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.
II.
1º. At High Mass, ought the celebrant to elevate the Host before the choir has terminated the singing of the Sanctus and following words?
Answer: The Caeremoniale Episcop. lib. ii. no. 70, gives the answer: "Chorus prosequitur cantum usque ad Benedictus qui venit exclusive: quo finito et non prius elevatur sacramentum. Tunc silet chorus et cum aliis adorat. Organum vero, si habetur, cum omni tunc melodia et gravitate pulsandum est". The celebrant ought to proceed slowly with the canon, so as to give time to the choir to terminate their part before he comes to the elevation. The choir ought to be cautioned not to protract the singing of the Sanctus too much.
2º. At High Mass, when the celebrant has sung "Et ne nos inducas in tentationem", in the Pater Noster, is he bound to wait until the choir has finished singing "Sed libera nos a malo", before he says Amen?
Answer: According to a ceremonial much esteemed in Rome, published by a missionary of St. Vincent, in Bologna, 1854, l. iv. no. 1484, the priest is bound to wait. The choir agit partem ministri in its answers at High Mass, and on that account the priest must wait until it responds to him, as on other occasions he waits until the server or clerk terminates his answers.
After the priest has sung "Pax Domini sit semper vobiscum", he must also wait until the choir has sung "Et cum spiritu tuo", before he says "Haec commixtio", etc.
3º. When the deacon has sung "Ite Missa est", can the celebrant, without waiting for the choir to answer "Deo gratias", turn to the altar and say the prayer "Placeat"?