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Objection 1: It seems that the time for celebrating this mystery has
not been properly determined. For as was observed above (Article
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
(Question 80, Article 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 (Article 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 (Question 78, Article 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 hearts" (2 Pt. 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 (Question 73,
Article 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 (Mt.
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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