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Objection 1: It seems that the words spoken in this sacrament are
not properly framed. For, as Ambrose says (De Sacram. iv),
this sacrament is consecrated with Christ's own words. Therefore no
other words besides Christ's should be spoken in this sacrament.
Objection 2: Further, Christ's words and deeds are made known to
us through the Gospel. But in consecrating this sacrament words are
used which are not set down in the Gospels: for we do not read in the
Gospel, of Christ lifting up His eyes to heaven while consecrating
this sacrament: and similarly it is said in the Gospel: "Take ye
and eat" [comedite] without the addition of the word "all,"
whereas in celebrating this sacrament we say: "Lifting up His eyes
to heaven," and again, "Take ye and eat [manducate] of this."
Therefore such words as these are out of place when spoken in the
celebration of this sacrament.
Objection 3: Further, all the other sacraments are ordained for the
salvation of all the faithful. But in the celebration of the other
sacraments there is no common prayer put up for the salvation of all the
faithful and of the departed. Consequently it is unbecoming in this
sacrament.
Objection 4: Further, Baptism especially is called the sacrament
of faith. Consequently, the truths which belong to instruction in the
faith ought rather to be given regarding Baptism than regarding this
sacrament, such as the doctrine of the apostles and of the Gospels.
Objection 5: Further, devotion on the part of the faithful is
required in every sacrament. Consequently, the devotion of the
faithful ought not to be stirred up in this sacrament more than in the
others by Divine praises and by admonitions, such as, "Lift up your
hearts."
Objection 6: Further, the minister of this sacrament is the
priest, as stated above (Question 82, Article 1).
Consequently, all the words spoken in this sacrament ought to be
uttered by the priest, and not some by the ministers, and some by the
choir.
Objection 7: Further, the Divine power works this sacrament
unfailingly. Therefore it is to no purpose that the priest asks for
the perfecting of this sacrament, saying: "Which oblation do thou,
O God, in all," etc.
Objection 8: Further, the sacrifice of the New Law is much more
excellent than the sacrifice of the fathers of old. Therefore, it is
unfitting for the priest to pray that this sacrifice may be as
acceptable as the sacrifice of Abel, Abraham, and Melchisedech.
Objection 9: Further, just as Christ's body does not begin to be
in this sacrament by change of place, as stated above (Question
75, Article 2), so likewise neither does it cease to be there.
Consequently, it is improper for the priest to ask: "Bid these
things be borne by the hands of thy holy angel unto Thine altar on
high."
On the contrary, We find it stated in De Consecr., dist. 1,
that "James, the brother of the Lord according to the flesh, and
Basil, bishop of Caesarea, edited the rite of celebrating the
mass": and from their authority it is manifest that whatever words are
employed in this matter, are chosen becomingly.
I answer that, Since the whole mystery of our salvation is comprised
in this sacrament, therefore is it performed with greater solemnity
than the other sacraments. And since it is written (Eccles.
4:17): "Keep thy foot when thou goest into the house of God";
and (Ecclus. 18:23): "Before prayer prepare thy soul,"
therefore the celebration of this mystery is preceded by a certain
preparation in order that we may perform worthily that which follows
after. The first part of this preparation is Divine praise, and
consists in the "Introit": according to Ps. 49:23: "The
sacrifice of praise shall glorify me; and there is the way by which I
will show him the salvation of God": and this is taken for the most
part from the Psalms, or, at least, is sung with a Psalm,
because, as Dionysius says (Eccl. Hier. iii): "The Psalms
comprise by way of praise whatever is contained in Sacred
Scripture."
The second part contains a reference to our present misery, by reason
of which we pray for mercy, saying: "Lord, have mercy on us,"
thrice for the Person of the Father, and "Christ, have mercy on
us," thrice for the Person of the Son, and "Lord, have mercy on
us," thrice for the Person of the Holy Ghost; against the
threefold misery of ignorance, sin, and punishment; or else to
express the "circuminsession" of all the Divine Persons.
The third part commemorates the heavenly glory, to the possession of
which, after this life of misery, we are tending, in the words,
"Glory be to God on high," which are sung on festival days, on
which the heavenly glory is commemorated, but are omitted in those
sorrowful offices which commemorate our unhappy state.
The fourth part contains the prayer which the priest makes for the
people, that they may be made worthy of such great mysteries.
There precedes, in the second place, the instruction of the
faithful, because this sacrament is "a mystery of faith," as stated
above (Question 78, Article 3, ad 5). Now this instruction
is given "dispositively," when the Lectors and Sub-deacons read
aloud in the church the teachings of the prophets and apostles: after
this "lesson," the choir sing the "Gradual," which signifies
progress in life; then the "Alleluia" is intoned, and this denotes
spiritual joy; or in mournful offices the "Tract", expressive of
spiritual sighing; for all these things ought to result from the
aforesaid teaching. But the people are instructed "perfectly" by
Christ's teaching contained in the Gospel, which is read by the
higher ministers, that is, by the Deacons. And because we believe
Christ as the Divine truth, according to Jn. 8:46, "If I
tell you the truth, why do you not believe Me?" after the Gospel
has been read, the "Creed" is sung in which the people show that
they assent by faith to Christ's doctrine. And it is sung on those
festivals of which mention is made therein, as on the festivals of
Christ, of the Blessed Virgin, and of the apostles, who laid the
foundations of this faith, and on other such days.
So then, after the people have been prepared and instructed, the next
step is to proceed to the celebration of the mystery, which is both
offered as a sacrifice, and consecrated and received as a sacrament:
since first we have the oblation; then the consecration of the matter
offered; and thirdly, its reception.
In regard to the oblation, two things are done, namely, the
people's praise in singing the "offertory," expressing the joy of
the offerers, and the priest's prayer asking for the people's
oblation to be made acceptable to God. Hence David said (1 Para
29:17): "In the simplicity of my heart, I have . . .
offered all these things: and I have seen with great joy Thy people
which are here present, offer Thee their offerings": and then he
makes the following prayer: "O Lord God . . . keep . . . this
will."
Then, regarding the consecration, performed by supernatural power,
the people are first of all excited to devotion in the "Preface,"
hence they are admonished "to lift up their hearts to the Lord," and
therefore when the "Preface" is ended the people devoutly praise
Christ's Godhead, saying with the angels: "Holy, Holy,
Holy"; and His humanity, saying with the children: "Blessed is
he that cometh." In the next place the priest makes a
"commemoration," first of those for whom this sacrifice is offered,
namely, for the whole Church, and "for those set in high places"
(1 Tim. 2:2), and, in a special manner, of them "who offer,
or for whom the mass is offered." Secondly, he commemorates the
saints, invoking their patronage for those mentioned above, when he
says: "Communicating with, and honoring the memory," etc.
Thirdly, he concludes the petition when he says: "Wherefore that
this oblation," etc., in order that the oblation may be salutary to
them for whom it is offered.
Then he comes to the consecration itself. Here he asks first of all
for the effect of the consecration, when he says: "Which oblation do
Thou, O God," etc. Secondly, he performs the consecration using
our Saviour's words, when he says: "Who the day before," etc.
Thirdly, he makes excuse for his presumption in obeying Christ's
command, saying: "Wherefore, calling to mind," etc. Fourthly,
he asks that the sacrifice accomplished may find favor with God, when
he says: "Look down upon them with a propitious," etc. Fifthly,
he begs for the effect of this sacrifice and sacrament, first for the
partakers, saying: "We humbly beseech Thee"; then for the dead,
who can no longer receive it, saying: "Be mindful also, O
Lord," etc.; thirdly, for the priests themselves who offer,
saying: "And to us sinners," etc.
Then follows the act of receiving the sacrament. First of all, the
people are prepared for Communion; first, by the common prayer of the
congregation, which is the Lord's Prayer, in which we ask for our
daily bread to be given us; and also by private prayer, which the
priest puts up specially for the people, when he says: "Deliver us,
we beseech Thee, O Lord," etc. Secondly, the people are
prepared by the "Pax" which is given with the words, "Lamb of
God," etc., because this is the sacrament of unity and peace, as
stated above (Question 73, Article 4; Question 79, Article
1). But in masses for the dead, in which the sacrifice is offered
not for present peace, but for the repose of the dead, the "Pax" is
omitted.
Then follows the reception of the sacrament, the priest receiving
first, and afterwards giving it to others, because, as Dionysius
says (Eccl. Hier. iii), he who gives Divine things to others,
ought first to partake thereof himself.
Finally, the whole celebration of mass ends with the thanksgiving,
the people rejoicing for having received the mystery (and this is the
meaning of the singing after the Communion); and the priest returning
thanks by prayer, as Christ, at the close of the supper with His
disciples, "said a hymn" (Mt. 26:30).
Reply to Objection 1: The consecration is accomplished by
Christ's words only; but the other words must be added to dispose the
people for receiving it, as stated above.
Reply to Objection 2: As is stated in the last chapter of John
(verse 25), our Lord said and did many things which are not
written down by the Evangelists; and among them is the uplifting of
His eyes to heaven at the supper; nevertheless the Roman Church had
it by tradition from the apostles. For it seems reasonable that He
Who lifted up His eyes to the Father in raising Lazarus to life, as
related in Jn. 11:41, and in the prayer which He made for the
disciples (Jn. 17:1), had more reason to do so in instituting
this sacrament, as being of greater import.
The use of the word "manducate" instead of "comedite" makes no
difference in the meaning, nor does the expression signify, especially
since those words are no part of the form, as stated above (Question
78, Article 1, ad 2,4).
The additional word "all" is understood in the Gospels, although
not expressed, because He had said (Jn. 6:54): "Except you
eat the flesh of the Son of Man . . . you shall not have life in
you."
Reply to Objection 3: The Eucharist is the sacrament of the unity
of the whole Church: and therefore in this sacrament, more than in
the others, mention ought to be made of all that belongs to the
salvation of the entire Church.
Reply to Objection 4: There is a twofold instruction in the
Faith: the first is for those receiving it for the first time, that
is to say, for catechumens, and such instruction is given in
connection with Baptism. The other is the instruction of the faithful
who take part in this sacrament; and such instruction is given in
connection with this sacrament. Nevertheless catechumens and
unbelievers are not excluded therefrom. Hence in De Consecr.,
dist. 1, it is laid down: "Let the bishop hinder no one from
entering the church, and hearing the word of God, be they Gentiles,
heretics, or Jews, until the mass of the Catechumens begins," in
which the instruction regarding the Faith is contained.
Reply to Objection 5: Greater devotion is required in this
sacrament than in the others, for the reason that the entire Christ is
contained therein. Moreover, this sacrament requires a more general
devotion, i.e. on the part of the whole people, since for them it is
offered; and not merely on the part of the recipients, as in the other
sacraments. Hence Cyprian observes (De Orat. Domin. 31),
"The priest, in saying the Preface, disposes the souls of the
brethren by saying, 'Lift up your hearts,' and when the people
answer---'We have lifted them up to the Lord,' let them remember
that they are to think of nothing else but God."
Reply to Objection 6: As was said above (ad 3), those things
are mentioned in this sacrament which belong to the entire Church; and
consequently some things which refer to the people are sung by the
choir, and same of these words are all sung by the choir, as though
inspiring the entire people with them; and there are other words which
the priest begins and the people take up, the priest then acting as in
the person of God; to show that the things they denote have come to
the people through Divine revelation, such as faith and heavenly
glory; and therefore the priest intones the "Creed" and the
"Gloria in excelsis Deo." Other words are uttered by the
ministers, such as the doctrine of the Old and New Testament, as a
sign that this doctrine was announced to the peoples through ministers
sent by God. And there are other words which the priest alone
recites, namely, such as belong to his personal office, "that he may
offer up gifts and prayers for the people" (Heb. 5:1). Some of
these, however, he says aloud, namely, such as are common to priest
and people alike, such as the "common prayers"; other words,
however, belong to the priest alone, such as the oblation and the
consecration; consequently, the prayers that are said in connection
with these have to be said by the priest in secret. Nevertheless, in
both he calls the people to attention by saying: "The Lord be with
you," and he waits for them to assent by saying "Amen." And
therefore before the secret prayers he says aloud, "The Lord be with
you," and he concludes, "For ever and ever." Or the priest
secretly pronounces some of the words as a token that regarding
Christ's Passion the disciples acknowledged Him only in secret.
Reply to Objection 7: The efficacy of the sacramental words can be
hindered by the priest's intention. Nor is there anything unbecoming
in our asking of God for what we know He will do, just as Christ
(Jn. 17:1,5) asked for His glorification.
But the priest does not seem to pray there for the consecration to be
fulfilled, but that it may be fruitful in our regard, hence he says
expressively: "That it may become 'to us' the body and the
blood." Again, the words preceding these have that meaning, when he
says: "Vouchsafe to make this oblation blessed," i.e. according
to Augustine (Paschasius, De Corp. et Sang. Dom. xii),
"that we may receive a blessing," namely, through grace;
"'enrolled,' i.e. that we may be enrolled in heaven;
'ratified,' i.e. that we may be incorporated in Christ;
'reasonable,' i.e. that we may be stripped of our animal sense;
'acceptable,' i.e. that we who in ourselves are displeasing, may,
by its means, be made acceptable to His only Son."
Reply to Objection 8: Although this sacrament is of itself
preferable to all ancient sacrifices, yet the sacrifices of the men of
old were most acceptable to God on account of their devotion.
Consequently the priest asks that this sacrifice may be accepted by
God through the devotion of the offerers, just as the former
sacrifices were accepted by Him.
Reply to Objection 9: The priest does not pray that the sacramental
species may be borne up to heaven; nor that Christ's true body may be
borne thither, for it does not cease to be there; but he offers this
prayer for Christ's mystical body, which is signified in this
sacrament, that the angel standing by at the Divine mysteries may
present to God the prayers of both priest and people, according to
Apoc. 8:4: "And the smoke of the incense of the prayers of the
saints ascended up before God, from the hand of the angel." But
God's "altar on high" means either the Church triumphant, unto
which we pray to be translated, or else God Himself, in Whom we ask
to share; because it is said of this altar (Ex. 20:26):
"Thou shalt not go up by steps unto My altar, i.e. thou shalt make
no steps towards the Trinity." Or else by the angel we are to
understand Christ Himself, Who is the "Angel of great counsel"
(Is. 9:6: Septuagint), Who unites His mystical body with
God the Father and the Church triumphant.
And from this the mass derives its name [missa]; because the priest
sends [mittit] his prayers up to God through the angel, as the
people do through the priest. or else because Christ is the victim
sent [missa] to us: accordingly the deacon on festival days
"dismisses" the people at the end of the mass, by saying: "Ite,
missa est," that is, the victim has been sent [missa est] to God
through the angel, so that it may be accepted by God.
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