QUO PRIMUM TRADITIO Traditional Roman Catholic Internet Network E-mail: traditio@traditio.com, Web: www.traditio.com Copyright 1998-2007 CSM. Reproduction prohibited without authorization. Last Revised: 06/15/07 A BULL OF POPE ST. PIUS V PIUS EPISCOPUS Servus Servorum Dei AD PERPETUAM REI MEMORIAM QUO PRIMUM tempore ad Apostolatus apicem assumpti fuimus, ad ea libenter animum, viresque nostras intendimus, et cogitationes omnes direximus, quae ad Ecclesiasticum purum retinendum cultum pertinerent, eaque parare, et Deo ipso adjuvante, omni adhibito studio efficere contendimus. Cumque inter alia sacri Tridentini Concilii decreta, Nobis statuendum esset de sacris libris, Catechismo, Missali et Breviario edendis atque emendandis: edito jam, Deo ipso annuente, ad populi eruditionem Catechismo, et ad debitas Deo persolvendas laudes Breviario castigato, omnino, ut Breviario Missale responderet, ut congruum est et conveniens (cum unum in Ecclesia Dei psallendi modum, unum Missae celebrandae ritum esse maxime deceat), necesse jam videbatur, ut, quod reliquum in hac parte esset, de ipso nempe Missali edendo, quam primum cogitaremus. Quare eruditis delectis viris onus hoc demandandum duximus: qui quidem, diligenter collatis omnibus cum vetustis Nostrae Vaticanae Bibliothecae, aliisque undique conquisitis, emendatis atque incorruptis codicibus; necnon veterum consultis ac probatorum auctorum scriptis, qui de sacro eorumdem rituum instituto monumenta Nobis reliquerunt, ad pristinam Missale ipsum sanctorum Patrum normam ac ritum restituerunt. Quod recognitum jam et castigatum, matura adhibita consideratione, ut ex hoc instituto, coeptoque labore, fructus omnes percipiant, Romae quam primum imprimi, atque impressum edi mandavimus: nempe ut sacerdotes intelligant, quibus precibus uti, quos ritus, quasve caeremonias in Missarum celebratione retinere posthac debeant. Ut autem a sacrosancta Romana Ecclesia, ceterarum ecclesiarum matre et magistra, tradita ubique amplectantur omnes et observent, ne in posterum perpetuis futuris temporibus in omnibus Christiani orbis Provinciarum Patriarchalibus, Cathedralibus, Collegiatis et Parochialibus, saecularibus, et quorumvis Ordinum, monasteriorum, tam virorum, quam mulierum, etiam militiarum regularibus, ac sine cura Ecclesiis vel Capellis, in quibus Missa conventualis alta voce cum Choro, aut demissa, celebrari juxta Romanae Ecclesiae ritum consuevit vel debet alias quam juxta Missalis a nobis editi formulam decantetur, aut recitetur, etiamsi eaedem Ecclesiae quovis modo exenptae, Apostolicae Sedis indulto, consuetudine, privilegio, etiam juramento, confirmatione Apostolica, vel aliis quibusvis facultatibus munitae sint; nisi ab ipsa prima institutione a Sede Apostolica adprobata, vel consuetudine, quae, vel ipsa institutio super ducentos annos Missarum celebrandarum in eisdem Ecclesiis assidue observata sit: a quibus, ut praefatam celebrandi constitutionem vel consuetudinem nequaquam auferimus; sic si Missale hoc, quod nunc in lucem edi curavimus, iisdem magis placeret, de Episcopi, vel Praelati. Capitulique universi consensu, ut quibusvis non obstantibus, juxta illud Missas celebrare possint, permittimus; ex aliis vero omnibus Ecclesiis praefatis eorumdem Missalium usum tollendo, illaque penitus et omnio rejiciendo, ac huic Missali nostro nuper editio, nihil unquam addendum, detrahendum, aut immutandum esse decernendo, sub indignationis nostrae poena, hac nostra perpetuo valitura constitutione statuimus et ordinamus. Mandantes ac districte omnibus et singulis Ecclesiarum praedictarum Patriarchis, Administratoribus, aliisque personis quacumque Ecclesiastica dignitate fulgentibus, etiamsi Sanctae Romanae Ecclesiae Cardinales, aut cujusvis alterius gradus et praeeminentiae fuerint, illis in virtute sanctae obedientiae praecipientes, ut ceteris omnibus rationibus et ritibus ex aliis Missalibus quantumvis vetustis hactenus observari consuetis, in posterum penitus omissis, ac plane rejectis, Missam juxta ritum, modum, ac normam, quae per Missale hoc a Nobis nunc traditur, de antent ac legant; neque in Missae celebratione alias caelemonias, vel preces, quam quae hoc Missali continentur, addere vel recitare praesumant. Atque ut hoc ipsum Missale in Missa decantanda, aut recitanda in quibusvis Ecclesiis absque ullo conscientiae scrupulo, aut aliquarum poenarum, sententiarum et censurarum incursu, posthac omnino sequantur, eoque libere et licite uti possint et valeant, auctoritate Apostoloca, tenore praesentium, etiam perpetuo concedimus et indulgemus. Neve Praesules, Administratores, Canonici, Capellani et alii quocumque nomine nuncupati Presbyteri saeculares, aut cujusvis Ordinis regulares, ad Missam aliter quam a nobis statutum est, celebrandam teneantur: neque ad Missale hoc immutandum a quolibet cogi et compelli, praesentesve litterae ullo unquam tempore revocari, aut moderari possint, sed firmae semper et validae in suo exsistant robore, similiter statuimus et declaramus. Non obstantibus praemissis, ac constitutionibus, et ordinationibus Apostolicis, ac in Provincialibus et Synodalibus Conciliis editis generalibus, vel specialibus constitutionibus, et ordinationibus, nec non Ecclesiarum praedictarum usu, longissima et immemorabili praescriptione, non tamen supra ducento annos, roborato, statutis et consuetudinibus contrariis quibuscumque. Volumus autem et eadem auctoritate decernimus, ut post hujus nostrae constitutionis, ac Missalis editionem, qui in Romana adsunt Curia Presbyteri post mensem; qui vero intra montes, post tres; et qui ultra montes incolunt, post sex menses, aut cum primum illis Missale hoc venale propositum fuerit, juxta illud Missam decantare, vel legere teneantur. Quod ut ubique terrarum incorruptum, ac mendis et erroribus purgatum praeservetur, omnibus in nostro et Sanctae Ecclesiae Romanae Domino mediate, vel immeditate subjecto commorantibus impressoribus, sub amissionis librorum, ac centum ducatorum auri Camerae Apostoliae ipso facto applicandorum: aliis vero in quacumque orbis parte consistentibus, sub excommunicationis latae sententiae, et aliis arbitrari nostri poenis, ne sine nostra vel speciali ad id Apostolici Commissarii in eisdem partibus a nobis constituendi, licentia, ac nisi per eumdem Commissarium eidem impresspri Missalis exemplum, ex quo aliorum imprimendorum ab ipso impressore erit accipienda norma, cum Missali in Urbe secundum magnum impressionem impresso collatum fuisse, et concordare, nec in ullo penitus discrepare prius plena fides facta fuerit, imprimere, vel proponere, vel recipere ullo modo audeant, vel praesumant, auctoritate Apostolica et tenore praesentium similibus inhibemus. Verum, quia difficile esset praesentes litteras ad quaeque Christiani orbis loca deferri, ac primo quoque tempore in omnium notitiam perferri, illas ad Basilicae Principis Apostolorum, ac Cancellariae Apostolicae, et in acie Campi Florae de more publicari et affigi, ac earumdem litterarum exemplis etiam impressis, ac manu alicujus publici tabellionis subscriptis, nec non sigillo personae in dignitate Ecclesiastica constitutae munitis, eamdem prorsus indubitatam fidem ubique gentium et locorum, haberi praecipimus, quae praesentibus haberetur, si ostenderentur vel exhiberentur. Nulli ergo omnio hominum liceat hanc paginam nostrae permissionis, statuti, ordinationis, mandati, praecepti, concessionis, indulti, declarationis, voluntatis, decreti et inhibitionis infringere, vel ei ausu temeratio contraire. Si quis autem hoc attentare praesumpserit, indignationem omnipotentis Dei, ac beatorum Patri et Pauli Apostolorum ejus se noverit incursurum. Datum Romae apud S. Petrum, anno Incarnationis Dominicae millesimo quingentesimo septuagesimo, pridie Idus Julii, Pontificatus nostri anno quinto. H. Cumin Caesar Glorierius Anno a Nativitate Domini 1570, Indict. 13, die vero 19 mensis Julii, Pontificatus sanctissimi in Christo Patris et D. N. Pii divina providentia Papae V anno ejus quinto, retroscriptae litterae publicatae et affixae fuerunt ad valvas Basilicae Principis Apostolorum, ac Cancellariae Apostolicae, et in acie Campi Florae, ut moris est, per nos Joannem Andream Rogerium et Philibertum Cappuis Cursores. Scipio de Octavianis Magister Cursorum BULLARIUM Pius Bishop Servant of the Servants of God For a Perpetual Memorial of the Matter Upon Our elevation to the Apostolic throne, We gladly turned Our mind and energies, and directed all Our thoughts, to the matter of preserving incorrupt the public worship of the Church; and We have striven, with God's help, by every means in Our power to achieve that purpose. Whereas amongst other decrees of the holy Council of Trent, We were charged with revision and re-issue of the sacred books, to wit, the Catechism, the Missal and the Breviary; and whereas We have with God's consent published a Catechism for the instruction of the faithful and thoroughly revised the Breviary for the due performance of the Divine Office, We next, in order that the Missal and Breviary might be in perfect harmony, as is right and proper (considering that it is altogether fitting that there should be in the Church only one appropriate manner of Psalmody and one sole rite of celebrating Mass), deemed it necessary to give Our immediate attention to what still remained to be done, namely the re-editing of the Missal with the least possible delay. We resolved accordingly to delegate this task to a select committee of scholars; and they, having at every stage of their work and with the utmost care collated the ancient codices in Our Vatican Library and reliable (original or amended) codices from elsewhere, and having also consulted the writing of ancient and approved authors who have bequeathed to us records relating to the said sacred rites, thus restored the Missal itself to the pristine form and rite of the holy Fathers. When this production had been subjected to close scrutiny and further amended We, after mature consideration, ordered that the final result be forthwith printed and published in Rome, so that all may enjoy the fruit of this labor; that priests may know what prayers to use, and what rites and ceremonies they are to observe henceforward in the celebration of Masses. Now therefore, in order that all everywhere may adopt and observe what has been delivered to them by the Holy Roman Church, Mother and Mistress of the other churches, it shall be unlawful henceforth and forever throughout the Christian world to sing or to read Masses according to any formula other than that of this Missal published by Us; this ordinance to apply to all churches and chapels, with or without care of souls, patriarchal, collegiate, and parochial, be they secular or belonging to any religious Order, whether of men (including the military Orders) or of women, in which conventual Masses are or ought to be sung aloud in choir or read privately according to the rites and customs of the Roman Church; to apply, moreover, even if the said churches have been in any way exempted, whether by indult of the Apostolic See, by custom, by privilege, or even by oath or Apostolic confirmation, or have their rights and faculties guaranteed to them in any other way whatsoever, saving only those in which the practice of saying Mass differently was granted over 200 years ago simultaneously with the Apostolic See's institution and confirmation of the Church, and those in which there has prevailed a similar custom followed continuously for a period of not less than 200 years; in which cases We in no wise rescind their prerogatives or customs aforesaid. Nevertheless, if this Missal which We have seen fit to publish be more agreeable to these last, We hereby permit them to celebrate Mass according to its rite, subject to the consent of their bishop or prelate, and of their whole Chapter, all else to the contrary notwithstanding. All other churches aforesaid are hereby denied the use of other missals, which are to be wholly and entirely rejected; and by this present Constitution, which shall have the force of law in perpetuity. We order and enjoin under pain of Our displeasure that nothing be added to Our newly published Missal, nothing omitted therefrom, and nothing whatsoever altered therein. We specifically command each and every patriarch, administrator and all other persons of whatsoever ecclesiastical dignity, be they even Cardinals of the Holy Roman Church or possessed of any other rank or preeminence, and We order them by virtue of holy obedience to sing or to read the Mass according to the rite and manner and norm herein laid down by Us, and henceforward to discontinue and utterly discard all other rubrics and rites of other missals, howsoever ancient, which they have been accustomed to follow, and not to presume in celebrating Mass to introduce any ceremonies or recite any prayers other than those contained in this Missal. Furthermore, by these presents and by virtue of Our Apostolic authority We give and grant in perpetuity that for the singing or reading of Mass in any church whatsoever, this Missal may be followed absolutely, without any scruple of conscience or fear of incurring any penalty, judgment or censure, and may be freely and lawfully used. Nor shall bishops, administrators, canons, chaplains, and other secular priests, or religious of whatsoever Order or by whatsoever title designated, be obliged to celebrate Mass otherwise than enjoined by Us. We likewise order and declare that no one whosoever shall be forced or coerced into altering this Missal and that this present Constitution can never be revoked or modified, but shall for ever remain valid and have the force of law, notwithstanding previous constitutions or edicts of provincial or synodal councils, and notwithstanding the usage of the churches aforesaid, established by very long and even immemorial prescription, saving only usage of more than 200 years. Consequently it is Our will, and by the same authority We decree, that one month after publication of this Our constitution and Missal, priests of the Roman Curia shall be obliged to sing or to read the Mass in accordance therewith; others south of the Alps, after three months; those who live beyond the Alps, after six months or as soon as the Missal becomes available for purchase. Furthermore, in order that the said Missal may be preserved incorrupt and kept free from defects and errors, the penalty for non-observance in the case of all printers resident in territory directly or indirectly subject to Ourselves and the Holy Roman Church shall be forfeiture of their books and a fine of 100 gold ducats payable by that very fact to the Apostolic Treasury. In the case of those resident in other parts of the world, it shall be automatic excommunication and other penalties at Our discretion; and by Our Apostolic authority and the tenor of these presents, We also decree that they must not dare or presume either to print or to publish or to sell, or in any way to take delivery of such books without Our approval and consent, or without express permission of the Apostolic Commissary in the said parts appointed by Us for that purpose. Each of the said printers must receive from the aforementioned Commissary a standard Missal to serve as an exemplar and agree faithfully therewith, varying in no wise from the first impression printed in Rome. But, since it would be difficult for this present Constitution to be transmitted to all parts of the world and to come to the notice of all concerned simultaneously, We direct that it be, as usual, posted and published at the doors of the Basilica of the Prince of Apostles, at those of the Apostolic Chancery, and at the end of the Campo dei Fiori; moreover, We direct that printed copies of the same, signed by a notary public and authenticated with the seal of an ecclesiastical dignitary, shall possess the same unqualified and indubitable validity everywhere and in every country that would attend the display there of Our present text. Accordingly, no one whosoever is permitted to infringe or rashly contravene this notice of Our permission, statute, ordinance, command, direction, grant, indult, declaration, will, decree and prohibition. Should any person venture to do so, let him understand that he will incur the wrath of Almighty God and of the blessed Apostles Peter and Paul. Given at St. Peter's, Rome, in the year of Our Lord's Incarnation one thousand five hundred and seventy, on the fourteenth day of July in the fifth year of Our Pontificate. H. Cumin Caesar Glorierus In the year 1570 from the Nativity of the Lord, in Indict 13, and on the 19th of the month of July, in the fifth year of the pontificate of the Most Holy Father in Christ by Divine Providence and Our Lord Pope Pius V, the rescript letter has been published and affixed to the doors of the Basilica of the Prince of the Apostles and at the Apostolic Chancery and at the edge of the Field of Flora, as is the custom, through us, John Andrew Robert and Philbert of Capua, Scribes. Scipio de Octavianis Master of Scribes [Translated principally by John Warrington] ====================================================================== COMMENTARY There has in recent years been an attempt, by those trying to justify the Novus Ordo Missae (New Order of Mass) juridicially, to argue against the perpetual, even infallible and irreformable, force of the bull Quo Primum, issued in solemn form "in perpetuity" by a saint-pope, who was carrying out the decrees of one of the Church's most important dogmatic councils and who imposed the censure of excommunication upon any, "of whatever ecclesiastical rank," who should dare violate its provisions. The arguments used against the perpetual force of Quo Primum typically fall into one or more of the following categories: (1) Even though Pope St. Pius V decreed that his bull be "valid in perpetuity," he didn't really mean, or couldn't really have meant, "in perpetuity." (2) Pope St. Pius V didn't mean to impose excommunication on violators, but the phrase "shall incur the wrath of Almighty God and of the blessed Apostles Peter and Paul" was a meaningless formula used in all papal documents of the time. (3) The Mass is simply an ecclesiastical law, a matter of discipline for the Latin (Western) Church, not of faith and morals; therefore, no pope can bind a successor in such matters as all popes have equal power. (4) The Apostolic Constitution "Missale Romanum" (April 3, 1969), by which Paul VI, according to the common wisdom, promulgated the New Mass, abrogated the dogmatic decree "Quo Primum" of Pope St. Pius V. REPLY TO (1) Such an argument implies an ignorance of the principles of canon law. As to content, the perpetuity is confirmed by three characteristics: * The aim in view, which is that there should be but one missal so that the unity of Faith may be protected and manifested by unity of public prayer. * The method of its establishment, which is neither that of an artificial creation devised from a number of possibilities nor even a radical reform, but the honest restoration of the ancient Roman Missal: the honest restoration of a well-proven past being the best guarantee of a tranquil future. * Its authorship, which is that of a pope acting with all the force of his Apostolic authority, in exact conformity with the express with of an Ecumenical Council -- in conformity with the uninterrupted Tradition of the Roman Church -- and, so far as concerns the principal parts of the missal, in conformity with the Universal Church. (Fr. Raymond Dulac, "The Jurisdiction of the Bull Quo Primum of Pope St. Pius V, Supplement to Itineraires No. 162, reproduced in Michael Davies, "Pope Paul's New Mass, pp. 571-580) The canonic principle is that laws are interpreted by the legislator (here the pope) and in accord with their proper meaning considered in their text and context (Canon 16.1, 17 [1983]). The strict censures imposed by the pope, even including excommunication upon printers who introduce defects and errors into their printings of the Roman Missal, leave no doubt that the pope considered the force of the bull perpetual and most grave. The clear signification of the words in this solemn declaration leave no room for any positive doubt about what is meant. The clause, "We likewise order and declare ... this present Constitution can never be revoked or modified, but shall for ever remain valid and have the force of law," expresses a precise and unequivocal meaning: namely, that the document cannot ever be revoked or modified -- it is an irreformable document. The clause cannot legitimately be construed to mean anything other than that which it clearly and unequivocally states. It cannot be legitimately maintained, for example, that "this present Constitution can never be revoked or modified" means that no one under the rank of Pope may revoke or modify, but that a Pope can revoke or modify Quo Primum.... Quo Primum is solemnly declared to be instrinsically incapable of revocation or modification: the irrevocability of Quo Primum is a proper attribute pertaining to the very nature of the document itself. By declaring Ex Cathedra that Quo Primum can never be revoked or modified, St. Pius V infallibly defined that Quo Primum is of itself irreformable. --Fr. Paul L. Kramer, B.Ph., S.T.B., M.Div., A Theological Vindication of Roman Catholic Traditionalism (Nazareth, India: Apostle Publications, 1997). Historically, it was because the Faith had been undermined and destroyed in Germany and England through the gradual desecration and destruction of the Mass that the dogmatic Council of Trent decreed that the pope should produce and publish a missal, so that priests would know exactly how to celebrate Mass for all time to come. Consequently, Pope St. Pius V, to safeguard all future generations of Catholics from the tragedy that befell the Catholics in Germany and England, decreed by virtue of his Apostolic Authority that THIS Roman Missal should be used forever in the Church without any change or alteration, and that no priest should ever be required to offer Holy Mass in any other way. To see what happens when one takes the non-Catholic view of the Sacred Liturgy, the view that any pope or council on its whim can change, deconstruct, or invent the liturgy, one has only to look at the Church of England. The Anglican liturgy was man-made and frequently changed by councils, bishops, and even parliament. What remains is an invalid, made-over shell, which has been constantly opened to more and more changes as the whim strikes. This is what the Novus Ordo Worship Service has become: it constantly changes at the whim of pope, cardinals, the diocesan bishop, the local priest, even the laypeople that actually run the show in parishes now. On the contrary, the traditional liturgy of the Roman Rite remains eternally linked to Apostolic Tradition and unchanging, just as Christ Himself is eternal and unchanging. REPLY TO (2) Such an argument implies an ignorance of Latin. It is an easy thing to disprove such a contention. In addition to Quo Primum, two other documents have traditionally been printed at the front of every approved Roman Missal: Pope Clement VIII's Cum Sanctissimum (1604) and Pope Urban VIII's Si Quid Est (1634). Although both of these papal bulls renew the censure of excommunication imposed by Pope St. Pius V, neither of them contains this most grave imprecation. REPLY TO (3) Such an argument implies an ignorance of basic theology. Even laymen are familiar with the priniciple enunciated by Pope St. Celestine I to the bishops of Gaul (422): "Legem credendi, lex statuit supplicandi" [the law of praying has established the law of believing], often shortened to "Lex orandi, lex credendi" [the law of praying (is) the law of believing]. In other words, it is the Holy Sacrifice of the Mass that teaches us our theology, not the other way around. The Mass comprises the Apostolic Tradition of faith and morals in its very essence. Every doctrine essential to the faith is taught in the text of the Mass. The notion that one pope can "overrule" his predecessors in such a matter is in implicit denial of the credal dogma that the Church is Apostolic. The traditional Roman Mass in all its essentials was passed on by St. Peter, the first pope, to the Church, was according to St. Ambrose elaborated by the Apostles themselves, and reached its complete perfection with Popes St. Damasus (fourth century) and St. Gregory the Great (sixth century). As the great liturgical scholar Fr. Adrian Fortescue wrote, this Mass is "the most venerable in all Christendom, with a history of unbroken use far longer than that of any Eastern rite, there being no doubt that the essential parts of the Mass are of Apostolic origin." The dogma is that the Church has the right to make RUBRICAL and CEREMONIAL changes to the rites THAT SHE HERSELF HAS INSTITUTED, she has no "power" (Innocent III, Dogmatic Council of Trent, Pope St. Pius X) and no "right" (Pius XI, Pius XII) to change the SUBSTANCE of the Sacraments that are the very words of Christ. "We believe that the form of the words as found in the [traditional] Canon [of the Mass, which includes the Consecration], the Apostles received from Christ and their successors from them" (Denziger, 415). Thus, the Mass that Pope St. Pius V was confirming in Quo Primum was not some new construct like the Novus Ordo Missae, but was essentially the Apostolic Mass of Sts. Peter and Paul at Rome. Nor is it the Mass of some particular area of the Church like the Eastern rites, but it is the UNIVERSAL rite of the Church, the rite of the Roman See, the Papal See. Quo Primum is no "merely ecclesiastical law" (can. 11 [1983]) that can be revoked, but has been enacted into law and declared Ex Cathedra to be irreformable, and is therefore a solemnly defined moral doctrine which is also of itself infallible and irreformable (DB 1829). Quo Primum has been declared to be infallibly declared to be irreformable because the rite of Mass codified in the Tridentine Missal is the "received and approved rite of the Roman Church" that has been "handed down by the Holy Roman Church." The status of Quo Primum, therefore, pertains to Divine Law insofar as they constitute a particular application of the Divine Law. --Fr. Paul L. Kramer, B.Ph., S.T.B., M.Div., A Theological Vindication of Roman Catholic Traditionalism (Nazareth, India: Apostle Publications, 1997). Moreover, according to the common opinion of Catholic theologians throughout the centuries, any pope who "wished to overturn the rites of the Church based on Apostolic Tradition" would become a schismatic, not to be obeyed. (For example, Francisco Suarez (1548-1617), S.J., "Most Exalted and Pius Doctor," De Charitate, Disputatio XII de Schismate, sectio 1.) The Novus Ordo Missae is no less than a change in the entire structure of the Mass. If it were true that another pope or council could set aside the solemn decrees of a former pope or council, there would be no Apostolic authority in the Church, and we could not believe Christ's promise to be with the Church "all days" until the end of time. Any pope or council that attempts to set aside the authoritative teachings of a previous pope or council is acting in defiance and disobedience to the authority of the Church. "We need once again to take into account that these various Conciliar regulations [of the dogmatic Council of Trent on the Mass, Chapter XXII] do not only have a disciplinary character. They are based on a doctrinal, theological foundation that involves the Faith itself." (Alfons Cardinal Sticker, May 1999) REPLY TO (4) Such an argument implies an ignorance of canon law. What does the Apostolic Constitution actually say. And here we must work from the official Latin text from the Acta Apostolicae Sedis, since the vernacular translations appear to have been "doctored." The promulgating clause reads as follows: "Nostra haec autem statuta et praescripta nunc et in posterum firma et efficacia esse et fore volumus." Literally translated, this means: "We will, moreover, that these our statutes and prescriptions be firm and efficacious now and be [so] in the future." And what are "these" [haec] statutes and prescriptions that Paul VI refers to? They refer to what precedes this paragraph, that is precisely two things: the three new optional "Eucharistic prayers" and the phase "quod pro vobis tradetur" [which is given up for you] added to the words of the consecration of the bread (a violation of Sacred Tradition). Thus, neither in this document (nor in any other one) does Paul VI impose the New Mass on the Church. As Fr. Raymond Dulac, French canonist and founder of the French seminary at Rome from 1920 to 1926, wrote (Itineraires September/October 1970 and April 1972) in a canonical consultation summary of the New Order of Mass, when the New Mass was first issued: The bull Quo Primum tempore of Saint Pius V is not at all abrogated in its totality by Paul VI's constitution Missale Romanum of April 3, 1969. That constitution brings northing more to the obligation of the Tridentine Missal than, at the very most, particular derogations. One can ask the question: for what reason would the Pontiff in 1969 will to abrogate a law of four centuries [Quo Primum], a law that he praises greatly; a law that he did not at all criticize; a law that, at its origin, sanctioned an ancient custom already, in its essential part, of a thousand years; a law, finally, clothed, in its terms, in the most solemn formalities? SUMMARY OF ERRORS AND THEIR CORRECTIONS ERROR: The Traditional Latin Mass was established only after the Council of Trent by Pope St. Pius V. CORRECT: Pope St. Pius V merely canonized the Roman Rite for all time, according to the practice of the Holy See, as it had been handed down by Sacred Tradition, essentially from the beginning of the Church. ERROR: The Church always felt free to change the liturgy and did so countless times before Vatican II. CORRECT: The Roman Rite remained unchanged in almost all respects since the pontificate of Pope St. Gregory the Great ca. 600. It remained unchanged in all essential respects from much earlier. ERROR: The Mass of the first Christians was vague, undefined, and largely improvised. Fixed, written liturgies are late developments. CORRECT: Scholarly research has shown that there was a striking uniformity in the elements of the Sacred Liturgy from the earliest times. Improvisation was minimal. Evidence of early written liturgies is substantial. ERROR: Before the Council of Trent, there was no uniform Roman Rite, but many independent local rites. CORRECT: These mediaeval "uses" were not independent rites, but local deviations from the Roman Rite. Pope St. Pius V restored the uniform Roman Rite according to the practice of the Holy See. ============================================================================== DE DEFECTIBUS IN CELEBRATIONE MISSARUM OCCURRENTIBUS I Sacerdos celebraturus omnem adhibeat diligentiam, ne desit aliquid ex requisitis ad Sacramentum Eucharistiae conficiendum. Potest autem defectus contingere ex parte materiae consecrandae, et ex parte formae adhibendae, et ex parte ministri conficientis. Quidquid enim horum deficit, scilicet materia debita, forma cum intentione, et Ordo Sacerdotalis in conficiente, non conficitur Sacramentum. Et his exsistentibus, quibuscumque aliis deficientibus, veritas adest Sacramenti. Alii vero sunt defectus, qui in Missae celebratione occurrentes, etsi veritatem Sacramenti non impediant, possunt tamen aut cum peccato, aut cum scandalo contingere. II - De defectibus Materiae Defectus ex parte materiae possunt contingere, si aliquid desit ex iis quae ad ipsam requiruntur. Requiritur enim, ut sit panis triticeus et vinum de vite: et ut hujusmodi materia consecranda, in actu consecrationis, sit coram Sacerdote. III - De defectu Panis 1 Si panis non sit triticeus, vel, si triticeus, admixtus sit granis alterius generis in tanta quantitate, ut non maneat panis triticeus, vel sit alioqui corruptus, non conficitur Sacramentum. 2 Si sit confectus de aqua rosacea, vel alterius distillationis, dubium est an conficiatur. 3 Si coeperit corrumpi, sed non sit corruptus; similiter si non sit azymus, secundum morem Ecclesiae Latinae, conficitur, sed conficiens graviter peccat. 4 Si Celebrans ante consecrationem advertit Hostiam esse corruptam, aut non esse triticeam; remota illa Hostia, aliam ponat, et facta oblatione, saltem mente concepta, prosequatur ab eo loco ubi desivit. 5 Si id adverterit post consecrationem, etiam post illius Hostiae sumptionem, posita alia, faciat oblationem, ut supra, et a consecratione incipiat, scilicet ab illis verbis: Qui pridie quam pateretur: et illam priorem, si non sumpsit, sumat post sumptionem Corporis et Sanguinis, vel alii sumendam tradat, vel alicubi reverenter conservet. Si autem sumpserit, nihilominus sumat eam, quam consecravit: quia praeceptum de perfectione Sacramenti majoris est ponderis, quam quod a jejunis sumatur. 6 Quod si hoc contingat post sumptionem Sanguinis, apponi debet rursus novus panis et vinum cum aqua; et, facta prius oblatione, ut supra, Sacerdos consecret, incipiendo ab illis verbis: Qui pridie: ac statim sumat utrumque, et prosequatur Missam, ne Sacramentum remaneat imperfectum, et ut debitus servetur ordo. 7 Si Hostia consecrata dispareat, vel casu aliquo, ut vento aut miraculo, vel ab aliquo animali accepta, et nequeat reperiri; tunc altera consecretur ab eo loco incipiendo: Qui pridie quam pateretur, facta ejus prius oblatione, ut supra. IV - De defectu Vini 1 Si vinum sit factum penitus acetum, vel penitus putridum, vel de uvis acerbis seu non maturis expressum, vel ei admixtum tantum aquae ut vinum sit corruptum; non conficitur Sacramentum. 2 Si vinum coeperit acescere, vel corrumpi, vel fuerit aliquantum acre, vel mustum de uvis tunc expressum, vel non fuerit admixta aqua, vel fuerit admixta aqua rosacea seu alterius distillationis, conficitur Sacramentum, sed conficiens graviter peccat. 3 Si Celebrans ante consecrationem Sanguinis, quamvis post consecrationem Corporis, advertat aut vinum, aut aquam, aut utrumque non esse in Calice; debet statim apponere vinum cum aqua, et facta oblatione, ut supra, consecrare: incipiendo ab illis verbis: Simili modo, etc. 4 Si post verba consecrationis advertat vinum non fiusse positum, sed aquam; deposita aqua in aliquod vas, iterum vinum cum aqua ponat in Calice, et consecret, resumendo a verbis praedictis: Simili modo, etc. 5 Si hoc advertat post sumptionem Corporis, vel hujusmodi aquae: apponat aliam Hostiam iterum consecrandam, et vinum cum aqua in Calice, offerat utrumque, et consecret, et sumat, quamvis non sit jejunus. Vel, si Missa celebretur in loco publico, ubi plures adsint, ad evitandum scandalum poterit apponere vinum cum aqua, et facta oblatione ut supra, consecrare, ac statim sumere, et prosequi cetera. 6 Si quis percipiat ante consecrationem, vel post consecrationem, totum vinum esse acetum, vel alias corruptum: idem servetur quod supra, ac si deprehenderet non esse positum vinum, vel solam aquam fuisse appositam in Calice. 7 Si autem Celebrans ante consecrationem Calicis advertat, non fuisse appositam aquam: statim ponat eam, et proferat verba consecrationis. Si id advertat post consecrationem Calicis: nullo modo apponat, quia non est de necessitate Sacramenti. 8 Si materia quae esset apponenda, ratione defectus vel panis vel vini, non posset ullo modo haberi: si id sit ante consecrationem Corporis, ulterius procedi non debet: si post consecrationem Corporis, aut etiam vini, deprehenditur defectus alterius speciei, altera jam consecrata: tunc, si nullo modo haberi possit, procedendum erit, et Missa absolvenda, ita tamen, ut praetermittantur verba et signa, quae pertinent ad speciem deficientem. Quod si exspectando aliquamdiu haberi possit: exspectandum erit, ne sacrificium remaneat imperfectum. V - De defectibus Formae Defectus ex parte formae possunt contingere, si aliquid desit ex iis quae ad integritatem verborum in ipsa consecratione requiruntur. Verba autem Consecrationis, quae sunt forma hujus Sacramenti, sunt haec: Hoc est enim Corpus meum. Et: Hic est enim Calix Sanguinis mei, novi et aeterni testamenti: mysterium fidei: qui pro vobis et pro multis effundetur in remissionem peccatorum. Si quis autem aliquid diminueret, vel immutaret de forma consecrationis Corporis et Sanguinis, et in ipsa verborum immutatione verba non idem significarent, non conficeret Sacramentum. Si vero aliquid adderet, quod significationem non mutaret, conficeret quidem, sed gravissime peccaret. 2 Si Celebrans non recordetur se dixisse ea quae in consecratione communiter dicuntur, non debet propterea turbari. Si tamen certo ei constet, se omisisse aliquid eorum quae sunt de necessitate Sacramenti, id est, formam consecrationis, seu partem: resumat ipsam formam, et cetera prosequatur per ordinem. Si vero valde probabiliter dubitet, se aliquid essentiale omisisse: iteret formam saltem sub tacita condicione. Si autem non sunt de necessitate Sacramenti, non resumat, sed procedat ulterius. VI - De defectibus Ministri Defectus ex parte Ministri possunt contingere quoad ea quae in ipso requiruntur. Haec autem sunt: In primis intentio, deinde dispositio ainimae, dispositio corporalis, dispositio vestimentorum, dispositio in ministerio ipso quoad ea quae in ipso possunt occurrere. VII - De defectu Intentionis 1 Si quis non intendit conficere, sed delusorie aliquid agere: item si aliquae Hostiae ex oblivione remaneant in Altari, vel aliqua pars vini, vel aliqua Hostia lateat, cum non intendat consecrare nisi quae videt: item si quis habeat coram se undecim Hostias, et intendat consecrare solum decem, non determinans quas decem intendit: in his casibus non consecrat, quia requiritur intentio. Secus, si putans quidem esse decem, tamen omnes voluit consecrare quas coram se habebat: nam tunc omnes erunt consecratae: atque ideo quilibet Sacerdos talem semper intentionem habere debet, scilicet, consecrandi eas omnes quas ante se ad consecrandum positas habet. 2 Si Sacerdos putans se tenere unam Hostiam, post consecrationem invenerit fuisse duas simul junctas, in sumptione sumat simul utramque. Quod si deprehendat post sumptionem Corporis et Sanguinis aut etiam post ablutionem, reliquias aliquas relictas consecratas, eas sumat, sive parvae sint sive magnae, quia ad idem sacrificium spectant. 3 Si vero relicta sit Hostia integra consecrata, eam in Tabernaculo cum aliis reponat: si hoc fieri nequit, sequenti Sacerdoti ibi celebraturo, in Altari supra Corporale decenter opertam, sumendam una cum altera quam est consecraturus, relinquat: vel, si neutrum horum fieri possit, in ipso Calice seu Patena decenter conservet, quousque vel in Tabernaculo reponatur, vel ab altero sumatur; quod si non habeat quomodo honeste conservetur, potest eam ipsemet sumere. 4 Si intentio non sit actualis in ipsa consecratione propter evagationem mentis, sed virtualis, cum accedens ad Altare intendat facere quod facit Ecclesia, conficitur Sacramentum, etsi curare debet Sacerdos, ut etiam actualem intentionem adhibeat. VIII - De defectibus Dispositionis Animae 1 Si quis suspensus, excommunicatus, degradatus, irregularis, vel alias canonice impeditus celebret, conficit quidem Sacramentum, sed gravissime peccat, tam propter Communionem, quam indigne sumit, quam propter exsecutionem Ordinum, quae sibi erat interdicta. 2 Si quis habens copiam Confessoris celebret in peccato mortali, graviter peccat. 3 Si quis autem in casu necessitatis, non habens copiam Confessoris, in peccato mortali absque contritione celebret, graviter peccat. Secus, si conteratur: debet tamen, cum primum poterit, confiteri. 4 Si in ipsa celebratione Missae Sacerdos recordetur, se esse in peccato mortali, conteratur cum proposito confitendi, et satisfaciendi. 5 Si recordetur, se esse excommunicatum, vel suspensum, aut locum esse interdictum, similiter conteratur cum proposito petendi absolutionem. Ante consecrationem autem in supradictis casibus, si non timetur scandalum, debet Missam incoeptam deserere. IX - De defectibus Dispositionis Corporis 1 Si quis non est jejunus post mediam noctem, non potest communicare nec celebrare, salvis casibus a jure admissis, juxta Constitutionem Apostolicam "Christus Dominus" diei 6 Januarii 1953. 2 Si autem ante mediam noctem cibum aut potum sumpserit, etiamsi postmodum non dormierit, nec sit digestus, non peccat: sed ob perturbationem mentis, ex qua devotio tollitur, consulitur aliquando abstinendum. 3 Si reliquiae cibi remanentes in ore transglutiantur, non impediunt Communionem, cum non transglutiantur per modum cibi, sed per modum salivae. 4 Si plures Missas in una die continuo celebret, in unaquaque Missa abluat digitos in aliquo vase mundo, et in ultima tantum percipiat purificationem. Si plures Missas in una die cum intermissione celebret, potest in prioribus Missis duas ablutiones a rubricis praescriptis sumere, sed tantum adhibita aqua. Si vero Sacerdos, qui bis vel ter Missam celebrare debet, per inadvertentiam vinum quoque in ablutione sumat, non vetatur quominus secundam et tertiam Missam celebret. 5 Si praecesserit pollutio nocturna, quae causata fuerit ex praecedenti cogitatione, quae sit peccatum mortale, vel evenerit propter nimiam crapulam, abstinendum est a Communione et celebratione, nisi aliud Confessario videatur. Si dubium est, an in praecedenti cogitatione fuerit peccatum mortale, consulitur abstinendum, extra tamen casus necessitatis. Si autem certum est, non fuisse in illa cogitatione peccatum mortale, vel nullam fuisse cogitationem, sed evenisse ex naturali causa aut ex diabolica illusione, potest communicare et celebrare, nisi ex illa corporis commotione tanta evenerit perturbatio mentis, ut abstinendum videatur. X - De defectibus in Ministerio ipso occurrentibus 1 Possunt etiam defectus occurrere in ministerio ipso, si aliquid ex requisitis ad illud desit: ut, si celebretur in loco non sacro, vel non deputato ab Episcopo, vel in Altari non consecrato, vel tribus mappis non cooperto; si non adsint luminaria cerea; si non sit tempus debitum celebrandi, quod est ab una hora ante auroram usque ad unam horam post meridiem communiter; si Celebrans saltem Matutinum cum Laudibus non dixerit; si omittat aliquid ex vestibus sacerdotalibus; si vestes sacerdotales et mappae non sint ab Episcopo, vel ab alio hanc habenti potestatem benedictae; si non adsit Clericus, vel alius deserviens in Missa, vel adsit qui deservire non debet, ut mulier; si non adsit Calix cum Patena conveniens, cujus cuppa debet esse aurea vel argentea vel stannea, non aerea vel vitrea; si Corporalia non sint munda, quae debent esse ex lino, nec serico in medio ornata, et ab Episcopo vel ab alio hanc habenti potestatem benedicta, ut etiam superius dictum est; si celebret capite cooperto sine dispensatione; si non adsit Missale, licet memoriter sciret Missam, quam intendit dicere. 2 Si, Sacerdote celebrante, violetur Ecclesia ante Canonem, dimittatur Missa: si post Canonem, non dimittatur. Si timeatur incursus hostium, vel alluvionis, vel ruina loci ubi celebratur, ante consecrationem dimittatur Missa; post consecrationem vero Sacerdos accelerare poterit sumptionem Sacramenti, omissis omnibus aliis. 3 Si Sacerdos ante consecrationem graviter infirmetur, vel in syncopen inciderit aut moriatur, praetermittitur Missa. Si post consecrationem Corporis tantum, ante consecrationem Sanguinis, vel utroque consecrato, id accidit, Missa per alium Sacerdotem expleatur ab eo loco ubi ille desiit, et in casu necessitatis etiam per non jejunum. Si autem non obierit, sed fuerit infirmus, adeo tamen ut possit communicare, et non adsit alia Hostia consecrata, Sacerdos qui Missam supplet, dividat Hostiam, et unam partem praebeat infirmo, aliam ipse sumat. Si autem semiprolata forma Corporis obiit Sacerdos, quia non est facta consecratio, non est necesse ut Missa per alium suppleatur. Si vero obierit semiprolata forma Sanguinis, tunc alter prosequatur Missam, et super eundem Calicem repetat integram formam ab eo loco: Simili modo, postquam cenatum est, vel posset super alium Calicem praeparatum integram formam proferre, et Hostiam primi Sacerdotis, et Sanguinem a se consecratum sumere, ac deinde Calicem relictum semiconsecratum. 4 Si quis extra hujusmodi casus necessitatis integra Sacramenta non sumpserit, gravissime peccat. 5 Si musca, vel aranea, vel aliquid aliud ceciderit in Calicem ante consecrationem, projiciat vinum in locum decentem, et aliud ponat in Calicem, misceat parum aquae, offerat, ut supra, et prosequatur Missam: si post consecrationem ceciderit musca aut aliquid ejusmodi, et fiat nausea Sacerdoti, extrahat eam, et lavet cum vino, finita Missa comburat, et combustio ac lotio hujusmodi in sacrarium projiciatur. Si autem non fuerit ei nausea nec ullum periculum timeat, sumat cum Sanguine. 6 Si aliquid venenosum ceciderit in Calicem, vel quod provocaret vomitum, vinum consecratum reponendum est in alio Calice, et aliud vinum cum aqua apponendum denuo consecrandum; et, finita Missa, Sanguis repositus in panno linteo, vel stuppa tamdiu servetur, donec species vini fuerint desiccatae, et tunc stuppa comburatur, et combustio in sacrarium projiciatur. 7 Si aliquid venenatum contingerit Hostiam consecratam, tunc alteram consecret, et sumat eo modo quo dictum est, et illa servetur in Tabernaculo, loco separato, donec species corrumpantur, et corruptae deinde mittantur in sacrarium. 8 Si sumendo Sanguinem, particula remanserit in Calice, digito ad labium Calicis eum adducat, et sumat ante purificationem, vel infundat vinum, et sumat. 9 Si Hostia ante consecrationem inveniatur fracta, nisi populo evidenter appareat, talis Hostia consecretur: si autem scandalum populo esse possit, alia accipiatur et offeratur: quod si illius Hostiae jam erat facta oblatio, eam post ablutionem sumat. Quod si ante oblationem Hostia appareat confracta, accipiatur altera integra, si citra scandalum aut longam moram fieri poterit. 10 Si propter frigus, vel negligentiam Hostia consecrata dilabatur in Calicem, propterea nihil est reiterandum; sed Sacerdos Missam prosequatur, faciendo caeremonias et signa consueta cum residua parte Hostiae quae non est madefacta Sanguine, si commode potest. Si vero tota fuerit madefacta, non extrahat eam, sed omnia dicat, omittendo signa, et sumat pariter Corpus et Sanguinem, signans se cum Calice, et dicens: Corpus et Sanguis Domini nostri, etc. 11 Si in hieme Sanguis congeletur in Calice, involvatur Calix pannis calefactis: si id non proficeret, ponatur in ferventi aqua prope Altare, dummodo in Calicem non intret, donec liquefiat. 12 Si per negligentiam aliquid de Sanguine Christi ceciderit, si quidem super terram seu super tabulam, lingua lambatur, et locus ipse radatur quantum satis est, et abrasio comburatur; cinis vero in sacrarium recondatur. Si vero super lapidem Altaris ceciderit, sorbeat Sacerdos stillam, et locus bene abluatur, et ablutio in sacrarium projiciatur. Si super linteum Altaris, et ad aliud linteum stilla pervenerit; si usque ad tertium: linteamina ter abluantur ubi stilla ceciderit, Calice supposito, et aqua ablutionis in sacrarium projiciatur. Quod si in ipso solum Corporali, aut si in vestibus ipsis sacerdotalibus ceciderit, debet similiter ablui, et ablutio in sacrarium projici. Si in substrato pedibus panno, vel tapeto, bene abluatur, ut supra. 13 At si contingat totum Sanguinem post consecrationem effundi, si quidem aliquid vel parum remansit, illud sumatur, et de effuso reliquo Sanguine fiat, ut dictum est. Si vero nihil omnino remansit, ponat iterum vinum et aquam, et consecret ab eo loco: Simili modo, postquam cenatum est, etc., facta prius tamen Calicis oblatione, ut supra. 14 Si Sacerdos evomat Eucharistiam, si species integrae appareant, reverenter sumantur, nisi nausea fiat: tunc enim species consecratae caute separentur, et in aliquo loco sacro reponantur, donec corrumpantur, et postea in sacrarium projiciantur. Quod si species non appareant, comburatur vomitus, et cineres in sacrarium mittantur. 15 Si Hostia consecrata, vel aliqua ejus particula dilabatur in terram, reverenter accipiatur, et locus ubi cecidit, mundetur et aliquantulum abradatur, et pulvis seu abrasio hujusmodi in sacrarium immitatur. Si ceciderit extra Corporale in mappam, seu alio quovis modo in aliud linteum, mappa vel linteum hujusmodi diligenter lavetur, et lotio ipsa in sacrarium effundatur. 16 Possunt etiam defectus in ministerio ipso occurrere, si Sacerdos ignoret ritus et caeremonias ipsas in eo servandas, de quibus omnibus in superioribus Rubricis copiose dictum est. ON DEFECTS THAT MAY OCCUR IN THE CELEBRATION OF MASS I The priest who is to celebrate Mass should take every precaution to make sure that none of the things required for celebrating the Sacrament of the Eucharist is missing. A defect may occur with regard to the matter to be consecrated, with regard to the form to be observed and with regard to the consecrating minister. There is no Sacrament if any of these is missing: the proper matter, the form, including the intention, and the priestly ordination of the celebrant. If these things are present, the Sacrament is valid, no matter what else is lacking. There are other defects, however, which may involve sin or scandal, even if they do not impair the validity of the Sacrament. II - Defects of the matter Defects on the part of the matter may arise from some lack in the materials required. What is required is this: bread made from wheat flour, wine from grapes, and the presence of these materials before the priest at the time of the Consecration. III - Defect of bread 1. If the bread is not made of wheat flour, or if so much other grain is mixed with the wheat that it is no longer wheat bread, or if it is adulterated in some other way, there is no Sacrament. 2. If the bread has been made with rose-water or some other distillation, the validity of the Sacrament is doubtful. 3. If the bread has begun to mold, but it is not corrupt, or if it is not unleavened according to the custom of the Latin Church, the Sacrament is valid but the celebrant is guilty of grave sin. 4. If the celebrant notices before the Consecration that the host is corrupt or that it is not made of wheat flour, he is to replace that host with another, make the offering at least mentally and continue from where he left off. 5. If he notices this after the Consecration, or even after having consumed the host, he is to put out another host, make the offering as above and begin from the Consecration, namely from the words Qui pridie quam pateretur. If he has not consumed the first host, he is to consume it after taking the Body and the Blood, or else reserve it somewhere with reverence. If he has already consumed the first host, he is nevertheless to consume the one that he has consecrated, because the precept of completing the Sacrament is more important than the precept of fasting before Communion. 6. If this should happen after the Blood has been consumed, not only should new bread be brought, but also wine with water. The priest should first make the offering, as above, then consecrate, beginning with the words Qui pridie. Then he should immediately receive under both species and continue the Mass, so that the Sacrament will not remain incomplete and so that due order will be observed. 7. If the consecrated host disappears, either by some accident such as a gust of wind or by some animal's taking it, and it cannot be found, then another is to be consecrated, beginning from the Qui pridie quam pateretur, having first been offered as above. 8. In the cases referred to in paragraphs 5-9 above, the elevation of the Sacrament is to be omitted, and everything is to be done so as to avoid, as far as possible, any scandal or wonderment on the part of the faithful. IV - Defect of wine 1. If the wine has become mere vinegar, or is completely bad, or if it has been made from sour or unripe grapes, or if so much water has been mixed with it that the wine is adulterated, there is no Sacrament. 2. If the wine has begun to turn to vinegar or to become corrupt, or if it is souring, or if it is unfermented, being made from newly pressed grapes, or if it has not been mixed with water, or if it has been mixed with rose-water or some other distillation, the Sacrament is valid, but the celebrant is guilty of grave sin. 3. If the celebrant notices before the consecration of the Blood, even if the Body has already been consecrated, that there is no wine in the chalice, or no water, or neither wine nor water, he should immediately put in wine and water, make the offering as above and consecrate, beginning with the words Simili modo, etc. 4. If after the words of the Consecration he notices that there was no wine in the chalice, but only water, he is to pour the water into some vessel, put wine and water into the chalice and consecrate, starting again from the words Simili modo, etc. 5. If he notices this after consuming the Body, or after drinking the water in question, he is to set out another host to be consecrated, together with wine and water in the chalice, offer both, consecrate them and consume them, even though he is not fasting. 6. In the cases referred to in paragraphs 13-15 above, the elevation of the Sacrament is to be omitted, and everything is to be done so as to avoid, as far as possible, any scandal or wonderment on the part of the faithful. 7. If he finds out, before or after the Consecration, that the wine is completely vinegar or otherwise corrupt, he is to follow the same procedure as above, as if he were to find that no wine had been put into the chalice, or that only water had been put in. 8. If the celebrant remembers before the consecration of the chalice that there was no water added, he is to put some in at once and say the words of the Consecration. If he remembers this after the consecration of the chalice, he is not to add any water, because the water is not necessary to the Sacrament. 9. If a defect either of bread or of wine is discovered before the consecration of the Body, and the material needed cannot be obtained in any way, the priest should not continue any further. If after the consecration of the Body, or even of the wine, a defect in either species is discovered, and the material needed cannot be obtained in any way, then the priest should continue and complete the Mass if the defective material has already been consecrated, omitting the words and signs that pertain to the defective species. But if the material needed can be obtained with some little delay, he should wait, in order that the Sacrament may not remain incomplete. V - Defects of the form 1. Defects on the part of the form may arise if anything is missing from the complete wording required for the act of consecrating. Now the words of the Consecration, which are the form of this Sacrament, are: Hoc est enim Corpus meum, and Hic est enim Calix Sanguinis mei, novi et aeterni testamenti: mysterium fidei: qui pro vobis et pro multis effundetur in remissionem peccatorum. If the priest were to shorten or change the form of the consecration of the Body and the Blood, so that in the change of wording the words did not mean the same thing, he would not be achieving a valid Sacrament. If, on the other hand, he were to add or take away anything which did not change the meaning, the Sacrament would be valid, but he would be committing a grave sin. 2. If the celebrant does not remember having said the usual words in the Consecration, he should not for that reason be worried. If, however, he is sure that he omitted something necessary to the Sacrament, that is, the form of the Consecration or a part of it, he is to repeat the formula and continue from there. If he thinks it is very likely that he omitted something essential, he is to repeat the formula conditionally, though the condition need not be expressed. But if what he omitted is not necessary to the Sacrament, he is not to repeat anything; he should simply continue the Mass. VI - Defects of the minister Defects on the part of the minister may arise with regard to the things required in him. These are: first of all the intention, then the disposition of soul, the bodily disposition, the disposition of vestments, the disposition in the rite itself with regard to the things that may occur in it. VII - Defect of intention 1. The intention of consecrating is required. Therefore there is no consecration in the following cases: when a priest does not intend to consecrate but only to make a pretense; when some hosts remain on the altar forgotten by the priest, or when some part of the wine or some host is hidden, since the priest intends to consecrate only what is on the corporal; when a priest has eleven hosts before him and intends to consecrate only ten, without determining which ten he means to consecrate. On the other hand, if he thinks there are ten, but intends to consecrate all that he has before him, then all will be consecrated. For that reason every priest should always have such an intention, namely the intention of consecrating all the hosts that have been Placed on the corporal before him for consecration. 2. If the priest thinks that he is holding one host but discovers after the Consecration that there were two hosts stuck together, he is to consume both when the time comes. If after receiving the Body and Blood, or even after the ablution, he finds other consecrated pieces, large or small, he is to consume them, because they belong to the same sacrifice. 3. If, however, a whole consecrated host is left, he is to put it into the tabernacle with the others that are there; if this cannot be done, he is to consume it. 4. It may be that the intention is not actual at the time of the Consecration because the priest lets his mind wander, yet is still virtual, since he has come to the altar intending to do what the Church does. In this case the Sacrament is valid. A priest should be careful, however, to make his intention actual also. VIII - Defects of the disposition of soul If a priest celebrates Mass in a state of mortal sin or under some ecclesiastical penalty, he does celebrate a valid Sacrament, but he sins most grievously. IX - Defects of the disposition of body 1. If a priest has not been fasting for at least one hour before Communion, he may not celebrate. The drinking of water, however, does not break the fast. 2. The sick, even though they are not bed-ridden, may take non-alcoholic liquids as well as true and proper medicine, whether liquid or solid, before the celebration of Mass, without any time limit. 3. Priests who can do so are earnestly invited to observe the ancient and venerable form of the Eucharistic fast before Mass. X - Defects occurring in the celebration of the rite itself 1. Defects may occur also in the performance of the rite itself, if any of the required elements is lacking, as in the following cases: if the Mass is celebrated in a place that is not sacred, or not lawfully approved, or on an altar not consecrated, or not covered with three cloths; if there are no wax candles; if it is not the proper time for celebrating Mass, which is from one hour before dawn until one hour after noon under ordinary circumstances, unless some other time is established or permitted for certain Masses; if the priest fails to wear some one of the priestly vestments; if the priestly vestments and the altar cloths have not been blessed; if there is no cleric present nor any other man or boy serving the Mass; if there is not a chalice, with a cup of gold, or of silver with the inside gold-plated; if the paten is not gold-plated; if both chalice and paten are not consecrated by a bishop; if the corporal is not clean (and the corporal should be of linen, not decorated in the middle with silk or gold; and both corporal and pall should be blessed); if the priest celebrates Mass with his head covered, without a dispensation to do so; if there is no missal present, even though the priest may know by heart the Mass he intends to say. 2. If, while the priest is celebrating Mass, the church is violated before he has reached the Canon, the Mass is to be discontinued; if after the Canon, it is not to be discontinued. If there is fear of an attack by enemies, or of a flood or of the collapse of the building where the Mass is being celebrated, the Mass is to be discontinued if it is before the Consecration; if this fear arises after the Consecration, however, the priest may omit everything else and go on at once to the reception of the Sacrament. 3. If before the Consecration the priest becomes seriously ill, or faints, or dies, the Mass is discontinued. If this happens after the consecration of the Body only and before the consecration of the Blood, or after both have been consecrated, the Mass is to be completed by another priest from the place where the first priest stopped, and in case of necessity even by a priest who is not fasting. If the first priest has not died but has become ill and is still able to receive Communion, and there is no other consecrated host at hand, the priest who is completing the Mass should divide the host, give one part to the sick priest and consume the other part himself. If the priest has died after half-saying the formula for the consecration of the Body, then there is no Consecration and no need for another priest to complete the Mass. If, on the other hand, the priest has died after half- saying the formula for the consecration of the Blood, then another priest is to complete the Mass, repeating the whole formula over the same chalice from the words Simili modo, postquam cenatum est; or he may say the whole formula over another chalice which has been prepared, and consume the first priest's host and the Blood consecrated by himself, and then the chalice which was left half-consecrated. 4. If anyone fails to consume the whole Sacrament aside from cases of necessity of this kind, he is guilty of very grave sin. 5. If before the Consecration a fly or spider or anything else falls into the chalice, the priest is to pour out the wine in a suitable place, put other wine into the chalice, add a little water, offer it, as above, and continue the Mass. If after the Consecration a fly or something of the kind falls into the chalice, he is to take it out, wash it with wine, burn it after the Mass is over, and throw the ashes and the wine which was used for washing into the sacrarium. 6. If something poisonous falls into the chalice after the Consecration, or something that would cause vomiting, the consecrated wine is to be poured into another chalice, with water added until the chalice is full, so that the species of wine will be dissolved; and this water is to be poured out into the sacrarium. Other wine, together with water, is to be brought and consecrated. 7. If anything poisonous touches the consecrated host, the priest is to consecrate another and consume it in the way that has been explained, while the first host is to be put into a chalice full of water and disposed of as was explained regarding the Blood in paragraph 36 above. 8. If the particle of the host remains in the chalice when he consumes the Blood, he is to bring it to the edge of the cup with his finger and consume it before the purification, or else he is to pour water in and consume it with the water. 9. If before the Consecration the host is found to be broken, it is to be consecrated anyway, unless the people can see plainly that it is broken. But if there may be scandal for the people, another host is to be taken and offered. If the broken host has already been offered, the priest is to consume it after the ablution. If the host is seen to be broken before the offerings however, another complete host is to be taken, if this can be done without scandal and without a long delay. 10. If because of cold or negligence, the consecrated host falls into the chalice, nothing is to be repeated on that account, but the priest is to continue the Mass, performing the ceremonies and making the usual signs of the Cross with the part of the host that is not moistened with the Blood, if he can conveniently do so. But if the entire host has become wet, he is not to take it out; he is to say everything as usual, omitting the signs of the Cross that pertain to the host alone, and he is to consume the Body and the Blood together, signing himself with the chalice and saying: Corpus et Sanguis Domini nostri, etc. 11. If the Blood freezes in the chalice in winter time, the chalice should be wrapped in cloths that have been warmed. If this is not enough, it should be placed in boiling water near the altar until the Blood melts, but care should be taken that none of the water gets into the chalice. 12. If any of the Blood of Christ falls, if it is only a drop or so, nothing need be done except to pour a little water over the spilled drops and dry it afterwards with a purificator. If more has been spilled, the corporal or the altar cloth or other place is to be washed in the best way possible, and the water is then to be poured into the sacrarium. 13. If, however, all the Blood is spilled after the Consecration, the little that remains is to be consumed, and the procedure described above is to be followed with the rest which has been spilled. But if none at all remains, the priest is to put wine and water into the chalice again and consecrate from the words Simili modo, postquam cenatum est, etc., after first making an offering of the chalice, as above. 14. If anyone vomits the Eucharist, the vomit is to be gathered up and disposed of in some decent place. 15. If a consecrated host or any particle of it falls to the ground or floor, it is to be taken up reverently, a little water is to be poured over the place where it fell, and the place is to be dried with a purificator. If it falls on clothing, the clothing need not be washed. If it falls on a woman's clothing, the woman herself is to take the particle and consume it. 16. Defects may occur in the celebration of the rite itself also if the priest does not know the rites and ceremonies to be observed, all of which have been fully described in the above rubrics.