With regard, however, to Holy Saturday, the case is quite different. For a private Mass cannot now be celebrated on that day without a special indult from the Holy See, as appears from a decree of the 11th March, 1690:
"Firmo in reliquis remanente praedicto decreto edito die 11 Februarii nempe in Sabbato Sancto celebrationes Missarum privatarum omnino prohibentur in quibuscumque Ecclesiis et oratoriis privatis, non obstante quacumque contraria consuetudine, et unica tantum Missa Conventualis una cum officio ejusdem Sabbati sancti celebretur".
Gardellini, in his dissertation already mentioned, speaking of this decree, says:
"Quum autem hoc Decretum Summus Pontifex sua auctoritate firmaverit et ope typorum evulgari jusserit, vim habet legis universalis quae relaxari nequit nisi ab eo a quo lata est".
It is plain, therefore, that there is a great difference between Holy Thursday and Holy Saturday, as to the question of low Masses. With regard to Holy Thursday, the bishop may allow it in certain circumstances, but not so on Holy Saturday. This difference is evidenced in the fact, that if a holiday of obligation fall on Holy Thursday, it is to be observed, and some low Masses are permitted, so that the people may fulfil the precept of hearing Mass. But if the holiday fall on Holy Saturday or Good Friday, it is transferred to another day, together with the obligation of hearing Mass, and no private Masses are allowed.
We now come to the last question, which is one of a practical character, and which must be treated as such. The Memoriale Rituum lays down most distinctly all the directions for the due performance of the ceremonies in Holy Week when there is not a sufficient number of priests to carry them on with the solemnity prescribed by the Missal. In the preface it states that it was ordered by Pope Benedict XIII., and published "ut Minorum Ecclesiarum Rectores minime vel perstrictus Parochialium Clericorum numerus detineat, vel insuetorum Rituum anfractus deterreat". Hence in the same preface it charges the parish priest to instruct three or four clerics in the ceremonies, "ut sacrae actiones, si nequeant solemniter, decenter saltem peragantur". This is the first point to be attended to, namely, to appoint three or four youths and train them in the manner of performing the ceremonies. This at first may appear to cause great inconvenience and trouble, but it is well known to those who have tried the experiment how quickly well disposed youths learn such matters, and what taste they even display in arranging the altars, etc., considering the opportunities within their reach.
2. But, as far as we know, the chief difficulty which is usually made is, that they cannot do anything in the country districts in the way of singing the hymns and the psalms. This, no doubt, would be an insurmountable difficulty in many instances; but the Memoriale Rituum of Benedict XIII. does not require music or singing. It requires the priest and the youths to recite, and to do so "aequa vocum concordia" (vide Memoriale Rituum). If the parish priest could have the singing, it would, of course, be most desirable and very edifying, but not at all necessary.
3. The Memoriale Rituum requires for Holy Thursday an altar set apart from the high altar at which the ceremonies are performed, which is called the altar of repose, and which is to be decorated and adorned with the greatest pomp. There is not much difficulty in complying with this particular, which is clearly pointed out by the Rubrics of the Missal; and we may here observe that we have heard with surprise that the altar of repose on Holy Thursday in some Churches is the same as the high altar, and not distinct from it, where the ceremonies could and ought to be carried out with the greatest solemnity and accuracy.
4. The Memoriale Rituum enters into many details about the function of Good Friday and Holy Saturday, and for this latter day many things are to be procured by the parish priest which are clearly laid down in the Missal and the Memoriale so often referred to. We deem it unnecessary to mention all the details, particularly as while we are writing on these subjects we have been favoured with a copy of a letter of his Grace the Archbishop of Dublin to the clergy of his diocese, which we annex here as confirming our views on these points, and also as a summary of what we have been stating in this article.