LITURGICAL QUESTIONS.A reverend correspondent has taken occasion from our remarks in the last number of theRecord, to ask a question about the custom prevalent in Ireland of reciting theDe profundisafter mass. We will quote his own words: “In reading the liturgical questions in your last number of theRecord, it occurred to me to inquire on what authority is founded the practice of reciting theDe profundisafter mass, whether it can be omittedad libitum, secluso scandalo, and whether it should be said at the altar, or when the priest descends, or when going into the sacristy”. The practice of reciting theDe Profundisafter each low mass, we believe, exists in all Ireland, without any exceptionof diocese or district, and has existed for a long period. It is the opinion of many well versed in Irish ecclesiastical matters, that it was introduced and authorised by the Holy See as a substitute for the numerous masses and suffrages for which innumerable endowments were founded by the piety of the faithful in former times, and which were taken away from the Catholic Church at the time of the Reformation. It is more than probable that a rescript from the Holy See authorised this practice, in order that the pious intentions of the founders of such endowments might not altogether be frustrated by the rapacity of the reformers. It is difficult to understand how, under other circumstances, the practice could have become so universal in Ireland. Indeed we have heard it remarked, that possibly a rescript of an old date bearing on this subject might be found; and if any of our readers could aid us in getting authentic documents on the matter, we need scarcely say how anxious we would be to insert them or any information connected with this subject in theRecord. While writing these lines we have been informed that in the Irish College, Paris, there is a rescript authorising the recital of theDe profundisafter the community mass in the college.Apart, however, from this consideration we may reply that the recital of theDe profundiscannot be omittedad libitum. Whatever may have been its origin, it has become a usage with the force of law, against which no individual is at liberty to act. Even if the Holy See did not authorise the practice in the commencement, it must necessarily have been introduced by the bishops of the day, and its continuance for so long a period throughout the entire Irish Church without any reclamation from ecclesiastical authority, would be quite sufficient to show that all should conform to such a practice, which in itself is so holy and useful, and calculated to confer such advantages on the suffering souls in Purgatory.We are therefore clearly of opinion that no priest can on principle omit theDe profundis, and we would take the liberty of reminding him of the munificent endowments established in former ages of the Irish Church for the exclusive object of having Requiem Masses said, and securing the suffrages of the faithful in aid of the suffering souls in Purgatory. We would refer our readers, for information on this point, to Dr. Lanigan’sEcclesiastical History of Ireland,vol. iii. chap.21.With regard to the proper time for saying theDe profundis, we think that the practice of saying it at the foot of the altar is the most correct. We know this to be the course adopted by many priests, who descend from the altar, make a genuflexion or a reverence to the altar, and then standing recite theDe profundis. By this plan it is made manifest that theDe profundisis a thingquite distinct from the Mass, and not appertaining to it. However, it is right to say that nothing decisive can be laid down as to the place and time of reciting it. There is a decree of the Sacred Congregation of Rites given by Merati in hisSeries Decretorum,p.436, which is as follows:“Quando adest legatum quod sacerdos antequam discedat ab altari, recitet aliquod Evangelium, Psalmum, seu orationem post terminatam missam, debet oneri sibi injuncto satisfacere post finem missae exutis vestibus sacerdotalibus et cum sola cotta in altari vel in sacristia et sic legatum adimplere S. R. C., 31 Augusti, 1669, in Conversanen”.These words would appear to imply that in our case the sacred vestments should be taken off. However, on referring to the decree itself in Gardellini, we find its terms are not so comprehensive as the interpretation of Merati would make them. The following are the words:“2339. Conversan. Capitulum Collegiatae Rosigliani Dioecesis Conversanensis exposuit in S. R. C. NicolaumFranciscium in ejus sub quo decessit testamento, reliquisse ejus bona dicto capitulo cum onere celebrandi Missam quotidianam et singulis diebus veneris de Passione et cum onere, terminata missa post Evangelium in principio erat verbum, etc., recitandi ipsam Passionem secundum Johannem. Et proinde cum dicta dispositio sit contra Ritus Ecclesiasticos supplicavit pro declaratione. An dicta passio recitanda sit post dictum Evangelium alibi per celebrantem?“Et S. eadem C. censuit: Recitandam esse post finem missae exutis vestibus sacerdotalibus et cum sola cotta in altari vel in sacristia. Hac die 31 Augusti, 1669”.The words of this decree do not refer to a psalm or prayer, but simply to the passion ofSt.John, and hence, as far as our question is concerned, no conclusion can be clearly established except by analogy, and by whatever weight may attach to the authority of Merati, who manifestly thus extends the meaning of the decree. After writing these lines, we have learned from a distinguished ecclesiastic, that there exists a Rescript of the Holy See about the recital of theDe profundisin Ireland after Mass. He has kindly promised to procure it for a future number of theRecord, when we shall gladly insert it.The same reverend correspondent calls our attention to another matter which indeed is of very great importance, and on which we shall make a few remarks. Our correspondent says, that the altar bread used in this country is of a very inferior kind, and not elegant, and that it leaves on the corporal many fragments. If this be the case in some parts of the country, it is unnecessary to say that it is a matter of such importance that immediateattention should be called to it by the parish priests or the superiors of the different churches. As far as we are aware, we have no grounds for complaint on this head, as generally speaking the breads are made in this city with care and neatness and very few fragments fall from them. It is quite possible, however, that in some districts sufficient care may not be bestowed on this matter, and the breads may not be made with that care which the majesty of the great Sacrifice demands. We have heard from persons competent to give an opinion on the subject, that in some districts abuses have crept in; for instance, when the superior of a church, personally responsible for the due observance of the rubrics concerning the Holy Sacrifice, leaves to a servant the making and cutting of the breads for the use of the altar. In such cases there is great danger that through carelessness or negligence they will not be properly made. The cutters or the machines for making them in the course of time will become impaired and quite unfit for their purpose, and a mere servant may not try to remedy the evil. For this reason, we would strongly recommend all concerned to engage some community of nuns or others well versed in such matters, and who at the same time fully understand the importance of what they are engaged in, to make the altar breads. We have ourselves examined the altar breads made by various communities, and seldom had we any reason to find fault, except in some instances when the large altar breads appeared to us to be too thick.This suggestion, we think, will meet our reverend correspondent’s question as to the improvements that may be made in connection with this matter.He then proceeds: “It may be observed here that the cutters too are of no regular size. They are generally over small. I have seen breads no larger than a sixpence intended for communicating the faithful. In the distribution of such very small particles there is evidently danger of irreverence”. No one can question the truth of what our correspondent states; but we must say that we have generally found the breads sufficiently large when made by the convents or others duly charged with so important a matter, and we may also remark that the cutters will not be made too small if there be no demand for them on the part of the clergy. The small breads ought to be considerably larger than a shilling and very little under a two-shilling piece.We are much obliged to our reverend correspondent for calling our attention to this matter, and we hope the observations which we have taken the liberty of making, will have the effect of correcting any abuses that may exist, and inducing all persons concernedto provide themselves with cutters of a proper size, or what would be still better, to secure the services of a religious community, or of others duly authorized to prepare the breads for the use of the altar.We shall close these observations by giving some extracts on the present subject, from a very useful book published at Louvain, byRev.P. J. F. De Herdt, entitledSacrae Liturgiae Praxis, which is very highly esteemed.I. Qualis debet esse Hostia, ut valide et licite sit consecrabilis?R. Ut valide consecretur, debet esse confecta ex tritico cum aqua, saltem in majori quantitate, et esse non corrupta: ut licite consecretur, debet esse 1° sine admixtione aliorum granorum et liquorum praetor triticum et aquarm naturalem; 2° panis azymus; 3° recenter confecta (Vide p. 2. n. 30. ad. III.); 4° rotunda, integra et non fracta; 5° candida et non maculata; 6° tenuis; 7° ordinariae magnitudinis; 8° cum imagine Crucifixi, quam ei impressam esse convenit: in eo tamen servandam esse consuetudinem respondit. S. R. C. 26.Ap. 1834. n. 4574. Vid. Quarti quae St. proaem. s. 5. puncto 4. dub. 3.Hinc hi duo versus.Candida, triticea, ac tenuis, non magna, rotunda.Expers fermenti, non falsa, sit hostia Christi.II. Quoad confectionem Hostiarum notanda sunt sequentia: “Conveniret a Sacerdotibus, Clericis aut Religiosis hostias in Missa usurpandas confici, ut omni errori, praesertim admixtionis liquoris vel grani alterius obviaretur, et cum majori nitore et reverentia tractarentur: passim enim venales satis incurie tractantur et sordide, quod est indecens in materia tanti tamque puri Sacrificii…. Ut autem hostiae purissime sine ulla admixtione, nec non honestissime fiant; haec erunt singulariter observanda: imprimis triticum, si fieri potest, magno studio granatim eligatur; electum in sacculo mundo et de bono panno ad hoc opus tantum facto ponatur, atque a famulo boni studii ad molendinum deferatur. Quo delato, famulus aliud frumentum in ipso molendino moli prius faciat, ut illud, unde hostiae fieri debent, sine aliqua sorde moli postea valeat. Reportata farina, Clerici antequam incipiant, manus lavent, ipsamque cribrent. Deinde unus super tabulam mundissimam ipsam farinam aqua conspergat, et manibus fortiter compingat, atque maceret. Postea in ferrum, in quo coquuntur, ponat et coquat, advertens ut imago sacra Crucifixi, et non alia tam majoribus, quam minoribus sit impressa. Nec non ut nitide et studiose fiant, eas forcipibus ad id tantum paratis, vel alio simili instrumento tondeat”.Vinitor p. 3. tit. 3. annot. 11.
A reverend correspondent has taken occasion from our remarks in the last number of theRecord, to ask a question about the custom prevalent in Ireland of reciting theDe profundisafter mass. We will quote his own words: “In reading the liturgical questions in your last number of theRecord, it occurred to me to inquire on what authority is founded the practice of reciting theDe profundisafter mass, whether it can be omittedad libitum, secluso scandalo, and whether it should be said at the altar, or when the priest descends, or when going into the sacristy”. The practice of reciting theDe Profundisafter each low mass, we believe, exists in all Ireland, without any exceptionof diocese or district, and has existed for a long period. It is the opinion of many well versed in Irish ecclesiastical matters, that it was introduced and authorised by the Holy See as a substitute for the numerous masses and suffrages for which innumerable endowments were founded by the piety of the faithful in former times, and which were taken away from the Catholic Church at the time of the Reformation. It is more than probable that a rescript from the Holy See authorised this practice, in order that the pious intentions of the founders of such endowments might not altogether be frustrated by the rapacity of the reformers. It is difficult to understand how, under other circumstances, the practice could have become so universal in Ireland. Indeed we have heard it remarked, that possibly a rescript of an old date bearing on this subject might be found; and if any of our readers could aid us in getting authentic documents on the matter, we need scarcely say how anxious we would be to insert them or any information connected with this subject in theRecord. While writing these lines we have been informed that in the Irish College, Paris, there is a rescript authorising the recital of theDe profundisafter the community mass in the college.
Apart, however, from this consideration we may reply that the recital of theDe profundiscannot be omittedad libitum. Whatever may have been its origin, it has become a usage with the force of law, against which no individual is at liberty to act. Even if the Holy See did not authorise the practice in the commencement, it must necessarily have been introduced by the bishops of the day, and its continuance for so long a period throughout the entire Irish Church without any reclamation from ecclesiastical authority, would be quite sufficient to show that all should conform to such a practice, which in itself is so holy and useful, and calculated to confer such advantages on the suffering souls in Purgatory.
We are therefore clearly of opinion that no priest can on principle omit theDe profundis, and we would take the liberty of reminding him of the munificent endowments established in former ages of the Irish Church for the exclusive object of having Requiem Masses said, and securing the suffrages of the faithful in aid of the suffering souls in Purgatory. We would refer our readers, for information on this point, to Dr. Lanigan’sEcclesiastical History of Ireland,vol. iii. chap.21.
With regard to the proper time for saying theDe profundis, we think that the practice of saying it at the foot of the altar is the most correct. We know this to be the course adopted by many priests, who descend from the altar, make a genuflexion or a reverence to the altar, and then standing recite theDe profundis. By this plan it is made manifest that theDe profundisis a thingquite distinct from the Mass, and not appertaining to it. However, it is right to say that nothing decisive can be laid down as to the place and time of reciting it. There is a decree of the Sacred Congregation of Rites given by Merati in hisSeries Decretorum,p.436, which is as follows:
“Quando adest legatum quod sacerdos antequam discedat ab altari, recitet aliquod Evangelium, Psalmum, seu orationem post terminatam missam, debet oneri sibi injuncto satisfacere post finem missae exutis vestibus sacerdotalibus et cum sola cotta in altari vel in sacristia et sic legatum adimplere S. R. C., 31 Augusti, 1669, in Conversanen”.
These words would appear to imply that in our case the sacred vestments should be taken off. However, on referring to the decree itself in Gardellini, we find its terms are not so comprehensive as the interpretation of Merati would make them. The following are the words:
“2339. Conversan. Capitulum Collegiatae Rosigliani Dioecesis Conversanensis exposuit in S. R. C. NicolaumFranciscium in ejus sub quo decessit testamento, reliquisse ejus bona dicto capitulo cum onere celebrandi Missam quotidianam et singulis diebus veneris de Passione et cum onere, terminata missa post Evangelium in principio erat verbum, etc., recitandi ipsam Passionem secundum Johannem. Et proinde cum dicta dispositio sit contra Ritus Ecclesiasticos supplicavit pro declaratione. An dicta passio recitanda sit post dictum Evangelium alibi per celebrantem?
“Et S. eadem C. censuit: Recitandam esse post finem missae exutis vestibus sacerdotalibus et cum sola cotta in altari vel in sacristia. Hac die 31 Augusti, 1669”.
The words of this decree do not refer to a psalm or prayer, but simply to the passion ofSt.John, and hence, as far as our question is concerned, no conclusion can be clearly established except by analogy, and by whatever weight may attach to the authority of Merati, who manifestly thus extends the meaning of the decree. After writing these lines, we have learned from a distinguished ecclesiastic, that there exists a Rescript of the Holy See about the recital of theDe profundisin Ireland after Mass. He has kindly promised to procure it for a future number of theRecord, when we shall gladly insert it.
The same reverend correspondent calls our attention to another matter which indeed is of very great importance, and on which we shall make a few remarks. Our correspondent says, that the altar bread used in this country is of a very inferior kind, and not elegant, and that it leaves on the corporal many fragments. If this be the case in some parts of the country, it is unnecessary to say that it is a matter of such importance that immediateattention should be called to it by the parish priests or the superiors of the different churches. As far as we are aware, we have no grounds for complaint on this head, as generally speaking the breads are made in this city with care and neatness and very few fragments fall from them. It is quite possible, however, that in some districts sufficient care may not be bestowed on this matter, and the breads may not be made with that care which the majesty of the great Sacrifice demands. We have heard from persons competent to give an opinion on the subject, that in some districts abuses have crept in; for instance, when the superior of a church, personally responsible for the due observance of the rubrics concerning the Holy Sacrifice, leaves to a servant the making and cutting of the breads for the use of the altar. In such cases there is great danger that through carelessness or negligence they will not be properly made. The cutters or the machines for making them in the course of time will become impaired and quite unfit for their purpose, and a mere servant may not try to remedy the evil. For this reason, we would strongly recommend all concerned to engage some community of nuns or others well versed in such matters, and who at the same time fully understand the importance of what they are engaged in, to make the altar breads. We have ourselves examined the altar breads made by various communities, and seldom had we any reason to find fault, except in some instances when the large altar breads appeared to us to be too thick.
This suggestion, we think, will meet our reverend correspondent’s question as to the improvements that may be made in connection with this matter.
He then proceeds: “It may be observed here that the cutters too are of no regular size. They are generally over small. I have seen breads no larger than a sixpence intended for communicating the faithful. In the distribution of such very small particles there is evidently danger of irreverence”. No one can question the truth of what our correspondent states; but we must say that we have generally found the breads sufficiently large when made by the convents or others duly charged with so important a matter, and we may also remark that the cutters will not be made too small if there be no demand for them on the part of the clergy. The small breads ought to be considerably larger than a shilling and very little under a two-shilling piece.
We are much obliged to our reverend correspondent for calling our attention to this matter, and we hope the observations which we have taken the liberty of making, will have the effect of correcting any abuses that may exist, and inducing all persons concernedto provide themselves with cutters of a proper size, or what would be still better, to secure the services of a religious community, or of others duly authorized to prepare the breads for the use of the altar.
We shall close these observations by giving some extracts on the present subject, from a very useful book published at Louvain, byRev.P. J. F. De Herdt, entitledSacrae Liturgiae Praxis, which is very highly esteemed.
I. Qualis debet esse Hostia, ut valide et licite sit consecrabilis?R. Ut valide consecretur, debet esse confecta ex tritico cum aqua, saltem in majori quantitate, et esse non corrupta: ut licite consecretur, debet esse 1° sine admixtione aliorum granorum et liquorum praetor triticum et aquarm naturalem; 2° panis azymus; 3° recenter confecta (Vide p. 2. n. 30. ad. III.); 4° rotunda, integra et non fracta; 5° candida et non maculata; 6° tenuis; 7° ordinariae magnitudinis; 8° cum imagine Crucifixi, quam ei impressam esse convenit: in eo tamen servandam esse consuetudinem respondit. S. R. C. 26.Ap. 1834. n. 4574. Vid. Quarti quae St. proaem. s. 5. puncto 4. dub. 3.Hinc hi duo versus.Candida, triticea, ac tenuis, non magna, rotunda.Expers fermenti, non falsa, sit hostia Christi.II. Quoad confectionem Hostiarum notanda sunt sequentia: “Conveniret a Sacerdotibus, Clericis aut Religiosis hostias in Missa usurpandas confici, ut omni errori, praesertim admixtionis liquoris vel grani alterius obviaretur, et cum majori nitore et reverentia tractarentur: passim enim venales satis incurie tractantur et sordide, quod est indecens in materia tanti tamque puri Sacrificii…. Ut autem hostiae purissime sine ulla admixtione, nec non honestissime fiant; haec erunt singulariter observanda: imprimis triticum, si fieri potest, magno studio granatim eligatur; electum in sacculo mundo et de bono panno ad hoc opus tantum facto ponatur, atque a famulo boni studii ad molendinum deferatur. Quo delato, famulus aliud frumentum in ipso molendino moli prius faciat, ut illud, unde hostiae fieri debent, sine aliqua sorde moli postea valeat. Reportata farina, Clerici antequam incipiant, manus lavent, ipsamque cribrent. Deinde unus super tabulam mundissimam ipsam farinam aqua conspergat, et manibus fortiter compingat, atque maceret. Postea in ferrum, in quo coquuntur, ponat et coquat, advertens ut imago sacra Crucifixi, et non alia tam majoribus, quam minoribus sit impressa. Nec non ut nitide et studiose fiant, eas forcipibus ad id tantum paratis, vel alio simili instrumento tondeat”.Vinitor p. 3. tit. 3. annot. 11.
I. Qualis debet esse Hostia, ut valide et licite sit consecrabilis?
R. Ut valide consecretur, debet esse confecta ex tritico cum aqua, saltem in majori quantitate, et esse non corrupta: ut licite consecretur, debet esse 1° sine admixtione aliorum granorum et liquorum praetor triticum et aquarm naturalem; 2° panis azymus; 3° recenter confecta (Vide p. 2. n. 30. ad. III.); 4° rotunda, integra et non fracta; 5° candida et non maculata; 6° tenuis; 7° ordinariae magnitudinis; 8° cum imagine Crucifixi, quam ei impressam esse convenit: in eo tamen servandam esse consuetudinem respondit. S. R. C. 26.Ap. 1834. n. 4574. Vid. Quarti quae St. proaem. s. 5. puncto 4. dub. 3.Hinc hi duo versus.
Candida, triticea, ac tenuis, non magna, rotunda.
Expers fermenti, non falsa, sit hostia Christi.
II. Quoad confectionem Hostiarum notanda sunt sequentia: “Conveniret a Sacerdotibus, Clericis aut Religiosis hostias in Missa usurpandas confici, ut omni errori, praesertim admixtionis liquoris vel grani alterius obviaretur, et cum majori nitore et reverentia tractarentur: passim enim venales satis incurie tractantur et sordide, quod est indecens in materia tanti tamque puri Sacrificii…. Ut autem hostiae purissime sine ulla admixtione, nec non honestissime fiant; haec erunt singulariter observanda: imprimis triticum, si fieri potest, magno studio granatim eligatur; electum in sacculo mundo et de bono panno ad hoc opus tantum facto ponatur, atque a famulo boni studii ad molendinum deferatur. Quo delato, famulus aliud frumentum in ipso molendino moli prius faciat, ut illud, unde hostiae fieri debent, sine aliqua sorde moli postea valeat. Reportata farina, Clerici antequam incipiant, manus lavent, ipsamque cribrent. Deinde unus super tabulam mundissimam ipsam farinam aqua conspergat, et manibus fortiter compingat, atque maceret. Postea in ferrum, in quo coquuntur, ponat et coquat, advertens ut imago sacra Crucifixi, et non alia tam majoribus, quam minoribus sit impressa. Nec non ut nitide et studiose fiant, eas forcipibus ad id tantum paratis, vel alio simili instrumento tondeat”.Vinitor p. 3. tit. 3. annot. 11.