Beard Or No Beards As The Roman Discipline?

 

BEARDS OR NO BEARDS AS THE ROMAN DISCIPLINE?

 

The Roman Catholic discipline of shaving the face for the clergy has had a varied history. Before the almost complete revamping of discipline in 1969, the secular clergy keeping the face clean-shaven was still considered the discipline amongst the clergy. Even after 1969, the reform of costume and discipline did not change the discipline of shaving for clergy in Rome. The confusion enters the scene with the revitalization of tradition amongst traditional Catholic circles. In particular, one school of traditionalism makes the situation very difficult because of their modus operandi. And this school is the Recognize and Resist (R&R) contingent of the traditionalist movement. The R&R School tend to synthesize old laws with new laws in their subjective interpretations of Catholic discipline and teaching. There are instances of the former Pontifical Commission Ecclesia Dei making decisions for the traditional Institutes and Fraternities as to what 1917 Codes to follow and which 1983 Codes to follow in the celebration of the Traditional Roman Rite. However, the custom of shaving the face for the secular clergy is not regulated in Canon Law because it is left to the local Synods and Councils to decide. Because of this, there were intermittent periods of wearing the beard, even in Rome, and with the Popes themselves being in vogue by having a beard. But for the most part, the ancient Roman tradition had stood strong. And still does stand strong to this day.[1] So the crux of the matter is the following: 

Instead of defaulting to the discipline as it was, before the crisis in the Church happened (1965-1969), the clergy who adhere to the R&R School of traditionalism and who belong to the semi-traditionalist Institutes and Fraternities, e.g., FSSP, use the relaxed standards of the current  novus ordo legislation to allow the use of beards amongst their clergy.[2]

So, here is a little anecdote as to the reason why the Roman Catholic Church maintained the ancient Roman custom of being clean-shaven, given by Leo at traditio.com:

“The Third Council of Carthage (397) forbade clerics to wear long hair or beards (“nec comam nutriat, nec barbam”) because a shaven face is one of the accepted external signs of the clerical state and is part of the habitus ecclesiasticus of clerics in the Roman Church, as well as being the Roman custom from ancient times into Christian times: “non nutriendi capillos nec in genis nec in mento.”

 

Roman priests are traditionally prohibited from wearing beards, as it is considered prideful in a priest, who is thereby drawing attention to himself, whereas the attention should be paid to Our Lord. The Romans were meticulously clean shaven until the time of the homosexual emperor Hadrian (r. 117-138), who adopted un-Roman practices. The Romans considered facial hair effeminate and a trait of the effete East.

 

The Jews who did not convert to Christianity retained their beards, as the Orthodox Jews do to this day. The Council of Limoge (1031) held that St. Peter shaved his beard when he became Christian, so his successor priests were expected to follow suit.

 

Beards in Roman practice are considered prideful; the humble man shaves. The principle is the same for women: woman's uncovered hair in Church is considered prideful and exhibitionistic. That is why St. Paul enunciates the Christian principle: “But every woman praying or prophesying with her head not covered disgraceth her head” (1 Corinthians 11:5/DRV). In Islam, beards are viewed as an “adornment,” and Mohammedan men are encouraged to wear them to honor the infidel Prophet Mohammed.”

Secular Clerics should be clean-shaven today. See, Commentary on the Code of Canon Law – “Beards were generally permitted from the Council of Trent until 1800.” “The Code [of Canon Law] neither forbids the wearing of a beard, nor confers the right to wear one.”[3] The Code of Canon Law is neutral on the wearing of a beard.

So, the legislation of local Synods directs the use of beards. The Council of Baltimore forbids the wearing of a beard.[4] The Sacred Congregation of the Council, in 1921, reiterated this for local Synods in the United States. A similar legislation is observed by the Synod of Westminster in England in order to differentiate the Roman Catholic clergy from the Anglican clergy. Also, both Baltimore and Westminster wanted an Ultramontanist, Roman School observance, & adherence in discipline and liturgy, which is to be highly commended and applauded, and so the ancient Roman custom is to be clean shaven.

This is the present discipline at the moment in Italy since the 19^th century.[5] Germany also legislated restrictions on beards which is why in 1865 the Holy See forbade the Bavarian Clergy from wearing beards when they requested this, and the Sacred Congregation of the Council reiterated this for Germany in 1920. And the practice in the Diocese of Rome since 1800 has been a policy of no beards for secular clergy. The exceptions to this are becoming a Missionary, or a being a member of the Carthusians, Capuchins, Camaldolese,[6] or an Eastern Rite Cleric.

It is advisable to shave every 2 to 4 days. However, 7-10 days is allowed at a maximum as taught by Mgr. Montault, who cites Cardinal Orsini. And haircuts are advisable every 2 to 3 weeks. The style of the hair should be Roman. Not too short, but not made to look like a slave, and not too long to be unbecoming, as well as not too affectatious, effeminate, and modern. The use of products such as pomades, gels, etc. should be discouraged. Eyeglasses and cufflinks should be plain metal, brass, or pewter. Perfumes and colognes also go against the progress in the spiritual life in general. This is according to some authors who were mostly composed of members of the Religious Orders, who have those things banned outright anyways. A secular cleric wouldn't commit a sin by using cologne and having a good, decent, masucline, and subdued cologne wouldn't be a bad thing. But some would put the cleric at a disadvantage, by being in a potential realm of effeminacy, while trying to progress in the spiritual life.[7]

And I’ll conclude with the final word being given to Leo at traditio.com:

“For priests in particular, beards constitute practical problems of sacrilege. When Particles of the Most Blessed Sacrament or of the Most Precious Blood fall into a beard or moustache, how does one practically clean out the Particles or Droplets? If one has ever seen the Sacred Host fall onto the floor by accident and remembers how vigorously the priest attempted to clean out the Most Blessed Sacrament, sometimes cutting out parts of the carpet to burn, one understands why the Roman Catholic Church does not permit beards on its priests.

 

Only limited exceptions were ever permitted to this traditional Roman practice,[8] but the basic principle remains the rule. “Exceptio probat regulam.” One sees many violations of Roman Catholic tradition and practice in the Newchurch of the New Order, a fact that is not surprising, as Newchurch is not the Roman Catholic Church. The same Roman traditional practice should be followed, as far as possible, by laymen who serve at the altar, most particularly young laymen.”

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[1] And it’s not just the Roman Catholic secular clergy who observe being clean-shaven. Most Western Militaries and Law Enforcement agencies also observe this custom. The exception being, just like in the Church with missionaries, the Foreign Legion and other specialized units which have special missions or have to blend in with certain cultures and climates.

[2] However, the Institute of Christ the King, and the Society of St. Pius X enforce the Roman custom of being clean-shaven in their Constitutions. Related to this issue is also the use of civilian clothing in conjunction with clerical clothing, e.g., NorthFace jackets/vests worn over the cassock, etc., as well as the complete lack of awareness of the rules of clerical costume in general. And in particular what the Catholic hierarchy prescribes for clerical clothing in Catholic Countries, and what the Catholic hierarchy prescribes for clerical clothing in Non-Catholic countries.

[3] Cf. Canon Law Digest, Vol. I, pg. 123.

[4] Probably because the U.S. ceased to be a mission territory because a hierarchy was established throughout the 19^th Century under the Pontificates of Pope Gregory XVI and Pope Pius IX. The Synod of Cincinnati said the following: “The Code does not grant any secular clerics the freedom to wear a beard, and it enjoins bishops to support the prohibition that has been in force until now in their Dioceses.”  Cf. Sixth Provincial Synod of Cincinnati; S.C. Conc. 10 Jan. 1920, A.A.S. 12a.

[5] And as stated previously the revamping of discipline after the Second Vatican Council did not change the discipline of being clean-shaven for Rome and all of Italy.

[6] The Carthusians, Capuchins, and Camaldolese have the wearing of the beard written in their Constitutions which are approved and approbated by the Holy See. The Roman custom of being clean-shaven is observed by the: Benedictines (except the Camaldolese), Cistercians, Trappists, all schools of Franciscans (except the Capuchins), Carmelites, Dominicans, Passionists, Redemptorists, Jesuits, and any religious Instiutes and Congregations founded after the Catholic Counter-Reformaiton unless their Rules and Constitutions dictate otherwise and are approved by the Holy See.

[7] Cf. Fr. Adolphe Tanquerey, The Spiritual Life.

[8] E.g., being a missionary in a genuine mission territory, or a member of the Carthusians, Capuchins, Carmelites, Camaldolese, or Eastern Rite.

Doubling the Readings and Birettas

 

DOUBLING THE READINGS AND BIRETTAS

Here are some things for Traditionalists to consider who follow the 1962 Rubrics instead of the Pre-55 Rubrics.

At the Solemn Mass at St. Thomas Aquinas Seminary, as well as many other chapels, oratories, and parishes, the Subdeacon transfers the Missal all the way to the Gospel side while incense is being put into the censor, then the Deacon brings the Missal back in after laying out the Corporal. It would seem to be easier for the Subdeacon to move the Missal near the middle altar card, leaving enough room for the Deacon to lay out the Corporal and then resituate the Missal after the Corporal has been laid out.

But the 1962 Ritus Servandus[1] commands otherwise. It says this in the Ritus Servandus:

“subdiaconus missale in latere Evangelii collocaverit et diaconus librum Evangaliorum in medio altaris deposuerit.”[2]

It would seem that the reformers were quite lazy in this matter, or perhaps clumsy or neglectful? Not only did they omit to change, in the Cæremoniale Episcoporum, for the Bishop not to “double the readings” but in the Ritus Servandus of the Missale Romanum they omitted to change the Ceremonial in the Ritus itself. However, even though the Cæremoniale Episcoporum still technically calls for the Bishop to read the Epistle and Gospel in addition to Epistle and Gospel being sung, the 1962 Rubricæ Generales has this changed rubric:

“473. In Missis in cantu, ea omnia, quae diaconus vel subdiaconus aut lector, vi proprii officii cantant vel legunt, a celebrante omittuntur.”[3]

The Rubricæ Generales and the Ritus Servandus together make up the rubrics. So, the ceremonial retaining the transfer all the way to the Gospel side begs the question, why did the Reformers fall short on integrating this new rubric of the Priest not reading the Epistle and Gospel if they are sung by the Subdeacon and Deacon? Interpretations abound as to why, but that is not within the scope of this short article, the scope being to merely bring to the attention, of those otherwise not aware, of the strange modus operandi of the reformers.  

Also, this same 1962 Ritus Servandus clearly states that it is “becoming” that the Celebrant at Low Mass wears the Biretta.[4] The Rubricæ Generales and Ritus Servandus are rubrics that must be followed. So, if the FSSPX in America don’t want the biretta at the Divine Office, processions, and part of daily life around the seminary and chapels that’s their prerogative, but when it comes to wearing the biretta at Low Mass and the wearing of the biretta at Solemn Mass by all Sacred Ministers,[5] then why not aim for the high standards that the Rubrics have laid down? J.B. O’Connell says that the Ritus Servandus I. binds under pain of venial sin.[6] He also says in his manual updated to 1962 that although the biretta is no longer of obligation “it is becoming to do so.”[7] So, even though O’Connell’s 1964 manual says the obligation to wear the biretta is no longer of obligation, he insists that the interpretation of “convenienter caput tegit” as “becomingly wears the biretta” and this is a high standard laid down by the rubrics. This also leaves a carte blanche choice to the Sacred Minister. Or, if a Superior wanted to make it a matter of obedience, he could invoke the interpretation of a non-obligation and impose this interpretation of not wearing it, but this would seem to limit the rubrics higher standard of becomingness. So, if the Rubrics say “it is becoming to do so” then why not follow the rubrics to the best of one’s ability? Why not aim for the high standards that the Rubrics have laid down?

I think there should be a polite insistence of retaining the biretta, at least at Low Mass,[8] thereby instilling high standards and becomingness in the liturgy. Why not celebrate Mass to the best of our abilities and with becoming decorum?

The FSSPX in Italy, Belgium, Netherlands, and the U.K. wear the biretta.

---

[1] The Ritus Servandus which was consulted came from Missale Romanum, 4° Editio Iuxta Typicam Benziger Brothers, 1962, with an Approbation by Cardinal Spellman dated 1962, and the Rubricarum Instructum of John XXIII dated July 25, 1960.

[2] Rit. Serv. VI. 5.

[3] Rubr. Generales, IX. E) 473.

[4] Rit. Serv. I. 3.

[5] Rit. Serv. I. 5.

[6] The Celebration of Mass, John B. O’Connell, 1940, Ch. 2, III., Pgs. 17-24. Also, there used to be a pecuniary fine and severe penalty for any priest not wearing the biretta at Mass in the Vatican Basilica at Rome.

[7] The Celebration of Mass, John B. O’Connell, 1964, Ch. 4, pg. 218.

[8] The Rubric in the Ritus Servandus (I. 5.) of directing the Sacred Ministers at Solemn Mass to wear the biretta doesn’t reiterate the term “convenienter.” It is presupposed that is applies to rubric I. 5.).

A Short Profession of Faith for Theologians According to the Notae Theologice

Short Profession Of Faith For Theologians 
According To
The Notae Theologice

T

he theologian, as well as seminary professors, is accustomed to reciting the Profession of Faith of Pius IV (with its subsequent additions given by Bl. Pope Pius IX) and the Oath Against Modernism at least an annual or bi-annual basis. But it is also edifying to take a smaller profession daily or weekly in order to reorient oneself to why the theologian “does theology” and keep him centered on the path of orthodoxy.

A deep and profound interior life is also essential for the theologian and the mini-Profession will aide in this as well. As Fr. Garrigou-Lagrange relates in regards to the moral life of the theologian:

“There are some men who prefer the plains, but others are more attracted by the mountains: “Wonderful is the Lord on high.” (Ps. 92: 4.)  So the good theologian must daily breathe the mountain air and (1) derive from the Apostle’s Creed an abundance of spiritual nourishment for himself, and also, (2) at the end of the Mass, from the Prologue of St. John’s Gospel, which is, as it were, the synthesis of all Christian revelation. Daily, in like manner, (3) he must live his life on a higher plane, directed by the Lord’s Prayer, the beatitudes, and the Sermon on the Mount in its entirety, which is a synthesis of all Christian ethics in its wondrous elevation.”

And Fr. Garrigou continues this thought elsewhere:

“And we cannot reach this fullness of perfection in the Christian life unless our lives are profoundly influenced by the mystery of the Incarnation in its redemptive aspect and by the Eucharist, and unless, by faith, enlightened by the gifts of wisdom and understanding, we penetrate these mysteries and taste their sweetness. For this, indeed, the study of theology is of great help provided it be properly directed, not for the satisfaction we get from it, but for the purpose of knowing God better and for the salvation of souls.

Thus these beautiful words of the Vatican Council [I] become increasingly possible of verification in us: “Reason, enlightened by faith, when it seeks earnestly, piously, and calmly, attains by a gift of God some, and that a very fruitful, understanding of mysteries; and this both from the analogy of those things which it naturally knows, and from the relations which the mysteries bear to one another and to the last end of man.”15 [Denz. No. 1796]

The study of sacred theology, which sometimes is hard and arduous, though fruitful, thus disposes our minds for the light of contemplation and of life, which is, as it were, an introduction and a beginning of eternal life in us.”[1]

May this Short Profession of Faith aide the theologian and seminary professor in their work as hunter of souls for the glory of God.

 Brevia Professio Fidei

I

 believe everything the Roman Catholic Teaches and assent to everything the Roman Catholic Church requires assent for.

I

 believe in God, the Father almighty, Creator of heaven and earth, and in Jesus Christ, His only Son, our Lord, Who was conceived by the power of the Holy Spirit and born of the Virgin Mary, suffered under Pontius Pilate, was crucified, died, and was buried; He descended into hell; on the third day He rose again from the dead; He ascended into heaven and is seated at the right hand of God, the Father Almighty; from there He will come to judge the living and the dead. I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.

I.

I

 believe in the Deposit Faith (Sacred Scripture and Sacred Tradition). I believe and assent to everything contained in the Loci Theologici. I believe in all the Creeds & Doctrines contained in the Enchiridion Symbolo­rum (Denzinger). I believe everything contained in the Profession of Faith of Pope Pius IV (with the additions added by Pope Bl. Pius IX); and I believe everything contained in the Oath Against Modernism and assent to all its condemnations; I believe all Dogmas[2] of the Roman Catholic Church, all Doctrines[3] that must be held with Ecclesiastical Faith of the Roman Catholic Church, I believe all truths Divine Faith[4] of the Roman Catholic Church, all things Proximate to the Roman Catholic Faith;[5] All things Theologically Certain[6] in the Roman Catholic Faith; All Catholic Doctrines[7] authentically taught by the Ordinary Magisterium of the Roman Catholic Church; I believe all propositions that are held to be Certain[8] in Roman Catholic Theology; I believe all propositions that are held be Safe[9] in Roman Catholic Theology and I assent to the Doctrinal Decrees of the Roman Congregations. 

II.

I

 also assent to the Very Common or Commoner opinions even though there is no censure nor effect of denial attached to these propositions. I also assent to the Probable opinions even though there is no censure nor effect of denial attached to these propositions.

---

[1] Reginald Garrigou-Lagrange O.P., The One God: a commentary on the first part of St. Thomas’ Theological Summa. trans. Dom Bede Rose O.S.B. B. Herder Book Co, London 1943, 31-37. [https://wmreview.co.uk/2021/10/14/garrigou-lagrange-theology-and-the-interior-life/]

[2] Censure Attached To Contradictory Proposition: Heresy. Effects Of Denial: Mortal sin committed directly against the virtue of faith, and, if the heresy is outwardly professed, automatic excommunication is incurred and membership of the Church forfeited. Remarks: A dogma can be proposed either by a solemn definition of pope or council, or by the Ordinary Magisterium, as in the case of the Athanasian Creed, to which the church has manifested her solemn commitment by its long-standing liturgical and practical use and commendation.

[3] Censure Attached To Contradictory Proposition: Heresy against ecclesiastical faith. Effects Of Denial: Mortal sin directly against faith, and, if publicly professed, automatic excommunication and forfeiture of membership of Church. Remarks: It is a dogma that the Church’s infallibility extends to truths in this sphere, so one who denies them denies implicitly a dogma or Divine faith.

[4] Censure Attached To Contradictory Proposition: Error (in faith). Effects Of Denial: Mortal sin directly against faith, but no loss of Church membership. May incur a canonical penalty.

[5] Censure Attached To Contradictory Proposition: Proximate to error. Effects Of Denial: Mortal sin indirectly against faith.

[6] Censure Attached To Contradictory Proposition: Error (in theology). Effects Of Denial: Mortal sin against faith.

[7] Censure Attached To Contradictory Proposition: Temerarious. Effects Of Denial: Mortal sin indirectly against faith. Remarks: The expression Catholic doctrine is sometimes applied to truths of a higher order also, but never of a lower one. In some cases the appropriate censure may be graver than “temerarious.”

[8] Censure Attached To Contradictory Proposition: Temerarious. Effects Of Denial: Usually, mortal sin of temerity. Remarks: Proportionately grave reason can sometimes justify an individual who has carefully studied the evidence in dissenting from such a proposition; since it is not completely impossible for all the theological schools to err on such a matter, although it would be highly unusual and contrary to an extremely weighty presumption.

[9] Censure Attached To Contradictory Proposition: Unsafe/temerarious. Effects Of Denial: Mortal sin of disobedience and perhaps imprudence. Explanation: Affirmed in doctrinal decrees of Roman Congregations. Remarks: Exterior assent is absolutely required and interior assent is normally required, since, though not infallible, the Congregations possess true doctrinal authority and the protective guidance of the Holy Ghost.

The Glorious Rome of Yesteryear

Giuseppe Vasi's Panorama of Rome, 1765.

I was trying to find a certain topic on Bl. Pius IX and came across where he celebrated his first Mass - Sant'Anna dei Falegnami.[1] That intrigued me. So, I searched for the church and I found out that the church was destroyed by the liberal-freemasons who usurped Rome in the 19th century in order to build a bigger road out to the developing suburbs. This led me to search for other demolished churches in Rome and there are a lot!! A lot of them convents and monasteries but I'm getting the impression that most of them were demolished during Rome's post-modernization and when archaeological findings became a big deal. When the freemasonic army of Garibaldi illegally usurped the Papal States there was swift action from the new "Italian government" at "modernizing" Rome. Suburbs needed to be built in order to house immigrants who would work in the new Roman factories (the fact that the new government brought industrialization to the City of Rome is repulsive), and so, by extension, roads needed to be built leading out to the new suburbs. These roads paved over ancient monasteries, convents, and churches.[2] The liberal-freemasons even took some churches out of the Forum (some thankfully still stand within the Forum)[3] in the name of "archaeological integrity," they also took the Stations of the Cross [erected by St. Leonard of Port Maurice] out of the Coliseum as well as a chapel which was built within the Coliseum. Even a bridge over the Tiber which led to a chapel on an island was done away with.  

Anyways, this reminded me of the sad fact that the Rome we see on the survey maps and panorama prints of Falda, Vasi, Piranesi and others are not exactly the same landscape we see today. Given the new roads and built up areas, as well as the depletion of parks, gardens, and countryside, it paints quite a different picture than the Rome of yesteryear. Also, the change in color of the buildings, "Ochre in its various warm tones characterized the urban landscape of Rome until the 1990s,"[4] although a few examples remain throughout the city of Rome. 

Rome is probably only 65% - 75% the same today maybe less. But I think everything is recorded and documented in such a way that it wouldn't  be hard to find out a good and efficient way of restoration for the grand, ancient, and eternal city of Rome and bring it back to its former glory: First, strip Rome down to Pope Alexander VII's first modernization and then build it up to how it looked in 1775 the age of the Grand Tours. 

[1] - Sant'Anna dei Falegnami: - The church Sant'Anna dei Falegnami

[2] - List of demolished churches: - List of Demolished Churches at the City of Rome

[3] - Another example (there are still churches inside the Roman Forum but this one sounded nice; Medieval frescoes from this church were just casually thrown into the trash heap by architects and their "archaeologists."): - The church of Santa Maria Liberatrice al Foro

[4] - Ten Years Ago Rome was Another City

Maybe one day Rome can be like this again.

Contra Evolutionem via Darwin et Lamarck

"non habetur evolutio ab una specie proprie dicta ad aliam..." 

"corpus hominis non est per evolutionem brutorum formatum..."

Sed

 "possibilis est evolutio intra plures inferiores gradus classificationis..."

- Fr. Carlo Boyer, S.J.

Evolutionem contra Metaphysicam

Fr. Chad Ripperger lays out the first cause principles which evolution contradicts:

(See Fr. Ripperger's article at - https://www.kolbecenter.org/metaphysical-impossibility-human-evolution-chad-ripperger-catholic-creation/ - for a complete explanation of each first cause principle).

"1. The principle of sufficient reason, ontological formula:

A) there is a sufficient reason or adequate necessary objective explanation for the being of whatever is and for all attributes of any being.

B) full formula: every being must have either in itself or in another being a sufficient reason for its possibility, actualities, origin, existence and the mode of existence, its essence (nature or constitution), its subjective potentialities, powers, habits, operations, changes, unity, intelligibility, goodness, beauty, end, relationships, and any other attributes or predicates that may belong to it. (Princ. 35)

Alternate: the existence of being is accountable either in itself or in another.

2. The principle of proportionate causality: the effect cannot be greater than the cause. (Princ. 87a)

Variant: the cause must possess, at least virtually but not necessarily formally, whatever perfection it gives to the effect. (Princ. 87b)

Variant: activities cannot surpass the perfection of the natures, forms, and powers which perform them. (Princ. 87d)

Variant: The cause always surpasses the effect somehow. The cause is nobler than the effect. That is, the cause of anything is that kind of thing in a greater degree. (Princ. 92)

3. The principle of resemblance: every agent produces a thing that is in some degree like its own form.

Variant: like begets like.

Variant: substance can only come from substance.

Variant: all life comes from life.

4. The principle of operation: agere sequitur esse (operation follows upon being). (Princ. 97)

Variant: as a thing acts, so it is. As a thing is, so it acts.

Variant: the mode of being determines the mode of operation.

Variant: actions reveal the essence.

Variant: each thing acts according to its own form.

Corollary: activities cannot surpass the perfection of the being (nature, form, power) which is the principle from which these proceed.

Corollary: the acts are like the nature.

5. The principle of finality: every agent or nature in acting must act for an end. (Princ. 127)

6. The principle of finiteness of received act: every act that is finite is limited by the potency receiving it. (Princ. 158)

Logical Principles and Evolution

1. The principle of evidence: the objective evidence of being is the criterion of the truth of assent in the motive for certain assent. (Princ. 155)

Variant: the thing in the condition of evidence is the measure of the truth of judgments.

Variant: there is no argument against the evidence. (Princ. 156a)

Variant: no inference contrary to the fact(s) is true. (Princ. 156b)

Variant: an explanation or hypothesis must take account of all the evidence. (Princ. 157)

This principle constitutes a real difficulty for certain scientists who support evolution. There is certain evidence which is incompatible with evolution that has not been adequately explained by the scientists who support evolution. The fallacy that is often committed is called the fallacy of over generalization, in which a person tends to ignore or is unaware of certain things and makes a generalization which appears to cover all of the evidence. The problem is that the principle of evidence cannot be denied.

What proof do we have that certain evolutionists are in fact ignoring evidence contrary to evolution?[43] There are no transitional links and intermediate forms between humans and sub-human primates in either the fossil record or the modern world. Therefore, there is no actual evidence that human evolution has occurred either in the past or is occurring in the present.[44] Areas of study which have been ignored by many of those supporting human evolution have been the area of stratification and sedimentology,[45] paleontology,[46]genetic entropy[47] and irreducibly complex biological systems.[48] Any theory or hypothesis to be seriously considered must take into consideration all of the evidence. This has become a fundamental problem for evolutionary theory since very often it must ignore certain kinds of evidence. Any true explanation of human nature must include all of the evidence; otherwise, the theory or hypothesis, as it stands, is unfounded. Furthermore, “an hypothesis must be probable (not in conflict with other truths and not leading to consequences against the facts), useful (as guiding and suggesting further research and experiment), and capable of being further tested” (Princ. 261) and “no argument or conclusion contrary to the evident facts is valid.” (Princ. 289) Conversely, we may say, “an hypothesis or explanation which contradicts evident facts is not rationally tenable.” (Princ. 290)

[43] It should be noted that the point of this paper is not to provide the scientific foundation for why evolution is problematic but here we simply provide cursory scientific evidence that pertains to the particular principle being delineated. Any cursory search on the internet will provide ample sources of scientific evidence contrary to evolution.

[44] Philip Johnson, in Darwin on Trial (Washington, D.C.: Regnery Gateway, 1991), p. 50, observes: "...[one of] the outstanding characteristics of the fossil record is the absence of evidence for evolution." The entire chapter of Johnson’s book deals with this issue.

[45] See Guy Berthault, “Sedimentological Interpretation of the Tonto Group Stratigraphy (Grand Canyon Colorado River),” in Lithology and Mineral Resources (Russian Academy of Sciences, Vol.39, No. 5, 2004) .

[46] See Johnson, op. cit.

[47] See John C. Sanford, Genetic Entropy and the Mystery of the Genome (Ivan Press, 2005).

1. The principle of economy:

A. An explanation that accounts for all the facts in terms of a single or a few principles is preferable to the more complex theory. (Princ. 292A)

One of the problems with human evolution is that it ends up multiplying causes without a sufficient reason. In other words, the evolutionist ends up having to assert that a number of different mutations must occur in order for a sub-human primate to reach a stage where it is actually useful to a particular creature that displays the change for which the mutations are ordered. Each mutation must come generally from a different cause or from the same cause on a number of different occasions and this itself multiplies the number of principles and makes the theory more complex when we could simply say that God created the first human beings immediately.

B. An explanation of any phenomenon is to be regarded as better and truer in which the minimum number of factors, the fewer steps in the process, and more immediate causes are included. (Princ. 292A continued)

This variant of the principle of economy connects with what we stated immediately above in a more explicit way. Since in some theories of evolution there are hundreds of thousands or millions of years required to gradually produce a particular set of human characteristics in a particular living thing, steps are added in a process which are not necessary to postulate to give an adequate explanation. Sometimes this principle is stated in the form of: “in an explanation, one is not to multiply causes without a sufficient reason.” Following this formulation, we can see how creation constitutes a more perfect fulfillment of the principle of economy than does any theory of human evolution. This is because God suffices to account as the primary causal principle of the whole of creation.[49] This would indicate that even though God often uses secondary causes to bring about certain things, this is in the order of accidents rather than substances. Since a species pertains to substances having the same essence, we can see how God immediately creating each species by creating individuals within that species fulfills the principle of economy more perfectly than any evolutionary theory.

Nor is it necessary to appeal to any kind of revelation in order to actually come to this conclusion. For the Scholastics, St. Thomas being preeminent among them, every essence is immediately created by God and could not be caused by any created substance.[50] The essential reason for this is that to create a substance requires the ability to bridge the gap between nothing and something. The gap between nothing and something that is being actualized requires an infinite power since the ontological distance between nothing and something is infinite. This requires a being of infinite power and therefore can only pertain to God, since every created substance is not infinite but finite according to its mode of being. Therefore it is impossible to state that a created thing can be the cause of a new species.

C. In identifying an unseen cause of a phenomenon, the least cause capable of explaining the phenomenon must be accepted. In other words, a proportionate cause is required and suffices. For example: miracles must not be postulated as an explanation of an event when a natural cause suffices in the circumstances.

Variant: a demonstration of the necessary truth of some unseen cause, reason, or theory requires both proof of the necessity and the suitability of the explanation offered and the exclusion of the other attempted explanations. (Princ. 292B)

It is here that we begin to realize that even theistic evolution has difficulties. In this case, we run up against a bit of a problem in the literature. Some theistic evolutionists hold that evolution is just a natural process used by God to bring about the various forms of life up to and including the bodies of the first human beings. Other theistic evolutionists hold that evolution is a case of constant miracles being used to bring about the various forms of life culminating in man. As to those who hold it is a natural process, they introduce God into the issue to provide what might be lacking in the order of nature, such as the order that one finds in the universe, which may not be accounted for by purely natural causes and this introduces the above philosophical difficulty where only God can create a substance as well as a whole host of other difficulties. Some theistic evolutionists may even be motivated by religious reasons in order to give credibility to the Scriptures or to make sure that God is not completely excluded, as we see in the case of theistic evolutionary theory.

Theistic evolution in this sense succumbs to different difficulties. If the evolution of a human body is a natural process used by God, then all of the above violations of principle would likewise apply in this case. If God is used to supply on the side of the principle of sufficient reason, it ends up violating the principle of economy because God must intervene to supply the sufficient reason at each step. This indicates that it is not strictly a natural process but requires the introduction of God into each step to be able to achieve the next higher species in the evolutionary process. This violates the principle of economy because what is ultimately being stated is that nature does not suffice in order to produce each individual species on its own. This is a true enough principle but theistic evolution requires God to be involved in each individual step since the laws of nature do not suffice. At each step, therefore, God must suspend the laws of nature and add what is lacking in the order of nature. The definition of a miracle is: “something occurring aside the whole created nature”.[51] Theistic evolution, whether it states that it is a natural process, which is really just a covert way of introducing constant miracles, or asserts outright that miracles are constantly necessary for the process, violates the principle of economy. It violates the principle of economy because it posits a number of causes, in this case God intervening as a cause on repeated occasions, without a sufficient reason. In this sense, God creating directly all of the individual species including man in a short period of time without a large number of secondary causes more perfectly fulfills the principle of economy than any theory of evolution, theistic evolution included.

We already know that God must be part of this on a purely metaphysical level since to go from nothing to something requires an infinite power. Regardless of whether one holds to the Aristotelian theory that the world has always existed, or whether one holds to what we know by revelation that God created these things out of nothing from the beginning, does not matter as it pertains to this particular issue. While we know from revelation that God did create everything ex nihilo, St. Thomas points out that even if one holds that the world always existed, God still has to be the cause in relationship to essences which come into existence through substantial causation.[52]

In light of the principle of economy, the metaphysical principle of final causality offers an additional, decisive argument against the hypothesis of human evolution in a “theistic” guise. According to the authoritative teaching of the Council of Vienne in 1312, the human “soul is the form of the body.” In other words, it is the human soul that meaningfully arranges and coordinates all of the physical organs and systems of the human body so as to make it a human body. It follows that it would be impossible for a sub-human primate to possess the body necessary to receive a human soul, since it is precisely the human soul which, according to the teaching of the Council of Vienne, must be present in order for a human body to exist in the first place. The absurdity of God-driven human evolution becomes apparent as some Catholic theologians attempt to overcome this problem by supposing that God destroyed the animal soul of an “evolved” sub-human primate to replace it with the rational soul of a human and, so, “created” the first human being!"

[49] That this is not just a deus ex machina explanation, read below in relationship to the creation of substances.

[50] See ST I, q. 45, a. 5 and De pot., q. 3, a. 4, among the numerous places St. Thomas says this.

[51] ST I, q. 110, a. 4: aliqua fiunt praeter ordinem totius naturae creatae. This would include the laws of nature and so one may say that a miracle is a suspension of the law(s) of nature. See also SCG III, c. 103.

[52] See above.

The Master of Ceremonies at Solemn Mass

 

Magister Cæremoniarum
Per
Missa Solemnis

Auctore
Stephanus Petrus Benedictus Wolfe

 

Prolegomena

The Master of ceremonies (M.C.) or ceremoniar or Magister cæremoniarium or cæremoniarius should know not only what he has to do himself, but also the function of everyone else. (According to the Ceremonial, I. v, 1; the Bishop should have two masters of ceremonies, the first a priest, the second at least a subdeacon, who must know all functions performed by each person). It is his business to see that the ceremony is carried out correctly by all who take part in it. (Si quid erroris accidat, aut incaute fiat, ipsi uni Cæremoniario imputari solet. C.E. I. v, 2). He must, if necessary, guide the other servers by some sign, as little noticeable as possible. If the mistake is unimportant it is wiser to let it pass at the time and to point it out afterwards. He must give directions by signs, but these should be given in a way as little noticeable as possible. He should never pull or push anyone about in the sanctuary, or really try to not do so at least.

M.C. vests in Cassock and cotta and prepares chalice, if sacristan hasn’t done so, and a ciborium if necessary and puts it on the credence table. He marks the Missale, open at the Introit.[1]

1. 30 minutes before Mass:

• Consult ordo for Missale setup and special rubrics.
• Set Missale ribbons and review layout of propers, etc.
• Consult the Liber Usualis to examine chants for sedilia cue time.
• If necessary, determine Kyriale modes and review-prepare intonation card.
• Ensure altar and credence have been prepared correctly.
• If there is an Asperges, ensure card is prepared at the foot of the altar and aspersory in     sacristy.
• Supervise servers and ensure silence and order.

2. 10 minutes before Mass:

• Sees to it that the vesting of C, D, and Sd is carried out correctly. MC helps C vest if D     and Sd are still vesting.

3. 5 minutes before Mass:

• Arrange everybody for procession.

Preparations:

Sacristy:

• Vestments for Sacred Ministers.
• Birettas for all 3 Sacred Ministers

Sanctuary:

A. Credence table

• Sufficient room bust be allowed for the cruets on a tray to be placed behind the chalice assembly and for the Acolytes’ Processional Candles to be placed on the back corners and the intonation card and other required cards if necessary. Also,
• Epistolary/Evangelarium marked properly facing left and positioned on top of the left side folds of the humeral veil.
• Chalice prepared as usual, except burse and chalice veil are not placed on it.
• Humeral veil centered over chalice assembly and excess on sides are folded over each other or folded in the way the priest would assemble the chalice veil on the altar during Low Mass.
• Burse is placed on top of humeral veil/chalice assembly.
• Ciborium and its veil are placed behind the chalice.
• Communion plate is not used, unless needed for another priest distributing Holy          Communion. May be kept in sacristy or on credence table for this purpose.

B. Sedilia: 3 stools

General Rules:

• The Deacon (D) is usually to the right of the Celebrant (C), whereas the Subdeacon (Sd) is usually to C’s left.
• Solita oscula’s are only given to C; never to D or Sd, even if either is a priest.
• MC does not incense anyone during a Solemn Mass, or hold the Communion plate for another cleric in major orders distributing Holy Communion.[2]

Ceremonial:

Processional:

The MC processes in front of Sd, by himself. He remains uncovered the whole liturgy. If C is wearing a cope, D and Sd will hold C’s cope during the procession and the MC will process in front of them. Otherwise D and Sd will simply process in front of C.

If there’s an Asperges:

After receiving birettas from Sd and D in the sanctuary, MC Immediately signals a genuflection and then puts the birettas on the sedilia and then genuflects in front of the altar – behind the SMs and goes to the Gospel side – the Sd’s left, and then signals all to kneel. After Celebrant sprinkles the altar, the MC signals everyone to rise then he signals a genuflection. MC and Thurifer switch sides, and the C sprinkles the clergy in Choir and torchbearers in choir. Then he sprinkles the faithful. On the way back to the altar the MC and Th are already on their respective sides. MC signals genuflection at the foot. MC makes sure everyone bows at the Gloria Patri. Then MC signals C to sprinkle the MC, then the Th, and then the other inferior ministers. After the oration he signals a genuflection and SMs proceed to the sedilia to vest the C for Mass.

If there is no Asperges, the MC takes the birettas from D and Sd in the sanctuary, not kissing them, and then signals a genuflection at the foot for the SMs. He then goes to the sedilia to put the birettas on their respective stools and then goes to the foot in plano and signals inferior ministers to kneel.

Preparatory Prayers at the Foot:

During the whole liturgy the MC remains uncovered. MC kneels at the Deacons right, maybe a little behind. MC answers, with D and Sd, during the prayers at the foot, in a low voice, and MC makes the usual signs of the cross and inclinations. When finished the MC signals all to stand.

1^st Incensing of the altar:

MC goes to the epistle side of the altar steps with Th. MC takes incense boat from Th and they immediately ascend the altar steps to the Predella. MC presents the incense boat to the D and supervises the imposition, ready to intervene if necessary. MC receives boat back from D and gives it to the Th. While the C is incensing the altar cross the MC removes the Missal and stands in plano with it, facing towards the Gospel side; MC replaces the Missal as soon as the Epistle side has been incensed, in neither case does the MC genuflect. MC then descends in plano, where he stands at the epistle corner while the C is incensed by the D.[3]

At the Introit, Kyrie, & Gloria:

After the incensing of the C, the MC goes directly to the Missal and stands at the Cs right, forming a semicircle with the D and Sd. He points out the Introit with the open palm of the right hand. The MC will be at the Missal, to attend to the C, indicating and turning the pages whenever the D is not there. The MC should also make sure that the D and Sd are on the corners of the Epistle Altar steps. The descending order should be – C on Predella, D on second altar step, and Sd on Sanctuary floor. They should be diagonally apart from each other, shoulder point to shoulder point. If the choir is going to take a long time to sing the Kyrie, after the C has finished the Kyrie, the MC will conduct the SMs to the sedilia. Whenever the SMs sit at the sedilia the MC will oversee the D handing C his biretta and then D and Sd bow to each other and then both bow to the C and then sit and cover themselves. The MC will then indicate to inferior ministers that they may sit as well. The MC will stand at the right hand of the Deacon facing down the nave or a little bit at an angle, facing the nave and south transept. When the choir sings the last invocation of the Kyrie Eleison, the MC bows to C as a sign that he should go back to the altar. He leads the SMs to the foot of the altar (seeing that they salute the choir on the Epistle side and then on the Gospel side), genuflects when they reverence the altar, and goes to the Epistle corner.[4]

If the C and SMs do not go sit down for the Kyrie, then, shortly before the last invocation is sung, the MC gives the indication to the D and Sd to line up behind the C. When the choir begins the last Kyrie the MC bows to the SMs to indicate to them to go to the middle of the altar. The MC goes to the credence to get the intonation card and then ascends the altar steps and faces the priest and indicates which Gloria intonation to intone on the card. When the C has intoned the first verse of Gloria in excelsis, MC bows head with C and then indicates to the other Sacred Ministers to ascend the Altar to stand next to the C to say the Gloria with the C. When they have finished reciting the Gloria, the MC makes the sign of the cross with the SMs, the MC leads them (after a due reverence to the altar) by the shorter way, to the sedilia. The MC must be watchful that they do not move on the way to the sedilia while any of the verses are being sung that require an inclination. They must wait until such a verse has ended. But if they have started, they go on. The MC stands by their side as they sit (as explained above), and bows to the C as a sign when he is to uncover at the verses Adoramus te, Gratias agimus tibi, Jesu Christe, Suscipe deprecationem nostram, and Jesu Christe. The MC bows to the altar during these words. After the last Jesu Christe has been sung, the MC signals the C to rise and he leads them to the foot of the altar, signals a genuflection. The MC then goes to the Missal at the Epistle side, points out the place for the Collects, and turns the pages.[5]

At the beginning of the last collect, the MC goes to the credence. Here he takes the Epistolary in both hands, the opening of the pages to his right; The MC hands it to the Sd, bowing once before he gives him the book and once after. The MC stands a little behind the Sd, at his left. As the last Collect is ending (having bowed to the cross at the words Jesum Christum, if they occur), the MC accompanies the Sd to the middle of the foot of the altar, genuflects with him, reverences to the clergy left and right, and goes with him to the place where the Epistle is chanted. If there is any place at which they should bow or genuflect, the MC bows or genuflects with the Sd at such places. As soon as the Sd had chanted the Epistle, the MC does not respond Deo Gratias, the MC leads the Sd back to the middle of the foot of the altar, signals a genuflection and bows to the choir with the Sd; they go to the Epistle side, where the Sd is blessed by the C. The MC takes the Epistolary from the Sd, with bows, and return the book to AC1 with bows near the credence. MC points out the Gradual, Alleluia, etc. to the C.[6] The C at the middle says the Munda cor meum, the Sd carries the Missal to the Gospel side. When the C has begun the reading of the Gospel the MC bows to the D and hands him Epistolary/Evangelium at the foot of the altar on the Epistle side. The MC waits at the Epistle corner while the C finishes the Gospel and then ascends the altar with Th to the predella to impose incense. He supervises the imposition of incense.  While the D says the Munda cor meum the MC will lead the Th and AC1 and AC2 to the middle of the Foot of the altar and wait there with them. Allow room for D and Sd and ensure AC1 and AC2 have left enough room. The Formation should ultimately look like this:

AC2  MC  Sd  D  AC1

All genuflect together, bow to the choir right and left, and so go in procession to the place where the Gospel is to be sung – procession proceeds with Th in front with AC1 and AC2, MC, then Sd and D. The Group at the place where the Gospel is sung is arranged as such:

AC2  Sd  AC1

Th  D  MC

The MC makes the sign of the cross on forehead, lips, and breast, with the thumb, as the D signs Sequentia (or Initium) s. Evangelii, etc. Then the MC takes the thurible from the Th and hands it to the D; when the Epistolary has been incensed he passes the thurible back to the Th. During the Gospel the MC stands at the right of the D and turns the pages. If the D genuflects at any verse, the MC does so as well. If the Holy Name is sung, the MC nods to the Epistolary just before it is read and then turns and bows to C (who bows to the Altar Cross). When the Gospel is finished Do Not respond with, “Laus tibi Christe.” As soon as the Gospel is ended, the MC leads AC1 and AC2, behind the Sd, to the foot of the altar. He signals a genuflection and retrieves the Epistolary from the Sd and puts it back on the credence table. Meanwhile the D incenses the C from where the Gospel was sung and then goes back to the sanctuary with the Th and genuflects at the foot with Th.

If there is a Sermon:

If there is a sermon at this point, the MC directs the SMs to the sedilia. The MC helps the C take off the Chasuble[7] either at the Altar or at the sedilia, and gives him his biretta. He accompanies the C to the pulpit for the Sermon.[8] If the D or another Deacon or Priest who is not one of the SMs gives the sermon the MC may accompany them to the pulpit or he may stay with the C at the sedilia.

Creed:

If there is no sermon the MC leads the SMs to the Center of the altar, lined up in a single file behind the C. If there was a sermon, and the sermon is finished, the MC leads C to the altar or sedilia and assists him in putting the chasuble back on. If this takes place at the altar the MC makes sure the D and Sd arrive at the altar with due reverences and line up behind the C. If it was the D, the MC helps the D put the Dalmatic and maniple back on. Then the MC leads the SMs to the foot signals a genuflection and goes to the credence to get the intonation card. The MC ascends the altar and shows the intonation card to the C indicating the intonation. The MC bows his head with C at the word Deum and then turns and bows to the D and Sd to ascend the altar and stand next to the C. The MC genuflects at the Et incarnutus est. The MC stands at the Epistle corner during this time. When the Choir is about to sing the Et Incarnatus est the MC goes to the foot and signals a genuflection for the SMs and inferior ministers to kneel. A cushion is required for a prelate and the MC will ensure all this is in place before the signal for the genuflection. After the verse has been sung the MC signals all to stand and leads the SMs to the sedilia. The MC then goes to the credence table and retrieves the burse. The MC brings the burse to the D, bowing before and after presenting the burse to him, and then stands at his usual place. At the words simul adoratur the MC bows to the C to remove his biretta, and at the words Et vitam venture sæculi he gives the sign to return to the altar. The SMs and the MC go by the longer way, bow to the choir, genuflect at the altar steps. The MC bows and genuflects with them and goes to his place at the Epistle corner. If there is no Creed, the MC takes his normal position and after the C says Oremus, leads Sd to credence.

The Offertory, Canon, Communion & Postcommunion:

After C says Oremus, for the offertory, lead Sd to the credence. MC should assist the Sd. Make sure that the veil is clasped or tied. Sd will bring the chalice to the altar alone. If there are ciborium, the MC may take these to the altar. The MC may wait at his position on the Epistle corner until it’s time to impose incense. The MC may assist with the cruets. AC1 will bring the cruets on the tray and the MC will take them and put them on the altar. The MC then takes them off the altar and hands the cruets and tray back to the AC1. For the incensing of the altar the MC meets the Th on the epistle side and both ascend the altar steps to the predella. MC gives the boat to the D and then supervises the imposition. The MC receives the boat back and gives it to the Th. The MC then descends with Th. The MC and Th go to the foot of the altar behind the Sd and both make a genuflection. Then the Th ascends to the predella and stands on the C’s left. The MC goes to the side of the altar and at a convenient moment, preferably when the C is incensing the Epistle side, goes up and takes the missal stand. The MC descends with the Missal stand and holds it in plano, until the Gospel side corner has been incensed.  The MC then replaces the Missal stand close to the corporal and stands by it, assisting the C. He faces the C while he is being incensed by the D. After the C has been incensed the MC remains at the Missal during the C’s lavabo all the way through to the Preface. The MC turns to his right to be incensed himself by the Th, bowing before and after.[9] At the Orate Fratres, the D and Sd should say the Suscipiat, otherwise if they are both preoccupied the MC can say it. The MC should indicate, however, to the D to make the response. The MC then indicated the Secrets to the C. After the Secrets the MC turns the Missal pages to the Preface. MC remains at the Missal during the Preface. When C sings “Angeli atque Archangeli,” the MC signals D and Sd to ascend to the predella and stand next to the C, the Sd to his left and the D to his right. The MC descends per breviorem and stands at the Gospel side corner in plano for the recitation of the Sanctus.[10] The MC then proceeds to the Epistle side genuflecting when he crosses over, also making sure he doesn’t interfere with Sd and the Tbs coming out of the Sacristy. The D takes the place of the MC at the Missal. Once at the Epistle side, a little before the Hanc igitur, the MC will see to it that the thurible has ample incense for the Consecration. At the Hanc igitur, the D will go from the Gospel side to the Epistle side, genuflecting on the second altar step while doing so. When the D has performed this action, the MC will give the signal for all to kneel for the Consecration. After the consecration the MC will signal all to rise[11] and the MC stands at or near the Epistle Corner. At the words nobis quoque peccatoribus or no later than per quem hæc omnia the MC goes to the Gospel side per longiorem, genuflecting behind the Sd and ascends to the Missal after the D has genuflected and switched to the Epistle side. The MC is now on the C’s left and turns the pages of the Missal. The MC genuflects each time the C and D genuflect. Before the Pater noster, when the C chants the words audemus dicere, the MC gives a sign to the D that he go stand behind the C. At the words dimitte nobis the MC signs to the D and Sd to genuflect and go to the Epistle side. AC 1 removes the humeral veil from the Sd. The MC is still on the left side of the C. The MC genuflects with C and D when the C uncovers the chalice for the fraction. At the words, Pax Domini sit semper vobiscum, the MC gives a sign to the Sd to genuflect and ascend the altar to the left of the C. The MC descends from the altar and stands in plano at the Gospel side corner and makes a medium bow of the body and strikes his breast for the Agnus Dei. After the Agnus Dei, the MC proceeds to the Epistle side, genuflecting in the middle behind the Sd. Once on the Epistle side he will stand to the Sd’s right, standing a little behind him, and wait for the D to give the Pax to the Sd. After the Sd receives the Pax from D, the MC signals a genuflection. Then the MC escorts the Sd to the senior cleric in choir. The Sd gives him the Pax. Then the MC escorts the Sd to the other side of the choir, first genuflecting in the middle and the Sd gives the Pax to senior cleric on that side. After this, the MC leads the Sd back to foot of the altar, signals a genuflection, and the Sd gives the Pax to the MC. The MC then gives the Pax to the Th or AC 1. The MC then remains in plano at the Epistle corner. After the D and Sd switch sides and open the tabernacle, the MC signals all to kneel. The MC then hands the second Confiteor card to the D while kneeling behind him. The MC will take the card back from the D at about ideo precor. Or, the MC will have a duplicate second Confiteor card, in which case, the D keeps his card and the MC ascends directly to the predella to present the card to the C. After the Absolution, the MC descends and puts the cards back on the credence table and immediately leads the inferior ministers to the foot of the altar for communion. The MC should make sure that the Communion cloth is brought by the inferior ministers for their Communion. Preferably this should all be done before the C starts the Ecce Agnus Dei. If the MC is receiving Communion, he will personally lead the inferior ministers to the foot and will stand to the right of the Th. If he does not receive Communion[12] he will motion by some sign for the inferior ministers to process over to the foot of the altar to receive Communion and the MC will kneel in plano on the Epistle side facing the SMs on the predella. After the last Domine non sum dignus, the MC will stand and oversee the distribution of Holy Communion. The MC ensures that the Communion cloth on the communion rail is draped over for the faithful and makes sure that two torch bearers escort the SMs to the Communion rail. If there is another Priest or Deacon to help distributing Holy Communion, the MC will see to it that the Priest or Deacon has an inferior minister with a communion plate. Otherwise, the MC oversees the distribution of Holy Communion at the Communion rail. After the distribution of Holy Communion the MC will follow the SMs back to the foot and help with the C’s alb if the D or Sd forget to do this and then he kneels in plano on the Epistle side facing the SMs on the predella. When the C closes the tabernacle, the MC signals for everyone to stand. The MC then oversees the ablutions. He may stand on the second altar step facing towards the nave to do so. At this time the MC should make sure that AC2 is draping the Communion cloth on the communion rail over to the sanctuary side. After the D has switched the Missal to the Epistle side, the MC may go up to turn the pages to the proper place for the Communio & Postcommunio and remains at the Missal. The MC may place the intonation card for the Ite, Missa est/Benedicamus Domino behind the Missal stand if he wishes to do so. This will save time if the credence is some distance from the altar. While the Sd is finishing the ablutions, the MC indicates the Communio to the C at the Missal. Then the MC indicates for the C to go to the center of the altar to chant Dominus vobiscum and then the MC indicates the Postcommunio to the C when he has returned to the Missal.  After the Postcommunio and subsequent commemorations, if there are any, the MC indicates to the C to proceed to the middle of the Altar and closes the Missal.[13]  The MC then takes the intonation card and stands at the D’s left and holds the intonation card in front of him while the C is chanting Dominus vobiscum. The D then chants the Ite, Missa est or the Benedicamus Domino facing the altar. After the D has done this, the MC takes the intonation card back to the credence and then remains in plano on the Epistle side. Before the C says, Benedicat vos…, the MC will indicate for everyone to kneel. After the blessing the MC will signal all to stand. If there is a proper Last Gospel, the MC will see to it that the Sd transfers the Missal to the Gospel side.[14] During the Last Gospel, the MC will indicate to the inferior ministers to line up in formation for the procession back to the sacristy. When the Last Gospel is finished, the MC will make sure the SMs bow to the altar cross before descending to the foot and then take the birettas from the sedilia and go to the foot to the D’s right. The MC indicates a genuflection and then gives the C’s biretta to the D along with the D’s biretta. The MC gives the Sd his biretta directly. Then the MC line up in front of the Sd and processes out to the sacristy in front of the Sd. Once in the Sacristy, the MC will indicate for everyone to bow to the processional cross, if there is one, or to the Crucifix in the sacristy and then indicates for everyone to bow to the C. The C then gives the blessing traditionally given to all the ministers and officers of Mass. Then the MC will help with the divesting of the SMs, and see to it that everyone is carrying out their post-Mass clean up assignments, and then he will spend some time in thanksgiving to the Lord.

 

 

Deo Gratias

_________________________________________

---

[1] Key: C – Celebrant, D – Deacon, Sd – Subdeacon, SMs – Sacred Ministers, AC – Acolyte, Th – Thurifer, Cr – Crucifer, Tb – torchbearer.

[2] The MC will be overseeing the Sacred Ministers distributing Holy Communion and watching for enemies of the Church, Saboteurs, proper dispositions of the laity, and any accidents committed by the Sacred Ministers.

[3] The MC must remember that, throughout the liturgy, his normal place is at the C’s side, so that he may assist him in any way needed. He is an attendant to the Celebrant, he is not an inferior minister of the altar. This is why his hands are folded in a way that is distinct (his hands cupped together) from the other servers. This is also why he does not assume any duty that an inferior minister has to do. What is set out in this whole instruction is simply a general guide to an MC. Because of this, it is supposed that he has accurate knowledge of the entire function and the De Defectibus. Also, in the discharge of his duties he has no fixed place, nor act. Much will depend on circumstances. He must be considered quite free in his movements in order that he may secure the most perfect possible position overseeing the ceremonies. In general, of course, the [first] MC is to be regarded as chiefly concerned with the C at any function.

[4] N.B.: if any inferior minister must go to the sacristy, he must reverence the C sitting at the sedilia with a bow. If it’s just the D and Sd sitting at the sedilia he does not bow. If an inferior minister must leave the sanctuary, on the way back he must reverence both sides of the choir and then genuflect and then reverence the C at the sedilia if he is sitting there.

[5] At ferial Masses of Advent, Lent, Ember days, fasting vigils and at Masses for the dead the members of choir and inferior ministers (AC 1&2, Th, Cr, Tb, etc.) kneel for the Collect and Postcommunion & in Lent the Oratio super populum.

[6] Should there be a long Sequence or Tract, after the Sd has been blessed, the MC may lead the SMs – without any previous reverence to the altar – to the sedilia, and conduct them back – as after the Gloria – towards the end of the chant. During the Lenten feriæ of which the Adiuva nos is sung – Mondays, Wednesdays, and Fridays – the SMs kneel at the edge of the predella and the MC kneels at his place during this versicle, the incense being put into the censer afterwards. Incense may be put into the censer before the SMs kneel for the Adiuva nos, in which case the MC will have to ensure the C reads the Gospel in time.

[7] This would seem to be a French custom. However, it is maintained by some to be Romanitas as well, but research is lacking. In any case, the author adds it here as an option.

[8] If the C gives the sermon at the predella or a lectern on the sanctuary floor, he doesn’t have to take off the chasuble and may wear his biretta.

[9] While the MC is at the Missal, he is attending the C so he cannot really oversee the whole execution of everybody getting incensed. However, he should keep his senses on the alert in case something goes wrong during the incensing of the clergy, SMs, Choir, and inferior ministers.

[10] MC makes a medium bow of the body and recites the Sanctus with SMs and signs himself.

[11] At ferial Masses of Advent, Lent, Ember days, fasting vigils and at Masses for the dead the members of choir and inferior ministers (AC 1&2, Th, Cr, Tb, etc.) kneel from the Sanctus to Pax Domini sit semper vobiscum inclusive. The exception to this rule is the vigils of Christmas, Easter, Pentecost, and the Ember days in Whitsun week.

[12] If the MC is a Priest it is most likely he will have already celebrated his private Mass in the morning, and if he is a cleric it is more than likely he will have received Holy Communion at an earlier Low Mass or Communion Service outside-of-Mass. If the MC is a layman it would be meritorious for his interior life if he has the opportunity to attend two Masses – a Low Mass to receive Holy Communion and then the Missa Cantata or Missa Solemnis in which he serves as MC. It will be more conducive to his duties as attendant to the Celebrant if he has already received Holy Communion at a previous Mass. A good number of saints and holy Popes in the Middle Ages would, as a common practice, celebrate multiple Masses and as a part of their thanksgiving after Holy Communion assist at multiple Masses as a part of their devotion.

[13] If there is a proper Last Gospel, the Missal remains open.

[14] There are different methods for doing this ceremonial action. The subdeacon can make the transfer of the missal stand in one complete action by taking the missal stand, genuflecting on the lowest step, and then placing the missal stand on the Gospel side, all of which is done while the Celebrant is reciting the Placeat tibi. Or the subdeacon may take the missal stand and then stand beside the deacon as he would for the final blessing, kneel for the final blessing and then complete the action by placing the missal stand on the Gospel side. The subdeacon then stands at his usual position, by the missal stand, while the Celebrant recites the Proper Last Gospel.