Summa Theologica Part IV (Tertia Pars) Part 153

OF THE MINISTER OF THIS SACRAMENT (In Ten Articles)

We now proceed to consider the minister of this sacrament: under which head there are ten points for our inquiry:

(1) Whether it belongs to a priest alone to consecrate this sacrament?

(2) Whether several priests can at the same time consecrate the same host?

(3) Whether it belongs to the priest alone to dispense this sacrament?

(4) Whether it is lawful for the priest consecrating to refrain from communicating?

(5) Whether a priest in sin can perform this sacrament?

(6) Whether the Ma.s.s of a wicked priest is of less value than that of a good one?

(7) Whether those who are heretics, schismatics, or excommunicated, can perform this sacrament?

(8) Whether degraded priests can do so?

(9) Whether communicants receiving at their hands are guilty of sinning?

(10) Whether a priest may lawfully refrain altogether from celebrating?

[*This is the order observed by St. Thomas in writing the Articles; but in writing this prologue, he placed Article 10 immediately after Article 4 (Cf. Leonine edition).]

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FIRST ARTICLE [III, Q. 82, Art. 1]

Whether the Consecration of This Sacrament Belongs to a Priest Alone?

Objection 1: It seems that the consecration of this sacrament does not belong exclusively to a priest. Because it was said above (Q. 78, A. 4) that this sacrament is consecrated in virtue of the words, which are the form of this sacrament. But those words are not changed, whether spoken by a priest or by anyone else. Therefore, it seems that not only a priest, but anyone else, can consecrate this sacrament.

Obj. 2: Further, the priest performs this sacrament in the person of Christ. But a devout layman is united with Christ through charity.

Therefore, it seems that even a layman can perform this sacrament.

Hence Chrysostom (Opus imperfectum in Matth., Hom. xliii) says that "every holy man is a priest."

Obj. 3: Further, as Baptism is ordained for the salvation of mankind, so also is this sacrament, as is clear from what was said above (Q.

74, A. 1; Q. 79, A. 2). But a layman can also baptize, as was stated above (Q. 67, A. 3). Consequently, the consecration of this sacrament is not proper to a priest.

Obj. 4: Further, this sacrament is completed in the consecration of the matter. But the consecration of other matters such as the chrism, the holy oil, and blessed oil, belongs exclusively to a bishop; yet their consecration does not equal the dignity of the consecration of the Eucharist, in which the entire Christ is contained. Therefore it belongs, not to a priest, but only to a bishop, to perform this sacrament.

_On the contrary,_ Isidore says in an Epistle to Ludifred (Decretals, dist. 25): "It belongs to a priest to consecrate this sacrament of the Lord's body and blood upon G.o.d's altar."

_I answer that,_ As stated above (Q. 78, AA. 1, 4), such is the dignity of this sacrament that it is performed only as in the person of Christ. Now whoever performs any act in another's stead, must do so by the power bestowed by such a one. But as the power of receiving this sacrament is conceded by Christ to the baptized person, so likewise the power of consecrating this sacrament on Christ's behalf is bestowed upon the priest at his ordination: for thereby he is put upon a level with them to whom the Lord said (Luke 22:19): "Do this for a commemoration of Me." Therefore, it must be said that it belongs to priests to accomplish this sacrament.

Reply Obj. 1: The sacramental power is in several things, and not merely in one: thus the power of Baptism lies both in the words and in the water. Accordingly the consecrating power is not merely in the words, but likewise in the power delivered to the priest in his consecration and ordination, when the bishop says to him: "Receive the power of offering up the Sacrifice in the Church for the living as well as for the dead." For instrumental power lies in several instruments through which the chief agent acts.

Reply Obj. 2: A devout layman is united with Christ by spiritual union through faith and charity, but not by sacramental power: consequently he has a spiritual priesthood for offering spiritual sacrifices, of which it is said (Ps. 1:19): "A sacrifice to G.o.d is an afflicted spirit"; and (Rom. 12:1): "Present your bodies a living sacrifice." Hence, too, it is written (1 Pet. 2:5): "A holy priesthood, to offer up spiritual sacrifices."

Reply Obj. 3: The receiving of this sacrament is not of such necessity as the receiving of Baptism, as is evident from what was said above (Q. 65, AA. 3, 4; Q. 80, A. 11, ad 2). And therefore, although a layman can baptize in case of necessity, he cannot perform this sacrament.

Reply Obj. 4: The bishop receives power to act on Christ's behalf upon His mystical body, that is, upon the Church; but the priest receives no such power in his consecration, although he may have it by commission from the bishop. Consequently all such things as do not belong to the mystical body are not reserved to the bishop, such as the consecration of this sacrament. But it belongs to the bishop to deliver, not only to the people, but likewise to priests, such things as serve them in the fulfillment of their respective duties. And because the blessing of the chrism, and of the holy oil, and of the oil of the sick, and other consecrated things, such as altars, churches, vestments, and sacred vessels, makes such things fit for use in performing the sacraments which belong to the priestly duty, therefore such consecrations are reserved to the bishop as the head of the whole ecclesiastical order.

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SECOND ARTICLE [III, Q. 82, Art. 2]

Whether Several Priests Can Consecrate One and the Same Host?

Objection 1: It seems that several priests cannot consecrate one and the same host. For it was said above (Q. 67, A. 6), that several cannot at the same time baptize one individual. But the power of a priest consecrating is not less than that of a man baptizing.

Therefore, several priests cannot consecrate one host at the same time.

Obj. 2: Further, what can be done by one, is superfluously done by several. But there ought to be nothing superfluous in the sacraments.

Since, then, one is sufficient for consecrating, it seems that several cannot consecrate one host.

Obj. 3: Further, as Augustine says (Tract. xxvi in Joan.), this is "the sacrament of unity." But mult.i.tude seems to be opposed to unity.

Therefore it seems inconsistent with the sacrament for several priests to consecrate the same host.

_On the contrary,_ It is the custom of some Churches for priests newly ordained to co-celebrate with the bishop ordaining them.

_I answer that,_ As stated above (A. 1), when a priest is ordained he is placed on a level with those who received consecrating power from our Lord at the Supper. And therefore, according to the custom of some Churches, as the apostles supped when Christ supped, so the newly ordained co-celebrate with the ordaining bishop. Nor is the consecration, on that account, repeated over the same host, because as Innocent III says (De Sacr. Alt. Myst. iv), the intention of all should be directed to the same instant of the consecration.

Reply Obj. 1: We do not read of Christ baptizing with the apostles when He committed to them the duty of baptizing; consequently there is no parallel.

Reply Obj. 2: If each individual priest were acting in his own power, then other celebrants would be superfluous, since one would be sufficient. But whereas the priest does not consecrate except as in Christ's stead; and since many are "one in Christ" (Gal. 3:28); consequently it does not matter whether this sacrament be consecrated by one or by many, except that the rite of the Church must be observed.

Reply Obj. 3: The Eucharist is the sacrament of ecclesiastical unity, which is brought about by many being "one in Christ."

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THIRD ARTICLE [III, Q. 82, Art. 3]

Whether Dispensing of This Sacrament Belongs to a Priest Alone?

Objection 1: It seems that the dispensing of this sacrament does not belong to a priest alone. For Christ's blood belongs to this sacrament no less than His body. But Christ's blood is dispensed by deacons: hence the blessed Lawrence said to the blessed Sixtus (Office of St. Lawrence, Resp. at Matins): "Try whether you have chosen a fit minister, to whom you have entrusted the dispensing of the Lord's blood." Therefore, with equal reason the dispensing of Christ's body does not belong to priests only.

Obj. 2: Further, priests are the appointed ministers of the sacraments. But this sacrament is completed in the consecration of the matter, and not in the use, to which the dispensing belongs.

Therefore it seems that it does not belong to a priest to dispense the Lord's body.

Obj. 3: Further, Dionysius says (Eccl. Hier. iii, iv) that this sacrament, like chrism, has the power of perfecting. But it belongs, not to priests, but to bishops, to sign with the chrism. Therefore likewise, to dispense this sacrament belongs to the bishop and not to the priest.

_On the contrary,_ It is written (De Consecr., dist. 12): "It has come to our knowledge that some priests deliver the Lord's body to a layman or to a woman to carry it to the sick: The synod therefore forbids such presumption to continue; and let the priest himself communicate the sick."

_I answer that,_ The dispensing of Christ's body belongs to the priest for three reasons. First, because, as was said above (A. 1), he consecrates as in the person of Christ. But as Christ consecrated His body at the supper, so also He gave it to others to be partaken of by them. Accordingly, as the consecration of Christ's body belongs to the priest, so likewise does the dispensing belong to him.

Secondly, because the priest is the appointed intermediary between G.o.d and the people; hence as it belongs to him to offer the people's gifts to G.o.d, so it belongs to him to deliver consecrated gifts to the people. Thirdly, because out of reverence towards this sacrament, nothing touches it, but what is consecrated; hence the corporal and the chalice are consecrated, and likewise the priest's hands, for touching this sacrament. Hence it is not lawful for anyone else to touch it except from necessity, for instance, if it were to fall upon the ground, or else in some other case of urgency.

Reply Obj. 1: The deacon, as being nigh to the priestly order, has a certain share in the latter's duties, so that he may dispense the blood; but not the body, except in case of necessity, at the bidding of a bishop or of a priest. First of all, because Christ's blood is contained in a vessel, hence there is no need for it to be touched by the dispenser, as Christ's body is touched. Secondly, because the blood denotes the redemption derived by the people from Christ; hence it is that water is mixed with the blood, which water denotes the people. And because deacons are between priest and people, the dispensing of the blood is in the competency of deacons, rather than the dispensing of the body.

Reply Obj. 2: For the reason given above, it belongs to the same person to dispense and to consecrate this sacrament.

Reply Obj. 3: As the deacon, in a measure, shares in the priest's "power of enlightening" (Eccl. Hier. v), inasmuch as he dispenses the blood, so the priest shares in the "perfective dispensing" (Eccl.