Whether the Mass of a Sinful Priest Is of Less Worth Than the Mass of
a Good Priest?
Objection 1: It seems that the mass 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 mass. Therefore the mass of a sinful
priest is not of less value than the mass 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 mass 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 mass of a better priest be itself
better, it follows that the mass 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 mass 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 mass.
namely, the sacrament itself, which is the chief thing; and the
prayers which are offered up in the mass for the quick and the dead.
So far as the mass itself is concerned, the mass 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 mass 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 mass of the better priest is the more fruitful. In
another respect, inasmuch as the prayer is said by the priest in the
mass 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 mass, 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 mass; 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 mass 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).
_______________________