SECTION II
The Holy Eucharist as a Sacrifice
This section contains three chapters : 1. nature and effects of the sacrifice of the Mass ; 2. the obligation of celebrating Mass ; 3. liturgical requisites for the celebration of Mass.
CHAPTER I. NATURE AND EFFECTS OF THE SACRIFICE OF THE MASS
This chapter is divided into three articles : 1. the nature of the sacrifice of the Mass ; 2. the value, effects and fruits of the Mass ; 3. the application of the Mass.
Art. 1. The Nature of the Sacrifice of the Mass
610. The meaning of sacrifice. Sacrifice (in its strict sense) is the offering of a sensible gift by a legitimate minister, whereby through the destruction — either physical or moral — of what is offered man professes the supreme excellence of God and his complete dominion over the life and death of all creatures.
Therefore four things are required for a true sacrifice :
1. on the part of the matter — some sensible gift ;
2. on the part of the form — some form of destruction of this offering ;
3. on the part of the minister — a priest ;
4. on the part of its purpose — worship of God.
611. The Mass is a) a true sacrifice, and b) a representation in an unbloody manner of the bloody sacrifice of the Cross.
The Mass is a true sacrifice since it verifies the four conditions required for sacrifice.
It is a dogma of Catholic Faith that the Mass represents the sacrifice of Calvary.
The essence of the sacrifice of the Mass probably consists in the consecration of both species with a view to their reception in Holy Communion as an integral part of the sacrifice.
1. It is not permissible to apply the Mass or even to change its application once the consecration of both species is complete, since the essence of the Mass has been perfected already.
2. Consecrated hosts in the ciborium must remain on the altar until after the priest’s Communion, since this is an integral part of the Mass.
Art. 2. The Value, Effects, and Fruits of the Mass
612. 1. The value of the Mass embraces two points : its dignity and its efficacy. Now its dignity is infinite because of the infinite dignity of both the principal offerer (Christ) and the victim (Christ). The efficacy of the Mass is infinite <i) in relation to its sufficiency, b) in relation to its effects of worship, thanksgiving and propitiation, c) in relation to its so-called special fruits (cf. n. 614).
All these principles follow from the fact that the sacrifice of the Mass has the same efficacy as the sacrifice of the Cross. What these effects and fruits are will be considered in the following paragraph.
613. 2. The effects of the Mass include everything actually produced by the Mass in reference to God and in reference to the world. Five such effects are normally given :
a ) worship (or latria) ;
b) thanksgiving ;
c) impetration for grace ;
d) propitiation for the sins of the world ;
e) satisfaction for the punishment due to sin.
All these effects result from the very nature of the Mass itself (ex opere operato) but are in part due to the holiness of the Church, the dispositions of the priest and faithful who offer the sacrifice. However these effects— with the exception of worship and thanksgiving— are not produced infallibly.
614. 3. The fruits of the Mass. Some authors regard the fruits of the Mass as identical with its effects, but it would be preferable to restrict the term to those effects which result from the Mass for men (and not for Cod), since we use the term “ fruits ” for products which we ourselves can enjoy (fruor). Therefore the fruits of the Mass are to be restricted to the propitiatory, impetratory and satisfactory effects.
The fruits of the Mass actually produced are certainly limited, and the limitation is caused partly by the dispositions of men who receive the fruits and partly by the free will of Christ Himself.
All theologians agree that the fruits of the Mass mentioned above are in fact limited— otherwise one Mass would be sufficient for the salvation of the entire world and for the release of all souls from Purgatory, neither would it be permissible to offer several Masses for one and the same departed soul. But it is disputed how the limitation arises. Some theologians (Noldin, Pcsch, Lehmkuhl, Genicot, etc.) maintain that the fruits are limited merely by the will of Christ ; others (St. Thomas, St. Alphonsus, Holzmann, Marc, Aertnys) think that the limitation is caused primarily by the dispositions of the offerer or of the person receiving the fruits. It is impossible to reach any certain conclusion on this question.
The fruits of the Mass are usually divided in reference to the persons whom they benefit :
a) the general fruit which benefits all the faithful, living and dead ;
b) a special fruit received by the faithful who assist at Mass ;
c) the personal fruit received by the priest offering the sacrifice ;
d) the ministerial fruit which benefits those for whom the Mass is offered.
Art. 3. The Application of the Mass
615. Definition. The application of Mass consists in the priest’s intention or desire to apply the ministerial fruit for a particular purpose.
This application must be made by the priest for each and every Mass, otherwise the fruit remains in the treasury of the Church. When the priest forgets to determine the application, the ministerial fruit probably passes to the priest himself If the priest has received a stipend to offer Mass for a dead person who is already in Heaven or in Hell, it is probable that the fruit goes to the person giving the stipend.
616. The manner of application. It is necessary that the ministerial fruit be applied
1. for a particular purpose;
It is not essential nor is it advisable that the determination of this purpose be too strict and precise. It is sufficient that the Mass be offered for the intention of the person who gave the stipend. It is never allowed to offer Mass for the intention of a person whom the priest foresees will offer a stipend and ask for the application of a Mass — although he has not yet done so— and then retain the stipend given for the Mass already offered (c. 825, n. 1).
2. before the second consecration at least.
The second consecration would seem to complete the essence of the Mass, and therefore the priest is no longer free to dispose of its fruits. In practice it is recommended that the application be made before Mass.
617. Persons for whom Mass may be offered. This depends on ecclesiastical law, since by divine law Mass may be offered for anyone to whom it may be of benefit ; Christ offered the sacrifice of Calvary for all and it is the fruits of that sacrifice which are applied in the Mass. By ecclesiastical law Mass may be said for the living and the Souls in Purgatory. If offered for an excommunicate — v.g. a heretic — the Mass must be said in private and without giving scandal ; if the excommunicate is vitandus, it may be said for his conversion only (c. 809).
CHAPTER III. THE OBLIGATION OF CELEBRATING MASS.
The obligation of celebrating Mass may arise from one of six sources : 1. from the priesthood ; 2. from the pastoral office ; 3. from a benefice ; 4. from the acceptance of a stipend ; 5. from a promise ; 6. from obedience.
618. 1. Obligation arising from the priesthood.
All priests are bound to celebrate Mass several times each year unless they are legitimately prevented (c. 805). The bishop or religious Superior must see that the priests subject to them celebrate Mass at least on Sundays and on other days of obligation (ibid.).
a) There cannot be any reasonable doubt that such an obligation exists, since everyone is bound to make use of the grace given them when opportunity arises, and certainly the power to celebrate Mass is an outstanding grace conferred by God on priests.
b) Regarding the gravity of this obligation, nearly all theologians — at least modem theologians — agree that every priest has a grave obligation to celebrate Mass on certain occasions, unless legitimately excused. St. Alphonsus thinks that every priest is under a grave obligation to celebrate Mass at least three or four times a year on the more solemn Feast days, unless legitimately prevented.
c) Regarding the source of this obligation there is some discussion whether it arises from ecclesiastical or from divine law. It would be contrary to Catholic dogma to deny that Christ has imposed a command on the order of priests to celebrate Mass, but it is not certain that this divine precept affects priests individually. The more probable opinion would seem to be that priests are not bound individually by the divine precept seeing that the Church does sometimes grant permission for a priest to be reduced to the lay state when he no longer celebrates Mass. If every priest were bound by divine precept to celebrate Mass it would not be easy to explain such an indult.
619. 2. Obligation arising from the pastoral office.
Principle. All who exercise the pastoral office are bound by divine law to offer Mass for their flock several times ; Ecclesiastical law determines certain days on which such Masses must be said.
Explanation. 1. All who exercise the pastoral office : viz. all those who have the care of souls in virtue of their office, such as : the Holy Father, residential Bishops, Abbots nuliius, religious Superiors, diocesan administrators (excluding the Vicar General), Vicars and Prefects Apostolic, parish priests and quasi-parish priests (cf. c. 306, 3 15* 339> 44°> 4b6, 475, 476).
2. Are bound by divine law to offer Mass several times. Consequently the Council of Trent (Sess. 23, c. 1 dc reform.) states : “ Since by divine precept all who have the care of souls are commanded to know their flock and to offer sacrifice for than. . . If Mass is never applied on behalf of their flock, it seems difficult to assert that the care of souls is being exercised sufficiently.
3. Ecclesiastical law determines certain days on which such Masses must be said, a ) This obligation is grave, and no contrary custom nor sickness nor poverty can be urged as excuses ; b ) the obligation is personal and consequently a pastor cannot fulfil his obligation through a substitute, unless he is legitimately prevented from offering the Mass ; c ) the obligation is binding on certain specified days, i.e. on all Sundays and 36 feast days indicated in the Directory. Vicars and Prefects Apostolic and quasi-parish priests are to offer the sacrifice for their people on eleven days only (cc. 306, 466). d) The obligation affects certain persons, viz. residential Bishops, Abbots nuliius, parish priests, quasi-parish priests, Vicars and Prefects Apostolic.
Note. On the Feast of Christmas and when a holy day of obligation falls on a Sunday it is sufficient for one Mass to be applied for the people (c. 339, § 2)- If a feast day is transferred with all its obligations, parish priests must offer Mass for them on the day substituted ; otherwise he must apply the Mass on the proper feast day (ibid. § 3). For a just reason (such as a funeral) the Ordinary can allow the pastor to apply Mass for the people on a day other than that specified in law (c. 466, § 3). A bishop who rules or administers two or more dioceses, or a parish priest who rules or administers two or more parishes, satisfies the obligation by offering one Mass for all the people under his care (c. 339, §5; c. 466 § 2 )- ‘
620. 3. Obligation arising from benefice. A benefice (or chaplaincy, of which we are now speaking) is a pious foundation properly made and accepted by a legitimate ecclesiastical superior to which is attached the perpetual obligation of saying Masses (at a specified church, altar, day or hour, etc.). Such an obligation is permanent. Although in the present discipline of the Church so-called foundation Masses cannot be properly called benefices, the following rules apply equally well to them.
First Rule. The terms of the original contract accepted by legitimate ecclesiastical authority must be clearly stated and faithfully observed, since the foundation of a benefice is a genuine bilateral contract. This rule is explained more fully in the author’s Man. Theol. mor. HI, 260.
Second Rule. It is permissible for the Ordinary (the diocesan bishop or major Superior of any clerical exempt religious Institute) to interpret or even dispense from conditions attached to a foundation in matters of less importance, if the obligations prove impossible of fulfilment through no fault of the administrators, but recourse must be had to the Sacred Congregation of the Council when it is desired to reduce or condone the Masses to be said (c. 1517, 2).
621 . 4. Obligation arising from stipends received.
a) Meaning, Origin, and Lawfulness of Accepting Stipends. Stipends offered for the celebration of Mass are not given as a price for the sacrifice — which would be a gross form of simony — but as an alms for the proper maintenance of the priest himself.
Those who serve the altar may also live by the altar. The origin of offering Mass stipends is to be found in the offerings made by the early Christians during the sacrifice of the Mass ; later these offerings were made even outside Mass. Any priest (not merely one who is poor) who celebrates and applies Mass may receive a stipend (c. 824, § 1). A priest who celebrates Mass which he would not otherwise have celebrated if a stipend had not been given does not commit sin, provided that he puts the money to good use. But the Church has issued a grave prohibition against receiving several stipends for one and the same Mass, even though the priest applies the personal fruit of the Mass (Prop. 10 condemned by Alexander VII), and also against receiving several stipends for several Masses celebrated on the same day (with the exception of Christmas Day and any particular indult).
622. b) The obligation in general. When a priest accepts a stipend he incurs a grave obligation in justice to apply the Mass by virtue of a gratuitous contract “ do ut facias ”, and he is bound to apply the Mass according to the conditions imposed and accepted.
Thus a priest who accepts a stipend and fails to fulfil his promise to offer Mass not only sins gravely but is also bound to restitution.
A stipend given to a priest for the offering of Mass passes immediately into his ownership so that if it is lost he and not the donor is the loser ; accordingly he is bound to say the Mass after accepting the stipend even though it is stolen from him (c. 829). When a sum of money is offered for Masses and the donor does not indicate the number of Masses desired, that number should be determined in accordance with the custom of the place in which the donor is staying, unless the priest can legitimately presume that the donor’s intention was otherwise (c. 830).
‘There is nothing to prevent a priest who binates from accepting a stipend for one of his Masses or offering it for the people ; he may use his second Mass to satisfy any obligation he has incurred by fidelity, vow, precept, statutes, etc.
623. c) The obligation WITH REGARD TO circumstances. The obligation arising from the acceptance of a stipend extends not only to the Mass itself but also to all the circumstances tacitly or expressly stated, such as circumstances of time or place, privileged altar, votive character of Mass, Gregorian Masses, etc.
i) With regard to the time of celebration the Mass should be said within the time agreed upon by the priest and offerer. If no particular time was specified, then Masses to be celebrated for some urgent need (such as the recovery of health) must be offered as soon as possible within the useful time’ ; in other cases, Masses are to be celebrated within a short time relative to their greater or smaller number (c. 834). No one is allowed to undertake to say personally more Masses than it is possible to say within one year (c. 835).’
ii) With regard to Masses which are to be said at a privileged altar (whether personal or local) this circumstance must be observed if it is expressly stipulated, and it may not be fulfilled by any other form of plenary indulgence.
iii) If stipends are accepted for thirty Gregorian Masses this obligation must be fulfilled ; if the series is interrupted through no fault of the celebrant himself, it does not seem necessary to commence the series again, especially if some of the Masses are then said at a privileged altar. Such a burden would appear excessive for a priest ; furthermore it is not certain that such an interruption would cause serious loss to the soul of the dead person for whom the Gregorian Masses are being offered at least if some of the Masses are said at a privileged altar (cf. the author’s Man. Theol. mor. Ill, 269 ; Arregui, Summarium Theol. mor. n. 561).
•Useful time is that which is assigned for the exercise or establishment of a right, so that it is said not to run against a person if he is ignorant of the obligation or is prevented from acting, c. 35. Thus, for example, if a priest receives a stipend for a Mass for a person who is seriously ill, he must say the Mass as quickly as possible since the need is urgent. Should the priest be unable to say this Mass owing to his own unexpected illness for several weeks, the useful time does not run against him and he may satisfy his obligation afterwards.
•In a Decree of the Congregation of the Council, May 11, 1904, it was laid down that the time allowed for one Mass is one month, the time for twenty Masses accepted at the same time is two months, the time for forty Masses three months, and the time for one hundred Masses six months. Since this has not been incorporated in the new Code it no longer enjoys the force of an obligation but is merely directive. The Code gives the following useful advice, cc. 836 and 837 : in churches where on account of the special piety of the faithful alms are so abundant for Masses that they cannot all be celebrated in the church at the proper time, the faithful should be advised by a notice placed in an open and evident position that the Masses will be celebrated there as soon as conveniently possible. Whoever receives Masses for distribution to others must do so as soon as possible but the legitimate time for their celebration begins to run from the day on which the priest who is to celebrate Masses has received them, unless some other obligation is evident.
624. The amount of the stipend for manual Masses is determined by the diocesan standard which must be observed by all, including exempt religious. Nevertheless it is permissible to accept a larger stipend if this is offered spontaneously, and even to demand a larger one if there are special duties attached to the Mass, such as the late hour at which it is to be celebrated or the appointment of a definite place. The amount of the stipend for foundation Masses is fixed by the Ordinary — that is to say, by a bishop for all his priests not exempt from his jurisdiction or by a major superior for exempt religious (c. 1550).
625. The transmission of Mass stipends. Anyone who has a number of Masses which he is allowed to give to others may transmit them to priests of his choice, provided he is certain that they are absolutely trustworthy or are recommended by the testimony of their own Ordinary (c. 838). Consequently the stricter injunctions previously in force are no longer binding. Whoever transmits Mass stipends to another remains bound by the obligation to offer Mass until he has received notice that the obligation has been accepted and the stipend received (c. S39). — The bishop or even a provincial council cannot forbid the clergy to send out of the diocese manual stipends to priests whom they know well (S.C.C. Feb. 19, 1921 ; Act. Ap. Sed. XIII 230).
The following distinctions are usually made : a) foundation Masses are those which must be said in a specified place or by a particular priest ; 6) Masses which are equivalently manual Masses (ad instar mauualium) are foundation Masses which may be celebrated elsewhere ; c) manual Masses are those which may be said by any priest (c. 826). In transmitting Mass stipends every semblance of trading or barter must be avoided (c. 827), but there are no longer any penalties inflicted ipso facto on those who transmit Mass stipends to booksellers or who make temporal profit from them.
The whole stipend as received must be sent to those to whom it is transmitted. But it is permissible to send less than the whole stipend a) if the donor expressly allows some portion of it to be retained, or if it is quite certain that the excess above the diocesan standard was given out of regard for the person (c. 840, § 1) ; b) if the stipends are quasi-manual, when one is allowed to keep the excess if the larger stipend takes the place of a partial endowment of the benefice or pious foundation ; (ibid. § 2) ; c) if there exists a special indult of the Holy See ; d) if the celebrant to whom the stipend is transmitted freely forgoes part of the stipend without being requested to do so.
626. Notes, 1. Manual Masses which cannot be said by the priest to whom they are originally given must be sent to others within a year from the day of their acceptance ; 2) quasi-manual Masses are to be transmitted to others before December 3 1 of the year in which they should have been said.
All priests must keep an accurate account in some book of the Masses which they undertake and which they have fulfilled — otherwise serious inconvenience may easily ensue.
627. 5. Obligation arising from promise.
Rule. If die promise begets an obligation of justice to apply the Mass, then the priest has a grave obligation to fulfil the promise ; if the obligation is one of fidelity, it is slight.
628. 6. Obligation arising from obedience.
Prelates whether secular or religious have the power of imposing on their subjects an obligation of applying Mass when there exists a just cause. This is by far the more common opinion and the one to be followed in practice in so far as it affects priests bound by the religious vow of obedience (cf. S. Con. de ReL, May 3, 1914).
CHAPTER IV. LITURGICAL REQUISITES FOR THE CELEBRATION OF MASS.
By ecclesiastical law four things are required for the lawful celebration of Mass: 1. legitimate time; 2. a suitable place; 3. sacred utensils; 4. observance of the prescribed rite.
Art. 1. The Time of Celebration
629. Both the day and the hour when Mass may be celebrated have been specified.
1. A priest may celebrate Mass on any day, but special statutes must be observed during the last three days of Holy Week (cf. the author’s Man. Theol. mor. Ill, n. 2S1 sqq.).
2. A priest is allowed (but not obliged) to celebrate three Masses on Christmas Day and on All Souls’ Day, November 2nd. Blind priests who have been granted an indult to say a votive Mass each day may say this Mass three times on the days just mentioned. (Cf. S.R.C., January 26, 1920 and January 12, 1921 ; Act. Ap. Sed. XII 122 and XIII 155).
3. Two Masses may be said on Sundays and on holy days of obligation by those priests who have the faculty of duplicating granted either by common law or by an indult of the Ordinary.
630 By common law (but in dependence on the Ordinary who has the right of passing judgement in these matters) bination is not only permitted but also commanded in two cases : a) when a parish priest has two parishes or two parts of his flock so far distant from each other that one part cannot be present on holy days of obligation at the Mass of their parish priest owing to the distance to be travelled ; b) when there is only one church which is too small to accommodate all the congregation at the same time (Instruct. S. C. de Prop. Fid., May 24, 1870). Such cases are frequent in rural districts.
By special indult of the Ordinary bination is sometimes allowed owing to the shortage of priests, even in churches where more than two Masses are said.
A priest is not allowed to accept a stipend for the second Mass nor fulfil any obligation of justice, unless the Holy See grants him special permission (cf. n. 621, note).
63 1. 4. Mass may be offered at any hour from an hour before dawn until an hour after midday (c. 821, i). 1 This ecclesiastical law forbidding the celebration of Mass at an hour notably before or after the stated period is binding under pain of grave sin ; however there are certain occasions when Mass may begin earlier or later than the stated times :
a) when a host has to be consecrated for the administration of Viaticum ;
b) Midnight Mass at Christmas ;
c) when there exists a reasonable custom ;
d ) when a bishop or religious superior grants permission ;
e) when the Holy See grants such a privilege, as she has done to several religious Institutes.
632. Duration of Mass. In normal circumstances a private Mass should not be longer than half an hour nor shorter than twenty minutes. Some theologians of repute consider that a priest who says his Mass in quarter of an hour commits a grave sin of irreverence and sometimes a grave sin of scandal.
Art. 2. The Place of Celebration
The place where Mass may be celebrated includes both the space within which Mass may be offered and the altar on which it is offered.
633. First Principle. By common law Mass may he celebrated only in churches or oratories which . have not been violated or desecrated and which are free from interdict.
The principle refers to common law only, for by privilege some priests may celebrate Mass in any suitable place, v.g. Cardinals, bishops, missionaries, etc. In extraordinary circumstances and only occasionally the local Ordinary (or major Superior in the case of an exempt religious house) may grant permission for Mass to be celebrated in a becoming place, but not in a bedroom. — The violation of churches and oratories has been discussed already in the treatise on the virtue of religion, n. 447. Local interdict will be considered in the treatise on censures. A church is desecrated when it is changed to such an extent that it can no longer be regarded as the same church, as, for instance, if it were totally destroyed or the greater part of it destroyed — even though it may have been rebuilt — or if it has been converted to secular purposes (c. 1170). A church is not considered to have been destroyed by the plaster falling off or being removed from the walls on which were arranged the crosses of consecration.
634. Second Principle. Mass must always be celebrated on a consecrated altar whether fixed or portable.
What is required prior to the consecration of a fixed or portable altar is discussed in Liturgical law. We have considered these questions at greater length in our Man. iur. eccl. q. 358 sqq. and 366 sqq.
Mass may not be celebrated
a) in an heretical or schismatic church, even though it was originally duly consecrated or blessed : c. 823, § 1. This canon is not considered as revoking special indults relating to churches used by Catholics and non-Catholics in turn ;
b) on an altar belonging to another Catholic rite. But if there is no altar of the priest’s own rite, he may celebrate Mass on an altar consecrated by another Catholic rite, following his own rite in the celebration of Mass (ibid. § 2) ;
c) on the Greek antimensia, unless a priest has a special indult ;
d) on a papal altar without an Apostolic indult (ibid. § 3).
Art. 3. Sacred Utensils
The sacred utensils for the celebration of Mass include 1. the altar furnishings ; 2. the priest’s vestments; 3. the sacred vessels.
635. The altar furnishings include :
a) three cloths made of linen or hemp, and blessed ;
b) a Missal resting on a cushion or small stand ;
c) two lighted candles made from wax ;
d) a crucifix.
It is considered a grave sin to celebrate Mass with no altar cloth or lighted candle.
636. The priest’s vestments for Mass are the amice, alb, girdle, maniple, stole, chasuble. All these vestments must be blessed by a bishop or someone possessing the requisite faculties.*
It is grievously sinful to celebrate Mass with no sacred vestments or even without a chasuble and alb. The colour of vestments prescribed for the different offices and feasts must be used ; this is a light obligation.
637. The sacred vessels required for Mass are the chalice and paten, cruets for wine and water, corporal, pall, purificator, chalice veil and burse.
The paten and cup of the chalice must be of gold, or if silver, tin or aluminium, must be gilted. The chalice and paten must be consecrated, and they lose this consecration once they lose their original form, as, for instance, through breakage, but not if they are regilt (c. 1305, § 2).
There is a grave obligation to use a blessed corporal for Mass.
The purificator and pall arc not blessed.
The first washing of corporals and purificators must be performed by a subdeacon, or by a cleric in major Orders (c. 1306, § 2). This may not be done by another cleric except in a case of necessity, although the contrary opinion was maintained by several theologians prior to the New Code.
Art. 4. The Rubrics of the Mass
638. Principle. All the rubrics of the Missal are binding in conscience in varying degrees. This is evident from the Constitution of Pius V and from the Decree of the Congregation of Rites to be found at the beginning of the Missal. The Code gives the following rule, c. 818 :
“The priest when celebrating Mass must observe accurately and with devotion the rubrics of his liturgical books and guard against adding prayers or ceremonies of his own choice; all contrary customs are disapproved.”
*The Code of Canon law states in c. 1304 : “ The following persons enjoy the power to bless those sacred utensils which must be blessed before they are used for their proper purpose :
1. all cardinals and bishops (/or all churches and oratories) ;
2. local Ordinaries who do not possess the episcopal character, for churches and oratories within their territory ;
3. parish priests for the churches and oratories situated within the confines of their own parish, and rectors of churches for their own churches ;
4. priests delegated by the local Ordinary within the limits of their delegation and the jurisdiction of the person delegating ;
5. superiors of religious Institutes (even those which are not exempt) and priests of the same Order whom they delegate, for their own churches and oratories and for the churches of the nuns subject to them.
The gravity of this obligation must be determined from the nature of what is prescribed and from the common opinion of learned men. Thus, for example, there is a grave obligation to have a server for Mass unless the celebrant has been granted an Apostolic indult ; any notable change in the Canon is gravely forbidden, likewise the omission of those integral parts outside the Canon which must be said at every Mass, such as the Gospel. The remainder does not seem to be binding under any serious obligation.
639. Brief interruptions during Mass are permissible if there is a just cause. Thus, for example, a sermon may be preached or the banns of marriage published after the Gospel ; after the celebrant’s Communion an interruption may be made to give a short exhortation to those about to make their first Communion or to those who have taken religious vows. But only an extremely grave reason would permit the interruption of the Mass between the commencement of the Canon and the priest’s Communion — such as the need to administer Viaticum to a dying person or the celebrant’s temporary indisposition.
To discontinue the Mass before the Consecration is only permitted for a grave cause (cf. St. Thomas, S.T. Ill, q. 83, a. 6 ad. 1) ; it is never permitted to discontinue Mass after the Consecration except in imminent danger of death or to preserve the Holy Eucharist from profanation. If Mass is interrupted after the Consecration, it must be resumed cither by the celebrant himself or another priest even if not fasting — otherwise sacrilege will result (St. Thomas, ibid.). If, however, the interval is longer than an hour, there would seem to be no moral union between the two parts of the Mass, and thus it is probable that there no longer exists any strict obligation of completing the Mass ; however it is not forbidden to resume a Mass even several hours after its interruption (St. Alphonsus, Theol. Mor. Lib. vi, n. 355).
3 c. 813 : “ A priest may not celebrate Mass without someone to serve him and make the answers. A female server may be used only if no male person is available and there exists a just cause. In no case may the woman serve at the altar but she must answer the prayers at a distance.” Therefore a priest is allowed to celebrate Mass for devotion with a woman as server if there is no man present capable of serving. It would be a grave sin for a woman to serve immediately at the altar, for example, by offering the cruets to the priest (cf. St. Alphonsus, Theol. mor. lib. VI, n. 392).