Summa Theologica Part IV (Tertia Pars) Part 156

Objection 1: It seems that Christ is not sacrificed in the celebration of this sacrament. For it is written (Heb. 10:14) that "Christ by one oblation hath perfected for ever them that are sanctified." But that oblation was His oblation. Therefore Christ is not sacrificed in the celebration of this sacrament.

Obj. 2: Further, Christ's sacrifice was made upon the cross, whereon "He delivered Himself for us, an oblation and a sacrifice to G.o.d for an odor of sweetness," as is said in Eph. 5:2. But Christ is not crucified in the celebration of this mystery. Therefore, neither is He sacrificed.

Obj. 3: Further, as Augustine says (De Trin. iv), in Christ's sacrifice the priest and the victim are one and the same. But in the celebration of this sacrament the priest and the victim are not the same. Therefore, the celebration of this sacrament is not a sacrifice of Christ.

_On the contrary,_ Augustine says in the Liber Sentent. Prosp. (cf.

Ep. xcviii): "Christ was sacrificed once in Himself, and yet He is sacrificed daily in the Sacrament."

_I answer that,_ The celebration of this sacrament is called a sacrifice for two reasons. First, because, as Augustine says (Ad Simplician. ii), "the images of things are called by the names of the things whereof they are the images; as when we look upon a picture or a fresco, we say, 'This is Cicero and that is Sall.u.s.t.'" But, as was said above (Q. 79, A. 1), the celebration of this sacrament is an image representing Christ's Pa.s.sion, which is His true sacrifice.

Accordingly the celebration of this sacrament is called Christ's sacrifice. Hence it is that Ambrose, in commenting on Heb. 10:1, says: "In Christ was offered up a sacrifice capable of giving eternal salvation; what then do we do? Do we not offer it up every day in memory of His death?" Secondly it is called a sacrifice, in respect of the effect of His Pa.s.sion: because, to wit, by this sacrament, we are made partakers of the fruit of our Lord's Pa.s.sion. Hence in one of the Sunday Secrets (Ninth Sunday after Pentecost) we say: "Whenever the commemoration of this sacrifice is celebrated, the work of our redemption is enacted." Consequently, according to the first reason, it is true to say that Christ was sacrificed, even in the figures of the Old Testament: hence it is stated in the Apocalypse (13:8): "Whose names are not written in the Book of Life of the Lamb, which was slain from the beginning of the world." But according to the second reason, it is proper to this sacrament for Christ to be sacrificed in its celebration.

Reply Obj. 1: As Ambrose says (commenting on Heb. 10:1), "there is but one victim," namely that which Christ offered, and which we offer, "and not many victims, because Christ was offered but once: and this latter sacrifice is the pattern of the former. For, just as what is offered everywhere is one body, and not many bodies, so also is it but one sacrifice."

Reply Obj. 2: As the celebration of this sacrament is an image representing Christ's Pa.s.sion, so the altar is representative of the cross itself, upon which Christ was sacrificed in His proper species.

Reply Obj. 3: For the same reason (cf. Reply Obj. 2) the priest also bears Christ's image, in Whose person and by Whose power he p.r.o.nounces the words of consecration, as is evident from what was said above (Q. 82, AA. 1, 3). And so, in a measure, the priest and victim are one and the same.

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SECOND ARTICLE [III, Q. 83, Art. 2]

Whether the Time for Celebrating This Mystery Has Been Properly Determined?

Objection 1: It seems that the time for celebrating this mystery has not been properly determined. For as was observed above (A. 1), this sacrament is representative of our Lord's Pa.s.sion. But the commemoration of our Lord's Pa.s.sion takes place in the Church once in the year: because Augustine says (Enarr. ii in Ps. 21): "Is not Christ slain as often as the Pasch is celebrated? Nevertheless, the anniversary remembrance represents what took place in by-gone days; and so it does not cause us to be stirred as if we saw our Lord hanging upon the cross." Therefore this sacrament ought to be celebrated but once a year.

Obj. 2: Further, Christ's Pa.s.sion is commemorated in the Church on the Friday before Easter, and not on Christmas Day. Consequently, since this sacrament is commemorative of our Lord's Pa.s.sion, it seems unsuitable for this sacrament to be celebrated thrice on Christmas Day, and to be entirely omitted on Good Friday.

Obj. 3: Further, in the celebration of this sacrament the Church ought to imitate Christ's inst.i.tution. But it was in the evening that Christ consecrated this sacrament. Therefore it seems that this sacrament ought to be celebrated at that time of day.

Obj. 4: Further, as is set down in the Decretals (De Consecr., dist.

i), Pope Leo I wrote to Dioscorus, Bishop of Alexandria, that "it is permissible to celebrate ma.s.s in the first part of the day." But the day begins at midnight, as was said above (Q. 80, A. 8, ad 5).

Therefore it seems that after midnight it is lawful to celebrate.

Obj. 5: Further, in one of the Sunday Secrets (Ninth Sunday after Pentecost) we say: "Grant us, Lord, we beseech Thee, to frequent these mysteries." But there will be greater frequency if the priest celebrates several times a day. Therefore it seems that the priest ought not to be hindered from celebrating several times daily.

On the contrary is the custom which the Church observes according to the statutes of the Canons.

_I answer that,_ As stated above (A. 1), in the celebration of this mystery, we must take into consideration the representation of our Lord's Pa.s.sion, and the partic.i.p.ation of its fruits; and the time suitable for the celebration of this mystery ought to be determined by each of these considerations. Now since, owing to our daily defects, we stand in daily need of the fruits of our Lord's Pa.s.sion, this sacrament is offered regularly every day in the Church. Hence our Lord teaches us to pray (Luke 11:3): "Give us this day our daily bread": in explanation of which words Augustine says (De Verb. Dom.

xxviii): "If it be a daily bread, why do you take it once a year, as the Greeks have the custom in the east? Receive it daily that it may benefit you every day."

But since our Lord's Pa.s.sion was celebrated from the third to the ninth hour, therefore this sacrament is solemnly celebrated by the Church in that part of the day.

Reply Obj. 1: Christ's Pa.s.sion is recalled in this sacrament, inasmuch as its effect flows out to the faithful; but at Pa.s.sion-tide Christ's Pa.s.sion is recalled inasmuch as it was wrought in Him Who is our Head. This took place but once; whereas the faithful receive daily the fruits of His Pa.s.sion: consequently, the former is commemorated but once in the year, whereas the latter takes place every day, both that we may partake of its fruit and in order that we may have a perpetual memorial.

Reply Obj. 2: The figure ceases on the advent of the reality. But this sacrament is a figure and a representation of our Lord's Pa.s.sion, as stated above. And therefore on the day on which our Lord's Pa.s.sion is recalled as it was really accomplished, this sacrament is not consecrated. Nevertheless, lest the Church be deprived on that day of the fruit of the Pa.s.sion offered to us by this sacrament, the body of Christ consecrated the day before is reserved to be consumed on that day; but the blood is not reserved, on account of danger, and because the blood is more specially the image of our Lord's Pa.s.sion, as stated above (Q. 78, A. 3, ad 2). Nor is it true, as some affirm, that the wine is changed into blood when the particle of Christ's body is dropped into it. Because this cannot be done otherwise than by consecration under the due form of words.

On Christmas Day, however, several ma.s.ses are said on account of Christ's threefold nativity. Of these the first is His eternal birth, which is hidden in our regard, and therefore one ma.s.s is sung in the night, in the "Introit" of which we say: "The Lord said unto Me: Thou art My Son, this day have I begotten Thee." The second is His nativity in time, and the spiritual birth, whereby Christ rises "as the day-star in our [Vulg.: 'your'] hearts" (2 Pet. 1:19), and on this account the ma.s.s is sung at dawn, and in the "Introit" we say: "The light will s.h.i.+ne on us today." The third is Christ's temporal and bodily birth, according as He went forth from the virginal womb, becoming visible to us through being clothed with flesh: and on that account the third ma.s.s is sung in broad daylight, in the "Introit" of which we say: "A child is born to us." Nevertheless, on the other hand, it can be said that His eternal generation, of itself, is in the full light, and on this account in the gospel of the third ma.s.s mention is made of His eternal birth. But regarding His birth in the body, He was literally born during the night, as a sign that He came to the darknesses of our infirmity; hence also in the midnight ma.s.s we say the gospel of Christ's nativity in the flesh.

Likewise on other days upon which many of G.o.d's benefits have to be recalled or besought, several ma.s.ses are celebrated on one day, as for instance, one for the feast, and another for a fast or for the dead.

Reply Obj. 3: As already observed (Q. 73, A. 5), Christ wished to give this sacrament last of all, in order that it might make a deeper impression on the hearts of the disciples; and therefore it was after supper, at the close of day, that He consecrated this sacrament and gave it to His disciples. But we celebrate at the hour when our Lord suffered, i.e. either, as on feast-days, at the hour of Terce, when He was crucified by the tongues of the Jews (Mk. 15:25), and when the Holy Ghost descended upon the disciples (Acts 2:15); or, as when no feast is kept, at the hour of s.e.xt, when He was crucified at the hands of the soldiers (John 19:14), or, as on fasting days, at None, when crying out with a loud voice He gave up the ghost (Matt. 27:46, 50).

Nevertheless the ma.s.s can be postponed, especially when Holy orders have to be conferred, and still more on Holy Sat.u.r.day; both on account of the length of the office, and also because orders belong to the Sunday, as is set forth in the Decretals (dist. 75).

Ma.s.ses, however, can be celebrated "in the first part of the day,"

owing to any necessity; as is stated De Consecr., dist. 1.

Reply Obj. 4: As a rule ma.s.s ought to be said in the day and not in the night, because Christ is present in this sacrament, Who says (John 9:4, 5): "I must work the works of Him that sent Me, whilst it is day: because the night cometh when no man can work; as long as I am in the world, I am the light of the world." Yet this should be done in such a manner that the beginning of the day is not to be taken from midnight; nor from sunrise, that is, when the substance of the sun appears above the earth; but when the dawn begins to show: because then the sun is said to be risen when the brightness of his beams appears. Accordingly it is written (Mk. 16:1) that "the women came to the tomb, the sun being now risen"; though, as John relates (John 20:1), "while it was yet dark they came to the tomb." It is in this way that Augustine explains this difference (De Consens. Evang.

iii).

Exception is made on the night of Christmas eve, when ma.s.s is celebrated, because our Lord was born in the night (De Consecr., dist. 1). And in like manner it is celebrated on Holy Sat.u.r.day towards the beginning of the night, since our Lord rose in the night, that is, "when it was yet dark, before the sun's rising was manifest."

Reply Obj. 5: As is set down in the decree (De Consecr., dist. 1), in virtue of a decree of Pope Alexander II, "it is enough for a priest to celebrate one ma.s.s each day, because Christ suffered once and redeemed the whole world; and very happy is he who can worthily celebrate one ma.s.s. But there are some who say one ma.s.s for the dead, and another of the day, if need be. But I do not deem that those escape condemnation who presume to celebrate several ma.s.ses daily, either for the sake of money, or to gain flattery from the laity."

And Pope Innocent III says (Extra, De Celebr. Miss., chap.

Consuluisti) that "except on the day of our Lord's birth, unless necessity urges, it suffices for a priest to celebrate only one ma.s.s each day."

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THIRD ARTICLE [III, Q. 83, Art. 3]

Whether This Sacrament Ought to Be Celebrated in a House and with Sacred Vessels?

Objection 1: It seems that this sacrament ought not to be celebrated in a house and with sacred vessels. For this sacrament is a representation of our Lord's Pa.s.sion. But Christ did not suffer in a house, but outside the city gate, according to Heb. 1:12: "Jesus, that He might sanctify the people by His own blood, suffered without the gate." Therefore, it seems that this sacrament ought not to be celebrated in a house, but rather in the open air.

Obj. 2: Further, in the celebration of this sacrament the Church ought to imitate the custom of Christ and the apostles. But the house wherein Christ first wrought this sacrament was not consecrated, but merely an ordinary supper-room prepared by the master of the house, as related in Luke 22:11, 12. Moreover, we read (Acts 2:46) that "the apostles were continuing daily with one accord in the temple; and, breaking bread from house to house, they took their meat with gladness." Consequently, there is no need for houses, in which this sacrament is celebrated, to be consecrated.

Obj. 3: Further, nothing that is to no purpose ought to be done in the Church, which is governed by the Holy Ghost. But it seems useless to consecrate a church, or an altar, or such like inanimate things, since they are not capable of receiving grace or spiritual virtue.

Therefore it is unbecoming for such consecrations to be performed in the Church.

Obj. 4: Further, only Divine works ought to be recalled with solemnity, according to Ps. 91:5: "I shall rejoice in the works of Thy hands." Now the consecration of a church or altar, is the work of a man; as is also the consecration of the chalice, and of the ministers, and of other such things. But these latter consecrations are not commemorated in the Church. Therefore neither ought the consecration of a church or of an altar to be commemorated with solemnity.

Obj. 5: Further, the truth ought to correspond with the figure. But in the Old Testament, which was a figure of the New, the altar was not made of hewn stones: for, it is written (Ex. 20:24): "You shall make an altar of earth unto Me ... and if thou make an altar of stone unto Me, thou shalt not build it of hewn stones." Again, the altar is commanded to be made of "setim-wood," covered "with bra.s.s"

(Ex. 27:1, 2), or "with gold" (Ex. 25). Consequently, it seems unfitting for the Church to make exclusive use of altars made of stone.

Obj. 6: Further, the chalice with the paten represents Christ's tomb, which was "hewn in a rock," as is narrated in the Gospels.

Consequently, the chalice ought to be of stone, and not of gold or of silver or tin.

Obj. 7: Further, just as gold is the most precious among the materials of the altar vessels, so are cloths of silk the most precious among other cloths. Consequently, since the chalice is of gold, the altar cloths ought to be made of silk and not of linen.

Obj. 8: Further, the dispensing and ordering of the sacraments belong to the Church's ministers, just as the ordering of temporal affairs is subject to the ruling of secular princes; hence the Apostle says (1 Cor. 4:1): "Let a man so esteem us as the ministers of Christ and the dispensers of the mysteries of G.o.d." But if anything be done against the ordinances of princes it is deemed void. Therefore, if the various items mentioned above are suitably commanded by the Church's prelates, it seems that the body of Christ could not be consecrated unless they be observed; and so it appears to follow that Christ's words are not sufficient of themselves for consecrating this sacrament: which is contrary to the fact. Consequently, it does not seem fitting for such ordinances to be made touching the celebration of this sacrament.

_On the contrary,_ The Church's ordinances are Christ's own ordinances; since He said (Matt. 18:20): "Wherever two or three are gathered together in My name, there am I in the midst of them."

_I answer that,_ There are two things to be considered regarding the equipment of this sacrament: one of these belongs to the representation of the events connected with our Lord's Pa.s.sion; while the other is connected with the reverence due to the sacrament, in which Christ is contained verily, and not in figure only.

Hence we consecrate those things which we make use of in this sacrament; both that we may show our reverence for the sacrament, and in order to represent the holiness which is the effect of the Pa.s.sion of Christ, according to Heb. 13:12: "Jesus, that He might sanctify the people by His own blood," etc.

Reply Obj. 1: This sacrament ought as a rule to be celebrated in a house, whereby the Church is signified, according to 1 Tim. 3:15: "That thou mayest know how thou oughtest to behave thyself in the house of G.o.d, which is the Church of the living G.o.d." Because "outside the Church there is no place for the true sacrifice," as Augustine says (Liber Sentent. Prosp. xv). And because the Church was not to be confined within the territories of the Jewish people, but was to be established throughout the whole world, therefore Christ's Pa.s.sion was not celebrated within the city of the Jews, but in the open country, that so the whole world might serve as a house for Christ's Pa.s.sion. Nevertheless, as is said in De Consecr., dist. 1, "if a church be not to hand, we permit travelers to celebrate ma.s.s in the open air, or in a tent, if there be a consecrated altar-table to hand, and the other requisites belonging to the sacred function."

Reply Obj. 2: The house in which this sacrament is celebrated denotes the Church, and is termed a church; and so it is fittingly consecrated, both to represent the holiness which the Church acquired from the Pa.s.sion, as well as to denote the holiness required of them who have to receive this sacrament. By the altar Christ Himself is signified, of Whom the Apostle says (Heb. 13:15): "Through Him we offer a sacrifice of praise to G.o.d." Hence the consecration of the altar signifies Christ's holiness, of which it was said (Luke 1:35): "The Holy one born of thee shall be called the Son of G.o.d." Hence we read in De Consecr., dist. 1: "It has seemed pleasing for the altars to be consecrated not merely with the anointing of chrism, but likewise with the priestly blessing."