---
title: "Summa Theologica, Second Half"
author: "Thomas Aquinas"
translator: "Fathers of the English Dominican Province"
languages: [en]
shelf: "Medieval"
section: 558 of 935
url: https://scriptura.si/works/thomas-aquinas-summa-theologica-second-half/558/
cite: "Thomas Aquinas, tr. Fathers of the English Dominican Province, Summa Theologica, Second Half, section 558. Scriptura (scriptura.si), https://scriptura.si/works/thomas-aquinas-summa-theologica-second-half/558/"
---

# Summa Theologica, Second Half

*Thomas Aquinas, tr. Fathers of the English Dominican Province*

Courage and temperance, the states of life, then Christ, the sacraments and the last things.

## 558. III · Q. 82, Art. 3: Whether dispensing of this sacrament belongs to a priest alone?

Source: https://scriptura.si/works/thomas-aquinas-summa-theologica-second-half/558/ · cite a paragraph as https://scriptura.si/works/thomas-aquinas-summa-theologica-second-half/558/#p-N

[¶0] Whether dispensing of this sacrament belongs to a priest alone?

[¶1] 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.

[¶2] Objection 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.

[¶3] Objection 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.

[¶4] 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."

[¶5] 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 God and the people; hence as it belongs to him to offer the people's gifts to God, 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.

[¶6] Reply to Objection 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.

[¶7] Reply to Objection 2: For the reason given above, it belongs to the same person to dispense and to consecrate this sacrament.

[¶8] Reply to Objection 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. Hier. v) of the bishop, inasmuch as he dispenses this sacrament whereby man is perfected in himself by union with Christ. But other perfections whereby a man is perfected in relation to others, are reserved to the bishop.

### III · Q. 82, Art. 4: Whether the priest who consecrates is bound to receive this sacrament?

[¶10] Whether the priest who consecrates is bound to receive this sacrament?

[¶11] Objection 1: It seems that the priest who consecrates is not bound to receive this sacrament. Because, in the other consecrations, he who consecrates the matter does not use it, just as the bishop consecrating the chrism is not anointed therewith. But this sacrament consists in the consecration of the matter. Therefore, the priest performing this sacrament need not use the same, but may lawfully refrain from receiving it.

[¶12] Objection 2: Further, in the other sacraments the minister does not give the sacrament to himself: for no one can baptize himself, as stated above (Q 66, A 5, ad 4). But as Baptism is dispensed in due order, so also is this sacrament. Therefore the priest who consecrates this sacrament ought not to receive it at his own hands.

[¶13] Objection 3: Further, it sometimes happens that Christ's body appears upon the altar under the guise of flesh, and the blood under the guise of blood; which are unsuited for food and drink: hence, as was said above (Q 75, A 5), it is on that account that they are given under another species, lest they beget revulsion in the communicants. Therefore the priest who consecrates is not always bound to receive this sacrament.

[¶14] On the contrary, We read in the acts of the (Twelfth) Council of Toledo (Can. v), and again (De Consecr., dist. 2): "It must be strictly observed that as often as the priest sacrifices the body and blood of our Lord Jesus Christ upon the altar, he must himself be a partaker of Christ's body and blood."

[¶15] I answer that, As stated above (Q 79, AA 5,7), the Eucharist is not only a sacrament, but also a sacrifice. Now whoever offers sacrifice must be a sharer in the sacrifice, because the outward sacrifice he offers is a sign of the inner sacrifice whereby he offers himself to God, as Augustine says (De Civ. Dei x). Hence by partaking of the sacrifice he shows that the inner one is likewise his. In the same way also, by dispensing the sacrifice to the people he shows that he is the dispenser of Divine gifts, of which he ought himself to be the first to partake, as Dionysius says (Eccl. Hier. iii). Consequently, he ought to receive before dispensing it to the people. Accordingly we read in the chapter mentioned above (Twelfth Council of Toledo, Can. v): "What kind of sacrifice is that wherein not even the sacrificer is known to have a share?" But it is by partaking of the sacrifice that he has a share in it, as the Apostle says (1 Cor. 10:18): "Are not they that eat of the sacrifices, partakers of the altar?" Therefore it is necessary for the priest, as often as he consecrates, to receive this sacrament in its integrity.

[¶16] Reply to Objection 1: The consecration of chrism or of anything else is not a sacrifice, as the consecration of the Eucharist is: consequently there is no parallel.

[¶17] Reply to Objection 2: The sacrament of Baptism is accomplished in the use of the matter, and consequently no one can baptize himself, because the same person cannot be active and passive in a sacrament. Hence neither in this sacrament does the priest consecrate himself, but he consecrates the bread and wine, in which consecration the sacrament is completed. But the use thereof follows the sacrament, and therefore there is no parallel.

[¶18] Reply to Objection 3: If Christ's body appears miraculously upon the altar under the guise of flesh, or the blood under the guise of blood, it is not to be received. For Jerome says upon Leviticus (cf. De Consecr., dist. 2): "It is lawful to eat of this sacrifice which is wonderfully performed in memory of Christ: but it is not lawful for anyone to eat of that one which Christ offered on the altar of the cross." Nor does the priest transgress on that account, because miraculous events are not subject to human laws. Nevertheless the priest would be well advised to consecrate again and receive the Lord's body and blood.