[III.q.83.a.2.arg.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.

[III.q.83.a.2.arg.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 (80, 8, ad 5). Therefore it seems that after midnight it is lawful to celebrate.

[III.q.83.a.2.arg.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.

[III.q.83.a.2.ad.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 (John 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 (Mark 16:1) that "the women came to the tomb, the sun being now risen"; though, as John relates (John 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."

[III.q.83.a.2.ad.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."

[III.q.83.a.3.arg.4] Further, only Divine works ought to be recalled with solemnity, according to Psalm 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.

[III.q.83.a.3.arg.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 (Exodus 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" (Exodus 27:1-2), or "with gold" (Exodus 25). Consequently, it seems unfitting for the Church to make exclusive use of altars made of stone.

[III.q.83.a.3.arg.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.

[III.q.83.a.3.arg.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.

[III.q.83.a.3.arg.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 Corinthians 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.

[III.q.83.a.3.ad.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).

[III.q.83.a.3.ad.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 Corinthians 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.

[III.q.83.a.3.ad.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.

[III.q.83.a.3.ad.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.

[III.q.83.a.3.ad.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.

[III.q.83.a.4.arg.6] Further, the minister of this sacrament is the priest, as stated above (Question 82, Article 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.

[III.q.83.a.4.arg.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.

[III.q.83.a.4.arg.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.

[III.q.83.a.4.arg.9] Further, just as Christ's body does not begin to be in this sacrament by change of place, as stated above (Question 75, Article 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."

[III.q.83.a.4.ad.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" (Hebrews 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.

[III.q.83.a.4.ad.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."

[III.q.83.a.4.ad.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.

[III.q.83.a.4.ad.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 Apocalypse 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 (Exodus 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" (Isaiah 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.

[III.q.83.a.5.arg.4] Further, the Apostle says (Hebrews 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.

[III.q.83.a.5.arg.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.

[III.q.83.a.5.arg.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.

[III.q.83.a.5.arg.7] Further, the Apostle (1 Corinthians 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.

[III.q.83.a.5.arg.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.

[III.q.83.a.5.arg.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.

[III.q.83.a.5.arg.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.

[III.q.83.a.5.arg.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.

[III.q.83.a.5.arg.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.

[III.q.83.a.5.ad.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).

[III.q.83.a.5.ad.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 Lamentations 3:41: "Let us lift up our hearts with our hands to the Lord in the heavens": and Exodus 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.

[III.q.83.a.5.ad.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 (55, 3, Objection 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.

[III.q.83.a.5.ad.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.

[III.q.83.a.5.ad.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.

[III.q.83.a.5.ad.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.

[III.q.83.a.5.ad.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.

[III.q.83.a.5.ad.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."

[III.q.83.a.5.ad.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.

[III.q.83.a.6.arg.1] It seems that the defects occurring during the celebration of this sacrament cannot be sufficiently met by observing the statutes of the Church. For it sometimes happens that before or after the consecration the priest dies or goes mad, or is hindered by some other infirmity from receiving the sacrament and completing the mass. Consequently it seems impossible to observe the Church's statute, whereby the priest consecrating must communicate of his own sacrifice.

[III.q.83.a.6.arg.2] Further, it sometimes happens that, before the consecration, the priest remembers that he has eaten or drunk something, or that he is in mortal sin, or under excommunication, which he did not remember previously. Therefore, in such a dilemma a man must necessarily commit mortal sin by acting against the Church's statute, whether he receives or not.

[III.q.83.a.6.arg.3] Further, it sometimes happens that a fly or a spider, or some other poisonous creature falls into the chalice after the consecration. Or even that the priest comes to know that poison has been put in by some evilly disposed person in order to kill him. Now in this instance, if he takes it, he appears to sin by killing himself, or by tempting God: also in like manner if he does not take it, he sins by acting against the Church's statute. Consequently, he seems to be perplexed, and under necessity of sinning, which is not becoming.

[III.q.83.a.6.arg.4] Further, it sometimes happens from the server's want of heed that water is not added to the chalice, or even the wine overlooked, and that the priest discovers this. Therefore he seems to be perplexed likewise in this case, whether he receives the body without the blood, thus making the sacrifice to be incomplete, or whether he receives neither the body nor the blood.

[III.q.83.a.6.arg.5] Further, it sometimes happens that the priest cannot remember having said the words of consecration, or other words which are uttered in the celebration of this sacrament. In this case he seems to sin, whether he repeats the words over the same matter, which words possibly he has said before, or whether he uses bread and wine which are not consecrated, as if they were consecrated.

[III.q.83.a.6.arg.6] Further, it sometimes comes to pass owing to the cold that the host will slip from the priest's hands into the chalice, either before or after the breaking. In this case then the priest will not be able to comply with the Church's rite, either as to the breaking, or else as to this, that only a third part is put into the chalice.

[III.q.83.a.6.arg.7] Further, sometimes, too, it happens, owing to the priest's want of care, that Christ's blood is spilled, or that he vomits the sacrament received, or that the consecrated hosts are kept so long that they become corrupt, or that they are nibbled by mice, or lost in any manner whatsoever; in which cases it does not seem possible for due reverence to be shown towards this sacrament, as the Church's ordinances require. It does not seem then that such defects or dangers can be met by keeping to the Church's statutes.

[III.q.83.a.6.sc] Just as God does not command an impossibility, so neither does the Church.

[III.q.83.a.6.co] Dangers or defects happening to this sacrament can be met in two ways: first, by preventing any such mishaps from occurring: secondly, by dealing with them in such a way, that what may have happened amiss is put right, either by employing a remedy, or at least by repentance on his part who has acted negligently regarding this sacrament.

[III.q.83.a.6.ad.1] If the priest be stricken by death or grave sickness before the consecration of our Lord's body and blood, there is no need for it to be completed by another. But if this happens after the consecration is begun, for instance, when the body has been consecrated and before the consecration of the blood, or even after both have been consecrated, then the celebration of the mass ought to be finished by someone else. Hence, as is laid down (Decretal vii, q. 1), we read the following decree of the (Seventh) Council of Toledo: "We consider it to be fitting that when the sacred mysteries are consecrated by priests during the time of mass, if any sickness supervenes, in consequence of which they cannot finish the mystery begun, let it be free for the bishop or another priest to finish the consecration of the office thus begun. For nothing else is suitable for completing the mysteries commenced, unless the consecration be completed either by the priest who began it, or by the one who follows him: because they cannot be completed except they be performed in perfect order. For since we are all one in Christ, the change of persons makes no difference, since unity of faith insures the happy issue of the mystery. Yet let not the course we propose for cases of natural debility, be presumptuously abused: and let no minister or priest presume ever to leave the Divine offices unfinished, unless he be absolutely prevented from continuing. If anyone shall have rashly presumed to do so, he will incur sentence of excommunication."

[III.q.83.a.6.ad.2] Where difficulty arises, the less dangerous course should always be followed. But the greatest danger regarding this sacrament lies in whatever may prevent its completion, because this is a heinous sacrilege; while that danger is of less account which regards the condition of the receiver. Consequently, if after the consecration has been begun the priest remembers that he has eaten or drunk anything, he ought nevertheless to complete the sacrifice and receive the sacrament. Likewise, if he recalls a sin committed, he ought to make an act of contrition, with the firm purpose of confessing and making satisfaction for it: and thus he will not receive the sacrament unworthily, but with profit. The same applies if he calls to mind that he is under some excommunication; for he ought to make the resolution of humbly seeking absolution; and so he will receive absolution from the invisible High Priest Jesus Christ for his act of completing the Divine mysteries.

But if he calls to mind any of the above facts previous to the consecration, I should deem it safer for him to interrupt the mass begun, especially if he has broken his fast, or is under excommunication, unless grave scandal were to be feared.

[III.q.83.a.6.ad.3] If a fly or a spider falls into the chalice before consecration, or if it be discovered that the wine is poisoned, it ought to be poured out, and after purifying the chalice, fresh wine should be served for consecration. But if anything of the sort happen after the consecration, the insect should be caught carefully and washed thoroughly, then burned, and the "ablution," together with the ashes, thrown into the sacrarium. If it be discovered that the wine has been poisoned, the priest should neither receive it nor administer it to others on any account, lest the life-giving chalice become one of death, but it ought to be kept in a suitable vessel with the relics: and in order that the sacrament may not remain incomplete, he ought to put other wine into the chalice, resume the mass from the consecration of the blood, and complete the sacrifice.

[III.q.83.a.6.ad.4] If before the consecration of the blood, and after the consecration of the body the priest detect that either the wine or the water is absent, then he ought at once to add them and consecrate. But if after the words of consecration he discover that the water is absent, he ought notwithstanding to proceed straight on, because the addition of the water is not necessary for the sacrament, as stated above (Question 74, Article 7): nevertheless the person responsible for the neglect ought to be punished. And on no account should water be mixed with the consecrated wine, because corruption of the sacrament would ensue in part, as was said above (Question 77, Article 8). But if after the words of consecration the priest perceive that no wine has been put in the chalice, and if he detect it before receiving the body, then rejecting the water, he ought to pour in wine with water, and begin over again the consecrating words of the blood. But if he notice it after receiving the body, he ought to procure another host which must be consecrated together with the blood; and I say so for this reason, because if he were to say only the words of consecration of the blood, the proper order of consecrating would not be observed; and, as is laid down by the Council of Toledo, quoted above (ad 1), sacrifices cannot be perfect, except they be performed in perfect order. But if he were to begin from the consecration of the blood, and were to repeat all the words which follow, it would not suffice, unless there was a consecrated host present, since in those words there are things to be said and done not only regarding the blood, but also regarding the body; and at the close he ought once more to receive the consecrated host and blood, even if he had already taken the water which was in the chalice, because the precept of the completing this sacrament is of greater weight than the precept of receiving the sacrament while fasting, as stated above (Question 80, Article 8).

[III.q.83.a.6.ad.5] Although the priest may not recollect having said some of the words he ought to say, he ought not to be disturbed mentally on that account; for a man who utters many words cannot recall to mind all that he has said; unless perchance in uttering them he adverts to something connected with the consecration; for so it is impressed on the memory. Hence, if a man pays attention to what he is saying, but without adverting to the fact that he is saying these particular words, he remembers soon after that he has said them; for, a thing is presented to the memory under the formality of the past (De Mem. et Remin. i).

But if it seem to the priest that he has probably omitted some of the words that are not necessary for the sacrament, I think that he ought not to repeat them on that account, changing the order of the sacrifice, but that he ought to proceed: but if he is certain that he has left out any of those that are necessary for the sacrament, namely, the form of the consecration, since the form of the consecration is necessary for the sacrament, just as the matter is, it seems that the same thing ought to be done as was stated above (ad 4) with regard to defect in the matter, namely, that he should begin again with the form of the consecration, and repeat the other things in order, lest the order of the sacrifice be altered.

[III.q.83.a.6.ad.6] The breaking of the consecrated host, and the putting of only one part into the chalice, regards the mystical body, just as the mixing with water signifies the people, and therefore the omission of either of them causes no such imperfection in the sacrifice, as calls for repetition regarding the celebration of this sacrament.

[III.q.83.a.6.ad.7] According to the decree, De Consecr., dist. ii, quoting a decree of Pope Pius I, "If from neglect any of the blood falls upon a board which is fixed to the ground, let it be taken up with the tongue, and let the board be scraped. But if it be not a board, let the ground be scraped, and the scrapings burned, and the ashes buried inside the altar and let the priest do penance for forty days. But if a drop fall from the chalice on to the altar, let the minister suck up the drop, and do penance during three days; if it falls upon the altar cloth and penetrates to the second altar cloth, let him do four days' penance; if it penetrates to the third, let him do nine days' penance; if to the fourth, let him do twenty days' penance; and let the altar linens which the drop touched be washed three times by the priest, holding the chalice below, then let the water be taken and put away nigh to the altar." It might even be drunk by the minister, unless it might be rejected from nausea. Some persons go further, and cut out that part of the linen, which they burn, putting the ashes in the altar or down the sacrarium. And the Decretal continues with a quotation from the Penitential of Bede the Priest: "If, owing to drunkenness or gluttony, anyone vomits up the Eucharist, let him do forty days' penance, if he be a layman; but let clerics or monks, deacons and priests, do seventy days' penance; and let a bishop do ninety days'. But if they vomit from sickness, let them do penance for seven days." And in the same distinction, we read a decree of the (Fourth) Council of Arles: "They who do not keep proper custody over the sacrament, if a mouse or other animal consume it, must do forty days' penance: he who loses it in a church, or if a part fall and be not found, shall do thirty days' penance." And the priest seems to deserve the same penance, who from neglect allows the hosts to putrefy. And on those days the one doing penance ought to fast, and abstain from Communion. However, after weighing the circumstances of the fact and of the person, the said penances may be lessened or increased. But it must be observed that wherever the species are found to be entire, they must be preserved reverently, or consumed; because Christ's body is there so long as the species last, as stated above (77, 4,5). But if it can be done conveniently, the things in which they are found are to be burned, and the ashes put in the sacrarium, as was said of the scrapings of the altar-table, here above.

The Summa Theologica of St. Thomas AquinasSecond and Revised Edition, 1920Literally translated by Fathers of the English Dominican ProvinceOnline Edition Copyright © 2009 by Kevin Knight Nihil Obstat. F. Innocentius Apap, O.P., S.T.M., Censor. Theol.Imprimatur. Edus. Canonicus Surmont, Vicarius Generalis. Westmonasterii.APPROBATIO ORDINISNihil Obstat. F. Raphael Moss, O.P., S.T.L. and F. Leo Moore, O.P., S.T.L.Imprimatur. F. Beda Jarrett, O.P., S.T.L., A.M., Prior Provincialis AngliæMARIÆ IMMACULATÆ - SEDI SAPIENTIÆ