensam, superpelliceo stolaque violacea indutus, segroto Crucem pie deosculaiidam porrigit; mox in modum crucis eum aqua benedicta, et cubiculum et circumstautes aspergit, dicens Antiphonam : Asperges ruhe, Domine, etc. *915. Having entered the sick chamber, he places the holy oil on the table prepared as already stated, and then vests in surplice and violet stole. The rubric here supposes the priest to come for the purpose of administering Extreme Unction alone ; for if he has but just administered the Viaticum, he is already vested in surplice, and requires only to lay aside the white stole, and put on a violet one. St. Liguori discusses the question whether the priest would be guilty of grievous sin, by administering this sacrament without the surplice and stole ; and he says : “ Si non urgeat necessitas, certum est graviter peccare.’^ He cites Suarez and others who would not even except the case of necessity, on account of the reverence due to the sacrament, which should, they say, be preferred to the advantage of the individual.^ Bouvier maintains the same opinion, and says it should be followed in practice unless there be a dispensation, as there is, according to him, in England, where it may be administered without the surplice and stole.® St. Liguori, however, inclines to the opinion which would except the case of necessity.® It is to be observed that the case of necessity, here considered, is the case in which the sick person is otherwise in danger of dying without ExJ;reme Unction, not the case in which Extreme Unction might be itself necessary, as when he 2 Supra, chap. xiv. $ xv. ^ St. Lig., 1. c. ® Loc. cit. ^ De Herdt, n. 24, i. 4o. ® Lib. vi. n. 726. ® De Ext. TJnct., cap. viii. 1°. « V. 917.] VESTMENTS REQUIRED. 387 could receive no other sacrament for in such a case, we believe, no theologian would hold that it could not be administered without the sacred vestments. 916. It is, then, the general law of the Church that the priest, in administering this sacrament, be vested in surplice and stole ; and nothing but hona fide necessity can excuse him from complying with this law. Such necessity existed in these countries dming the operation of the penal code, when the priest could administer the sacraments only by stealth. But this necessity exists no longer. There is nothing now, generally speaking, to prevent him from complying with what the rubric requires. We say generally speaking^ for it may be useful here to discuss the question how far the inconvenience of bringing a soutane and surplice with him to sick calls may justify the priest in dispensing with them We have no doubt it is often so great as to justify him. But we do not think it is always, or even generally so. 917. In the first place, the surplice used on these occasions may be such as can be put into very small bulk, and easily carried. Then, it may be very often given to be carried by the messenger who comes for the priest, and who usually returns immediately to the house of the sick person. There is a greater difficulty about the cassock or soutane over which the surplice is worn, for it should not be worn over a secular coat. The rubric makes no mention of the soutane, simply because it supposes that this is the ordinary dress of the priest, and it makes no provision for the case in which the priest, as in these countries, can wear out of doors no other than a secular coat, or, at all events, a coat with short skirts. We have not seen the case discussed in any author, nor are we aware of any decision regarding it by a diocesan or provincial synod. To determine the obligation of the priest, then, we must have recourse to general principles. Now it cannot, we think, be doubted, that the priest is bound to wear the soutane, or what is called the “ vestis ^Halaris” in the canons, in the performance of every sacred function, if lie can do so wWwut notable inconvenience. From this principle we infer that, even in these countries, the priest is bound to wear the soutane when he administers a sacrament, or performs any religious ceremony in the church, for there is no law of the state, no danger of insult, nor any other like reason, to prevent his wearing it while ^ Vid. supra, n. 851. 388 ORDER OF EXTREME UNCTION. [chap, xvi- there. If his house be near the church, there is usually nothing to prevent him, if he chooses, from wearing it while passing from the one to the other j but at least he may easily have a soutane in the sacristy, which he can put on after going there. He is bound to wear it also when he administers a sacra- ment outside the church, provided he can, without incon- venience, bring or send a soutane to the place where he is required to administer it. No doubt, the inconvenience of bringing it is, as we have said, often so great, as to justify the priest in dispensing with it. But surely it is not always so. For example, there can be no great inconvenience if he goes to the place on a car or other vehicle, or if he is accompanied by the messenger who came for him. If he has to go a considerable distance alone, whether on foot or on horseback, he could not easily bring his soutane with him ; but even in such circumstances a great deal might still, we think, be done to carry out the spirit, if not to comply with the letter, of the rubric. The soutane, for instance, might be of very light material, made without sleeves, and so as to fit easily over the ordinary coat j it could thus be carried without much inconvenience along with the surplice, both being, as we suppose, compressible into very small bulk. 918. We saw before^ that the Sacred Congregation — being asked whether the practice existing in some places of giving the Viaticum without the surplice, but with a stole alone, could be permitted — answered : Negative et eliminata consuetudine servetur Bitualis Romani praescriptum.” On the same occasion, and under the very same head, it was further asked ; 2® “ An saltern sacramentum Extremae Unctionis cum stola tantum administrari potest f” and the answer was : Negative ut ad proximum.”^ The continuator of Grardellini, in his note on this decree, would not admit that even a long or difficult journey is a sufficient reason for dis- pensing with the vestments required by the rubric j he excepts only the case of positive necessity. In all that we say, however, regarding the obligation of this rubric, and the possibility of complying with it more frequently than is usual in these countries, we would not, and we trust we shall not, be understood as implying a censure ^ Supra, n. 798. ® 16 Dec., 1826, in una Gandaven., ad 2, Qusesiti ii. n. 4623. § VI. 921.] EXHORrATION OF THE SICK. 389 on any priest who conforms to existing customs, as long as these are not abolished by the proper authority.^ *919. The stole used in administering Extreme Unction should be of a violet color. This is the color adopted by the Church to express sorrow and affliction, and used by her in the sacrament of Penance, and in all her offices during the penitential seasons.^ It is prescribed for Extreme Unction also, which is regarded as the completion of Penance.^ The priest can rarely, if ever, be obliged to administer the sacrament without at least the stole, as it is so easily carried. Baruffaldi observes^ that sometimes the sick person might be alarmed if the priest presented himself at once clothed in the sacred vestments, and recommends, therefore, that he should first appear in his ordinary dress, and prepare the sick person for what is to follow. The wording of the rubric appears to convey that the priest puts on the surplice and stole only after he has placed the holy oil on the table, though St. Charles,® Catalan!,® and others, would have him vested in these while carrying the oil to the house. *920. Being vested, he first presents the cross to be kissed by the sick person, who thus declares his faith and his hope in Christ crucified. The ritual, as we have seen, supposes the priest to have a cross with him, but if there be one already, as there ought to be,^ in the room, it will do equally well. Then he sprinkles with holy water the sick person, the room, and all who are present, saying the usual antiphon, A$,perges etc. He sprinkles the sick person, as here directed, in moduni crucis,^’ that is, he sprinkles, in front (of himself) ; 2® on his (own) left ; 3® on his right.® If he has done so, how^ever, before administering the Viaticum, he is not required to do so again when Extreme Unction immediately follows.® $ VI. — Quod si segrotus voluerit confiteri, audiat ilium, et absolvat. Delude piis verbis ilium consoletur, el de hujus Sacramenti vi atque elBcacia, si tempus ferat, breviter admoneat; et quantum opus sit, ejus animum coufirmet, et in spem erigat vitae aeternae. *921. The priest should give the sick person an opportunity ^ Vid. chap. i. n. 84, et seq. 2 Baruffaldi, tit. xviii. n. 19. Gavant., pars i. tit. xviii. De Colori- bus Paramentorum, rub. 5. ^ Cone. Trid., Sess. xiv. De Ext. Unct. Tit. xxviii. n. 43. ® Act. Med. Eccl., pars iv. Iiistr. Ext. Unct. ^ Ordo ministrandi, page 451. Tit v. cap. ii. $ iv. n. iii. ’’ Supra, n. 904. * De Herdt, n. 22, 2°. Vid. supra, n. 810. 3 De Herdt, n. 24, i. 4^. 390 ORDER OF EXTREME UNCTION. [chap. xvi. of confessing immediately before Extreme Unction ; and hence, if any interval elapses between the Viaticum and Ex- treme Unction, he should, before he proceeds to anoint, ask him whether he desires to go to confession. This is, of com'se, unnecessary if Extreme Unction immediately follows the Viaticum but for greater security he may ask him to renew his soiTow, and make a fresh act of contrition. In any case, he should say a few words to console and en- courage him, and, if time permits, explain briefly the advan- tages and effects of the sacrament. He may do so in his own words, or he may read the instruction or exhortation on the subject, which is usually found in an appendix to the ritual. In his general instructions on this matter, he should be careful to impress on the faithful the importance of receiving the sacrament in time, and to remove from their minds the sense- less notion that whoever receives it must give up all hope of recovery.^ § VII. — Postea dlcat : "if. Adjutorium nostrum, etc. *922. In the ancient rituals given by Martene,^ a consider- able variety may be observed in the prayers to be recited before administering the sacrament, but all have the same object, and express nearly the same sentiments, as those here given. The first and third are found in some of the most ancient, as in the Ritual of Beauvais,'* and that of the Monas- tery of Pontlevoy, as old as the twelfth century The latter contains also the prayer, Oremus et deprecamur/^ etc., but not in the same part of the ceremony. Saying Adjutorium/’ etc., the priest makes the sign of the cross on himself.® It is not stated in what manner he is to make the sign of the cross at the words henedic nostrm conversationij \ . . and again, henedicat hoc tabernaculum ” The words seem to imply that the blessing is intended for the house or chamber which the priest has entered, and we think, therefore, the sign should be made over the place in front ot him without being directed to any special object. According to the Ritual of Toulon, these prayers are to be said by the priest standing, uncovered, and turned partly towards the bed of the sick person, and partly towards the crucifix on the table.^ 1 Vid. supra, n. 812. " Vid. supra, n 847. 3 Lib. i. cap. vii. art. iv. Loc. cit. ord. xx. 5 Ord. XXV. * Vid. supra, n. 811. ^ Apud Dictionnaire des C6r6monies, etc., Art. Ext. Unct., n. 23. § IX. 924.] PRAYERS OF THOSE PRESENT. 391 $ VIII. — QuaB Orationes, si tempus non patiatur, ex parte, vel in totum poterunt omitti. Turn de more facta Confessione generali, latino vel vulgari sermone, Sacerdos dicat : Misereatur, etc., Indulgentiam, etc. *923. When the case is so urgent as to justify the omission of these prayers, they are afterwards to be supplied if the person survives, as is directed by a preceding rubric.^ The Confiteor ” is said by the sick person himself, if he is able, the rubric expressly permitting it to be said either in 'Latin or in the vernacular, as in going to confession. If he is un- able, it may be said by the clerk or assistant, or even by the priest himself.^ Then the priest says Misereatur tui^^ etc., “ Indulgentiam,^^ etc., in the singular, as in administering the Viaticum.^ It was decided by the Sacred Congregation of Indulgences that the Confiteor is here to be said, although it may have been said a few minutes before, as when the Viaticum imme- diately precedes ; and is to be said even a third time if the indulgence in articulo mortis is given immediately after Extreme Unction.^ $ IX. — Anteqnam Parochns incipiat ungere infirmiim, moneat adstan- tes, ut pro illo orent ; ut ubi commodum fuerit, pro loco et tempore, et adstantium numero vel qualitate recitent Septem Psalmos Poenitentiale- cum Litaniis, vel alias Preces dnm ipse Unctionis Sacramentum admin- istrat. Mox dicat ; In nomine Patris, et Filii, etc. *924. There is no sacrament,” says the Catechism of the Council of Trent, ^^the administration of which is accom- ‘‘panied with more prayers; and with good reason, for then most particularly the faithful require the assistance of pious prayers, and, therefore, all who may be present, but the ^‘pastor in particular, should })our out their fervent aspira- tions to God in behalf of the sick person, most earnestly ^‘recommending his life and salvation to the divine mercy.”® Hence the ritual here directs the priest to invite all who are present to pray for the sick person. The prayers specially recommended are the Penitential Psalms and the Litanies, these being most appropriate ; but it is plain from the rubric that any othei’s, as, e. g., the Rosary, may be selected; and the priest would do well to suggest those tliat ho thinks most suitable for the persons present. Tliese prayers should be * Chap. XV. $ xi. 2 llcrdt, pars vi. n. xxii. b®. ^ Ibid., 1. c. Kit. Toni., 1. c. n. 24. Vid. supra, ii. 815. ■* 5 Feb. 1841, in Vnlenlinen., ad 0, ii. dvi. Decreta Autlieutica, etc., a Prinziv'alli, Bruxellis, 1802. ® I*ars ii. cap. vi. n. 7. 392 OEDER OF EXTREME UNCTION. [chap. xvi. continued while the priest is administering the sacrament, hut, of course, in so low a tone as not to distract or distinb him. The prayers are to be said kneeling, according to the Instructiones of St. Charles.^ At least the Penitential Psalms and the Litanies should be recited “ flexis genibus,” as is apparent from the very title prefixed to them in the ritual. *925. Immediately before applying the unction, the priest says : In nomine Patris ^ et Filii ^ et Spiritiis ^ Sancti extinguainr,’’ etc., making the sign of the cross three times over the sick person, as he pronounces the w'ords. The ritual does not say explicitly how the sign is here to be made, but is understood as implying that it should be over the sick person.^ The words, ^Hn fe,’’ indeed convey clearly enough that the priest is then turned towards the sick person, and the words, per impositionem mcmiium nostrarum ” that he puts or raises his band over him. It is enough, however, that he make the sign of the cross in the manner explained, for, as Baruf- faldi observes,^ this is here called an “ impositio manuum.” Certainl}’' no imposition of hands, distinct from this, is pre- scribed by the rubric, nor by any commentator we have seen, except, perhaps, Catalan!,^ whose words are not very clear on the subject. § X. — Deinde intincto pollice in 01 eo sancto, in modum Crucis ungit infirmuin in Partibus hie subscriptis, aptando proprio loco verba formae in hunc modum. *926. Those present being engaged in praying devoutly for the sick person, the priest dips his thumb into the vessel of oil, pressing, not the nail, but the fleshy part on the cotton in whicli the oil is absorbed, and makes with it the sign of the cross on the several parts, pronouncing at the same time the words of the form as the rubric directs. A clerk should hold the ritual in a convenient position before him. Another should hold the candle, and the same may also hold the plate or salver containing the pellets of cotton. If there be a third, he may hold the vessel of oil,® otherwise the priest himself holds it, and, indeed, generally he will find it most, convenient to hold it himself in his left hand. Barutbridi® suggests that in this case there should be a puriheator round ^ Inst. Ext. TJnet., $ Ordo ministrandi, etc., pag. 451. ^ BarufF., tit. xxviii. n. 60. De Herdt, n. 22, 7°. Rit. Toul., 1. c. n. 24. ^ Loc. cit. Tit. v. cap.'ii. § vii. n. iv. ® Baruflf., tit. xxviii. n. 64, et seq. ^ Loc. cit. n. 65. $XI. 928.] UNCTION OF THE ORGANS. 393 the vessel to guard against effusion, hut there is not much danger of effusion when the oil is absorbed in cotton. Nearly all the ancient rituals cited by Martene^ direct the unctions to be applied in the form of a cross. Our rubric pre- scribes the same, and a neglect of this in ordinary cases cannot be excused from venial sin.^ It is not essential, however, and in case of necessity, need not be attended to.^ What is here prescribed regards the usual administration of the sacrament. 927. We have already discussed what is to be done in case of necessity."* Here we may add, that in time of pestilence, if the priest apprehends danger from using his thumb, he may apply the oil b}'^ means of an instrument.^ To preserve the oil from being tainted, the instrument, which may be of any material, ought to be wiped with cotton after each unction, be- fore it is again dipped into the vessel of oil j or, if it be of wood, a different piece may be used for each unction, and burned immediatel}^ after use. The mouth may be anointed in this way in case of hydrophobia, or any other disease in which there might be danger from contact with the saliva of the patient, but in such circumstances it is enough to anoint the cheek or part near the mouth.® If there be no other instrument at hand, the priest might use a little cotton dipped in the oil, being careful to burn it after the unction. We have already seen that, in these cases of extraordinary danger, the priest, according to a highly probable opinion, may apply only a single unction with the general fonn.'’' $ XI. — Ad Oculos. Per istam sanctam Unctwnem. et suam, etc. *928. The unctions commence witli the eyes, which should be closed. The (dl is applied to the eyelids,® and the words of the form are distributed, so that he will have made the cross on the right eyelid when he has pronounced the word unctionenij and on the left before he has completed the remaining words. The same is to be observed in anointing the other double organs.® It may be noted that the word Amcn^^ here is not a response, but belongs to the form, and should bo said by the priest himself.^® When the organ is double, the unction always begins with ' l)e Ant. Peel. Hit., lib, i. cap. vii. art. iv. * St. Lig., ii. 728. ® Baruff,, n. 68. Sin)ra, ii. 871, et eeq. ® St. Lig., n. 710, in parenth. De Herat, n. 23, iii. Benedict XIV, J)e Syn. JJicee., lib. xiii. caj). xix. n. 30. " Vid. De Herdt, 1. c. ^ Supra, n. OT4. " Baruff., tit. xxviii. n. 71. ® Vid. supra, chaj). xv. ^ xvii. Modo I’ratico, cap. ix. 394 OEDER OF EXTREME UNCTION. [CH^. XVI. the right.* The cross is formed by drawing, first, a line downwards, as, e. g., in the present instance, from the eyebrow towards the cheek, and then one across it from left to right (of the priest).^ In the Roman Ritual only one cross is marked, though each of the unctions is to be made in the form of a cross. Two crosses are marked in some rituals, as in that of Liege. ^ $ XII. — Minister vero, si est in Sacris, vel ipsemet Sacerdos post quamlibet unctionem tergat loca innncta novo globulo bombacii, vel rei similis, eumque in vase mundo reponat, et ad Ecclesiain postea deferat, comburat, cineresque projiciat in Sacrarium. *929. It seldom happens in these countries that the priest is accompanied by another person in holy orders, and conse- quently he himself is usually obliged to do what is here pre- scribed. He should use a fresh pellet for each unction, but one suffices, even when the organ is double, as may be inferred from the number prepared according to the rubric.^ He is to wipe the part anointed as here directed after each unction ; but where there are two unctions for a single sense, he need not wipe the parts until he has completed both.® There is danger sometimes, however, that the organ first anointed may come in contact with the dress or bedclothes, while the second is being anointed. This is the case with regard to the ears especially. Indeed it is hardly possible, when the head is resting on a soft pillow, that the lobe of one ear would not touch the pillow when the lobe of the other is being anointed. Hence the Ritual of Toulon prescribes that the oil be wiped from the right ear before the left is anointed.® Falise recommends the sarne,'^ and it is, we think, a very laudable practice. 930. After use the pellet should not be put back on the plate or salver from which it was taken, but on another, or, better still, into a little pocket or bag, in which all can be conveniently carried to the church, where they are to be burned, and the ashes thrown into the sacrarium. Such a pocket is sometimes made in the case which contains the holy oil. If so, it should be well closed, so as to prevent the cotton from touching the vessel. The priest is to put into the same place the crumbs of bread with which he has rubbed his ^ St. Lig., n. 711. 2 De Herdt, n. 21, iii. 3°. ^ Apud Ibid., n. 21, iv. Supra, $ i. ® De Herdt, n. 21, iii. 6. ® Dictionnaire des C6r6monies, Art. Ext. TJnct., n. 25. Part Illme sec. i. cap. iv. n. 8. $ XIV. 933.] UNCTION OF THE ORGANS. 395 fingers.^ But generally in this country he is obliged to throw all into the fire.^ $ XIII. — Ad Aures. *931. The ears are to be anointed on the lobes or lower extremities.^ This is the universal practice now, though some ancient rituals prescribe that the unction be applied to the hollow of the ear — deintus ^^ — as that of Troyes used in the tenth century,^ that of Tours in the same century, and that of Oambray in the thirteenth.® *932. The distribution of the words in applying the unctions here may be the same as in anointing the eyes. He may have the right ear anointed when he has completed the word unciionem ; and the left, before he has got to the end. The rubric merely requires that the form be not completed until the second unction is applied,’’’ but prescribes no particular distri- bution of the words. The ritual, indeed, has a cross marked after the word unctionem, but it does not imply that after this word the priest is to make a pause, during which the unction is to take place, and then complete the form. A pause of this kind might be sometimes inconveniently long. It is best, then, to adopt some distribution of the words in applying the unctions, and to adhere to it as far as possible. We believe the one we have mentioned is that which is commonly adopted in practice. By pronouncing the words slowly, the priest would have time enough to wipe the oil from the right ear be- fore anointing the left, without being obliged to make any notable pause. 5 XIV.— Ad Nares. 933. Commentators are not agreed whether there should be two unctions here, one for each of the nostrils, or only one on the extremity of the nose for both. l)e llerdt“ maintains that there should be only one, because, he says, the rituals do not mention ^Hhe nostrils ” when speaking of the double or- gans, and because in the Ritual of Li^ge only one cross is marked for the unction of the nostrils, while two are marked for the unction of the eyes, earn, hands, and feet. Hence he concludes that, though in strictness the organ is double, a 1 BarufF., n. 77. 2 yj,] infra, ^ xix. 3 liarufF., n. 78. De Herdt, n. 21, iv. 2°. ■* Apud Mart^ne, lib. i. caj). vii. art. iv. ord. iii. ^ Ibid ord. iv. Ibid. ord. xix. ’ Supra, cliap. xv. $ xviii. Loc. cit. iv. 396 ORDER OF EXTREIME UNCTION. [chap. xvi. single unction at the extremity of the nose sujffices for the unction of the two nostrils. "*934. The other opinion, however, which requires two unctions, is the more common, and is the one usually followed. BarufFaldi does not say expressly there should be two unctions here, but he evidently implies it, by saying, nares nempe ad narices qum sunt nasi alae laterales,” and then, observing on the next words, ^'‘Ad os, compressis labiis/^ that here there is only one unction, by which both lips are touched •, thus clearly supposing that at the preceding organs, including the nares, there are two unctions.^ Two crosses are marked in the Instructiones” of St. Charles, ^‘Ad just as oculos,” from which it is plain that according to him there should be two unctions here.^ Two are prescribed also by the Ritual of Toulon,^ and by Falise.^ $ XV. — Ad Os, compressis Labiis. *935. Here there can be no doubt that there is only one unction by which both lips are anointed together, the mouth being firmly closed. But if the sick person have a difficulty of breathing, or if he cannot hear when told to close the mouth, or if there be any other inconvenience in requiring the mouth to be closed, it is enough to apply the unction to the upper or under lip alone.® $ XVI.— Ad Manus. Et adverte quod Sacerdotibus, ut dictum est, manus non inunguntur interius, sed exterius. *930. The hands are to be anointed on the palms, first the right, and then the left. This applies to all, except such as are in priest’s orders. Deacons and other clerics inferior to priests, have the hands anointed in the same way as laics.® The hands of a priest are anointed on the back. We have before mentioned the reasons of congruity which are commonly assigned for this direction of the rubric.’’' $ XVII.— Ad pedes. *937. We have already seen® that the unction of the feet is not essential. In some places it is altogether omitted, accord- * Tit. xxviii. n. 79, 80. ® Act. Eecl. Med., pars iv.. Instruct. Ext. Unct. $ Ordo Ministrandi, etc., pag. 452. ^ Dictionnaire des Ceremonies, 1. c. n. 25. Cours Ahrege, etc., iiime partie, sect. i. ebap. iv. n. 8. ^ Barutf., n. 80. De Herdt, 1. c. 4°. Falise, 1. c. ® De Herdt, 1. c. 5°. ’’ Supra, n 894. Supra, n. 885. $ XVIII. 939.] UNCTION OF THE ORGANS. 397 ing to De Herdt;^ and St. Liguori seems to convey that, as regards this unction, the custom of each church may be followed.^ Til ere is a diversity of usage as to the part of the foot to which the unction is applied. According to BaruffaldP it should be applied to the upper part of the foot, the instep, or metatarsus. The same is taught by Billuart,"* and is pre- scribed by the Ritual of Liege.^ The ritual used in England also directs the upper part to be anointed. It has the rubric : Ad pedes, in parte siiperioreP According to St. Liguori, the unction should be applied to the under part, or the sole, plantisr^ The same is prescribed by St. Charles,'^ who is cited and followed by Catalan!.^ In Ireland, generally speaking, the practice is conformable to this second opinion, which also seems to accord better with the words of the form, “ quidqidd per gressum dellquisti^^ the sole being the part that touches the ground in walking. The Sacred Congregation, being con- sulted on the subject, decided that each one may follow the local nsage.^ All are agreed that, if there be any difficulty in getting at the part usually anointed, e. g., the sole, then the upper, or, indeed, any other part of the foot, may be anointed in its stead. $ XVIII. — Ad Lumbos sive Renes. Haec autern unctio ad lumbos, ut dictum est, omittitur semper in foemini.s, et etiam in viris, qui ob infii-mitatem vix, aut sine periculo moveri non possunt. *938. The unction is applied to the loins, immediately above the ‘‘os ischion,’^or prominent hip bone.’^ It is applied only on one side, as appears from the “ Instructiones’’ of St. Charles,’^ in which only one cross is marked at this unction. 939. The loins, as the rubric here tells us, are never anointed in females. According to the usage of many places, they are not anointed in males either, insomuch that the * N. 21, iii. 9^. 2 LP) yj „ Unctio vero pedum. ® Loc. cit. n. H4. * De Ext. Unct., art. ii. Ohaervanda, 0°. ^ Apud De Ilerdt, n. 21, iv. €P. ® Lib. vi. n. 711. ^ Act. Med. EccL, pars iv. Instruct. Ext. Unct. $ Ordo ministrandi, pag. 452. * Tit. v. cap. ii. xiv. n. i. ^27 Aug. 1836, in Jthedonen., ad 1, n. 4780. Vid. subjectam aniio- tationem Contin. Gardell. Darutf., n. 8.5. De Ilerdt, 1. c. “ Baruff., n. 86. Loc. cit. pag. 452. 398 ORDER OF EXTREME UNCTION. [chap. XVI. rituals published for use in these places omit altogether the rubric which refers to this unction.^ It is plain, however, that, according to the Koman Ritual, the unction of the loins is not to be omitted in anointing males, unless in the cases here mentioned. If there be any danger, or any serious inconvenience to the sick person, or any reasonable apprehension of such inconvenience, the priest is to omit it without scruple, but not otherwise. § XIX. — Quibus omnibus peractis Sacerdos dicit : Kyrie eleison, etc. * 940. Having completed the unctions, the priest puts the vessel of holy oil on the table, rubs his thumb, and any other finger that may have touched the oil, vvith the crumbs of bread, then washes his hands and dries them with a towel, and afterwards proceeds with the prayers. This is the order prescribed by St. Charles,^ Baruffaldi,^ Oatalani,'* De Herdt,® Falise,® etc. The rubric here says nothing of it, but seems rather to suppose that he proceeds immediately with the prayers. It is plain, however, from the preparations ordered in a previous rubric,"^ that he is to rub and wash the fingers after the unctions, and this seems to be the proper time, as otherwise there is danger that, with the oil still on them, they may come in contact with the book or with his vestments. If everything be in readiness, there need be only a slight inteiTuption. But if the priest fears that the interruption might be too long, and especially if the sick person be on the point of dying, he may continue the prayers, taking care that the fingers used in the unction shall touch nothing until the end.® 941. The prayers here prescribed are found in the most ancient rituals, but not in the same part of the ceremony. The first, Domine Deus qiii^^ is found at the commence- ment, and the prayer, JRespice qucBSumus^'' towards the end, in the Pontifical of the Monastery of J oumieges of the ninth century.® In the Sacramentary of Tours of the tenth cen- tury, both these prayers are placed at the commencement, and the prayer, Domine Sancte Pater, etc., is amongst those at the end.^® ^ Vid. supra, n. 892. 2 Pars iv. Instruct. Ext. Unct., $ Ordo ministrandi, pag. 452. ® Tit. xxviii. n. 89. Ibid., v. cap. ii. $ xvi. n. ii. ® Pars vi. n. 22, 9^^. ® Illme partie, sec. i. chap. iv. n. 8. Supra, § i. * Baruff. n. 90. De Herdt, 1. c. Falise, 1. c. ^ Mart^ne, lib. i. cap. vii. art. iv. Ordo i. Ibid. Ord. iv. $ XX. 942. ] PARTING EXHORTATION. 399 It may be seen that in these prayers God is earnestly be- sought to grant to the sick person health of body as well as of soul, the restoration of corporal health being, as already stated, one of the effects of the sacrament. A knowledge that such is the purport of those prayers, would help to re- move that fear which some have of receiving the sacrament, and to which we have before adverted.^ It was decided by the Sacred Congregation^ that, when the person anointed is a female, there should be a change of gender in the versicles and prayers. The priest should say, y. Salvam fac ancillam tuam^^ instead of ‘‘ Salvum fac servum etc. *942. The prayers being concluded, the priest puts the vessel of holy oil into its case or cover, and puts the crumbs of bread he has used into the little bag or pocket, with the pellets of cotton, so that they may be carried to the church and burned together with them.^ Some would require that even the water in which he has washed his hands, be carried to the church and thrown into the sacrariurn.^ This, however, would be, generally speaking, impracticable, and hence many authorities, as the “ Modo Pratico,”® the Ritual of Toulon,® De Herdt,"^ etc., expressly state that the water may be thrown into the fire. De Herdt adds that this should be done by the priest himself or his assistant, and not by any of the domestics. The same authorities also permit him to throw into the fire the piece of bread and the cotton which he has used.® With us, indeed, the priest is, for the most part, obliged to do so, as he cannot conveniently carry them back to the church j and in all such cases the fire is the best substitute for the sacrarium, as may be inferred from a rubric of the Roman Pontifical, which directs that the crumbs of bread, etc., used in removing the cliiism from a chalice, after its consecra- tion, be thrown either into the fire or into the sacrarium . . . “ Deinde extersiones projicinntur in ignern vel sacrarium.’’® $ XX. — Ad extremutn, pro personae qualitate, salutaria monita brevi- ter praebere poterit quibus infinnus ;ul inorienduin in Domino confirme; tur, et ad fugandas daenionuin tentationes roboretur. ' Supra, n. 847. * 12 Ang, 18.54, in Lveioncn. ad 63. ^ Baruff., n. 77, et n. 90. "* Act. Eccl. Med., loc. cit. ^ (’ap. ix. ^ Rito di amministrare Vestrenia unzione. ® Dictionnaire des Ceremonies, etc.. Art. Ext. UncL, n. 26. Loc. cit. “ Locis cit. ^ De Consecratione Ratcnce et Calicid in line. 400 ORDER OF EXTREME UNCTION. [chap. XVI. 943. Before he leaves, the priest should address to the sick person a few words of consolation and instruction, as here directed. In most rituals a brief exhortation to be used for the purpose is given in an appendix. It is, of course, very general, and such as might be addressed to one in any con- dition of life ; but it at least suggests what the priest himself may easily adapt to the special circumstances of the individ- ual, pro personae qualitate.” His own knowledge and piety will direct him better than any rule in what he should say, in order to inspire courage in resisting the temptations of the enemy, and resignation to the holy will of God, these being the dispositions most necessary to a Christian in danger of death § XXI. — Denique Aquam benedictam, et Crucem, nisi aliam habeat, coram eo relinquet, ut illam frequenter aspiciat, et pro sua devotione osculetur et araplectatur. *944. The rubric supposes that the priest is accompanied by a minister who carries holy water and a crucifix to the house of the sick person. He is now directed to leave them there, and to have the crucifix so placed that the sick person may often look at it, and even embrace and kiss it. If there be another crucifix, it is unnecessary to leave that which the priest brought with him, as the rubric here clearly conveys. It has been already stated that there ought to be a crucifix and holy water on the table prepared in the sick room,^ and the present rubric shows that this is the more necessary when the priest comes unattended by any one, and, therefore, very often unable to have these requisites with him. 945. We need not dwell on the importance of having a crucifix placed before the eyes of the dying Christian. It speaks to him more eloquently than words of the mercy and love of God. It suggests to him those acts which are then most necessary for him : acts of sorrow for his sins, of faith in the great mysteries of redemption, of hope through the in- finite merits of his Saviour, of love and of resignation to the will of Him who has done and suffered so much for him, etc. $ XXII. — Admoneat etiam domesticos, et ministros infirmi, ut si mor- bus ingravescat, ve! infirmus incipiat agonizare, statim ipsum Paroclium accersant, ut morientem adjuvet, ejusque animam Deo commendet : sed si mors immineat, priusquam discedat, Sacerdos aiiimam Deo rite com- mendabit. Quae autem pertinent ad visitationem curamque infirmoruni, et ad juvandos morientes, ad Commendationem Animae et ad Exequias, infra suis locis praescribuntur. Vid. supra, $ ii. Supra, n. 904. ^ XXIII. 949.] TWO OR MORE TOGETHER. 401 *946. It is of the greatest importance that the priest be present to assist the dying in the last agony, and he should, therefore, warn the attendants, as he is here directed, to give him notice, that he may be present if possible. We know that it is not possible for him, as a general rule, in large and populous parishes, where the number of priests is small ; but he may be very often present, and there are cases in which he should strive to be present to assist the dying, in preference to any other duty that might be pressing at the time. At all events, if the sick person survives some days after receiving Extreme Unction, and expresses a desire to see the priest again, the priest would be guilty of a grievous violation of duty if he failed to visit him. 947. Should the agony commence before the priest leaves the house, he ought to remain by the bedside and assist until the soul has departed, as directed in the “ Ordo com- mendationis animse,^’ and “ In expiratione.’^ The rubric here refers him for further instruction to those parts of the ritual which treat of the visitation and care of the sick and dying. In returning to the church or to his house, he should carry the holy oil as before directed.^ § XXIII. — Additamentum. 948. Before concluding this chapter, it may be useful to say a few words on the case in which Extreme Unction is to be administered to two or more at the same time. This may easily happen in a hospital, or in time of pestilence, or even of prevalent sickness, though not pestilential. We have al- ready seen what may be done as to the application of the matter and fonn in cases of urgent necessity or of very great danger.* But we now speak of cases that are not so urgent, and in which there is time enough to administer the sacrament in the ordinary way to each ; and we may inquire whether in these it be lawful to recite any of the prayers or perform any of the ceremonies in common for all, as is done in administer- ing Baptism to a number together.* 949. The ritual makes no provision for this case, nor is it touched on in any authority we have seen except in De Ilerdt,^ and in an answer to a correspondent in the 402 ORDER OF EXTREME UNCTION. [chap. XVI. Melanges Theologiqnes.”^ In botli it is decided that some of the pra 3 ^ers may be recited for a number in common. In fact, the case may be regarded as analogous to that of Bap- tism or Orders administered to a number ; and, from what is prescribed in the ritual and the pontifical regarding these sacraments, it may be inferred that, in administering Extreme Unction, the prayers which are accompanied by no actions or ceremonies, may be recited for a number in common. This view is confirmed by the ritual itself, in the last of the rubrics regarding the visitation of the sick, which prescribes that the prayers be said in the plural, should there be a number together in the same apartment ; and it is further confiimed b\^ an answer of the Sacred Congregation of the Inquisition, regarding the case in which two ru’ more marriages are cele- brated together. The priest having received the consent, and pronounced for each the words, Ego vos” etc., may bless the rings, and read the benedictions for all in common.^ 950. If the priest, then, chooses to act on this opinion, he may proceed thus : — Having entered the sick chamber with the usual salutation, Pax ImicJ'' etc., he places the holy oil on the table, sprinkles the holy water, and after this presents the crucifix to be kissed by each, giving him at the same time an opportunity of confessing. The rubric prescribes that the crucifix be presented before the sprinkling of holy water,^ but we think the order may be changed for greater conveni- ence, should there be a number in different parts of the same room 5 otherwise the priest would be obliged to go round them all to present the crucifix, and afterwards to give each an op- portunity of confessing. He may then address the exhortation to all in common, and recite for all in common the three prayers, ^^Introeat,^ etc., which require no change of number, as is plain from reading them. The Confiteor^' is then said by each of them if he is able, otherwise by an assistant, or even by the priest him- self for all.^ The priest says the Misereatur vestriy^ etc., and gives notice to those who are present to pray while he is administering the sacrament. J udging from the exorcism in Baptism,® Ave are inclined to think that he may say the prayer “ In nomine Patris etc., for all in common, making the signs of the cross over 1 Vlme S^rie, pag. 503. ^ 1 Sept. 1841, cit, apud M61. Th^ol., 1. e. et apud Falise, Sac. Bit. Cong. Deer., V. Bened. Nap. in nota, 7. ^ Supra, $ v, ^ Supra, n. 928. * Supra, n. 370. $ xxm. 953.] AFTER THE VIATICUM. 403 all. and changing into vohisJ’ But in the absence of any clear authority on the point, it is better to say it for each just before commencing to anoint him. The unctions, of course, are applied to each individually. These finished, the priest washes his hands,* and says the versicles and prayers to the end for all in common, making the necessary changes in number, and, if all be females,^ in gender. A priest, who may be called on to administer the sacrament in this w^ay to a number together, would do well to mark the necessary changes in the margin of his ritual. 951. It has been before observed that in Ireland, and other countries similarly circumstanced, the priest, when called to attend the sick, finds it expedient, as a general rule, to go prepared to administer both the Viaticum and Extreme Unction. We have already stated how, in these circumstan- ces, he is to carry with him the Blessed Sacrament and the holy oil.^ And it may be useful to state briefly here how he should proceed so as to conform, as nearly as he can, to wdiat the rubrics require. 952. Having entered the chamber with the salutation. Pax huic” etc., he sprinkles the holy water, saying, Asper- ges/’ etc., and says the versicles and the prayer, Exaudi noSj’ etc. He then approaches the sick person, addresses to him a few w’ords of instruction or exhortation suited to his condition, and hears his confession.'* 953. If now he judges it expedient to administer the Viaticum and Extreme Unction, he lays aside the violet stole, and puts on the surplice and white stole.® He will find it convenient, in these circumstances, to have a double stole, such as has been before described.® He then takes out the pyxis and places it on the table. He may place the holy oil on the table at the same time, not on the corporal, but to one side."^ The reason why he does not place the pyxis on the table on first entering the house, * Supra, n. 940. * Vid. supra, n. 365. ^ Supra, n. 807, et 913. ■* Supra, n. 809, et seq. ® Supra, n. 798-918. ® Chap. iii. n. 279. The use of this double stole is ex]:)res8ly per- mitted by the Sacred Congregation of Kites — 26 Mar. 1859, in Tar- novien., ad 7 — in tlie ceremonies of Haptisin, although these ceremonies, as a rule, are performed only in the church (Vid. supra, n. 382), where it is easy to have distinct stoles of the prescribed colors. There can he no doubt, therefore, about the lawfulness of using it in the circum- stances here supposed. ^ Supra, n. 809, et n. 915. 404 ORDER OF EXTREME UNCTION. [cHAP. XVI. has been intimated l)efore.^ He visits now, for the first time, as we suppose, and he does not know, until he has heard the person’s confession, whether he is in a condition to receive the Viaticum. It may be that he is not. It may be that he cannot be absolved.^ If, in such a case, the pyxis had been placed publicly on the table, either he should administer the sacrament, though knowing that it would be received unworthily (and he would be even bound to do so if the sick person demanded it),^ or those present might take occasion to suspect that the sick person could not be absolved, etc. He effectually guards against this danger by not placing the pyxis on the table, until he has first heard the confession. The Confiteor” etc., is said, and the sacrament adminis- tered with the ceremonies before explained.^ But if he has brought more than one particle,^ he leaves the pyxis on the table, and does not give benediction with it until he has finished all.® 9.54. After the prayer, Bomine SanctCj^ etc., he changes the white stole for a violet one, and proceeds to administer Extreme Unction. Omitting the salutation and the sprinkling of holy water,'’' he may, if time permits, say a few words to the sick person on the nature and effects of the sacrament. Then, having given him the crucifix to kiss, he says the versicles and prayers, Introeat Domine,’^ etc., and the “ Confiteor ” is repeated with the Misereatur tuij^ etc.® Those present having been on their knees during the ad- ministration of the Viaticum, should be requested to continue kneeling, and pray for the sick person before the Blessed Sacrament,® while he administers Extreme Unction, as before directed,^® taking care, in going to or leaving the table, to genuflect, and also to avoid, as far as possible, turning his back to the pyxis.' ^ 955. Having said the prayers, Domine JDeus^^^ etc. . . . Bespice qucesunius/’ etc., Domine Sancte,’’ etc., he may give the benediction in articulo mortis,” if he has the faculty.’^ Omitting the ‘‘ Pax etc., and the “ Asperges^^^^ he ‘ Supra, n. 812. Supra, n. 768. ^ Vid. supra, n. 631. ^ Supra, n. 814, et seq. ^ Vid. supra, n. 838. ® De Herdt, ii, 24, i. 4°. ^ Supra, n. 914. ^ Supra, n. 920, 921, 923. ® Supra, n. 924 Supra, n. 926, et seq. “ De Herdt, 1. c. 5°. Vid. infra, chap. xvii. $ ii. Vid. infra, n. 968. ^ XXIII. 957.] AFTER THE VIATICUM. 405 says a word or two on tlie efficacy of the benediction, invites the sick person to renew liis sorrow by an act of contrition, and exhorts him to patience and resignation.^ He then says the versicles and the prayers, Clemeniissime Deus,^^ etc. The Confiteor is said the third time, and he proceeds as below directed.^ 956. Having given the Apostolic Benediction, he may say a word of advice and instruction, as recommended in a preced- ing rubric.^ Lastly, just before leaving, he gives the benediction with the pyxis, and puts it up securely as before.^ 957. It is hardly necessary to observe that, in case of very urgent necessity, he should omit in each of the three functions all that he is allowed to omit, confining himself to the parts that are essential, according to what has been said in treat- ing of each. 1 Infra, n. 972. ® Vid. chap. xvii. $ v. et § vi. ^ Supra, $ xxi. ■* Vid. supra, n. 838. CHAPTER XVII. EITE TO BE OBSEKVED BY PBIESTS DELEGATED TO GIVE THE APOSTOLIC BENEDICTION IN ARTICIJLO MORTIS : ” RITDS BENEDICTIONIS APOSTOLIC^ IN ARTICULO MOR- TIS A SACERDOTIBDS AD ID DELEGATIS IMPERTIEND^.” 958. This title or chapter is not found in any of the rituals published before the time of Benedict XIV, for it was he who prescribed the present formula. From the earliest ages of the Church bishops were invited, from time to time, to give their blessing to the dying,^ and when given by the popes, or those specially delegated by them, it was, no doubt, very often ac- companied by a plenary indulgence. We have, most probably, an instance of this in the indulgence granted to St. Clare by Innocent IV, as we read in her life given in the Roman Breviary.^ At all events, it is certain that the popes have power to grant such indulgences, and that this power has been frequently used in the Church.^ 959. Before the time of Benedict XIV, they readily grant- ed to bishops the faculty of giving, by themselves, or by priests, whom they were permitted to delegate in special cases, a benediction with plenary indulgence to the sick “ in articulo mortis.” But this great pope, in the bull, Pia mater etc., extended the faculty very considerably. According to the analysis of the bull given by Bouvier,^ he decreed : 1® That though previously granted to bishops for only three years, it should thenceforth continue as long as they held their sees. 2® That they might delegate one or more priests, secular or regular, to impart this indulgence in the city or other parts of the diocese, as the good of souls might seem to require, with power to withdraw this faculty from those to whom they granted it, and substitute others according to their discretion. 3® That titular bishops who are transferred to other sees, or are newly instituted, should not have this faculty until they ^ Catalani, tit. v. cap. vi. n. ii. ^ Catal., 1. c, 3 Vid. Bouvier, Traite des Indulgences, part. cap. ii. ■* Loc. cit. 959 .] THE BULL ^^PIA MiTER.^^ 407 ask and obtain it from the Holy See^ but that they should obtain it when asked, not for three years only, but as long as they retain their sees. 4® He would have the same favor granted to inferior prelates, who have an independent territory and jurisdiction over the clergy and people, provided they visit, at stated times, the limina apostolorum,’^ and give an account of the state of their churches to the Holy See. 5® He declares that this faculty does not cease by the death of the pope who granted it, since it belongs to gracious juris- diction delegated indefinitely, to subsist until it is revoked, or until the death of the person delegated. It does not cease, even for the priests who have obtained it, by the death or the translation to another see of the prelate who delegated them. That in permitting bishops and other prelates to delegate as many priests as they mav think necessary to apply this indul- gence to the dying, he does not mean to exempt them from going themselves, when they can, to administer this consola- tion, above all to the poor and those who are most abandoned. 7® That care be taken in catechisms and public instructions to explain to the people the doctrine of the Church with regard to the temporal punishment due to sin j the obligation of satisfying God’s justice, by fasting, alms, prayers, and other good works; and the danger of presumptuously relying on the efficacy of tlie sacrament of Penance and a plenary indulgence at the hour of death ; for, he says, it is uncertain what kind our death may be, whether we shall receive the plenary in- dulgence at that last moment, whether, e\ en in case the external rite be applied, we shall reap the fruit of it, or to what extent we shall be benefited by it. 8® He prescribes that all priests who have to assist the dying, and apply to them this indulgence “ in articulo mortis,” shall excite them to soitow for their sins, and inspire them with sentiments of fervent love of God and perfect res- ignation to His holy will, so as to accept death from His hand in punishment for their sins. It is this dis{)osition especially which he requires in order that they may gain the fruit of the indulgence. “ Hoc enirn insecipue opus in hujus- “ modi articulo constitiitis imponirniis et injiingimus, quo se ad ‘^indulgentiae plenarite fructum consequendum, piaeparent atqiie disponant.” Lastly, to leave nothing undecided, he })rescribed the formula here given in the ritual to be used in the application of the indulgence. 408 BLESSING IN ARTICULO MORTIS.” [chap. xvil. $ I. — Benedictio articulo mortis cum soleat impertiri post Sacra- menta Poenitentiae, Eucharistise, et Extremae Unctionis, illis Infirmis qui vel illam petierint, dum sana mente et integris sensibus erant, seu verisimiliter petiissent, vel dederiiit sigiia coutritionis ; impertienda iisdem est, etiamsi postea linguae, caeterorumque seiisuum usu sint des- tituti, aut in delirium, vel amentiam inciderent. Excommunicatis vero, impoenitentibus, et qui in manifesto peccato mortal! moriuntur, est om- nino deneganda. *960. The circumstances in which the benediction is to be given or refused, as bere stated, are evidently the same as those in which Extreme Unction is to be given or refused, and have been considered in a preceding chapter.^ It may be doubted, however, whether the benediction is restricted, like Extreme Unction, to such as are in danger of death from bodily sickness, whether it may not be given to one who is in danger of death from any other cause, e. g.j to a convict about to be executed.^ The words of the bull, “ Pia mater as well as of the rubrics here, undoubtedly seem to suppose that the person receiving the benediction is aegrotus, infirmus,” etc. Now it may be that this is supposed or required strictly as a condition ; and it may be that the words are used, not to express a condition, but simply to describe the case that usually occurs. It is quite uncertain, and depends al- together on the intention of the pontijff. But in the absence of any authority against it, the benediction may be given at least conditionally.^ *961. The Sacred Congregation decided that this benedic- tion should be given to children who are thought too young to be admitted to Holy Communion.'* This decision is in perfect accordance with what has been said regarding the administration of Extreme Unction to children in the same circumstances.® The question of course regards children who have attained the use of reason j otherwise, being incapable of sinning, they would be also incapable of receiving an indulgence.® *962. It is certain that the benediction may be repeated in the circumstances in which Extreme Unction may be repeated; that is, when the sick person, having partially recovered, relapses, and is again in danger of death.'^ But in a case of ^ Supra, chap. xv. % vii. et ix. ^ Vid. supra, n. 868. 3 Vid. Analecta Juris Pontificii,'’ VIme Serie, pag. 2010. ^ 16 December, 1826, in una Gandaven., ad Dub. 4, Qujes. v. n. 4623. ® Supra, n. 860. 6 Vid. Annotationem, Contin. Gardellini in Deer. cit. Vid. supra, chap. xv. § xiv. $ 1 . 965.] TO WHOM GIVEN. 409 protracted illness, where the same danger still continues, it cannot be repeated. Both points have been expressly decided by the Sacred Congregation of Indulgences.^ It had been long before decided by the same Congregation, that a plenary indulgence in articulo mortis,” given simply and without any other declaration, should be understood strictly, as gained only when death actually occurs.^ It would be different, of course, if the terms of the brief con- tained the clause, etiamsi mors non sequatur’^ which is contained in some referred to by Bouvier in his discussion of this matter.^ 963. If the person, however, be not in a state of grace when the benediction is given, it is of no avail, and should be repeated when he recovers the state of grace. But should he, after having received it in the state of grace, again fall into mortal sin, he would receive the fruit of the indulgence at the moment of death, provided he had, in the meantime, recovered the state of grace j and, therefore, in this case, the benediction should not be repeated.'* 964. Bouvier observes that, in the diocese of Mans, it is usual to give the benediction immediately after Extreme Unction. This, undoubtedly, should be the ordinary rule. •It is evident from what is said regarding the dispositions required,^ that the priest should give it, if possible, while the person has still the full use of his faculties, and should not, therefore, wait till the last moment. If there be no immediate danger, however, and if the priest can conveniently return, it may be sometimes expedient to defer it for another visit.® § IL— Haliens prseclictam facultatem, ingrediendo cubiculurn, ubi ♦jacet infirmus, dicat: Pax huic domui, etc., ac deinde segrotum, cubi- culiim, et circumstantes aspergat Aqua benedicta, dicendo Antiphonam : Asperges me, etc. 965. There are few, if any, bishops who fail to obtain this important faculty, which is so readily granted by the Holy See ; and as they can delegate the same to as many priests as the good of souls may seem to them to require, they usually grant it to all the parochial clergy, and to all whom they approve for hearing confessions, since there is not one of ^ 20 Sept. 1775, Vindana in Britannia Minori, ad 6 ™ n. ccclvdi. 12 Feb. 1842, Gandaven., n. dxxix. 2 23 April, 1675, ad 1“ 11 . x< 3 Traite des Indulgences, part ii. cliap. ii. Qii. 3 ™®. 4 Vid. Bouvier, 1. c. e Supra, u. 959— 8 °. 6 yid. Bouvier, 1 . c. 410 BLESSING ARTICULO MORTIS.” [cHAP. XVIII. these who may not at some time be called on to assist the dying. 966. An answer of the Sacred Congregation of Indulgen- ces/ declares that a bishop cannot delegate the faculty to all the confessors of his diocese. But this answer, interpreted by the one which immediately follows,^ as well as by the words of the bull, Fia Mater, already referred to,^ must, we think, be understood with this limitation, “unless the “bishop may, in the circumstances of his diocese, judge it “expedient for the good of souls to delegate it to all.” It is certain at all events that many bishops do delegate the faculty to all whom they approve for hearing confessions, and no one doubts the licitness or the validity of such delegation.'* 967. This delegation, according to Bouvier,® ought to be express and positive, and, for greater security, though not necessarily, in writing. At least a priest cannot regard it as included in the approval he may have received to hear con- fessions, unless it be formally expressed. The bishop may have intended to convey it at the same time, but the intention does not suffice, unless it be expressed. *968. The rubric supposes that the priest comes for the purpose of giving the benediction ; and in this case, on* entering the room he says, “ Pax huic domui,^^ and sprinkles the holy water as here directed.® De Herdri recommends for greater security that he do so even when he gives the benediction immediately after Extreme Unction, because the rubric occurs in the formula of Benedict XIV, and may therefore express a strict condition of the indulgence. But there can hardly, we think, be a reasonable doubt that in that case, having already said the Pax huic domui,’^ and sprinkled the water on entering the room, he may safely omit the repetition.® *969. He should be vested in surplice and violet stole,® and therefore should retain the vestments he has used in giving Extreme Unction, if he gives the benediction im- mediately after. ^ 20 Sept. 1775, Vindana, ad 2“ partem, Dub. 8vi n. ccclvii. 3 Ad 3m partem ejusdem Dub. ^ Supra, n. 959 — * Cfr. Bouvier, part, iime chap. iime. “Melanges Th4ologiques,” Illme Serie, 2me Cahier, pag. 324. ® Loc. cit. ® Vid. supra, n. 920. Pars vi. n. 25, vi. * Vid. supra, n. 914. ® Caval., vol. iv. cap. xxvii. De Benedktione in vita et mortis arti- qulo, Deer. vii. in fine. De Herdt, 1. c. $ III. 972.] DISPOSITIONS KEQUIRED. 411 $ III, — Quod si aegrotus voluerit confiteri, audiat ilium, et absolvat. Si confessionem non petat, excitet ilium ad eliciendum actum contri- tionis; de hujus Benedictiouis elEcacia ac virtute, si tempus ferat, breviter admoneat; turn instruat, atque hortetur, ut morbi incommoda ac dolores in anteactae vitae expiationem libenter perferat Deoque sese paratum olferat ad ultro acceptandum quicquid ei placuerit, et mortem ipsam patienter obeundam in satisfactionem poenarum, quas peccando promeruit. 970. The Church, anxious about the spiritual welfare of her children at every period of their lives, becomes more and more solicitous about them as death approaches, knowing that their salvation depends on their dying in the state of grace. Hence she is ready to administer to them over and over again the holy sacrament of Penance, instituted by her Divine Founder as the sovereign remedy for sin. She directs the priest, as often as he visits the sick, to ascertain whether they desire to confess, and if so, to hear and absolve them j and it is her wish that, if possible, he should be present with them in the last agony. 971. St. Liguori recommends confessors who assist the dying to give them absolution frequently while they have the use of their senses : Dum infirmus adhuc sensibus viget, absolutionem pluries ei conferri post brevern reconcilia- “ tionem juvabit, ut ita ille magis circa statum gratiae securus reddatur, si forsan praeteritae confessiones invalidae fuissent, “ aut saltern gratiae augmentum recipiat, necnon purgatorii poenae ei minuantur.”^ ^^Juxta praescriptum et mentem Ritualis Romahi,^^ says the Council of Baltimore, sedulus sit Pastor animarum in “ visitandis infirmis et agonizantibus etiam postquam ultima “ receperunt sacranienta ; et illos exhortetur, consoletur, ad- “juvet; et elicito ab iis, si possint, novo confessionis et “ contritionis actu, nov^ identidem donet absolutione.’’^ *972. In the present case, if the sick person does not confess, the priest should endeavor to excite him to contrition, as is directed not only by the rubric here, but in the bull itself, according to the analysis already given. ^ It does not appear, however, that this is rigorously recpiired as a condition of the indulgence, but it gives greater security that the person is in the state of grace, which is absolutely necessary to gain any indulgence. He should then 8im})ly explain to him, if time permits, the efficacy of the benediction he is about to impart, and especially he sliould exhort him to bo ^ Praxis Confess., n. 276. * Prov. v. Deer. xi. ^ Supra, n. 959 — 8°. 412 BLESSING IN ARTICULO MORTIS.^^ [chap. xvn. patient and resigned to the will of God in his sufferings, and to be ready to accept death itself in satisfaction for his sins, and as a punishment deserved by them. This is the dis- position on which the Pontiff chiefly insists, as we have already seen.^ $ IV. — Turn piis ipsum verbis consoletur, in spem erigens, fore, ut ex divinffi munificeutise largitate earn poenarum remissionem, et vitam sit consecuturus seternam. 973. He should then console and encourage him, inspiring him with a confident hope of obtaining, through the mercy and goodness of God, a full remission of all his sins, and eternal happiness in the next life. He may use any words which his piety may suggest, but it would be difficult to find any more appropriate than those short sentences given in the ritual itself, in its instructions to the pastor on the mode of assisting the dying. $ Y. — Sacerdos dicat: Adjutorium nostrum, etc. Turn dicto ab uno ex Clericis adstaiitibus Confiteor, Sacerdos dicat, Misereatur, etc., Deiude : Dominus noster, etc. *974. The form here given is that prescribed by Benedict XIV, and of course should be adhered to in every particular when circumstances permit. It was doubted whether the Confiteor ” should be said if the benediction be given immedi- ately after Extreme Unction, since it has been said just before the administration of that sacrament j but the Sacred Congre- gation of Indulgences decided that it should again be said, the question proposed being, whether it should be recited thrice when the Viaticum, Extreme Unction, and this bene- diction follow in immediate succession.^ *975. The priest says “ Misereatur tui, ” etc., as in admin- istering the Viaticum, and makes the sign of the cross over the sick person when saying In nomine Patrisfi etc., and also at the end, while saying “ Pater ^ Filiusfi etc.^ $ VI. — Si vero infirmus sit adeo morti proximus, ut neque Confbssionis generalis faciendse, neque pi’£emissarum precum recitaudarum tempus suppetat, statim Sacerdos Benedictionem ei impertiatur. *976. It is difficult to determine what part of the form given is essential in order to apply the indulgence. Nothing is decided here by the ritual, which gives the form_prescribed by the bull of Benedict XIV. It is certainly sufficient to ^ Supra, n. 959 — 8°. ^ 5 Feb. 1841, in Valentinen., ad Cm n. dvi. ^ Be Herdt, n. 25, vi. $ VI. 979.] FORMULA TO BE USED. 413 commence witli the words '■^Dominm etc.,, but is it necessary to commence with them? Falise seems to think it is.^ Cavalieri would have the priest commence in the case here supposed with the words, J^go facuUate mihi ab ApostoUca “ Sede trihuta Indidgentiam,” eta? Catalani maintains that the form to be used is given in the last words, Benedicat “ te omnipotens BeusJ^ etc.^ *977. The formula is given in many editions of the Roman Breviary, as well as in the ritual j but the rubric in the Brev- iary is more explicit, for it says, Si vero infirmus sit . . . statim ei benedictionem impertiatur dicens : Bominus nos- etc., which would seem to favor the opinions of Falise. But then it adds : Ft si mors proximo urgeat, dicat : In- dulgentiam plenariam et rernissionem omnium peccatorum tihi “ concedo in Nomine Patris et Filii et Spiritus SanctiP This last form is given in the ritual only as part of the prayer, Bominus nosterj’’ etc., but there is no reason to doubt its validity, since it is given in breviaries printed in Rome. Tak- ing, then, the rubric of the Breviary to be the best interpreter of the ritual, we would follow it in practice, commencing with Bominus noster,’’ etc., unless when the person is just expir- ing, in which case we would at once say, Indulgentiam,” etc."* 978. It may be observed that this is not the only plenary indulgence that can be obtained at the hour of death. A great many have been granted for this hour to the faithful who are members of certain pious confraternities, who practise certain devotions, or who have rosaries, crosses, medals, etc., to which the indulgences are attached, provided they comply with the rerpiisite conditions.® The titles on which these indul- gences are granted are altogether distinct, and the conditions are not incompatible. It has been decided by the Sacred Congregation of Indulgences that, when communion is re- quired as a condition of the indulgence, the same communion may suffice for several plenary indulgences.® 979. The conditions re(piired for those granted in articulo ^‘mortis” are very easy. They are, for the most part, those acts which should, in any event, be frequently elicited by the Christian in danger of death : acts of contrition, acts of the love of God, and of perfect resignation to Ilis holy will, and * Pai*t. iii. sec. ii. cap. i. ^ iii. ® Vol. iv. cap. xxvii. Deer. v. n. iii. * Tit. v. cap. vi. $ vii. < Cfr. “Analecta/’ IVme .S6rie, pa^^ 2010. ® Bouvier, TraiU^ dcs [ndubf enr.es, |)artie iim® chap, iimo Qu. 4“®. ® 29 Mali, 1841, ISriocen., ad Im n. dxi. 414 BLESSING ARTICULO MORTIS.” [chap. xvii. the invocation of the sacred name with the heart, if not with the lips. To gain the indulgences attached to rosaries, crosses, medals, etc., it is enough to take the blessed object in the hand, or to have it about or near the person, while making the acts prescribed, which are usually those just mentioned. The ministry of a priest is not necessary, though it is of course very useful in assisting the sick person to make the acts required.^ It is probable that, even by virtue of a single concession, the indulgence may by gained as often as the prescribed acts are repeated,^ but there is no reason to doubt that several may be gained when the titles are distinct.^ With respect to the intention, it is sufficient that one have that of gaining all the indulgences he can by the acts he performs. It is not necessary to think of them in particular, nor even to know that they are attached to the acts.^ It is even probable that an intention of gaining the indulgences is not required at all, provided the work to which it is attached be done. St. Liguori seems to think that, at all events, it is enough to have an interpretative intention.® 980. The priest, then, should not fail to suggest to the sick person this easy yet powerful means of satisfying the divine justice. It is true that if he had the happiness of gaining one plenary indulgence, he could not gain a second for himself at the same time, for even one includes a complete remission of all the temporal punishment due to his sins ; but it is hard to reckon in any instance on the presence of all those conditions, and especially of those perfect dispositions which are necessary to gain a plenary indulgence in its full extent.® But, although it be not gained in its whole extent, it may be gained partially f and if many be gained in this way, the effect of all united may come very near, and, when there is a complete renunciation of all venial sins, may be equal to the full effect of a plenary indulgence.® ^ Boiivier, loc. cit. Qu. 5™®. 2 Busemb., apud St. Lig., lib. vi. n. 534 — 4. ® Ibid. 5. Vid. Bouvier, 1. c. Qu. 4™®. Bouv., par. i. chap. vii. art. i. $ ii. ® Lib. vi. n. 534 — 14. Vid. Bouv., chap. vii. art. i. $ i. St. Lig., n. 534. Certum est. ’’ St. Lig., ibid. ^ Vid. De Lugo, De Pcenitentia, Disp. xxvii. sec. vi. n. 91. APPENDIX, DECREES OF THE SACRED CONGREGATION OF RITES. The following are the decrees referred to in the pres- ent volume. They are here given with their numbers and dates as they are found, in chronological , order, in the third edition of Gardellini {vid. Introdmtion, n. 37). The few not found in Gardellini are added under a distinct heading. At the end of each decree will be found the number or numbers under which it is referred to in the volume. 289. Baren.^ 28 Jan., 1606. “In civitate Baren., solere pres- byteros EcclesiaB S. Nicolai ejusdem civitatis dum maunam ejusdem S. Nicolai ad infirmos deferunt, illam deferre super- pclliceo indutos solemniter, cum luminaribus et lanternis, ac si Sacramentum Extremaj Unctionis ad infirmos deferrent, ct S. R. C. pro parte Archi- episcopi dictae civitatis ex- positum fuit, et petitum, an conveniat ? i “Eadem S. R. C. non modo maniiam S. Nicolai, sed neque j Extrenue Unctionis Oleum so- lemniter cum supferpelliceo, ac j lanternis ad infirmos defcren- dum esse,” respondit et decla- ravit. 910. 629. Manilien.^ 2 Mali, 1026. j “ Archiepiscopus Manilien. pe- tiit declarari: An Episcopi Pliilij)j)inanim possint astrin- gere I^arochos Rcgulares ad observandum in praxi caput Ritualis Romani de Sacramento Poenitentiae in eo, quod dicit ‘ quod si confitendi desiderium suum per se, sive per alios ostenderit infirinus, absolven- dus ? ’ “EtS. C. respondit: Placere sibi quod si non est introducta observatio Ritualis Romani, in- troducatur.” 64. 753. Did). Url)is.., 12 Jul., 1028. “1. An Canonicis usuni Ca})pae et Rochetti habentibus liceat sacramenta administrare cum solo Rochetto et deposita Cappa ? “ Resp. : Ad 1. Sacramenta esse adininistranda cum super- pelliceo et Stola juxta Rituale Roman um.” 121. 1319. Plmuren.^ 20 April., 1641. “ Patrcs S. Caroli Cou- gregationis Clcricorum rcgiila- riiim ])etierunt nsponderi : An liceat in nocte Nativiiatis Do- mini, j)ost cantatam primam 1 missam, alias duas immediate 416 APPENDIX. celebrare, et communicare fide- les? “Et S. R. C. respondit: Nullo modo licere, sed omnino prohibendum.” 710. 1360. Trium Missarum^ etc., 7 Dec., 1641. “Cum superi- oribus diebus consulta haec S.R.C. an esset permittendum celebrari, in media nocte Nati- vitatis Domini, post missam de- cantatam successive alias duas missas, et in eis sacram com- munionem exhiberi fidelibus earn deposcentibus ? ‘ ‘ Et respondisset : ‘ Non esse permittendum sed omnino utrumque prohibendum ; ’ nihi- lominus nonnulli Regulares as- serentes id licere supplicarunt audiri : “Et S. C. ipsis auditis cum procuratoribus et advocatis, ad relationem Em. Palloti, stetit in decretis, et respondit: Iter- um prohibendum tarn sacerdo- tibus celebrare volentibus, quam confluentibus media nocte ad ecclesias et communionem dejmscentibus. ” 710. 1496. Marianen.^ 16 Ap., 1644. “Moniales SS. Annun- ciationis de Bastia supplicarunt pro facultate asservandi in earum Ecclesia SS. Eucha- ristiam. “Et S. C. respondit: Aut monasterium est canonice erec- tum, et non indiget: aut non, etnon est approbandum.” 597. 1907. Galliarum^ 13 JuL, 1658. “ Regularibus regni Gal- lijB declarare petentibus: An in communione quae inter Missae ftacrificium peragitur, sit prius ministrandum SS. Eucharistiae Sacramentum ministro Missae inservienti, an vero monialibus vel cajteris ibidem praosenti- bus. “ S. R. C. responderi manda- vit: In casu praedicto minis- trum sacrificii, non ratione i:)ra6- eminentiae, sed ministerii, prac- ferendum esse caeteris quamvis dignioribus.” 718. 2008. Mailierana^ 22 Nov., 1659. “Petrus Antonius Cal- lus cantor Ecclesiae loci Lattez- zae Matheranae dioecesis, decla- rari postulavit: An Archipres- bytero ejusdem loci liceat in administrando populis SS. Sa- cramento, manum porrigere os- culandum ? “Resp. : Non licere et con- trariam consuetudinern esse abusum omnino tollendum.” 686 . 2127. AndHen.^ 3 Sept., 1661. Ad dirimeiidas controversias . . . . declaravit S. R. C. “Pa- tenae suppositionem per sacer- dotem cotta indutum in Com- munione generali, quae per Dignitates agitur, retinendam esse.” 651. 2350. Florentin.^ 19 Dec., 1665. “S. R. C. ad preces Laurentii Vanni praepositi S. Joannis Florentiarum, declara- vit: ‘Tam actum baptizandi, quam alias functiones praepara- torias pro baptizandis Turcis, et aliis ad fidem venientibus, esse faciendas per eundem sacerdotem baptizantem, et cousequenter ipsum praeposi- tum, prout in Rituali disponitur, et usque adhuc servatum fuit, a quo solito recedendum non esse, censuit ’ : et ita decrevit, et servari mandavit.” 543. 2504. Oritana^ 21 Jun., 1670. S. R. C. censuit: “ Servandum esse decretum Vicarii in Eccle- sia Cathedrali, ne in posterum celebrentur Missae Defuncto- rum nisi cum colore nigro vel saltern violaceo. Quo vero ad DECREES OF THE S. C. R. 417 alias Ecclesias, Planetas hujus- jnodi facere non valentes, et proinde quolibet colore uti solitas, audiendum esse eundeni Vicarium.” 708. 2602. Conchen., 3 Sept., 1672. ‘ ‘ In renovatione, quae quolibet octavo die fieri debet de Aug. Eucharistiae Sacramento, con- sumi debet turn Hostia, turn etiam particulae, quae existunt in tabernaculo, post sumptio- nem Sanguinis ante purifica- tionem; ilia vero verba, quae habentur in Missali cap. 10, num. 5, nempe: 8i vero adsint hostioe consecratm^ etc.^ possunt intelligi de hac renovatione, aeque ac de nova confectione Sacramenti reservandi pro alia die.” Et ita censuit S. R. C. 619, 622. 2859. Meadcana.y 12 Mar., 1678. “VIII. In multis Ec- clesiis solent celebrari Missae de festivitatibus B. M. V. cum solemnitate pro re gravi, et concursu populi. Quaeritur : An, quando celebratur Missa de Annunciations modo dicto, sit faciendum ad Incamatus^ quod' fit in ipsa die Annuncia- tionis ? “Resp. Ad viii. : Missas pro- prias de festivitatibus B. M. V. non esse celebrand*as, nisi die- bus in quibus dictae solemnita- tes occurrunt, et per corum octavas, quas habent; caeteris temporibus earum loco ccle- brandam unam ex votivis B. M. V. in fine Missalis positis, juxta distributionem temporis in eo factam, cum intentione ad honorem Annunciationis, Assumptionis,” etc. 573. 2903. Ord. Min. Cayuc..^ 30 Sept., 1679. “IX. Solent Ca- ])uccini Sacerdotcs in die Cmnac Domini Sanctum Corpus Christi sumentes, deferre stolam ante pectus in formam Crucis ac- commodatam ; quaeritur, an debeant observare consuetu- dinem introductam, vel deferre stolam a collo pendentem ? “Resp. Adix. : Posse utrum- que observari.” 676. 3025. Albinganem.., 24 Jul., 1683. “II. TJtrum in Missa de Requiem conveniat Com- munionem fidelibus ministrare, vel post illam, et in casu con- venientis administrationis post Missam cum paramentis nigris, conveniat dari benedictionem, an vero benedictio omittenda ? “Resp. Ad ii. : Non esse contra ritum, si tamen adminis- tretur communio post Missam, omittendam esse benedictio- nem.” 727. (Vid, infra, Decret. Gen.., 23 Jul., 1868.) 3392. Augustm Pradorice., 21 Jul., 1696. “Cum Episcopus Augustanus S. R. C. exposue- rit: III. Quod SSmum. En- charistiae Sacramentum con- tinuo retinetur in eadem Ec- clesia super duplici altari, nimirum super altare chori, et super alio S. Joannis Baptistae ratione parochia3 eidem catlie- drali unitae. “Resp. Ad iii. : Sacratis- simam Eucharistiam servandam esse in uno tantum altari designando abEpiscopo.” 614. 3525. Ord. Ca'puc.., 22 Aug., 1699. “Exposito humiliter S. R. C. per Procuratorem gene- ralem Ordinis Capuccinorum in nonnullis ])rovincii8, in quibus chori Ecclesiarum siue religi- onis, supra valvas earumdein Ecclesiarum diametraliter altari SSmae. Eucharistiae oppositas existunt, consuetudinem obrep- sissc in iisdcm choris tempore noctunio, tain ad lumine alHci- 418 APPENDIX. endum altare SSmi. Sacra- menti, quam dormitorium, unicam lampadem in arcellula ex tela constructa retinendi, ex qua quidem situatione lampa- dis, cum ex maxima distantia chori ab altari SSmi. Sacra- menti, hoc nihil, vel pauxillum lumen recipiat, S. R. C. sup- plicavit declarari: An in Ec- clesiis suae religionis praedictis, juxta recensitam consueiu- dinem, retentio lampadis ante altare SSmi. Sacramenti noc- turno tempore, modo superius expresso sufficiat, vel potius sit retinenda lampas intra, et ante altare SSmi. Sacramenti semper accensa, prout de die retinetur ? “Et.eadem S. R. C. respon- dit: Negative, et omnino 1am- padeni esse retinendam intra, et ante altare SSmi. Sacra- menti, ut continue ardeat.” 615. 3575. Cong, Mont. Coronoe.,, 22 Jan., 1701. “X. An ante ostiolum tabernaculi SSmi. Sa- cramenti, retineri possit vas florum, vel quid simile, quod praedictum occupet ostiolum cum imagine Dni. N. in eodem insculpta ? ‘ ‘ Resp. Ad X. : ■ Negative. Posse tamen in humiliori, et decentiori loco.” 609. 3614. Lerien.,, 11 Feb., 1702. ‘ ‘ VII. Utrum a Parocho Viati- cum ad infirmos deferente, an- tiphona Asperges me, aut Vidi aquam tempore paschali sit re- citanda, et ab ipso quoque ad Ecclesiam redito, dicenda ora- tio Deus qui nobis, aut Spiritum nobis, Bomine, etc. ? “Resp. Ad vii. : Servandum esse omnino Rituale, nulla ha- bita ratioue temporis pascha- lis.” 810. 3670. Urbis et Orbis, 10 Dec., 1703. “VI. An benedictiones mulierum post partum, Fontis Baptismalis, ignis, seminis, ovorum et similium sint de juribus mere parochialibus ? “Resp. Ad vi. : Negative, sed Benedictiones Mulierum et Fontis Baptismalis fieri debert a Parochis.” 563. 3834. Catanien., 9 Mar., 1711. “III. An canonic us post sumptionem Corporis et Sanguinis, dispensans Corpus Christi clericis qualibet prima Dominica mensis (ut moris est), debeant canonici stare, an vero genuflecti, ut observatum est ? “ Resp. Ad iii. : Affirmative.” 722. 4055. Toletana, 15 Sept., 1736. “VIII. An possit tole- rari conversio super humerum sinistrum, communicando mo- niales habentes fenestellam ni parte evangelii ? “Resp. Ad viii. : Debere de- scendere, et reverti per gradus anteriores, et non laterales al- taris.” 673. 4170. Lucana, 15 Maii, 1745. “An sit laudandus Parochus, qui in feria vi. in Parasceve, dum defert SS. Sacramentum ad domum sui parochiani in- firmi pro miflistrando ei Viatico, per vias publicas recitat con- suetos psalmos, sed in fine il- lorum omittit Gloria Patri, et ingressus Ecclesiam, statim reponit sacram pyxidem, et dimittit populum absque bene- dictione ? “Et S. R. C. audito prius voto unius ex Apostolicarum caeremoniarummagistris, rescri- bendum censuit: Non est re- probandus Parochus, qui defert SS. Viaticum infirmo feria vi. in Parasceve, dummodo pri- DECREES OF THE S. C. R. 419 vate, et submissa, quinimo sub- mississima voce recitet psalmos consuetos per vias publicas, etiamsi dicat Gloria Patri^ etc., quia in tali circumstantia, actio talis nihil habet esse cum func- tionibus Ecclesiae hujus diei; et considerandum est, quod defert cum stola et pluvial! albi coloris, quando in feria supra- . dicta color paramentorum est niger pro Ecclesi® functioni- bus: Ideoque, si defert pri- vatim pro aliqua necessitate, non est reprobandus, si po- pulum sine benedictione dimit- tat feria vi. in Parasceve, quia in publica Ecclesia non debet recondi.” 799, 839. 4252. Lnicana^ 12 April, 1755. III. “An fas sit Parochis uti in collatione Sacrament! Baptis- matis Aqua in Ecclesia Matrice aut Plebenali benedicta cui pri- vatim et separatim et non ipso actu Benedictionis Baptismalis iufusa fuerint olea sacra ? “Resp. Adiii. : ParochiexMa- tricis fonte aquam, cui sacra olea jam fuerint commixta suscipere debent, quani adhibeant in Bap- tism! collatione. Qui vero ante fontis benedictionem, olea sacra recipere non potuerunt, ilia sub- iiide })rivatim, ac separatim in aquam mittere poterunt.” 253. 4290. Calagur. et Calceat.^ 17 lyiaii, 1700. “ Indulta a S. R. C., die 7 Julii, 1759. Rmo. Epis- copo Calagur. etCalceat., facul- tate subd^legandi ejus Vicarios aliosquesacerdotes pro benedic- tione sacrie supellectilis, in qua sacra unctio non adhibetur; du- bitatum fuit ab eodem Rmo. Epis. An illi quibus dicta fa- cultas delegata fuit, benediccre possint imagines Domini Nostri J. C. . . . Tabcrnaculum in quo asscrvatiir S8. Ench. Sacrameii- tum, Pyxidem, et generaliter omne illud, in quo sacra unctio non adhibetur ? Propterea idem Rmus. Episc. iterum S. R. C. supplicavit quatenus ad omnem scrupulum amovendum, declarare digne- tur. An in indulto jam sibi concesso comprehenderetur fa- cultas subdelegandi prsBdicta- rum rerum benedictionem ? Sin minus nova facultas ad hunc effectum sibi necessaria concederetur. “Et S. C. eidem Rmo. Epis. indulsit ‘ per viam nov8B de- clarationis eandem facultatem subdelegandi benedictionem omnium quorumcumque ad Di- vinum Cultum spectantium in quibus sacra unctio non adhi- betur.’ ” 602. 4299. Aquen.^ 3 Mar., 1761. VII. “Extatne aliquod decre- tum prohibens ne in benedic- tione SSmi. Sacrament! ante orationem dicatur : Dominus 'Dobiscum ? Asserunt multi : Rituale tamen etiam nuper a Benedicto XIV editum id prm- scribit in festivitate Corporis Christ! post reditum proces- sionis. “ Resp. Ad vii. : In Benedic- tione SSmi. Sacrament! ante orationem, non dcbet dici Do- minus vohiscum^ juxta decretuni S. R. C. in Cranaten., 1 6 Junii, 1003, et in Salernitana 28 Sep- teinb., 1675, quod ita se habet: In festo SSmi. Corporis Christ! servanda est dispositio Cicre- monialis Episcoporum, lib. 2, cap. 33, de reponendo SSmo. Sa- cramento, ubi nulla fit mentiode . Dominus volnscum^ non vero Rituale Rornanum, ubi dicitur addi Dominus vnhiseum: et sic scrvat i;i urbeSummus Pontifex, ct servatur ab omnibus.” 095. 420 APPENDIX. 4379. Ord. Min. Obser'o.., 25 Feb., 1777. “ An Diaconus in ordine tantum diaconatus con- stitntus, extra casuin necessita- tis, possit distribuere fidelibus comraunionem ? “Resp. : Negative.” 647. 4401. Ord. Garm. Eaicalc.., 16 Feb., 1781. VII. “Utruinsnb proliibitione celebrandi Missus privatas post solemnein decan- tatain, et administrandi fideli- bns sacram Euch'aristiam in nocte Nativitatis, comprehen- dantur Carmelitos utriusqiie sexus, maxiine cum apud ilios cantetur Missa solemnis non in media nocte (hoc enim tempore incipit matiitinum), sed circiter horam tertiam ? Et quatenus Affirmative. “VIII. An consuetude con- traria immemorabilis valeat sus- tentari saltern quoad moniales, religiosos, choristas, et laicos ? “Resp. Ad vii. : Affirmative. Adviii. ; Negative.” 710. 4477. Bomana.^ 16 Sept., 1801. I. “An in Ecclesiis in quibus expositum manet SS. Sacra- mentum fidelium adorationi in turno perpetuseadorationis, quje dicitur quadraginta horarum, occurrente die Commemoratio- nis omnium fidelium defuncto- rum, liceat recitare officium de- functorum, et celebrare Missam solemnem, et etiam Missas pri- vatas itidem defunctorum ? “II. Et quatenus affirmative. An adhiberi debeant paramenta coloris violacei potius quam co- ioris nigri ? III. An in eodem casu exci- piendum sit altare, in quo ha- betur expositum SS. Sacraraen- tum ? “Resp. Ad i. : Affirmative. Ad ii. : Arbitrio Superioris localis. Ad. iii. : Affirmative.” 708. (Vid. Deer. Oen.., 23 Julii, 1868.) 4499. Tipliernen.^ 22 Mar., 1806. “Cum sacerdos 1. B. Berni, recenter Archipresbyte- ratu Ecclesiae Parochialis, titulo SS. Cosmse et Damiani. Dioeces. Tiphernen. potitus, antiquam consuetudinem in eadem Eccle- sia invenerit Sacrosanctam Eu- charistiam impertiendi fidelibus in Sabbato Sancto pro satisfac- ! tione etiam Pasclialis praecepti, et anceps haeserit : Num eadem consuetude servanda foret, sive utpote abusiva removenda ? Ut omnem anxietatem deponeret, supplex fuit apud S. R. C. pro declaratione sequentis dubii ; videlicet : “An liceat in Sabbato Sancto inter Missarum solemnia sacram Eucharistiam fidelibus distribu- ere, et num per eandem sump- tionem sacrae Communiouis praeceptum Paschale adimplea- tur ? “Resp. Affirmative in utro- que.” 712. 4505. Toletana.^ 20 Sep., 1606. II. “In Ecclcsia Regalis Mo- nasterii S. Laurentii Excuria- lensis adest in Altari majore Tabernaculum ex lapide pretio- so, in quo continetur alia cap- sula eximior, in qua asservatur SSmum. Sacramentum, sed cum in pariete post Taberna- culum sit una fenestra, quae illuminat dou Tabernacula praedicta, et ista- habeant ante et retro fenestellas cum cristallo taliter, quod ex qua- libet parte ecclesiae videatur dare et distincte vas in quo est inclusum SSmum. Sacrament- um ; et cum hoc videatur inconveniens, quaeritur. Utrum praedictum vas debeat per- niauere ut dictum est sui)ra. DECREES OF THE S. C. R. 421 vel debeat cooperiri aliquo velo ut non videatur ? “ Resp. Ad ii. : Negative ad primam partem. Affirmative ad secundam, atqne ita obtegen- dum esse Tabernaculum, ut vas in quo SS. Sacramentum asser- vatur, a circumstantibus nullo modo videri possit.” 609. 4526. Tuden.^ 7 Sept., 1816. XXXVII. “ xVn die magni con- cursus ad indulgentiam plena- riam vel jubila3uni, possit minis- trari sacra Eucharistia fidelibus aliqua hora ante auroram, et post meridiem ? “Resp. Ad xxxvii. : In casu de quo agitur, Affirmative a tempore ad tempus quo in ilia Ecclesia Missae celebrantur, vel ad formain rubricae, vel ad for- inam indulti eidem Ecclesiae concessi.” 703. 4536. Duh. Addit. 31 INIaii, 1817. I. “ An Canonici Cathe- dralis in administratione Sacra- mentorum tain intra quam extra Cathedralem Ecclesiam tenean- tur deponere cappam, atque uti sui)erpelliceo et stola juxta Rituale Romanum ? “Resp. Ad i. : Affirmative.” 121 . 4572. Calagur. et Galceat.^ 23 Sept. 1820. “ Parochus in casu necessitatis periclitantem pue- rum stola violacea indutus domi baptizavit, eique sacrum cliris- ma et oleum sacrum quod secum dctulit, imposuit, prout in Rit. Romano. Qiucritur an bene, vel male se gesserit in casu unc- tionis extra Ecclesiam ? “Et S. R. C. . . . res- pondendum censuit: Juxta vo- tum, nimirum parochum male sc ge.ssisse, baptizando cum stola violacea, et liniendo puerum periclitantem, extra Ecclesiam, oleo etiam catecliumenoriim. In casu enim necessitatis, juxta Ritualis prtescriptum, omnia sunt omittenda quae baptismum praecedunt, quaeque post mo- dum supplenda sunt in Ecclesia, ad quam praesentandus est puer cum convalescit.” 382. 4578. Decretum generaU^ 3 Ap., 1821. VI. “ An toleranda, vel eliminanda sit consuetude, quae in dies invalescit, superim- ponendi sacras reliquias, pic- tasque imagines tabernaculo, in quo augustissimum Sacramen- tum asservatur, ita ut idem ta- bernaculum pro basi inserviat ? “Resp. Ad. vi. : Assertam consuetudinem tauquam abu- sum eliminandam omnino esse.” 607. 4594. Panormit.^ 12 Ap., 1823. IX. “ Quaestio saepe ex- orta est, utrum in Missa de Re- quiem cum paramentis nigris celebrata, post communion em celebrantis, administrari ])ossit fidelibus adstantibus Eucliaris- tia cum particulis praiconse- cratis, asserentibus nonnullis posse : lo Quia in operibus Fer- dinandi Tetami decretum S. C. die 2 Sept., 1741, tanquam apo- cryphum habendum esse dicitur. 2o Quia affirmativum fuit re- sponsum Josephi Dini apostoli- carum caeremoniarum magistri, senteutiae innixi Benedicti XIV, in suo oj)ere De Sacrijicio Mkm: ut autem omnis hac de re tollatur scrupulus quaesitum fuit : “An pro certa tenenda sit sententia affirmativa Benedicti XIV et Tetami, vel supradic- tum decretum sub die 2 Sept., 1741? “ Resp. Ad ix. : Dilata, et vi- deatur particiilariter ex officio,” 85, 707. (Vitl. infra, Deer. Uen.^ 23Jul., 1868.) 422 APPENDIX. 4623. Oanda'oen., *16 Dec. 1826. L “ Facti species — Eec- tor Ecclesiae reperit in sua Eccle- sia consuetudinem renovandi panem pro sacrificio Missse, et communione fidelium, singulis tribus mensibus tempore hyemis tempore vero aestivo, solitum confici pro sex mensibus. Hinc quaeritur: 1® An, attenta con- suetudine, rector licite conse- crare possit species a tribus men- sibus tempore hyemis, vel a sex mensibus in aestate coufectas ? 2. An casu, quo rector, sive pastor Ecclesiae praxim illam approbet, nec velit earn relin- quere, alii sacerdotes in eadem Ecclesia inservientes possint tuta conscientia in hoc ei obse- cundare, utendo praefatis spe- cibus ? “II. Facti species — in Pa- rochiis ruralibus, ubi longum faciendum est iter, plerumque portatur SSmum. Sacramen- tum Eucharistiae ad aegrotos, eisque administratur cum stola super vestem communem absque cotta, sive superpelliceo. Quae- ritur propterea. 1. An praxis ilia ubi invaluit, et Ordinarii locorum non contradicunt, reti- neri possit ? 2. An saltern &a- cramentum Extremae Unctionis cum stola tantum administrari possit ? “III. Facti species — Sacer- dotes curam animarum exercen- tes, pro sua commoditate, apud se in domibus suis retinent Sanctum Oleum infirmorum. Quaeritur: An, attenta consue- tudine, hanc praxim licite reti- nere valeant ? “IV. Facti species — Sacra Olea, in Ccena Domini bene- dicta, transmittuntur ad deca- nos foraneos, qui ea distribuant pastoribus suorum districtuum : Quaeritur, an decani distribu- tionem differre possint usque post Dominicam in Albis ? ‘ ‘ V. Facti species — Multi pastures accepta Sacra Olea apud se deponunt in domibus suis, usque in sequentem diem Dominicam ; et tunc cum solem- ni processione, videlicet cum cruce, cum candelis ardentibus sub baldachino a toto clero in habitu, portantur ad ecclesiam, exponunturque in aliquo altari cum hymnis, et eadem solemni- tate portantur ad fontem baptis- malem eique infunduntur : Quae- ritur lo An pastures recte reti- neant Sacra Olea in domibus suis, usque in Dominicam recep- tionem eorum subsequentem ? 2^^ An Sacra Olea cum tali so- lemnitate iutroduci possint in ecclesiam ? 3o An cum tali solemnitate infundi possint fonti baptismali, cui non potu- erunt infundi in vigilia Pascha- tis, cum tunc necdum haberi potuissent ? ‘ ‘ Tandem Quaeritur, An bene- dictio cum indulgentia ple- naria, juxta Constitutionem Be- nedictiXIV. Pia Mater ^ ^Aprilis^ 1747, impertinenda sit pueris qui, defectu aetatis, primam communionem necdum institue- runt ? “Kesp. Ad 1 Quaes, i. — Negative et eliminata consue- tudine servetur Rubrica. Ad 2 — Negative. “Ad 1 Quaes, ii. — Negative et eliminata consuetudine serve- tur Ritualis Romani praescrip- tum. Ad 2. ejusdem Quaes. — Negative ut ad proximum. “Ad dub. unic. Quaes, hi. — Negative, et servetur Rituale Romanum, excepto tamen casu magnae distantiae ab Ecclesia; quo in casu omnino servetur DECREES OF THE S. C. R. 423 etiara domi, rubrica quoad ho- nestam et decentem, tutamque custodiam. “Ad dub. unic. Quaes, iv. — Negative. “Ad 1 Quaes, v. — Jam pro vi- sum in responsione ad Quaes, iii. Ad 2 ejusdem Quaes. — Tollen- dam esse inductam consuetudi- nem, et servandas Ritualis Ru- bricas. Ad 3 ejusdem — Jam provisum in praecedenti. Ad postr e m u m — Affi rmati ve . ” 251, 2G7, 621, 798, 855, 918, 961. 4651. Flarentin.^ 19 Dec., 1829. I. “An tempore SS. Missae sacrilicii in administra- tione Viatici praesertim in Xeno- dochiis,liceat ab Altare recedere usque ad aegrotorum lectum re- citando interim psalmum Mise- rere^ ut fieri solet extra Missam ? “II. Utrum tempore etiam sacrificii Missae administrari possit SSmum. Viaticum in paramentis nigris ? “Resp. Ad i. : Negative, quoad psalmum Miserere reci- tandum; insiiper animadver- tenduin, quod si Celebraus pro Viatici administratione intra Missam^ altare e conspectu suo amittat, banc administrationein non licere. “Adii. : Affirmative.” 840. 4677. Tarentin/i^ 12 Nov., 1831. “Ex pio quodam legato tenentur moniales ordinis S. Chine in propria Ecclesia ad altare majus, publica3 fidelium venerationi BS. Eucliaristiie Sa- crameutuin exponere tribus postreinis diebus carnis prievii. Ne vero in sacro’audiendo ii)sa- rum pietas fraudetur, humilli- mas S. R. C. preces porrexerunt, pro liKailtate celebrandi Missam conventualem sine caiitii ad altare ubi expositio, iit suj)ra, ])eragitur dictis tribus diebus. “Resp. : Pro gratia, dummodo sacra Eucharistia in Missa non distribuatur.” 670. 4685. Masses^ etPopul., 7 Ap., 1832. “An servandum sit Ri- tuale Romanum, seu potius con- suetudo benedicendi nimirum cum SS.retrocedentempopulum extra portas civitatis, regionis, sive domus infirmi, quando fer- tur Viaticum agrariis ? “Resp.: Ex speciali gratia servari posse consuetudinem.” 833. 4707. Veronen.^ 16 Mar., 1833. “I. Utrum tuto sequi valeat regula Ritualis Parisiensis sic expressa : Si quando Communio danda est, inventus non fuerit sufficiens numerus hostiarum, poterunt aliquot hostise dividi in plures particulas, quae singu- lis distribuantur : Et quatenus non sit sequenda, utrum qui- busdam saltern in circumstan- tiis, temporis, locorum, et per- sonae sequi possit ? “VI. Utrum in Communione fidelium extra missam, sacerdos antequam populo bcnedicat, os- culari debeat altare ut praecipit Pontificale Rom. de visitatione, vel non, ut Rituale Romanum inuuere videtur ? “ Resp. Ad i. : Servetur con- suetude dividend! consecratas particulas, si adsit necessitas. “Ad vi. : Servetur dispositio Ritualis Romani nihil praescri- bentis.” 691, 700. 4748. Ord. Mm. Capuccin.^ 23 Maii, 1835. “I. An con- suetudo benedicendi pojiuluin cum sacra Pyxide quoties Eu- charistia distribuitur, sit ser- vanda vel potius an benedicen- dus sit populus manu dextra tantum, uti liabctur in Rituali Romano, et in una Urbinaten., 16 Jan., 1793 ? 424 APPENDIX. “ II. Et quatenus affirmative ad primam partem an tunc dicendum sit : Benedicat vos, etc. ? “V. An consuetudo dicendi in Communione Fidelium: Bcce Agnus Dei. et Domine non sum dignus idiomate vulgari, sit sustinenda, vel potius elimi- iianda iitpote contraria Rituali et Missali Romano ? “Resp. Ad i. — Negative ad primam partem, affirmative ad secundam, juxta Rituale Roma- niim, et Decret. Urbinaten., die 16 Jan., 1793. ‘ ‘ Ad ii. — Provisum in primo. “Ad V. — Consuetudinem esse eliminaudam.” 672. 4777. Trident., 12 Mar., 1836. XII. “ An toleranda sit, vel eli- minanda consuetudo inveterata, sacerdotem, qui ad altare ali- quod ad celebrandum accedit, vel ab eo recedit, sic sacris vestibus sacrificii indutum, et jam prae manibus calicem tenen- | tern, ascendere in transitu al- tare, in quo adest SSma. Eu- charistia, ut ibi sacram Com- munionem fidelibus distribuat ? Et quatenus non sit toleranda, •utrum depositis planeta, et manipulo in sacristia, accedere possit cum alba, et stola ? “XIII. An stola, pro minis- tranda sanctissima Eucharistia extra Missam, semper esse de- beat coloris officio illius diei convenientis, ut praescribit Ri- tuale Romanum, vel potius esse debeat alba prout valde conve- niens Sacramento Eucharistiae, ut multi consent doctores ? “Resp. Ad xii. — Si adsit ne- cessitas posse tolerari. “Ad xiii. Juxta Ritualis Ro- mani rubricam, debet esse co- loris officio convenientis.” 69, 658, 729. 4780. Wiedonen., 27 Aug., 1836. I. “ Utra pedum pars, su- perior ne an inferior, ungenda sit in Sacramento Extremae Unctionis ? “III. Quaenam servari debent caeremoniae, et preces quae sup- plendae sunt adulto catholico valide post nativitatem bapti- zato, sed omissis caeremoniis, quae juxta Rituale baptismum praecedere vel sequi debent : An illae, quae in Rituali assignantur pro baptismo adultorum, vel quae pro baptismo infantium ? “ IV. Quae ex his caerenn niis servari debent, quum adultus ab haeresi ad fidem catholicam conversus baptizandus est sub conditione, ob dubiura funda- tum de validitate baptismi a ministro haeretico collati ? “Resp. Ad i.— Nihil innovan- dum. “ Ad iii. — Caeremoniae et pre- ces serventur, quae in Rituali assignantur pro baptismo infan- tium. “Ad iv. — Quatenus supplen- dae sint, et supplendae credautur caeremoniae, ut in dubio, illae supplendae sunt, quae pro adul- torum baptismo sunt praescrip- tae.” 459, 534, 937. 4815. Mutinen., 23 Sept., 1837. II. “ Quum oratioues tarn praecedentes quam subsequentcs communionem Missae Sabbati Sancti loquantur in numero plu- rali: hinc quaeritur, utrum liceat in eadem IMissa post Cominu- uionem celebrantis, Eucliaris- tiam ministrare fidelibus, et praesertim cum particulis in eadem Missa consecratis ? “III. Perdurat adhuc in qui- busdam Ecclesiis mos communi- candi in Missa defunctorum cum particulis praeconsecratis, proj^terea quod Decreta Sacrae DECREES OF THE S. C. R. 425 Congregationis hac super re edita non censentur a multis authentica, aut saltern revocata. Hinc quaeritur An idem mos possit permitti vel saltern ab Episcopo prohibendus, adeo ut solum liceat communicare in dictis Missis, cum particulis in ipsis consecratis ? 2o An saltern toleranda consuetude celebran- di prsedictas Missas in para- mentis violaceis, ad hoc ut possit praeberi sacra Communio cum particulis praeconsecratis ? “Resp. Ad ii. — Negative, nisi adsit consuetude. “Ad iii. — Quoad 1. Dilata, et servetur Rescriptum in Panor- mitana diei 12 Aprilis, 1823, ad Dub. 9. Quoad 2. Serventur rubricae.” 707, 708, 712. (Vid. infra, Bec/r. Gen.^ 23 JuL, 1868.) 4820. 23 Sept., 1837. “ Perdurantibus belli civilis ca- lamitatibus in Regno Hispania- rum,accidit ut Reverendissimus Oriolen. Episcopus, superiori anno 1836, olea sacra, feria quinta in Cmna Domini, conse- crare nequiverit pro solemni benedictione Fontium Baptis- malium parochialibus in eccle- siis peragenda in sequente Sabbato Sancto, neque eadem olea a vicinioribus Pipiscopis parochi habere potuerint, siqiii- dem ob communia incommoda, pene omnes episcopales sedes proprio supt viduatae pastore, ita ut communicationibus in- terceptis, grex a pastore, tilius a parente, Ecclesia ab Episco- pis, non sine magno animarum salutis detrimento separentur. ‘‘ Ilujusmodi in angustiis con- 8tituti,‘ parochi pracbendati Ori- olen. Dioecesis diversas inter se protulere sententias, et, non- nullis negantibus, bene multi opinabantur benedictionem so- lemnem Fontium Baptisma- lium perfici posse, adhibitis oleis superiori anno consecratis. In qua opinionum et sententi- arum varietate, id sumpsere consilii, ut Sacram hanc Ritii- um Congregationem require- rent, ut certain sequerentur regulam, in re tanti momenti, ac propterea sequentia dubia enodanda humillime proposue- runt, nimirum: “I. An tabs Benedictio (Fontis Baptismalis in Sabbato Sancto) fieri debeat cum chris- mate et oleo prsecedentis anni, an potius omittenda sit infusio chrismatis et olqi, usque dum accipiantur recenter consecrata? “ II. An in baptismo solemni infantium utendum sit hujus- modi aqua, benedicta quidem cum reliquis ca3remoniis Mis- salis, sed absque consecratione seu mixtione sacrorum chrisma- tis et olei: an vero aqua con- secrata prsecedenti anno, quae ad hunc finem conservetur ? “III. An supposito quod aqua baptismalis benedicta sit cum veteribus oleis, eo quod re- center consecrata non habean- tur, infundi debeat in piscinam, simul ac nova recipiuntur olea, et iterum cum his alia benedi- cenda sit aqua juxta caeremo- nias Ritualis Romani : an vero ilia conservari et uti debeat, usque ad Ixmedictionem in vi- gilia Pentecostes prout in Mis- sali? “ IV. An in baptismo solem- ni, ungendi sunt infantes oleo et clirismate jirincedentis anni, dum recenter consecrata non habentur; an vero omittenda luec sit ca?remonia, et postea supplenda (pium novum oleum et novum chrisma recipiantur? 426 APPENDIX. “S. R. C. rescripsit: Ad i. : Affirmative ad primam partem, Negative ad secundam. “Ad ii. : Negative ad utrum- que, sed fieri debet nova fontis benedictio cum oleis anni pre- cedentis, sen provisum in prima parte superioris dubii. “Ad iii. : Negative ad pri- mam partem. Affirmative ad secundam. “ Ad iv. : Affirmative ad pri- mam partem. Negative ad se- cundum.” 353, 255. 4947. Tertii Ord. 8ti. Fran- ma, 24 Sept., 1842. “III. An in Communione fidelibus minis- tranda, post versum, Panem de coelo^ etc., dici omnino debeant ante orationem alii versus, Domine exaudi^ et Dominus vdbis- cum? “ Resp. Ad. iii. — Affirma- tive, ut prescribitur in Rituali Romano.” 695, 827. 4950. 24 Sept., 1843. “ I. An sacerdos seipsum sig- nans cum hostia, et calice con- secratis, ante sumptionem Sanc- tissimi Sacramenti ad verba, — Jesu Christie — debeat caput in- clinare ? “III. An sacerdos pergens ad explendam communionem extra missam debeat per se, vel per ministrum deferre bur- sam, in qua corporate reclude- tur ? “Resp. Ad i. — Affirmative, juxta Rubricas. “Ad iii. — Decere ut a Sacer- dote deferatur.” 661, 685. 5000. Patavina^ 7 Dec., 1844. “IV. An praeter casum a Ritu- ali Romano praevisum. Tit. De Sacram. Fad. TJnct. in quo de Sacro Oleo adhibendo in hoc Sacramento haec habentur — ‘ Id tamen si forte intra annum ali- quo modo ita deficiat, ut suffi- cere non posse videatur, neque aliud benedictum haberi queat, modico oleo non benedicto, in minori quantitate superinfusa reparari potest, ’ liceat unquam Sacris Oleis Feria V. in Coena Domini benedictis aliam Olei non benedicti quantitatem ad- dere? An haec additio saltern fieri possit eadem Feria V. in Coena Domini, adeo ut pars tantum Olei subjiciatur bene- dictioni et immediate miscea- tur cum Oleo non benedicto? “Resp. Ad iv. — Negative, sed in casu tantum necessitatis fieri potest additio, uti in Ri- tuali praescribitur.” 258. 5036. Bisinianen..f 23 Maii, 1846. “ Quum ea sit positio Parochialis Ecclesise Acri in Dioecesi Bisinianen, ut ad Fide- les ut plurimum per agros dis- sitos ac ad plura milliaria dis- tentos. Sacrum Viaticum, dum ipsi infirmantur, deferri nequeat nisi summa cum difficultate ob viarum asperitatem, ac vento- rum, nivium, glacierumque in- commoda, inde fit ut animarum dispendia necessario eveniant, et semper majora timeri de- beant. ‘ ‘ Queis incommodis occurre- re, quoad fieri potest, exoptantes hodierni Parochus et CEconomi oppidi ipsius invectae in enun- ciata paroecia consuetudini hu- jusmodi in casibus deferendi SSmum. Sacramentum capite pileo cooperto, et equitando, amplius se conformare formi- dant quia nulla usque nunc in- tercessit Apostolica venia. S. R. C. proinde enixis precibus adeuntes consuetudinis ipsius confirmationem instanter roga- runt, quod et ipse Rmus. Episcopus pro informatione et voto requisitus efflagitat ex DECREES OF THE S. C. R. 427 propria notione, in sacra visi- tatione qiitfi enunciantur incom- moda expertus. “Et S. C., omnibus perpen- sis, rescribendum censuit Detur decretum in Lauden.^ diet 23 Jan., 1740,’ nimirum commisit Rmo. Episcopo ut pro suo arbitrio et prudentia indulgeat, quod deinceps hu jus- modi in circumstantiis equitan- tes ac capite pileo cooperto sacrum viaticum deferre va- leant, comitante saltern uno homine, si fieri potest, accensam laternam deferente.” 830. 5068. Gong. Gler. Regul. St. 27 Feb., 1847. “I. An semper adhibenda sit bursa cum corporali, supra quod reponen- da sit sacra pyxis, toties quo- ties administratur Communio Christifidelibus extra Missam, uti innuitur in Ritualis Ilomani rubrica, et dare docetur a Gavanto aliisque sacrorum rituum expositoribus ? “II. An Rituale Romanum prout in casu, intelligendum sit, quod assumi debeat bursa cum corporali tantum quando Sacrum Viaticum defertur ad infirmos, an toties quoties extra Missam Sacra prjebetur Sy- naxis ? “III. An Rubrica Ritualis Romani sit, prout in casu, prm- ceptiva, vel tantum directiva, et ad libitum ? “Resp. Ad i. — Affirmative juxta Rituale. “Ad ii. — In adrninistranda Eucliaristia intelligendum. “Ad iii. — Prajceptivam es- se.” 661, 809. 5102. Angelop.,\\^G\)t.,\%il. “ XVI. An Decreta Sac. Rituum Congregationis, dum eduntur, derogent cuicumque contrarim invectae consuetudiui etiam im- memorabili, et in casu affirma- tive obligent etiam quoad con- scientiam ? “ Resp. Ad xvi. : Affirmative, sed recurrendum in particula- ri.” 40. 5132. Ord. Carm. 22 Jul., 1848. “V. An Ecclesia paro- cliialis omnino adigatur adfunc- tiones Sabbati Sancti, juxta parvum Caeremoniale Sa. Me. Benedict! XIII, si sufficient! clero destituatur; et an hujus- modi in casu Missa ordinanda sit, ut in prsecedeutibus dubiis tertio et quarto ? “Resp. Ad. v. — Affirmative, et servetur in omnibus solitum, juxta parvum Caeremoniale Be- nedict! Papae XIII.” 251. 5165. Genomanen., 10 Jan., 1852. “IV. Etiamsi Ecclesia Cenomanensis sibi de Breviario et Missali iterum atque iterum, ut libuerit, providere queat, an istiusmodi facultas extendenda sit ad Pontificale, Caeremoniale Episcoporum, Martyrologium, et Rituale Romanum, ita videli- cet ut praeceptivas praedictorum librorum regulas,tolerante nem- pe aut permittente, aut etiam aliter quidpiam statuente Rev- mo. Episcopo, canonici, aliive sacerdotes possint illaesa consci- entia infringere aut omittere, atque Reverendissimi Episcopi voluntas his in casibus sit pro ipsis sufficiens dispensatio ? “V. Utrum possint et ipsi canonici qui, ex antiquo more, mozetta et rochctto insigniti sunt, uti rochctto in adminis- tratione, seu confectione sacra- mentorum et sacramentalium, quum Reverendissimus Episco- pus usum rochetti generaliter,et pro major! seminario, reccntcr pracceperit, seu saltern proba- verit, et pro omnibus insuper 428 APPENDIX. suae dioRcesis presbyteris, etiam in sacramentorum administra- tione, se toleraturum esse voce et scripto declaraverit, quidquid in contrarium faciant Caeremo- niale Episcoporum, Rituale Ro- manum, Missale et Pontificale, Hcetque nulla in dioecesi Ceno- manensi antiqua,aut usque dum generalis pro ea sacrae liturgiae derogatione exstiterit consue- tudo ? “Resp. Ad iv. — Negative et amplius. “ Ad V. — Rocbettum non esse vestem sacram adhibendam in administratione sacramento- rum, ac proinde turn ad ea ad- ministranda, turn ad suscipi- endam primain tonsuram, et minores ordines necessario su- perpelliceo utendum.” 71, 121. (Vid. infra, Deer. 31. Aug., 1867, in Amhianen., ad 4.) 5183. Ord. Min. Sti. Francisci, 16 April., 1853. ‘‘XXIV. Pos- sunt ne in Missa post sumptio- neni haberi breves sermones, dum vel ad Sacram Synaxim prima vice adolescentes admit- tuntur, vel alia quacumque ex causa, qui quidem sermones Fervoi'ini nuncupantur ? “Resp. Ad xxiv. — Affirma- tive.” 672. 5186. Grossetan., 7 Mali, 1853. “III. Utrum formula ilia, qine in Pontificali Romano adhiben- da edicitur dum ordinatis SS. Eucharistiam administrat Epis- copus ordinans, adhiberi possit ab Episcopo quotiescumque fidelibus Eucharistiam adminis- trat, seu an extra cominunionem ordinatorum adhibere debeat communem formulam, prout jacet in Rituali Romano ? “Resp. Ad iii. — Formulam in Pontificali praescriptam dum ad Sacram Synaxim Episcopus ordinatos admittit extra casum ilium non esse adhibendam; seu quoad primam. Negative — quoad secundam. Affirmative.” 684. 5188. Cochin.. 9 Jun., 1853. “II. Plures Theologi, inter quos S. Alphonsus Maria de Ligorio, sentiunt veniale esse omittere vocem Amen in fine formae Baptismi, quae tamen vox non reperitur in Rituali Romano : quaeritur ergo utrum adhibenda sit vel omittenda ? “Resp. Ad ii. — Strictim in casu servetur Rituale Roma- num.” 168. 5202. Bomana, 8 Ap., 1854. “ I. Quum in declaratione S. R. C. lata die 23 Mali, 1846, sancitum fuerit Decreta et Re- sponsiones ab ipsa emanatas, dummodo scripto formiter edi- tae fuerint eandem auctoritatem habere, ac si immediate ab ipso Summo Pontifice promanarent, quaeritur an per verba dummodo formiter scripto editce fuerint, sufficiat quod sint subscriptae a S. R. C. Praefecto ac Secretario, ac ejusdem sigillo munitae, seu potius requiratur, ut sint vel Romae, vel ab Episcopis in suis dioecesibus promulgatae ? “II. Et quatenus affirmative ad 1 partem, negative ad 2. An tamquam formiter editae habendae sint Decreta, et Re- sponsioues in Gardelliniana au- thentica collectione insertae ? ‘ ‘ Et sacra eadem Congregatio, post diligens examen omnium, respondere rata est. Ad 1 — Affirmative ad primam partem, Negative ad secundam. “ Ad ii. — Affirmative uti pa- tet ex adjecta declaratione.” 26. 5221. Briocen., 21 Jul., 1855. “X. Quaeritur an in adminis- trando Viatico Sacro aegrotanti DECREES OF THE S. C. R. 429 Saccrdoti aliqiiis sit ritus speci- alis diversus a ritu praescripto a llituali Romano — ‘De Commu- nione Infirmorum, ’ ut innuere videtur Caeremoniale Episcopo- rum, lib. ii. cap. xxxviii. n. 3 et 5, dicens, ‘ Profiteatur Epis- copus mgrotus Catholicam fidem, ex formula ab Apostolica Sede praescripta ? ’ Et quatenus affir- mative, utrum servari possit sequens ritus qui legitur in quodam Rituali ? {Ritus descri- bitur . ) “XII. Utrum Tabernaculum in quo reconditur SSmura. Sa- cramentura Conopeo cooperiri debeat, ut fert Rituale, et qua- tenus affirmative. 2. Utrum Coiiopeum istud confici possit ex panno, sive gossypio, sive lana, sive cannabo contexto. 3. Cujusmam coloris esse debe- at ? aliis opinantibus, ut Barruf- faldus, Conopeum debere esse coloris albi, utpote convenientis SSmo. Sacramento ; aliis autem, ut Gavantus, ejusdem coloris cujus sunt pallium Altaris et caetera paramenta pro temporis festique ratione, praeter colorem nigrum, qui mutatur in colore violaceo in exequiis defuncto- rum. “Resp. Ad x. — Negative in omnibus. “Adxii. — Quoad lam questio- nem. Affirmative: quoad 2 am pariter Affirmative ; quoad 3am utramque sententiam posse in praxim deduci, maxime vero sententiam Gavanti quas pro se habet usum Ecclesiarum urbis.” 610, 793. The following decrees are not found in Gardellini, altliougli some have an earlier date than decrees given in the last edition of liis work (vid. n. 253). They are taken from the JDecreta Authentica^ etc., by Falise ; from the Analecta Juris Pontificii ; or from the Acta ex Us decerpta quce apud Sanctam Sedem geruntur. Trecen.^ 22 Maii, 1841. “ Pre- cibus sacerdotis P. N. Parochi civitatis Bar-sur-Aube, dioecesis Trecen. queis expetebat sequen- tium dubiorum solutionem quoad usum Breviarii Romani, quod recitat ab anno 1823, ni- mirum. “I. An non obstante pro- hibitione RR. Episcopi, possit tuta conscientia perseverare in recitando Breviario Romano, sicque oneri divini officii facere satis ? “III. An in administrandis sacramentis Rituali Romano uti queat ? ‘ ‘ Resp. Ad i. — Sine special! indulto non posse. “Ad iii. — In casu : Affirma- tive.” 71. Veronen.^ 7 Sept., 1850. “XV. Utrum intra Missje actionem Sabb. S. Clerus et populus possint sumere Eucha- ristiam ? Insuper num expleta Missa possint fideles cum particulis prteconsecratis, seu j)er modum Sacramenti com- municari ? “Resp. Ad XV. : Negative ad priinum, affirmative ad se- cundum.” 712. Ludonen.y 12 Aug. 1854. 430 APPENDIX. “XX. Adsimt dispositiones CsBremonialis Eipscoporum, lib. ii. cap. xxxix. n. 3, de patena a diacono tenenda sub mento communicantium, quan- do Communio in Missa solemni ab Episcopo administratur : adest etiam decretiim diei 3 Septembris, 1661, in Adrien, declarans licitam esse patenae suppositionem per sacerdotem cotta indutum in communione generali, quae per dignitates agitur. “ Sed quaeritur utrum in aliis casibus liceat, ubi talis est consuetudo, dum celebrans ministrat sacram Communio- nem, patenam a diacono supponi sub mento communicantium, prout suadetur a nonnullis praeclaris liturgistis, Merati et Bauldry — experientia enim, ut dicunt, necessitatemhujus ritus evid enter probat. — Et revera quoties pluribus administratur sacra Communio ex particulis consecratis parva fragmenta decidunt, quae, si in linteum ante communicantes extensum cadant, in terram postea labentur dum hoc linteum movebitur per fideles successive ad sacram mensam accedentes, et praesertim quum, fiuita communione, aufertur linteum : itaque quum non appareant, pretiosissima fragmenta disper- dentur. Ad haec praecavenda, praelaudati auctores praedictam praxim de cujus legitimitate inquirimus, comrnendant. Vel potius eo tempore, quo distri- buitur sacra Communio, diaco- nus debeat ministrare clericis purificationem, prout indicat rubrics Missalis, part ii. tit. x. n. 9 ? “XXL Propter eadem mo- tiva ad praecavendum sacrorum fragmentorum perditionem, potestne sacerdos sanctam Communionem sive intra Missam, sive extra Missam administrans, tenere patenam inter digitos manus sinistrae, quae sacram pyxidem gestat, ut earn sic mento communicantium supponat quamvis rubrics sileat de hoc ritu ? “XXII. Quatenus autem suppositio patenae de qua in duobus dubiis praecedentibus agitur non liceat, quaeritur quodnam medium adhiberi debeat, ut praecaveatur sacro- rum fragmentorum disperditio, dum sancta Communio admi- nistratur ? “XXIII. Quando sacra Communio ministratur moniali- bus ad fenestellam clausurae, muri crassitudo impedit quin sacerdos prope os communican- tium pyxidem admovere possit ad praecavendum ne fragmenta cadant extra ipsam ; licetne in hoc casu servare consuetudinem apponendi, supra linteum ante communicantes extensum, lami- nam argenteam deauratam, seu bacile ejusdem materiae ad recipienda fragmenta, quae decidere possint, et unde a sacerdote, postquam ad altare regressus fuerit, colligentur ? “XXIV. Purificatio post communionem de qua loquuntur rubricae Missalis, part ii. tit. X. n. 9, et Caeremoniale Epis- coporum, lib. ii. c. xxix. n. 4, non est in usu apud nos : quaeritur utrum instaurationis liturgiae Romanae occasione in dioecesi nostra expediat hanc praxim inducere, saltern pro communione cleri sive generali sive particulari in Missa solemni ? “LXIII. Utrum in vers, et DECREES OP THE S. C. R. 431 resp. qui in administratione Extremae Unctionis post unctiones factas dicuntur, et in tribus orationibus quas sequuntur, facienda sit variatio generis quando recitantiir pro muliere, dicendo Saham fac ancillam tuam^ et similiter de aliis, sicuti variatio generis indicator a Kituali in ritu Benedictionis Apostolicae in articulo mortis, et a Pontificali in confirm atione unius? ‘ ‘ LXXII. An in Missa privata dum celebrans adminis- trat sacram Communionem, minister debeat eum comitari cum cereo accenso, sicut aliqui putant, quamvis Rubrica taceat de hoc ritu ? vel, quum purificationem quae pro populi non est in usu non praebeat, nec mappam communionis utpote cancellis affixam ante communicautes sustineat, tunc debeat manere genuflexus in latere Epistoloe ? “LXXIII. An in Missa solemni a simplici sacerdote celebrata, dum administrator populo sacra Communio, duo Acolythi si non sustineant mappam ante communicantes, debeant comitari celebrantem cum suis candelabris, et cereis accensis; vel manere ad credentiam genuflexi, 'ita ut diaconus et subdiaconus tunc comitentur celebrantem ? An saltern in Missa absque ministris sacris cantata Acolythi debeant assistere celebrant! tempore communionis populi sive cum candelabris sive cum facibus ? “ LXXVI. An saccrdosin fine admin istrationis communionis extra Missam. profercns vcrl)a; Benedictio Dei Omnipotentis^ de- beat extenderc manus eodem ritu ac dum dicit in fine Missai : Benedicat vos Omnipotens Deus, sicuti docent Cavalieri, tom. 4, cap. 4, dec. 13, n. 41, et alii, aliis contradicentibus, et Rituali hunc ritum non indicante, vel dicendo hsec verba, tenere ma- nus junctas et tantum inclinare caput ? “LXXIX. In DioBcesi Lucio- nensi etin aliis, multi parochiob distantiam locorum olea sacra feria quinta in Coena Domini benedicta tempestive habere non possunt, ut ea in benedic- tione fontis baptismalisSabbato Sancto facienda, adhibeant, sed paucos post dies accipiunt. Ha- betur quidem decretum diei 23 Sept.^ 1837. At forsan sanctio hujus decreti spectabat casum particularem, in quo versaban- tur dioeceses Hispanise in quibus benedictio oleorum facta non fuerat, et nesciebatur quonam tempore accipi possent nova olea sacra. Hinc quaeritur an in praedicta nostra circumstantia benedictio fontis baptismalis fieri debeat cum chrismate et oleo praece- dentis anni, et sic tali casui ap- plicanda sit responsio data in Oriolen. 1 vel potius omittenda sit tunc infusio chrismatis et olei, usque dum accipiantur re- center consecrata, prout innuere videtur decretum die 12 Aprilis, IToo, in iMcana^ ad iii. ? “LXXX. Posito quod in prae- dicto casu benedictio fontis fa- cieuda sit cum chrismate et oleo praecedentis anni quaeritur eti- am utrum accepta nova olea infundi debeant in hanc aquam (]uae cum infusione veterum oleorum fuit benedicta ? An ])otius ad infundenda haecnova olea expectanduin sit usque ad aliam benedictionem fontis quae fit in vigilia Peiitecostes ? 432 APPENDIX. “Eesp. Ad XX. — Quoad pri- mam partem, licere. Quoad se- cundam, juxta consuetudinem, sed purificationem etiam cleri- cos subministrare posse. “Ad xxi. — Negative. “Ad xxii. — Quoad commu- niones solemnes provisum in XX. ; quoad alias curam et soler- tiamsacerdotis supplere debere. “Ad xxiii. — Affirmative. “Ad xxiv. — Provisum in xx. “Ad Ixiii. — Affirmative. “ Ad Ixxii. — Negative ad pri- mam partem, affirmative ad se- cundam. “Ad Ixxiii. — Servari posse consuetudinem laudabilem as- tandi cum facibus. “Ad Ixxvi. — Affirmative ad primam partem, negative ad secundam. “Ad Ixxix. — Pro diversitate circumstantiarum in praxi ut- rumque decretum servari posse, nam in Lucana supponitur quod ex aliquo fortuito casu olea sacra ad breve tempus retarden- tur; et in Oriolen. loquitur de omnimoda impossibilitate ha- bendi olea sacra a propria ca- thedrali vel a vicinioribus dioe- cesibus. “Ad Ixxx. — In sensu prsece- dentis responsionis, Negative ad primam partem. Affirmative ad secundam.” 253, 650, 651, 652, 660, 700, 941. 'Molinen.^ 12 Sept., 1857. “X. Utrum sacerdos in Missa, post- quam se communicaverit, prius- quam communionem adstanti- bus distribuat, possit sermonem ad populum habere ? “XVII. Utrum in collatione Baptismi interrogationes pos- sint fieri vernacule, vel saltern vernacule iterari, postquam la- tine factae fuerint ? “Resp. Ad x. — Affirmative ab altari et de consensu ordi- narii. ‘ ‘ Ad xvii. — Quoad interroga- tiones quae Baptismi ordinem praecedunt vel sequuntur, ac pro quibus Rituale nullam ex- hibet forniulam, affirmative. Quoati interrogationes quae in ipsomet Baptismi ordine occur- runt, ac pro quibus formulae in Rituali extant, negative ad utramque partem.” 298, 672. Ultrajecten.^ 14 Aug.,- 1858. “Perillustr™® et Rev”* Domine uti Prater. Quum in Ordina- riis Comitiis S. R. C. hodierna die ad Vaticanum habitis sub- scriptus Secretarius retulerit Literas ab Amplitudine Tua SSmo. D. N. Pio Papae IX. die 4 Martii vertentis anni datas, Emi. et Rmi. Patres Sacris tuen- dis Ritibus praepositi saluberri- mum Amplitudinis Tuae consi- lium adoptandi in ista Dioecesi Ultrajectensi Rituale Roma- num, exclusis quibuscunque aliis Ritualibus libris summo- pere commendarunt, et quin illud quamprimum eadem Am- plitude Tua executioni deman- datura sit dubitare minime potuerunt. ‘ ‘ Quod vero attinet ad renum unctionem, quam in adrainis- trando Sacramento Extremae Unctionis nunquam in ista Dioe- cesi Amplitudo Tua adhibitam fuisse testatur, et quam idcirco postulat ut in Rituali Romano omitti permittatur, visum est S. Congregationi nullam prorsus sive in hac sive in alia quacum- que re suppressionem vel im- mutationem in Rituali induci oportere, sed illud voluit inte- gre et fideliter imprimi prout a Paulo V. editum, et a Benedicto XIV. recognitum et castigatum fuit. Quod si unctio renum DECREES OF THE S. C. R. 433 inusitata istic hactenus fuit, de- claravit S. Congregatio patien- ter se quidem laturani si singu- laria istius Dioecesis adjuncta impediant quominus illico et universim ad praxim unctio isthaec deduciatur, insimul ta- men ardentissimnm votum su- um expressit, ut curante Am- plitudine Tua et docentibus parochis, paulatim et sensim sine sensu dispooantur fideles ad istam quoque specialem unc- tionem in extreme agone recipiendam juxta Ritualis Ro- mani praescriptiones. Perill™*’ et R™" uti Fratri, Archie- piscopo Ultrajectensi.” 893. Tarnovien,^ 26 Mar., 1859. “II. Utrum occasione Indul- gentiarum, vel simili, qua fide- les magna cum frequentia ad sacram Synaxim accedere so- lent, ne sese penes Altaris can- cellos turmatim obtrudant, pos- sit iisdem, sive per Ecclesiam sive extra illam, in genua pro- volutis Eucharisticus panis dis- tribui, an potius debeat tantum- modo distribui penes cancellos linteo mundo contectos sive ad gradus Altaris ? “VI. Ob distantiam et con- suetudinem invaluit in his re- gionibus, ut sacrum Viaticum non in pyxide ad infirmos defe- ratur, sed in vase patenae simili, (juod operculo munitur, et cui ])ro sancto Oleo aliud vasculum adnexum est. Hoc autem vas linteo obvolutum reponi solet in bursa stolae consuta, in qua ])raDterea mos est Rituale, bom- bacium, candelas et crucem asportandi. Quaeritur ergo qua- ils color conveniat huic bursie, ubi defertur Sacrum Viaticum ad infirmos cum sancto Oleo ? “VII. Utrum in adininis- trando Sacramento Baptism! licite Sacerdos uti possit stola bicolori, ex una parte violacea et ex altera alba, juxta oppor- tunitatem ex ea parte inverten- da quae colorem praeferat a Rituali praescriptum ? “Resp. Ad. ii. — Praestare in casu ut plura genuflexoria sive scamna linteo mundo contecta hinc inde a cancellis circulatim seu in quadrum intra Ecclesiam ordinentur, et in extremitatibus inter jecti spatii duo saltern candelabra disponantur, quae perpetuo colluceant dum fideli- bus circum adgeniculatis sacra Communio distribuitur. “Ad vi. — Praedictum usum tolerari omnino non posse, et curandum ab Episcopo ut serventur praescriptiones Ri- tualis Romani. “Ad vii. — Affirmative.” 279, 652, 913, 953. Wratislamen^ 18 Jun., 1859. “An possit tolerari ut praefata beneclictio post partum illegiti- mum denegetur ? “Resp.: Ad benedictionem post partum jus tantum habent mulieres quae ex matrimonio legitimo pepererunt.” 560. “ Quum RubricaenecMissalis, nec Ritualis determinent nume- rum genuflexionum quae a Sa- cerdote fieri debent dum ad al- tare revertitur cum Sanctissimo Sacramento post distribiitam Fidelibus sacram Communio- nem, alter ex Apostolicarum Caeremoniarum magistris, de sententia desuper requisitus, post accuratum examen censuit, regulain in casu desumendam a Ruliricisdeterminantibus dupli- cem genuflcxionem antequam Sacerdos Communionem ipsam administret, nimirum jirimum antequam extrahat a taberna- culo pyxidem, alteram vero post 434 APPENDIX. discoopertam super altare ean- dem pyxidem. Cum enim agatur de culto debito Sanctis- simae Eucharistise, congruum profecta est ut eodem prorsus modo iste cultus praestetur a Sacerdote ad altare redeunte, nimirum genuflectendo primo antequam pyxidem cooperiat, et iterum postquam illam in tabernaculo recondidit, ante- quam tabernaculi ostiolum claudat. Hanc porro sententiam cum infrascriptus SS. Rituum Con- gregationis Secretarius retulerit in Ordinario coetu SS. Rituum subsignata die ad Vaticanum coadunata ; Eminentissimi et Reverendissimi Patres Sacris tuendis Ritibus prsepositi re- scribendum censuerunt — Pla- cere seu^ juxta votum Magistri mremoniarum — ac proinde de- creverunt a Sacerdote redeunte ad altare post Fidelium Com- munionem genuflectendum, antequam cooperiat sacram pyxidem et iterum genuflecten- dum, antequam pyxide in tabernaculo reposita, ipsius tabernaculi ostiolum claudat. Atque ita ubique servandum mandarunt. Die 23 Decembris, 1862.” Plurium Dicxcesum.^ 9 Jul., 1864. “Nonnulli Reverendis- simi Galliarum Antistites serio perpendentes in multis suarum Dioeceseum Ecclesiis difficile admodum et nonnisi magnis sumptibus comparari posse oleum olivarum ad nutriendam diu noctuque saltern unam lampadem ante Sanctissimum Eucharistiae Sacramentum, ab Apostolica Sede declarari petie- runt utrum in casu, attentis difficultatibus et Ecclesiarum paupertate, oleo oUvarum sub- stitui possint alia olea quae ex vegetabilibus habentur, ipso non excluso petroleo. ‘ ‘ Sacra porro Rituum Con- gregatio, et si semper sollicita ut etiam in hac parte quod usque ab Ecclesiae primordiis circa usum olei ex olivis inductum est, ob mysticas significationes retineatur ; atta- men silentio praeterire minime censuit rationes ab iisdem Episcopis prolatas; ac proinde exquisito prius Voto alterius ex Apostolicarum Caeremoniarum Magistris, subscriptus Cardi- nalis Praefectus ejusdem Sacrae Congregationis rem omnem proposuit in Ordinariis Comitiis ad Vaticanum hodierna die habitis. Eminentissimi autem et Reverendissimi Patres Sacris tuendis Ritibus praepositi, om- nibus accurate perpensis ac diligentissime examinatis, re- scribendum censuerunt : Gene- ratim utendum esse oleo olivarum : uhi vero haheri nequeat^ remit- tendum prudentioe Episcoporum ut lampades nutriantur ex aliis oleis quantum fieri possit vegeta- MlibusP 615. Awbianen.^ 31 Aug., 1867. “ IV. Utrum Canonicus habens usum rochetti et cappae vel mozettae, teneatur ea insignia deponere, et induere superpel- liceum: 1. Ad Sacram Commu- nionem ministrandam fidelibus extra Missam. 2. Ad cele- brandum Matrimonium. 3. Ad impertiendam benedictionem nuptialem, si aliquando detur extra Missam. 4. In omni benedictione extra Missam. “V. Utrum pro superpelliceo uti valeat Sacerdos alba cum stola in pectus transversa in casibus praefatis, praesertim in celebrando Matrimonio, cum DECREES OF THE S. C. R. 435 immediate post absolutionem ritu« Matrimonii Missam pro sponso et sponsa celebraturus sit ? “ Eesp. Ad iv. — Ex Decretis < 5 jusdem S. Congregationis sacramenta administranda sunt cum cotta et stola, depositis cappa aut mozetta : potest tamen cotta superimponi ro- chetto, ideoque ad primam Dubii partem, Affirmative. — Ad secundam pariter, Affirma- tive. — Adtertiam: Benedictio nuptialis dari non potest extra Missam, adeoque non esse locum Dubio. — Ad quartam, Affirma- .ive. “Ad V. — Si immediate sequitur Missa, sacerdos praeter albam et stolam induere debet etiam planetam.” 658, 729. Decretum Generate^ 23 Julii, (868. “ Post Liturgicas recen- tiores leges a Summis Pontifici- bus Pio V., Clemente VIII., Paulo V., et Urbano VIII. con- ditas, gravis exarsit controver- sia inter Doctores et Rubricis- tas ‘ An in Missis defunctorum aperiri possit tabernaculum ad Fideles pane Eucliaristico refi- ciendos.’ Sacroruni Ilituum Congregatio prima vice inter- rogata, in una All)inganen. 24 lulii, 1683, ad IV. respondit. '‘'‘Non esse contra rituni minis- Irare communionem in Missa de Requiem, vel jmt illam cum paramentis nigrls, omissa hene- dictione, si administraretur post missam. ” Verum controversia nondum composita identidem Sacra Ki- tuum Congregatio peculiaribus in casibus responsa dedit, quin unquam ad generale Decretum deveniret. Interea ex nonnul- I lorum doctoriim placitis, turn pervasit opinio, posse nempe I fidelibus Sanctam Eucharistiam ministrari particulis tantum in Missa pro defunctis consecratis turn in aliquibus locis mos inva- luit missas defunctorum cele- brandi in paramentis violaceis, ut non solum intra Missam, sed etiam ante vel post eandem pietati fidelium Sacra Eucharis- tia refici cupientium satisfieret. Quapropter Episcopis prse- sertim Sacrorum Rituum Con- gregationem ssepissime roganti- bus ut per generale Decretum quid hac in re faciendum sit statueret. Sacra eadem Congre- gatio die 12 Aprilis anni 1823, in una Panormitana edixit ut gra- vis haec questio mderetur pecu- liar iter et ex Officio. Quod iterum obtinuit anno 1837, in una Mutinen., ubi ad III. Du- binin “Aw mos qui perdurat adhuc communicandi in Missis defunctorum cum, particulis proe- consecratis, possit permitti, vel, etc.,” responsum est: '' Dilata, et servetur rescriptum in Panoi'- mitana, 12 Aprilis, 1823.” Nihilominus ob temporum ac rerum circumstantias istliaec peculiaris negotii hujusmodi salebrosi disquisitio ad aetatem usque nostrum dilata fuit; si- quidem in Conventu die 16 Septembris, anni 1865, collecto, cum ageretur de usu coloris vio- lacei in ^lissis delunctorum in altari ubi Sanctissimum Euclia- tistiaj Sacramentum asservatur, responsum fuittertio: ''‘Dilata, et reproj)onatur una cum alio duhioy an Sacerdos possit aq^erire cihorium ad communicandos Ji- deles cum paramentis nifjris."" Tandem novis supervenienti- bus Sacrorum Anlistitum pre- cibus die 3 Martii, anni 1866, in Ordinariis Sacrorum Rituum Congregationis Coinitiis propo- 436 APPENDIX. situm fuit Dubium una cum sententia quam ex oIRcio ape- ruit alter e Consultoribus An sacerdos possit aperire Gdtorium ad communicandos Fideles in paramentU nigris?"'^ Verum Emi. et Rmi. Patres Cardinales respond erunt : ‘ ^Dilata^ et scribat alter Gonsultor^ nee non Asses- sor, reassumptis omnibus ad rem facientibus ; habita prmsertim ratione relate ad opportunitatemd’' Typis traditis communicatis- que bisce sententiis turn Brini. Assessoris turn alterius ex Apos- tolicarum Cseremoniarum Ma- gistris specialiter deputati, Sa- ^crorum Rituum Congregatio in Ordinario Ccetu hodierna die ad Vaticanum coadunata est: ubi Emus, et Rmus. D. Cardinalis Nicolaus Clarelli-Paracciani loco et vice Emi. et Rmi. Cardi- nalis Constantini Patrizi Prae- fecti absentis idem proposuit Dubium, et Emi. ac Rmi. Patres Sacris tuendis Ritibus praepo- siti, re matime accurateque per- pensa etiam quoad opportuni- tatem, responderunt : Affirmative seu posse in Missis defunctorum, cum paramentis nigris, Sacram Gommunionem Fidelibus ministrari, etiam ex jmrticulis prmconsecratis, extra- hendo pyxidem a tahernaculo. Posse item in paramentis nigris- ministrari Gommunionem imme, diate post Missam defunctorum ; data autem rationabili causa, im- mediate quoque ante eandem Mis- sam ; in utroque tamen casu omit- tendam esse benedictionem. Mis- sus vero defunctorum celebrandas esse omnino in paramentis nigris; adeo ut violacea adhiberi nequeant, nisi in casu quo die 2 Novembris Sanctissimm Eucliaristim Sacra- mentum publicm Fidelium ado- rationi sit expositum pro solemni Oratione Quadraginta Horarum prout cautum est in Dt creto Sacroe hufus Gongregationis diei 16 8ep- tembris anni 1801. Et ita decreverunt, ac ubique locorum si Sanctissimo Domino Nostro placuerit, servari mandarunt die 27 Junii, 1868. Facta autem per me Secreta- rium Sanctissimo Domino Nos- tro Pio Papae IX. relatione, Sanctitas Sua Decretum Sacrae Gongregationis approbavit et confirmavit die 23 Julii anni ejusdem. C. Episcopus Portuen. et S. Rufina Card. PATRIZI, S. R. C. Pr^pectus. Loco -{- Sigilli. Dominicds Bartolini, S.R.C., Seo'etarius. The following decrees of the Sacred Congregations of the Council, of the Inquisition, and of Bishops, regarding Baptism and the Eucharist, bear on several of the important questions which we have had occasion to treat, many of them being expressly referred to. They are collected by Falise, and subjoined by him to the decrees of the S.C.R., under the heads, Baptisma ” and Eucharistia.^^ 1. Infantes sive domi sive ab haereticis baptizati, non sunt iterum sub conditione bapti- zandi, si non adsit probabile dubium invaliditatis baptismi. S. C. Cone. 27 Mart. 1683 437 DECREES OF THE S. C. CONC., ETC. (Zamb.) S.C. Inq. 17 Nov. 1830, et 20 Jiilii, 1840 (Misc. Theol.) V. n. 7 et 8. 2. Pueri expositi etiamsi ha- beant schedulam de baptismo testantem, baptizentur sub con- ditione, nisi schedula habeat certitudiuem. S. C. C. 5 Jan., 17M. (Zamb.) 3. Baptismus non est sub conditione conferendus puellse quse christiane vixit et ad con- tirmationem admissa, licet pa- rentes sint incerti. 2 Martii, 17G5. (ZamR.) 4. Foetus in utero supra ver- ticem baptizatus, post ortum denuo sub conditione baptize- tur. S. C. C. 12 Julii, 1794. (Zamb). 5. Ad probandum validum baptisma sufficit unus fide dig- nus. S. C. C. 1769 (Thes. tom. 30)*et Bened. XIV. Bull. 1747. 6. Anno 1781 in Firmana, ea- deni dispensavit in irregulari- tate contracta ob reiteratum sub conditione baptismum. (Thes. tom. 50.) 7. An Calvinistae et Luthera- ni in illis partibus degentes, quorum baptisma dubiuni et suspectum est infideles habendi sint, ita ut inter eos et Catho- licos disparitatis cultus impeJi- mentum dirimens adesse cen- seatur ? Feria IV. die 17 Novembris, 1830. In Congregatione general! S. Romanse et Universalis Inquisi- tionis in conventu S. Marife su- pra Minervam, coram Emin, et Rever. DD. S. Rom. Ecclesiae Cardinalibus Inquisitoribus ge- neralibus, proposito suprascrip- to dubio, iidem Emin, et Rever. DD., auditis DD. consultorum suffragiis decreverunt respon- dendum ; I. Quoad ha3reticos quorum sectge Ritualia prsescribunt col- lationem baptism! absque neces- sario usu materiae et formas es- sentialis, debet examinari casus parti cu laris. II. Quoad alios, qui juxta eo- rum Ritualia, baptizant valide, validum censendum est baptis- ma. Quod si dubium persistat etiam in primo casu, censendum est validum baptismum in or- dine ad validitatem matrimonii. III. Si autem certe cognosca- tur nullum^ baptisma ex con- suetudine actual! illius sectae, nullum est matrimonium. Eadem die et feria, Sanctissi- mus D. N. Gregorius divina providentia PP. XVI. in solita audientia R. P. Assessor! S. Officii impertita, resolutionem praidictam ab Eminentissimis datam approbavit.^ # Angelus Akgenti, S. Rom. et Univ. Inquis. Notarius. 8. Vir quidam Protestans An- glicanae ecclesiae vult amplecti Catholicam religionem. In An- ^ “ SanctissimuS, in audientia habita die 20 Decembris, 1837. Audita relatione dubii, utrum scilicet, in pra38unq)tione Haptisnii invalide collati y)arti baeretica), Matrimonium cum parte Catbolica a Sede Apostolica dispensata inire cupienti, conferre debeat iterum Baptisma sub conditione, dixit: — " Detur Decretum latum, etc [Decretiim supradictum] et SS'nuB superaddi mandavit: — In tertiocasii pradati decreti reHj)iciente nullitaiem certain Baptismi in parte baeretica, recurratur in casibus particularibus.’’ — Append, ii. xvi. ad. ‘‘Acta et Decreta Concilii Plenarii Baltimoren, lldi/ 438 APPENDIX, glia matrimonium fecit cum muliere, quae ad sectam Ana- baptistarum pertinebat, et quae, prout ipse affirmat, nunquam baptizata fuit. Quum vir ipse baptismum a ministro Protes- tante Anglicano receperit, de validitate ejus proprii baptis- matis ratio quoque gravis dubi- tandi existit. Propter jurgia continua mulierem Anabaptis- tam vir praefatus deseruit, venit- que N. ubi matrimonium iterum fecit, sed cum muliere Luthe- rana. Quaenam ex istis mulie- ribus tanquam ejus uxor vera baberi debet ? Feria IV., die 20 Julii, 1840. Sanctissimus D. N. Gregorius divina providentia PP. XVI. in solita audientia R. P. As- sessori S. Officii impertita, au- dita relatione suprascripti dubii una cum Emin, et Rever. DD. Cardinalium Generalium Inqui- sitorum sutfragiis, rescribi man- davit, quod dummodo constet de non collatione baptismi mu- lieris Anabaptistae, primum ma- trimonium fuisse nullum; se- cundum vero, dummodo nullum aliud obstet impedimentum, fuisse validum. Ad dubium autem yaliditatis baptismi viri, standum esse decreto feriae IV. 17 Novembris, 1830, nempe, etc., ut supra. Angelus Argenti, S. Rom. et Univ. Inquis. Xotarius. 1 . Sanctissimum Sacramen- tum conservandum est in quali- bet parochiali. Congr. Episc. 28 Jan. 1603, quantumvis paupere ; quod si redditus et societas non sufficiant, instituatur quaestor vel eleemosynarum collector. Eadem, 14 Martii, 1614, et Cong. Cone. 22 Martii, 1594. 2. Eucharistiae Sacranientum quando in omnibus parocbiali- bus Montanae regionis asservari pro tenuitate redituum nequit, Episcopus decernere debet ut in singulas, ternas, quaternasque vicinas parochiales id onus dis- tribuatur, ut in una ex eis habe- atur Augustissimum Sacramen- tum, et ad impensum lampadis et hujusmodi, caeterae vicinae contribuant, et ubi se casus ob- tulerit, perinde uti rectores pos- sint, ac si in propria parochiali illud asservaretur. 17 Aug., 1697, S. C. C. ap Petra, tom. 3, p. 166. 3. Debet quoque asservari in Regularium Ecclesiis quae de hoc habent privilegium. Congr. Episc. 25 Maii, 1635. 4. Extra parochiales Eccle- sias non conceditur retineri as- sidue Eucharistia. Eadem, 15 Jan., 1610. 5. Episcopus concedere non potest Ecclesiae non parochiali, ut in ea retineatur SS. Sacra- mentum Eucharistiae, sed requi- ritur licentia Sedis Apostolicae. Cong. Cone. 3 Martii, 1668, et 3 Jan., 1683. 6. In Ecclesiis confraternita- tum neque parochialibus neque regularibus, retineri non potest SS. Eucharistia sine special! indulto Sedis Apostolicae. 10 Dec., 1703, et 12 Jan., 1704, S. R. C. 7. SS. Eucharistiae Sacramen- tum conservari potest in Eccle- siis etiam non parochialibus, si ab immemorabili fuerit in iis- dem asservatum. Congr. Cone. 27 April., 1709. 8. SS. Eucharistiae Sacramen- tum asservandum ©et uno tan- tum in loco cujuscumque Eccle- siae, in qua custodiri debet, potest, aut solet. Congr. Episc. 13 Oct., 1620. 439 DECREES OF THE S. C. CONC., ETC. Tabemaculum regulariter debet esse ligneum, extra deau- ratum, intus vero aliquo panno serico decenter contectum. Ead. 26 Oct, 1575. 10. SS. Sacramentum teneri non debet in vasculis eburneis, sed in pyxide argentea intus deaurata. Ead. 26 Jul., 1588. 11. Tabemaculum SS. Sacra- ment! in cathedralibus non de- bet esse in altari major!, propter functiones pontificales, quae fiunt versis renibus ad altare; in parochialibus et regularibus debet esse regulariter in altari majori tamquam digniori. Ea- dem, lOFebr., 1579, et20Nov., 1594. 12. In tabernaculo SS. Sa- crament! esse non debent vasa sacrorum oleorum, vel reli- quiae, vel aliud. Eadem, 3 Maii, 1693. 13. Legato de lampade aj- dente ante SS. Sacramentum satisfaciunt baeredes, per sub- ministrationem olei; apud ec- clesiae rectorum remanente cura ut continue ardeat. Eadem, 25 April, 1599. 14. Ad parochum privative competit jus retinendi clavem tabernaculi in quo reconditur SS. Sacramentum. S. C. C. 14 Nov., 1693. Petra, tom. 3, p. 168. 15. Renovatio SS. Sacra- ment! deber fieri qualibet Do- minica non autem differri ad quindecim dies. Eadem, 00 April., 1573. The following letter from the Cardinal Prefect of Propa- ganda to the Bishops of Ireland, concerning the Blessed Eucharist, is taken from the Irish Ecclesiastical Eecord (Feb- ruary, 1865, vol. i, page 242). The same letter is given in the Appendix [n. ix] to the Acta et Decreta Goncilii Plenarii Baltimorensis It is there given under the title : LiTEiiiE PIncycl^ S.O. De Piiop. Fide de SS. Eucharistia deferenda,” and addressed to the Archbishop of Baltimore. Illustrisstme et Reveken- Dissr.ME Do.mine, Etsi sancta omnia sancte trac- tanda sint, propterea quod ad Deum pertineant qui essentia- liter sanctus est, attamen augus- tissimum Eucliaristise sacra- mentum sicut sacris mysteriis omnibus abscpie ulla compara- tione sanctitatc {)raieminet, ita maxima ])rai ceteris veneratione est pertractandum. Nil itaque minim si tot Ecclesia diversis temporibus ediderit decreta, quibus Sanctissiimc Eucharistiie delatio pro adjunctorum varie- tate vel denegaretur omnino, vel ea qua par esset reverentia admitteretur ;* cum nihil anti- quius fuerit Ecclesia3 Dei quam ut animarum profectum atque a3dificationem debito cum ho- nore divinorum omnium divi- nissimi mysterii consociaret. Ilajc porro pro? oculis habens Sacrum hoc Consilium Chris- tiano Noniini Propagando, cum |)rinuiin intellexit in quibus- dani istius regionis Dioecesibus consuetudinem seu potius abu- Vid. quai in rem proferuiitur in subjecta pagina. 440 APPENDIX. sum invaluisse, ut Sacerdotes Sanctissimum Sacramentum a mane usque ad vesperam secum deferrent ea tantum de causa quod in aliquem forte asgrotum incidere possent, ad Metropoli- tanos censuit scribendum, turn ut consuetudinem illam ab Ec- clesije praxi omnino abhorrere declararet, turn etiam ut ejus extensionem accuratius depre- henderet. Eesponsa Archiepis- coporum brevi ad Saciam Con- gregationem pervenerunt, ex quibus innotuit, multis in locis de abusu illo gravem admirati- onem exortam esse, cum aliqua in Dioecesi ne credibilis quidem videretur. Verum non defue- runt Antistites qui illius exis- tentiam ej usque causas ingenue confessi sunt. Quare Eminentissimis Patri- bus Sacri hujus Consilii in gene- ralibus comitiis die 28 Septem- bris elapsi anni habitis omnia quae ad banc rem referebantur exhibita sunt perpendenda, ut quid Sanctissimi Sacramenti debitus honor ac veneratio pos- tularent in Domino decerne- retur. Omnibus igitur maturo examini subjectis, statuerunt Eminentissimi Patres literas encyclicas ad , Archiepiscopos atque Episcopos istius regionis dandas esse, quibus constans Ecclesiae rigor circa Eucharistiae delationem commemoraretur. Voluit insuper S. C. ut singuli Antistites excitarentur, quem- admodum praesentium tenore excitantur, ad communem Ec- clesiae disciplinam hac in re custodiendam, quantum tem- poris ac locorum adjuncta nec non inductarum cousuetudinum ratio patiantur, ita tamen ut sedulam navent operam ad veros abusus corrigendos atque elimi- nandos. Quam quidem in rcra censuerunt Patres Eminentis- simi apprime conferre frequen- tem celebrationem sacrilicii Missae, quo videlicet Sacerdotes facile necessitati occurrere pos- sunt Sanctissimam Eucliaris- tiam secum per multos dies retinendi. Quae cum ita sint hortor Am- plitudinem Tuam ut in eum hnem rurales aediculas multi- plicandas cures, atque talia edas decreta ex quibus delatio Sanc- tissimi Sacramenti ad urgentes tantum causas, atque ad actuale miuisterii sacerdotalis exerci- tium coarctetur, injuncta vero presbyteris stricta obligati one semper in hisce casibus Sanctam Hostiam super pectus deferendi. Denique decreverunt Eminen- tissimi Patres ut de negotio isto gravissimo in Provincial i- , bus Conciliis agatur, quo nimi- rum Antistites earn in suis dioecesibus communem normam inducere satagaut, quam augns- tissimum Eucharistioe myste- rium decere existimaverint. Tandem Amplitudini Tuce sig- nificare non praetermitto omnia et singula quae superius decreta sunt Sanctissimo D. N. Pio PP. IX. per me relata fuisse in au- dientia diei 8 Octobris elapsi anni, eaque a Sanctitate Sua in omnibus adprobata fuisse atque Apostolica auctoritate contir- mata. Datum Komae ex jEdibus S. Cougregationis de Propaganda Fide die 25 Februarii, 1859. Amplitudinis Tuae Ad officia paratissimus. Al. C. Baexabo, Praef. Cajet. Arciiiep. Thebak. Secretarius. R. P. D. Paulo Cullen, Arcliiepiscopo Dubliuensi. DECREES OF THE S. C. CONC., ETC. - 441 1. Ex dvhiis propositis pro christianis Sinennbus. Ad pro- positum dubium “ An sacerdo- tibus Sinensibus liceat in iti- neribus quae longissima sunt secum deferre Eucharistiam ne ea priventur ?” Resp. Non licere. Qualificatores S.O. die 27 Martii, 1665, et Eminentissimi appro- barunt die 15 April. 1665. 2. Pro Gubernatoribus na- vium Lusitaniae qui singulis annis in Indias orientales navi- gant, petentibus licentiam de- ferendi sacramentum Eucliaris- tiae, ne nautae et Rectores sine Yiatico decedaut. Lecto memo- riali et auditis votis Sanctis- simus supradictam petitionem omnino rejecit ; ita quod nec in posteruin ullo modo de ea tracte- tur. S. C. S. O. die 13 Julii, 1660. 3. Bened. XIV. Inter omni- genai'‘^p\:o Incolis Regni Ser- viae et linitimarum Regionuin.” “At ubi (sicuti ibidem legitur) Turcarum vis praevalet et ini- quitas, sacerdos stolam semper habeat coopertam vestibus;in sacculo seu bursa pyxidem re- condat quam per funiculos collo appensam in sinu reponat et nunquam solus procedat, sed uno saltern fideli, in defectu Clerici, associetur.” 4. Ilonorius III. in cap. Sane de celebratione Miss, expresse habet de delatione Eucharistiae quod si “ in partibus infidelium ob necessitatem S. Viatici per- mittitur, tamen extra uecessita- tem permittenda non est, cum hodie Ecclesiastica lege abso- lute prohibitum sit ut occulte deferatur. Occulte deferre in itinere, nequit moraliter fieri absque irreverentia tanti sacra- menti.” 5. Yerricelli de Apostolicis Missionibus, Tit. 8, pag. 136, ex- pendit, “An liceat in novo Orbe Mission ariis S. Eucharistiam ^ collo appensam secum in itinere occulte deferre, etc., et quid quid sit de veteri disciplinaconcludit hodie universalis Ecclesiae con- suetudine et plurimorum Con- ciliorum decretis prohibitum est deferre occulte S. Eucharistiam in itinere, nisi pro communi- cando infirmo, ubi esset timoi et periculum infidelium, et dum- modo ad infirmum non sit ni- mis longum iter sed modicum et unius diei.” 6. Thomas a Jesu de procur. salut. omnium gentium lib. 7, “non auderem Evangelii minis- tros qui in illis regionil)US aut aliis infidelium provinciis con- versantes, si imminente mortis periculo secum Viaticum, oc- culte tamen, deterrent, condem- nare.” 838. The following letter, with the decree of the Holy Office in reply, is taken from the Acta ex Us dccerpta qucB apud Sanctum Sedem (jcruntur^ vol. iv, page 320. ‘ ‘ Beatissime Patek, “ Inter decreta primce Synodi Provincialis Westmonasterien- sis sub C. XVI. n. 8, ubi senno est de abjuratione Protcstan- tiiim adultorum, et de baptis- mate sub conditione eis con- ferendo, additur ‘Confessio etiam sacramentalis semper in tali casu est exigenda.’ In ad- notationibus, (pias adjecit Pater Balleriui Edition! Romana3 442 APPENDIX. Theologiae Moralis P. Gury, dicitur hanc confessionem esse conformiorem Instruc- tioni a Suprema S. Officii Con- gregatione super mode recon- ciliandi hsereticos editge, ex qua Instructione deducitur, oppor- tuuam esse integram peccato- rum confessionem. In textu P. Gury tenetur earn esse suaden- dam in praxi. “ Quuin vero hie Auctor tain in Theologia, quam in casibus Conscientise citaverit opinio- nem aliorum Auctorum docen- tium propter existentiam dubi- de primo baptismate a neo- conversis tempore infantire sus- cepto (adeo ut si nullum id fuerit, vera baptismi susceptio sit ea, quae occasioue abjura- tionis sub conditione traditur) dubiam esse obligationem pec- cata integre confitendi ante hoc baptisma conditionatum, non- nulli Confessarii in Anglia censuerunt, eos auctores secuti, dubiam confessionis integrae obligationem esse nullam obli- gationem: ac propter repug- nantiam conversorum ad earn faciendam, et propter pericu lum confessionis imperfectae, vel etiam sacrilegas, omnino expedire, ut conversi aliqua tantum peccata Confessario exponant, ut ab eo absolu- tionis sacramentalis, si forsan ea opus sit, beneficium im- petrent. “Ex alia parte habetur praxis constans maximae partis Con- fessariorum Regni integram confessionem tarn ante, quam post approbationem Concilii Provincialis non modo suaden- tium, sed etiam exigentium; habetur difficultas conversorum, intellectum ad obsequium fidei ipsius captivandi, nisi per animi humilitatein et submissionem, quas in Sacramento Poenitentiae Christus Dominus reponere dig- natus est ; habetur etiam im- possibilitas sciendi, nisi per in- tegram peccatorum manifesta- tionem, utrum neo-conversus rite sit ad ipsum baptisma dis- positus, velitque, ex. gr., resti- tutionem famae vel bonorum (si ad earn teneri contigerit) facere, occasionem proximam peccandi vitare, a matrimonio nulliter contracto resilire etiamsi per S. Sedis dispensationem (uti in casibus quotidie frequentioribus matrimonii post divortium civile contract!) illud sanari nequeat; habetur insuper necessitas suae saluti per justificationem in Sacramento Poenitentiae prospi- ciendi, a cujus integritate nemo in infant! a semel baptizatus possit eximi ; attenta praesertiin diligentia juniorum e Clero Anglicano circa ritum bap‘ i- zandi fideliter servandum, et attento proinde major! numero eorum, de quorum baptismatis infantilis valorenon licet dubi tare. “ Quum vero certum sit, quod post plures annos confessionis integrae obligatio vim suam omnino sit amissura, si in praxi sequivaleant Theologi uti tutam opiuionem Auctorum praefato- rum, Archiepiscopus Westmo- nasteriensis, etEpiscopi Angliae enixe rogant, ut Sanctitas Ves- tra, pro sua in Missiones Angliae benignitate, dignetur declarare hac super quaestione gravissima mentem Ecclesiae : “An debeat, juxta Synodi Provincialis Decretum a S. Sede probatum, confessio Sacramen- talis a neo-conversis in Anglia exigi, et an ea debeat esse In- tegra ? ” DECREES OF THE S. C. I. 443 Decretum. Feria Y. loco IV. die 17 Decembris., 1868. “In Congregatione general! S. R. et U. Inquisitionis habita in CoQventu S. Mari* supra Minervam coram Emis. ac Rniis. DD. Cardinalibus contra hsere- ticam pravitatem generalibus inquisitoribus proposito supia- scripto dubio praeliabitisque DD. Consultorum sufEragiis, iidem Emi. ac Rmi. Patres ad utramque dubii partem censue- runt respondendum esse : Affir- mative ; et dandum esse Decre- tum latum sul) feria quirda die decimaseptima Junii anni mil- lesimi septingentesimi decimi quinti.'’'' Eadem die ac Feria. “SSmus.D. N. D. Pius divina providentia Papa IX. in solita audientia R. P. D. Adsessori Sancti Officii concessa Resolu- tionem Emorum. Patrum adpro- bare ac confirmare dignatus est, earnque una cum memorato Decreto mandavit remitti R. P. D. Archiepiscopo AVestmonaste- riensi.” Angelus Argenti S. R. et U. I. Notarius. Aliud At-legatum Decretum. Feria V. die 17 Junii., 1715. DUBIUM. “An plena fides sitadhibenda Oarolo Wipperman de Rostoch in ducatu Mechlemburgh pra?di- canti et Lectori theologige Lu- theran ae quiet! sticae superinten- denti et doctor! primario sectae Lutheranorum Quietistarum, S. Fidei catholicae reconciliato in S.D. Parmae, et circa nonnullos errores detectos in ejus Baptis- mo ; an ipsi credendum sit circa ea quae enarrat, et qua’tenus affirmative, turn ut ipsius saluti, turn etiam ut caeterorum illius sectae seu Regionis, praesertim si fuerint ignorantes, saluti pariter consulatur. “ Quaeritur, an dictus Wip- perman sit rebaptizandus, et quatenus affirmative, an abso- lute vel sub couditione; et quatenus affirmative, an tene- atur confiteri omnia peccata praeteritae vitae ; et quatenus affirmative, an cpnfessio prae- ponenda sit, vel postponenda Baptismo conferendo sub con- ditione. “SSmus. auditis votis Emo- rum. dixit: Carolum Ferdinan- dum esse rebaptizandum sub conditione, et collato Baptismo, ejus praeteritae vitae peccata confiteatur, et ab iis sub condi- tione absolvatur.” Praesens Copia concordat cum suo Originali. Ita est, Angelus Argenti, /S', a. et U. I. Notarius. 464. The following decrees of the Sacred Congregation of In- dulgences are taken from the Decrcta AutJienticaj etc., by Prinzivalli. CCCLVII. Vindana in Bri- tannia Minore., 20 Sept., 1775. Did). 6 Bencdictio in articulo mortis potestne bisaut amplius in codem morbo i« Sancti. Exorcizo te, omnis virtus adversarii diaboli ; ut ^ Verba sunt Constitutionis a Sacra Rit. Cong, probatae, et in Phila- delphiensi Synodo sexta nuper promulgatae. 2 Vid. infra. Modus excipiendi, etc. ^ Ad liaiic supplicationem S. C. respondit : “ Porro S. Cong, censuit Episcopos recurrere debere expleto tempore postremae concessionis.'’ Quoad hoc postulatum S. Cong, censuit respbndendum : pro nunc non expedire.^' ^ Taken from the Ritual published for the use of the American clergy,, Baitimori, 1860. SYNODAL DECREES. 451 omnis pliantasia eradicetur, ac effugetur ab hac creatura aquae et fiat fons aquae salientis in vitaui aeternam, ut qui ex ea baptizati fuerint, fiant tern- plum Dei vivi. et Spiritus Sanctus habitet in eis in remis- sionem peccatorum : in nomine Domini nostri Jesu Christi, qui venturus est judicare vivos et mortuos, et saeculum per ignem. R. Amen. OBEMUS. Domine sancte, Pacer omni- potens, aeterne Deus, aquarum spiritual] um sanctificator te suppliciter deprecamur ut hoc ministerium liumilitatis nostrae respicere digneris, et super has aquas, abluendis et vivificandis. hominibus praeparatas, Ange- lum sanctitatis emittas, ut pec- catis prioris vitae ablutis, rea- tuque deterso, purum sacrato Spiritui habitaculum regenera- tioniUus procuret. Per Chris- tum Dominum nostrum. R. Amen. Infundat d-einceps Sanctum Oleum in aquam^ in modum crucis^ dicens : Conjunctio olei unctionis, et aquae baptismatis, sanctificetur et fmcundetur. In nomine Pa- tris •!«, et Filii 4*, et Spiritus ^ Sancti. R. Amen. Deinde Chrisma aquae infun- dat^ in modum eriu.vt et dicat : Conjunctio Chrismatis sanc- tificationis, et Olei- unctionis, et aquae l^aptismatis, sanctificetur et foecundetur. In nomine Pa- tris ifi, et Filii »i«, et Spiritus Sancti. R. Amen. Denique dicat henedicens ip- sam aquam : ^ Taken from the Ritual publis clergy, Baltimori, 1860. Sanctificetur et foecundetur, Fons iste, et ex eo renascentes. In nomine Patris iji, et Filii ifi, et Spiritus Sancti. R. Amen. 1 Modus excipiendi professio- nem fidei GathoUcce a Neo-con- versis juxta formam a S. Con- gregatione S. Officii^ die 20 Julii^ 1859, proescriptum. In conversione haereticorum inquirendum est primo de vali- ditate baptismi in haeresi sus- cepti. Institute igitur diligenti examine, si compertum fuerit, aut nullum, aut nulliter colla- tum fuisse, Ijaptizandi erunt ab- solute. Si autem, investiga- tione peracta, adhuc probabile dubium de baptismi validitate supersit, tunc sub conditione iteratur, juxta ordinem bap- tismi Adultorum. Demum, si constiterit validum fuisse, re- cipiendi erunt tantummodo ad abjurationem, seu professionem fidei. Triplex igitur in concili- andis haereticis distinguitur procedendi methodus : I. Si baptismus absolute conferatur nulla sequitur abju- ratio, nec absolutio, eo quod omnia abluit sacramentum re- generationis. II. Si baptismus sit sub con- ditione iterandus, hoc ordino procedendum erit: 1« Abjura- tio, seu fidei professio ; Hap- tismus conditionalis; 3o Con- fessio sacramentalis cum abso- lutione conditionata. III. Quando denique validum judicatum fuerit baptisma, sola recipitur abjuratio, seu fidei professio, quam absolutio a cen- suris sequitur. Si tamen non- nunquam ejusmodi Neo-con- lied for the use of the Amerioan 452 APPENDIX. versus valde desideret ut ritus in ejus baptismo olim omissi, hac occasione suppleantur, Sa- cerdos huic pio ejus voto morem gerere utique liberum habet. Debebit tamen in tali casu ad- hibere ordinem baptism! Adul- torum, et mutare mutanda ob baptismum jam valide suscep- tum. The authors who liave written ex professo on the rubrics of the Ritual are few in number, compared with those who have written on the rubrics of the Missal and Breviary. But the rubrics of the Ritual and those of the Missal sometimes regard the same matter, e. g.^ the administration of the Eucharist, and then the same commentary to a great extent serves for both. Besides, many of the important questions involved are treated by the theologians generally (Vid. introduction^ n. 9-10, 93). The first complete commen- tary on the rubrics of the Ritual, and still one of the best, is that of Baruflaldi, “ Rituale Ro- manam Commentaria^ Auctore Hieronymo Barufpaldo, Fer- rariensi, Sacr® Inquisitionis Consultore, et insignis Collegi- at 80 Centensis Archipresbytero ” (1 vol. 4to, Venetiis, 1792). Baruffaldi has done for the Ritual what Gavantus had pre- viously done for the Missal. He gives the entire text of the ru- bric divided into “ Titles,” and subdivided into sections, under which he gives his commentary. This is, undoubtedly, the most satisfactory plan for a work of the kind. The advantage to the reader of having under his eye the words of the rubric, more than compensates for the in- creased size of the book. On questions connected with the rubrics of the Ritual, even to the present day, no author is referred to more frequently, or with greater respect, by the consultors of the Sacred Con- gregation, than Baruffaldi. Catalan!, also, wrote a com- plete commentary on the Ritual. He follows the general plan of Baruffaldi, but attends less to the manner of performing the ceremonies, than to their symbolical meaning, origin, and history. The title 3ELIS Cavalieei, Bergomatis, Ord. Eremit. Sti. Augustini Cong. Observ. Lomb. S. Theologise lectoris emeriti Opera omnia liturgica seu Commentaria in authentica Sac. Hit. Cong. De- cft'eta., ad Romanum prmertim Breviarium., Missale et Rituale quomodolihet attinerdia Quinque Tomis comprehensa.'" (5 vols. folio, Augustse Vindelicorum, 1764.) The liturgical works of Cavalieri, though professedly only commentaries on the decrees of the S. C. R., contain a commentary on a good part of the rubrics of the Ritual, which are cited and explained under the decrees that regard the same matter. He not only explains the ceremonies, but enters, sometimes at considerable length, into the questions of theology and canon law that arise out of the rubrics. He is highly esteemed for his learning and accuracy, and is cited as a standard authority by subsequent writers, especially by Gardellini. ‘ ‘ Acta Ecclesiee Mediolancnsis a Sancto Carolo, Cardinal! S. Praxedis Archiep. Mediolanen. condita''^ (2 vols. folio, Lugduni, 1683). This great work by St. Charles Borromeo, called by Barulfaldi “vere aureum opus” (Tit. X. n. 45), has been always regirded as of the highest autliority on the ceremonies of the Ritual. In fact, most of the rubrics of the present Roman Ritual are taken from it. '•'‘Be antiquu EccleaioB Ritihus, Lnbri Tres., ex mriis insigniorum Ecclesiarum Pontijicalibus^ Sacra- mentariis., Missalibus., Bre'ciariis^ Ritualibus hive Manualibus., Ordinariis seu Consuetudinariis., cum manuscriptis turn editis ; ex diversis Conciliorum Becretis., Episcoporum Statutis, aliisque probatis Auctoribus permuUis^ collecti atque exomati a R. P. Edmundo Martene, presbytero et monacho Benedictino e Congreg. S. Mauri ” (4 vols. in folio, Venetiis, 1783.) This work is looked on by all as the great authority on the history and antiquity of ecclesiastical ceremonies, and their variety in different parts of the Church. Nearly all that Catalan! has on these subjects in his commentary, is taken from Martene. “ Catechismus ex decreto SS. CoNCiLii Tridentini, ad Paro- clios Pii V. Pont. Max. jussu editus. Translated into English and published with the original Latin text by J. Bonovan^ B.BP (2 vols. 8vo, Rome, 1839.) The Catechism of the Council of Trent supplies, in many instances, the best explanation of the text of the rubric, while its autliority is not much less than that of the rubric itself (vid. n. 132). Many important questions regarding the administration of the sacraments are treated by Benedict XIV, Synodo BUxcesana Libri Trede- cim" (given in extenso in vol. 25th of the “ Thenlogice Cursus Completus.^'''' Parisiis, 1840). References are made also to his “7>e>SW. Missae Sacrijicio'' and Festis ” (the former in vol. 454 APPENDIX. 23d, the latter in vol. 26th of the Cursus'^), his ^^Insti- tutiones^' (being vol. 10th, Lamhertini Opera^’’^ Typo- graphia Bassanensi, 1767), and iiis Bullarium''' (Venetiis, 1778). The Ritual of Toulon may be looked on as a kind of commentary on the Roman Ritual. The parts of it that regard Baptism and Extreme Unction, are given in the Dktionnaire des Ceremonies et des Rites Saeres ” (3 vols. imp. 8vo, Migne, Paris, 1846). It is often found to touch on minute details that others do not notice. Amongst modern works the ‘ ‘ S(ier(B Liturgioe Praxis juxta Ritum Romanum^ in Missce celebratione^ Officii recitatione et Sacramentorum administratwne servanda^ cura P. J. B. De Herdt, Archidicecesis Mechli- nensis presbyteri ” (Editio tertia, 3 vols. 8vo. Lovanii, 1855), contains a pretty full explanation of the rubrics of the Ritual. It embodies nearly all the text, and gives minute instructions on the manner of performing the ceremonies. The work is in high repute for its clearness and general accuracy. The ‘ ‘ Gours Ahrege de Liturgie Pratique^ comprenant Vexplication du Missel^ du Brevigire^ et du Rituel^ d Vusage des Eglises qui suivent le Rite Romain.par M. L’Abbe Falise ” (seconde Edition, 1 vol. 8vo, Paris, 1855), has a brief, but clear and comprehensive commentary on the rubrics of the Ritual. It often gives, in a single sentence, the various opinions that are held, as well as the practical decision, on a disputed question. The ‘ ‘ Modo Pratico di ^ assis- tere a’ Moribondi^ di dirigerli nel fare il testamento^ di amminis- trare loro i Sacrament^ e diaiu- tare a l)en morire i giustiziati^ diretto a* Rev. ParrocM ed a’ Sacerdoti^ dal P. M. Antonio Brandimarte, Min. Conv. e Parroco Romano ” (1 vol. 12mo, Roma, 1818), contains impor- tant instructions on the admin- istration of the Viaticum and Extreme Unction, and is of great value as an evidence of the actual practice in the city of Rome. The “Melanges Theolo- giques, par une Soci^te d’Ecclgsiastiques ” (Nouvelle Edition revue et corrigee, 6 vols. 8vo, Paris, Tournay, 1859) ; the “Revue Theologique faisant suite aux Melanges Theo- logiques par une Societe de Pi gtres Beiges et Fran 9 ais ” (Paris, 1856 et seq.); the ‘ ‘ Analecta Juris Pontificii ” (Rome, 1855 et seq.); and the “Acta ex iis decerpta qu^ APUD Sanctam Sedem ger- untur” (Romae, 1865 et seq.), contain a great many important decisions and val- uable dissertations on mat- ters appertaining to the Rit- ual. The “Acta ex ns DECERPTA, &c.,” gives nearly all the decrees of the Sacred Congregation of Rites issued since the publication of the third edition of Gardellini. On questions of moral WORKS CONSULTIlD. 455 theology, St. Liguori is by common consent the great authority (the references are to the edition in 10 vo!s., small 8 VO, Mechlini^e, 1845). Where he speaks clearly, we seldom refer to any other. But on many points involved in the rubric, he is either silent, or touches but slightly and without giving any decided opinion. On these we refer to other authors well known to students of theology. On many of the rubrics that regard the Eucharist, the principal authority is the “ Thesaurus Sajyrorum Rituum, Auctore Rev. Patre D. Bartholom^o O a van to, Cong. Cler. Reg. S. Pauli, S. R. C. Consultore, etc., Gum novis Observationibus et Additioni- bus R. P. D. Cajetani- Marije Merati, Cler. Reg. ejusdem S. R. C. Consultoris ” (4 vols. 4to, Venetiis, 1823); but recent writers on the ceremonies of the IMissal are also cited. For the fuller and more sat- isfactory explanation of a few points, we have had occasion to refer to the works of some of the great Scholastics; and on various incidental questions we have made use of any works witliin our reach, that seemed to us to throw light on the j)ar- ticular question treated. For the satisfaction of the reader, we subjoin the titles and editions of those, which (besides the works already noticed) have l)een used in compiling the volume. A Lapide. Comment, in Sac. Script. F'olio, Lugduui 1090. Annals of the Propagation of the Faith. 8vo. Dublin. Baldeschi. Esposizione delle Sacre Geremonie.^ etc. 3 vols. 12mo, Roma, 1857. Bauldry. Manuale Sacra- rum Gmremoniarum.^ etc. 1 vol. 4to, Venetiis, 1745. Bellarmine. Be Gontro- versiis adrersus Hcereticos. 4 vols. folio, Mediolani, 1721. Bill u ART. Cursus Theolo- gice juxta mentem B. Thomm. 10 vols. 8vo, Parisiis, 1839. Bona. Rerum Liturgicarum., Libri Buo. 1 vol. 4to, Romge, 1671. Bouix. Be Jure Liturgico. 1 vol. 8vo, Atrebati, 1860. Be Parocho. 1 vol. 8vo, Parisiis, 1855. Botjvier. Institutiones Theo. logicoB. Editio nova, 6 vols. 12mo, Parisiis, 1856. Abrege d'’ Embry ologie in Supplemento ad Tract, de Matrim. 12mo, Parisiis, 1846. Traite des In- dulgences. 10™® edit., 1 vol. 12mo, Paris, 1855. Bullarium Romanum. Edit. Car. Coquelenes. Roma, 1739 et seq. Cmremoniale Episcoporum. 1 vol. 8vo, Romae, 1848. Cardenas. Crisis Theologica. Venetiis, 1694. Caron. Les Ccr6monies de la Messe Basse., Appendice au Traite des SS. Mysteres par Collet. Paris 1848. CAURikuE. Be Matrimonio. 2 vols. 8vo, Parisiis, f837. Be Justitia et Jure., 3 vols. 8vo, Lovanii, 1845. Ceremonial des fjveqnes c/)m- mente et e.rplique par un liiveque Snffragant de Qael>ec. 1 vol. 8 VO, Paris, 1856. CirAKDON. llistoire des 8a- crements, in Theologim Gursu 456 APPENDIX. Completo. Vol. XX^o Parisiis, 1840. Clericati. Decisiones Sac- ramentales. 3 vols. folio, An- conae, 1757. Collections on Irish Church History^ from the MSS. of the late V. Rev. Laurence F. Re- NEHAN, D.D., President of Maynooth College, edited by the Rev. Daniel McCarthy. Vol. 1, 8vo, Dublin, 1861. Collet. Prcclect. Theol. IIo- norati Tournely Continuation sire Tractatus de Universa Theologia MoralL 8 vols. 4to, Venetiis, 1746-58. Traite des Saints Mys- Ures. 12me edition, 1 vol. 8vo, Paris, 1848. Concilii Tridentinin Canones et Decreta. 1 vol. 32mo, Parisiis, 1837._ Concilia Prorincicdia Baltimori halita ah anno 1829 ad annum 1849. 8vo, Baltimori, 1851. Concilium Plenarium Totius Americoe Septentrionalis Fcederatoi Baltimori habitum anno 1852. 8vo, Baltimori, 1853. Concilii Plenarii Ealtimorensis IF^n Ecclesia Metropolitana Baltimorensin A.D. MB CCC- LXVL hahitiet a Sede Apostolica recog nitin Acta et Decreta. 8vo, Baltimori, 1868. Concilii Primi Promncicdis Westmonasteriensis hahiti 1852, apud Oscott. 8vo, ex typis J. P. Migne, 1853. CoNiNCK. De Sacramentis et Censuris. Folio, Rhotomagi, 1630. Dalgairns. The Holy Com- munion ^ its Philosophy n Theology ^ and Practice. 1 vol. 8 vo, Dublin, 1861. Debreyne. Traite Pratique d' Embryologie Sacree ou Theo- logique. 12mo, Bruxelles, 1853. Decreta Authentica Cong. Sac. Bit. ex Actis ejusdem coUecta cura et studio Aloisii Gardel- LiNi. 4 vols. 4to, Romae, 1856 (vid. n. 37, 38). Decreta Authentica Sac. Pit. Cong, alphabetico ordine dispo- sita, cura M. Falise. Edytio 4ta, 1 vol. 8vo, Parisiis, 1862 (vid. n. 37-39). Decreta Authentica Sacrce Con- gregationis Indulgentiis saci’isque Beliquiis prcepositm accurate collecta ab Aloisio Prinzivalli, Suffecto ab actis ejusdem Sac. Cong. 1 vol. 8vo, Bruxellis, 1862. Delahogue. Tractatus de Sacramentis in genere. 1 vol. 12ino, Dublinii, 1828. De Lugo. Opera Omnia. 7 vols. folio. Venetiis, 1718. Dens. Theologia ad usum Seminariorum. 8 Vols. 8vo, Mecliliniae, 1830. Denzinger. Enchiridion Symholorum et Dejinitionum qum de Rebus Fidci et Morum a Con- ciliis CEcumenicis et * Summis Pontificibus emanarunt. 1 vol. 12mo, Wirceburgi, 1865. Devoti. Institutionem Ca- nonicarum Eibri Quatuor. 2 vols. 8vo, Gandas, 1836. Drouin. De Sacramentis in genere in Theologies Cursu Com- pleto. Vol. XXmo, Parisiis, 1840. Du Cange. Olossarium., med. et inf. Latinitedis. 10 vols. folio, Parisiis, 1733-66. EYXOAOriON TO MEPA. 1 vol. royal 8vo, EN BENETIA^ 1854. Estius. Comment, in Epi- stolas. 8vo., Moguntiae, 1841. Ferraris. Prompta Biblio- theca. 8vols. 4to, edit. Migne. Parisiis, 1860. Fornici. Institutiones Litur- giccc ad usum Seminarii Romani. 1 vol. 8vo, Parisiis, 1859. WORKS CONSULTED. 457 Goar. EYXOAOriON sive Rituale Orcecorum lllustratum. 1 vol. folio, Lutetiae Parisiorum, 1647. Gousset. Thmlogie Morale. 3rae Edition, 2 vols. 8vo, Brux- elles, 1846. Gury. Compendium Theolo- gim Moralis. 12“a editio, 2 vols. 12mo, Paris, 1861. Hook. A Church Dictionary^ 6tli edition. 1 vol. 8vo, London, 1852. Janssens. Explanation Ru- hricarum Missalis Romani. 2 vols. 8vo, Antverpiae, 1757. Kenrick. Theologia Dogma- tica. 3 vols. 8vo, Mechliniae, 1858. Labbe, curante Coleti. Sacro- sancta Concilia. Venetiis, 1728- 33. Lacroix. Theologia Moralis. 3 vols. folio, Venetiis, 1753. Lingard. History and Antiq- uities of the Anglo-Saxon Church. 2 vols. 8vo, London, 1845. Mabillon. De Liturgia Oal- licana Lilrri Tres. 4to, 1685. ^Iacri. Ilierolexicon site Sa- crum Dictionarium. Venetiis, 1735. Maskell. Mojiumenta Ritu- alia EcclesuB Anglican^,. 3 vols. 8vo, London, 1846. Manuel des Ceremonies Ro- mnines. Nouvelle edition, 3 vols. 12mo, Paris, 1858. Memarude Rituum jussu Be- uedicti XIIL edit, in Manuali Sacrarum Cfcremoniarum. 1 vol. 4to, Dublinii, 1856. ISIelchior Canus. De Ix)cis Theologicis edit, in Theologue Cnrsu completo. Vol. I""’, Pa- risiis, 1839. Monita ad Missionarios S. Cong. De Propaganda Fide. 1 vol. 12ino, Koma, 1853. Murray. Tractatus de Eccle- sia Christi. 8vo, Dublinii, 1860. Paley. Illustration of Bap- tismal Fonts. 1 vol. 8vo, Lon- don, 1845. Palmer. Origines Liturgi- cce. 2 vols. 8vo, London, 1845. Pasqualigi. Theoria et Praxis in qua Jura., OUigationes et Privilegia eorum qui in Pexiculo aut Articulo Mortis constituuntur., atque alia plura Duhia ad ut/rumque Forum per- tinentia ex Theologicis principiis atque sacxis et civilibus Legihus hreviter et dilucide explicantur. Opus posthumum. 1 vol. 4to, Romae, 1672. Perrone. Prcelectiones Theo- logicce. 2 vols. imp. 8vo, Pa- risiis, 1842. Pontificale Romanum. Mech- liniae, 1845. Raccolta, or Collection of In- dulgenced Prayers. Authorized Translation. 16mo, London, 1859. Reiffenstuel. Jus Canoni- cum Universum. 6 vols. folio, Romae, 1831. Renaudot. Liturgiarum Orientalium Collectio. 2 vols. 4to,Francofurti, 1847. Ritual — Ordo administrandi Sacramenta et alia quadam Officia Ecclesiastica rite per agendi in Missione Anglicjina ; ex Ritu- ali Romano jussu Pauli V edito extractus, nonmdlis adjectis ex Antkiuo Rituali Anglicano. 1.6mo, Derbia3, 1856. Excerjda e.x Rituali Romano., pro Administratione Sacramen- torum ad commodiorem Usum Missionariornju in Septentrionalis America>. F(Vjler(d(P, Provinciis. 32mo, Baltimori, 1860. Vid. n. i 297. I Epitome Ritnalis Romani ad 1 commodiorem Usum Clericorum 458 APPENDIX. Missionis Scotiw. 32mo, Glas- gow, 1859. Romsee. Praxis Celebrandi Missam^ etc. Edit. J. H. Haze. 3 vols. 8vo, Mechlinse 1854. Sancti Thom^ Aquinatis, Summa Theologica. Edit. Migne, 4 vols. imp. 8vo, Parisiis, 1861. ScAViNi. Theologia Moralis JJniversa. 3 vols. 8vo, Bruxellis, 1847. SuAKEZ. Opera Omnia. 26 vols. imp. 8vo, Parisiis, 1856- 61 . Sylvester. Compendium TheologioB Classieum. Petropoli, 1799. Tournely. De Baptismo Qdit. in Theologioe Cursu Completo. Vol. XXImo, Parisiis, 1840. Vavasseur. Ceremonial selon le Bite Bomain. 3“e Edition, 2 vols. 12mo, Paris, 1865. Water WORTH. Canons and Decrees of the Council of Trent ^ translate. 1 vol. 8vo, London, 1848. Wheatly. a Bational Illus- tration of the Booh of Common Prayer. 1 vol. 8vo, London, 1842. Wilkins. Concilia Magnm Britannice et Hibernioe. 4 vols. folio, Londini, 1737. Zaccaria. Bibliotheca Bi- tualis. 2 vols. 4to, Romge, 1776. GENERAL INDEX. THE FIGURES INDICATE THE MARGINAL NUMBERS. Ablution — in Baptism, 160; of the fingers after communion, 694, 697-8 ; after the Viaticum, 825-6. Absolution — of converts baptized conditionally, 466 ; from heresy, 467-8; always in practice given before Extreme Unction, 851 ; given repeatedly to the dying, 970 1. Adult — in Baptism, who is to be regarded as, 424. Apostolic Benediction with plenary indulgence “in articulo mortis” — faculty of giving, greatly extended by Benedict XIV, 958-9; may be given to those who are judged fit for Extreme Unction — and proba- bly also to one in danger of death from violence, etc., 960; to children though too young to receive the Viaticum, 961 ; can be given only once in the same danger, but may be re- peated in case of relapse after partial recovery, 962; or if not yet received in the state of grace, 963; generally given im- mediately after the last sacra- ments, 964; bishops usually de- legate the faculty to all confess- ors, 965-6: but the delegation should be distinctly expressed, 967 ; ceremonies to be observed, 968; vestments, 969; disposi- tions required, especially resig- nation to God’s will, 970-2; form to be used, 974-5; form in urgent necessity, 976-7; many other indulgences may be gained by the sick, 978-9 ; and should be suggested to them by the priest, 980. Attention — in the minister of a sacrament, 136; virtual, what is meant by, i&iW. Baptism — definition of, 148; necessary to salvation, 149-50 ; “necessitate medii,” 151 ; want of, supplied only by perfect charity or martyrdom, 152; no other sacrament can be received before, 153; by effusion, immer- sion, aspersion, 175-8 ; of infants, 192-3 ; of foetus irf case of abor- tion, 211-3; of foundlings, 214 ; of children whose parents are not Catholics, 215 ; of monsters, 216-7; ancient discipline re- garding time of, 235 ; gradually abolished, 236 ; though vestiges of it still remain in the cere- monies of Easter and Pentecost, 237; place of administering, 238-42; may be conferred on two or more infants together, 359-61 ; with many of the prayers and cerem-onics applied to all in common, 362-78; how conferred in danger of death, 379-82 ; on a number in extreme necessity, 527. matter of, water esseu- 460 INDEX. tial, 156-7 ; for solemn Baptism must be blessed, 158-9; com- mon may be added, but in less quantity, 160-1 ; what if frozen or too cold, 164-5; poured on the head should fall into the sacrarium or into a vessel for the purpose, 181-3; manner of pouring on, 344-5 ; of immers- ing in, 346, 522; water of the font, when it can be had, should be used in private baptism, otherwise common water may be used, 383 ; can be blessed, generally speaking, only in the church, 384; but may, in some cases, be blessed elsewhere, 390 ; short form of blessing used in some places, 391-5. Babtism— form of, what words are essential, 167 ; Amen not part of, 168: form used by the Apostles, 169; in Greek Church, indicative not impera- tive, 172; conditional, when used, 173-4, 454; pronounced while the matter is applied, 180. ceremonies of solemn, performed only in the church, 194, 382; sometimes permitted in private houses, 195, 385; in use from the earliest times, 295 ; some peculiar to certain prov- inces, 323, 358; how far per- mitted in private houses in Ire- land, England, and America, 386-9, 396-7; all that follow Baptism may be performed any- where, 398; if omitted, how and where supplied, 528-34. unctions in, should some- times be deferred until the new oils are procured, 255-6 ; man- ner of applying, 333-4; antiq- uity of, 335 ; Greek usage, 336 ; mystic meaning of, 337 ; oil of, how removed, 338. minister of, the parish priest, or another priest with ])is leave, 184; in necessity any one who can apply the matter and form, but a certain order should be observed, 185; con- tracts a relationship even when he baptizes in necessity, 188; what if the parent ? 189-91 ; can he act at the same time as sponsor? 233. Baptism — order of, vesting, 285-7 ; going to the door or porch, 288; preliminary ques- tions, 290; how the infant is held, 294; interrogations, pray- ers, etc., for infants, 295-356 ; for adults, specially solemn, 435; priest should, if he can, vest in cope, 470 ; should pray for some time and recite certain psalms at the altar, 474-5 ; after which he goes to the porch, 477 ; and proceeds with the ceremony as directed, 478-527 ; vid. Vatechu- men, Font^ Sponsor^ etc. Baptists — do not baptize in- fants; baptism of adults by, sufficiently doubtful to justify conditional baptism in case of conversion, 457. Baptistery — at first a build- ing apart from the church, but now usually a chapel within, 239; should be railed off and suitably adorned, 243 ; font it- self so called, ibid. Berretta — or priest’s cap in solemn baptism, 287. Bishop — pastoral duties of, in the first three centuries, 100; ordinary pastor in every part of his diocese, 102; baptism of adults reserved to, 184,435; how vested and attended when he baptizes, 535-43 ; in giving Communion, 684-6. Blessed Eucharist — dignity and excellence of, 574-5 ; how kept during the persecutions, 595-6; present discipline re- garding place of keeping, 597-8 ; particles should be reue^>'e4 INDEX. 461 every eight days, 618-9 ; renewal should not be deferred beyond fifteen, 620 ; particles to be con- secrated should be recently made, 621 ; should be round and freed from loose fragments, 648; how administered in the first ages, 677-9 ; how at pres- ent in the churches of the East, 680-2; vid. Communion^ Viaticum, etc. Blessing of women after childbirth — origin and antiq- uity of, 557-8; not of obliga- tion, 559 ; to whom it may be refused, 560; should be given only in the church except in rare cases, 561-2; by whom given, 563 ; how long after the birth, 564; child need not be present, 565 ; ceremonies ob- served in, 566-73. Blessing “in articulo mor-’ tis,” vid. Apostolic Benediction. Books — liturgical, 3,4; nec- essary to the pastor, 146-7 ; for registry of names, 284, 761. Burse — for corporal, how and by whom carried, 661-2; color, of, 664. CAESAREAN ^ operation — obli- gation of performing, 200-1 ; precautions with regard to the infant, 202; should be per- formed by a surgeon, 203; is a priest bound if there be no one else ? ibid.; instructions re- garding, 204-5; often success- ful while the mother is living, 207; mother may be bound to submit to, 208; rare in these countries, 209; operations de- structive of infant unlawful, 210. Candles — in the ceremonies of Baptism, 283, 354-5 ; blessing after childbirth, 572; Commun- ion, 660; the Viaticum, 792; Extreme Unction, 904; how supplied in houses of the poor, 905. Canopy — for procession of the Blessed Sacrament, 791. Catechism of the Council of Trent — authority and useful- ness of, 132; specially recom- mended for instructions on the sacraments, 145. Catechumens — kept outside the church, 288 ; why so called, 421; grades or classes of, ibid.; probation and instruction of, 422-6; intention, 427; disposi- tions, 428 ; time for preparation, 429 ; mysteries necessary to be believed by, 430-4; time of baptizing, 436-7 ; must answer for themselves, 438-40 ; recom- mended but not required to be fasting, 441 ; must have sorrow for actual sin, 442-7; when called “Electi,” 476; position of, at the door, 483, 502 ; posi- tion of, at the font, 512-4. Chrism — vertical unction with, how introduced, 248; must be blessed by the bishop even in the Greek Church, 249 ; how applied in Baptism, 349; may be applied outside the church, 398. Clerks — in the administra- tion of the sacraments, 126; laics acting as, may wear sou- tane and surplice, ibid.; in- struction of, 127 ; females can- not act as, 128; in Baptism, 285 ; in Baptism of adults, 473- 4; in blessing the font, 54G-7 ; in blessing after childbirth, 566 ; in giving Communion, 659, 665; in Extreme Unction, 910, 926. Communion — administered to infants in the early Church, and to the present day in the Greek and other Oriental Churches, 417-8; but not for many centuries in the Latin Church, 419; administered to adults immediately after Bap- 462 INDEX. tism, 526 ; practice of the Church regarding, described by the Catechism of the Council of Trent, 577 ; St. Liguori on fre- quent, 578; preparations for, 579; previous Confession, 580- 1 ; what if a sin be forgotten, 582; what of those who com- municate often, 583 ; exterior modesty, 584; fast required, 586-7 ; how violated, 588 ; ex- ceptions, 589 ; posture of body, 590; of men and women sepa- rately, 591 ; to be observed in the act of receiving, and imme- diately after, 592-4 ; should be administered by the pastor when reasonably asked for, 625 ; but refused to public sinners, 626-7 ; until they have given proof of amendment, 628-9 ; occult sinners to be excluded in private, 630 ; if they be known as such independently of con- fession, 631; but 'admitted in public, and why, 632; what if their crime be public elsewhere, 633 ; what if they can be passed over without scandal, 634; when administered to the in- sane, 635 ; when to those whose reason is weak, 636. Communion — of children, 637 ; how we are to understand '■'‘anTios discretionis^^'' 638-9 ; to be administered to them in danger of death, if they can distinguish it from other food, 640 ; what is meant by this, 641; impor- tance of first Communion, 642 ; preparatory instructions, 643-4 ; ceremonies of, 645 ; usually fix- ed for Paschal time, 64. order of, purification prescribed by the Rubric, 649; no longer in use, 650 ; commun- ion cloth how held, 651-2; pa- tena under the chin when per- mitted, ibid.; what if a particle should fall on the fioor, or on the dress of a communicant, 653-4 ; what if a minute frag- ment observed only by the priest, 655 ; chalice veil or finger towel not to be used as a com- munion cloth, 656 ; preparation, vesting, going to the altar, 657- 62; taking out the ciborium, 663 ; ‘ ‘ Misereatur., ” ‘ ^Indul- gentiam ” in the plural, 666-8 ; '"''Ecce Agnus Dei,’’’’ etc., not to be repeated in the vernacular, 672; priest descends by front steps and commences at the epistle side, 673 ; to be observed in taking each particle Qut of the ciborium, 683; in saying “ Corpus Domini.,'^'’ etc., 685; in placing the Host on the tongue, 687 ; purificator may be used to remove moisture from the fingers, 688-9 ; particles may be divided, 691 ; or part of a large Host given, 692; ceremonies and prayers on returning to the altar, 694-6 ; ablution of the fingers, 697-8 ; genuflections, 699; benediction of the com- municants, 700 ; and return to the sacristy, 701. ceremonies of, at Mass, 713-7,724-5 ; immediately after, or before Mass, 726-8; what if the Blessed Sacrament be at a different altar, 729 ; communion in a private oratory, 732. of the clergy, 674 ; the priest may sometimes receive from his own hand “ extra mis- sam,” 675 ; should wear a stole, 676; order to be observed at solemn Mass, 712-80; at low Mass, 721 ; posture on returning to choir, 722 ; when the “ Com- munio” is sung, 723. time of. Mass proper time, 702 ; only from the aurora until mid-day unless by indult, 703; reasons for giving “extra Missam,” 703-5; may be given INDEX. 463 at a Requiem Mass with pre- consecrated particles, 706 ; violet vestments can be used at a Requiem Mass only in one case, 708; prohibited at Midnight Mass of Christmas, 709; and from the Mass of Holy Thurs- day till that of Holy Saturday, 710-2. of the sick, vid. Viati- cum. Confession — before ad min- istering a sacrament, 107-13; before receiving Communion, ibid; may be heard without surplice or stole, 125 ; before Baptism, 445-6 ; of converts baptized conditionally, 463-6; seal of, 631 ; before the Viati cum, 812-3 ; before Extreme Unction, 850, 921. Confirmation — formerly ad- ministered to infants, 411-3; at present administered to tliem in the Western Church only in exceptional cases, 413-4 ; admin- istered in the Greek Church by the priest immediately after Baptism, 415-6; administered to adults after Baptism, when there is a bishop to confer it, 526. “ CoNFiTEOR ” — at Commun- ion, 665 ; to be said (if neces- ary by the priest himself) be- fore the Viaticum, 814-5; Ex- treme Unction, 923; and the Benediction “in articulo mor- tis,” though the three should be given in immediate succession, 974. Confraternity — of the Christian Doctrine, 644; of the Blessed Sacrament, 790, 795. Converts — from hcrcs\% l)a|)- tism of, to be determined by iiKpiiry into the ritual of the sect, and other circumstances in each case, 455-6 ; some are not to be baptized, others to be baptized absolutely, but most of them to be baptized condi- tionally, 457-8; ceremonies in baptizing, 459-61 ; profession of faith and confession required from, 462-5 ; followed by condi- tional absolution, 466 ; many of them may be only material, not formal, heretics, 467 ; but ' in practice all are dealt with as having incurred the reserved censure, 468. Cope — used in baptizing adults, 471-2. Corporal — required in giv- ing Communion, 661-3 ; mate- rial of, 664 ; should be blessed, ibid. Cotton — used in Baptism, where placed, 277 ; when used for wiping the fingers, , 350 ; burned after use, 357 ; for Ex-‘ treme Unction, divided into six or seven pellets, 904; to be afterwards burned, 930. “ Credo” and “ Pater Noster” — in infant baptism, 323-6 ; in adult baptism, 504. Criminals — about to suffer death should get the Viaticum, 780; but cannot be anointed, 868; may get the Benediction “in articulo mortis,” 960. Cross — sign of, 305; in Bap- tism, 306-8, 485, 491 ; in bless- ing any person or object, 312-3 ; in prayers, 317; in sprinkling holy water, 810,920; at .Adju- torium nostrum., etc., 811; pro- cessional, in carrying the holy oil to the sick, 910. Crucifix— should be placed on the table prepared in sick chamlier, 792, 904 ; otherwise the priest should have one with him, 911; to be kissed by the sick liefore he receives E.xtrcme Unction, 920; and left with him, 944; thoughts suggested by, 945. 464 INDEX. Crumbs of bread — for remov- ing oil from the fingers, 280, 357, 904, 940; to be thrown into the fire, 942. Custom — in rubrics, 42-4 ; of Rome, good interpreter of the rubric, 45 ; 'prceter legem^ may be binding, 46-8; contra legem mgy, when it has certain con- ditions, prevail against any human law, 50-1 ; consent of legislator, chief condition, 52; against the Roman Missal, 55-7 ; against the Roman Breviary, 58 ; against the Roman Pontifical, 59; against the Cseremoniale Episcoporum, 60-1 ; against the Roman Ritual, 62, 76-7; customs in Ireland against the rubrics, mostly the result of penal laws, 80-2 ; gradually dis- appearing, but cannot be sud- denly abolished, 83-4; bishop to judge of, 85-6; Synod of Thurles on, 87; Sacred Congre- gation on similar customs in America, 389, 561. Deacon — when he can bap- tize solemnly, 185 ; when ad- minister the Eucharist, 647. Deaf Mute— should be in- structed before baptism, 439; but, if this be impossible, may be baptized conditionally, ibid. Decrees of S.C.R., authority of, 263-3, 40 ; promulgation of, 343-6 ; collection of, by Gardel- lini,37-38; alphabetical arrange- ment of, by Falise, 39 ; opposi- tion between, mostly only ap- parent, 41. Exorcisms in Baptism, 302-3, 492-5. Exsufflations in Baptism, how made, 304, 480 ; in blessing the font, 552. Extreme Unction, why so called, 842; a true sacrament, 843 ; effects of, to strengthen the soul against temptation, 844 ; to remit sin, 845; to restore bodily health, 846; should be administered to the sick while they have the use of their facul- ties, 847, after Penance and the Viaticum ; sometimes before tlie Viaticum, 848 ; but hardly ever before Penance, 849-50 ; thougli it may be valid when penance would not, there is practically no case in which absolution, at least conditionally, may not precede, 851; preparations in sick room, 904; to be explained and suggested by the pastor, 905. oil of, must be blessed by the bishop, 852 ; in necessity, chrism may be used for, 853 ; blessed by priests in Greek Church, 854 ; how kept in the church, 855 ; or, when neces- sary, in the priest's house, 856 ; of preceding year used only in necessity, 857; may have un- blessed oil added, ibid.; how carried with the Viaticum, 876 ; when both must be carried in private, 877, 911-3. subject of, must be in danger of death from existing disease, 859 ; must have attained the use of reason, but it maybe received by children who are thought unfit for the Viaticum, 860 ; intention required in, 862 ; when administered to the in- sane, 163; maybe administered to any dying person when lie can be conditionally absolved, 864; how affected by excom- munication and interdict, 865-6 ; should be administered to one immediately after Baptism in a dangerous illness, 867 ; but not to one who is in danger, or even certain, of immediate death from violence, unless he luis already suflfered enough to cause death, 868 ; in case of necessity, INDEX. 465 five organs should be quickly anointed^ 870; or one with a general form, 871; or, what is most advisable, the forehead, then instantly applying the thumb to one eye, the nose, lips, and one ear, while pronouncing the general form, 872; but under a condition which may be either expressed or implied, 873 ; (reasons for preferring this mode, 888) ; the same may be done in time of pestilence, 874 ; what if the person expires while being anointed, 875, Extreme Unction — cannot be repeated while the same danger continues, but can in case of relapse after partial recovery, 878; which often happens in diseases of long duration, 880; may be repeated in doubt as to the recovery, which probably accounts for the practice adopt- ed by many of repeating it as a general rule, after the lapse of a month, 881 ; cannot be repeated on account of unworthy recep- tion, 882 ; or relapse into sin, 883. form of, deprecative, 897 ; though the indicative is probably valid, 898 ; words not determined like those of Bap- tism, 899; what words are es- sential, 900; at what moment is grace conferred, 901. administered only by a priest, 902 ; the pastor, or with his leave, 903 ; for many centu- ries, by a number of priests, as it still is in the Greek Church, 906; ceremonies ol>served by them, 907 ; part taken by each priest, 908; according to pres- ent usages in Western Church, by only one priest, 909; who should, where convenient, be attended by clerics or even by other priests, 910. order of, entering the sick chamber, 914; obligation of wearing surplice and stole very strict, 915-6; but cannot always be complied with, 917- 9 ; priest presents the crucifix, sprinkles holy water, 920 ; and exhorts the sick, giving an op- portunity of confession, 921 ; prayers of the ritual, antiquity of, meaning of, 922, 941 ; prayers of those present, 924 ; unctions (vid. organs), 925-39; order after the unctions, 940; change of gender in the prayers, 941 ; priest should console the sick, 943; leaving with him a crucifix and holy water, 944-5 ; being prepared to return and assist him in his agonv, 946-7. may be administered to a number together, 948-9; with certain prayers and ceremonies for all in common, 950. Font, Baptismal — blessed on Holy Saturday and eve of Pen- tecost, as prescribed in the Mis- sal, at other times as prescribed in the Ritual, 158-9, 544; should be previously well cleansed, 162, 545 ; film on sur- face of, may be removed, 163; erection of, ordered by recent synods, 238; constructed first in buildings apart from the churches, but now within, 239- 40; all churches have not a right to, ibid.; j)lace of, in the church, 243; material of, 244; shape and construction of, 245-7 ; vessel for taking the water out of, and pouring on the head, 275; vestments in blessing of, 546; procession, litany, 547-9; dividing the water, 550-1 ; form of insullla- tion, 552; infusion of the oils, 553; antiejuity and mystic meaning of the ceremony, 554- 5; what if there be an insuf- 466 INDEX. ficient supply of oil and chrism, 556. Greek Church — Eucholo- gium or Ritual of, 4. In the Greek Church, warm water is used for Baptism, 165; the form is Baptizatur^'^' etc., in the indicative, 172; immersion usual mode of baptizing, 176; the whole body being previous- ly anointed, 336 ; Confirmation and Communion administered to infants immediately after Baptism, 415-8 ; purification after childbirth of obligation, 559; and given only after an interval of forty days, 564 ; when the child must be brought to the church, 565; Commun- ion under both species, mixed in the chalice and administered with a small spoon, 678-81 ; how administered to the sick, 682 ; Extreme Unction adminis- tered by seven or at least three priests, who bless the oil with several prayers and canticles, after which each of them anoints the sick person, 906-7. Hands — basin for washing, where placed in baptistery, 280 ; imposition of, in Baptism, 310, 486; should be washed before administering Commun- ion, 657; of a priest, how anointed, 894; imposition of, in Extreme Unction, 925 ; wash- ing of, after the unctions, 940. Holy Oils — used in Baptism from the earliest times, 248; consecrated by the bishop on Holy Thursday, 250 ; should be procured by the parish priest, if possible, for the blessing of the font on Holy Saturday, 251-2; if not procured in time, should be afterwards poured in ^‘privatim et separatim,” or oils of the preceding year should be used, according to the different circumstances, 253 ; of preceding year should be burned in the lamp before the altar, 254 ; what if Baptism is to be conferred before the new oils are procured, 255-6 ; unblessed oil may be added to, but in less quantity, 257-8; what if one should be used for another by mistake, 259; shape and ma- terial of vessels for holding, 260-1 ; letters to distinguish, 262; absorbed in cotton, 263; parochial supply, 264-5; how and where kept, 266; priest allowed to keep the “Oleum infirmorum” in his house should not keep the others with it, 267, 912; laics not permitted to touch, 268 ; who are permit- ted to carry, 269 ; for Baptism, placed on a table near the font, 273 ; how poured into the font 553-6 ; must not be put in the tabernacle, 612. Infants — mortality of, 192; baptism of, before fully born, 196-9 ; living in the womb after death of mother, 201 ; how bap- tized in such case, 205-6 ; how held in baptism, 294, 343 ; num- ber of, suffocated in bed, 405; influence of nurse on, 408-9. Insane — baptism of the, 451- 2 ; communion of the, 635 ; when anointed, 863. Intention — in administering a sacrament, 137; actual, vir- tual, habitual, interpretative, ihid.; explicit, implicit, 138 ; ex- ternal, internal, 139; may affect the meaning of the form, 166. Interrogations in Baptism — should be always put in Latin, 297-8 ; may they be repeated in the vernacular ? 299-300 ; on the Creed, 340-1. Lamp — before the Blessed Sacrament, obligation of hav- ing, 615; oil used in, Md.; INDEX. 467 means of maintaining, 616; cannot be kept at night in some churches, ibid.; in the priest’s house, 617. Liturgy — meaning of, 2 ; nearly all the liturgies of the West called “Roman” before St. Pius V ; now only the cor- rected liturgies so called, 8. iVIiDwivES — should be care- fully instructed in the manner of baptizing, 186; only those who hold the Catholic doctrine on baptism should be permitted to act as, 187. Milk and honey — formerly administered to the newly baptized, 420, “ Misereatur, ” etc. — “In- dulgentiam,” etc., how said, 667 ; in the plural though there be only one communicant, 668; but in the singular before the Viaticum, 815; Extreme Unc- tion, 923 ; and the blessing “in articulo mortis,” 975. Name — given in baptism, 291 ;' should be a saint’s, but another maybe tolerated, 292-3 ; when there are many, all need not be mentioned in the prayers, 296. Neophyte — newly baptized so called, 521 ; meaning of, ibid. Organs of sense — in Extreme Unction, why anointed, 884; unction of tlie feet and loins not essential, 885 ; of the five organs, according to the more common opinion, essential, 886; various opinions on the sul)ject, 887 ; of tlie five organs with general form, safest and most advisable in cases of necessity, 888; highly probable that a single unction with general form suffices, 890; but not with the form appro])riate to one sense, 89 1 ; usage as to the parts anointed, 892 ; unction of the loins omitted in many places, but should not, according to the Roman Ritual, unless in the cases mentioned by the rubric, 893; no other unction to be substituted for that of the loins, ibid. ; of a priest’s hands, 894 ; of the double organs, 895 ; when a member is wanted or redun- dant, 896 ; ordinary mode of anointing, 926 ; use of an instrument, 927 ; the eyes — manner of forming the cross, 928 ; and of removing the oil, 929-30 ; the ears, distribution of the words, 931-2 ; the nostrils, unction applied to each, 933-4 ; the mouth, 935 ; the hands, 936 ; the feet, usually the soles, 937 ; the loins, cases, excepted, 938-9. Parent — not permitted, unless in extreme necessity, to baptize his (or her) own child, or the child of his wife (her husband) by another, 189-90 ; doubtful whether an impediment to the use of marriage arises from such baptism, ibid. ; but if the parents be unmarried, there results a diriment impediment to their subsequent marriage, which impediment it would in some cases be sinful to contract, 191 ; not permitted to act as sponsors, the decision with respect to the resulting impediment being the same as when he (or she) acts as minister, 223 ; parents should be admonished of the danger of keeping infants in bed with them, 404-6 ; duties of, in selecting a nurse, 407-9. * Parishes — origin of, 100. Parish Priest — rights of, in administering sacraments, 101 ; 468 INDEX. residence of, 114 ; should be prompt when called on, 115 ; bound to administer the sacraments in time of pestilence, 116 ; must see that the vestments and other requisites be properly kept, 129 ; bound to instruct the people on the efficacy, use, and ceremonies of the sacraments, 130-1 ; jurisdiction of, as regards confession, 141-2; rights of, as regards baptism, 184 ; blessing after childbirth, 563 ; Paschal Communion, 732-4, 752-9 ; Viaticum, 770-1 ; Extreme Unction, 903. Paschal Communion — who are bound to receive, 731 ; must be received from one’s own • pastor or with his permission, 732-3 ; which may be sometimes presumed, 734 ; of priests, servants in monasteries, boarders in schools, 735 ; must be received within the Paschal time, 736 ; which is often extended by indult, 737 ; is the obligation annexed to the time ? 738 ; obligation twofold, 739-40 ; is one who has not communicated in Paschal time, bound to communicate as soon as he can ? 741-4 ; practical decision, 745 : is one bound to anticipate ? 746 ; must be received worthily, 747 ; penalties on those who do not comply, 748-50 ; should be received if possible on Easter day, 751 ; and administered by the parish priest, whose rights are specially consulted for on that day, 752 ; strangers to be sent to tlieir own parish, 753 ; unless there be a custom or understanding admitting them, 754 : or unless they have acquired a quasi-domicile, or are too far from home, or are “vagi,” 755-9; required sometimes to go to the cathedral, 760 ; sick should get an opportunity of receiving, 762-3. Paul V — bull of, regarding the Ritual, most probably preceptive, 65-7. Penal laws — made the observance of some rubrics impossible in Ireland, 80 ; gave rise to customs against the rubrics not easily aboUshed, 81-4. “ Pekegrini ” and “ advenge” — used by some in the same sense, 755 ; but distinguished by others, 756 ; how affected by the Paschal precept, 758-60. Prences — children of, may be baptized in their private chapels, 241 ; who are to be regarded as, 242. Public sinners — who are looked on as, 627. Pyxis — or ciborium, material and shape of, 599, 600 ; veil of, 601, 663 ; should be blessed, 602 ; can be blessed by a priest who has faculties to bless vestments, ihid. ; by whom it may be handled, 603 ; manner of purifying, 622-4 ; of holding in giving communion, 669, 716-7 ; small pyxis or “custodia,” 800 ; how carried in private to the sick, 806-7 ; if brought on first visit, not placed on tatde at once, 812, 953 ; manner of giving benediction with, 828. Quakers — when converted, baptized absolutely, 457. Renunciations — in Baptism, 332, 482. Reviviscence — of Baptism, 448 ; dispositions required for, 449 ; how explained, 450 ; of. Extreme Unction, 882. Rite — by some distinguished from “ceremony,” 5; but INDEX. 469 generally used in the same sense, 6 ; meaning of, ibid. IlocHET — canons having the use of, must wear a surplice in administering the sacraments, 121 ; but may put it on over the rochet, 658. RoMAJsr Ritual — why so called, 7 ; use of, according to some, not of precept, 64 ; but much more probably of precept everywhere in the Latin Church, 65-75 ; toleration of otlier rituals, 73 ; of Paul V introduced into Ireland soon after its publication, 79 ; in Baptism, 284. Rubrics — origin and meaning of, 1 ; knowledge of, necessary to the priest, 9 ; study of, usefully connected with that of theology, 10 ; yet sufficiently distinct to form a special branch, 11, 12 ; preceptive and directive, 13, 14; regarding the sacraments mostly preceptive, 15-23 ; vid. Custom. Rubricists — authority of, 89 ; consent of, shows the meaning of a rubric, 90; must yield to a decree of the S. C. R,, 91 ; often divided in opinion, 92. SACRAMfiiNTs — Council of Trent on the ceremonies of, 16, 94-7; general definition, 98; effects of, 99; instructions on, 130-2; admonition as to the manner of receiving, 143; of which the Ritual treats, 145; matter and form of, 154-5. Minister of, sanctity re- quired in, 104-6; if conscious of mortal sin, recommended to confess, though not strictly bound, 107-13; should look over the rubrics, and say a short prayer before administer- ing, 117-8; vestments of, 119- 25; how he should pronounce the form and recite the prayers. 133-4; should use the Ritual, ibid.; demeanor of, 135; must avoid what would leave him open to anv suspicion of simonv, 140. form of, change in, sub- stantial or accid <■ n t al, 1 33 ; union of, with the matter, 134; con- dition in, how expressed, 873, Sacred Congregation of Rites — institution of, 25; vid. Decrees. Salt — used in Baptism, men- tioned by early writers, 270; special blessing for, 271; not to be given for any other use, but kept exclusively for Bap- tism, Md. ; where placed in the ceremony, ,274; form of blessing, 311-3; ceremony of administering, 314. Sarum Ritual — some cere- monies of, observed in Ireland, 79. Soutane — or “ vestis talaris,” ordinary dress of the priest, 119; where it is not, should be put on with the surplice in ad- ministering sacraments, ibid. ; in the church at all times, and in the houses of the sick when- ever it can be conveniently brought to them, 917 ; but very often it cannot, ibid. Spittle — use of, in Baptism, 327-8; manner of applying, 329-30. Sponsors in Baptism — men- tioned by earliest writers, 218; duties of, 219; selection of, i})id. ; two at most should be admitted, 220; can more than two contract the relationship ? 221 ; should be of different sexes, 222; must have attained a certain age, and have received confirmation, 224-5 ; conditions re(}uired to act validly as, 226; not required in private baptism, 227 ; required when the cere- Jt 470 INDEX. 1 monies are supplied, 228 ; who are excluded from the office of, 229-31 ; Catholics alone can be admitted as, 232 ; in many dio- ceses secular clergy forbidden to act as, 233 ; can act by proxy, 234; present the infant at the church door, sometimes within, 288-9 ; should touch the child physically, 343 ; in Baptism by immersion, 347; to be admon- ished regarding relationship contracted, 400-3; in baptism of adults, 512, 522. Stole — how worn over the surplice, 123 ; over the alb, ibid.; different colors of, ibid. ; prayer in putting on, 124 ; two required in baptism, 2.78 ; or one which may be either white or violet, but better of both colors, so that it may be reversed, 279, 953 ; imposition of, in baptism, 319-21, 500 ; change of, 339, 510 ; in blessing after childbirth, 566, 569 ; in giving communion, 658 ; worn by a priest in receiv- ing Communion, 676, 693; in administering the Viaticum, 798-9; in Extreme Unction, 919; when they are adminis- tered at the same visit, 953; in the Apostolic benediction “in articulo mortis,” 969. Surplice — worn only over the “vestis talaris,” 119; variety in form of, 120 ; prayer in putting on, 122; alb instead of, 286, 729; obligation of wearing, in giving Communion, 658 ; in ad- ministering the Viaticum, 798 ; and Extreme Unction, 918. Tabernacle — keys of, 604; material and form of, 605-6; must not be made the support of a sacred picture or relic, but may be surmounted by a mov- able cross, 607 ; and serve, when required, to support the remon- strance at exposition of the Blessed Sacrament, 608; orna- ments of, 609 ; must not let the pyxis be seen within, ibid. ; veil of, should be, in color, suited to the office of the day, but may be always white, 610; interior of, lined with silk, and having a corporal fitted to it, 611; should contain nothing 'but the Blessed Sacrament, 612; bless- ing of, 613; on what altar placed, 614. Table — to be placed at the door or porch, having some of the requisites in solemn bap- tism, 273-4; another near the font with other requisites, 278, 280 ; to be prepared in chamber of the sick for the Viaticum, should be covered with clean linen, and have on it a crucifix and two wax-candles, 792; serves also for Extreme Unc- tion,but if for Extreme Unction alone, one candle suffices, 904. Towel — required in Baptism, 281. Unctions — vid. Baptism^ Organs. Veil — or fillet after unctions witli- chrism, 351, 518. Vessels — for containing the Blessed Eucharist, by the gener- al law of the Church, should be handled only by persons in holy orders, 603 ; while actually containing it, can be touched only by those in deacon’s orders, but when not containing it, may, according to the custom in many places, be handled by clerics, sacristans, or any per- son having a reasonable cause, il)id.; where the custom does not exist, leave should be obtained from the ordinary, ibid. Viaticum — meaning of, 764; precept of receiving, 765 ; if one communicated through devo- tion in the morning, 766 ; should INDEX. 471 he administered before the sick lose their faculties, 767 ; denied to public sinners, unless they have made reparation for the scandal, 768-9 ; rights^ and duties of the pastor with respect to, 770-1 ; duty of warning the sick, 771 ; administered with the form Accvpe frater^'"* etc., whenever there is probable danger of death, 772 ; whether the person be fasting or not, 773; may be repeated if the person desires it, 774; though not fasting, at least after an interval of some days, and in many cases even every day, 775 ; according to some, with the form ‘‘ Corpus Domini,'^' etc., 776; but more probably, as long as the danger continues, with the form etc., 777 ; must be received worthily, 778; fast, if inconvenient, not required, 779-80; when admin- istered to the insane, 781 ; how, when, with what precautions in cases of cough, vomit, etc., 782-3; sick, not in danger of death, must be fasting before communion unless dispensed by the Pope, 784-6; but may communicate in certain cases soon after midniglit, 787 ; brought to the sick only for communion, not merely to be seen or adored by them, 788; how carried in procession, 789- 91, 800, 802 ; how by the priest without attendants, 801, 806- 7; should not be brought at night unless in necessity, 803; ])reparations to be made in the sick room, 792-5 ; small box containing all requisites recom- mended in some cases, 796, 804 ; vestments re(juired, 797-9. order of, salutation en- tering the chamber, 808; |)hic- ing the pyxis on the table, 809; sprinkling holy water, 810;. 'V'. and prayer, 811 ; confession of the sick, 812; should be heard before placing the pyxis onthe table, if brought privately on first visit, ibid. ; in some cases need not be fully heard, 813; Misereatur tui.,'''' etc., in the singular, probable reason of, 815 ; form “ Accipe^'' etc., should be used, unless in very rare cases, 818; but when commun- ion of the sick is not “per modum viatici,” the ordinary form is used, 819; the other prayers and ceremonies being the same, 820 ; in urgent neces- sity should be administered at once if the person can swallow, 821-2; what if it should remain in the mouth ? 823 ; may it be ad- ministered with an instrument ? 824; ablution of the fingers, 825 ; given to the sick, or thrown into the fire, 826; benediction with the pyxis, 828 ; psalms, etc. , when there is a procession back to the church— indulgences for accompanying the Blessed Sac- rament, benediction, etc., 829- 33; when only one particle is brought, 834; benediction is given with the hand, 835; and the pyxis may be at once puri- fied, 837; but if more than one be brought, though privately, benediction should be given with the ])yxi3, 838; when ad- ministered during the last days of Holy Week, 839 ; “ intra mis- sam,” 840; to two or more to- gether, 841. and Extreme Unction, in immediate succession, to be ob- served in administering, 952-4; if followed by the benediction “in articulo mortis,” 95.5-7. WntTK (iAKMK.NT presented in baptism, 282; ])iece of linen serves as, 353; formerly worn by the neophytes for some time after Baptism, 352,519,524. ' • .. ■- ^ Vj •:.S i-. h^iy;* -1 ' ..f ’*■ .'r.i-':>; , • -j:- : ' , . V. --y^' ■ ' ■■■; 'Z**-- ■ ■ ' Aii •■•.• ' * ' . ’':‘ . . . ■■ • ■ - , : V . J;- V , wr i ‘ . ■ . ■• .' ■ ■''■ ■''i ■ ■ ^ir Jiji •f‘'l ‘M‘ .. . ; : ■ . .f fii ^ • ;!i: r. ''r*v « , j.- -iv,- •• • ' ;• . ■ ... ... . . I '/C ^ . i*.<»s^> 1. rj. ^ BOSTON COLLEGE LIBRARY UNIVERSITY HEIGHTS CHESTNUT HILL. MASS. Books may be kept for two weeks and may be renewed for the same period, unless reserved. Two cents a day is charged for each book kept overtime. If you cannot find what you want, ask the Librarian who will be glad to help you. The borrower is responsible for books drawn on his card and for all fines accruing on the same.