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Objection 1: It seems that heretics, schismatics, and
excommunicated persons are not able to consecrate the Eucharist. For
Augustine says (Liber sentent. Prosperi xv) that "there is no
such thing as a true sacrifice outside the Catholic Church": and
Pope Leo I says (Ep. lxxx; cf. Decretal i, q. 1):
Elsewhere "(i.e. than in the Church which is Christ's body)
there is neither valid priesthood nor true sacrifice." But heretics,
schismatics, and excommunicated persons are severed from the Church.
Therefore they are unable to offer a true sacrifice.
Objection 2: Further (Decretal, caus. i, q. 1), Innocent
I is quoted as saying: "Because we receive the laity of the Arians
and other pestilential persons, if they seem to repent, it does not
follow that their clergy have the dignity of the priesthood or of any
other ministerial office, for we allow them to confer nothing save
Baptism." But none can consecrate the Eucharist, unless he have
the dignity of the priesthood. Therefore heretics and the like cannot
consecrate the Eucharist.
Objection 3: Further, it does not seem feasible for one outside the
Church to act on behalf of the Church. But when the priest
consecrates the Eucharist, he does so in the person of the entire
Church, as is evident from the fact of his putting up all prayers in
the person of the Church. Therefore, it seems that those who are
outside the Church, such as those who are heretics, schismatics, and
excommunicate, are not able to consecrate the Eucharist.
On the contrary, Augustine says (Contra Parmen. ii): "Just as
Baptism remains in them," i.e. in heretics, schismatics, and
those who are excommunicate, "so do their orders remain intact."
Now, by the power of his ordination, a priest can consecrate the
Eucharist. Therefore, it seems that heretics, schismatics, and
those who are excommunicate, can consecrate the Eucharist, since
their orders remain entire.
I answer that, Some have contended that heretics, schismatics, and
the excommunicate, who are outside the pale of the Church, cannot
perform this sacrament. But herein they are deceived, because, as
Augustine says (Contra Parmen. ii), "it is one thing to lack
something utterly, and another to have it improperly"; and in like
fashion, "it is one thing not to bestow, and quite another to
bestow, but not rightly." Accordingly, such as, being within the
Church, received the power of consecrating the Eucharist through
being ordained to the priesthood, have such power rightly indeed; but
they use it improperly if afterwards they be separated from the Church
by heresy, schism, or excommunication. But such as are ordained
while separated from the Church, have neither the power rightly, nor
do they use it rightly. But that in both cases they have the power,
is clear from what Augustine says (Contra Parmen. ii), that when
they return to the unity of the Church, they are not re-ordained,
but are received in their orders. And since the consecration of the
Eucharist is an act which follows the power of order, such persons as
are separated from the Church by heresy, schism, or excommunication,
can indeed consecrate the Eucharist, which on being consecrated by
them contains Christ's true body and blood; but they act wrongly,
and sin by doing so; and in consequence they do not receive the fruit
of the sacrifice, which is a spiritual sacrifice.
Reply to Objection 1: Such and similar authorities are to be
understood in this sense, that the sacrifice is offered wrongly outside
the Church. Hence outside the Church there can be no spiritual
sacrifice that is a true sacrifice with the truth of its fruit,
although it be a true sacrifice with the truth of the sacrament; thus
it was stated above (Question 80, Article 3), that the sinner
receives Christ's body sacramentally, but not spiritually.
Reply to Objection 2: Baptism alone is allowed to be conferred by
heretics, and schismatics, because they can lawfully baptize in case
of necessity; but in no case can they lawfully consecrate the
Eucharist, or confer the other sacraments.
Reply to Objection 3: The priest, in reciting the prayers of the
mass, speaks instead of the Church, in whose unity he remains; but
in consecrating the sacrament he speaks as in the person of Christ,
Whose place he holds by the power of his orders. Consequently, if a
priest severed from the unity of the Church celebrates mass, not
having lost the power of order, he consecrates Christ's true body and
blood; but because he is severed from the unity of the Church, his
prayers have no efficacy.
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