Summa Theologica Part IV (Tertia Pars) Part 154

Hier. v) of the bishop, inasmuch as he dispenses this sacrament whereby man is perfected in himself by union with Christ. But other perfections whereby a man is perfected in relation to others, are reserved to the bishop.

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FOURTH ARTICLE [III, Q. 82, Art. 4]

Whether the Priest Who Consecrates Is Bound to Receive This Sacrament?

Objection 1: It seems that the priest who consecrates is not bound to receive this sacrament. Because, in the other consecrations, he who consecrates the matter does not use it, just as the bishop consecrating the chrism is not anointed therewith. But this sacrament consists in the consecration of the matter. Therefore, the priest performing this sacrament need not use the same, but may lawfully refrain from receiving it.

Obj. 2: Further, in the other sacraments the minister does not give the sacrament to himself: for no one can baptize himself, as stated above (Q. 66, A. 5, ad 4). But as Baptism is dispensed in due order, so also is this sacrament. Therefore the priest who consecrates this sacrament ought not to receive it at his own hands.

Obj. 3: Further, it sometimes happens that Christ's body appears upon the altar under the guise of flesh, and the blood under the guise of blood; which are unsuited for food and drink: hence, as was said above (Q. 75, A. 5), it is on that account that they are given under another species, lest they beget revulsion in the communicants.

Therefore the priest who consecrates is not always bound to receive this sacrament.

_On the contrary,_ We read in the acts of the (Twelfth) Council of Toledo (Can. v), and again (De Consecr., dist. 2): "It must be strictly observed that as often as the priest sacrifices the body and blood of our Lord Jesus Christ upon the altar, he must himself be a partaker of Christ's body and blood."

_I answer that,_ As stated above (Q. 79, AA. 5, 7), the Eucharist is not only a sacrament, but also a sacrifice. Now whoever offers sacrifice must be a sharer in the sacrifice, because the outward sacrifice he offers is a sign of the inner sacrifice whereby he offers himself to G.o.d, as Augustine says (De Civ. Dei x). Hence by partaking of the sacrifice he shows that the inner one is likewise his. In the same way also, by dispensing the sacrifice to the people he shows that he is the dispenser of Divine gifts, of which he ought himself to be the first to partake, as Dionysius says (Eccl. Hier.

iii). Consequently, he ought to receive before dispensing it to the people. Accordingly we read in the chapter mentioned above (Twelfth Council of Toledo, Can. v): "What kind of sacrifice is that wherein not even the sacrificer is known to have a share?" But it is by partaking of the sacrifice that he has a share in it, as the Apostle says (1 Cor. 10:18): "Are not they that eat of the sacrifices, partakers of the altar?" Therefore it is necessary for the priest, as often as he consecrates, to receive this sacrament in its integrity.

Reply Obj. 1: The consecration of chrism or of anything else is not a sacrifice, as the consecration of the Eucharist is: consequently there is no parallel.

Reply Obj. 2: The sacrament of Baptism is accomplished in the use of the matter, and consequently no one can baptize himself, because the same person cannot be active and pa.s.sive in a sacrament. Hence neither in this sacrament does the priest consecrate himself, but he consecrates the bread and wine, in which consecration the sacrament is completed. But the use thereof follows the sacrament, and therefore there is no parallel.

Reply Obj. 3: If Christ's body appears miraculously upon the altar under the guise of flesh, or the blood under the guise of blood, it is not to be received. For Jerome says upon Leviticus (cf. De Consecr., dist. 2): "It is lawful to eat of this sacrifice which is wonderfully performed in memory of Christ: but it is not lawful for anyone to eat of that one which Christ offered on the altar of the cross." Nor does the priest transgress on that account, because miraculous events are not subject to human laws. Nevertheless the priest would be well advised to consecrate again and receive the Lord's body and blood.

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FIFTH ARTICLE [III, Q. 82, Art. 5]

Whether a Wicked Priest Can Consecrate the Eucharist?

Objection 1: It seems that a wicked priest cannot consecrate the Eucharist. For Jerome, commenting on Sophon. iii, 4, says: "The priests who perform the Eucharist, and who distribute our Lord's blood to the people, act wickedly against Christ's law, in deeming that the Eucharist is consecrated by a prayer rather than by a good life; and that only the solemn prayer is requisite, and not the priest's merits: of whom it is said: 'Let not the priest, in whatever defilement he may be, approach to offer oblations to the Lord'" (Lev.

21:21, Septuagint). But the sinful priest, being defiled, has neither the life nor the merits befitting this sacrament. Therefore a sinful priest cannot consecrate the Eucharist.

Obj. 2: Further, Damascene says (De Fide Orth. iv) that "the bread and wine are changed supernaturally into the body and blood of our Lord, by the coming of the Holy Ghost." But Pope Gelasius I says (Ep.

ad Elphid., cf. Decret. i, q. 1): "How shall the Holy Spirit, when invoked, come for the consecration of the Divine Mystery, if the priest invoking him be proved full of guilty deeds?" Consequently, the Eucharist cannot be consecrated by a wicked priest.

Obj. 3: Further, this sacrament is consecrated by the priest's blessing. But a sinful priest's blessing is not efficacious for consecrating this sacrament, since it is written (Malachi 2:2): "I will curse your blessings." Again, Dionysius says in his Epistle (viii) to the monk Demophilus: "He who is not enlightened has completely fallen away from the priestly order; and I wonder that such a man dare to employ his hands in priestly actions, and in the person of Christ to utter, over the Divine symbols, his unclean infamies, for I will not call them prayers."

_On the contrary,_ Augustine (Paschasius) says (De Corp. Dom. xii): "Within the Catholic Church, in the mystery of the Lord's body and blood, nothing greater is done by a good priest, nothing less by an evil priest, because it is not by the merits of the consecrator that the sacrament is accomplished, but by the Creator's word, and by the power of the Holy Spirit."

_I answer that,_ As was said above (AA. 1, 3), the priest consecrates this sacrament not by his own power, but as the minister of Christ, in Whose person he consecrates this sacrament. But from the fact of being wicked he does not cease to be Christ's minister; because our Lord has good and wicked ministers or servants. Hence (Matt. 24:45) our Lord says: "Who, thinkest thou, is a faithful and wise servant?"

and afterwards He adds: "But if that evil servant shall say in his heart," etc. And the Apostle (1 Cor. 4:1) says: "Let a man so account of us as of the ministers of Christ"; and afterwards he adds: "I am not conscious to myself of anything; yet am I not hereby justified."

He was therefore certain that he was Christ's minister; yet he was not certain that he was a just man. Consequently, a man can be Christ's minister even though he be not one of the just. And this belongs to Christ's excellence, Whom, as the true G.o.d, things both good and evil serve, since they are ordained by His providence for His glory. Hence it is evident that priests, even though they be not G.o.dly, but sinners, can consecrate the Eucharist.

Reply Obj. 1: In those words Jerome is condemning the error of priests who believed they could consecrate the Eucharist worthily, from the mere fact of being priests, even though they were sinners; and Jerome condemns this from the fact that persons defiled are forbidden to approach the altar; but this does not prevent the sacrifice, which they offer, from being a true sacrifice, if they do approach.

Reply Obj. 2: Previous to the words quoted, Pope Gelasius expresses himself as follows: "That most holy rite, which contains the Catholic discipline, claims for itself such reverence that no one may dare to approach it except with clean conscience." From this it is evident that his meaning is that the priest who is a sinner ought not to approach this sacrament. Hence when he resumes, "How shall the Holy Spirit come when summoned," it must be understood that He comes, not through the priest's merits, but through the power of Christ, Whose words the priest utters.

Reply Obj. 3: As the same action can be evil, inasmuch as it is done with a bad intention of the servant; and good from the good intention of the master; so the blessing of a sinful priest, inasmuch as he acts unworthily is deserving of a curse, and is reputed an infamy and a blasphemy, and not a prayer; whereas, inasmuch as it is p.r.o.nounced in the person of Christ, it is holy and efficacious. Hence it is said with significance: "I will curse your blessings."

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SIXTH ARTICLE [III, Q. 82, Art. 6]

Whether the Ma.s.s of a Sinful Priest Is of Less Worth Than the Ma.s.s of a Good Priest?

Objection 1: It seems that the ma.s.s of a sinful priest is not of less worth than that of a good priest. For Pope Gregory says in the Register: "Alas, into what a great snare they fall who believe that the Divine and hidden mysteries can be sanctified more by some than by others; since it is the one and the same Holy Ghost Who hallows those mysteries in a hidden and invisible manner." But these hidden mysteries are celebrated in the ma.s.s. Therefore the ma.s.s of a sinful priest is not of less value than the ma.s.s of a good priest.

Obj. 2: Further, as Baptism is conferred by a minister through the power of Christ Who baptizes, so likewise this sacrament is consecrated in the person of Christ. But Baptism is no better when conferred by a better priest, as was said above (Q. 64, A. 1, ad 2).

Therefore neither is a ma.s.s the better, which is celebrated by a better priest.

Obj. 3: Further, as the merits of priests differ in the point of being good and better, so they likewise differ in the point of being good and bad. Consequently, if the ma.s.s of a better priest be itself better, it follows that the ma.s.s of a bad priest must be bad. Now this is unreasonable, because the malice of the ministers cannot affect Christ's mysteries, as Augustine says in his work on Baptism (Contra Donat. xii). Therefore neither is the ma.s.s of a better priest the better.

_On the contrary,_ It is stated in Decretal i, q. 1: "The worthier the priest, the sooner is he heard in the needs for which he prays."

_I answer that,_ There are two things to be considered in the ma.s.s.

namely, the sacrament itself, which is the chief thing; and the prayers which are offered up in the ma.s.s for the quick and the dead.

So far as the ma.s.s itself is concerned, the ma.s.s of a wicked priest is not of less value than that of a good priest, because the same sacrifice is offered by both.

Again, the prayer put up in the ma.s.s can be considered in two respects: first of all, in so far as it has its efficacy from the devotion of the priest interceding, and in this respect there is no doubt but that the ma.s.s of the better priest is the more fruitful. In another respect, inasmuch as the prayer is said by the priest in the ma.s.s in the place of the entire Church, of which the priest is the minister; and this ministry remains even in sinful men, as was said above (A. 5) in regard to Christ's ministry. Hence, in this respect the prayer even of the sinful priest is fruitful, not only that which he utters in the ma.s.s, but likewise all those he recites in the ecclesiastical offices, wherein he takes the place of the Church. on the other hand, his private prayers are not fruitful, according to Prov. 28:9: "He that turneth away his ears from hearing the law, his prayer shall be an abomination."

Reply Obj. 1: Gregory is speaking there of the holiness of the Divine sacrament.

Reply Obj. 2: In the sacrament of Baptism solemn prayers are not made for all the faithful, as in the ma.s.s; therefore there is no parallel in this respect. There is, however, a resemblance as to the effect of the sacrament.

Reply Obj. 3: By reason of the power of the Holy Ghost, Who communicates to each one the blessings of Christ's members on account of their being united in charity, the private blessing in the ma.s.s of a good priest is fruitful to others. But the private evil of one man cannot hurt another, except the latter, in some way, consent, as Augustine says (Contra Parmen. ii).

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SEVENTH ARTICLE [III, Q. 82, Art. 7]

Whether Heretics, Schismatics, and Excommunicated Persons Can Consecrate?

Objection 1: It seems that heretics, schismatics, and excommunicated persons are not able to consecrate the Eucharist. For Augustine says (Liber sentent. Prosperi xv) that "there is no such thing as a true sacrifice outside the Catholic Church": and Pope Leo I says (Ep.

lx.x.x; cf. Decretal i, q. 1): Elsewhere "(i.e. than in the Church which is Christ's body) there is neither valid priesthood nor true sacrifice." But heretics, schismatics, and excommunicated persons are severed from the Church. Therefore they are unable to offer a true sacrifice.

Obj. 2: Further (Decretal, caus. i, q. 1), Innocent I is quoted as saying: "Because we receive the laity of the Arians and other pestilential persons, if they seem to repent, it does not follow that their clergy have the dignity of the priesthood or of any other ministerial office, for we allow them to confer nothing save Baptism." But none can consecrate the Eucharist, unless he have the dignity of the priesthood. Therefore heretics and the like cannot consecrate the Eucharist.

Obj. 3: Further, it does not seem feasible for one outside the Church to act on behalf of the Church. But when the priest consecrates the Eucharist, he does so in the person of the entire Church, as is evident from the fact of his putting up all prayers in the person of the Church. Therefore, it seems that those who are outside the Church, such as those who are heretics, schismatics, and excommunicate, are not able to consecrate the Eucharist.

_On the contrary,_ Augustine says (Contra Parmen. ii): "Just as Baptism remains in them," i.e. in heretics, schismatics, and those who are excommunicate, "so do their orders remain intact." Now, by the power of his ordination, a priest can consecrate the Eucharist.

Therefore, it seems that heretics, schismatics, and those who are excommunicate, can consecrate the Eucharist, since their orders remain entire.

_I answer that,_ Some have contended that heretics, schismatics, and the excommunicate, who are outside the pale of the Church, cannot perform this sacrament. But herein they are deceived, because, as Augustine says (Contra Parmen. ii), "it is one thing to lack something utterly, and another to have it improperly"; and in like fas.h.i.+on, "it is one thing not to bestow, and quite another to bestow, but not rightly." Accordingly, such as, being within the Church, received the power of consecrating the Eucharist through being ordained to the priesthood, have such power rightly indeed; but they use it improperly if afterwards they be separated from the Church by heresy, schism, or excommunication. But such as are ordained while separated from the Church, have neither the power rightly, nor do they use it rightly. But that in both cases they have the power, is clear from what Augustine says (Contra Parmen. ii), that when they return to the unity of the Church, they are not re-ordained, but are received in their orders. And since the consecration of the Eucharist is an act which follows the power of order, such persons as are separated from the Church by heresy, schism, or excommunication, can indeed consecrate the Eucharist, which on being consecrated by them contains Christ's true body and blood; but they act wrongly, and sin by doing so; and in consequence they do not receive the fruit of the sacrifice, which is a spiritual sacrifice.

Reply Obj. 1: Such and similar authorities are to be understood in this sense, that the sacrifice is offered wrongly outside the Church.

Hence outside the Church there can be no spiritual sacrifice that is a true sacrifice with the truth of its fruit, although it be a true sacrifice with the truth of the sacrament; thus it was stated above (Q. 80, A. 3), that the sinner receives Christ's body sacramentally, but not spiritually.

Reply Obj. 2: Baptism alone is allowed to be conferred by heretics, and schismatics, because they can lawfully baptize in case of necessity; but in no case can they lawfully consecrate the Eucharist, or confer the other sacraments.

Reply Obj. 3: The priest, in reciting the prayers of the ma.s.s, speaks instead of the Church, in whose unity he remains; but in consecrating the sacrament he speaks as in the person of Christ, Whose place he holds by the power of his orders. Consequently, if a priest severed from the unity of the Church celebrates ma.s.s, not having lost the power of order, he consecrates Christ's true body and blood; but because he is severed from the unity of the Church, his prayers have no efficacy.

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