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.
lxxx; 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
fashion, "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 mass, 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 mass, 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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