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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 (Mt. 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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