Part IV (Tertia Pars) Part 154 (2/2)
SIXTH ARTICLE [III, Q. 82, Art. 6]
Whether the Ma.s.s of a Sinful Priest Is of Less Worth Than the Ma.s.s of a Good Priest?
Objection 1: It seems that the ma.s.s 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 ma.s.s. Therefore the ma.s.s of a sinful priest is not of less value than the ma.s.s of a good priest.
Obj. 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 (Q. 64, A. 1, ad 2).
Therefore neither is a ma.s.s the better, which is celebrated by a better priest.
Obj. 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 ma.s.s of a better priest be itself better, it follows that the ma.s.s 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 ma.s.s 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 ma.s.s.
namely, the sacrament itself, which is the chief thing; and the prayers which are offered up in the ma.s.s for the quick and the dead.
So far as the ma.s.s itself is concerned, the ma.s.s 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 ma.s.s 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 ma.s.s of the better priest is the more fruitful. In another respect, inasmuch as the prayer is said by the priest in the ma.s.s 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 (A. 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 ma.s.s, 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 Obj. 1: Gregory is speaking there of the holiness of the Divine sacrament.
Reply Obj. 2: In the sacrament of Baptism solemn prayers are not made for all the faithful, as in the ma.s.s; therefore there is no parallel in this respect. There is, however, a resemblance as to the effect of the sacrament.
Reply Obj. 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 ma.s.s 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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SEVENTH ARTICLE [III, Q. 82, Art. 7]
Whether Heretics, Schismatics, and Excommunicated Persons Can Consecrate?
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.
lx.x.x; 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.
Obj. 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.
Obj. 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 fas.h.i.+on, ”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 Obj. 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 (Q. 80, A. 3), that the sinner receives Christ's body sacramentally, but not spiritually.
Reply Obj. 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 Obj. 3: The priest, in reciting the prayers of the ma.s.s, 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 ma.s.s, 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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