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: Primo, utrum in celebratione huius mysterii Christus immoletur. (1) Whether Christ is sacrificed in the celebration of this mystery? Secundo, de tempore celebrationis. (2) Of the time of celebrating; Tertio, de loco, et aliis quae pertinent ad apparatum huius celebrationis. (3) Of the place and other matters relating to the equipment for this celebration; Quarto, de his quae in celebratione huius mysterii dicuntur. (4) Of the words uttered in celebrating this mystery; Quinto, de his quae circa celebrationem huius mysterii fiunt. (5) Of the actions performed in celebrating this mystery. Sexto, de defectibus qui circa celebrationem huius sacramenti occurrunt. (6) Of the defects which occur in the celebration of this sacrament. Articulus 1 Article 1 Utrum in celebratione huius sacramenti Christus immoletur Whether Christ is sacrificed in this sacrament? Ad primum sic proceditur. Videtur quod in celebratione huius sacramenti Christus non immoletur. Dicitur enim Hebr. X, quod Christus una oblatione consummavit in sempiternum sanctificatos. Sed illa oblatio fuit eius immolatio. Ergo Christus non immolatur in celebratione huius sacramenti. 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 sacrifice. Therefore Christ is not sacrificed in the celebration of this sacrament. Praeterea, immolatio Christi facta est in cruce, in qua tradidit semetipsum oblationem et hostiam Deo in odorem suavitatis, ut dicitur Ephes. V. Sed in celebratione huius mysterii Christus non crucifigitur. Ergo nec immolatur. Obj. 2: Further, Christ’s sacrifice was made upon the cross, whereon He delivered Himself for us, an oblation and a sacrifice to God 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. Praeterea, sicut Augustinus dicit, IV de Trin., in immolatione Christi idem est sacerdos et hostia. Sed in celebratione huius sacramenti non est idem sacerdos et hostia. Ergo celebratio huius sacramenti non est Christi immolatio. 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. Sed contra est quod Augustinus dicit, in libro sententiarum prosperi, semel immolatus est in semetipso Christus, et tamen quotidie immolatur in sacramento. 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. Respondeo dicendum quod duplici ratione celebratio huius sacramenti dicitur Christi immolatio. Primo quidem quia, sicut Augustinus dicit, ad Simplicianum, solent imagines earum rerum nominibus appellari quarum imagines sunt, sicut cum, intuentes tabulam aut parietem pictum, dicimus, ille Cicero est, ille Sallustius. Celebratio autem huius sacramenti, sicut supra dictum est, imago est quaedam repraesentativa passionis Christi, quae est vera immolatio. Unde Ambrosius dicit, super epistolam ad Heb., in Christo semel oblata est hostia ad salutem sempiternam potens. Quid ergo nos? Nonne per singulos dies offerimus ad recordationem mortis eius? Alio modo, quantum ad effectum passionis, quia scilicet per hoc sacramentum participes efficimur fructus dominicae passionis. Unde et in quadam dominicali oratione secreta dicitur, quoties huius hostiae commemoratio celebratur, opus nostrae redemptionis exercetur. Quantum igitur ad primum modum, poterat Christus dici immolari etiam in figuris veteris testamenti, unde et in Apoc. XIII dicitur, quorum nomina non sunt scripta in libro vitae agni, qui occisus est ab origine mundi. Sed quantum ad modum secundum, proprium est huic sacramento quod in eius celebratione Christus immoletur. 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 Sallust.’ But, as was said above (Q. 79, A. 1), the celebration of this sacrament is an image representing Christ’s Passion, 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? Second it is called a sacrifice, in respect of the effect of His Passion: because, to wit, by this sacrament, we are made partakers of the fruit of our Lord’s Passion. 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. Ad primum ergo dicendum quod, sicut Ambrosius ibidem dicit, una est hostia, quam scilicet Christus obtulit et nos offerimus, et non multae, quia semel oblatus est Christus, hoc autem sacrificium exemplum est illius. Sicut enim quod ubique offertur unum est corpus et non multa corpora, ita et unum sacrificium. 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. Ad secundum dicendum quod, sicut celebratio huius sacramenti est imago repraesentativa passionis Christi, ita altare est repraesentativum crucis ipsius, in qua Christus in propria specie immolatus est. Reply Obj. 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. Ad tertium dicendum quod, per eandem rationem, etiam sacerdos gerit imaginem Christi, in cuius persona et virtute verba pronuntiat ad consecrandum, ut ex supra dictis patet. Et ita quodammodo idem est sacerdos et hostia. 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 pronounces 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. Articulus 2 Article 2 Utrum convenienter sit determinatum tempus celebrationis huius mysterii Whether the time for celebrating this mystery has been properly determined? Ad secundum sic proceditur. Videtur quod inconvenienter sit determinatum tempus celebrationis huius mysterii. Hoc enim sacramentum est repraesentativum dominicae passionis, ut dictum est. Sed commemoratio dominicae passionis fit in Ecclesia semel in anno, dicit enim Augustinus, super Psalmos, quoties Pascha celebratur, nunquid toties Christus occiditur? Sed tamen anniversaria recordatio repraesentat quod olim factum est, et sic nos facit moveri tanquam videamus dominum in cruce praesentem. Ergo hoc sacramentum non debet celebrari nisi semel in anno. 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 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. Praeterea, passio Christi commemoratur in Ecclesia sexta feria ante Pascha, non autem in festo natalis. Cum ergo hoc sacramentum sit commemorativum dominicae passionis, videtur inconveniens quod in die natalis ter celebratur hoc sacramentum, in parasceve autem totaliter intermittitur. Obj. 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. Praeterea, in celebratione huius sacramenti Ecclesia debet imitari institutionem Christi. Sed Christus consecravit hoc sacramentum hora serotina. Ergo videtur quod tali hora debeat hoc sacramentum celebrari. Obj. 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. Praeterea, sicut habetur de Consecr., dist. I, Leo Papa scribit Dioscoro Alexandrino episcopo, quod in prima parte diei Missas celebrare licet. Sed dies incipit a media nocte, ut supra dictum est. Ergo videtur quod etiam post mediam noctem liceat celebrare. 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 mass 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. Praeterea, in quadam dominicali oratione secreta dicitur, concede nobis, domine, quaesumus, haec frequentare mysteria. Sed maior erit frequentia si etiam pluribus horis in die sacerdos celebret. Ergo videtur quod non debeat prohiberi sacerdos pluries celebrare in die. 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. Sed in contrarium est consuetudo quam servat Ecclesia secundum canonum statuta. On the contrary is the custom which the Church observes according to the statutes of the Canons. Respondeo dicendum quod, sicut dictum est, in celebratione huius mysterii attenditur et repraesentatio dominicae passionis, et participatio fructus eius. Et secundum utrumque oportuit determinare tempus aptum celebrationi huius sacramenti. Quia enim fructu dominicae passionis quotidie indigemus propter quotidianos defectus, quotidie in Ecclesia regulariter hoc sacramentum offertur. Unde et dominus nos petere docet, Luc. XI, panem nostrum quotidianum da nobis hodie, quod exponens Augustinus, in libro de verbis domini, dicit, si quotidianus est panis, cur post annum illum sumas, quemadmodum Graeci in oriente facere consueverunt? Accipe quotidie quod quotidie tibi prosit. 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 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 (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. Quia vero dominica passio celebrata est a tertia hora usque ad nonam, ideo regulariter in illa parte diei solemniter celebratur in Ecclesia hoc sacramentum. 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. Ad primum ergo dicendum quod in hoc sacramento recolitur passio Christi secundum quod eius effectus ad fideles derivatur. Sed tempore passionis recolitur passio Christi solum secundum quod in ipso capite nostro fuit perfecta. Quod quidem factum est semel, quotidie autem fructum dominicae passionis fideles percipiunt. Et ideo sola commemoratio fit semel in anno, hoc autem quotidie, et propter fructum et propter iugem memoriam. Reply Obj. 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. Ad secundum dicendum quod, veniente veritate, cessat figura. Hoc autem sacramentum est figura quaedam et exemplum passionis dominicae, sicut dictum est. Et ideo in die quo ipsa passio domini recolitur prout realiter gesta est, non celebratur consecratio huius sacramenti. Ne tamen Ecclesia eo etiam die sit sine fructu passionis per hoc sacramentum nobis exhibito, corpus Christi consecratum in die praecedenti reservatur sumendum in illa die. Non autem sanguis, propter periculum, et quia sanguis specialius est imago dominicae passionis, ut supra dictum est. Nec etiam verum est, quod quidam dicunt, quod per immissionem particulae corporis in vinum, convertatur vinum in sanguinem. Hoc enim aliter fieri non potest quam per consecrationem factam sub debita forma verborum. 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 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 (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. In die autem nativitatis plures Missae celebrantur, propter triplicem Christi nativitatem. Quarum una est aeterna, quae, quantum ad nos, est occulta. Et ideo una Missa cantatur in nocte, in cuius introitu dicitur, dominus dixit ad me, filius meus es tu, ego hodie genui te. Alia autem est temporalis, sed spiritualis, qua scilicet Christus oritur tanquam Lucifer in cordibus nostris, ut dicitur II Pet. I. Et propter hoc cantatur Missa in aurora, in cuius introitu dicitur, lux fulgebit super nos. Tertia est Christi nativitas temporalis et corporalis, secundum quam visibilis nobis processit ex utero virginali carne indutus. Et ob hoc cantatur tertia Missa in plena luce, in cuius introitu dicitur, puer natus est nobis. Licet e converso posset dici quod nativitas aeterna, secundum se, est in plena luce, et ob hoc in Evangelio tertiae Missae fit mentio de nativitate aeterna. Secundum autem nativitatem corporalem, ad litteram, natus est de nocte, in signum quod veniebat ad tenebras infirmitatis nostrae, unde et in Missa nocturna dicitur Evangelium de corporali Christi nativitate. 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 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. Sicut etiam et in aliis diebus in quibus occurrunt plura Christi beneficia vel recolenda vel expetenda, plures Missae celebrantur in die, puta una pro festo, et alia pro ieiunio vel pro mortuis. 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. Ad tertium dicendum quod, sicut supra dictum est, Christus voluit ultimo hoc sacramentum discipulis tradere, ut fortius eorum cordibus imprimeretur. Et ideo post cenam et in fine diei hoc sacramentum consecravit et discipulis tradidit. A nobis autem celebratur hora dominicae passionis, scilicet vel in diebus festis in tertia, quando crucifixus est linguis Iudaeorum, ut dicitur Marc. XV, et quando Spiritus Sanctus descendit super discipulos; vel diebus profestis in sexta, quando crucifixus est manibus militum, ut habetur Ioan. XIX; vel diebus ieiuniorum in nona, quando voce magna clamans emisit spiritum, ut dicitur Matth. XXVII. 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 (Mark 15:25), and when the Holy Spirit 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 (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). Potest tamen tardari, maxime quando sunt ordines faciendi, et praecipue in sabbato sancto; tum propter prolixitatem officii; tum etiam quia ordines pertinent ad diem dominicum, ut habetur in decretis, dist. LXXV, cap. quod a patribus. 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). Possunt tamen etiam Missae celebrari in prima parte diei propter aliquam necessitatem, ut habetur de Consecr., dist. I, cap. necesse est et cetera. Masses, however, can be celebrated in the first part of the day, owing to any necessity; as is stated De Consecr., dist. 1.