Part IV (Tertia Pars) Part 158 (1/2)

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 Obj. 8: Although this sacrament is of itself preferable to all ancient sacrifices, yet the sacrifices of the men of old were most acceptable to G.o.d on account of their devotion. Consequently the priest asks that this sacrifice may be accepted by G.o.d through the devotion of the offerers, just as the former sacrifices were accepted by Him.

Reply Obj. 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 G.o.d 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 G.o.d, from the hand of the angel.” But G.o.d's ”altar on high”

means either the Church triumphant, unto which we pray to be translated, or else G.o.d 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” (Isa. 9:6: Septuagint), Who unites His mystical body with G.o.d the Father and the Church triumphant.

And from this the ma.s.s derives its name (_missa_); because the priest sends (_mitt.i.t_) his prayers up to G.o.d 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 ma.s.s, by saying: ”Ite, missa est,” that is, the victim has been sent (_missa est_) to G.o.d through the angel, so that it may be accepted by G.o.d.

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FIFTH ARTICLE [III, Q. 83, Art. 5]

Whether the Actions Performed in Celebrating This Sacrament Are Becoming?

Objection 1: It seems that the actions performed in celebrating this mystery are not becoming. For, as is evident from its form, this sacrament belongs to the New Testament. But under the New Testament the ceremonies of the old are not to be observed, such as that the priests and ministers were purified with water when they drew nigh to offer up the sacrifice: for we read (Ex. 30:19, 20): ”Aaron and his sons shall wash their hands and feet ... when they are going into the tabernacle of the testimony ... and when they are to come to the altar.” Therefore it is not fitting that the priest should wash his hands when celebrating ma.s.s.

Obj. 2: Further, (Ex. 30:7), the Lord commanded Aaron to ”burn sweet-smelling incense” upon the altar which was ”before the propitiatory”: and the same action was part of the ceremonies of the Old Law. Therefore it is not fitting for the priest to use incense during ma.s.s.

Obj. 3: Further, the ceremonies performed in the sacraments of the Church ought not to be repeated. Consequently it is not proper for the priest to repeat the sign of the cross many times over this sacrament.

Obj. 4: Further, the Apostle says (Heb. 7:7): ”And without all contradiction, that which is less, is blessed by the better.” But Christ, Who is in this sacrament after the consecration, is much greater than the priest. Therefore quite unseemingly the priest, after the consecration, blesses this sacrament, by signing it with the cross.

Obj. 5: Further, nothing which appears ridiculous ought to be done in one of the Church's sacraments. But it seems ridiculous to perform gestures, e.g. for the priest to stretch out his arms at times, to join his hands, to join together his fingers, and to bow down.

Consequently, such things ought not to be done in this sacrament.

Obj. 6: Further, it seems ridiculous for the priest to turn round frequently towards the people, and often to greet the people.

Consequently, such things ought not to be done in the celebration of this sacrament.

Obj. 7: Further, the Apostle (1 Cor. 13) deems it improper for Christ to be divided. But Christ is in this sacrament after the consecration. Therefore it is not proper for the priest to divide the host.

Obj. 8: Further, the ceremonies performed in this sacrament represent Christ's Pa.s.sion. But during the Pa.s.sion Christ's body was divided in the places of the five wounds. Therefore Christ's body ought to be broken into five parts rather than into three.

Objection 9: Further, Christ's entire body is consecrated in this sacrament apart from the blood. Consequently, it is not proper for a particle of the body to be mixed with the blood.

Objection 10: Further, just as, in this sacrament, Christ's body is set before us as food, so is His blood, as drink. But in receiving Christ's body no other bodily food is added in the celebration of the ma.s.s. Therefore, it is out of place for the priest, after taking Christ's blood, to receive other wine which is not consecrated.

Objection 11: Further, the truth ought to be conformable with the figure. But regarding the Paschal Lamb, which was a figure of this sacrament, it was commanded that nothing of it should ”remain until the morning.” It is improper therefore for consecrated hosts to be reserved, and not consumed at once.

Objection 12: Further, the priest addresses in the plural number those who are hearing ma.s.s, when he says, ”The Lord be with you”: and, ”Let us return thanks.” But it is out of keeping to address one individual in the plural number, especially an inferior. Consequently it seems unfitting for a priest to say ma.s.s with only a single server present. Therefore in the celebration of this sacrament it seems that some of the things done are out of place.

_On the contrary,_ The custom of the Church stands for these things: and the Church cannot err, since she is taught by the Holy Ghost.

_I answer that,_ As was said above (Q. 60, A. 6), there is a twofold manner of signification in the sacraments, by words, and by actions, in order that the signification may thus be more perfect. Now, in the celebration of this sacrament words are used to signify things pertaining to Christ's Pa.s.sion, which is represented in this sacrament; or again, pertaining to Christ's mystical body, which is signified therein; and again, things pertaining to the use of this sacrament, which use ought to be devout and reverent. Consequently, in the celebration of this mystery some things are done in order to represent Christ's Pa.s.sion, or the disposing of His mystical body, and some others are done which pertain to the devotion and reverence due to this sacrament.

Reply Obj. 1: The was.h.i.+ng of the hands is done in the celebration of ma.s.s out of reverence for this sacrament; and this for two reasons: first, because we are not wont to handle precious objects except the hands be washed; hence it seems indecent for anyone to approach so great a sacrament with hands that are, even literally, unclean.

Secondly, on account of its signification, because, as Dionysius says (Eccl. Hier. iii), the was.h.i.+ng of the extremities of the limbs denotes cleansing from even the smallest sins, according to John 13:10: ”He that is washed needeth not but to wash his feet.” And such cleansing is required of him who approaches this sacrament; and this is denoted by the confession which is made before the ”Introit” of the ma.s.s. Moreover, this was signified by the was.h.i.+ng of the priests under the Old Law, as Dionysius says (Eccl. Hier. iii). However, the Church observes this ceremony, not because it was prescribed under the Old Law, but because it is becoming in itself, and therefore inst.i.tuted by the Church. Hence it is not observed in the same way as it was then: because the was.h.i.+ng of the feet is omitted, and the was.h.i.+ng of the hands is observed; for this can be done more readily, and suffices for denoting perfect cleansing. For, since the hand is the ”organ of organs” (De Anima iii), all works are attributed to the hands: hence it is said in Ps. 25:6: ”I will wash my hands among the innocent.”

Reply Obj. 2: We use incense, not as commanded by a ceremonial precept of the Law, but as prescribed by the Church; accordingly we do not use it in the same fas.h.i.+on as it was ordered under the Old Law. It has reference to two things: first, to the reverence due to this sacrament, i.e. in order by its good odor, to remove any disagreeable smell that may be about the place; secondly, it serves to show the effect of grace, wherewith Christ was filled as with a good odor, according to Gen. 27:27: ”Behold, the odor of my son is like the odor of a ripe field”; and from Christ it spreads to the faithful by the work of His ministers, according to 2 Cor. 2:14: ”He manifesteth the odor of his knowledge by us in every place”; and therefore when the altar which represents Christ, has been incensed on every side, then all are incensed in their proper order.

Reply Obj. 3: The priest, in celebrating the ma.s.s, makes use of the sign of the cross to signify Christ's Pa.s.sion which was ended upon the cross. Now, Christ's Pa.s.sion was accomplished in certain stages.