Whether the Words Spoken in This Sacrament Are Properly Framed?
Objection 1: It seems that the words spoken in this sacrament are not
properly framed. For, as Ambrose says (De Sacram. iv), this sacrament
is consecrated with Christ's own words. Therefore no other words
besides Christ's should be spoken in this sacrament.
Obj. 2: Further, Christ's words and deeds are made known to us
through the Gospel. But in consecrating this sacrament words are used
which are not set down in the Gospels: for we do not read in the
Gospel, of Christ lifting up His eyes to heaven while consecrating
this sacrament: and similarly it is said in the Gospel: "Take ye and
eat" (_comedite_) without the addition of the word "all," whereas in
celebrating this sacrament we say: "Lifting up His eyes to heaven,"
and again, "Take ye and eat (_manducate_) of this." Therefore such
words as these are out of place when spoken in the celebration of
this sacrament.
Obj. 3: Further, all the other sacraments are ordained for the
salvation of all the faithful. But in the celebration of the other
sacraments there is no common prayer put up for the salvation of all
the faithful and of the departed. Consequently it is unbecoming in
this sacrament.
Obj. 4: Further, Baptism especially is called the sacrament of faith.
Consequently, the truths which belong to instruction in the faith
ought rather to be given regarding Baptism than regarding this
sacrament, such as the doctrine of the apostles and of the Gospels.
Obj. 5: Further, devotion on the part of the faithful is required in
every sacrament. Consequently, the devotion of the faithful ought not
to be stirred up in this sacrament more than in the others by Divine
praises and by admonitions, such as, "Lift up your hearts."
Obj. 6: Further, the minister of this sacrament is the priest, as
stated above (Q. 82, A. 1). Consequently, all the words spoken in
this sacrament ought to be uttered by the priest, and not some by the
ministers, and some by the choir.
Obj. 7: Further, the Divine power works this sacrament unfailingly.
Therefore it is to no purpose that the priest asks for the perfecting
of this sacrament, saying: "Which oblation do thou, O God, in all,"
etc.
Obj. 8: Further, the sacrifice of the New Law is much more excellent
than the sacrifice of the fathers of old. Therefore, it is unfitting
for the priest to pray that this sacrifice may be as acceptable as
the sacrifice of Abel, Abraham, and Melchisedech.
Objection 9: Further, just as Christ's body does not begin to be in
this sacrament by change of place, as stated above (Q. 75, A. 2), so
likewise neither does it cease to be there. Consequently, it is
improper for the priest to ask: "Bid these things be borne by the
hands of thy holy angel unto Thine altar on high."
_On the contrary,_ We find it stated in _De Consecr.,_ dist. 1, that
"James, the brother of the Lord according to the flesh, and Basil,
bishop of Caesarea, edited the rite of celebrating the mass": and
from their authority it is manifest that whatever words are employed
in this matter, are chosen becomingly.
_I answer that,_ Since the whole mystery of our salvation is
comprised in this sacrament, therefore is it performed with greater
solemnity than the other sacraments. And since it is written (Eccles.
4:17): "Keep thy foot when thou goest into the house of God"; and
(Ecclus. 18:23): "Before prayer prepare thy soul," therefore the
celebration of this mystery is preceded by a certain preparation in
order that we may perform worthily that which follows after. The
first part of this preparation is Divine praise, and consists in the
"Introit": according to Ps. 49:23: "The sacrifice of praise shall
glorify me; and there is the way by which I will show him the
salvation of God": and this is taken for the most part from the
Psalms, or, at least, is sung with a Psalm, because, as Dionysius
says (Eccl. Hier. iii): "The Psalms comprise by way of praise
whatever is contained in Sacred Scripture."
The second part contains a reference to our present misery, by reason
of which we pray for mercy, saying: "Lord, have mercy on us," thrice
for the Person of the Father, and "Christ, have mercy on us," thrice
for the Person of the Son, and "Lord, have mercy on us," thrice for
the Person of the Holy Ghost; against the threefold misery of
ignorance, sin, and punishment; or else to express the
"circuminsession" of all the Divine Persons.
The third part commemorates the heavenly glory, to the possession of
which, after this life of misery, we are tending, in the words,
"Glory be to God on high," which are sung on festival days, on which
the heavenly glory is commemorated, but are omitted in those
sorrowful offices which commemorate our unhappy state.
The fourth part contains the prayer which the priest makes for the
people, that they may be made worthy of such great mysteries.
There precedes, in the second place, the instruction of the faithful,
because this sacrament is "a mystery of faith," as stated above (Q.
78, A. 3, ad 5). Now this instruction is given "dispositively," when
the Lectors and Sub-deacons read aloud in the church the teachings of
the prophets and apostles: after this "lesson," the choir sing the
"Gradual," which signifies progress in life; then the "Alleluia" is
intoned, and this denotes spiritual joy; or in mournful offices the
"Tract", expressive of spiritual sighing; for all these things ought
to result from the aforesaid teaching. But the people are instructed
"perfectly" by Christ's teaching contained in the Gospel, which is
read by the higher ministers, that is, by the Deacons. And because we
believe Christ as the Divine truth, according to John 8:46, "If I
tell you the truth, why do you not believe Me?" after the Gospel has
been read, the "Creed" is sung in which the people show that they
assent by faith to Christ's doctrine. And it is sung on those
festivals of which mention is made therein, as on the festivals of
Christ, of the Blessed Virgin, and of the apostles, who laid the
foundations of this faith, and on other such days.
So then, after the people have been prepared and instructed, the next
step is to proceed to the celebration of the mystery, which is both
offered as a sacrifice, and consecrated and received as a sacrament:
since first we have the oblation; then the consecration of the matter
offered; and thirdly, its reception.
In regard to the oblation, two things are done, namely, the people's
praise in singing the "offertory," expressing the joy of the
offerers, and the priest's prayer asking for the people's oblation to
be made acceptable to God. Hence David said (1 Para 29:17): "In the
simplicity of my heart, I have . . . offered all these things: and I
have seen with great joy Thy people which are here present, offer
Thee their offerings": and then he makes the following prayer: "O
Lord God . . . keep . . . this will."
Then, regarding the consecration, performed by supernatural power,
the people are first of all excited to devotion in the "Preface,"
hence they are admonished "to lift up their hearts to the Lord," and
therefore when the "Preface" is ended the people devoutly praise
Christ's Godhead, saying with the angels: "Holy, Holy, Holy"; and His
humanity, saying with the children: "Blessed is he that cometh." In
the next place the priest makes a "commemoration," first of those for
whom this sacrifice is offered, namely, for the whole Church, and
"for those set in high places" (1 Tim. 2:2), and, in a special
manner, of them "who offer, or for whom the mass is offered."
Secondly, he commemorates the saints, invoking their patronage for
those mentioned above, when he says: "Communicating with, and
honoring the memory," etc. Thirdly, he concludes the petition when he
says: "Wherefore that this oblation," etc., in order that the
oblation may be salutary to them for whom it is offered.
Then he comes to the consecration itself. Here he asks first of all
for the effect of the consecration, when he says: "Which oblation do
Thou, O God," etc. Secondly, he performs the consecration using our
Saviour's words, when he says: "Who the day before," etc. Thirdly, he
makes excuse for his presumption in obeying Christ's command, saying:
"Wherefore, calling to mind," etc. Fourthly, he asks that the
sacrifice accomplished may find favor with God, when he says: "Look
down upon them with a propitious," etc. Fifthly, he begs for the
effect of this sacrifice and sacrament, first for the partakers,
saying: "We humbly beseech Thee"; then for the dead, who can no
longer receive it, saying: "Be mindful also, O Lord," etc.; thirdly,
for the priests themselves who offer, saying: "And to us sinners,"
etc.
Then follows the act of receiving the sacrament. First of all, the
people are prepared for Communion; first, by the common prayer of the
congregation, which is the Lord's Prayer, in which we ask for our
daily bread to be given us; and also by private prayer, which the
priest puts up specially for the people, when he says: "Deliver us,
we beseech Thee, O Lord," etc. Secondly, the people are prepared by
the "Pax" which is given with the words, "Lamb of God," etc., because
this is the sacrament of unity and peace, as stated above (Q. 73, A.
4; Q. 79, A. 1). But in masses for the dead, in which the sacrifice
is offered not for present peace, but for the repose of the dead, the
"Pax" is omitted.
Then follows the reception of the sacrament, the priest receiving
first, and afterwards giving it to others, because, as Dionysius says
(Eccl. Hier. iii), he who gives Divine things to others, ought first
to partake thereof himself.
Finally, the whole celebration of mass ends with the thanksgiving,
the people rejoicing for having received the mystery (and this is the
meaning of the singing after the Communion); and the priest returning
thanks by prayer, as Christ, at the close of the supper with His
disciples, "said a hymn" (Matt. 26:30).
Reply Obj. 1: The consecration is accomplished by Christ's words
only; but the other words must be added to dispose the people for
receiving it, as stated above.
Reply Obj. 2: As is stated in the last chapter of John (verse 25),
our Lord said and did many things which are not written down by the
Evangelists; and among them is the uplifting of His eyes to heaven at
the supper; nevertheless the Roman Church had it by tradition from
the apostles. For it seems reasonable that He Who lifted up His eyes
to the Father in raising Lazarus to life, as related in John 11:41,
and in the prayer which He made for the disciples (John 17:1), had
more reason to do so in instituting this sacrament, as being of
greater import.
The use of the word _manducate_ instead of _comedite_ makes no
difference in the meaning, nor does the expression signify,
especially since those words are no part of the form, as stated above
(Q. 78, A. 1, ad 2, 4).
The additional word "all" is understood in the Gospels, although not
expressed, because He had said (John 6:54): "Except you eat the flesh
of the Son of Man . . . you shall not have life in you."
Reply Obj. 3: The Eucharist is the sacrament of the unity of the
whole Church: and therefore in this sacrament, more than in the
others, mention ought to be made of all that belongs to the salvation
of the entire Church.
Reply Obj. 4: There is a twofold instruction in the Faith: the first
is for those receiving it for the first time, that is to say, for
catechumens, and such instruction is given in connection with
Baptism. The other is the instruction of the faithful who take part
in this sacrament; and such instruction is given in connection with
this sacrament. Nevertheless catechumens and unbelievers are not
excluded therefrom. Hence in De Consecr., dist. 1, it is laid down:
"Let the bishop hinder no one from entering the church, and hearing
the word of God, be they Gentiles, heretics, or Jews, until the mass
of the Catechumens begins," in which the instruction regarding the
Faith is contained.
Reply Obj. 5: Greater devotion is required in this sacrament than in
the others, for the reason that the entire Christ is contained
therein. Moreover, this sacrament requires a more general devotion,
i.e. on the part of the whole people, since for them it is offered;
and not merely on the part of the recipients, as in the other
sacraments. Hence Cyprian observes (De Orat. Domin. 31), "The priest,
in saying the Preface, disposes the souls of the brethren by saying,
'Lift up your hearts,' and when the people answer--'We have lifted
them up to the Lord,' let them remember that they are to think of
nothing else but God."
Reply Obj. 6: As was said above (ad 3), those things are mentioned in
this sacrament which belong to the entire Church; and consequently
some things which refer to the people are sung by the choir, and same
of these words are all sung by the choir, as though inspiring the
entire people with them; and there are other words which the priest
begins and the people take up, the priest then acting as in the
person of God; to show that the things they denote have come to the
people through Divine revelation, such as faith and heavenly glory;
and therefore the priest intones the "Creed" and the "Gloria in
excelsis Deo." Other words are uttered by the ministers, such as the
doctrine of the Old and New Testament, as a sign that this doctrine
was announced to the peoples through ministers sent by God. And there
are other words which the priest alone recites, namely, such as
belong to his personal office, "that he may offer up gifts and
prayers for the people" (Heb. 5:1). Some of these, however, he says
aloud, namely, such as are common to priest and people alike, such as
the "common prayers"; other words, however, belong to the priest
alone, such as the oblation and the consecration; consequently, the
prayers that are said in connection with these have to be said by the
priest in secret. Nevertheless, in both he calls the people to
attention by saying: "The Lord be with you," and he waits for them to
assent by saying "Amen." And therefore before the secret prayers he
says aloud, "The Lord be with you," and he concludes, "For ever and
ever." Or the priest secretly pronounces some of the words as a token
that regarding Christ's Passion the disciples acknowledged Him only
in secret.
Reply Obj. 7: The efficacy of the sacramental words can be hindered
by the priest's intention. Nor is there anything unbecoming in our
asking of God for what we know He will do, just as Christ (John 17:1,
5) asked for His glorification.
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 God on account of their devotion. Consequently the
priest asks that this sacrifice may be accepted by God 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 God
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 God, from the hand of the angel." But God's "altar on high"
means either the Church triumphant, unto which we pray to be
translated, or else God 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 God the Father and the Church triumphant.
And from this the mass derives its name (_missa_); because the priest
sends (_mittit_) his prayers up to God 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 mass, by saying: "Ite, missa
est," that is, the victim has been sent (_missa est_) to God through
the angel, so that it may be accepted by God.
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