May 12, 2009
Gregorian Masses
And More on the Easter Candle
ROME, MAY 5, 2009 (Zenit.org).- Answered by Legionary of Christ
Father Edward McNamara, professor of liturgy at the Regina
Apostolorum university.
Q: I understand a Gregorian Mass to consist of 30 Masses said with
unbroken succession. Recently an elderly priest told me that if it
is interrupted even for one day, one has to begin the Masses all
over. I have also met an elderly religious who was catechizing the
lay faithful in the same line. Here then are my questions: 1) Has
this Gregorian Mass (or Masses) any liturgical or canonical
foundation? 2) Does the effectiveness of the Masses depend on
celebrating them without interruption? 3) If this is so (as it is
widely held), are we not coming close to superstition or what St.
John of the Cross referred to as lack of simplicity of faith?
According to him, "These people attribute so much efficacy to
methods of carrying out their devotions and prayers and so trust in
them that they believe that if one point is missing or certain
limits have been exceeded their prayer will be profitless and go
unanswered. As a result they put more trust in these methods than
they do in the living prayer, not without great disrespect and
offense toward God." -- P.C., Rome
A: The practice of Gregorian Masses goes back to a tradition hailing
from Pope St. Gregory the Great (540-604). According to legend, a
deceased monk appeared and requested 30 Masses to be celebrated for
the release of his soul from purgatory. On completion of the
stipulated days he appeared once more radiant in heavenly glory.
From this legend the practice of celebrating 30 consecutive Masses
for one and the same person with the intention of procuring release
from purgatory became an established custom which has been regulated
in various ways over the centuries.
Present regulation stems from a declaration published by the Sacred
Congregation of Divine Worship on Feb. 24, 1967, which mitigated
some of the restrictions mentioned by our reader and of which the
elderly priest is apparently unaware.
According to the aforementioned declaration, maintaining the
tradition that the Gregorian Mass is a series of 30 consecutive
celebrations, it is not required that the same priest celebrate all
the Masses nor that they be celebrated on the same altar. Thus, if a
priest who has accepted the obligation of celebrating the series
finds himself impeded on any particular day, he may request another
priest to take the intention for him.
Likewise, it could happen that the priest cannot find a substitute
and the series is interrupted because of an unforeseen impediment
(for example, an illness), or for a reasonable cause (the
celebration of a funeral or a wedding). In this case the Church has
disposed that the fruits of suffrage (which, until that moment,
Church practice and the piety of the faithful have attributed to
this series) are maintained. The priest retains the obligation to
complete the 30 Masses as soon as possible but need not begin the
series anew.
I do not believe that this pious custom induces superstition or
reflects a magical concept. It presumes that the soul is in
purgatory and thus recognizes the reality that few people are
immediately ready for heaven after death. It is also an act of faith
and confidence in the infinite intercessory power of the Mass with
respect to souls undergoing purgation. As such, the request for such
a series of Masses is a spiritual act of mercy akin to obtaining
plenary indulgences on behalf of the deceased.
The Just Judge is also infinitely merciful and can be as generous to
those who have toiled but an hour as he is toward those who bore the
brunt of labor all day long.
* * *
Follow-up: Lighting the Easter Candle
Pursuant to our comments on the non-use of the Easter candle during
exposition (see April 21), a reader from Scotland added an
interesting explanation for which I am grateful. He wrote: "I
thought you might be interested in my understanding of why the
paschal candle is nor lit during exposition of the Blessed Sacrament
in the extraordinary form: I was always told that, as the candle
represents the Risen Lord and the Sanctissimus is the Risen Lord, it
was not right for the symbol to be used in the presence of the
reality."
Several readers also inquired as to how to proceed when a parish has
two churches or at least other spaces for celebrating Mass during
Eastertide and other seasons. As we wrote on April 11, 2006, only
one candle may be used during the Easter vigil. But it should be
possible to simply bless any extra candles required for other
chapels after the vigil is over and subsequently set it up in the
other church or chapel without ceremony before the first Easter
Mass. These candles may be smaller but should have the grains of
incense.
The norms in force for the extraordinary form did not require a new
paschal candle every year but only that it should be replaced when
notably consumed. For commodity's sake, one was also allowed to
bless a smaller candle for the vigil and then expose a larger one
for Eastertide, provided that it had been blessed at least once.
In the present rite the candle used for the Easter Vigil should be
new. In places where the vigil has not been celebrated, such as
weekday and convent chapels, I think it is legitimate to continue
using previously blessed Easter candles if still in decent
condition. If necessary and possible, the inscription of the current
year may be adjusted.
* * *
Readers may send questions to liturgy@zenit.org. Please put the word
"Liturgy" in the subject field. The text should include your
initials, your city and your state, province or country. Father
McNamara can only answer a small selection of the great number of
questions that arrive.
