Ubi est pars corporis, etc. De hoc dictum est supra, dist. 10, qu. unic., art. 3, quaestiunc. 3. “Where there is a part of the body,” etc. This was discussed above in Distinction 10, Question 1, Article 3, Subquestion 3. Indignus est qui aliter celebrat. Aliter celebrare dicitur qui non servat materiam vel formam aut ritum debitum ab ecclesia institutum; et debet talis, si ex contemptu faciat, gradus sui periculo subjacere. ”He is unworthy, who celebrates the mystery otherwise than Christ gave it.” Someone is said to celebrate otherwise who does not preserve the matter and form or the due rite instituted by the Church; and such a person, if he did this out of contempt, should be subject to trial of his position. Etsi Christus quotidie immoletur, vel semel tantum immolatus sit. Sciendum est, quod omnia illa verba quae important comparationem Judaeorum ad Christum et poenam Christi, non dicuntur quotidie fieri. Non enim dicimus quod Christus quotidie crucifigatur et occidatur; quia actus Judaeorum et poena Christi transit. Illa autem quae important comparationem Christi ad Deum patrem, dicuntur quotidie fieri, sicut offerre, sacrificare, et hujusmodi, eo quod hostia illa perpetua est; et hoc modo est semel oblata per Christum, quod quotidie etiam per membra ipsius offerri possit. And if Christ is immolated every day, or if he was immolated only once. It should be known that all those words that convey the relation of the Jews to Christ and Christ’s punishment are not said to happen daily. For we do not say that Christ is crucified and killed daily, for the Jews’ act and Christ’s punishment have passed. But those things that convey the relation of Christ to God the Father are said to happen daily, such as to offer, to sacrifice, and the like, by the fact that that victim is perpetual; and this is how what was offered once by Christ can also be offered daily by his members. In sacramento recordatio illius fit quod factum est semel. Sacerdos enim non solum verbis, sed etiam factis, Christi passionem repraesentat. In the sacrament is made a remembrance of what was done once. For a priest represents Christ’s Passion not only by words but also by deeds. Unde et in principio canonis tres cruces facit super illud: haec dona, haec munera, haec sancta sacrificia illibata, ad significandum trinam traditionem Christi, scilicet a Deo, Juda, et Judaeis. Secundo autem super illud: benedictam, adscriptam, ratam etc. facit tres communiter super utrumque, ad ostendendum quod tribus Christus est venditus, scilicet sacerdotibus, Scribis, et Pharisaeis. Duas autem facit divisim super corpus et sanguinem, ad ostendendum venditorem et venditum. Tertio facit duas super illud: benedixit et fregit: unam super corpus, aliam super sanguinem, ad ostendendum quod hoc sacramentum valet ad salutem corporis et animae. Et quia Dominus hoc sacramentum in mortis suae memoriam exercendum mandavit, ideo statim post consecrationem brachiorum extensione crucis effigiem repraesentat. Unde etiam, ut Innocentius dicit, verba consecrationis, quae in fine ponenda essent quasi complementum totius, in medio ponuntur ad historiae ordinem observandum; quia verba canonis ad Eucharistiam consecrandam principaliter pertinent, sed signa ad historiam recolendam. Quarto facit quinque cruces super illud: hostiam puram etc. ad repraesentandum quinque plagas. Quinto facit duas super illud: sacrosanctum filii tui corpus etc. ad signandum vincula et flagella Christi. Et additur tertia, qua sacerdos seipsum signat super illud: omni benedictione; quia Christi vulnera, nostra sunt medicamenta. Vel per has tres cruces significatur triplex oratio, qua Christus orasse legitur Matth. 26, passione imminente. Sexto facit tres super illud: sanctificas, vivificas, benedicis etc. ad repraesentandum, quod Judaei ter dixerunt: crucifige, verbo crucifigentes Christum, quod fuit tertia hora. Septimo iterum facit tres super illud: per ipsum, et in ipso, et cum ipso, ad repraesentandum secundam crucifixionem, qua a militibus hora sexta post trium horarum spatium crucifixus est; vel ad repraesentandum tres ejus cruciatus, scilicet passionis, propassionis, compassionis. Deinde facit duas extra calicem super illud: est tibi Deo patri omnipotenti in unitate Spiritus Sancti omnis honor et gloria, ad repraesentandum separationem animae a corpore, quae facta est hora nona; vel propter sanguinem et aquam, quae de latere Christi profluxerunt. And this is also why in the beginning of the Canon of the Mass he makes three crosses when he says: these gifts, these offerings, these holy and unblemished sacrifices, to signify the threefold handing-over of Christ, namely, by God, by Judas, and by the Jews. But second when he says: be pleased, O God, we pray, to bless, acknowledge, and approve, etc., he makes three crosses over each, to show that Christ was sold to three, namely, the priests, scribes, and pharisees. But he makes two crosses separately above the body and blood, to show the one selling and the one sold. Third, he makes two crosses when he says: he said the blessing, broke the bread: one above the body, another above the blood, to show that this sacrament avails to the health of body and soul. And since the Lord commanded this sacrament to be administered in memorial of his death, for this reason immediately after the consecration, he represents the form of the Cross by the extension of his arms. And so also, as Innocent says, the words of consecration, which placed at the end would be like a completion of the whole, are placed in the middle to observe the historical order; for the words of the Canon pertain chiefly to consecrating the Eucharist, but signs pertain to renewing the memory of the story. Fourth, he makes five crosses when he says: pure victim, etc. to represent the five wounds. Fifth, he makes two at: the most holy Body and Blood of your Son, etc., to signify the chains and scourging of Christ. And a third is added, in which the priest signs himself, at: every blessing; for Christ’s wounds are our medicine. Or by these three crosses the threefold prayer is signified, which Christ is read to have prayed in Matthew 26, when his Passion was imminent. Sixth, he makes three crosses at: you sanctify them, fill them with life, bless them, etc., to represent that the Jews said three times, crucify him, crucifying Christ by a word, which was at the third hour. Seventh, again he makes three at: through him, and with him, and in him, to represent the second crucifixion, in which he was crucified by the soldiers at the sixth hour after the space of three hours; or to represent the three forms of torture, namely suffering, suffering on behalf of another, and suffering with another. Next he makes two crosses outside the chalice at: O God, almighty Father, in the unity of the Holy Spirit, all glory and honor is yours, to represent the separation of soul from body, which happened at the ninth hour; or because of the blood and water, which flowed forth from Christ’s side. Inclinationes etiam factae a sacerdote, signant Christi obedientiam ad patrem, ex qua mortem sustinuit. Also, the bows made by the priest represent Christ’s obedience to the Father, out of which he underwent death. Tacita etiam locutio exprimit consilium Judaeorum mortem Christi machinantium, vel discipulorum, qui palam Christum confiteri non audebant. Also, the silent speech expresses the counsel of the Jews plotting Christ’s death, or of the disciples, who did not dare to confess Christ openly. Quid autem fractio significet, dictum est. Now what the breaking of the bread signifies has been said. Quia autem commixtio corporis et sanguinis unionem animae et corporis significat; ideo illa crucis signatio quae fit super illa verba: pax Domini sit semper vobiscum, magis pertinet ad resurrectionem, quae virtute Trinitatis et tertia die facta est. Quod autem quinquies se sacerdos ad populum convertit, significat quod Dominus die resurrectionis quinquies se manifestavit: primo Mariae Magdalenae, Joan. ult. secundo Petro, Luc. ult. tertio mulieribus, Matth. ult. quarto discipulis in Emaus, Lucae ultim. quinto discipulis in unum, Joan. ult. However, since the mingling of body and blood signifies the union of body and soul, for this reason that sign of the Cross that happens at these words: the peace of the Lord be with you always, relates more to the Resurrection, which happened on the third day by the power of the Trinity. Moreover, that the priest turns himself to the people five times signifies that the Lord revealed himself five times on the day of the Resurrection: first, to Mary Magdalen (John 20:14); second, to Peter (Luke 24:34); third, to the women (Matt 28:9); fourth, to the disciples in Emmaus (Luke 24:15); fifth, to the disciples together (John 20:19). Salutat autem populum septies ad septiformem gratiam Spiritus Sancti ostendendam. Sine quibus mortalis vita duci non potest; quia etsi possumus vitare singula, non tamen omnia. But he greets the people seven times to show the sevenfold grace of the Holy Spirit. Without which mortal life cannot be led; for even if we are able to avoid individual sins, we still cannot avoid all. Distinctio 13 Distinction 13 De ministris hujus sacramenti Minister of the Eucharist Postquam determinavit Magister de sacramento Eucharistiae, hic determinat de ministris hujus sacramenti; et dividitur in partes duas: in prima determinat propositum; in secunda epilogat, ibi: de hoc caelesti mysterio aliqua perstrinximus, a Catholicis fideliter tenenda. After the Master has examined the sacrament of the Eucharist, here he considers the ministers of this sacrament. And this is divided into two parts: in the first, he defines his aim; in the second, he adds an epilogue, at: concerning this heavenly mystery we have summarized some things which are to be held faithfully by Catholics. Prima in duas: in prima ostendit quis possit consecrare et dispensare hujusmodi sacramentum; in secunda quis possit sumere, ibi: illud etiam sane dici potest. The first is in two parts: in the first, he shows who can consecrate and administer this kind of sacrament; in the second, who can receive it, at: it may also be truly said. Prima in duas: in prima inquirit, utrum potestas consecrandi, per peccatum a ministro tollatur; in secunda ostendit quae requiruntur in ministro ad hoc quod sacramentum consecrare possit, ibi: in hujus autem mysterii expletione sicut formam servare, ita ordinem haberi, scilicet ut sit sacerdos, et intentionem adhiberi oportet. The first is in two parts: in the first, he inquires whether the power of consecrating is taken away by the sin of the minister; in the second, he shows what things are required in the minister for him to be able to consecrate, at: in the performance of this mystery, just as it is necessary to preserve the form, so also it is necessary to have the order, that is, that [the celebrant] be a priest, and to have the intention. Prima in duas: in prima inquirit, utrum malus sacerdos possit consecrare; in secunda, utrum ab ecclesia praecisi, ibi: illi vero qui excommunicati sunt, vel de haeresi manifeste notati, non videntur hoc sacramentum posse conficere. The first is in two parts: in the first, he inquires whether a bad priest can consecrate; in the second, whether those who are cut off from the Church can, at: but those who are excommunicate, or publicly known to be heretics, do not seem to be able to confect this sacrament. De hoc caelesti mysterio aliqua perstrinximus a Catholicis fideliter tenenda. Hic epilogat; et circa hoc duo facit: primo ponit epilogum; secundo ex incidenti determinat quid faciat haereticum, ibi: ne autem ignores quid faciat haereticum, vel quid sit haereticus, audi breviter quae inde sancti doctores tradant. Concerning this heavenly mystery we have summarized some things which are to be held faithfully by Catholics. Here he adds an epilogue; and concerning this he does two things: first, he sets down the epilogue; second, he defines what makes a heretic from an incidental, at: but lest you be ignorant of what makes a heretic, or what a heretic is, hear briefly what the holy doctors have taught on this point. Hic est duplex quaestio. Prima de ministro consecrante. Secunda de haeresi. Here there are two questions. First, about the consecrating minister. Second, about heresy. Quaestio 1 Question 1 De potestate consecrandi The consecration of the Eucharist Circa primum quaeruntur tria: Concerning the first, three questions arise: primo, quis possit consecrare; first, who can consecrate; secundo, de ritu consecrandi; second, the rite of consecrating; tertio, de dispensatione sacramenti. third, the administering of this sacrament. Articulus 1 Article 1 Quis possit consecrare Who can consecrate Quaestiuncula 1 Quaestiuncula 1 Ad primum sic proceditur. Videtur quod etiam laicus possit consecrare. Consecrare enim sacerdotis est. Sed omnis laicus, si sit bonus, sacerdos est; quia, ut dicit Chrysostomus, omnis sanctus, sacerdos est; et omnibus fidelibus dictum est, 1 Petr. 2, 9: vos estis genus electum, regale sacerdotium. Ergo bonus laicus potest consecrare. Obj. 1: To the first question we proceed thus. It seems that a lay person can also consecrate. For it belongs to a priest to consecrate. But every lay person, if he is good, is a priest; for as John Chrysostom says, every holy person is a priest; and to all the faithful it is said, you are a chosen people, a royal priesthood (1 Pet 2:9). Therefore, a good lay person can consecrate. Praeterea, homo non potest consecrare virtute propria, sed virtute Dei. Sed bonus laicus magis est particeps divinae virtutis quam malus sacerdos. Ergo magis potest bonus laicus consecrare quam malus sacerdos. Obj. 2: Furthermore, a person cannot consecrate by his own power, but by God’s power. But a good lay person is more a partaker of divine power than a bad priest. Therefore, a good lay person can consecrate more than a bad priest. Praeterea, magis est sumere sacramentum quam conficere; quia hoc ad illud ordinatur. Sed bonus laicus potest sumere sacramentum. Ergo et consecrare. Obj. 3: Furthermore, it is a greater thing to receive the sacrament than to consecrate it; for the latter is ordered to the former. But a good lay person can receive the sacrament. Therefore, he can also consecrate it. Sed contra, hoc sacramentum offertur ad reconciliandum nos Deo, quod est officium mediatoris. Cum ergo sacerdotis tantum sit medium esse inter Deum et populum, soli sacerdotes hoc sacramentum conficere possunt. On the contrary (1), this sacrament is offered to reconcile us to God, which is the office of a mediator. Therefore, since the priest alone is a medium between God and the people, only priests can consecrate this sacrament. Praeterea, bonitas virtutis non est manifesta, quia nemo scit utrum sit dignus odio vel amore, Eccle. 9, et praecipue alteri nota esse non potest. Si ergo potestas consecrandi sequatur bonitatem personae, non poterit esse notum quando consecratum sit vere, et quando non; et ita erit deceptio in sacramentis. Furthermore (2), the goodness of virtue is not obvious, for no one knows whether he is worthy of hatred or love (Eccl 9:1), and this can especially not be known to someone else. Therefore, if the power of consecrating resulted from the goodness of the person, it could not be known when the consecration had truly happened or not. And so there would be deception in the sacraments. Quaestiuncula 2 Quaestiuncula 2 Ulterius. Videtur quod solus episcopus possit consecrare. Quia in qualibet republica principi debetur actus nobilissimus, sicut etiam Commentator dicit in 11 Metaphysica. Sed summus in nostra hierarchia est episcopus, ut dicit Dionysius. Ergo cum consecrare sit summus actus nostrae hierarchiae, hic actus sibi soli debebitur. Obj. 1: Moreover, it seems that only a bishop can consecrate. For in any nation the noblest action belongs to the leader, as the Commentator says in the Metaphysics 11. But the highest one in our hierarchy is the bishop, as Dionysius says. Therefore, since consecrating is the highest action of our hierarchy, this act will be for him alone. Praeterea, secundum Dionysium, loco cit., perficere est tantum episcopi. Sed secundum ipsum, Eucharistia est perfectivam habens virtutem. Ergo solus episcopus potest consecrare. Obj. 2: Furthermore, according to Dionysius, in the place cited, to perfect belongs to the bishop alone. But according to him, it is the Eucharist that has perfective power. Therefore, only the bishop can consecrate. Praeterea, majus est consecrare corpus Christi quam consecrare altare, vel benedicere virgines. Sed illa reservantur solis episcopis. Ergo multo fortius consecratio corporis Domini. Obj. 3: Furthermore, it is a greater thing to consecrate the body of Christ than to consecrate an altar, or to consecrate virgins. But these are reserved to bishops alone. Therefore, much more should the consecration of the body of Christ be reserved to them.