Whether the Actions Performed in Celebrating This Sacrament Are
Becoming?
Objection 1: It seems that the actions performed in celebrating this
mystery are not becoming. For, as is evident from its form, this
sacrament belongs to the New Testament. But under the New Testament
the ceremonies of the old are not to be observed, such as that the
priests and ministers were purified with water when they drew nigh to
offer up the sacrifice: for we read (Ex. 30:19, 20): "Aaron and his
sons shall wash their hands and feet . . . when they are going into
the tabernacle of the testimony . . . and when they are to come to
the altar." Therefore it is not fitting that the priest should wash
his hands when celebrating mass.
Obj. 2: Further, (Ex. 30:7), the Lord commanded Aaron to "burn
sweet-smelling incense" upon the altar which was "before the
propitiatory": and the same action was part of the ceremonies of the
Old Law. Therefore it is not fitting for the priest to use incense
during mass.
Obj. 3: Further, the ceremonies performed in the sacraments of the
Church ought not to be repeated. Consequently it is not proper for
the priest to repeat the sign of the cross many times over this
sacrament.
Obj. 4: Further, the Apostle says (Heb. 7:7): "And without all
contradiction, that which is less, is blessed by the better." But
Christ, Who is in this sacrament after the consecration, is much
greater than the priest. Therefore quite unseemingly the priest,
after the consecration, blesses this sacrament, by signing it with
the cross.
Obj. 5: Further, nothing which appears ridiculous ought to be done in
one of the Church's sacraments. But it seems ridiculous to perform
gestures, e.g. for the priest to stretch out his arms at times, to
join his hands, to join together his fingers, and to bow down.
Consequently, such things ought not to be done in this sacrament.
Obj. 6: Further, it seems ridiculous for the priest to turn round
frequently towards the people, and often to greet the people.
Consequently, such things ought not to be done in the celebration of
this sacrament.
Obj. 7: Further, the Apostle (1 Cor. 13) deems it improper for Christ
to be divided. But Christ is in this sacrament after the
consecration. Therefore it is not proper for the priest to divide the
host.
Obj. 8: Further, the ceremonies performed in this sacrament represent
Christ's Passion. But during the Passion Christ's body was divided in
the places of the five wounds. Therefore Christ's body ought to be
broken into five parts rather than into three.
Objection 9: Further, Christ's entire body is consecrated in this
sacrament apart from the blood. Consequently, it is not proper for a
particle of the body to be mixed with the blood.
Objection 10: Further, just as, in this sacrament, Christ's body is
set before us as food, so is His blood, as drink. But in receiving
Christ's body no other bodily food is added in the celebration of the
mass. Therefore, it is out of place for the priest, after taking
Christ's blood, to receive other wine which is not consecrated.
Objection 11: Further, the truth ought to be conformable with the
figure. But regarding the Paschal Lamb, which was a figure of this
sacrament, it was commanded that nothing of it should "remain until
the morning." It is improper therefore for consecrated hosts to be
reserved, and not consumed at once.
Objection 12: Further, the priest addresses in the plural number
those who are hearing mass, when he says, "The Lord be with you":
and, "Let us return thanks." But it is out of keeping to address one
individual in the plural number, especially an inferior. Consequently
it seems unfitting for a priest to say mass with only a single server
present. Therefore in the celebration of this sacrament it seems that
some of the things done are out of place.
_On the contrary,_ The custom of the Church stands for these things:
and the Church cannot err, since she is taught by the Holy Ghost.
_I answer that,_ As was said above (Q. 60, A. 6), there is a twofold
manner of signification in the sacraments, by words, and by actions,
in order that the signification may thus be more perfect. Now, in the
celebration of this sacrament words are used to signify things
pertaining to Christ's Passion, which is represented in this
sacrament; or again, pertaining to Christ's mystical body, which is
signified therein; and again, things pertaining to the use of this
sacrament, which use ought to be devout and reverent. Consequently,
in the celebration of this mystery some things are done in order to
represent Christ's Passion, or the disposing of His mystical body,
and some others are done which pertain to the devotion and reverence
due to this sacrament.
Reply Obj. 1: The washing of the hands is done in the celebration of
mass out of reverence for this sacrament; and this for two reasons:
first, because we are not wont to handle precious objects except the
hands be washed; hence it seems indecent for anyone to approach so
great a sacrament with hands that are, even literally, unclean.
Secondly, on account of its signification, because, as Dionysius says
(Eccl. Hier. iii), the washing of the extremities of the limbs
denotes cleansing from even the smallest sins, according to John
13:10: "He that is washed needeth not but to wash his feet." And such
cleansing is required of him who approaches this sacrament; and this
is denoted by the confession which is made before the "Introit" of
the mass. Moreover, this was signified by the washing of the priests
under the Old Law, as Dionysius says (Eccl. Hier. iii). However, the
Church observes this ceremony, not because it was prescribed under
the Old Law, but because it is becoming in itself, and therefore
instituted by the Church. Hence it is not observed in the same way as
it was then: because the washing of the feet is omitted, and the
washing of the hands is observed; for this can be done more readily,
and suffices for denoting perfect cleansing. For, since the hand is
the "organ of organs" (De Anima iii), all works are attributed to the
hands: hence it is said in Ps. 25:6: "I will wash my hands among the
innocent."
Reply Obj. 2: We use incense, not as commanded by a ceremonial
precept of the Law, but as prescribed by the Church; accordingly we
do not use it in the same fashion as it was ordered under the Old
Law. It has reference to two things: first, to the reverence due to
this sacrament, i.e. in order by its good odor, to remove any
disagreeable smell that may be about the place; secondly, it serves
to show the effect of grace, wherewith Christ was filled as with a
good odor, according to Gen. 27:27: "Behold, the odor of my son is
like the odor of a ripe field"; and from Christ it spreads to the
faithful by the work of His ministers, according to 2 Cor. 2:14: "He
manifesteth the odor of his knowledge by us in every place"; and
therefore when the altar which represents Christ, has been incensed
on every side, then all are incensed in their proper order.
Reply Obj. 3: The priest, in celebrating the mass, makes use of the
sign of the cross to signify Christ's Passion which was ended upon
the cross. Now, Christ's Passion was accomplished in certain stages.
First of all there was Christ's betrayal, which was the work of God,
of Judas, and of the Jews; and this is signified by the triple sign
of the cross at the words, "These gifts, these presents, these holy
unspotted sacrifices."
Secondly, there was the selling of Christ. Now he was sold to the
Priests, to the Scribes, and to the Pharisees: and to signify this
the threefold sign of the cross is repeated, at the words, "blessed,
enrolled, ratified." Or again, to signify the price for which He was
sold, viz. thirty pence. And a double cross is added at the
words--"that it may become to us the Body and the Blood," etc., to
signify the person of Judas the seller, and of Christ Who was sold.
Thirdly, there was the foreshadowing of the Passion at the last
supper. To denote this, in the third place, two crosses are made, one
in consecrating the body, the other in consecrating the blood; each
time while saying, "He blessed."
Fourthly, there was Christ's Passion itself. And so in order to
represent His five wounds, in the fourth place, there is a fivefold
signing of the cross at the words, "a pure Victim, a holy Victim, a
spotless Victim, the holy bread of eternal life, and the cup of
everlasting salvation."
Fifthly, the outstretching of Christ's body, and the shedding of the
blood, and the fruits of the Passion, are signified by the triple
signing of the cross at the words, "as many as shall receive the body
and blood, may be filled with every blessing," etc.
Sixthly, Christ's threefold prayer upon the cross is represented; one
for His persecutors when He said, "Father, forgive them"; the second
for deliverance from death, when He cried, "My God, My God, why hast
Thou forsaken Me?" the third referring to His entrance into glory,
when He said, "Father, into Thy hands I commend My spirit"; and in
order to denote these there is a triple signing with the cross made
at the words, "Thou dost sanctify, quicken, bless."
Seventhly, the three hours during which He hung upon the cross, that
is, from the sixth to the ninth hour, are represented; in
signification of which we make once more a triple sign of the cross
at the words, "Through Him, and with Him, and in Him."
Eighthly, the separation of His soul from the body is signified by
the two subsequent crosses made over the chalice.
Ninthly, the resurrection on the third day is represented by the
three crosses made at the words--"May the peace of the Lord be ever
with you."
In short, we may say that the consecration of this sacrament, and the
acceptance of this sacrifice, and its fruits, proceed from the virtue
of the cross of Christ, and therefore wherever mention is made of
these, the priest makes use of the sign of the cross.
Reply Obj. 4: After the consecration, the priest makes the sign of
the cross, not for the purpose of blessing and consecrating, but only
for calling to mind the virtue of the cross, and the manner of
Christ's suffering, as is evident from what has been said (ad 3).
Reply Obj. 5: The actions performed by the priest in mass are not
ridiculous gestures, since they are done so as to represent something
else. The priest in extending his arms signifies the outstretching of
Christ's arms upon the cross. He also lifts up his hands as he prays,
to point out that his prayer is directed to God for the people,
according to Lam. 3:41: "Let us lift up our hearts with our hands to
the Lord in the heavens": and Ex. 17:11: "And when Moses lifted up
his hands Israel overcame." That at times he joins his hands, and
bows down, praying earnestly and humbly, denotes the humility and
obedience of Christ, out of which He suffered. He closes his fingers,
i.e. the thumb and first finger, after the consecration, because,
with them, he had touched the consecrated body of Christ; so that if
any particle cling to the fingers, it may not be scattered: and this
belongs to the reverence for this sacrament.
Reply Obj. 6: Five times does the priest turn round towards the
people, to denote that our Lord manifested Himself five times on the
day of His Resurrection, as stated above in the treatise on Christ's
Resurrection (Q. 55, A. 3, Obj. 3). But the priest greets the people
seven times, namely, five times, by turning round to the people, and
twice without turning round, namely, when he says, "The Lord be with
you" before the "Preface," and again when he says, "May the peace of
the Lord be ever with you": and this is to denote the sevenfold grace
of the Holy Ghost. But a bishop, when he celebrates on festival days,
in his first greeting says, "Peace be to you," which was our Lord's
greeting after Resurrection, Whose person the bishop chiefly
represents.
Reply Obj. 7: The breaking of the host denotes three things: first,
the rending of Christ's body, which took place in the Passion;
secondly, the distinction of His mystical body according to its
various states; and thirdly, the distribution of the graces which
flow from Christ's Passion, as Dionysius observes (Eccl. Hier. iii).
Hence this breaking does not imply severance in Christ.
Reply Obj. 8: As Pope Sergius says, and it is to be found in the
Decretals (De Consecr., dist. ii), "the Lord's body is threefold; the
part offered and put into the chalice signifies Christ's risen body,"
namely, Christ Himself, and the Blessed Virgin, and the other saints,
if there be any, who are already in glory with their bodies. "The
part consumed denotes those still walking upon earth," because while
living upon earth they are united together by this sacrament; and are
bruised by the passions, just as the bread eaten is bruised by the
teeth. "The part reserved on the altar till the close of the mass, is
His body hidden in the sepulchre, because the bodies of the saints
will be in their graves until the end of the world": though their
souls are either in purgatory, or in heaven. However, this rite of
reserving one part on the altar till the close of the mass is no
longer observed, on account of the danger; nevertheless, the same
meaning of the parts continues, which some persons have expressed in
verse, thus:
"The host being rent--
What is dipped, means the blest;
What is dry, means the living;
What is kept, those at rest."
Others, however, say that the part put into the chalice denotes those
still living in this world, while the part kept outside the chalice
denotes those fully blessed both in soul and body; while the part
consumed means the others.
Reply Obj. 9: Two things can be signified by the chalice: first, the
Passion itself, which is represented in this sacrament, and according
to this, by the part put into the chalice are denoted those who are
still sharers of Christ's sufferings; secondly, the enjoyment of the
Blessed can be signified, which is likewise foreshadowed in this
sacrament; and therefore those whose bodies are already in full
beatitude, are denoted by the part put into the chalice. And it is to
be observed that the part put into the chalice ought not to be given
to the people to supplement the communion, because Christ gave dipped
bread only to Judas the betrayer.
Reply Obj. 10: Wine, by reason of its humidity, is capable of
washing, consequently it is received in order to rinse the mouth
after receiving this sacrament, lest any particles remain: and this
belongs to reverence for the sacrament. Hence (Extra, De Celebratione
missae, chap. Ex parte), it is said: "The priest should always
cleanse his mouth with wine after receiving the entire sacrament of
Eucharist: except when he has to celebrate another mass on the same
day, lest from taking the ablution-wine he be prevented from
celebrating again"; and it is for the same reason that wine is poured
over the fingers with which he had touched the body of Christ.
Reply Obj. 11: The truth ought to be conformable with the figure, in
some respect: namely, because a part of the host consecrated, of
which the priest and ministers or even the people communicate, ought
not to be reserved until the day following. Hence, as is laid down
(De Consecr., dist. ii), Pope Clement I ordered that "as many hosts
are to be offered on the altar as shall suffice for the people;
should any be left over, they are not to be reserved until the
morrow, but let the clergy carefully consume them with fear and
trembling." Nevertheless, since this sacrament is to be received
daily, whereas the Paschal Lamb was not, it is therefore necessary
for other hosts to be reserved for the sick. Hence we read in the
same distinction: "Let the priest always have the Eucharist ready, so
that, when anyone fall sick, he may take Communion to him at once,
lest he die without it."
Reply Obj. 12: Several persons ought to be present at the solemn
celebration of the mass. Hence Pope Soter says (De Consecr., dist.
1): "It has also been ordained, that no priest is to presume to
celebrate solemn mass, unless two others be present answering him,
while he himself makes the third; because when he says in the plural,
'The Lord be with you,' and again in the Secrets, 'Pray ye for me,'
it is most becoming that they should answer his greeting." Hence it
is for the sake of greater solemnity that we find it decreed (De
Consecr. dist. 1) that a bishop is to solemnize mass with several
assistants. Nevertheless, in private masses it suffices to have one
server, who takes the place of the whole Catholic people, on whose
behalf he makes answer in the plural to the priest.
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