Thomas Aquinas, Summa Theologiae

Objection 1: It seems that this sacrament ought not to be celebrated in a house and with sacred vessels. For this sacrament is a representation of our Lord's Passion. But Christ did not suffer in a house, but outside the city gate, according to Heb. 1:12: "Jesus, that He might sanctify the people by His own blood, suffered without the gate." Therefore, it seems that this sacrament ought not to be celebrated in a house, but rather in the open air.

Objection 2: Further, in the celebration of this sacrament the Church ought to imitate the custom of Christ and the apostles. But the house wherein Christ first wrought this sacrament was not consecrated, but merely an ordinary supper-room prepared by the master of the house, as related in Lk. 22:11,12. Moreover, we read (Acts 2:46) that "the apostles were continuing daily with one accord in the temple; and, breaking bread from house to house, they took their meat with gladness." Consequently, there is no need for houses, in which this sacrament is celebrated, to be consecrated.

Objection 3: Further, nothing that is to no purpose ought to be done in the Church, which is governed by the Holy Ghost. But it seems useless to consecrate a church, or an altar, or such like inanimate things, since they are not capable of receiving grace or spiritual virtue. Therefore it is unbecoming for such consecrations to be performed in the Church.

Objection 4: Further, only Divine works ought to be recalled with solemnity, according to Ps. 91:5: "I shall rejoice in the works of Thy hands." Now the consecration of a church or altar, is the work of a man; as is also the consecration of the chalice, and of the ministers, and of other such things. But these latter consecrations are not commemorated in the Church. Therefore neither ought the consecration of a church or of an altar to be commemorated with solemnity.

Objection 5: Further, the truth ought to correspond with the figure. But in the Old Testament, which was a figure of the New, the altar was not made of hewn stones: for, it is written (Ex. 20:24): "You shall make an altar of earth unto Me . . . and if thou make an altar of stone unto Me, thou shalt not build it of hewn stones." Again, the altar is commanded to be made of "setim-wood," covered "with brass" (Ex. 27:1,2), or "with gold" (Ex. 25). Consequently, it seems unfitting for the Church to make exclusive use of altars made of stone.

Objection 6: Further, the chalice with the paten represents Christ's tomb, which was "hewn in a rock," as is narrated in the Gospels. Consequently, the chalice ought to be of stone, and not of gold or of silver or tin.

Objection 7: Further, just as gold is the most precious among the materials of the altar vessels, so are cloths of silk the most precious among other cloths. Consequently, since the chalice is of gold, the altar cloths ought to be made of silk and not of linen.

Objection 8: Further, the dispensing and ordering of the sacraments belong to the Church's ministers, just as the ordering of temporal affairs is subject to the ruling of secular princes; hence the Apostle says (1 Cor. 4:1): "Let a man so esteem us as the ministers of Christ end the dispensers of the mysteries of God." But if anything be done against the ordinances of princes it is deemed void. Therefore, if the various items mentioned above are suitably commanded by the Church's prelates, it seems that the body of Christ could not be consecrated unless they be observed; and so it appears to follow that Christ's words are not sufficient of themselves for consecrating this sacrament: which is contrary to the fact. Consequently, it does not seem fitting for such ordinances to be made touching the celebration of this sacrament.

On the contrary, The Church's ordinances are Christ's own ordinances; since He said (Mt. 18:20): "Wherever two or three are gathered together in My name, there am I in the midst of them."

I answer that, There are two things to be considered regarding the equipment of this sacrament: one of these belongs to the representation of the events connected with our Lord's Passion; while the other is connected with the reverence due to the sacrament, in which Christ is contained verily, and not in figure only.

Hence we consecrate those things which we make use of in this sacrament; both that we may show our reverence for the sacrament, and in order to represent the holiness which is the effect of the Passion of Christ, according to Heb. 13:12: "Jesus, that He might sanctify the people by His own blood," etc.

Reply to Objection 1: This sacrament ought as a rule to be celebrated in a house, whereby the Church is signified, according to 1 Tim. 3:15: "That thou mayest know how thou oughtest to behave thyself in the house of God, which is the Church of the living God." Because "outside the Church there is no place for the true sacrifice," as Augustine says (Liber Sentent. Prosp. xv). And because the Church was not to be confined within the territories of the Jewish people, but was to be established throughout the whole world, therefore Christ's Passion was not celebrated within the city of the Jews, but in the open country, that so the whole world might serve as a house for Christ's Passion. Nevertheless, as is said in De Consecr., dist. 1, "if a church be not to hand, we permit travelers to celebrate mass in the open air, or in a tent, if there be a consecrated altar-table to hand, and the other requisites belonging to the sacred function."

Reply to Objection 2: The house in which this sacrament is celebrated denotes the Church, and is termed a church; and so it is fittingly consecrated, both to represent the holiness which the Church acquired from the Passion, as well as to denote the holiness required of them who have to receive this sacrament. By the altar Christ Himself is signified, of Whom the Apostle says (Heb. 13:15): "Through Him we offer a sacrifice of praise to God." Hence the consecration of the altar signifies Christ's holiness, of which it was said (Lk. 1:35): "The Holy one born of thee shall be called the Son of God." Hence we read in De Consecr., dist. 1: "It has seemed pleasing for the altars to be consecrated not merely with the anointing of chrism, but likewise with the priestly blessing."

And therefore, as a rule, it is not lawful to celebrate this sacrament except in a consecrated house. Hence it is enacted (De Consecr., dist. 1): "Let no priest presume to say mass except in places consecrated by the bishop." And furthermore because pagans and other unbelievers are not members of the Church, therefore we read (De Consecr., dist. 1): "It is not lawful to bless a church in which the bodies of unbelievers are buried, but if it seem suitable for consecration, then, after removing the corpses and tearing down the walls or beams, let it be rebuilt. If, however, it has been already consecrated, and the faithful lie in it, it is lawful to celebrate mass therein." Nevertheless in a case of necessity this sacrament can be performed in houses which have not been consecrated, or which have been profaned; but with the bishop's consent. Hence we read in the same distinction: "We deem that masses are not to be celebrated everywhere, but in places consecrated by the bishop, or where he gives permission." But not without a portable altar consecrated by the bishop: hence in the same distinction we read: "We permit that, if the churches be devastated or burned, masses may be celebrated in chapels, with a consecrated altar." For because Christ's holiness is the fount of all the Church's holiness, therefore in necessity a consecrated altar suffices for performing this sacrament. And on this account a church is never consecrated without consecrating the altar. Yet sometimes an altar is consecrated apart from the church, with the relics of the saints, "whose lives are hidden with Christ in God" (Col. 3:3). Accordingly under the same distinction we read: "It is our pleasure that altars, in which no relics of saints are found enclosed, be thrown down, if possible, by the bishops presiding over such places."

Reply to Objection 3: The church, altar, and other like inanimate things are consecrated, not because they are capable of receiving grace, but because they acquire special spiritual virtue from the consecration, whereby they are rendered fit for the Divine worship, so that man derives devotion therefrom, making him more fitted for Divine functions, unless this be hindered by want of reverence. Hence it is written (2 Macc. 3:38): "There is undoubtedly in that place a certain power of God; for He that hath His dwelling in the heavens is the visitor, and the protector of that place."

Hence it is that such places are cleansed and exorcised before being consecrated, that the enemy's power may be driven forth. And for the same reason churches defiled by shedding of blood or seed are reconciled: because some machination of the enemy is apparent on account of the sin committed there. And for this reason we read in the same distinction: "Wherever you find churches of the Arians, consecrate them as Catholic churches without delay by means of devout prayers and rites." Hence, too, it is that some say with probability, that by entering a consecrated church one obtains forgiveness of venial sins, just as one does by the sprinkling of holy water; alleging the words of Ps. 84:2,3: "Lord, Thou hast blessed Thy land . . . Thou hast forgiven the iniquity of Thy people." And therefore, in consequence of the virtue acquired by a church's consecration, the consecration is never repeated. Accordingly we find in the same distinction the following words quoted from the Council of Nicaea: "Churches which have once been consecrated, must not be consecrated again, except they be devastated by fire, or defiled by shedding of blood or of anyone's seed; because, just as a child once baptized in the name of the Father, and of the Son, and of the Holy Ghost, ought not to be baptized again, so neither ought a place, once dedicated to God, to be consecrated again, except owing to the causes mentioned above; provided that the consecrators held faith in the Holy Trinity": in fact, those outside the Church cannot consecrate. But, as we read in the same distinction: "Churches or altars of doubtful consecration are to be consecrated anew."

And since they acquire special spiritual virtue from their consecration, we find it laid down in the same distinction that "the beams of a dedicated church ought not to be used for any other purpose, except it be for some other church, or else they are to be burned, or put to the use of brethren in some monastery: but on no account are they to be discarded for works of the laity." We read there, too, that "the altar covering, chair, candlesticks, and veil, are to be burned when warn out; and their ashes are to be placed in the baptistery, or in the walls, or else cast into the trenches beneath the flag-stones, so as not to be defiled by the feet of those that enter."

Reply to Objection 4: Since the consecration of the altar signifies Christ's holiness, and the consecration of a house the holiness of the entire Church, therefore the consecration of a church or of an altar is more fittingly commemorated. And on this account the solemnity of a church dedication is observed for eight days, in order to signify the happy resurrection of Christ and of the Church's members. Nor is the consecration of a church or altar man's doing only, since it has a spiritual virtue. Hence in the same distinction (De Consecr.) it is said: "The solemnities of the dedication of churches are to be solemnly celebrated each year: and that dedications are to be kept up for eight days, you will find in the third book of Kings" (8:66).

Reply to Objection 5: As we read in De Consecr., dist. 1, "altars, if not of stone, are not to be consecrated with the anointing of chrism." And this is in keeping with the signification of this sacrament; both because the altar signifies Christ, for in 1 Cor. 10:3, it is written, "But the rock was Christ": and because Christ's body was laid in a stone sepulchre. This is also in keeping with the use of the sacrament. Because stone is solid, and may be found everywhere. which was not necessary in the old Law, when the altar was made in one place. As to the commandment to make the altar of earth, or of unhewn stones, this was given in order to remove idolatry.

Reply to Objection 6: As is laid down in the same distinction, "formerly the priests did not use golden but wooden chalices; but Pope Zephyrinus ordered the mass to be said with glass patens; and subsequently Pope Urban had everything made of silver." Afterwards it was decided that "the Lord's chalice with the paten should be made entirely of gold, or of silver or at least of tin. But it is not to be made of brass, or copper, because the action of the wine thereon produces verdigris, and provokes vomiting. But no one is to presume to sing mass with a chalice of wood or of glass," because as the wood is porous, the consecrated blood would remain in it; while glass is brittle and there might arise danger of breakage; and the same applies to stone. Consequently, out of reverence for the sacrament, it was enacted that the chalice should be made of the aforesaid materials.

Reply to Objection 7: Where it could be done without danger, the Church gave order for that thing to be used which more expressively represents Christ's Passion. But there was not so much danger regarding the body which is placed on the corporal, as there is with the blood contained in the chalice. And consequently, although the chalice is not made of stone, yet the corporal is made of linen, since Christ's body was wrapped therein. Hence we read in an Epistle of Pope Silvester, quoted in the same distinction: "By a unanimous decree we command that no one shall presume to celebrate the sacrifice of the altar upon a cloth of silk, or dyed material, but upon linen consecrated by the bishop; as Christ's body was buried in a clean linen winding-sheet." Moreover, linen material is becoming, owing to its cleanness, to denote purity of conscience, and, owing to the manifold labor with which it is prepared, to denote Christ's Passion.

Reply to Objection 8: The dispensing of the sacraments belongs to the Church's ministers; but their consecration is from God Himself. Consequently, the Church's ministers can make no ordinances regarding the form of the consecration, and the manner of celebrating. And therefore, if the priest pronounces the words of consecration over the proper matter with the intention of consecrating, then, without every one of the things mentioned above---namely, without house, and altar, consecrated chalice and corporal, and the other things instituted by the Church---he consecrates Christ's body in very truth; yet he is guilty of grave sin, in not following the rite of the Church.

Articulus 3

Argumentum 1

Ad tertium sic proceditur. Videtur quod non oporteat hoc sacramentum celebrare in domo et vasis sacris. Hoc enim sacramentum est repraesentativum dominicae passionis. Sed christus non est passus in domo, sed extra portam civitatis, secundum illud Heb. Ult., iesus, ut per suum sanguinem sanctificaret populum, extra portam passus est.

Ergo videtur quod hoc sacramentum non debeat celebrari in domo, sed magis sub divo.

Argumentum 2

Praeterea, in celebratione huius sacramenti debet ecclesia imitari morem christi et apostolorum. Sed domus in qua christus primo hoc sacramentum confecit, non fuit consecrata, sed fuit quoddam commune cenaculum a quodam patrefamilias praeparatum, ut habetur Luc. XXII.

Legitur etiam Act. II quod apostoli erant perdurantes unanimiter in templo; et frangentes circa domos panem, sumebant cum exultatione.

Ergo nec modo oportet domos esse consecratas in quibus hoc sacramentum celebratur.

Argumentum 3

Praeterea, nihil fieri frustra in ecclesia debet, quae spiritu sancto gubernatur. Sed frustra videtur adhiberi consecratio ecclesiae vel altari, et huiusmodi rebus inanimatis, quae non sunt susceptiva gratiae vel spiritualis virtutis.

Inconvenienter igitur huiusmodi consecrationes in ecclesia fiunt.

Argumentum 4

Praeterea, solum divina opera debent recoli cum quadam solemnitate, secundum illud Psalmi, in operibus manuum tuarum exultabo.

Sed ecclesia vel altare opere humano consecratur, sicut et calix et ministri et alia huiusmodi. Sed horum consecrationes non recoluntur celebriter in ecclesia. Ergo neque consecratio ecclesiae vel altaris cum solemnitate recoli debet.

Argumentum 5

Praeterea, veritas debet respondere figurae. Sed in veteri testamento, quod gerebat figuram novi, non fiebat altare de lapidibus sectis, dicitur enim Exod. XX, altare de terra facietis mihi. Quod si altare lapideum feceritis mihi, non aedificabitis illud de sectis lapidibus.

Exodi etiam XXVII mandatur fieri altare de lignis settim, vestitis aere; vel etiam auro, ut habetur Exod. XXV.

Ergo videtur inconvenienter observari in ecclesia quod altare fiat solum de lapidibus.

Argumentum 6

Praeterea, calix cum patena repraesentat sepulcrum christi.

Quod fuit excisum in petra, ut in evangeliis habetur.

Ergo calix debet de petra fieri, et non solum de argento vel auro, vel etiam de stanno.

Argumentum 7

Praeterea, sicut aurum pretiosius est inter materias vasorum, ita panni serici pretiosiores sunt inter alios pannos.

Ergo, sicut calix fit de auro, ita pallae altaris debent fieri de serico, et non solum de panno lineo.

Argumentum 8

Praeterea, dispensatio sacramentorum et ordinatio eorum ad ministros ecclesiae pertinet, sicut dispensatio rerum temporalium subiacet ordinationi principum saecularium, unde apostolus dicit, I Cor. IV, sic nos existimet homo ut ministros christi et dispensatores mysteriorum dei.

Sed si circa dispensationem rerum temporalium aliquid fieret contra statuta principum, habetur irritum. Ergo, si haec quae dicta sunt, convenienter sunt statuta per praelatos ecclesiae, videtur quod sine his confici non possit. Et sic videtur sequi quod verba christi non sint sufficientia ad hoc sacramentum conficiendum, quod est inconveniens. Non ergo videtur conveniens fuisse quod haec circa celebrationem sacramenti statuerentur.

Sed Contra

Sed contra est quod ea quae per ecclesiam statuuntur, ab ipso christo ordinantur, qui dicit, Matth. XVIII, ubicumque fuerint duo vel tres congregati in nomine meo, ibi sum in medio eorum.

Corpus

Respondeo dicendum quod in his quae circumstant hoc sacramentum, duo considerantur, quorum unum pertinet ad repraesentationem eorum quae circa dominicam passionem sunt acta; aliud autem pertinet ad reverentiam huius sacramenti, in quo christus secundum veritatem continetur, et non solum sicut in figura. Unde et consecrationes adhibentur his rebus quae veniunt in usum huius sacramenti, tum propter reverentiam sacramenti; tum ad repraesentandum effectum sanctitatis qui ex passione christi provenit, secundum illud Heb. Ult., iesus, ut sanctificaret per suum sanguinem populum, etc..

Ad 1

Ad primum ergo dicendum quod regulariter hoc sacramentum celebrari debet in domo, per quam significatur ecclesia, secundum illud I Tim. III, scias quomodo oporteat te in domo dei conversari, quae est ecclesia dei vivi.

Extra ecclesiam enim locus non est veri sacrificii, ut Augustinus dicit.

Et quia ecclesia non erat concludenda sub finibus gentis Iudaicae, sed erat in universo mundo fundanda, ideo passio christi non est celebrata infra civitatem Iudaeorum, sed sub divo, ut sic totus mundus haberet se ad passionem christi ut domus.

Et tamen, ut dicitur de consecr., dist. I, cap. Concedimus, in itinere positis, si ecclesia defuerit, sub divo vel sub tentorio, si tabula consecrata ceteraque sacra mysteria ad id officium pertinentia ibi affuerint, Missarum solennia celebrari concedimus.

Ad 2

Ad secundum dicendum quod, quia domus in qua hoc sacramentum celebratur, ecclesiam significat, sicut et ecclesia nominatur, convenienter consecratur, tum ad repraesentandum sanctificationem quam ecclesia consecuta est per passionem christi; tum etiam ad significandum sanctitatem quae requiritur in his qui hoc sacramentum suscipere debent. Per altare autem significatur ipse christus, de quo dicit apostolus, Heb. Ult., per ipsum offeramus hostiam laudis deo.

Unde et consecratio altaris significat sanctitatem christi, de qua dicitur Luc. I, quod ex te nascetur sanctum, vocabitur filius dei.

Unde de consecr., dist. I, dicitur, altaria placuit non solum unctione chrismatis, sed etiam sacerdotali benedictione sacrari.

Et ideo regulariter non licet celebrare hoc sacramentum nisi in domibus consecratis.

Unde sic habetur de consecr., dist. I, nullus presbyter Missam celebrare praesumat nisi in sacratis ab episcopo locis.

Propter quod etiam, quia Pagani non sunt de ecclesia nec alii infideles, ideo eadem distinctione legitur, ecclesiam in qua cadavera mortuorum infidelium sepeliuntur, sanctificare non licet, sed, si apta videtur ad consecrandum, inde evulsis corporibus, et rasis parietibus vel tignis eius loci, reaedificetur. Sed si haec consecrata prius fuerit, Missas in ea celebrare licet, tamen si fideles fuerunt qui in ea sepulti sunt.

Propter necessitatem tamen potest hoc sacramentum peragi in domibus non consecratis, vel violatis, sed tamen de consensu episcopi.

Unde in eadem distinctione legitur, Missarum solennia non ubicumque, sed in locis ab episcopo consecratis, vel ubi ipse permiserit, celebranda censemus.

Non tamen sine altari portatili consecrato, unde in eadem distinctione legitur, concedimus, si ecclesiae fuerint incensae vel combustae, in capellis, cum tabula consecrata, Missas celebrare.

Quia enim sanctitas christi fons est totius sanctitatis ecclesiasticae, ideo in necessitate sufficit ad peragendum hoc sacramentum altare sanctificatum. Propter quod etiam ecclesia nunquam sine altari consecratur, tamen sine ecclesia quandoque consecratur altare, cum reliquiis sanctorum, quorum vita abscondita est cum christo in deo.

Unde in eadem distinctione legitur, placuit ut altaria in quibus nullum corpus aut reliquiae martyris conditae comprobantur, ab episcopis qui eisdem locis praesunt, si fieri potest, evertantur.

Ad 3

Ad tertium dicendum quod ecclesia et altare et alia huiusmodi inanimata consecrantur, non quia sint gratiae susceptiva, sed quia ex consecratione adipiscuntur quandam spiritualem virtutem per quam apta redduntur divino cultui, ut scilicet homines devotionem quandam exinde percipiant, ut sint paratiores ad divina, nisi hoc propter irreverentiam impediatur.

Unde et in II machab. III dicitur, vere dei virtus quaedam est in loco, nam ipse qui habet in caelis habitationem, visitator et adiutor est loci illius.

Et inde est quod huiusmodi ante consecrationem emundantur et exorcizantur, ut exinde virtus inimici pellatur. Et eadem ratione ecclesiae quae sanguinis effusione aut cuiuscumque semine pollutae fuerint, reconciliantur, quia per peccatum ibi commissum apparet ibi aliqua operatio inimici.

Propter quod etiam in eadem distinctione legitur, ecclesias Arianorum ubicumque inveneritis, catholicas ecclesias divinis precibus et operibus absque ulla mora consecrate.

Unde et quidam probabiliter dicunt quod per ingressum ecclesiae consecratae homo consequitur remissionem peccatorum venialium, sicut et per aspersionem aquae benedictae, inducentes quod in Psalmo dicitur, benedixisti, domine, terram tuam, remisisti iniquitatem plebis tuae.

Et ideo, propter virtutem quam ex consecratione acquirit, consecratio ecclesiae non iteratur.

Unde in eadem distinctione, ex Concilio nicaeno, legitur, ecclesiis semel deo consecratis non debet iterum consecratio adhiberi, nisi aut ab igne exustae, aut sanguinis effusione, aut cuiusquam semine pollutae fuerint, quia, sicut infans a qualicumque sacerdote in nomine patris et filii et spiritus sancti semel baptizatus, non debet iterum baptizari, ita nec locus deo dedicatus est iterum consecrandus, nisi propter causas quas superius nominavimus; si tamen fidem sanctae trinitatis tenuerunt qui consecraverunt.

Alioquin, qui sunt extra ecclesiam, consecrare non possunt.

Sed, sicut in eadem distinctione legitur, ecclesiae vel altaria quae ambigua sunt de consecratione, consecrentur.

Propter hoc etiam quod aliquam spiritualem virtutem adipiscuntur per consecrationem, in eadem distinctione legitur statutum, ligna ecclesiae dedicatae non debent ad aliud opus iungi, nisi ad aliam ecclesiam, vel igni comburenda, vel ad profectum in monasterio fratribus, in laicorum autem opera non debent admitti.

Et ibidem legitur, altaris palla, cathedra, candelabrum et velum, si fuerint vetustate consumpta, incendio dentur, cineres quoque eorum in baptisterio inferantur, aut in pariete aut in fossis pavimentorum iactentur, ne introeuntium pedibus inquinentur.

Ad 4

Ad quartum dicendum quod, quia consecratio altaris repraesentat sanctitatem christi, consecratio vero domus sanctitatem totius ecclesiae, ideo convenientius recolitur cum solemnitate consecratio ecclesiae vel altaris. Propter quod etiam octo diebus solemnitas dedicationis agitur, ad significandam beatam resurrectionem christi et membrorum ecclesiae. Nec est opus solius hominis consecratio ecclesiae et altaris, cum habeat spiritualem virtutem.

Unde de consecr., distinctione eadem, dicitur, solemnitates ecclesiarum dedicationum per singulos annos solemniter sunt celebrandae. Quod autem octo diebus encaenia sint celebranda, III libro regum, perlecta dedicatione templi, reperies, scilicet VIII.

Ad 5

Ad quintum dicendum quod, sicut legitur de consecr., dist. I, altaria, si non sint lapidea, chrismatis unctione non consecrentur.

Quod quidem competit et significationi huius sacramenti, tum quia altare significat christum, dicitur autem I Cor. X, petra autem erat christus; tum etiam quia corpus christi in sepulcro lapideo fuit reconditum. Competit etiam quoad usum sacramenti, lapis enim et solidus est, et de facili potest inveniri ubique. Quod non erat necessarium in veteri lege, ubi fiebat in uno loco altare.

Quod autem mandatur altare fieri de terra vel de lapidibus insectis, fuit ad idololatriam removendam.

Ad 6

Ad sextum dicendum quod, sicut in distinctione eadem dicitur, cap. Vasa, quondam sacerdotes non aureis, sed ligneis calicibus utebantur; zephyrinus autem Papa patenis vitreis Missas celebrari instituit; deinde urbanus omnia fecit argentea.

Postmodum autem statutum est ut calix domini, cum patena, sive ex auro sive ex argento fiat, vel saltem stanneus calix habeatur. De aere autem aut ex aurichalco non fiat, quia hoc vini virtute aeruginem, pariter et vomitum provocat. Nullus autem in ligneo seu vitreo calice cantare praesumat Missam, quia scilicet lignum porosum est, et sanguis consecratus in eo remaneret; vitrum autem fragile est, et posset fractionis periculum imminere. Et eadem ratio est de lapide. Et ideo, propter reverentiam sacramenti, statutum est ut ex praedictis materiis calix fiat.

Ad 7

Ad septimum dicendum quod, ubi potuit sine periculo fieri, ecclesia statuit circa hoc sacramentum id quod expressius repraesentat passionem christi. Non autem erat tantum periculum circa corpus, quod ponitur in corporali, sicut circa sanguinem, qui continetur in calice. Et ideo, licet calix non fiat de petra, corporale tamen fit de panno lineo, quo corpus christi fuit involutum.

Unde in epistola silvestri Papae, in eadem distinctione, legitur, consulto omnium constituimus ut sacrificium altaris non in serico panno, aut intincto quisquam celebrare praesumat Missam, sed in puro lineo ab episcopo consecrato, sicut corpus christi in sindone linea munda sepultum fuit.

Competit etiam pannus lineus, propter sui munditiam, ad significandum conscientiae puritatem; et, propter multiplicem laborem quo talis pannus praeparatur, ad significandam passionem christi.

Ad 8

Ad octavum dicendum quod dispensatio sacramentorum pertinet ad ministros ecclesiae, sed consecratio eorum est ab ipso deo. Et ideo ministri ecclesiae non habent aliquid statuere circa formam consecrationis, sed circa usum sacramenti et modum celebrandi. Et ideo, si sacerdos verba consecrationis proferat super materia debita cum intentione consecrandi, absque omnibus praedictis, scilicet domo et altari, calice et corporali consecratis, et ceteris huiusmodi per ecclesiam institutis, consecrat quidem in rei veritate corpus christi, peccat tamen graviter, ritum ecclesiae non servans.