/£v^7-

SACRISTANS

I By-

Father

Winfrid

Herbst,

S.D.S.





Bits

of

Information

for

Sacristans

By Father

Winfridi Herhsst, S. D. S.

Published by

THE SOCIETY OF THE DIVINE SAVIOR

(Salvatorian Seminary)

PUBLISHING DEPARTMENT

St. Nazianz, Wisconsin

1946



Imprimi ‘Potest:

Bede Friedrich, S. D. S.

Provincial Superior

Tlihil Obstat:

N. L. Gross, M. A.

Censor Librorum

Imprimatur:

£< Stanislaus V. Bona

Bishop of Green Bay

Green Bay, Wisconsin

Feb. 5, 1946

DessUfscf



ATTENTION, PLEASE!

These Bits of Information are being

printed in pamphlet form as a
little

favor to those who have requested them

or who might be helped by them.

Countless other questions could
be

asked, of course. All the answers
are

not here—far, far from it. The rest can

be found in sacristan’s manuals
or

books of ceremonies or compendiums

of liturgy. But these few bits will at

least save many sacristans the trouble

some have been going to of clipping

from back issues of The Savior’s Call

and pasting up for ready reference the

practical and much appreciated infor-

mation here given.

(See index at the end.)



St. Teresa of the Child Jesus

in the performance of her

duties as sacristan

'i

't.-A



Introduction

A sacristan is one whose duty it is to care

for the church or chapel, in particular
for the

altar, the sanctuary, the vestments,
etc.,

preparing the altar for Mass and other

services, etc.

From the word sacristan comes the word

sacristy, which is a room off the sanctuary,

set aside for the retaining of sacred
vessels,

vestments, etc.

A sacristan may be a cleric, a religious

Brother or Sister, or a layman. The sacristan

may have one or more assistant sacristans.

Both sacristan and assistant sacristans are to

be appointed by the pastor, the chaplain, or

(in a religious house) by the religious Superior.

When appointed by any one of these, the

sacristan as well as the assistant sacristans

have all the rights and duties mentioned in

the following pages—and that as long as their

appointment lasts.

“I am a sacristan”-many of the questions I

have been asked began just like that. So

you are a sacristan. I wonder has anyone

ever told you of the virtues in which a sacris-

tan should excel. It is a great honor to be a

sacristan or even an assistant sacristan. But

honors bring obligations too. One of your

obligations is to strive to excel in the virtues

that ought especially to distinguish a sacris-

-I-



-II-

tan, namely, faith, humility, modesty, and

piety, or devotion.

Your faith, dear sacristan, should be very

strong and lively because you so often have

in your hands things holy and consecrated to

God. Without the true spirit of faith you

would soon become too familiar with those

objects and would treat them as common and

ordinary. That must never happen; for that

would not be for God’s glory and your own

good. So you must strengthen your faith by

remembering each time you touch the sacred

vessels or linens that they belong to God.

Salute with respect the pictures and statues

of Jesus Christ, of the Blessed Virgin, and of

the saints, calling to mind the many favors

which those who are represented by the pic-

tures or statues have granted and will grant to

those who invoke them. But above all be most

careful to renew your acts of faith in the real

presence of Jesus in the Blessed Sacrament.

Address Him with fervent ejaculations as you

move about in the church or chapel. Let

every genuflection be an act of devout ado-

ration, never hastily and ever properly made.

Kneel from time to time for a brief adoration,

to converse sweetly with Him at the foot of

the altar. Beg of Him to receive your heart

and your love. This you can do very often and

yet find time for everything. The sure result

of such lively faith will be that order, perfect

neatness, and cleanliness will always shine

forth in the holy place entrusted to your

charge. And who would not be happy to keep

things perfectly tidy in Jesus’ house? In the

Office of the Dedication of a Church you



-Ill-

read: “Holiness becometh the
house of God:

in her let us adore Christ
her Bridegroom.

This is none other than the house
of God and

the gate of heaven.”

In your privileged assignment,
dear sacris-

tan, you should also practice
humility. There

are many ways in which you can do
that.

Look upon yourself as being quite
unworthy

of being engaged in the house
of God, so

near His Divine Majesty.
Devote yourself

with all fervor to the lowest and most
humble

work, that at least which appears
such, for

no work is really humbling which is
done in

the place of God our King. Sweep,
dust,

remove cobwebs, wash the altars, keep
the

sanctuary lamp in good condition, etc.
Prac-

tice humility likewise by obeying the
priest

in everything that regards your
office. Never

murmur or complain in the least. Never say

that what you have been ordered to do
is too

hard for you or that there is too much to
do.

And remember that to respect and honor
all

priests is a rule that should be observed
in a

special way by the sacristan. If you have the

privilege of serving the priest’s Mass,
or

answering the prayers, do so with attention

and lively faith and consider yourself
highly

favored indeed.

Another virtue that you, dear sacristan,
must

practice is the virtue of modesty, or
reserve, or

recollection. If you have not that, you
will

give but little edification to anyone who may

see you. Never speak in the church or
chapel

or in the sacristy except when you must,
and

then do so in a whisper. Your example
in this

matter will do more than anything else
to





Information

How often should I, as sacristan, have a fresh

corporal, purificator, amice, and finger towel

laid out for the priest who says Mass daily in

our chapel?

The sacred linens, and others less sacred,

should always be spotlessly clean; and hence

you should renew them as often as they are

not so. In general we would say that, consid-

ering daily use, the corporal might well be re-

newed every two weeks, the purificator twice

a week, and the amice and finger towel once

a week. The corporal should not be put away

with the burse, always keeping a different

corporal in each burse of different color; for in

this way it may not be renewed for months

and, even if clean, is certainly not fresh; but

the same corporal should be used, say for two

weeks, and then renewed. When not in use

it may be kept in an extra burse or placed

with the pall on the top of the paten on the

chalice, when this is put into the safe. For

special guests, e. g., a Bishop, a fresh purifi-

cator should be provided every day. When the

priest has used the purificator to purify also

a ciborium during Mass a fresh purificator

should always be provided for the next Mass.

Now that we are in this matter we give a

few additional hints to sacristans,—answers to

various questions.

1. See to it that the altar cloths are always

white and very clean, even though their wash-

- 1 -



2 -

ing entails much labor. Nothing is too good

or too much for the Lord. Keep a dust cloth

(vesperale) extended over the altar table out-

side of services. Remove the altar cards and

book stand outside the time of Mass. It looks

ugly and clumsy and bumpy when you place

the altar covering over everything.

2. The upper altar cloth need not hang down

in front; but if it does care should be taken

that the lace, which is tolerated, should not, if

pointed, be so short that it is repeatedly push-

ed up over the altar table. If there be such

ornamentation let it hang down, say six inches

or so. When the lace hangs over the edge only

two or three inches, it is easily disarranged

when the priest brushes against it and its ap-

pearance is then often untidy.

3. If the altar platform rumbles or creaks

when the priest moves about on it, call in a

carpenter at once and remedy the painful

situation.

4. If the candlesticks or the crucifix rattle

because of the uneven surface of the candlebar

cut out of some soft heavy cloth a neat base

and place it underneath them.

5. Never tolerate cruets that are not spot-

lessly clean. The same is to be said of the glass

dish or basin that receives the water used in

washing the priest’s fingers,—also of the ablu-

tion cup. Crystal clear and clean, remember!

6. Fill the water cruet almost to the top. If

you do that it will be easier for the priest to

shake out a few drops than when the neck of

the cruet is empty.

7. It is a pity, and meaningless, and even

absurd, to see the act of incensation being per-



-3-

formed with a censer that is not smoking. The

smoke of the blessed incense is a sacramental.

A pillar of smoke should ascend from the

censer, a symbol of prayer visible to the entire

congregation and filling the chapel with fra-

grant odor. Always have a good big live coal.

If you place the unlighted charcoal into the

censer and then allow a little wood alcohol to

drip on it and soak into it and then ignite it,

when the alcohol is burnt away you will have

charcoal that is alight through and through.

8. When not in use the Communion plate,

after its purification, should be kept on the

credence table, face downward to avoid dust;

and, outside the time of Mass and Holy Com-

munion, it should be kept in a case, or in a

(chamois) bag, to insure that it will be

scrupulously clean. If there are any finger

marks or spots upon it, it should be carefully

cleaned every day.

9. Remember that candle burners in pyrex

glass are practically invisible, snug and close

fitting. They do not black out too much of the

candle flame as do the older lamp-chimney-

shape kind and are easier to light.

10. An oblong mirror (say 3 feet long, one

foot high) on the baseboard of the sacristy

room at the right or left side of the priest as

he stands at the vesting cabinet is an ingenious

arrangement to enable the priest to adjust his

alb properly so that it hangs evenly all around,

about an inch from the floor (as the Ritus

Celebrandi prescribes). He need but look in

the direction of the mirror to see how the alb

is hanging at his ankles.

11. When using a censer stand in the sane-



4-

tuary (as often done in chapels for Benediction

when there is no altar boy) place it at the right

of the priest with the hook from which the

censer hangs away from the altar and towards

the people and the shelf for the incense boat

towards the altar. It is then very convenient

for the priest to put in the incense and to

remove the censer for incensation.

12. At the low Mass of a celebrant of less

rank than a Bishop more than two candles may

be lighted if it is a Conventual Mass or a

“parochial or similar Mass” (e. g., that of a

religious community on “more solemn days”)

or if it is a Mass which, on an occasion of

very special solemnity, replaces a solemn or

sung Mass. For the private Mass of a Bishop

four candles are lighted on solemn feasts; on

other days two suffice.

13. Remember that before use the following

articles must be blessed: the three altar linens;

the amice, alb, cincture, maniple, stole, and

chasuble; the corporal and the pall; and it is

fitting that the candles be blessed.

The following need not be blessed: the

canopy; the antipendium; the crucifix; the

candlesticks; the altar cards; the missal stand;

the missal; the ablution cup with its small

purificator; the cruets, basin, finger towel

(about the material of which there are no

regulations), and bell; the vesperale; the puri-

ficator; the ciborium veil; the chalice veil; the

burse; the Communion plate; the ostensorium

or monstrance.

The chalice and paten must be consecrated.

The ciborium should be blessed,—also the

lunula.



-5-

14. The sacred linens, strictly so called, are

those which are used by the celebrant at Mass

and which come into contact with the Sacred

Species (the corporal), or may do so (the pall

and the purificator). Accordingly, once they

have been used, such linens may be touched

only by a (tonsured) cleric or by “the person

who has charge of them” (Canon 1306, n. 1),

e. g., the sacristan. They may be laundered

only after they have been ceremoniously

washed, once, by a cleric in major Orders

(Canon 1306, n. 2).

To make this quite clear, we repeat that

the sacred vessels (chalice, paten, ciborium,

lunula), when they do not actually contain the

Sacred Species, and the sacred linens (pall,

corporal, purificator) not yet washed after

sacred use, may be touched by clerics only

(that is, by those who have at least received

tonsure) or by those who have charge of them,

namely, by a lay sacristan or by a Sister sacris-

tan. (Cappello.) The sacristan may, therefore,

and should, keep also the chalice, ciborium,

paten, lunula, spotlessly clean. The persons

mentioned above may also prepare the chalice

beforehand, though the celebrant is recom-

mended to do it himself.

If others than those mentioned above touch

the sacred vessels or linens, is it a sin? When

the sacred vessels contain the Sacred Species

they may not be wilfully touched without sin

by one who is not at least deacon. Otherwise,

excluding scandal or contempt, the touching

of sacred vessels and linens even by lay

persons is not forbidden under pain of any



- 6 -

sin. (Cappello, De Sacramentis, vol. 1, n. 804,

1938 ed.)

15. See to it that the missal is not shabby.

Give it a new covering if the binding is too

worn. If pages are torn fix them neatly with

transparent tape, e. g., Scotch Cellulose Tape.

Do not tolerate it that any tabs be missing or

loose. If the ribbons are all crumpled up or

almost round, take them (with or without the

book) to the laundry and iron them out flat.

Look over the missal from time to time to

see if it is really presentable.

16. At all times have everything neat and in

its place in the sacristy. Never tolerate dust

or disorder.

I am a sacristan and not only bake the altar

breads but, as sacristan, I place them in the

ciborium to be taken to the altar for Consecra-

tion. Could you give me some practical direc-

tions in this matter?

You no doubt have your instructions regard-

ing this important duty, given by the proper

authority, and you know that the bread which

is used must be real bread, made of wheaten

flour, without any admixture whatsoever ex-

cept natural water, which is used to make the

dough; that in the Latin Rite only unleavened

bread may be used, i. e., without the addition

of yeast or other like substances, to cause

fermentation in the dough; that the breads

(large or small) should be round in shape; that

a large bread is used for Mass and Exposition

of the Blessed Sacrament and small hosts are

used for the Communion of the faithful (the



- 7 -

size for either is not determined, the usual

size for the large host is from 3Vi to SV2 inches

in diameter, for the small breads about IV4

inches in diameter, according to O’Connell,

though one rarely, though regretfully, we

think, finds them so large); that an image of

Christ—preferably Christ on the cross—may

but need not be impressed on the large breads;

that they be spotlessly clean, which is obvious.

From which it is evident, as the instructions of

the Holy See have frequently emphasized, that

the making of altar breads should be entrusted

only to persons who are properly instructed

in the regulations concerning this important

work and who are absolutely conscientious

and trustworthy, wherefore as a rule this duty

is entrusted to Religious men or women.

Canon Law, the Roman Ritual, and an

Instruction of the Congregation of the Sacra-

ments, all prescribe that the hosts (for Mass,

Communion, and Exposition) which are to be

consecrated shall be fresh and frequently re-

newed. How fresh must they be? Theologians

and rubricians declare that they must not be

more than twenty or twenty-one days old at

most and that they should be renewed at least

once a week. All authorities agree that not

more than a month should elapse between

the making of the breads and their con-

sumption. Hence a safe working rule is to

renew the supply of freshly made breads every

three weeks and to change the contents of the

ciborium and lunette at least once a week.

However, if there is a sufficient reason and

provided there is no danger of even the begin-



- 8 -

ning of corruption, it is permissible, if there

be no local law to the contrary, to leave the

hosts unchanged for a longer period—up to

two weeks.

The breads should be free from loose

particles, and the Instruction of the Congrega-

tion of the Sacraments (March 26, 1929)

recommends that small breads should, it

necessary, be freed from all dust and loose

particles by shaking them beforehand in a

sieve.

It may be noted here that the small hosts

should not be too thin, lest the priest break

them when giving Holy Communion; nor too

small, lest they be dissolved in the mouth and

not swallowed, in which case the Sacrament

would probably not be received. We think
that it is extremely important that all the

hosts should be as generous and substantial

as possible, all things considered, and that it

is deplorable to find some made almost as

small as a nickel and of the utmost thinness

The sacristan should not turn the hosts into

the ciborium all together but should put them

in singly, thus making still more sure of the

removal of small particles. It is very advisable

to put the hosts into the ciborium irregularly,

not in layers or in symmetrical coils, so to

speak. If placed into the ciborium in the lattei

way they are either hard to get between the

thumb and forefinger or, if pressed a little on

one side when taking out a Host to give Holy

Communion, they tend to shoot up, all to-

gether, at the opposite side of the ciborium.

and this is very dangerous if the ciborium is

full. And, finally, the ciborium should never



— 9 —

be entirely full, still less heaped full, as there

is then either great danger of Hosts falling to

the floor or the priest is put to a wholly un-

necessary nervous tension while he slowly and

carefully distributes Communion until he gets

down to the height to which the ciborium

should have been filled in the first place. (Cf.

O’Connell, The Celebration of Mass, passim.)

In a previous answer you said that also lay

sacristans and Sisters may touch the sacred

vessels, even the chalice and ciborium when

they do not contain the Sacred Species, and

that they should keep those vessels spotlessly

clean. How should they do that?

It is very simple. When they need washing—

and they often do, especially the chalice; for

the priest does not wash it at the altar but only

purifies it—they should be washed inside and

outside with hot water and soap, or the

equivalent. However, it should be done gently

and with a soft cloth both for washing and

drying, so as not to scratch the gold surface

and to make it last longer.

I am a sacristan. One of the many things I

sometimes get a little puzzled about is just

how many candles to light for the different

functions at the altar. How many? Also of
what quality? Bleached or unbleached?

We here pass on the following succinct in-
formation:

,

20 at least for Forty Hours Exposition;

12 at least for Benediction of the Blessed



10 -

Sacrament with monstrance, unless a poor

parish has obtained special permission from

the bishop for six;

6 for private Benediction with ciborium;

6 for Solemn Mass on Sundays and feast

days;

4 will suffice for Solemn Mass on other days;

2 will suffice for Solemn Mass on simple

feasts or lesser ferias, but one may and

generally does light six for any kind of a

Solemn Mass;

4 at least for High Mass, whether for the

living or the dead, but ordinarily six are

lighted;

2 for a Low Mass which is strictly private

and said by any priest of lesser rank than

a bishop;

2 or more for a Mass as just above if it is the

conventual or parochial Mass on Sundays

and holydays of obligation or if the oc-

casion calls for more than usual solemnity;

4 or more for the Low Mass of a bishop not

only on greater feasts but also on ferial

days, though two will suffice;

7 when the bishop pontificates in his own

diocese at a Solemn non-Requiem Mass,

and even at a Low Mass when he publicly

ordains;

2 or more for marriages, blessings, distri-

bution of Holy Communion outside of

Mass, and for non-liturgical prayers and

devotions, provided these services are cele-

brated at the altar.

As regards quality, all these candles should

be made of beeswax. “Let bishops see to it

as well as possible that the Easter candle, the



- 11 -

candle to be immersed in the baptismal water,

and the two candles to be used during Mass

shall be made of beeswax, at least for the most

part; other candles to be placed on altars

should be made of the same wax for the great-

er part or to a notable extent.” (S. C. R., Nov.

29, 1904.) So at every Mass at least two of the

candles must be made of beeswax “at least for

the most part” (at least 75%); those used at all

the other services mentioned above should be

made of beeswax “for the greater part or to a

notable extent (at least 50%). However, it is

the duty of the bishop of each diocese to

determine what this percentage of beeswax

should be. Also, extraordinary conditions

sometimes call for and bring extraordinary

concessions. But the ordinary legislation of

the Church does not allow candles of stearine,

paraffin, or tallow on or immediately around

the altar either for Mass or Benediction, not

even in addition to the number of beeswax

candles prescribed.

Finally, to come to your last question,

bleached or white candles are ordinarily used

and may be used on all occasions. But it is re-

commended that unbleached or yellow candles

be used for Requiem Masses, Tenebrae

services, on Good Friday. Some even recom-

mend their use during Advent and Lent

if the ferial Mass is said. But this last recom-

mendation about Advent and Lent should not

be taken too seriously. It might cause you

endless trouble to be changing candles from

day to day and often perhaps twice on the

same day, when one Mass of the feria is said,

for instance, and another of the feast of the



- 12 -

day. (Cf. O’Connell, The Book of Ceremonies.

Also Cappello.)

To celebrate Mass without any light is a

serious sin, but any grave reason excuses. Ex-

planations may be in order, to avoid scandal.

In all other cases, e. g., with only one candle,

with candles not of beeswax, etc., there is

either no sin at all or it does not exceed a

venial sin. (Cf. Cappello, De Sacramentis,

Vol. I.)

I would like to know just when the Paschal

candle should be lighted, since I am a sacris-

tan. Please make your answer concise and

complete.

“The Paschal candle is lighted at Solemn

Mass and Vespers on Easter Sunday, Monday,

Tuesday, and Saturday, and on the other Sun-

days until the Feast of Ascension. If the cus-

tom is to light it on the greater feasts (e. g..

Finding of the Holy Cross, Feast of SS. Philip

and James) or on other days, this custom may

be continued. Moreover, even if the parochial

Mass on these days is a Low Mass, the Paschal

candle may be lighted. If Mass or Vespers be

celebrated before the Blessed Sacrament ex-

posed, the Paschal candle should be lighted.

“For Requiem Masses, Masses on Rogation

days, or any Masses in purple vestments, the

Paschal candle should not be lighted. Nor

should it be lighted for Mass on the vigil of

Pentecost nor for Benediction of the Blessed

Sacrament. If, however, Benediction follows

immediately after Mass or Vespers, it need not

be extinguished.” (O’Connell, The Book of

Ceremonies, page 14. Bruce.)



-13-

When do sacred articles used in divine

worship lose their consecration or blessing?

We would especially like to know when sacred

vestments that have been repaired have to be

blessed over again.

A sacred article that is used in divine wor-

ship, e. g., chalice, paten, vestments, and that

has been blessed or consecrated loses its bless-

ing or consecration (1) if it is so badly dam-

aged or changed that its form is lost and it

becomes unfit for its proper purpose and (2) if

it has been used for unsuitable purposes (e. g.,

theatrical exhibitions) or exhibited for public

sale. But chalice and paten do not lose

their consecration by the wearing away of the

gilding or by the process of regilding. But

if the gold plating wears away there is a

grave obligation to have the vessel replated.

(Canon 1305.)

So if a chalice sustained a slight break or

split in the cup near the bottom, or if the

paten had holes in it, the consecration would

be lost. The consecration would not, however,

be lost if the cup were detached from the stem

by loosening the screw in chalices which are

so made.

Also, as has been said, any profanation of

a sinful character entails the loss of the bless-

ing or consecration attached to such a sacred

article. The exhibition for public sale or

public auction likewise effect the loss of bless-

ing or consecration, no matter whether it is

done by Catholics or non-Catholics. It is to

be noted that public exposition for sale is

sufficient to entail the loss of blessing or con-

secration, whether the article is actually sold



- 14 -

or not. Note, too, that it is a public offering

for sale that is in question, not a private sale

made, let us say, by two priests, the one pur-

chasing such an article from the other.

Concerning sacred linens, the form of a

corporal or pall, etc., would be changed if,

according to common parlance, it could no

longer be recognized as such, which would be

the case, for instance, if only rags remained.

Specifically, if the corporal is so torn that no

part of it can receive the host and chalice, if

the pall is so torn that it can no longer

properly serve its purpose, if an altar cloth is

separated into two such parts that neither one

suffices to cover the altar, the blessing is lost.

But this is only theoretical. In practice no one

would think of using sacred linens that are

so torn or tattered. In fact, only the best of

everything, as far as possible, is used for divine

service.

But your inquiry is chiefly about sacred

vestments. The general rule is that vestments

lose their blessing when they are so worn or

torn or lacerated that they are unsuitable for

divine service or when they no longer exist in

the form in which they were blessed. Thus,

for example, a stole which is made out of a

chasuble must be blessed again. Through

mending or patching the sacred vestments

lose their blessing only when the new or in-

serted portion that has no blessing is greater

than the portion that is blessed, not when it is

smaller.

To descend to particulars, an alb loses its

blessing when a new sleeve is put onto it or

if a sleeve is entirely separated from an alb to



- 15 -

which it was sewed; also if the lower (lace)

part is entirely separated from the upper part;

but the alb remains blessed if a sleeve or the

lower half which was not entirely separated

from it is again sewed on. The cincture loses

its blessing when it is so torn than none of the

remaining parts is long enough to gird the

priest. The chasuble loses its blessing when it

no longer serves its purpose and when the

front part is separated from the back part. If

only the lining is torn the chasuble does not

lose its blessing; one simply repairs the lining

or replaces it with a new lining. The blessing

is also lost when from one vestment others are

made.

It may be helpful for you to know that old,

worn out sacred linens or vestments that can-

not be used any more should not be used for

profane purposes or sold, even if they have

lost the blessing. They should, as much as

possible, be further used for church purposes

or else they should be burnt. Valuable em-

broideries, e. g., crosses or pictures on the

chasuble, can often still be used in the making

of new vestments, pieces of silk stuff that are

still good can be used for the repairing of

other vestments, amices can be made from

albs, etc. (Cf. Augustine, Hartmann, Creusen

and Vermeersch, Van der Stappen.) But see

below.

May one use altar cloths that are worn

and somewhat shabby and so unsuitable for

use on the altar as ordinary table cloths or as

tray covers?

Foi the celebration of Mass the altar is to



-16-

be covered with three clean cloths of linen

or hemp, which are to be duly blessed before

use. The two lower cloths—or one cloth

doubled—should cover the entire surface of

the table of a fixed altar; and, at least, the

entire altar stone in the case of a “portable”

altar. The top cloth, however, should cover

the entire surface of the table of the altar and

also the two sides, so that it should hang

down to the ground, but not on it, at each side.

The custom of not having it hang down to the

ground may be tolerated for a good reason.

The upper altar cloth need not hang down in

front; but if it does, the addition of such an

ornament as lace is permitted. Since the rubric

prescribes that the altar cloths be clean, it does

not seem to be too much to demand that the

top cloth of an altar on which a number of

Masses are said each day be washed at least

twice a month and the lower cloths at least

four times a year (Wapelhorst).

Blessed altar cloths such as you speak of

may not be used for non-sacred purposes like

those mentioned in your question but should

either be used for other church purposes or be

burnt and the ashes put into the sacrarium

(Wapelhorst). The same holds good for all

blessed sacred linens and vestments. The

sacrarium is a place connecting directly with

the ground where used blessed water, ashes,

purifications, etc. may be disposed of.

However, Church law (Canon 1305) states

that articles blessed or consecrated for use in

divine worship lose their blessing or consecra-

tion if they have been torn or have been

changed in such a way that they are no longer



- 17 -

suitable for their original purpose, as when

an alb has had a sleeve torn off. When such
an article has lost its blessing it may be put

to any convenient use. While it is ordinarily

not allowed deliberately to change blessed

articles in order that they may lose their con-

secration, still this may be done for a good
reason, as in the case of such articles as are

worn and must be replaced by new ones—like
the altar cloths you mention. If you cut them

into pieces they lose the blessing and may
then be used for the purposes you indicate in

your question, even if you sew the pieces to-

gether again.

I am a sacristan. The other day I laid out
the vestments for Mass and thoughtlessly used

the wrong color for that day. The color should

have been red and I laid out white. The priest

took that color and never said a word about it

afterwards (I was not in the sacristy before

Mass). Is it a sin not to use the prescribed

color?

Speaking of vestments, it might be well to

recall that there are five liturgical colors:

white, green, red, purple, and black. (Silver

vestments may be used instead of white.)

White is the symbol of purity. It is used on

all feasts of our Lord except those relating to

His sufferings; on feasts of our Lady; on the

feasts of saints that are not martyrs.

Red is the figure of blood and fire. The

Church assigns it to the feasts of the martyrs

and apostles; to Pentecost Sunday; to feasts

connected with the Passion of our Lord.



-18 -

Green is the symbol of hope. It is used on

the Sundays after Pentecost and on the Sun-

days from Epiphany to Septuagesima.

(The Sacred Congregation of Rites permits

the use of gold vestments instead of red, white,

or green, provided the material be of pure

cloth of gold.)

Violet, the penitential color, is used during

Lent and Advent and on the vigils of the

greater feasts. (Vestments of rose color may

be worn in place of violet on two days during

the year: the third Sunday of Advent, called

Gaudete Sunday, and the fourth Sunday of

Lent, called Laetare Sunday.)

Black, the sign of mourning, is used on

Good Friday, and in Masses of the Dead.

The obligation to use just that color of vest-

ments prescribed by the rubrics is from its

nature binding under pain of venial sin; ac-

cidentally it might be binding under pain of

serious sin, by reason of scandal, as when one

would, for example, celebrate with black

vestments on Easter Sunday. Though many

authors seem to think that the rubric which

determines the color is merely directive and

hence not binding under pain of any sin, and

though St. Alphonsus thinks it only more

probably preceptive, the obligation is clearly

evident from many decrees of the Congre-

gation of Sacred Rites and from long-since

received custom in all places. However, a

reasonable cause excuses from any sin what-

soever, as, for instance, when there is a large

gathering of priests and there are not enough

vestments of the proper color. And it is better

on any day to celebrate Mass in any color



— 19

rather than omit the offering of the Holy

Sacrifice. (Cf. Cappello, De Sacramentis,
vol. 1, no. 811.) Here it might be well to re-

call the general rule that when there is a light

obligation to do a certain thing one is excused

from that obligation where a reasonable cause

is present, without a serious reason being re-

quired. (L. C., mo. 740.)

You committed no sin in laying out vest-

ments of the wrong color, because of inadver-

tence or thoughtlessness or absent-mindedness.

It often happens that for such like reasons one

does things that are not right and is yet wholly

guiltless.

The priest who came to offer Mass when
vestments of the wrong color were laid out

may not have adverted to the error at all, in
which case he of course committed no fault;

or he may have noticed it but, rather than turn
things upside down, so to speak, and cause a

disturbance or call the sacristan or delay the

beginning of the Mass, he thought it better for

the peace of mind and the recollection and de-

votion of himself and all concerned to proceed

quietly with the Holy Sacrifice. Also in that

case there was no fault, as he had a good

reason for acting as he did.

Is it a sin for a lay person to touch the

tabernacle on the outside, for example, when
decorating the altar?

No; it is not a sin. There can be no question

of sin here. So, too, it is ordinarily quite

proper and even a matter of duty for sacristans

to remove the key from the tabernacle door in



- 20 -

case it was forgotten. In this case it is well to

make sure that the tabernacle is locked.

We may here repeat, for the sake of general

information, that the Code of Canon Law re-

quires that the necessary precautions be taken

to see that the sacred vessels and the sacred

linens which have been used in the Holy

Sacrifice shall not be touched except by clerics

(at least tonsured) and by those entrusted with

their care. (Canon 1306, no. 1.)

For the sake of clearness we divide our

explanation as follows:

1. Without any special permission
from

the Ordinary all clerics as well as
persons (lay

or religious) who have been given charge
of

the sacristy have the right to touch
the sacred

vessels, when they do not contain the Holy

Eucharist and when they have been purified.

2. Said persons have the right to
touch the

sacred linens, even though not yet
purified.

3. However, lay sacristans and
religious

not clerics should in all cases
refrain from

publicly touching the sacred vessels
and the

sacred linens with bare hands. Let
them (as

some do) then wear white gloves reserved
for

such use only, or let them use a clean
linen

cloth always kept at hand for just that
purpose.

And if the sacristan is a layman, he should
(in

case of handling publicly) first put
on cassock

and surplice.

4. However, if persons not mentioned
in

Nos. 1, 2 and 3 above were to
touch what the

persons mentioned have the right to
touch,

they would not commit any sin, except in
case

of scandal; but reverence for the
objects con-



- 21 -

nected with the Holy Sacrifice should make

them respect the wishes of the Church.

5. It is not wrong for anybody to touch a

corporal which has served for the exposition

of the Blessed Sacrament, or the sacred linens

after they have been purified. Nor is it wrong

to touch, even without a linen cloth, the mon-

strance or the ciborium or the pyx (custodia)

when they do not contain the Blessed Sac-

rament. But here, too, reverence should lead

to the use of white gloves or linen cloth as

suggested above, for all who are not clerics.

6. On the other hand, when the sacred

vessels contain the Sacred Species, it would be

a mortal sin for anyone who has not received

the order of deaconship to touch them. (With-

out necessity, of course, as might happen in

case of accident, fire, etc. If one accidentally

touches such a sacred vessel, as sometimes

happens in the distribution of Holy Commun-

ion, no sin is committed.)

7. It is expressly forbidden (but only under

pain of venial sin) to permit lay persons, even

religious, unless they have a special indult

from the Holy See, to wash purificators, palls,

and corporals which have been used in Holy

Mass, before they have been purified one first

time, that is, given the first ablution or rinsing,

by a cleric who is at least a subdeacon. Any-

one may perform the second or third ablu-

tions; as a matter of fact, these second and

third ablutions are not in any manner pre-

scribed. (Canon 1306, no 2.)

8. The above precautions about touching

in no way refer to the priestly vestments, the

altar cloths, the veils for the ciborium or



- 22 -

monstrance or tabernacle, the antipendium,

the cross, the candles and candlesticks, the

missal, altar cards, and other furnishings of

the altar, though all objects necessary for the

Sacrifice will ever be treated with due rever-

ence by the good Catholic.

If a person is obliged to leave the church

after Consecration and before Communion,

must one make a “double genuflection,” or

is the Blessed Sacrament considered covered

as such and would it be the same as if it

were in the tabernacle?

There are two kinds of genuflections,

namely, a double genuflection, when both

knees are bent to the floor and a slight bow of

the head and shoulders is made; and a simple

genuflection, when only the right knee is bent

to the ground without being accompanied by

a bow of the head or the body. The faithful

should make a double genuflection on entering

or leaving the church when the Blessed

Sacrament is exposed, as during Benediction

or the Forty Hours. Also when Holy Com-

munion is being distributed. If one should

enter a church or pass an altar at the Conse-

cration of the Mass, one should make a double

genuflection and remain kneeling until the

chalice has been replaced upon the altar.

When entering the church between the Conse-

cration and the Communion only a simple

genuflection is made, as when the Blessed

Sacrament is enclosed in the tabernacle.

Also the simple genuflection, being an act

of adoration, should be devoutly made. The



23 -

body should be held erect, and the right knee

should touch the floor near the ankle of the

left foot. The genuflections made by many of

our Catholics are disgraceful. Moreover, dur-

ing the Forty Hours, for instance, many of our

people simply will forget to make the double

genuflection. We here give the manner of
making it. Bend first the right knee to the

floor and then the left (in other words, kneel

down), make a medium inclination of the head

and shoulders; then arise, bringing first the

left foot into position and then the right. Do

not hold on to anything when making a

genuflection, unless you must do so because

of some infirmity or disability.



INDEX

A

Ablution cup, 2

Adoration. 22

Alcohol, 3

Alb, 4, 14

Alb arrangement, 3

Altar breads, 6

Altar cards, 2, 4

Altar cloths, 1, 2, 16

Altar platform, 2

Amice, 1, 4

Antipendium, 4

Articles not blessed, 4

Ashes, 16

B

Basin, 2

Benediction, 12

Beeswax, 10

Bishop, 1, 4

Black, 18

Bleached candles, 11

Blessed articles, 4

Blessing lost, 13, 14

Bookstand, 2

Burse and corporal, 1

c

Candles, 4, 9, 10, 11

Candle burners, 3

Candlesticks, 2, 4

Candlebar uneven, 2

Canopy, 4

Catholics and

genuflection, 23

Cassock and surplice, 20

Censer stand, 3

Chalice, 4

Chamois bag, 3

Changing blessed

articles, 17

Charcoal, 3

Chasuble, 15

Ciborium overfilled, 9

Ciborium purified, 1

Cincture, 4, 15

Coils, 8

Color of vestments, 17

Cleric, 5

Communion, 8

Communion plate, 3

Consecration and

Communion, 22

Consecration lost, 13

Contempt, 5

Corporal, 1, 4

Crosses, 15

Cruets, 2

Crucifix, 2, 4

D

Danger of Hosts falling, 9

Deacon, 5

Delay of Mass, 19

Distribution of

Communion, 22

Disturbance before

Mass, 19

Double genuflection, 22

Dust cloth, 2

F

Fixed altar, 16

Finger marks, 3

Forty Hours, 23

Fresh Linens, 1

G

Gaudete Sunday, 18

Genuflection, 22

Gilding, 13

Gloves, 20

Gold, 18

Good Friday, 1

1

Green, 18



INDEX

H

Hosts arranged in

ciborium, 8

Hosts, 7

I

Incense boat, 4

Incense smoke, 3

K

Key in tabernacle door, 20

L

Lace, 2 15, 16

Laetare Sunday, 18

Latin Rite, 6

Laundering sacred

linens, 21

Layers of Hosts, 8

Light for Mass, 12

Light obligation, 19

Lining, 15

Low Mass and Paschal

candle, 12

M

Maniple, 4

Mass, 4

Mending, 14

Mirror, 3

Missal, 6

Missal stand, 4

N

Number of candles, 9

o

Ostensorium, 4

P

Pall, 4

Paraffin, 11

Particles, 8

Paschal candle, 12

Paten, 4

Pictures, 15

Portable altar, 16

Private sale, 14

Purificator, 1

Pyx, 21

R

Rags, 14

Reasonable cause, 19

Red, 17

Regilding, 13

Renewal of hosts, 7

Requiem Masses, 11

Reverence, 22

Ribbons, 6

Rogation Days, 12

Rose Color, 18

s

Sacrarium, 16

Sacramental,3

Sacred Linens, 1

Sacristan, 5

Sale. 13

Scandal, 5, 18

Shape of hosts, 6

Sieve, 8

Silk stuff, 15

Silver, 17

Simple genuflection, 22

Sin in using wrong

color, 18

Sin in touching sacred

utensils, 5

Size of hosts, 7

Sleeve renewed, 14

Soap and water, 9



INDEX

VStearine, 1

1

Stole, 4, 14

T

Tabs, 6

Tabernacle touched, 19

Table cloths, 15

Tallow, 11

Tape, 5

Thinness of hosts, 8

Touching sacred linens, 5

Touching sacred

utensils, 5, 20

Tray covers, 15

Veils, 21

Vespers, 12

Vesperale, 2

Vestments torn, 14

Violet. 18

w
Washing altar cloths, 16

Washing sacred linens, 9

Water cruet, 2

White, 17

u

Unbleached candles, 11

SUMMARY OF

INTRODUCTION

Sacristan

Appointment

Virtues of Sacristan

Faith

Humility

Modesty

Piety

Perfection