Ad tertium dicendum quod sacerdos in Missa in orationibus quidem loquitur in persona Ecclesiae, in cuius unitate consistit. Sed in consecratione sacramenti loquitur in persona Christi, cuius vicem in hoc gerit per ordinis potestatem. Et ideo, si sacerdos ab unitate Ecclesiae praecisus Missam celebret, quia potestatem ordinis non amittit, consecrat verum corpus et sanguinem Christi, sed quia est ab Ecclesiae unitate separatus, orationes eius efficaciam non habent. Reply Obj. 3: The priest, in reciting the prayers of the mass, 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 mass, 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. Articulus 8 Article 8 Utrum sacerdos degradatus possit hoc sacramentum conficere Whether a degraded priest can consecrate this sacrament? Ad octavum sic proceditur. Videtur quod sacerdos degradatus non possit hoc sacramentum conficere. Nullus enim conficit hoc sacramentum nisi per potestatem consecrandi quam habet. Sed degradatus non habet potestatem consecrandi, licet habeat potestatem baptizandi, ut dicit canon. Ergo videtur quod presbyter degradatus non possit Eucharistiam consecrare. Objection 1: It seems that a degraded priest cannot consecrate this sacrament. For no one can perform this sacrament except he have the power of consecrating. But the priest who has been degraded has no power of consecrating, although he has the power of baptizing (App. Gratiani). Therefore it seems that a degraded priest cannot consecrate the Eucharist. Praeterea, ille qui aliquid dat, potest etiam auferre. Sed episcopus dat presbytero potestatem consecrandi ordinando ipsum. Ergo etiam potest ei auferre degradando ipsum. Obj. 2: Further, he who gives can take away. But the bishop in ordaining gives to the priest the power of consecrating. Therefore he can take it away by degrading him. Praeterea, sacerdos per degradationem aut amittit potestatem consecrandi, aut solam executionem. Sed non solam executionem, quia sic non plus amitteret degradatus quam excommunicatus, qui executione caret. Ergo videtur quod amittit potestatem consecrandi. Et ita videtur quod non possit conficere hoc sacramentum. Obj. 3: Further, the priest, by degradation, loses either the power of consecrating, or the use of such power. But he does not lose merely the use, for thus the degraded one would lose no more than one excommunicated, who also lacks the use. Therefore it seems that he loses the power to consecrate, and in consequence that he cannot perform this sacrament. Sed contra est quod Augustinus, in II contra Parmen., probat quod apostatae a fide non carent Baptismate, per hoc quod per poenitentiam redeuntibus non restituitur, et ideo non posse amitti iudicatur. Sed similiter degradatus, si reconcilietur, non est iterum ordinandus. Ergo non amisit potestatem consecrandi. Et ita sacerdos degradatus potest conficere hoc sacramentum. On the contrary, Augustine (Contra Parmen. ii) proves that apostates from the faith are not deprived of their Baptism, from the fact that it is not restored to them when they return repentant; and therefore it is deemed that it cannot be lost. But in like fashion, if the degraded man be restored, he has not to be ordained over again. Consequently, he has not lost the power of consecrating, and so the degraded priest can perform this sacrament. Respondeo dicendum quod potestas consecrandi Eucharistiam pertinet ad characterem sacerdotalis ordinis. Character autem quilibet, quia cum quadam consecratione datur, indelebilis est, ut supra dictum est, sicut et quarumcumque rerum consecrationes perpetuae sunt, nec amitti nec reiterari possunt. Unde manifestum est quod potestas consecrandi non amittitur per degradationem. Dicit enim Augustinus, in II contra Parmen., utrumque, scilicet Baptismus et ordo, sacramentum est, et quadam consecratione utrumque homini datur, et illud cum baptizatur, et illud cum ordinatur. Ideo non licet a Catholicis utrumque iterari. Et sic patet quod sacerdos degradatus potest conficere hoc sacramentum. I answer that, The power of consecrating the Eucharist belongs to the character of the priestly order. But every character is indelible, because it is given with a kind of consecration, as was said above (Q. 63, A. 5), just as the consecrations of all other things are perpetual, and cannot be lost or repeated. Hence it is clear that the power of consecrating is not lost by degradation. For, again, Augustine says (Contra Parmen. ii): Both are sacraments, namely Baptism and order, and both are given to a man with a kind of consecration; the former, when he is baptized; the latter when he is ordained; and therefore it is not lawful for Catholics to repeat either of them. And thus it is evident that the degraded priest can perform this sacrament. Ad primum ergo dicendum quod canon ille non loquitur assertive, sed inquisitive, sicut ex circumstantia litterae haberi potest. Reply Obj. 1: That Canon is speaking, not as by way of assertion, but by way of inquiry, as can be gleaned from the context. Ad secundum dicendum quod episcopus non dat potestatem sacerdotalis ordinis propria virtute, sed instrumentaliter, sicut minister Dei, cuius effectus per hominem tolli non potest, secundum illud Matth. XIX, quos Deus coniunxit, homo non separet. Et ideo episcopus non potest hanc potestatem auferre, sicut nec ille qui baptizat potest auferre characterem baptismalem. Reply Obj. 2: The bishop gives the priestly power of order, not as though coming from himself, but instrumentally, as God’s minister, and its effect cannot be taken away by man, according to Matt. 19:6: What God hath joined together, let no man put asunder. And therefore the bishop cannot take this power away, just as neither can he who baptizes take away the baptismal character. Ad tertium dicendum quod excommunicatio est medicinalis. Et ideo excommunicatis non aufertur executio sacerdotalis potestatis quasi in perpetuum, sed ad correctionem, usque ad tempus. Degradatis autem aufertur executio quasi in perpetuum condemnatis. Reply Obj. 3: Excommunication is medicinal. And therefore the ministry of the priestly power is not taken away from the excommunicate, as it were, perpetually, but only for a time, that they may mend; but the exercise is withdrawn from the degraded, as though condemned perpetually. Articulus 9 Article 9 Utrum aliquis licite possit communionem recipere a sacerdotibus haereticis vel excommunicatis, vel etiam peccatoribus, et ab eis missam audire Whether it is permissible to receive Communion from heretical, excommunicate, or sinful priests, and to hear mass said by them? Ad nonum sic proceditur. Videtur quod aliquis licite possit communionem recipere a sacerdotibus haereticis vel excommunicatis, vel etiam peccatoribus, et ab eis Missam audire. Sicut enim Augustinus, contra Petilianum, dicit, neque in homine bono neque in homine malo aliquis Dei fugiat sacramenta. Sed sacerdotes, quamvis sint peccatores et haeretici vel excommunicati, verum conficiunt sacramentum. Ergo videtur quod non sit vitandum ab eis communionem accipere vel eorum Missam audire. Objection 1: It seems that one may lawfully receive Communion from heretical, excommunicate, or even sinful priests, and to hear mass said by them. Because, as Augustine says (Contra Petilian. iii), we should not avoid God’s sacraments, whether they be given by a good man or by a wicked one. But priests, even if they be sinful, or heretics, or excommunicate, perform a valid sacrament. Therefore it seems that one ought not to refrain from receiving Communion at their hands, or from hearing their mass. Praeterea, corpus Christi verum figurativum est corporis mystici, sicut supra dictum est. Sed a praedictis sacerdotibus verum corpus Christi consecratur. Ergo videtur quod illi qui sunt de corpore mystico, possint eorum sacrificiis communicare. Obj. 2: Further, Christ’s true body is figurative of His mystical body, as was said above (Q. 67, A. 2). But Christ’s true body is consecrated by the priests mentioned above. Therefore it seems that whoever belongs to His mystical body can communicate in their sacrifices. Praeterea, multa peccata sunt graviora quam fornicatio. Sed non est prohibitum audire Missas sacerdotum aliter peccantium. Ergo etiam non debet esse prohibitum audire Missas sacerdotum fornicariorum. Obj. 3: Further, there are many sins graver than fornication. But it is not forbidden to hear the masses of priests who sin otherwise. Therefore, it ought not to be forbidden to hear the masses of priests guilty of this sin. Sed contra est quod canon dicit, XXXII dist., nullus audiat Missam sacerdotis quem indubitanter concubinam novit habere. Et Gregorius dicit, in III Dialog., quod pater perfidus Arianum episcopum misit ad filium, ut ex eius manu sacrilegae consecrationis communionem acciperet, sed vir Deo devotus Ariano episcopo venienti exprobravit ut debuit. On the contrary, The Canon says (Dist. 32): Let no one hear the mass of a priest whom he knows without doubt to have a concubine. Moreover, Gregory says (Dial. iii) that the faithless father sent an Arian bishop to his son, for him to receive sacrilegiously the consecrated Communion at his hands. But, when the Arian bishop arrived, God’s devoted servant rebuked him, as was right for him to do. Respondeo dicendum quod, sicut supra dictum est, sacerdotes, si sint haeretici vel schismatici vel excommunicati, vel etiam peccatores, quamvis habeant potestatem consecrandi Eucharistiam, non tamen ea recte utuntur, sed peccant utentes. Quicumque autem communicat alicui in peccato, ipse particeps peccati efficitur, unde et in secunda canonica Ioannis legitur quod qui dixerit ei, ave, scilicet haeretico, communicat operibus illius malignis. Et ideo non licet a praedictis communionem accipere aut eorum Missam audire. I answer that, As was said above (AA. 5, 7), heretical, schismatical, excommunicate, or even sinful priests, although they have the power to consecrate the Eucharist, yet they do not make a proper use of it; on the contrary, they sin by using it. But whoever communicates with another who is in sin, becomes a sharer in his sin. Hence we read in John’s Second Canonical Epistle (11) that He that saith unto him, God speed you, communicateth with his wicked works. Consequently, it is not lawful to receive Communion from them, or to assist at their mass. Differt tamen inter praedictas sectas. Nam haeretici et schismatici et excommunicati sunt per sententiam Ecclesiae executione consecrandi privati. Et ideo peccat quicumque eorum Missam audit vel ab eis accipit sacramenta. Sed non omnes peccatores sunt per sententiam Ecclesiae executione huius potestatis privati. Et sic, quamvis sint suspensi quantum est ex sententia divina, non tamen quantum ad alios ex sententia Ecclesiae. Et ideo, usque ad sententiam Ecclesiae, licet ab eis communionem accipere et eorum Missam audire. Unde super illud I Cor. V, cum huiusmodi nec cibum sumere, dicit Glossa Augustini, hoc dicendo, noluit hominem ab homine iudicari ex arbitrio suspicionis, vel etiam extraordinario usurpato iudicio, sed potius ex lege Dei, secundum ordinem Ecclesiae, sive ultro confessum, vel accusatum et convictum. Still there is a difference among the above, because heretics, schismatics, and excommunicates, have been forbidden, by the Church’s sentence, to perform the Eucharistic rite. And therefore whoever hears their mass or receives the sacraments from them, commits sin. But not all who are sinners are debarred by the Church’s sentence from using this power: and so, although suspended by the Divine sentence, yet they are not suspended in regard to others by any ecclesiastical sentence: consequently, until the Church’s sentence is pronounced, it is lawful to receive Communion at their hands, and to hear their mass. Hence on 1 Cor. 5:11, with such a one not so much as to eat, Augustine’s gloss runs thus: In saying this he was unwilling for a man to be judged by his fellow man on arbitrary suspicion, or even by usurped extraordinary judgment, but rather by God’s law, according to the Church’s ordering, whether he confess of his own accord, or whether he be accused and convicted. Ad primum ergo dicendum quod in hoc quod refugimus audire talium sacerdotum Missam aut ab eis communionem recipere, non refugimus Dei sacramenta, sed potius ea veneramur, unde hostia a talibus sacerdotibus consecrata est adoranda, et, si reservetur, licite potest sumi a sacerdote legitimo. Sed refugimus culpam indigne ministrantium. Reply Obj. 1: By refusing to hear the masses of such priests, or to receive Communion from them, we are not shunning God’s sacraments; on the contrary, by so doing we are giving them honor (hence a host consecrated by such priests is to be adored, and if it be reserved, it can be consumed by a lawful priest): but what we shun is the sin of the unworthy ministers. Ad secundum dicendum quod unitas corporis mystici est fructus corporis veri percepti. Illi autem qui indigne percipiunt vel ministrant, privantur fructu, ut supra dictum est. Et ideo non est sumendum ex eorum dispensatione sacramentum ab eis qui sunt in unitate Ecclesiae. Reply Obj. 2: The unity of the mystical body is the fruit of the true body received. But those who receive or minister unworthily, are deprived of the fruit, as was said above (A. 7; Q. 80, A. 4). And therefore, those who belong to the unity of the Faith are not to receive the sacrament from their dispensing. Ad tertium dicendum quod, licet fornicatio non sit gravior ceteris peccatis, tamen ad eam sunt homines proniores, propter carnis concupiscentiam. Et ideo specialiter hoc peccatum a sacerdotibus prohibitum est ab Ecclesia, ne aliquis audiat Missam concubinarii sacerdotis. Sed hoc intelligendum est de notorio, vel per sententiam quae fertur in convictum, vel confessionem in iure factam, vel quando non potest peccatum aliqua tergiversatione celari. Reply Obj. 3: Although fornication is not graver than other sins, yet men are more prone to it, owing to fleshly concupiscence. Consequently, this sin is specially inhibited to priests by the Church, lest anyone hear the mass of one living in concubinage. However, this is to be understood of one who is notorious, either from being convicted and sentenced, or from having acknowledged his guilt in legal form, or from it being impossible to conceal his guilt by any subterfuge. Articulus 10 Article 10 Utrum liceat sacerdoti omnino a consecratione Eucharistiae abstinere Whether it is lawful for a priest to refrain entirely from consecrating the Eucharist? Ad decimum sic proceditur. Videtur quod liceat sacerdoti omnino a consecratione Eucharistiae abstinere. Sicut enim ad officium sacerdotis pertinet Eucharistiam consecrare, ita etiam baptizare et in aliis sacramentis ministrare. Sed sacerdos non tenetur ministrare in aliis sacramentis, nisi propter curam animarum susceptam. Ergo videtur quod nec etiam teneatur Eucharistiam consecrare, si curam non habeat animarum. Objection 1: It seems to be lawful for a priest to refrain entirely from consecrating the Eucharist. Because, as it is the priest’s office to consecrate the Eucharist, so it is likewise to baptize and administer the other sacraments. But the priest is not bound to act as a minister of the other sacraments, unless he has undertaken the care of souls. Therefore, it seems that likewise he is not bound to consecrate the Eucharist except he be charged with the care of souls. Praeterea, nullus tenetur facere quod sibi non licet, alioquin esset perplexus. Sed sacerdoti peccatori, vel etiam excommunicato, non licet Eucharistiam consecrare, ut ex supra dictis patet. Ergo videtur quod tales non teneantur ad celebrandum. Et ita nec alii, alioquin ex sua culpa commodum reportarent. Obj. 2: Further, no one is bound to do what is unlawful for him to do; otherwise he would be in two minds. But it is not lawful for the priest who is in a state of sin, or excommunicate, to consecrate the Eucharist, as was said above (A. 7). Therefore it seems that such men are not bound to celebrate, and so neither are the others; otherwise they would be gainers by their fault. Praeterea, dignitas sacerdotalis non perditur per subsequentem infirmitatem, dicit enim Gelasius Papa, et habetur in decretis, dist. LV, praecepta canonum sicut non patiuntur venire ad sacerdotium debiles corpore, ita, si quis in eo fuerit constitutus ac tunc fuerit sauciatus, amittere non potest quod tempore suae sinceritatis accepit. Contingit autem quandoque quod ordinati in sacerdotes incurrunt aliquos defectus ex quibus a celebratione impediuntur, sicut est lepra, vel morbus caducus, vel aliquid huiusmodi. Non ergo videtur quod sacerdotes ad celebrandum teneantur. Obj. 3: Further, the priestly dignity is not lost by subsequent weakness: because Pope Gelasius I says (cf. Decretal, Dist. 55): As the canonical precepts do not permit them who are feeble in body to approach the priesthood, so if anyone be disabled when once in that state, he cannot lose that he received at the time he was well. But it sometimes happens that those who are already ordained as priests incur defects whereby they are hindered from celebrating, such as leprosy or epilepsy, or the like. Consequently, it does not appear that priests are bound to celebrate. Sed contra est quod Ambrosius dicit, in quadam oratione, grave est quod ad mensam tuam mundo corde et manibus innocentibus non venimus, sed gravius est si, dum peccata metuimus, etiam sacrificium non reddamus. On the contrary, Ambrose says in one of his Orations (xxxiii): It is a grave matter if we do not approach Thy altar with clean heart and pure hands; but it is graver still if while shunning sins we also fail to offer our sacrifice. Respondeo dicendum quod quidam dixerunt quod sacerdos potest omnino licite a consecratione abstinere, nisi teneatur ex cura sibi commissa celebrare pro populo et sacramenta praebere. I answer that, Some have said that a priest may lawfully refrain altogether from consecrating, except he be bound to do so, and to give the sacraments to the people, by reason of his being entrusted with the care of souls. Sed hoc irrationabiliter dicitur. Quia unusquisque tenetur uti gratia sibi data cum fuerit opportunum, secundum illud II Cor. VI, hortamur vos ne in vacuum gratiam Dei recipiatis. Opportunitas autem sacrificium offerendi non solum attenditur per comparationem ad fideles Christi, quibus oportet sacramenta ministrari, sed principaliter per comparationem ad Deum, cui in consecratione huius sacramenti sacrificium offertur. Unde sacerdoti, etiam si non habeat curam animarum, non licet omnino a celebratione cessare, sed saltem videtur quod celebrare tenetur in praecipuis festis, et maxime in illis diebus in quibus fideles communicare consueverunt. Et hinc est quod II Machab. IV dicitur contra quosdam sacerdotes quod iam non circa altaris officia dediti erant, contempto templo et sacrificiis neglectis. But this is said quite unreasonably, because everyone is bound to use the grace entrusted to him, when opportunity serves, according to 2 Cor. 6:1: We exhort you that you receive not the grace of God in vain. But the opportunity of offering sacrifice is considered not merely in relation to the faithful of Christ to whom the sacraments must be administered, but chiefly with regard to God to Whom the sacrifice of this sacrament is offered by consecrating. Hence, it is not lawful for the priest, even though he has not the care of souls, to refrain altogether from celebrating; and he seems to be bound to celebrate at least on the chief festivals, and especially on those days on which the faithful usually communicate. And hence it is that (2 Macc 4:14) it is said against some priests that they were not now occupied about the offices of the altar . . . despising the temple and neglecting the sacrifices. Ad primum ergo dicendum quod alia sacramenta perficiuntur in usu fidelium. Et ideo in illis ministrare non tenetur nisi ille qui super fideles suscipit curam. Sed hoc sacramentum perficitur in consecratione Eucharistiae, in qua sacrificium Deo offertur, ad quod sacerdos obligatur ex ordine iam suscepto. Reply Obj. 1: The other sacraments are accomplished in being used by the faithful, and therefore he alone is bound to administer them who has undertaken the care of souls. But this sacrament is performed in the consecration of the Eucharist, whereby a sacrifice is offered to God, to which the priest is bound from the order he has received. Ad secundum dicendum quod sacerdos peccator, si per sententiam Ecclesiae sit executione ordinis privatus vel simpliciter vel ad tempus, redditus est impotens ad sacrificium offerendum, et ideo obligatio tollitur. Hoc autem cedit sibi in detrimentum spiritualis fructus, magis quam in emolumentum. Si vero non sit privatus potestate celebrandi, non solvitur obligatio. Nec tamen est perplexus, quia potest de peccato poenitere et celebrare. Reply Obj. 2: The sinful priest, if deprived by the Church’s sentence from exercising his order, simply or for a time, is rendered incapable of offering sacrifice; consequently, the obligation lapses. But if not deprived of the power of celebrating, the obligation is not removed; nor is he in two minds, because he can repent of his sin and then celebrate. Ad tertium dicendum quod debilitas vel aegritudo superveniens ordini sacerdotali ordinem non tollit, executionem tamen ordinis impedit quantum ad consecrationem Eucharistiae. Quandoque quidem propter impossibilitatem executionis, sicut si privetur oculis aut digitis, aut usu linguae. Quandoque autem propter periculum, sicut patet de eo qui patitur morbum caducum, vel etiam quamcumque alienationem mentis. Quandoque propter abominationem, sicut patet de leproso, qui non debet publice celebrare. Potest tamen dicere Missam occulte, nisi lepra adeo invaluerit quod per corrosionem membrorum eum ad hoc reddiderit impotentem. Reply Obj. 3: Weakness or sickness contracted by a priest after his ordination does not deprive him of his orders; but hinders him from exercising them, as to the consecration of the Eucharist: sometimes by making it impossible to exercise them, as, for example, if he lose his sight, or his fingers, or the use of speech; and sometimes on account of danger, as in the case of one suffering from epilepsy, or indeed any disease of the mind; and sometimes, on account of loathsomeness, as is evident in the case of a leper, who ought not to celebrate in public: he can, however, say mass privately, unless the leprosy has gone so far that it has rendered him incapable owing to the wasting away of his limbs. Quaestio 83 Question 83 De ritu huius sacramenti The Rite of This Sacrament Deinde considerandum est de ritu huius sacramenti. Et circa hoc quaeruntur sex. We have now to consider the Rite of this sacrament, under which head there are six points of inquiry: