INTRUSION
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INTUITION
(e. g. second and third Christmas Mass, Ascension-Day,
whit-Sunday, etc.) from another part of the Bible;
more rarely (Assumption, All Saints, many Masses
of Our Lady — " Salve sancta parens", Requiems, etc.)
it is a composition by some later writer. The verse
of the psalm in the earlier introits is the first (ob-
viously still a fragment of the whole), except that
when the antiphon itself is the first verse the " psalm"
is the next (twelfth and fifteenth Sundays after Pente-
cost, etc.). In later times it has become common to
choose a suitable verse regardless of this rule (e. g.
the Crown of Thorns Mass for Friday after Ash
Wednesday, St. Ignatius Loyola on 31 July, etc.).
The text of the psalms used in the introits (as through-
out the Missal) is not the Vulgate but the Itala. In
Paschal time two Alleluias are added to the antiphon,
sometimes (Easter Day, Low Sunday, the Third and
Fourth Sundays after Easter, etc.) there are three.
In Requiems and Masses de tempore in Passiontide,
when the Psalm Judica is not said, there is no Gloria
Patri at the Introit. On Holy Saturday and at the
chief Mass on Whitsun Eve (when the prophecies are
read) there is no Introit at all. The reason of this is
obvious. The Introit accompanies the entrance; but
on these occasions the celebrant has been at the altar
for some time before Mass begins. We name Masses
(that is the complex of changeable prayers that make
up the Proprium) from the first words of the Introit
by which they begin. Thus the Mass for the first
Sunday of Advent is called Ad te levavi; the two
Masses of the Sacred Heart are distinguished as
Miserebitur and Egredimini; a Mass for the dead is
spoken of as a Requiem, and so on. There is nothing
corresponding to our Introit in the Eastern rites.
In all of them the liturgy begins quite differently.
The preparation (vesting, preparation of the offerings)
takes place in the sanctuary, so there is no procession
to the altar.
Ritual of the Introit. — At high (or sung) Mass till quite lately the rule had obtained that the choir did not begin the Introit till the celebrant began the first prayers at the foot of the altar. Now the new Vatican "Gradual" (1908) has restored the old princi- ple, that it is to be sung while the procession moves from the sacristy to the altar. ("De ritibus servan- dis in cantu missae" in the introduction.) It should therefore be begun as soon as the head of the proces- sion appears in the church. One or more cantors sing to the sign *, all continue; the cantors alone sing the first half of the psalm and the V. Gloria Patri (ibid.). The celebrant, having finished the preparatory prayers at the altar-steps, goes up to the altar and kisses it (saying meanwhile the two short prayers, Aufer a nobis and Oramiis te) ; then, going to the left (Epistle) side, he reads from the Missal the Introit, just as it is sung. This is one of the continual re- actions of low Mass on high Mass. When the custom of low Mass began (in the early Middle Ages) the celebrant had to supply all the parts of deacon, sub- deacon, and choir himself. Then, as he became used to saying these parts, he said them even at high Mass, too; they were, besides, chanted by others. So the rule has obtained that everything is said by the cele- brant. The recital of the Introit should be considered as the real beginning of Mass, since what has gone be- fore is rather of the nature of the celebrant's prepara- tion. For this reason he makes the sign of the cross at its first words, according to the general rule of beginning all solemn fvmctions (in this case the Mass) with that sign. At Requiem Masses he makes the cross not on himself .but over the Missal, qxiasi aliqucm benedicem says the ruliric (Ritus eel., xiii, 1). This is understood as directing the blessing to the souls in purgatorj'. At low Mass there is no change here, save the omission of the chant by the choir.
Of the medieval commentatorB see especially DonANDUs, Rationale Divinorum OfficUirum, IV, 5; Benedict XIV, De S.
Misste Sacrificio, II, 4; Duchesne, Origines du culte chretien
(Paris, 189S). 154-155; GlHR, Das heilige Messopfer (Freiburg
im Br., 1897), 346-57. Adrian Fortescue.
Intrusion (Lat. intrudere), the act by which unlaw- ful possession of an ecclesiastical benefice is taken. It implies, therefore, the ignoring of canonical institu- tion, which is the reception of the benefice at the hands of him who has the right to bestow it by canon law. The necessity of proper canonical institution rests primarily on certain passages of the New Testament (John, X, 1 ; Hebr., v, 4), in which a legitimate mission from properly constituted authority in the Church is postulated. This is reaffirmed by the Council of Trent (Sess. XXIII, can. vii), and in the "Corpus Juris Canonic! " it is decreetl : " An ecclesiastical bene- fice may not be taken possession of without canonical institution" (cap. i, De reg. jur., in vi). Intrusion does not necessarily signify the employment of force in entering upon a benefice. To constitute him an in- truder or usurper in the ecclesiastical sense, it is suffi- cient that the person has no true canonical title to the benefice when he takes possession. Historical exam- ples of intrusion on a large scale are not wanting. To pass over the many violations of the Church's right during the investiture struggles of medieval times, we find wholesale intrusion practised in France in the reigns of Louis XIV and Napoleon I, when ecclesias- tics, nominated to episcopal sees but whose elections were never confirmed by the pope, ruled the dioceses into which they were thus intruded. Pius IX, in his Constitution "Romanus Pontifex", decreed excom- munication and privation of dignities against members of a cathedral chapel who hand over the administra- tion of a diocese to one who, although nominated, has not yet presented his letters of canonical institution. When laymen have the right of presentation to a bene- fice, the confirmation of ecclesiastical authority is necessary before actual possession can be obtained. The nominee who does not wait for this canonical in- duction is an intruder.
The definition is also extended to persons who, hav- ing been repelled even unjustly by their ecclesiastical superiors, seek the aid of the civil power to obtain pos- session under pretext of abuse. As an intruder has no true title to receive the revenues of the benefice which he uncanonically holds, he is bound in conscience to make restitution of what are ill-gotten gains to the lawful titular. Even if the latter die, it does not legal- ize the position of the intruder, for in that case the restitution must be made to the true titular's lawful successor in the benefice. To remove the irregularity incurred by intrusion, the papal power must be in- voked, as the censure is reserved to the Holy See. A dispensation from such an irregularity is the more dif- ficult to obtain in proportion to the falsity of the title invoked or the employment of violence in entering on the benefice. Canonists also extend the term intru- sion to the keeping possession of a Ijenefice by a hith- erto lawful possessor, after it has been vacated by vio- lation of certain decrees of the Church. Thus, titulars of one benefice who fraudulently present themselves for examination in a concursus to obtain a benefice for another by impersonating him, who obtain a benefice for others on the understanding that they are to be rewarded for it, or who seek a benefice with the inten- tion of resigning it to another with a secret provision that they are to receive a pension from its revenues, lose the right to their own benefices, which thus ca- nonically become vacant. By retaining possession of them in such im^.-, (Ii.\- become intruders.
Craisson. l; .furis Canonici. I (Paris, 1899);
Ferraiiis, ft,'/ , ,,,„. I (Rome, 1885), s. v. Bene-
ficium; Wehn/, ,/ ;>. ,. '- ,/.„„,, II (Rome. 1899).
William H. W. Fanning.
Intuition (Lat. intueri, to look into) is a psycho- logical and philosophical term which designates thf;
