I.

1º. Can _black_ or _violet_ vestments be used _indifferently_ at

_Requiem_ Masses, as stated in the _Ceremonial_ of Baldeschi, edited by

Vavaseur? (page 14), _Paris_, 1859.

2º. "Rubrica de coloribus paramentorum non est praeceptiva, sed

directiva, unde non inducit rigorosam obligationem; quia praeceptum

S. Pii V. latum in bulla missalis, ex quo rubricae vim obligandi habent,

non se extendit ad hanc rubricam de coloribus". Ferraris, in voc.

Paramenta Sacra.

Can a priest, therefore, use at _Requiem_ Masses vestments of any

colour, when, on any occasion, the number of priests to celebrate are

many, and the black or violet vestments few? Can we conclude that, in

such circumstances, the obligation of the rubric ceases?

3º. Must the _ciborium_ containing particles to be consecrated, be

placed not merely on the corporal, but also on the altar stone? What is

to be done when the altar-stone is too small to contain the chalice and

large host? Can the ciborium be placed outside the stone, or should the

particles be taken from the ciborium and arranged on the corporal, so as

to rest on the altar-stone?

* * * * *

In reply to the first question, we beg to state that black or violet

vestments, in our opinion, cannot be used indiscriminately. The Rubric

of the Missal clearly lays down that black vestments are to be used,

and we are not aware of any authoritative decree stating the general

principle that one or the other can be used at discretion. The custom,

no doubt, has been introduced of using the violet colour in many places;

but in several instances this was done and sanctioned by authority,

through a necessity which would justify a departure from the Rubric,

inasmuch as there might not be a supply of black vestments; in other

instances, it may have been done in consequence of the opinion gradually

gaining ground that black or violet could be used indifferently. It

appears to us more correct to say, that in case of necessity the violet

can be used without much difficulty.

But our reverend correspondent gives, as his authority, the _Ceremonial_

of Baldeschi, edited by Vavaseur, 1859. We have consulted this author,

and we find that he refers the reader to the _Ordo Divini Officii_, Roma.

In this ordo it is stated that the colour in Missa Defunctorum is niger

vel violaceus. And the following note is appended: "S. R. C. Ann. 1670.

21 Jun. v. Cardellini in Nota ad quaest. 3. Decret. 4440. Cujus tamen

coloris (violacei) parcus admodum erit usus, et fortasse solum in aliquali

necessitate; sic Cavalieri". The decree of the Sacred Congregation of

Rites here referred to, is as follows: Oritana--"Sacra Congregatio censuit

servandum esse decretum vicarii in Ecclesia Cathedrali ne in posterum

celebrentur Missae defunctorum nisi cum colore nigro vel saltem violaceo

... Hoc die 21 Junii, 1670".

The word _saltem_ appears to us not to allow the indiscriminate use

of black or violet, but rather the use of the violet, when the black

vestments are not at hand.

It may not be out of place to observe here, that there are two decrees

of the Sacred Congregation of Indulgences which illustrate this subject.

Dub. 1. "Utrum qui privilegium habet personale pro quatuor

Missis in hebdomadis singulis debeat cum paramentis coloris nigri

celebrare diebus non impeditis ut possit indulgentiam Plenariam

pro Animabus Defunctorum lucrari?

Dub. 2. "Utrum qui celebrat in Altari Privilegiato pro singulis

diebus debeat semper uti paramentis nigris diebus non impeditis

ut indulgentiam Privilegii consequatur?

"Ad primum dubium resp. Affirmative. Ad secundum pariter ut in primo.

"Ita decrevit sub die 11 Aprilis, 1840".

From these two decrees it is quite clear that it is indispensable for a

priest to celebrate in black vestments on the days allowed, of course,

in order to gain the plenary indulgence, _ut possit indulgentiam

plenariam pro animabus defunctorum lucrari_. If the black or violet

could be used indifferently, there exists no reason for confining this

important privilege of a plenary indulgence to a Requiem Mass said in

black vestments. We are of opinion, therefore, that, as a general rule,

the black vestments are to be used, and the violet only _ex aliquali

necessitate_, as has been remarked in a directory which we have before

us. 'We must, however, observe that in the _Caeremoniale Episcoporum_ it

is stated that the bishop assisting at a Requiem Mass can use a black

or violet cope: "Si Episcopus noluerit celebrare, sed hujusmodi missae

pro defunctis per alium celebratae interesse eadem norma in omnibus

servabitur, quae expressa est in capite praecedenti; ipse vero Episcopus

cum cappa, vel cum pluviali nigro seu violaceo facta confessione cum

celebrante ibit cum suis assistentibus ad sedem suam"--_Caeremoniale

Episcoporum_, libro 2º, cap. 12, no. i.

This, however, only applies to the bishop.

Again, the _Caeremoniale_, in the same book, chapter 25th, no. vi.,

treating of the function of Good Friday, says: "Episcopus et omnes

utuntur paramentis nigris si haberi possint et deficientibus nigris

coloris violacei".

We now come to the second question, and in our answer we shall probably

have to make some observations closely connected with the subject matter

of the first question. We hold that the rubric de coloribus paramentorum

is _praeceptiva_. There are two decrees of the Sacred Congregation of

Rites bearing on this subject.

1. "Inter postulata a Reverendissimo Episcopo Vicen. in visitatione

ad Limina transmissa unum extat, quo ipse jure conqueritur de

confusione colorum in paramentis sacrosancto Missae sacrificio,

aliisque functionibus deservientibus, quae etiamsi sacris ritibus

opposita in dicta tamen civitate et in ceteris Episcopatus Ecclesiis

conspicitur. Huic propterea abusui providere, imo de medio tollere

volens, humillime supplicavit idem Episcopus pro opportuno remedio.

Et Sac. Rituum. Congregatio in ordinario coetu ad Vaticanum coacto

respondendum censuit _Serventur omnino rubricae generales_: facta

tamen potestate Episcopo indulgendi ut in Ecclesiis pauperibus

permittat illis uti donec consumantur". 19 Decemb., 1829. in Vicen.

2. "Potestne continuari usus illarum Ecclesiarum quae pro colore

tam albo, quam rubro, viridi et violaceo utuntur paramentis flavi

coloris vel mixtis diversis coloribus, praesertim si colores a

rubrica praescripti in floribus reperiantur? Resp. Servetur strictim

Rubrica quoad colorem indumentorum, 12 Nov., 1831. Marsor. ad dub.

54. Vide _Manuale Decretorum S. Rituum Congregationis_".

In these two decrees, the observance of the Rubric with regard to the

colour of the vestments is prescribed, "_servetur strictim Rubrica quoad

colorem indumentorum_". Such a form of words appears to us inconsistent

with the opinion that the said rubric is merely _directiva_.

We may also observe that even the use of many colours, or rather the

mixture of them, is laid down as an abuse to be abolished, and power

is granted to the bishop to allow the use of such vestments in _poor

churches_ until they shall be no longer fit for use. If it be an abuse

to use many colours, how much greater the abuse if a colour be used

quite opposed to the rubric! It therefore seems to us that the opinion

of Ferraris is at variance with what the Sacred Congregation of Rites

lays down on this subject. He holds that the bull of St. Pius V., "_non

se extendit ad hanc rubricam de coloribus_", and the Congregation of

Rites says, "_servetur strictim Rubrica quoad colorem indumentorum_".

Indeed we must say that all discussion appears to us to be set aside on

this point by these decrees, particularly if we keep in view a decree

of the Sacred Congregation of Rites dated 23rd. May, 1846, which was

afterwards approved and confirmed by the present Pope on the 17th July,

1848, and which is as follows: "Decreta a Sacra Congregatione emanata

et responsiones quaecumque ab ipsa propositis dubiis scripto formiter

editae, eamdem habeant auctoritatem, ac si immediate ab ipso summo

Pontifice promanarent, quamvis nulla facto, fuerit de iisdem relatio

Sanctitati Suae". We hold, therefore, that the rubric is _praeceptiva_,

and ought not to be departed from unless in such cases where a real

necessity would warrant us to do so; and we may add that we would not

consider it lawful to use white vestments in a Requiem Mass, inasmuch

as we cannot conceive what necessity could turn up to justify such a

departure from the rubric. Much better would it be, in such a case, to

say the Mass of the day occurring, or some other votive Mass.

With regard to the third question, we beg to say that the ciborium or

particles ought to be placed on the altar-stone, and that not only

during the consecration, but to the communion. The chalice and host must

be placed on it, according to the rubric; of the missal, and we see no

reason why the same thing is not to be done with the small particles

which are to be consecrated. St. Alphonsus Liguori is clearly of

this opinion: "Non igitur licet ante communionem ponere particulas

consecratas extra aram". La Croix, treating of the same subject, says:

"Post communionem sacerdotis possunt parvae hostiae ab eo consecratae

poni extra aram in corporali"; and he gives the following reason: "Quia

omnes sunt unica victima et per modem unius offeruntur". Indeed La

Croix, for the same reason, states that it would be unlawful to have

a second altar-stone, in case the one would not be large enough to

hold the small particles together with the chalice and host: "Si unum

portatile non possit cum hostia et calice capere omnes particulas

consecrandas, illicitum esset has collocare et consecrare in alio

portatili vicino". The best, and indeed the only remedy we can suggest,

especially where there are many communicants, is to procure a large

altar-stone. We have heard of some bishops declining to consecrate

any stone that was under fourteen inches in length, and twelve inches

in width, at least. It is unnecessary to observe that there is great

danger, and irreverence too, in placing a large number of particles on

a very small space or corner of an altar-stone, where an accident, and

that of the most serious nature, is likely to take place at any moment.

Perhaps it may not be amiss to remark, also, that those theologians who

hold the opinion that the rubrics are merely _directivae_, except always

such rubrics as are closely connected with the Most Blessed Sacrament,

and maintain that those are _praeceptivae_. We conclude, therefore, that

the ciborium or particles ought to be placed on the altar-stone, and if

the altar-stone be too small for the chalice and host, it ought not to

be used.