nevertheless the people almost everywhere sang something in their own
tongue. [Therefore, this is not such a new departure.] It has,
however, nowhere been written or represented that the act of hearing
lessons not understood profits men, or that ceremonies profit, not
because they teach or admonish, but _ex opere operato_, because they
are thus performed or are looked upon. Away with such pharisaic
opinions! [Ye sophists ought to be heartily ashamed of such dreams!]

The fact that we hold only Public or Common Mass [at which the people
also commune, not Private Mass] is no offense against the Church
catholic. For in the Greek churches even to-day private Masses are
not held, but there is only a public Mass, and that on the Lord's Day
and festivals. In the monasteries daily Mass is held, but this is
only public. These are the traces of former customs. For nowhere do
the ancient writers before Gregory make mention of private Masses.
We now omit noticing the nature of their origin. It is evident that
after the mendicant monks began to prevail, from most false opinions
and on account of gain they were so increased that all good men for a
long time desired some limit to this thing. Although St. Francis
wished to provide aright for this matter, as he decided that each
fraternity should be content with a single common Mass daily,
afterwards this was changed, either by superstition or for the sake
of gain. Thus, where it is of advantage, they themselves change the
institutions of the Fathers; and afterwards they cite against us the
authority of the Fathers. Epiphanius writes that in Asia the
Communion was celebrated three times a week, and that there were no
daily Masses. And indeed he says that this custom was handed down
from the apostles. For he speaks thus: Assemblies for Communion were
appointed by the apostles to be held on the fourth day, on Sabbath
eve, and the Lord's Day.