It is believed by some (Magani, L'Antica Liturgia Romana, Pt. I, p. 296, Pt. II, p. 187) that even from Apostolic times private Masses were celebrated whenever convenient. Be this as it may, it is certain that in the first years of Christianity public Masses were offered on Sundays only; later, on Wednesdays and Fridays also ( Tertullian, De Oratione, xiv). To these three days Saturday was added, especially in the East (St. Basil, Ep. cclxxxix). St. Augustine, who died in 430, assures us (Ep. liv.) that while, in his time, Mass was celebrated only on Sundays in some places, in others on Saturdays and Sundays, it was nevertheless in many places customary to have the Holy Sacrifice daily (St. August., op. cit.), in Spain (Council of Toledo, year 400), in Northern Italy (St. Ambrose, Sermo xxv), in Constatinople (St. John Chrysos. In Ep. ad Ephesios), as well as elsewhere. The daily Mass became universal about the close of the sixth century. Nay more, it was not long before priests began to celebrate the Holy Sacrifice two, three or more times daily, according to their own desire, till the sacred canons (Gratian, De Conseer., dist. I, can. liii) put a limit to their devotion in this regard, and Alexander II (d. 1073) decreed that a priest should be content with saying Mass once a day, unless it should be necessary to offer a second - never more - for the dead. Notwithstanding this legislation, the practice continued of celebrating oftener on some of the greater feasts : thus on the first of January one Mass was said of the Octave of the Nativity of Christ, another in honour of the Blessed Virgin ; three Masses were said by bishops on Holy Thursday, in one of which sinners were reconciled to the Church, a second for the Consecration of the Oils, and a third in keeping with the feast ; two Masses were said on the Vigil of the Ascension, as well as on the feast itself; three Masses were celebrated on Easter, and three also on the Nativity of St. John Baptist . On the feast of Sts. Peter and Paul the pope said one Mass in the basilica of St. Peter and a second in that of St. Paul. Finally, abolishing all these customs, Pope Innocent III (d. 1216) prescribed that a simple priest should say but one Mass daily, except on Christmas, when he might offer the Holy Sacrifice three times; while Honorius III (d. 1227) extended this legislation to all dignitaries. This then I sthe descipline of both the Eastern and Western Church, from which no one may recede without grave sin.
It must be noted, nevertheless, that the Church has found it advisable under certain conditions to modify her discipline in this regard. Thus moral theology permits a priest to say two Masses on Sundays and Holy Days of obligation, in care of necessity, when, namely, a number of faithful would otherwise be deprived of the opportunity of hearing Mass. This would be verified, for example, were a priest in charge of two parishes or missions with no other celebrant available, or were the church too small to accommodate at one time all the parishioners (See Bull, "Declarasti", of Benedict XIV, Bullarium IV, 32 sqq., 16 March, 1746; Leo XIII, Litt. Apost. "Trans Oceanum", 18 April, 1897). The ordinary of the diocese, however, is to judge, in these and similar cases, of the necessity of binating. For similar causes, the gravity of which is not quite so apparent, Rome grants to priests of missionary countries the privilege of saying two Masses (three in Mexico, according to an indult of Pope Leo XIII , Acta S. Sedis, XIII, 340, XXIX, 96) on Sundays and Holy Days of obligation, under conditions practically the same as stated above (See Bull "Apostolicum ministerium", of Benedict XIV, for the Anglican Missions, 30 May, 1753, Bullarium, X, 197 sqq.; Conc. Plen. Balt. III, Tit. Iii, cap. I; Acta et Decreta Conc. Plen. Americae Latinae, no. 348 sqq.; Putzer, "Commentarium in Facultates Apost.", no. 159 sqq.). As regards permission to binate, theologians are agreed that it should not be given unless about thirty persons would otherwise be put to notable inconvenience to avoid missing Mass. In certain extraordinary cases this number is reduced to twenty, while, if there is question of those detained in prison or bound by the laws of the papal cloister, from ten to fifteen inmates will suffice to permit bination. It must be borne in mind that even in such cases a priest is permitted to say a second (never a third) Mass only in case another celebrant may not be had; that a stipend may not be accepted for the second Mass; that the ablutions are not to be taken at the first Mass, as this would break the fast prescribed. A celebrant who is to say two Masses in the same church uses the same chalice for both, not purifying it at the first Mass. If the second Mass is to be said in a different church, the celebrant immediately after the last Gospel of the first Mass returns to the centre of the altar, consumes whatever drops of the Precious Blood may still remain in the chalice, and then purifies the chalice into a glass on the altar, is consumed together with the second ablution of a subsequent Mass, or emptied into the sacrarium. It might even be given to a lay person who is in the state of grace and fasting, as is done with the water in which the priest's fingers are cleansed, when Holy Communion is given to the sick. The chalice thus purified at the end of the first Mass may be used for the second Mass or not, as the celebrant may see fit.
Pope Benedict XIV (d. 1758) conceded to all priests, secular and regular, of the kingdoms of Spain and Portugal the privilege of saying three Masses on All Souls' Day (2 November). This privilege still holds for all places which belonged to one or other of these kingdoms at the time when it was granted. The ordinary stipend is allowed for one only of these Masses; while the other two must be offered for all the souls of purgatory.
Biography Of St Catherine
The Catholic Encyclopedia is the most comprehensive resource on Catholic teaching, history, and information ever gathered in all of human history. This easy-to-search online version was originally printed in fifteen hardcopy volumes.
Designed to present its readers with the full body of Catholic teaching, the Encyclopedia contains not only precise statements of what the Church has defined, but also an impartial record of different views of acknowledged authority on all disputed questions, national, political or factional. In the determination of the truth the most recent and acknowledged scientific methods are employed, and the results of the latest research in theology, philosophy, history, apologetics, archaeology, and other sciences are given careful consideration.
No one who is interested in human history, past and present, can ignore the Catholic Church, either as an institution which has been the central figure in the civilized world for nearly two thousand years, decisively affecting its destinies, religious, literary, scientific, social and political, or as an existing power whose influence and activity extend to every part of the globe. In the past century the Church has grown both extensively and intensively among English-speaking peoples. Their living interests demand that they should have the means of informing themselves about this vast institution, which, whether they are Catholics or not, affects their fortunes and their destiny.
Copyright © Catholic Encyclopedia. Robert Appleton Company New York, NY. Volume 1: 1907; Volume 2: 1907; Volume 3: 1908; Volume 4: 1908; Volume 5: 1909; Volume 6: 1909; Volume 7: 1910; Volume 8: 1910; Volume 9: 1910; Volume 10: 1911; Volume 11: - 1911; Volume 12: - 1911; Volume 13: - 1912; Volume 14: 1912; Volume 15: 1912
Catholic Online Catholic Encyclopedia Digital version Compiled and Copyright © Catholic Online