Whether the Time for Celebrating This Mystery Has Been Properly
Determined?
Objection 1: It seems that the time for celebrating this mystery has
not been properly determined. For as was observed above (A. 1), this
sacrament is representative of our Lord's Passion. But the
commemoration of our Lord's Passion takes place in the Church once in
the year: because Augustine says (Enarr. ii in Ps. 21): "Is not
Christ slain as often as the Pasch is celebrated? Nevertheless, the
anniversary remembrance represents what took place in by-gone days;
and so it does not cause us to be stirred as if we saw our Lord
hanging upon the cross." Therefore this sacrament ought to be
celebrated but once a year.
Obj. 2: Further, Christ's Passion is commemorated in the Church on
the Friday before Easter, and not on Christmas Day. Consequently,
since this sacrament is commemorative of our Lord's Passion, it seems
unsuitable for this sacrament to be celebrated thrice on Christmas
Day, and to be entirely omitted on Good Friday.
Obj. 3: Further, in the celebration of this sacrament the Church
ought to imitate Christ's institution. But it was in the evening that
Christ consecrated this sacrament. Therefore it seems that this
sacrament ought to be celebrated at that time of day.
Obj. 4: Further, as is set down in the Decretals (De Consecr., dist.
i), Pope Leo I wrote to Dioscorus, Bishop of Alexandria, that "it is
permissible to celebrate mass in the first part of the day." But the
day begins at midnight, as was said above (Q. 80, A. 8, ad 5).
Therefore it seems that after midnight it is lawful to celebrate.
Obj. 5: Further, in one of the Sunday Secrets (Ninth Sunday after
Pentecost) we say: "Grant us, Lord, we beseech Thee, to frequent
these mysteries." But there will be greater frequency if the priest
celebrates several times a day. Therefore it seems that the priest
ought not to be hindered from celebrating several times daily.
On the contrary is the custom which the Church observes according to
the statutes of the Canons.
_I answer that,_ As stated above (A. 1), in the celebration of this
mystery, we must take into consideration the representation of our
Lord's Passion, and the participation of its fruits; and the time
suitable for the celebration of this mystery ought to be determined
by each of these considerations. Now since, owing to our daily
defects, we stand in daily need of the fruits of our Lord's Passion,
this sacrament is offered regularly every day in the Church. Hence
our Lord teaches us to pray (Luke 11:3): "Give us this day our daily
bread": in explanation of which words Augustine says (De Verb. Dom.
xxviii): "If it be a daily bread, why do you take it once a year, as
the Greeks have the custom in the east? Receive it daily that it may
benefit you every day."
But since our Lord's Passion was celebrated from the third to the
ninth hour, therefore this sacrament is solemnly celebrated by the
Church in that part of the day.
Reply Obj. 1: Christ's Passion is recalled in this sacrament,
inasmuch as its effect flows out to the faithful; but at Passion-tide
Christ's Passion is recalled inasmuch as it was wrought in Him Who is
our Head. This took place but once; whereas the faithful receive
daily the fruits of His Passion: consequently, the former is
commemorated but once in the year, whereas the latter takes place
every day, both that we may partake of its fruit and in order that we
may have a perpetual memorial.
Reply Obj. 2: The figure ceases on the advent of the reality. But
this sacrament is a figure and a representation of our Lord's
Passion, as stated above. And therefore on the day on which our
Lord's Passion is recalled as it was really accomplished, this
sacrament is not consecrated. Nevertheless, lest the Church be
deprived on that day of the fruit of the Passion offered to us by
this sacrament, the body of Christ consecrated the day before is
reserved to be consumed on that day; but the blood is not reserved,
on account of danger, and because the blood is more specially the
image of our Lord's Passion, as stated above (Q. 78, A. 3, ad 2). Nor
is it true, as some affirm, that the wine is changed into blood when
the particle of Christ's body is dropped into it. Because this cannot
be done otherwise than by consecration under the due form of words.
On Christmas Day, however, several masses are said on account of
Christ's threefold nativity. Of these the first is His eternal birth,
which is hidden in our regard, and therefore one mass is sung in the
night, in the "Introit" of which we say: "The Lord said unto Me: Thou
art My Son, this day have I begotten Thee." The second is His
nativity in time, and the spiritual birth, whereby Christ rises "as
the day-star in our [Vulg.: 'your'] hearts" (2 Pet. 1:19), and on
this account the mass is sung at dawn, and in the "Introit" we say:
"The light will shine on us today." The third is Christ's temporal
and bodily birth, according as He went forth from the virginal womb,
becoming visible to us through being clothed with flesh: and on that
account the third mass is sung in broad daylight, in the "Introit" of
which we say: "A child is born to us." Nevertheless, on the other
hand, it can be said that His eternal generation, of itself, is in
the full light, and on this account in the gospel of the third mass
mention is made of His eternal birth. But regarding His birth in the
body, He was literally born during the night, as a sign that He came
to the darknesses of our infirmity; hence also in the midnight mass
we say the gospel of Christ's nativity in the flesh.
Likewise on other days upon which many of God's benefits have to be
recalled or besought, several masses are celebrated on one day, as
for instance, one for the feast, and another for a fast or for the
dead.
Reply Obj. 3: As already observed (Q. 73, A. 5), Christ wished to
give this sacrament last of all, in order that it might make a deeper
impression on the hearts of the disciples; and therefore it was after
supper, at the close of day, that He consecrated this sacrament and
gave it to His disciples. But we celebrate at the hour when our Lord
suffered, i.e. either, as on feast-days, at the hour of Terce, when
He was crucified by the tongues of the Jews (Mk. 15:25), and when the
Holy Ghost descended upon the disciples (Acts 2:15); or, as when no
feast is kept, at the hour of Sext, when He was crucified at the
hands of the soldiers (John 19:14), or, as on fasting days, at None,
when crying out with a loud voice He gave up the ghost (Matt. 27:46,
50).
Nevertheless the mass can be postponed, especially when Holy orders
have to be conferred, and still more on Holy Saturday; both on
account of the length of the office, and also because orders belong
to the Sunday, as is set forth in the Decretals (dist. 75).
Masses, however, can be celebrated "in the first part of the day,"
owing to any necessity; as is stated De Consecr., dist. 1.
Reply Obj. 4: As a rule mass ought to be said in the day and not in
the night, because Christ is present in this sacrament, Who says
(John 9:4, 5): "I must work the works of Him that sent Me, whilst it
is day: because the night cometh when no man can work; as long as I
am in the world, I am the light of the world." Yet this should be
done in such a manner that the beginning of the day is not to be
taken from midnight; nor from sunrise, that is, when the substance of
the sun appears above the earth; but when the dawn begins to show:
because then the sun is said to be risen when the brightness of his
beams appears. Accordingly it is written (Mk. 16:1) that "the women
came to the tomb, the sun being now risen"; though, as John relates
(John 20:1), "while it was yet dark they came to the tomb." It is in
this way that Augustine explains this difference (De Consens. Evang.
iii).
Exception is made on the night of Christmas eve, when mass is
celebrated, because our Lord was born in the night (De Consecr.,
dist. 1). And in like manner it is celebrated on Holy Saturday
towards the beginning of the night, since our Lord rose in the night,
that is, "when it was yet dark, before the sun's rising was manifest."
Reply Obj. 5: As is set down in the decree (De Consecr., dist. 1), in
virtue of a decree of Pope Alexander II, "it is enough for a priest
to celebrate one mass each day, because Christ suffered once and
redeemed the whole world; and very happy is he who can worthily
celebrate one mass. But there are some who say one mass for the dead,
and another of the day, if need be. But I do not deem that those
escape condemnation who presume to celebrate several masses daily,
either for the sake of money, or to gain flattery from the laity."
And Pope Innocent III says (Extra, De Celebr. Miss., chap.
Consuluisti) that "except on the day of our Lord's birth, unless
necessity urges, it suffices for a priest to celebrate only one mass
each day."
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