Whether the Priest Who Consecrates Is Bound to Receive This Sacrament?
Objection 1: It seems that the priest who consecrates is not bound to
receive this sacrament. Because, in the other consecrations, he who
consecrates the matter does not use it, just as the bishop
consecrating the chrism is not anointed therewith. But this sacrament
consists in the consecration of the matter. Therefore, the priest
performing this sacrament need not use the same, but may lawfully
refrain from receiving it.
Obj. 2: Further, in the other sacraments the minister does not give
the sacrament to himself: for no one can baptize himself, as stated
above (Q. 66, A. 5, ad 4). But as Baptism is dispensed in due order,
so also is this sacrament. Therefore the priest who consecrates this
sacrament ought not to receive it at his own hands.
Obj. 3: Further, it sometimes happens that Christ's body appears upon
the altar under the guise of flesh, and the blood under the guise of
blood; which are unsuited for food and drink: hence, as was said
above (Q. 75, A. 5), it is on that account that they are given under
another species, lest they beget revulsion in the communicants.
Therefore the priest who consecrates is not always bound to receive
this sacrament.
_On the contrary,_ We read in the acts of the (Twelfth) Council of
Toledo (Can. v), and again (De Consecr., dist. 2): "It must be
strictly observed that as often as the priest sacrifices the body and
blood of our Lord Jesus Christ upon the altar, he must himself be a
partaker of Christ's body and blood."
_I answer that,_ As stated above (Q. 79, AA. 5, 7), the Eucharist is
not only a sacrament, but also a sacrifice. Now whoever offers
sacrifice must be a sharer in the sacrifice, because the outward
sacrifice he offers is a sign of the inner sacrifice whereby he
offers himself to God, as Augustine says (De Civ. Dei x). Hence by
partaking of the sacrifice he shows that the inner one is likewise
his. In the same way also, by dispensing the sacrifice to the people
he shows that he is the dispenser of Divine gifts, of which he ought
himself to be the first to partake, as Dionysius says (Eccl. Hier.
iii). Consequently, he ought to receive before dispensing it to the
people. Accordingly we read in the chapter mentioned above (Twelfth
Council of Toledo, Can. v): "What kind of sacrifice is that wherein
not even the sacrificer is known to have a share?" But it is by
partaking of the sacrifice that he has a share in it, as the Apostle
says (1 Cor. 10:18): "Are not they that eat of the sacrifices,
partakers of the altar?" Therefore it is necessary for the priest, as
often as he consecrates, to receive this sacrament in its integrity.
Reply Obj. 1: The consecration of chrism or of anything else is not a
sacrifice, as the consecration of the Eucharist is: consequently
there is no parallel.
Reply Obj. 2: The sacrament of Baptism is accomplished in the use of
the matter, and consequently no one can baptize himself, because the
same person cannot be active and passive in a sacrament. Hence
neither in this sacrament does the priest consecrate himself, but he
consecrates the bread and wine, in which consecration the sacrament
is completed. But the use thereof follows the sacrament, and
therefore there is no parallel.
Reply Obj. 3: If Christ's body appears miraculously upon the altar
under the guise of flesh, or the blood under the guise of blood, it
is not to be received. For Jerome says upon Leviticus (cf. De
Consecr., dist. 2): "It is lawful to eat of this sacrifice which is
wonderfully performed in memory of Christ: but it is not lawful for
anyone to eat of that one which Christ offered on the altar of the
cross." Nor does the priest transgress on that account, because
miraculous events are not subject to human laws. Nevertheless the
priest would be well advised to consecrate again and receive the
Lord's body and blood.
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