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Objection 1: It seems that the mass of a sinful priest is not of
less worth than that of a good priest. For Pope Gregory says in the
Register: "Alas, into what a great snare they fall who believe that
the Divine and hidden mysteries can be sanctified more by some than by
others; since it is the one and the same Holy Ghost Who hallows
those mysteries in a hidden and invisible manner." But these hidden
mysteries are celebrated in the mass. Therefore the mass of a sinful
priest is not of less value than the mass of a good priest.
Objection 2: Further, as Baptism is conferred by a minister
through the power of Christ Who baptizes, so likewise this sacrament
is consecrated in the person of Christ. But Baptism is no better
when conferred by a better priest, as was said above (Question 64,
Article 1, ad 2). Therefore neither is a mass the better, which
is celebrated by a better priest.
Objection 3: Further, as the merits of priests differ in the point
of being good and better, so they likewise differ in the point of being
good and bad. Consequently, if the mass of a better priest be itself
better, it follows that the mass of a bad priest must be bad. Now
this is unreasonable, because the malice of the ministers cannot affect
Christ's mysteries, as Augustine says in his work on Baptism
(Contra Donat. xii). Therefore neither is the mass of a better
priest the better.
On the contrary, It is stated in Decretal i, q. 1: "The
worthier the priest, the sooner is he heard in the needs for which he
prays."
I answer that, There are two things to be considered in the mass.
namely, the sacrament itself, which is the chief thing; and the
prayers which are offered up in the mass for the quick and the dead.
So far as the mass itself is concerned, the mass of a wicked priest is
not of less value than that of a good priest, because the same
sacrifice is offered by both.
Again, the prayer put up in the mass can be considered in two
respects: first of all, in so far as it has its efficacy from the
devotion of the priest interceding, and in this respect there is no
doubt but that the mass of the better priest is the more fruitful. In
another respect, inasmuch as the prayer is said by the priest in the
mass in the place of the entire Church, of which the priest is the
minister; and this ministry remains even in sinful men, as was said
above (Article 5) in regard to Christ's ministry. Hence, in
this respect the prayer even of the sinful priest is fruitful, not only
that which he utters in the mass, but likewise all those he recites in
the ecclesiastical offices, wherein he takes the place of the Church.
on the other hand, his private prayers are not fruitful, according to
Prov. 28:9: "He that turneth away his ears from hearing the
law, his prayer shall be an abomination."
Reply to Objection 1: Gregory is speaking there of the holiness of
the Divine sacrament.
Reply to Objection 2: In the sacrament of Baptism solemn prayers
are not made for all the faithful, as in the mass; therefore there is
no parallel in this respect. There is, however, a resemblance as to
the effect of the sacrament.
Reply to Objection 3: By reason of the power of the Holy Ghost,
Who communicates to each one the blessings of Christ's members on
account of their being united in charity, the private blessing in the
mass of a good priest is fruitful to others. But the private evil of
one man cannot hurt another, except the latter, in some way,
consent, as Augustine says (Contra Parmen. ii).
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