Thomas Aquinas, Summa Theologiae

Objection 1: It seems that the time for celebrating this mystery has not been properly determined. For as was observed above (Article 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.

Objection 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.

Objection 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.

Objection 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 (Question 80, Article 8, ad 5). Therefore it seems that after midnight it is lawful to celebrate.

Objection 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 (Article 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 (Lk. 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 to Objection 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 to Objection 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 (Question 78, Article 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 hearts" (2 Pt. 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 to Objection 3: As already observed (Question 73, Article 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 (Jn. 19:14), or, as on fasting days, at None, when crying out with a loud voice He gave up the ghost (Mt. 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 to Objection 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 (Jn. 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 (Jn. 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 to Objection 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."

Articulus 2

Argumentum 1

Ad secundum sic proceditur. Videtur quod inconvenienter sit determinatum tempus celebrationis huius mysterii. Hoc enim sacramentum est repraesentativum dominicae passionis, ut dictum est.

Sed commemoratio dominicae passionis fit in ecclesia semel in anno, dicit enim Augustinus, super Psalmos, quoties Pascha celebratur, nunquid toties christus occiditur? sed tamen anniversaria recordatio repraesentat quod olim factum est, et sic nos facit moveri tanquam videamus dominum in cruce praesentem.

Ergo hoc sacramentum non debet celebrari nisi semel in anno.

Argumentum 2

Praeterea, passio christi commemoratur in ecclesia sexta feria ante Pascha, non autem in festo natalis. Cum ergo hoc sacramentum sit commemorativum dominicae passionis, videtur inconveniens quod in die natalis ter celebratur hoc sacramentum, in parasceve autem totaliter intermittitur.

Argumentum 3

Praeterea, in celebratione huius sacramenti ecclesia debet imitari institutionem christi. Sed christus consecravit hoc sacramentum hora serotina. Ergo videtur quod tali hora debeat hoc sacramentum celebrari.

Argumentum 4

Praeterea, sicut habetur de consecr., dist. I, leo Papa scribit dioscoro Alexandrino episcopo, quod in prima parte diei Missas celebrare licet.

Sed dies incipit a media nocte, ut supra dictum est.

Ergo videtur quod etiam post mediam noctem liceat celebrare.

Argumentum 5

Praeterea, in quadam dominicali oratione secreta dicitur, concede nobis, domine, quaesumus, haec frequentare mysteria.

Sed maior erit frequentia si etiam pluribus horis in die sacerdos celebret. Ergo videtur quod non debeat prohiberi sacerdos pluries celebrare in die.

Sed Contra

Sed in contrarium est consuetudo quam servat ecclesia secundum canonum statuta.

Corpus

Respondeo dicendum quod, sicut dictum est, in celebratione huius mysterii attenditur et repraesentatio dominicae passionis, et participatio fructus eius. Et secundum utrumque oportuit determinare tempus aptum celebrationi huius sacramenti. Quia enim fructu dominicae passionis quotidie indigemus propter quotidianos defectus, quotidie in ecclesia regulariter hoc sacramentum offertur.

Unde et dominus nos petere docet, Luc. XI, panem nostrum quotidianum da nobis hodie, quod exponens Augustinus, in libro de verbis domini, dicit, si quotidianus est panis, cur post annum illum sumas, quemadmodum Graeci in oriente facere consueverunt? accipe quotidie quod quotidie tibi prosit.

Quia vero dominica passio celebrata est a tertia hora usque ad nonam, ideo regulariter in illa parte diei solemniter celebratur in ecclesia hoc sacramentum.

Ad 1

Ad primum ergo dicendum quod in hoc sacramento recolitur passio christi secundum quod eius effectus ad fideles derivatur. Sed tempore passionis recolitur passio christi solum secundum quod in ipso capite nostro fuit perfecta. Quod quidem factum est semel, quotidie autem fructum dominicae passionis fideles percipiunt. Et ideo sola commemoratio fit semel in anno, hoc autem quotidie, et propter fructum et propter iugem memoriam.

Ad 2

Ad secundum dicendum quod, veniente veritate, cessat figura.

Hoc autem sacramentum est figura quaedam et exemplum passionis dominicae, sicut dictum est.

Et ideo in die quo ipsa passio domini recolitur prout realiter gesta est, non celebratur consecratio huius sacramenti. Ne tamen ecclesia eo etiam die sit sine fructu passionis per hoc sacramentum nobis exhibito, corpus christi consecratum in die praecedenti reservatur sumendum in illa die. Non autem sanguis, propter periculum, et quia sanguis specialius est imago dominicae passionis, ut supra dictum est.

Nec etiam verum est, quod quidam dicunt, quod per immissionem particulae corporis in vinum, convertatur vinum in sanguinem.

Hoc enim aliter fieri non potest quam per consecrationem factam sub debita forma verborum.

In die autem nativitatis plures Missae celebrantur, propter triplicem christi nativitatem. Quarum una est aeterna, quae, quantum ad nos, est occulta. Et ideo una Missa cantatur in nocte, in cuius introitu dicitur, dominus dixit ad me, filius meus es tu, ego hodie genui te.

Alia autem est temporalis, sed spiritualis, qua scilicet christus oritur tanquam Lucifer in cordibus nostris, ut dicitur II pet.

I. Et propter hoc cantatur Missa in aurora, in cuius introitu dicitur, lux fulgebit super nos.

Tertia est christi nativitas temporalis et corporalis, secundum quam visibilis nobis processit ex utero virginali carne indutus. Et ob hoc cantatur tertia Missa in plena luce, in cuius introitu dicitur, puer natus est nobis.

Licet e converso posset dici quod nativitas aeterna, secundum se, est in plena luce, et ob hoc in evangelio tertiae Missae fit mentio de nativitate aeterna. Secundum autem nativitatem corporalem, ad litteram, natus est de nocte, in signum quod veniebat ad tenebras infirmitatis nostrae, unde et in Missa nocturna dicitur evangelium de corporali christi nativitate. Sicut etiam et in aliis diebus in quibus occurrunt plura christi beneficia vel recolenda vel expetenda, plures Missae celebrantur in die, puta una pro festo, et alia pro ieiunio vel pro mortuis.

Ad 3

Ad tertium dicendum quod, sicut supra dictum est, christus voluit ultimo hoc sacramentum discipulis tradere, ut fortius eorum cordibus imprimeretur. Et ideo post cenam et in fine diei hoc sacramentum consecravit et discipulis tradidit. A nobis autem celebratur hora dominicae passionis, scilicet vel in diebus festis in tertia, quando crucifixus est linguis Iudaeorum, ut dicitur Marc. XV, et quando spiritus sanctus descendit super discipulos; vel diebus profestis in sexta, quando crucifixus est manibus militum, ut habetur Ioan. XIX; vel diebus ieiuniorum in nona, quando voce magna clamans emisit spiritum, ut dicitur Matth. XXVII.

Potest tamen tardari, maxime quando sunt ordines faciendi, et praecipue in sabbato sancto; tum propter prolixitatem officii; tum etiam quia ordines pertinent ad diem dominicum, ut habetur in decretis, dist. Lxxv, cap. Quod a patribus.

Possunt tamen etiam Missae celebrari in prima parte diei propter aliquam necessitatem, ut habetur de consecr., dist. I, cap. Necesse est etc..

Ad 4

Ad quartum dicendum quod regulariter Missa debet celebrari in die, et non in nocte, quia ipse christus est praesens in hoc sacramento, qui dicit, Ioan. IX, me oportet operari opera eius qui misit me, donec dies est.

Venit nox, quando nemo potest operari. Quandiu in mundo sum, lux sum mundi.

Ita tamen quod principium diei sumatur non a media nocte; nec etiam ab ortu solis, idest quando substantia solis apparet super terram; sed quando incipit apparere aurora. Tunc enim quodammodo dicitur sol ortus, inquantum claritas radiorum eius apparet.

Unde et Marc. XVI dicitur quod mulieres venerunt ad monumentum orto iam sole; cum tamen venerint, cum adhuc tenebrae essent, ad monumentum, ut dicitur Ioan. XX; sic enim hanc contrarietatem solvit Augustinus, in libro de consensu evangelistarum.

Specialiter tamen in nocte natalis Missa celebratur, propter hoc quod dominus nocte natus est, ut habetur de consecr., dist. I, cap. Nocte etc..

Et similiter etiam in sabbato sancto circa noctis principium, propter hoc quod dominus nocte surrexit, idest, cum adhuc tenebrae essent, ante manifestum solis ortum.

Ad 5

Ad quintum dicendum quod, sicut habetur de consecr., dist. I, ex decreto Alexandri Papae, sufficit sacerdoti in die unam Missam celebrare, quia christus semel passus est et totum mundum redemit; et valde felix est qui unam digne celebrare potest. Quidam tamen pro defunctis unam faciunt et alteram diei, si necesse est. Qui vero pro pecunia aut adulationibus saecularium uno die praesumunt plures celebrare Missas, non aestimo evadere damnationem.

Et extra, de celebr., dicit innocentius III quod, excepto die nativitatis dominicae, nisi causa necessitatis suaderet, sufficit sacerdoti semel in die unam Missam solummodo celebrare.