I
IntegraCatholic
Guest
Sorry to continue to take this thread from its purpose. I agree with the original poster insofar as men need to take their faith more seriously and practice it more visibly.
Consecrare, et sanctificare digneris, Domine, manus istas per istam unctionem, et nostram bene + dictionem.
That doesn’t say only to bless. It simply calls upon God to consecrate and sanctify the hands of the priest. It’s true that he continues (only after the ordinands “Amen,” signifying that he is doing something different here, from the meaning of the word and also when compared to the entire rite whenever a response is called for):
Ut quaecumque benedixerint, benedicantur, et quaecumque consecraverint, consecrentur, et sanctificentur, in nomine Domini nostri Jesu Christi.
This specifies what the priest will be doing with his hands, which are already blessed. Yes, it mentions blessing things, but it also mentions consecrating and sanctifying. This refers, of course, specifically to the Blessed Sacrament. If we consider, furthermore, that every agent acts for an end and according to its nature, it becomes entirely ridiculous for a layman to distribute holy communion. That is not a part of his nature as a layman. The priest is given this special right from Christ ultimately through the apostolic succession and from the particular bishop who ordains him, as a necessary means to fulfill his role as consecrator and sanctifier of the people.
The second misunderstanding is that because the deacon may have a right to distribute the Blessed Sacrament (let’s say for the sake of argument, since we both agree on it, that he has the right to carry the Blessed Sacrament in the ciborium) that the priest therefore has this right because he is a deacon. That is not the case, but the opposite, in fact, is true. The deacon has this right insofar as he participates in the priesthood of Christ, which finds its fulfillment in the priest. This becomes clearer when one considers the minor orders that the Church has practiced from her earliest days. Many would perhaps be surprised to hear that a lector (ordained in the traditional rite–the ministry of porter and lector as used in the new rite and the order of lector and acolyte as existed from the early Church are non equivalent, as the holy office decreed under Paul VI) is able to bless the fresh fruit of the earth (fruits and vegetables) and bread, even though he may or may not have holy orders. Still, he participates in some way in the priesthood by his order, even if it’s not through the indelible character of the Sacrament. This makes it even clearer that the priest’s ability to bless does not constitute how his hands are blessed.
Continued…
Due respect, if my memory serves me correctly, this isn’t what St. Alphonsus Liguori, St. Vincent Ferrer, Cajetan, St. Peter Cansius, Peter of Auvergne, Molina, Sanchez, even Suarez (to list a few of hundreds of possible authors, in addition, of course, to the greatest doctor of the Church, whom you already mentioned, St. Thomas Aquinas) say about this. The priests hands are blessed, period. What’s more, I’m not sure what the new rite says, but this is what the traditional rite has:The bold is mine. If traditionalists think this way, then they are mistaken. Only a priest’s hands are consecrated; but they are not consecrated for the purpose of holding the host. The prayer of consecration speaks about blessing. The priests hands are consecrated because they bless.
Consecrare, et sanctificare digneris, Domine, manus istas per istam unctionem, et nostram bene + dictionem.
That doesn’t say only to bless. It simply calls upon God to consecrate and sanctify the hands of the priest. It’s true that he continues (only after the ordinands “Amen,” signifying that he is doing something different here, from the meaning of the word and also when compared to the entire rite whenever a response is called for):
Ut quaecumque benedixerint, benedicantur, et quaecumque consecraverint, consecrentur, et sanctificentur, in nomine Domini nostri Jesu Christi.
This specifies what the priest will be doing with his hands, which are already blessed. Yes, it mentions blessing things, but it also mentions consecrating and sanctifying. This refers, of course, specifically to the Blessed Sacrament. If we consider, furthermore, that every agent acts for an end and according to its nature, it becomes entirely ridiculous for a layman to distribute holy communion. That is not a part of his nature as a layman. The priest is given this special right from Christ ultimately through the apostolic succession and from the particular bishop who ordains him, as a necessary means to fulfill his role as consecrator and sanctifier of the people.
This is a dual misunderstanding. First, the deacon is considered an “ordinary minister” of holy Communion in the new code, yes. There could be any number of reasons proposed for why that is the case. The most obvious reason would obviously be that there are too few priests to administer the Sacrament (which makes itself abundantly clear not only by the excessive number of extraordinary ministers used today–even taking away those that are entirely an abuse–but also simply by comparing the priest-to-faithful ratio from, say, 1960 and 1983). A perhaps stricter but more theologically correct interpretation would limit him to being an “ordinary minister” of the chalice alone, now that the faithful have a possibility of receiving from the chalice. This would be in keeping with what the theologians throughout the ages agree is the nature of the deacon. In any case, the statement in canon law is not a metaphysical statement about the nature of a deacon; it is a legal statement. It is the code of canon law, after all. It is obvious that it is not according to his nature to handle directly the Blessed Sacrament. This is much clearer in the traditional rite, where the deacon frequently touches, moves, and carries the ciborium with the Blessed Sacrament but never actually touches the Blessed Sacrament. He may do so in cases of necessity for grave reason, sure, because he still has the indelible character of holy orders, but this would make him the ordinary minister.Deacons do not have their hands consecrated. However, they are the official ministers of Holy Communion, not the priest. The priest distributes Holy Communion because he is also a deacon.
The second misunderstanding is that because the deacon may have a right to distribute the Blessed Sacrament (let’s say for the sake of argument, since we both agree on it, that he has the right to carry the Blessed Sacrament in the ciborium) that the priest therefore has this right because he is a deacon. That is not the case, but the opposite, in fact, is true. The deacon has this right insofar as he participates in the priesthood of Christ, which finds its fulfillment in the priest. This becomes clearer when one considers the minor orders that the Church has practiced from her earliest days. Many would perhaps be surprised to hear that a lector (ordained in the traditional rite–the ministry of porter and lector as used in the new rite and the order of lector and acolyte as existed from the early Church are non equivalent, as the holy office decreed under Paul VI) is able to bless the fresh fruit of the earth (fruits and vegetables) and bread, even though he may or may not have holy orders. Still, he participates in some way in the priesthood by his order, even if it’s not through the indelible character of the Sacrament. This makes it even clearer that the priest’s ability to bless does not constitute how his hands are blessed.
Continued…