“For the fathers of the Fourth Council of Constantinople, following closely in the footsteps of their predecessors made the solemn profession: ‘The first condition of salvation is to keep the norm of the true faith. For it is impossible that the words of Our Lord Jesus Christ Who said “Thou art Peter and upon this rock I will build My Church” (Matt. 16:18) should not be verified. And these truths have been proved by the course of history, for in the Apostolic See the Catholic religion has always been kept unsullied and its teachings kept holy.

“Indeed, it was this apostolic doctrine that all the Fathers held, and the holy orthodox Doctors renewed and followed. For they fully realized that this See of St. Peter always remains untainted by any error, according to the divine promise of Our Lord and Savior made to the prince of His disciples, “I have prayed for thee, that thy faith may not fail; and do thou, when once thou hast turned again, strengthen thy brethren.’ (Luke 22:32).”

The liturgy and liturgical laws are matters of the secondary object of the Church’s infallibility; Pope Pius XII, as a true pope, could not have promulgated a liturgy that was a danger to the faith. Furthermore, the Vatican Council also infallibly taught:

“We declare that the judgment of the Apostolic See, whose authority is unsurpassed, is not subject to review by anyone; nor is anyone allowed to pass judgment on its decisions.”

Therefore, since Pope Pius XII was a true pope, the liturgy promulgated by him is not subject to review by anyone nor is anyone allowed to pass judgment on the Pope’s decisions.

Besides the “Restored Holy Week” of Pope Pius XII, this same Roman Pontiff established for the universal Church the feast of St. Joseph the Worker, May 1, and extended the Lenten fast on Holy Saturday to midnight.

Maxima Redemptionis Nostrae Mysteria

From apostolic times Holy Mother Church has taken care each year to celebrate the principal mysteries of our Redemption, namely the passion, death and resurrection of Our Lord Jesus Christ, with an absolutely singular commemoration.

At first, the supreme moments of these mysteries, those of “the crucified, buried, and risen” Christ (St. Augustine, EP. 55,14), were recalled in a special three-day period. Soon a solemn commemoration of the institution of the most Holy Eucharist was added. Finally, on the Sunday immediately preceding the passion, a liturgical celebration of the triumphant messianic entry of Our Lord and King into the holy city was added. Thus there arose a special liturgical week which, by reason of the greatness of the mysteries celebrated, was designated as “Holy” and was enriched with exceptionally complete and sacred ceremonies.

In the beginning these rites were performed on the same days of the week and at the same hours of the day that the sacred mysteries occurred. Thus the institution of the Holy Eucharist was recalled on Thursday evening by the solemn Mass of the Lord’s Supper. On Friday there was a special liturgical function in the hours after noon recalling the Lord’s passion and death. Finally on Holy Saturday night, there began a solemn vigil which ended the following morning with the joy of the Resurrection.

During the middle ages they began for various pertinent reasons to set an earlier time for the performance of liturgical services on those days, so that toward the end of that period all of these liturgical services had been transferred to the morning. This did not take place without detriment to the liturgical meaning and confusion between the Gospel narratives and the liturgical ceremonies attached to them. The solemn liturgy of the Easter Vigil in particular lost its original clarity and the meaning of its words and symbols when it was torn from its proper nocturnal setting. Moreover, Holy Saturday, with too early a recollection of the Easter gladness intruding into it, lost its original character as a day of mourning for the burial of the Lord.

In most recent times another change, very serious from a pastoral point of view, took place. For many centuries Thursday, Friday and Saturday of Holy Week were holydays of obligation, so that the Christian people, freed from servile works, could be present at the ceremonies taking place on those days. During the course of the seventeenth century, however, the Roman Pontiffs themselves were compelled, because of the complete change in the condition of social life, to reduce the number of the holydays of obligation and to classify them as working days.

This is certainly to be regretted, since these liturgical services of Holy Week are endowed not only with a singular dignity, but also with a special sacramental force and efficacy for nourishing Christian life. Nor can there be proper compensation for the loss of these liturgical functions through those pious devotional exercises which are customarily called extra-liturgical and which are performed in the afternoon hours of these three days.

For these reasons during recent years experts on the liturgy, priests having the care of souls, and especially the bishops have sent earnest petitions to the Holy See begging that the liturgical functions of the last three days of Holy Week be restored to the hours after noon, as formerly, so that all the faithful might more easily be present at these services.

After considering the case carefully, Pope Pius XII restored the liturgy of the sacred vigil of Easter in 1951. The celebration was to be held at the discretion of the Ordinary and as an experiment. This experiment was highly successful everywhere, as many Ordinaries reported to the Holy See. These same Ordinaries also renewed their petitions for liturgical restoration for the other two days, asking that the sacred functions be moved back to the evening hours as had been done in the case of the Easter Vigil. Moreover, evening Masses, provided for in the Apostolic Constitution “Christus Dominus” of January 6, 1953, were being said everywhere and were attended by many. With all these things in mind Pope Pius XII commanded the Commission of the Restoration of the Liturgy established by him to examine the question of restoring the Ordo of Holy Week and propose a solution. After obtaining that answer, His Holiness decreed, as the seriousness of the affair demanded, that the entire question be subjected to a special examination by the Cardinals of the Sacred Congregation of Rites.

The Cardinals gathered in an extraordinary session at the Vatican on July 19 of this year. They considered the affair and voted unanimously that the restored Ordo of Holy Week be approved and prescribed, subject to the approval of the Holy Father.

After all this had been reported in detail to the Holy Father by the undersigned Cardinal Prefect, His Holiness deigned to approve what the Cardinals had decided. Hence, by special mandate of the same Pope Pius XII, the Sacred Congregation of Rites has decreed the following:

I. The Restored Ordo for Holy Week is Prescribed.

Those who follow the Roman rite are bound in the future to follow the Restored Ordo for Holy Week, set forth in the original Vatican edition. Those who follow other Latin rites are bound to follow only the time established in the new Ordo for the liturgical services. This new Ordo must be followed from March 25, the second Sunday of Passiontide or Palm Sunday, 1956. Throughout the entire Holy Week no commemoration is admitted and, in the Mass, “orationes imperatae” (collects prescribed by an Ordinary), however they may have been ordered, are also forbidden.

II. On the Proper Hours for the Celebration of the Sacred Liturgy of Holy Week.

On the Divine Office (paragraphs 4 and 5 are omitted here. — Ed.)

On the Mass or the Principal Liturgical Function

On Palm Sunday the solemn Benediction and the Procession of Palms are held in the morning at the accustomed hour. Where the office is said in choir, the proper time is after Terce.

On Thursday of the Lord’s Supper the Mass of the Chrism is celebrated after Terce. The Mass of the Lord’s Supper, however, is celebrated in the evening at the most convenient time, but not before 5 p.m. nor after 8 p.m.

On the Friday of the Lord’s Passion and Death the solemn liturgical service is celebrated in the afternoon about three o’clock. If there is some pastoral reason to do so, it is allowable to choose a later hour, but not after 6 p.m.

The solemn Easter Vigil is to be celebrated at a fitting time, one which will permit the solemn Mass of this vigil to begin about midnight of the night between Holy Saturday and Easter Sunday. Where the conditions of the faith and of the place make it fitting in the judgment of the Ordinary to anticipate the hour for celebrating the vigil, this should not begin before twilight, or certainly not before sunset.

III. On Extending Lenten Abstinence and Fasting until the Midnight of Holy Saturday.

The abstinence and fasting prescribed for Lent which, up until this time, according to Canon 1252, §4, ceased after noon on Holy Saturday, will in the future cease at midnight of the same Holy Saturday.

All things to the contrary notwithstanding.

November 16, 1955
Gaetano Cardinal Cicognani,
Prefect, Sacred Congregation of Rites
L+S

+ A. Carinci, Archbishop of Seleucia
Secretary, Sacred Congregation of Rites

For the Proper Celebration of the Restored Order of Holy Week

Since the purpose of the restored Order of Holy Week is this, that the venerable liturgy of these days, restored to hours that are suitable and at the same time convenient, may be attended by the faithful more easily, more devoutly, and more fruitfully, it is of the greatest importance that this salutary purpose should be brought to the desired conclusion.

Therefore it has seemed advisable to this Sacred Congregation of Rites to add an Instruction to the general decree on the restored Order of Holy Week, by which the transition to the new order may be made easier and the faithful led more safely to the richer fruits that may be received from a living participation in the sacred ceremonies. The knowledge and observance of this Instruction is therefore imposed upon all concerned.

I. Pastoral and ritual preparation

1. Local Ordinaries are to provide carefully that priests, especially those who have the care of souls, are well instructed, not only concerning the ritual celebration of the restored Order of Holy Week, but also concerning its liturgical meaning and pastoral purpose. Let them, therefore, see to it that the faithful also are more suitably instructed during Lent in the proper understanding of the restored Order of Holy Week, so that they may take part in this celebration with intelligence and devotion.

2. The principal headings for the instruction to be given to the Christian people are these:

   a) For the Second Passion Sunday, Called Palm Sunday

   The faithful are to be invited to come together in greater numbers for the solemn procession of palms, to render a public testimony of love and gratitude to Christ the King.

   Next, the faithful are to be warned that they should come to the Sacrament of Penance at a suitable time in the course of Holy Week. This warning must be urged particularly wherever there exists the custom that the faithful come to the sacred tribunal in throngs on the evening of Holy Saturday and the morning of Easter Sunday. Those who have the care of souls, therefore, should see that throughout Holy Week, but especially during the sacred triduum, every occasion is offered to the faithful of going to the Sacrament of Penance.

   b) For Holy Thursday, the Lord’s Supper

   The faithful are to be instructed concerning the love with which Christ the Lord “on the day before He suffered” instituted the sacred Eucharist, Sacrifice and Sacrament, the perpetual memorial of His Passion, to be celebrated at the hands of priests year after year.

   The faithful are also to be invited to pay due adoration to the most august Sacrament after the Mass of the Lord’s Supper.

   Finally, wherever the washing of feet is performed in church according to the rubrics of the restored Order, to manifest the Lord’s commandment of brotherly love, the faithful are to be taught the profound significance of this sacred rite and the opportunity to be generous in the works of Christian charity on this day.

   c) For Good Friday, the Lord’s Passion and Death

   The faithful are to be disposed for a correct understanding of the unique liturgical service of this day, in which, after sacred lessons and prayers, the Passion of our Lord is solemnly chanted; prayers are offered for the needs of the whole Church and of the human race; then the Holy Cross, trophy of our redemption, is most devoutly adored by the family of Christ, clergy and people; and lastly, according to the rubrics of the restored Order, as was the custom for many centuries, all who desire and who are properly prepared, may also come to Holy Communion, with this intention above all: that, devoutly receiving the Body of the Lord, delivered up for all on this day, they may obtain more abundantly the fruits of Redemption.

   Let priests urge, moreover, that the faithful on this most sacred day observe a pious recollection of mind, and not forget the law of abstinence and fast.

   d) For Holy Saturday and the Easter Vigil

   First of all it is necessary that the faithful be diligently instructed concerning the special liturgical nature of Holy Saturday. It is a day of the greatest sorrow when the Church lingers at the Lord’s tomb, meditating upon His Passion and Death and abstaining from the Sacrifice of the Mass, with the sacred table left bare; until, after the solemn Vigil or nocturnal expectation of the Resurrection, it gives way to paschal joys whose abundance flows over into the following days.

   But the purpose and end of this Vigil consists in this, that by a liturgical act there is shown forth and recalled how our life and grace have proceeded from the Lord’s Death. And so under the symbol of the Easter candle the Lord Himself, “the light of the world” (John 8, 12), is brought forward, He who overcame the darkness of our sins by the grace of His light; the Easter hymn is sung, in which the splendor of the holy night of Resurrection is chanted; the great deeds accomplished by God in the Old Covenant are commemorated, pale images of the wonders of the New Testament; the baptismal water is blessed, in which “buried with Christ” unto the death of sin, we rise again with the same Christ, that “we may walk in newness of life” (Romans 6, 4); then we promise, in the presence of all, to bear witness by life and deeds to the grace which Christ merited for us and conferred on us in Baptism, through the renewal of the promises of that Baptism; last of all, after we have called for the intervention of the Church Triumphant, the sacred Vigil is concluded with the solemn Mass of the Resurrection.

3. 3. No less necessary is the ritual preparation of the sacred ceremonies of Holy Week.

   Therefore all those things which are needed for the devout and fitting liturgical celebration of this most holy week are to be prepared and arranged carefully; besides this, the sacred ministers and the other servers, whether clerics or lay persons, and especially if they are young boys, are to be diligently instructed in their duties.

II. Annotations to certain rubrics of the Ordo of Holy Week

a) For all of Holy Week

4. Where there are enough sacred ministers, the sacred functions of Holy Week are to be celebrated with all the splendor of holy rites. But where sacred ministers are lacking, the simple rite is to be used, by observing the particular rubrics, as noted in the proper places.

5. Whenever the restored Order of Holy Week says, “as in the Roman Breviary,” everything is to be taken from that liturgical book, but according to the norms established by the general decree of the S. Congregation of Rites, “De rubricis ad simpliciorem formam redigendis,” of March 23, 1955.

6. Throughout Holy Week, that is, from the Second Passion Sunday, or Palm Sunday, to the Mass of the Easter Vigil, inclusive, when Mass (and, on Friday, the solemn liturgical service) is celebrated solemnly, namely, with sacred ministers, the celebrant omits all those things which the deacon, subdeacon, or lector chant or read by reason of their own office.

b) For the Second Passion Sunday or Palm Sunday

7. In the blessing and procession, branches of palms or olive or other trees are to be used. These branches, according to the various customs of different places, are either prepared by the faithful themselves and brought to church, or distributed to the faithful after the blessing has been completed.

c) For Thursday, the Lord’s Supper

8. For the solemn reposition of the Blessed Sacrament a suitable place is to be prepared in another chapel or altar of the church, as prescribed in the Roman Missal, and as far as possible this is to be decently adorned with hangings and lights.

9. The decrees of the Sacred Congregation of Rites having been observed concerning the abuses to be avoided or removed in the preparation of this place, a severity which is proper to the liturgy of these days is clearly recommended.

10. Pastors and rectors of churches are to remind the faithful in due season of the public adoration of the Most Holy Eucharist, to be begun at the completion of the Mass of the Lord’s Supper, and to be continued at least until midnight, the time when the memorial of the Passion and Death of the Lord succeeds to the liturgical remembrance of the institution of the Most Holy Eucharist.

d) For the Easter Vigil

11. Nothing prevents the preparation beforehand, in colors or in another way, of the signs which are to be cut in the Easter candle by the celebrant with a stylus.

12. It is proper that the candles which the clergy and people carry, should remain lighted while the Easter hymn is chanted, and while the renewal of the baptismal promises is made.

13. It is proper that the vessel containing the water to be blessed should be suitably ornamented.

14. If there are persons to be baptized, and especially if there are many, it is permissible to anticipate, at a suitable time on the same morning, the ceremonies of the Roman Ritual which precede the conferral of Baptism itself; that is, in the Baptism of infants as far as the word Credis? (Rituale romanum, tit. II, cap. II, n. 17), and in the Baptism of adults as far as the words Quis vocaris? (Rituale romanum, tit. II, cap. IV, n. 38).

15. If it happens that sacred Ordinations are conferred in this solemn Vigil, the bishop is to make the final admonition (with the imposition of the so-called “penance”), which according to the Roman Pontifical takes place after the pontifical blessing and before the last Gospel, before that pontifical blessing on this night.

16. On the vigil of Pentecost, the lessons or prophecies, blessing of baptismal water, and litanies are omitted. Mass, even if conventual, solemn, or chanted, begins in the customary manner with the Introit Cum sanctificatus fuero, as noted in the Roman Missal at the same place for private Masses, the confession having been made at the altar steps.

III. Mass, Holy Communion, and the Eucharistic fast in the sacred triduum

17. On the Thursday of the Lord’s Supper, the most ancient tradition of the Roman Church is to be observed, by which, the celebration of private Masses having been forbidden, all the priests and all the clergy assist at the Mass in Cena Domini and approach the holy table (cf. canon 862).

    Where a pastoral reason requires it, however, the local Ordinary may permit one or two low Masses in individual churches or public oratories; but only one low Mass in semi-public oratories; and this for the reason that all the faithful may assist at the Sacrifice of the Mass and receive the Body of Christ upon this sacred day. These Masses are permitted between the same hours of the day which are assigned for the solemn Mass of the Lord’s Supper (Decree, n. II, 7).

18. On the same Thursday of the Lord’s Supper, Holy Communion may be distributed to the faithful only during the evening Masses or immediately after and continuously with the Masses; on Holy Saturday likewise, Holy Communion may be given only during Mass or immediately after and continuously with the Mass, except in the case of the sick who are in danger of death.

19. On Friday of the Lord’s Passion and Death, Holy Communion may be distributed only during the solemn liturgical service of the afternoon, likewise with the exception applying to the sick who are in danger of death.

20. Priests who celebrate the solemn Mass of the Easter Vigil at the proper hour, that is, after the midnight which falls between Saturday and Sunday, may celebrate the festive Mass on the Sunday of the Resurrection itself – may even celebrate two or three times, if an indult is had.

21. Local Ordinaries who celebrate the Mass of the Chrism on the morning of Holy Thursday may offer the solemn Mass of the Lord’s Supper in the evening; on Holy Saturday, if they wish to celebrate the solemn Easter Vigil, they may, but they are not bound to, offer the solemn Mass on the Sunday of the Resurrection itself.

22. With regard to the Eucharistic fast, the norms of the Apostolic Constitution Christus Dominus and the annexed Instruction of the Supreme Sacred Congregation of the Holy Office, issued January 6, 1953, are to be observed.

IV. Solutions to certain difficulties

23. Since by reason of the diversity of places and peoples there are many popular customs connected with the celebration of Holy Week, local Ordinaries and priests having the care of souls are to see to it that customs of this kind which appear to foster solid piety, are prudently accommodated to the restored Order of Holy Week. Moreover, the faithful are to be instructed on the supreme value of the sacred liturgy, which always, and especially on these days, far surpasses by its very nature other kinds of devotion and customs, even the very best.

24. Where the custom has existed hitherto of blessing homes on Holy Saturday, local Ordinaries are to issue suitable regulations that this blessing may be performed at a more opportune time, either before or after Easter, by pastors or by other priests having the care of souls and delegated by them. They are to take this occasion to make a paternal visit to the faithful committed to them and to inform themselves concerning the spiritual welfare of these faithful (canon 462, n. 6).

25. The ringing of bells, prescribed at the Mass of the Vigil on Holy Saturday at the beginning of the hymn Gloria in excelsis Deo, is to be done in this way:

    1. In places where there is only one church, the bells are to be rung at the time when the chanting of the above hymn begins.

    2. But in places where there are several churches, whether the sacred ceremonies are celebrated in all of them at the same time or at different times, the bells of all the churches are to be rung together with the bells of the cathedral church, or the mother or principal church. In doubt as to which church in a place is the mother or principal church, the local Ordinary is to be consulted.

November 16, 1955.

DIRECTIVES AND DECLARATIONS

Concerning the Restored Order of Holy Week

The liturgical restoration of Holy Week, promulgated by the Sacred Congregation of Rites in the general Decree Maxima Redemptionis nostrae mysteria of November 16, 1955, was joyfully received by all and accomplished everywhere with the greatest pastoral success.

Nevertheless some Bishops have indicated, in reports made to this Sacred Congregation, certain practical difficulties which arose from the various circumstances of places and peoples. For the solution of these difficulties the Pontifical Commission of experts which had prepared the restored Order assembled these “Directives and Declarations” after mature deliberation. The earlier Declaration concerning the celebration of the restored rites, issued by this S. Congregation on March 15, 1956, is also included in them. But the general Decree Maxima Redemptionis nostrae mysteria, and its Instruction, of November 16, 1955, continue in force, with the exception of those matters which are changed below.

When all these matters were individually reported to our Most Holy Lord, Pope Pius XII, by the undersigned Cardinal Prefect, they were approved by His Holiness.

Therefore, by special mandate of our Most Holy Lord, Pius XII, by Divine Providence Pope, the Sacred Congregation of Rites decrees the following:

I. The use of the solemn and the simple rite in the celebration of the liturgy of Holy Week

1. In all churches, public oratories, and semi-public oratories, where there are sufficient sacred ministers, the sacred rites of the Second Passion or Palm Sunday, Holy Thursday, Good Friday, and the Easter Vigil, may be celebrated in the solemn form (Declaration, March 15, 1956, n. 1; Instruction, November 16, 1955, n. 4).

2. But in churches, public oratories, and semi-public oratories, where sacred ministers are lacking, the simple rite may be used. For the celebration of this simple rite, however, a sufficient number of servers (ministrantes) is required, either clerics or at least boys – a minimum of three for the Second Passion Sunday or Palm Sunday and for the Mass of the Lord’s Supper; a minimum of four for the celebration of the liturgical service of Good Friday and for the Easter Vigil. These servers must be carefully instructed in their duties (Instruction, November 16, 1955, n. 3).

   This twofold condition, namely, a sufficient number of servers and their suitable preparation, is absolutely required for the performance of the simple rite. Local Ordinaries should exercise great care that this twofold condition, established for this simple rite, be observed to the letter (Declaration, March 15, 1956, n. 2).

3. Where the liturgical services of Holy Week are celebrated in the simple rite, if a second priest or at least a deacon is present, there is no objection to his vesting as a deacon and chanting the Gospel, when it occurs, the history of the Passion (the part of Christ being reserved to the celebrant himself), or the Easter Praeconium, as well as the lessons and the invitations such as “Flectamus genua” and “Levate,” or “Benedicamus Domino” or “Ite, missa est.” In a word, he may appropriately take the parts of the deacon.

II. Second Passion Sunday or Palm Sunday

4. The solemn blessing of branches and procession, with the Mass following, are held in the morning, at the usual hour of the principal Mass; in choir, after Terce (cf. General Decree, November 16, 1955, n. 6).

   In churches, however, where evening Masses are usually celebrated with large gatherings of the people, the local Ordinary may permit the blessing of branches and procession with the Mass following in the evening, if a true pastoral reason is present, but with the further law that the blessing and procession may not take place in the morning in these churches.

5. The blessing of branches alone, without the procession and Mass that follow, may not be lawfully celebrated.

6. The blessing of branches may take place in another church from which the procession goes to the principal church for the celebration of Mass (Order, n. 17). But where there is no second church, the blessing of branches may be performed in some other suitable place, in fact even in the open air, in front of some sacred shrine or before the processional cross itself, provided that the procession goes from that place to the church for the celebration of Mass.

7. Since all the faithful can hardly be present at the blessing of branches, rectors of churches should see to it that the blessed branches be made available in the sacristy or other suitable place for distribution to the faithful who did not take part in the procession.

III. Holy Thursday

8. The Mass of the Chrism is to be celebrated in the morning, after Terce. The Mass of the Lord’s Supper is to be offered in the evening, at the most convenient hour – not before 4 p.m. and not after 9 p.m.

9. Where a pastoral reason requires it, however, the local Ordinary may permit, in addition to the principal Mass of the Lord’s Supper, one or even two low Masses in individual churches or public oratories; but in semi-public oratories, only one (cf. Instruction, November 16, 1955, n. 17).

   If for any reason the principal Mass of the Lord’s Supper cannot be celebrated even in the simple rite, the local Ordinary may permit, for a pastoral cause, the offering of two low Masses in churches or public oratories, but only one in semi-public oratories (Declaration, March 15, 1956, n, 4).

   These low Masses must be celebrated within the same period of time as was assigned above (n. 8) for the Mass of the Lord’s Supper.

10. It is very fitting that in the low Masses mentioned above (n. 9) the celebrant should give a brief talk to the faithful after the Gospel concerning the principal mysteries of this day.

11. On Holy Thursday it is lawful to distribute Holy Communion to the faithful only at the principal Mass of the Lord’s Supper and at all other low Masses which the local Ordinary permits, or immediately after and continuously with Mass.

12. Holy Communion may be brought to the sick both before and after noon.

13. The local Ordinary may permit bination for the Mass of the Lord’s Supper for priests who have the care of two or more parishes (Declaration, March 15, 1956, n. 6).

14. Wherever the transfer and reposition of the Blessed Sacrament are held after the Mass of the Lord’s Supper on Holy Thursday, even if celebrated in the simple form, it is strictly required that the afternoon liturgical service of the Passion and Death of the Lord be also held on Good Friday in the same church or oratory (Declaration, March 15, 1956, n. 3).

IV. Good Friday

15. On Good Friday, the solemn liturgical service is celebrated in the afternoon, and indeed about 3 p.m.; but if a pastoral reason urges this, it may begin at noon or later, or after 3 p.m., but not beyond 9 o’clock at night.

16. For priests who have the care of two or more parishes, the local Ordinary may permit the repetition of the liturgical service of Good Friday, not, however, within the same parish, and the celebration must be during the same period of time as established above (n. 15) for this service (cf. Declaration, March 15, 1956, n. 6).

17. If the pastor or rector of a church foresees that the adoration of the Holy Cross, as prescribed in the Order of Holy Week, can scarcely be performed without harm to good order and devotion on account of the large number of people, the ceremony may be performed in this way: After the clergy, if present, and the servers have completed the adoration, let the celebrant take the Holy Cross from the hands of the servers. Then let him, standing on the platform of the altar, invite the people in a few words to the adoration of the Holy Cross and lift the Cross still higher for silent adoration of the faithful during a brief period.

18. On Good Friday, Holy Communion may be distributed only during the solemn liturgical service of the afternoon, except for the case of those who are in danger of death (cf. Instruction, November 16, 1955, n. 19).

V. Holy Saturday and the Easter Vigil

19. The following is to be observed with regard to the hour of the celebration of the Easter Vigil:

    1. The proper hour is that which permits the Mass of this Vigil to begin about midnight between Holy Saturday and Easter Sunday (General Decree, November 16, 1955, n, 9).

    2. Nevertheless, where in the judgment of the local Ordinary, the conditions of the faithful and of the place having been considered, it is advantageous for grave reasons of public and pastoral order to anticipate the hour for the celebration of the Vigil, this may be done, but the Vigil may not begin before twilight, or certainly not before sunset (cf. General Decree, November 16, 1955, n, 9).

    3. But the permission for the anticipation of the hour for the Easter Vigil may not be given by the local Ordinary indiscriminately or in general for the entire diocese or region, but only for those churches or places where true necessity urges it. Moreover, it is preferable that the proper hour be observed at least in the cathedral church itself and in all other churches, especially those of religious, where this can be done without grave inconvenience.

20. The Easter Vigil may be celebrated even in churches or oratories where the services of Holy Thursday and Good Friday were not held. It may be omitted in churches or oratories in which the preceding functions were celebrated (Declaration, March 15, 1956, n. 5).

21. For priests who have the care of two or more parishes, the local Ordinary may permit bination for the Mass of the Easter Vigil, not, however, in the same parish (Declaration, March 15, 1956, n. 6).

22. Since the Easter Vigil has been restored to its original place at night, it is not suitable to confer tonsure or minor or major Orders during the Mass of this Vigil.

All things to the contrary notwithstanding.

February 1, 1957.