A reverend correspondent has taken occasion from our remarks in the last number of the Record, to ask a question about the custom prevalent in Ireland of reciting the De profundis after mass. We will quote his own words: “In reading the liturgical questions in your last number of the Record, it occurred to me to inquire on what authority is founded the practice of reciting the De profundis after mass, whether it can be omitted ad libitum, secluso scandalo, and whether it should be said at the altar, or when the priest descends, or when going into the sacristy”. The practice of reciting the De Profundis after each low mass, we believe, exists in all Ireland, without any exception
of diocese or district, and has existed for a long period. It is the opinion of many well versed in Irish ecclesiastical matters, that it was introduced and authorised by the Holy See as a substitute for the numerous masses and suffrages for which innumerable endowments were founded by the piety of the faithful in former times, and which were taken away from the Catholic Church at the time of the Reformation. It is more than probable that a rescript from the Holy See authorised this practice, in order that the pious intentions of the founders of such endowments might not altogether be frustrated by the rapacity of the reformers. It is difficult to understand how, under other circumstances, the practice could have become so universal in Ireland. Indeed we have heard it remarked, that possibly a rescript of an old date bearing on this subject might be found; and if any of our readers could aid us in getting authentic documents on the matter, we need scarcely say how anxious we would be to insert them or any information connected with this subject in the Record. While writing these lines we have been informed that in the Irish College, Paris, there is a rescript authorising the recital of the De profundis after the community mass in the college.
Apart, however, from this consideration we may reply that the recital of the De profundis cannot be omitted ad libitum. Whatever may have been its origin, it has become a usage with the force of law, against which no individual is at liberty to act. Even if the Holy See did not authorise the practice in the commencement, it must necessarily have been introduced by the bishops of the day, and its continuance for so long a period throughout the entire Irish Church without any reclamation from ecclesiastical authority, would be quite sufficient to show that all should conform to such a practice, which in itself is so holy and useful, and calculated to confer such advantages on the suffering souls in Purgatory.
We are therefore clearly of opinion that no priest can on principle omit the De profundis, and we would take the liberty of reminding him of the munificent endowments established in former ages of the Irish Church for the exclusive object of having Requiem Masses said, and securing the suffrages of the faithful in aid of the suffering souls in Purgatory. We would refer our readers, for information on this point, to Dr. Lanigan’s Ecclesiastical History of Ireland, vol. iii. chap. 21.
With regard to the proper time for saying the De profundis, we think that the practice of saying it at the foot of the altar is the most correct. We know this to be the course adopted by many priests, who descend from the altar, make a genuflexion or a reverence to the altar, and then standing recite the De profundis. By this plan it is made manifest that the De profundis is a thing
quite distinct from the Mass, and not appertaining to it. However, it is right to say that nothing decisive can be laid down as to the place and time of reciting it. There is a decree of the Sacred Congregation of Rites given by Merati in his Series Decretorum, p. 436, which is as follows:
“Quando adest legatum quod sacerdos antequam discedat ab altari, recitet aliquod Evangelium, Psalmum, seu orationem post terminatam missam, debet oneri sibi injuncto satisfacere post finem missae exutis vestibus sacerdotalibus et cum sola cotta in altari vel in sacristia et sic legatum adimplere S. R. C., 31 Augusti, 1669, in Conversanen”.
These words would appear to imply that in our case the sacred vestments should be taken off. However, on referring to the decree itself in Gardellini, we find its terms are not so comprehensive as the interpretation of Merati would make them. The following are the words:
“2339. Conversan. Capitulum Collegiatae Rosigliani Dioecesis Conversanensis exposuit in S. R. C. Nicolaum Franciscium in ejus sub quo decessit testamento, reliquisse ejus bona dicto capitulo cum onere celebrandi Missam quotidianam et singulis diebus veneris de Passione et cum onere, terminata missa post Evangelium in principio erat verbum, etc., recitandi ipsam Passionem secundum Johannem. Et proinde cum dicta dispositio sit contra Ritus Ecclesiasticos supplicavit pro declaratione. An dicta passio recitanda sit post dictum Evangelium alibi per celebrantem?
“Et S. eadem C. censuit: Recitandam esse post finem missae exutis vestibus sacerdotalibus et cum sola cotta in altari vel in sacristia. Hac die 31 Augusti, 1669”.