No More Learning

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

Reply to Objection 3: For the same reason (cf. Reply OBJ[2]) the priest
also bears Christ's image, in Whose person and by Whose power he
pronounces the words of consecration, as is evident from what was said
above ([4696]Q[82], AA[1],3). And so, in a measure, the priest and
victim are one and the same.
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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 [4697](A[1]),
this sacrament is representative of our Lord's Passion. But the
commemoration of our Lord's Passion 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.

Objection 2: Further, Christ's Passion 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 Passion, it seems
unsuitable for this sacrament to be celebrated thrice on Christmas Day,
and to be entirely omitted on Good Friday.

Objection 3: Further, in the celebration of this sacrament the Church
ought to imitate Christ's institution. 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.

Objection 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 mass in the first part of the day. " But the
day begins at midnight, as was said above ([4698]Q[80], A[8], ad 5).
Therefore it seems that after midnight it is lawful to celebrate.

Objection 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 [4699](A[1]), in the celebration of this
mystery, we must take into consideration the representation of our
Lord's Passion, and the participation 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 Passion, this sacrament
is offered regularly every day in the Church. Hence our Lord teaches us
to pray (Lk. 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 Passion 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 to Objection 1: Christ's Passion is recalled in this sacrament,
inasmuch as its effect flows out to the faithful; but at Passion-tide
Christ's Passion 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 Passion: 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 to Objection 2: The figure ceases on the advent of the reality.
But this sacrament is a figure and a representation of our Lord's
Passion, as stated above. And therefore on the day on which our Lord's
Passion 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 Passion 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 Passion, as stated
above ([4700]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 masses 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 mass 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
mass is sung at dawn, and in the "Introit" we say: "The light will
shine 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 mass
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 mass 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 mass we say the gospel of
Christ's nativity in the flesh.

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

Reply to Objection 3: As already observed ([4701]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 Sext, when He was crucified at
the hands of the soldiers (Jn. 19:14), or, as on fasting days, at None,
when crying out with a loud voice He gave up the ghost (Mat. 27:46,
50).

Nevertheless the mass can be postponed, especially when Holy orders
have to be conferred, and still more on Holy Saturday; 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).

Masses, however, can be celebrated "in the first part of the day,"
owing to any necessity; as is stated De Consecr. , dist. 1.

Reply to Objection 4: As a rule mass ought to be said in the day and
not in the night, because Christ is present in this sacrament, Who says
(Jn. 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 (Jn. 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 mass is
celebrated, because our Lord was born in the night (De Consecr. , dist.
1). And in like manner it is celebrated on Holy Saturday 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 to Objection 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 mass each day, because Christ suffered once and
redeemed the whole world; and very happy is he who can worthily
celebrate one mass. But there are some who say one mass 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 masses 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 mass each day. "
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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 Passion. 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.

Objection 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 Lk. 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.

Objection 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.

Objection 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.

Objection 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 brass" (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.

Objection 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.

Objection 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.

Objection 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
end the dispensers of the mysteries of God. " 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 (Mat. 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 Passion; 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 Passion
of Christ, according to Heb. 13:12: "Jesus, that He might sanctify the
people by His own blood," etc.

Reply to Objection 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 God, which is the Church of the living God. " 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 Passion 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 Passion.
Nevertheless, as is said in De Consecr. , dist. 1, "if a church be not
to hand, we permit travelers to celebrate mass 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 to Objection 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 Passion, 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 God. " Hence the consecration of the altar
signifies Christ's holiness, of which it was said (Lk. 1:35): "The Holy
one born of thee shall be called the Son of God. " 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. "

And therefore, as a rule, it is not lawful to celebrate this sacrament
except in a consecrated house. Hence it is enacted (De Consecr. , dist.
1): "Let no priest presume to say mass except in places consecrated by
the bishop. " And furthermore because pagans and other unbelievers are
not members of the Church, therefore we read (De Consecr. , dist. 1):
"It is not lawful to bless a church in which the bodies of unbelievers
are buried, but if it seem suitable for consecration, then, after
removing the corpses and tearing down the walls or beams, let it be
rebuilt. If, however, it has been already consecrated, and the faithful
lie in it, it is lawful to celebrate mass therein. " Nevertheless in a
case of necessity this sacrament can be performed in houses which have
not been consecrated, or which have been profaned; but with the
bishop's consent. Hence we read in the same distinction: "We deem that
masses are not to be celebrated everywhere, but in places consecrated
by the bishop, or where he gives permission. " But not without a
portable altar consecrated by the bishop: hence in the same distinction
we read: "We permit that, if the churches be devastated or burned,
masses may be celebrated in chapels, with a consecrated altar. " For
because Christ's holiness is the fount of all the Church's holiness,
therefore in necessity a consecrated altar suffices for performing this
sacrament. And on this account a church is never consecrated without
consecrating the altar. Yet sometimes an altar is consecrated apart
from the church, with the relics of the saints, "whose lives are hidden
with Christ in God" (Col. 3:3). Accordingly under the same distinction
we read: "It is our pleasure that altars, in which no relics of saints
are found enclosed, be thrown down, if possible, by the bishops
presiding over such places. "

Reply to Objection 3: The church, altar, and other like inanimate
things are consecrated, not because they are capable of receiving
grace, but because they acquire special spiritual virtue from the
consecration, whereby they are rendered fit for the Divine worship, so
that man derives devotion therefrom, making him more fitted for Divine
functions, unless this be hindered by want of reverence. Hence it is
written (2 Macc. 3:38): "There is undoubtedly in that place a certain
power of God; for He that hath His dwelling in the heavens is the
visitor, and the protector of that place. "

Hence it is that such places are cleansed and exorcised before being
consecrated, that the enemy's power may be driven forth. And for the
same reason churches defiled by shedding of blood or seed are
reconciled: because some machination of the enemy is apparent on
account of the sin committed there. And for this reason we read in the
same distinction: "Wherever you find churches of the Arians, consecrate
them as Catholic churches without delay by means of devout prayers and
rites. " Hence, too, it is that some say with probability, that by
entering a consecrated church one obtains forgiveness of venial sins,
just as one does by the sprinkling of holy water; alleging the words of
Ps. 84:2,3: "Lord, Thou hast blessed Thy land . . . Thou hast forgiven
the iniquity of Thy people. " And therefore, in consequence of the
virtue acquired by a church's consecration, the consecration is never
repeated. Accordingly we find in the same distinction the following
words quoted from the Council of Nicaea: "Churches which have once been
consecrated, must not be consecrated again, except they be devastated
by fire, or defiled by shedding of blood or of anyone's seed; because,
just as a child once baptized in the name of the Father, and of the
Son, and of the Holy Ghost, ought not to be baptized again, so neither
ought a place, once dedicated to God, to be consecrated again, except
owing to the causes mentioned above; provided that the consecrators
held faith in the Holy Trinity": in fact, those outside the Church
cannot consecrate. But, as we read in the same distinction: "Churches
or altars of doubtful consecration are to be consecrated anew. "

And since they acquire special spiritual virtue from their
consecration, we find it laid down in the same distinction that "the
beams of a dedicated church ought not to be used for any other purpose,
except it be for some other church, or else they are to be burned, or
put to the use of brethren in some monastery: but on no account are
they to be discarded for works of the laity. " We read there, too, that
"the altar covering, chair, candlesticks, and veil, are to be burned
when warn out; and their ashes are to be placed in the baptistery, or
in the walls, or else cast into the trenches beneath the flag-stones,
so as not to be defiled by the feet of those that enter. "

Reply to Objection 4: Since the consecration of the altar signifies
Christ's holiness, and the consecration of a house the holiness of the
entire Church, therefore the consecration of a church or of an altar is
more fittingly commemorated. And on this account the solemnity of a
church dedication is observed for eight days, in order to signify the
happy resurrection of Christ and of the Church's members. Nor is the
consecration of a church or altar man's doing only, since it has a
spiritual virtue. Hence in the same distinction (De Consecr. ) it is
said: "The solemnities of the dedication of churches are to be solemnly
celebrated each year: and that dedications are to be kept up for eight
days, you will find in the third book of Kings" (8:66).

Reply to Objection 5: As we read in De Consecr. , dist. 1, "altars, if
not of stone, are not to be consecrated with the anointing of chrism. "
And this is in keeping with the signification of this sacrament; both
because the altar signifies Christ, for in 1 Cor. 10:3, it is written,
"But the rock was Christ": and because Christ's body was laid in a
stone sepulchre. This is also in keeping with the use of the sacrament.
Because stone is solid, and may be found everywhere. which was not
necessary in the old Law, when the altar was made in one place. As to
the commandment to make the altar of earth, or of unhewn stones, this
was given in order to remove idolatry.

Reply to Objection 6: As is laid down in the same distinction,
"formerly the priests did not use golden but wooden chalices; but Pope
Zephyrinus ordered the mass to be said with glass patens; and
subsequently Pope Urban had everything made of silver. " Afterwards it
was decided that "the Lord's chalice with the paten should be made
entirely of gold, or of silver or at least of tin.
But it is not to be
made of brass, or copper, because the action of the wine thereon
produces verdigris, and provokes vomiting. But no one is to presume to
sing mass with a chalice of wood or of glass," because as the wood is
porous, the consecrated blood would remain in it; while glass is
brittle and there might arise danger of breakage; and the same applies
to stone. Consequently, out of reverence for the sacrament, it was
enacted that the chalice should be made of the aforesaid materials.

Reply to Objection 7: Where it could be done without danger, the Church
gave order for that thing to be used which more expressively represents
Christ's Passion. But there was not so much danger regarding the body
which is placed on the corporal, as there is with the blood contained
in the chalice. And consequently, although the chalice is not made of
stone, yet the corporal is made of linen, since Christ's body was
wrapped therein. Hence we read in an Epistle of Pope Silvester, quoted
in the same distinction: "By a unanimous decree we command that no one
shall presume to celebrate the sacrifice of the altar upon a cloth of
silk, or dyed material, but upon linen consecrated by the bishop; as
Christ's body was buried in a clean linen winding-sheet. " Moreover,
linen material is becoming, owing to its cleanness, to denote purity of
conscience, and, owing to the manifold labor with which it is prepared,
to denote Christ's Passion.

Reply to Objection 8: The dispensing of the sacraments belongs to the
Church's ministers; but their consecration is from God Himself.
Consequently, the Church's ministers can make no ordinances regarding
the form of the consecration, and the manner of celebrating. And
therefore, if the priest pronounces the words of consecration over the
proper matter with the intention of consecrating, then, without every
one of the things mentioned above---namely, without house, and altar,
consecrated chalice and corporal, and the other things instituted by
the Church---he consecrates Christ's body in very truth; yet he is
guilty of grave sin, in not following the rite of the Church.
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Whether the words spoken in this sacrament are properly framed?

Objection 1: It seems that the words spoken in this sacrament are not
properly framed. For, as Ambrose says (De Sacram. iv), this sacrament
is consecrated with Christ's own words. Therefore no other words
besides Christ's should be spoken in this sacrament.

Objection 2: Further, Christ's words and deeds are made known to us
through the Gospel. But in consecrating this sacrament words are used
which are not set down in the Gospels: for we do not read in the
Gospel, of Christ lifting up His eyes to heaven while consecrating this
sacrament: and similarly it is said in the Gospel: "Take ye and eat"
[comedite] without the addition of the word "all," whereas in
celebrating this sacrament we say: "Lifting up His eyes to heaven," and
again, "Take ye and eat [manducate] of this. " Therefore such words as
these are out of place when spoken in the celebration of this
sacrament.

Objection 3: Further, all the other sacraments are ordained for the
salvation of all the faithful. But in the celebration of the other
sacraments there is no common prayer put up for the salvation of all
the faithful and of the departed. Consequently it is unbecoming in this
sacrament.

Objection 4: Further, Baptism especially is called the sacrament of
faith. Consequently, the truths which belong to instruction in the
faith ought rather to be given regarding Baptism than regarding this
sacrament, such as the doctrine of the apostles and of the Gospels.

Objection 5: Further, devotion on the part of the faithful is required
in every sacrament. Consequently, the devotion of the faithful ought
not to be stirred up in this sacrament more than in the others by
Divine praises and by admonitions, such as, "Lift up your hearts. "

Objection 6: Further, the minister of this sacrament is the priest, as
stated above ([4702]Q[82], A[1]). Consequently, all the words spoken in
this sacrament ought to be uttered by the priest, and not some by the
ministers, and some by the choir.

Objection 7: Further, the Divine power works this sacrament
unfailingly. Therefore it is to no purpose that the priest asks for the
perfecting of this sacrament, saying: "Which oblation do thou, O God,
in all," etc.

Objection 8: Further, the sacrifice of the New Law is much more
excellent than the sacrifice of the fathers of old. Therefore, it is
unfitting for the priest to pray that this sacrifice may be as
acceptable as the sacrifice of Abel, Abraham, and Melchisedech.

Objection 9: Further, just as Christ's body does not begin to be in
this sacrament by change of place, as stated above ([4703]Q[75], A[2]),
so likewise neither does it cease to be there. Consequently, it is
improper for the priest to ask: "Bid these things be borne by the hands
of thy holy angel unto Thine altar on high. "

On the contrary, We find it stated in De Consecr. , dist. 1, that
"James, the brother of the Lord according to the flesh, and Basil,
bishop of Caesarea, edited the rite of celebrating the mass": and from
their authority it is manifest that whatever words are employed in this
matter, are chosen becomingly.

I answer that, Since the whole mystery of our salvation is comprised in
this sacrament, therefore is it performed with greater solemnity than
the other sacraments. And since it is written (Eccles. 4:17): "Keep thy
foot when thou goest into the house of God"; and (Ecclus. 18:23):
"Before prayer prepare thy soul," therefore the celebration of this
mystery is preceded by a certain preparation in order that we may
perform worthily that which follows after. The first part of this
preparation is Divine praise, and consists in the "Introit": according
to Ps. 49:23: "The sacrifice of praise shall glorify me; and there is
the way by which I will show him the salvation of God": and this is
taken for the most part from the Psalms, or, at least, is sung with a
Psalm, because, as Dionysius says (Eccl. Hier. iii): "The Psalms
comprise by way of praise whatever is contained in Sacred Scripture. "

The second part contains a reference to our present misery, by reason
of which we pray for mercy, saying: "Lord, have mercy on us," thrice
for the Person of the Father, and "Christ, have mercy on us," thrice
for the Person of the Son, and "Lord, have mercy on us," thrice for the
Person of the Holy Ghost; against the threefold misery of ignorance,
sin, and punishment; or else to express the "circuminsession" of all
the Divine Persons.

The third part commemorates the heavenly glory, to the possession of
which, after this life of misery, we are tending, in the words, "Glory
be to God on high," which are sung on festival days, on which the
heavenly glory is commemorated, but are omitted in those sorrowful
offices which commemorate our unhappy state.

The fourth part contains the prayer which the priest makes for the
people, that they may be made worthy of such great mysteries.

There precedes, in the second place, the instruction of the faithful,
because this sacrament is "a mystery of faith," as stated above
([4704]Q[78], A[3], ad 5). Now this instruction is given
"dispositively," when the Lectors and Sub-deacons read aloud in the
church the teachings of the prophets and apostles: after this "lesson,"
the choir sing the "Gradual," which signifies progress in life; then
the "Alleluia" is intoned, and this denotes spiritual joy; or in
mournful offices the "Tract", expressive of spiritual sighing; for all
these things ought to result from the aforesaid teaching. But the
people are instructed "perfectly" by Christ's teaching contained in the
Gospel, which is read by the higher ministers, that is, by the Deacons.
And because we believe Christ as the Divine truth, according to Jn.
8:46, "If I tell you the truth, why do you not believe Me? " after the
Gospel has been read, the "Creed" is sung in which the people show that
they assent by faith to Christ's doctrine. And it is sung on those
festivals of which mention is made therein, as on the festivals of
Christ, of the Blessed Virgin, and of the apostles, who laid the
foundations of this faith, and on other such days.

So then, after the people have been prepared and instructed, the next
step is to proceed to the celebration of the mystery, which is both
offered as a sacrifice, and consecrated and received as a sacrament:
since first we have the oblation; then the consecration of the matter
offered; and thirdly, its reception.

In regard to the oblation, two things are done, namely, the people's
praise in singing the "offertory," expressing the joy of the offerers,
and the priest's prayer asking for the people's oblation to be made
acceptable to God. Hence David said (1 Para 29:17): "In the simplicity
of my heart, I have . . . offered all these things: and I have seen
with great joy Thy people which are here present, offer Thee their
offerings": and then he makes the following prayer: "O Lord God . . .
keep . . . this will. "

Then, regarding the consecration, performed by supernatural power, the
people are first of all excited to devotion in the "Preface," hence
they are admonished "to lift up their hearts to the Lord," and
therefore when the "Preface" is ended the people devoutly praise
Christ's Godhead, saying with the angels: "Holy, Holy, Holy"; and His
humanity, saying with the children: "Blessed is he that cometh. " In the
next place the priest makes a "commemoration," first of those for whom
this sacrifice is offered, namely, for the whole Church, and "for those
set in high places" (1 Tim. 2:2), and, in a special manner, of them
"who offer, or for whom the mass is offered. " Secondly, he commemorates
the saints, invoking their patronage for those mentioned above, when he
says: "Communicating with, and honoring the memory," etc. Thirdly, he
concludes the petition when he says: "Wherefore that this oblation,"
etc. , in order that the oblation may be salutary to them for whom it is
offered.

Then he comes to the consecration itself. Here he asks first of all for
the effect of the consecration, when he says: "Which oblation do Thou,
O God," etc. Secondly, he performs the consecration using our Saviour's
words, when he says: "Who the day before," etc. Thirdly, he makes
excuse for his presumption in obeying Christ's command, saying:
"Wherefore, calling to mind," etc. Fourthly, he asks that the sacrifice
accomplished may find favor with God, when he says: "Look down upon
them with a propitious," etc. Fifthly, he begs for the effect of this
sacrifice and sacrament, first for the partakers, saying: "We humbly
beseech Thee"; then for the dead, who can no longer receive it, saying:
"Be mindful also, O Lord," etc. ; thirdly, for the priests themselves
who offer, saying: "And to us sinners," etc.

Then follows the act of receiving the sacrament. First of all, the
people are prepared for Communion; first, by the common prayer of the
congregation, which is the Lord's Prayer, in which we ask for our daily
bread to be given us; and also by private prayer, which the priest puts
up specially for the people, when he says: "Deliver us, we beseech
Thee, O Lord," etc. Secondly, the people are prepared by the "Pax"
which is given with the words, "Lamb of God," etc. , because this is the
sacrament of unity and peace, as stated above ([4705]Q[73], A[4];[4706]
Q[79], A[1]). But in masses for the dead, in which the sacrifice is
offered not for present peace, but for the repose of the dead, the
"Pax" is omitted.

Then follows the reception of the sacrament, the priest receiving
first, and afterwards giving it to others, because, as Dionysius says
(Eccl. Hier. iii), he who gives Divine things to others, ought first to
partake thereof himself.

Finally, the whole celebration of mass ends with the thanksgiving, the
people rejoicing for having received the mystery (and this is the
meaning of the singing after the Communion); and the priest returning
thanks by prayer, as Christ, at the close of the supper with His
disciples, "said a hymn" (Mat. 26:30).

Reply to Objection 1: The consecration is accomplished by Christ's
words only; but the other words must be added to dispose the people for
receiving it, as stated above.

Reply to Objection 2: As is stated in the last chapter of John (verse
25), our Lord said and did many things which are not written down by
the Evangelists; and among them is the uplifting of His eyes to heaven
at the supper; nevertheless the Roman Church had it by tradition from
the apostles. For it seems reasonable that He Who lifted up His eyes to
the Father in raising Lazarus to life, as related in Jn. 11:41, and in
the prayer which He made for the disciples (Jn. 17:1), had more reason
to do so in instituting this sacrament, as being of greater import.

The use of the word "manducate" instead of "comedite" makes no
difference in the meaning, nor does the expression signify, especially
since those words are no part of the form, as stated above
([4707]Q[78], A[1], ad 2,4).

The additional word "all" is understood in the Gospels, although not
expressed, because He had said (Jn. 6:54): "Except you eat the flesh of
the Son of Man . . . you shall not have life in you. "

Reply to Objection 3: The Eucharist is the sacrament of the unity of
the whole Church: and therefore in this sacrament, more than in the
others, mention ought to be made of all that belongs to the salvation
of the entire Church.

Reply to Objection 4: There is a twofold instruction in the Faith: the
first is for those receiving it for the first time, that is to say, for
catechumens, and such instruction is given in connection with Baptism.
The other is the instruction of the faithful who take part in this
sacrament; and such instruction is given in connection with this
sacrament. Nevertheless catechumens and unbelievers are not excluded
therefrom. Hence in De Consecr. , dist. 1, it is laid down: "Let the
bishop hinder no one from entering the church, and hearing the word of
God, be they Gentiles, heretics, or Jews, until the mass of the
Catechumens begins," in which the instruction regarding the Faith is
contained.

Reply to Objection 5: Greater devotion is required in this sacrament
than in the others, for the reason that the entire Christ is contained
therein. Moreover, this sacrament requires a more general devotion,
i. e. on the part of the whole people, since for them it is offered; and
not merely on the part of the recipients, as in the other sacraments.
Hence Cyprian observes (De Orat. Domin. 31), "The priest, in saying the
Preface, disposes the souls of the brethren by saying, 'Lift up your
hearts,' and when the people answer---'We have lifted them up to the
Lord,' let them remember that they are to think of nothing else but
God. "

Reply to Objection 6: As was said above (ad 3), those things are
mentioned in this sacrament which belong to the entire Church; and
consequently some things which refer to the people are sung by the
choir, and same of these words are all sung by the choir, as though
inspiring the entire people with them; and there are other words which
the priest begins and the people take up, the priest then acting as in
the person of God; to show that the things they denote have come to the
people through Divine revelation, such as faith and heavenly glory; and
therefore the priest intones the "Creed" and the "Gloria in excelsis
Deo. " Other words are uttered by the ministers, such as the doctrine of
the Old and New Testament, as a sign that this doctrine was announced
to the peoples through ministers sent by God. And there are other words
which the priest alone recites, namely, such as belong to his personal
office, "that he may offer up gifts and prayers for the people" (Heb.
5:1). Some of these, however, he says aloud, namely, such as are common
to priest and people alike, such as the "common prayers"; other words,
however, belong to the priest alone, such as the oblation and the
consecration; consequently, the prayers that are said in connection
with these have to be said by the priest in secret. Nevertheless, in
both he calls the people to attention by saying: "The Lord be with
you," and he waits for them to assent by saying "Amen. " And therefore
before the secret prayers he says aloud, "The Lord be with you," and he
concludes, "For ever and ever. " Or the priest secretly pronounces some
of the words as a token that regarding Christ's Passion the disciples
acknowledged Him only in secret.

Reply to Objection 7: The efficacy of the sacramental words can be
hindered by the priest's intention. Nor is there anything unbecoming in
our asking of God for what we know He will do, just as Christ (Jn.
17:1, 5) asked for His glorification.

But the priest does not seem to pray there for the consecration to be
fulfilled, but that it may be fruitful in our regard, hence he says
expressively: "That it may become 'to us' the body and the blood. "
Again, the words preceding these have that meaning, when he says:
"Vouchsafe to make this oblation blessed," i. e. according to Augustine
(Paschasius, De Corp. et Sang. Dom. xii), "that we may receive a
blessing," namely, through grace; "'enrolled,' i. e. that we may be
enrolled in heaven; 'ratified,' i. e. that we may be incorporated in
Christ; 'reasonable,' i. e. that we may be stripped of our animal sense;
'acceptable,' i. e. that we who in ourselves are displeasing, may, by
its means, be made acceptable to His only Son. "

Reply to Objection 8: Although this sacrament is of itself preferable
to all ancient sacrifices, yet the sacrifices of the men of old were
most acceptable to God on account of their devotion. Consequently the
priest asks that this sacrifice may be accepted by God through the
devotion of the offerers, just as the former sacrifices were accepted
by Him.

Reply to Objection 9: The priest does not pray that the sacramental
species may be borne up to heaven; nor that Christ's true body may be
borne thither, for it does not cease to be there; but he offers this
prayer for Christ's mystical body, which is signified in this
sacrament, that the angel standing by at the Divine mysteries may
present to God the prayers of both priest and people, according to
Apoc. 8:4: "And the smoke of the incense of the prayers of the saints
ascended up before God, from the hand of the angel. " But God's "altar
on high" means either the Church triumphant, unto which we pray to be
translated, or else God Himself, in Whom we ask to share; because it is
said of this altar (Ex. 20:26): "Thou shalt not go up by steps unto My
altar, i. e. thou shalt make no steps towards the Trinity. " Or else by
the angel we are to understand Christ Himself, Who is the "Angel of
great counsel" (Is. 9:6: Septuagint), Who unites His mystical body with
God the Father and the Church triumphant.

And from this the mass derives its name [missa]; because the priest
sends [mittit] his prayers up to God through the angel, as the people
do through the priest. or else because Christ is the victim sent
[missa] to us: accordingly the deacon on festival days "dismisses" the
people at the end of the mass, by saying: "Ite, missa est," that is,
the victim has been sent [missa est] to God through the angel, so that
it may be accepted by God.
__________________________________________________________________

Whether the actions performed in celebrating this sacrament are becoming?

Objection 1: It seems that the actions performed in celebrating this
mystery are not becoming. For, as is evident from its form, this
sacrament belongs to the New Testament. But under the New Testament the
ceremonies of the old are not to be observed, such as that the priests
and ministers were purified with water when they drew nigh to offer up
the sacrifice: for we read (Ex. 30:19,20): "Aaron and his sons shall
wash their hands and feet . . . when they are going into the tabernacle
of the testimony . . . and when they are to come to the altar. "
Therefore it is not fitting that the priest should wash his hands when
celebrating mass.

Objection 2: Further, (Ex. 30:7), the Lord commanded Aaron to "burn
sweet-smelling incense" upon the altar which was "before the
propitiatory": and the same action was part of the ceremonies of the
Old Law. Therefore it is not fitting for the priest to use incense
during mass.

Objection 3: Further, the ceremonies performed in the sacraments of the
Church ought not to be repeated. Consequently it is not proper for the
priest to repeat the sign of the cross many times over this sacrament.

Objection 4: Further, the Apostle says (Heb. 7:7): "And without all
contradiction, that which is less, is blessed by the better. " But
Christ, Who is in this sacrament after the consecration, is much
greater than the priest. Therefore quite unseemingly the priest, after
the consecration, blesses this sacrament, by signing it with the cross.

Objection 5: Further, nothing which appears ridiculous ought to be done
in one of the Church's sacraments. But it seems ridiculous to perform
gestures, e. g. for the priest to stretch out his arms at times, to join
his hands, to join together his fingers, and to bow down. Consequently,
such things ought not to be done in this sacrament.

Objection 6: Further, it seems ridiculous for the priest to turn round
frequently towards the people, and often to greet the people.
Consequently, such things ought not to be done in the celebration of
this sacrament.

Objection 7: Further, the Apostle (1 Cor. 13) deems it improper for
Christ to be divided. But Christ is in this sacrament after the
consecration. Therefore it is not proper for the priest to divide the
host.

Objection 8: Further, the ceremonies performed in this sacrament
represent Christ's Passion. But during the Passion Christ's body was
divided in the places of the five wounds. Therefore Christ's body ought
to be broken into five parts rather than into three.

Objection 9: Further, Christ's entire body is consecrated in this
sacrament apart from the blood. Consequently, it is not proper for a
particle of the body to be mixed with the blood.

Objection 10: Further, just as, in this sacrament, Christ's body is set
before us as food, so is His blood, as drink. But in receiving Christ's
body no other bodily food is added in the celebration of the mass.
Therefore, it is out of place for the priest, after taking Christ's
blood, to receive other wine which is not consecrated.

Objection 11: Further, the truth ought to be conformable with the
figure. But regarding the Paschal Lamb, which was a figure of this
sacrament, it was commanded that nothing of it should "remain until the
morning. " It is improper therefore for consecrated hosts to be
reserved, and not consumed at once.

Objection 12: Further, the priest addresses in the plural number those
who are hearing mass, when he says, "The Lord be with you": and, "Let
us return thanks. " But it is out of keeping to address one individual
in the plural number, especially an inferior. Consequently it seems
unfitting for a priest to say mass with only a single server present.
Therefore in the celebration of this sacrament it seems that some of
the things done are out of place.

On the contrary, The custom of the Church stands for these things: and
the Church cannot err, since she is taught by the Holy Ghost.