Notes on the rubrics of the Roman ritual : regarding the sacraments in general, baptism, the eucharist, and extreme unction

Preface

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 die 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, Bantisra, the Eucharist, and Extreme Unction, claimed special attention, Decade they treat of those duties of the ministry that present, perhaps, m6st 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 ietter in a country like Ireland, would supply a wrant 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 probably 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 effort to supply in some degree by means of a copious Index.

The text of the Rubrics, which is that of the “ Propaganda ” edition of the Ritual (Rom.E, mdcccxlvii), is divided, in each chapter, 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 explanation of many Rubrics, I found it necessary not to confine myself to the mere ceremonial, but to touch on theological questions of great practical importance, and occasionally to notice questions 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 endeavored 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.

What 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 Kev. Edmund O’Keilly, 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 condemu 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 Lave 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 Rome. 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.

College,

Feast 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 in 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 ot a compendium.

Maynooth College,

Feast of the Purification of the Blessed Virgin , 1872,

DECRETUM

Sacra Rituum Congregatio. exquisito prius voto Censoris Tlieologi specialiter deputati declarandum censuit, ex parte Liturgica nihil obstare quominus vere commendabile et accuratissimum lioc opus cui titulus, Notce super Rubricis Eitualis Romani, a R. D. Jacobo O’Kane, Anglica Lingua exaratum iterum typis mandetur, servatis sequentibus conditionibus, nimirum.

Pag. 253. 1 — Corrigatur locus in quo asseritur modo ubique et etiam Romae prsevalere usum iterum baptizandi sub conditione qui ex Protestantismo ad unitatem Catholicam redeunt. Siquidem Romas juxta Decretum Sacrae Universalis Inquisitionis in singulis casibus examinari debet an iterum sit eonferendus Baptism us.

Pag. 434.2 — Defendit usum praebendi communionem Fidelibus in Missis Defunctorum cum particulis praeconsecratis — Debet addi: — attamen hcec qucestio nondum decisa manet : et donee aliter a Sacra Congregation Rituum statutum fuerit standum est praxi in unaquaque Dioecesi receptee.

Pag. 504.3 — Asserit posse poui Sanctissimam Eucharistiam in sacculo ubi privatim deferre permittitur. In hoc casu adamussim servetur quod prcescribit Rubrica

Pag. 525. 4 — Asserit in Hibernia Sacerdotes posse deferre plures particulas consecratas privatim de domo in domum quin vocati fuerint ad visitandos infirmos. Quum haec praxis paueis abhinc annis probibita fuerit a Sacra Congregatione de Propaganda Fide, immutanda est hcec assertio , ac ref ormanda juxta hoc Decretum.

Datum ex Secretaria Sacrorum Rituum Congregationis, die XIV Februarii, anni MDCCCLXVIII.

(Loco Sigilli.)

D. Bartolini, S.R.C. Secretarius.

Introduction

Meaning of Rubrics : obligation of those that regard the sacraments— 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 II. 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 — Attention and devotion in performing the ceremonies — Intention — Jurisdiction ---------

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--1 Caesarean operation — Abortive foetus — Foundlings — Sponsors— Time and place of administering — The Font — The Holy Oils — Summary of requisites — Position at the church door— Name to be given -------

EACUE,

1-31

32—51

52—111 xi]

CONTENTS.

Chapter IV. Pagk 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 112 — 150

Chapter V. Baptism Of 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 YI.

ORDER OF ADULT BAPTISM.

The Church wishes adults to be baptized with great solemnity — Vestments — Prayers at the altar — Abjuration of previous errors — Signing with the cross, exorcisms, renunciations, interrogations, repeated frequently during the ceremony —

Clothing in white1— ! 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 — 199

Chapter VIII. Rite When A Bishop Baptizes

Ministers in attendance on Holy Saturday— Ministers required at other times — Yestments — 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 insufflation— Infusion of the oils 205 — 212

CONTENTS,

Xlll

CHAPTER X. pagi

BLESSING OF WOMEN AFTER CHILDBIRTH.

Oregrj «d vhis blessing — Not of obligation — Place — Time —

Ceremoi es — Mass of Purification of B.V.M. not permitted

as a voti e mass 213- -220

Chapter XI. Sacrament Of The Eucharist

Dignity and ixcellence of this sacrament — Holy Communion — Disposit. ms and preparation of the communicant — Place of keeping he Blessed Eucharist — The sacred vessels — The tabernacle- -The lamp — Renewal of the sacred species —

Purifica Jon of the ciborium — Public sinners - Occult sinners — The insai d — fcomm union of children - - 221 — 261

Chapter XII. Order Of Holy Communion

Purification of die communicants no longer in use — Communion cloth- - C- »lor of the stole— Preparations — Ceremonies at the altar — M inner of administering in the early Church —

In, the preset fc 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 - - 262 — 297

Chapter XIII. Paschal Communion

Precept of the Church — Who are bound by it — Where Paschal Communion must be received — Within what time — Twofold 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 — ViSticum may be repeatedly administered to one 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 uogeth-r.1 - 315 — 35U

CONTENTS.

CHAPTER XV. pag is

SACRAMENT OF EXTREME UNCTION.

Effects of Extreme Unction — Dispositions for receiving it—

Might be valid when absolution would not — The matter —

To whom administered — How administered in urgent necessity— 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 Of 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 number together — Viaticum, Extreme Unction, and Benediction “ in articulo mortis/7 in immediate succession, - 380 —

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 406 — 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 oi Indulgences —

Synodal Decrees — Works consulted ----- 415—458 eneral Index

NOTES

ON THE

RUBRICS OF THE ROMAN RITUAL.

Chapter I. Introduction

§ I. ORIGIN AND MEANING OF 61 RUBRICS.”

*1. In the law books of the ancient Romans the titles and inscriptions were marked in red with a kind of mineral called 66 Rubrica,” and hence the word “ Rubricae,” applied at first to the titles or inscriptions, came in the end to signify the laws themselves.1 The liturgical books which regulated the solemn offices of the Church were marked in the same way ; and as in course of time they came to be almost the only books so marked, the word u Rubrics ” came to signify almost exclusively the laws contained in these books.2

2. The word u Liturgy/7 from its etymology — Xitroq and zpyov — signifies u 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 the canonical hours, the administration of the sacraments, and other public functions of the clergy.3 *

2 Vid. Fornici, Instit. Litnrg. Notiones Prcevice, pag. 3.

3 Fornici, ibid. pag. 1. Vid. Bouix; De Jure Liturgico, pars. i. cap. \

et cap. ii. 6°.

INTRODUCTION.

[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 Breviary, 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 administered only bv a bishop,)1 the office for the dead, and certaiu 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 u 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.2

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 bo observed in performing it, so that the u ceremony ” is the actual application of the u rite,” or the actual observance of the rules laid down for the sacred action.3 Others understand by “ rite ” all the words and actions that are substantial in the sacred function, and by u ceremony ” those that are accidental.4

6. The two words, however, according to Catalani5 and Fornici,6 are generally used in the same sense — viz., to

1 Vid. infra, chap. ii. § xvii.

2 Cfr. Bouix, De Jure Liturgico, pars iv. cap. i.

3 Baruff., Tit. i. n. 3; Catal., Titvi. $ ii. n. xiv.

4 Vid. Fornici, 1. c. pag. 2.

6 Loc. c*t.

$ i- 10.] MEANING OF u RUBRICS.” 3

signify, Fornici says, the laws to be observed in public religious 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 contained in the Rubrics.

*7. For the present we are concerned only with the rubrics of the Roman Ritual. The book is so called because it gives the sacred functions which it contains according to the Bites used at Rome, and was published under this title by the authority of Pope Paul V, as appears from the bull Apostolicce Sedi , given at the commencement of the Ritual.1

8. It is shown by Bouix2 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 called “ Roman,” as they were called before. Since the correction, 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 of the liturgical books, which differ considerably from the Roman, and are now spoken of as opposed to the Roman, were nevertheless, before the correction, included under the general name of “ Roman.”

*9. The rubrics, which regard the sacraments, embody the teaching and instructions of the Church on the qualifications and duties of the minister, the dispositions of the recipient, and the ceremonies to be performed in the actual administration. It is plain, therefore, that a knowledge of these rubrics is indispensable to a priest.

10. He acquires a good deal of this knowledge 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. in Rhedonen., n. 4780.

2 De Jure Liturgico, pars iv. cap. ii. § 2, prop. la 2a et 7a.

INTRODUCTION.

[C rlAP. I.

sion of questions which are necessarily involved in the rubrics. A slight examination of the matter will sliow that the most approved decisions on these questions are sometimes embodied in the rubric, sometimes the best commentary on the text ot 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 decisions 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 connected with it; and again, this very circumstance will induce him to recur frequently to the text of the rubric. Commentators on the rubrics, therefore, usually discuss both the moral questions which the rubrics involve and the ceremonies which they preset ibe.

11. But, besides, there is a great deal in the rubrics regarding 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 ot 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 ad mi nisteri n g sacraments.

12. Accordingly, we find that “the rubrics” not only form a special branch of study in ecclesiastical colleges, but are made the subject of frequent ecclesiastical conferences by the clergy on the mission.

§ II. OBLIGATION OF THE RUBRICS.

*13. Rubiics 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 way 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” rubrics 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

J II. 16.] OBLIGATION OF THE RUBRICS. 5

sin. Cavalieri 1 seems to understand them in this sense. St. Li guori 2 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 ) otherwise, 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 substance and integrity of the sacraments. Some prescribe what is known from other sources, as e. g 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 paragraph of the rubrics themselves : — u Si quis clixerit , receptos u et approbates Ecclesice Catliolicce Eitus in solemni Sacra - a mentorum administratione adhiberi consuetos , aid contemn i , u aut sine peccato a Ministris pro libito omitti , aut in no-vos iL alios per quemcumque Ecclesiarum pastorem mutari posse , u anathema sit”3 St. Liguori4 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 :

u UT EA QILE ex antiquis Catholieae Ecclesiae institutis, et sacrorura :t canonum summorumque Pontificum decretis, DE SACRAMEN-

TORUM RITIBUS AC C^EREMONIIS HOC LIBRO PRiESCRIu BUNTUR, qua par est diligentia ac religione custodiantur et ubique ufideliter serventur ill ud ante omnia scire et observare convenit QUOD u SACROSANCTA TRIDENTINA SYNODUS DE IIS RITIBUS “ DECREYIT IN H^EC 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. But, in order to observe these,

1 Opera Lituryica, tom. v. cap. ii. De Rubricis, n. 2 in fine

2 Lib. vi. n. 399. Tertia Sententia, in fine. 3 Sess. vii. can. 13.

4 Lib. vi. n. 399, Quarta Sententia.

INTRODUCTION.

[CHAP. I.

there are others 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 Church. That these are, for the Latin Church, the rubrics of the Roman 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 Roman 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 faithfully observed. The words by which the canon is introduced must, therefore, be understood to restrict the u approbates ritus,” from that time forth, to the rites prescribed in the rubrics which follow.1 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 administration 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 1/25. 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 ofliciis 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 vet mutari hand possint, peculiari “studio ac diligentia serventur; quamobrem Episcopis dis- “ tricte praecipimus ut contraria omnia quae in ecclesbs seu “ secularibus seu regularibus (iis exceptis quae Rituali, vel “ Missali, vel Breviario utuntur a S. Sede probato) contra “ praescriptum Tontificalis Romani et Caeremonialis Episco- “ porum vel rubricas Missalis, Breviarii, et Ritualis irrepsisse “ compererint, detestabiles tanquam abusus et corruptelas ‘ prohibeant etomnino studeant removere, quavis non obstante

1 Vid. Bouix, De Jure Liturg., pars iv. cap. iii. § v. punct. iv. 3°.

OBLIGATION OF TIIE RUBRICS.

u interposita appellatione vel immeraorabili allegata couil suetudine ; cum non q~iod fit sed ouod fieH debet sit u attendendum.”1

*19. Whst Benedict XIV says, speaking i the Rubrics of the Missal, is evidently applicable to the Rubrics of the Ritual as well, especially seeing that, in the decree of Benedict XIII just cited, both are regarded as equally binding. In his work, JJe Sacrificio Missce ,2 Benedict XIV says : u Ipsa u communis omnium sententia docet rubricas esse leges praetc ceptivas quae ubligant sub mortali ex genere suo ut loquun- “ tur theologi, ita tamen ut immunis sit a mortali qui eas u non serv/tt per invincibilem otnnimodam imprudentiam et u aliquando etlam 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 tnose rubrics which are expressed in a form indicating that they aie merely directive. We must except those also which there is good authority for regarding a* 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 u preceptive ” and u directive 77 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 : u . . . Rubricarum mens turn ex subjecta materia u turn ex Pontificum aut S. R. C. decretis turn ex communi u Ritualistarum consensu ; turn etiam aliunde colligi potest, “idque saepissime certo, aliquando tamen probabiliter tan- “tum, aut solum sub dubio, prout et saepe fit in re Theologi ca.” 3

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,4 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. The words of the decree above cited5 — etiam in minimis — go to prove that lucre are no such rubrics. However minute

1 Cone. Rom. 1525. tit. xv. cap. i. Labbe, curante Coleti, tom. xxi.

pag. 1874, Venetiis, 1733. 2 Lib. iii. cap. xiii. n. 3.

3 Explan. Rub. Miss. Rom., Introductio practica, § 2. n. 13.