48. This Holy Council teaches that when in the Cenacle Saint John received sacrificial Communion under the species of bread and sacramental Communion under the species of wine, it was only through the latter that he received the Particle of Christ’s Heart. For in the former, since it had been destined for immolation on Calvary, after passing the Apostle’s throat when he communicated, the most sacred eucharistic Bread was miraculously conserved intact with sacrificial character in his mystical heart until he immolated It on Calvary.
49. This is the appropriate moment to clarify the mystery of the conservation of the most divine presence of the Eucharist in a privileged person after receiving Communion. When a mystic - priest or layman - has been favoured with incorruptibility of the sacred species of bread after receiving Holy Communion, Our Lord Jesus Christ, Eternal High Priest, nevertheless by His power works in the communi-cant’s throat and in the usual manner, the corruption of that species and therefore the immolation in the Communion of a celebrant at Mass, or the co-immolation in a sacramental Communion; but to realize the incorruptibility of the sacred species of bread Christ, by His power, spares from corruption a tiny eucharistic fragment, and at the same instant puts it in the mystic’s heart, temporarily transforming that heart into a tabernacle, with resultant spiritual benefit. When the time decreed by the Most High has been fulfilled, Our Lord Jesus Christ, by His power, in the mystic’s heart works the corruption of the eucharistic fragment by retransubstantiating it into the original species of bread, immediately conveying it to the oesophagus to follow the normal course of all food. The corruption of the eucharistic fragment in the mystic’s heart results now without sacrificial effect. If the fragment originates from the Communion of a celebrant, on corrupting there is no new sacrificial immolation. If it originates from a sacramental Communion, the sacrificial action of the immolating priest does not extend anew to the communicant, wherefore the communicant does not co—immolate anew. Since a second immolation or co-immolation, as the case may be, does not take place, their peculiar effects do not occur when the one or other corruption takes place. Confirming the doctrine of Saint Mary of Jesus of Agreda, we teach that the Divine Mary in Her Most Pure Heart always conserved the most divine presence of the Eucharist under the species of bread. This exceptional privilege began with the Communion She received at the Last Supper from the hands of Her Divine Son, and continued to occur at each Communion She subsequently received. Hence, at the same time as the fragment from the last Communion corrupted in Her Most Pure Heart, the most divine presence continued therein by way of another fragment from the new Communion. Thus, uninterruptedly, the Most Sacred Eucharist was always really and truly present in the Divine Mary’s Heart, which was a living tabernacle of that Sacrament until the moment of Her glorious assumption into Heaven.
50. Before continuing, we recall that His Holiness Pope Gregory XVII, in virtue of the Apostolic Constitution of the 30th of July, 1982, withdrew the powers of the Roman Church and the other apostate Churches. Wherefore, from that moment, only within the true Church, One, Holy, Catholic, Apostolic and Palmarian, are priestly ordinations and episcopal consecrations, the administration of Sacraments and any other action belonging to the priestly ministry valid. Therefore, when we go on to speak about the Mass, the Priesthood and the other Sacraments, about sacrifices and any other action belonging to the priestly ministry, be it understood that we mean within the true Church from the moment of that Apostolic Constitution. Furthermore, we consider it most convenient to treat next the Sacrament of Orders. Better to understand, we shall consider its three, grades separately, though as we know, in the Palmarian rite established by His Holiness Pope Gregory XVII for this Sacrament, the diaconate, presbyterate and episcopate are conferred at one and the same time by a single imposition of hands upon each of the ordained. This implies that in the intention of him who confers the three grades of the Priesthood and in that of him who receives them, there exists the following logical succession: diaconate, presbyterate and episcopate. In addition, we shall afterwards consider the powers which the apostate Churches retained until the apostolic decree of His Holiness Pope Gregory XVII.
51. Following our doctrinal commentary on the Holy and particular Mass of the Last Supper, we now turn our minds completely to the Holy Sacrifice of the Mass whose celebrant is the ministerial priest. We know that the sublime Sacrifice of Calvary is perpetuated in the Holy Sacrifice of the Mass, since the latter is the selfsame Sacrifice of the Cross, albeit in unbloody form. Since on the altar of Golgotha there are contained all the sacred mysteries of Christ and Mary, these are made really and truly present in Holy Mass in mysterious manner. That is: the mystery of the Most Holy Trinity and its action for eternity of eternities; the Hypostatic Union; the activity of the Divine Souls, including the Creation of the Universe; the mission of the two Victims in their Bodies during their lives on earth, especially the mysteries of the Immaculate Conception, the Incarnation of the Divine Word, the Passion and Death of Our Lord Jesus Christ and His glorious Resurrection and Ascension; the Coming of the Holy Ghost; the Dormition, Transit and Assumption of the Most Holy Virgin Mary; the Second Coming of Christ, the Final Judgement and implantation of the Messianic Kingdom; the Nuptials of the Lamb, with the giving over of the Kingdom to the Father; and, in short, the action of Christ and Mary in Heaven for eternity of eternities. Also made present in the Mass are the countless mysteries of our Faith, those of the Church of all times, with her finite sacrifices, and the espousal of the latter for eternity of eternities; as also the sins of all mankind; as well as those of the fallen angels, who, however, lie beyond the decree of Reparation and Redemption since the Eternal Father, in punishing them, received reparation for their sin.
52. In Holy Mass there are two real and true sacrifices, the Sacrifice of Christ and Mary on Calvary and the sacrifice of the Church. In the Sacrifice of Christ and Mary there must be distinguished the Sacrifice of Christ, Infinite by essence because He, principal Priest and Victim, is God Himself made Man, and all acts of the Deific Humanity are acts of the Divine Person in virtue of the Hypostatic Union; and the sacrifice of Mary, always infinite by grace in virtue of Her most singular Espousal with Christ through the Nuptials of the Lamb. Human person that She is, Mary’s sacrifice is finite by nature. This implies that without Christ, Mary’s sacrifice on Calvary would have been worthless. However, be it understood that as wayfarer, Mary’s personal merit was of the highest grade possible for a pure creature, not for Her own but for mankind’s benefit. The Divine Mary’s sacrifices are born with infinite value, because at the very instant She intends them, they are effected and united to Her Divine Son without any interval at all. In other words, at the very instant She wishes to act She is already acting with infinite value, since the intrinsic principle or origin itself of each of Her acts is already infinite. Therefore, whatever Mary does originates with that value. We further clarify the doctrine. We know that the Divine Mary, by virtue of the Nuptials of the Lamb, is enthroned in the divine essence in the highest degree possible for a pure creature, corresponding to Her fullest participation in Christ’s Hypostatic Union. All this implies that Mary was assumed by grace in the Divinity, which appropriated Her for Itself, making Its own the totality of Her most pure and virginal created Being, with such sublime and mysterious interpenetration between God and His privileged Creature that all the action of the Latter is by grace at the same time divine, since it is the selfsame action of Christ, Who is the source and motivating principle of all Her acts. That is how, in virtue of the future Nuptials of the Lamb, the Blessed as well, when by grace they are assumed by the Divinity, according to the maximum degree of participation of each in the hypostatic order, will become, like Mary, by grace, gods ad extra, since God will make all their being totally His own. In other words, angelic and human creatures will have attained the plenitude of their deification. The Sacrifice of Our Lord Jesus Christ as wayfarer essentially and meritoriously made reparation to the Father and redeemed mankind. The sacrifice of Mary necessarily cooperated in the work of Reparation and Redemption, and thus completed the Sacrifice of Christ. For by divine decree, on Calvary the Co-Reparation and Co-Redemption of Mary was really and truly necessary. Christ and Mary continue to make reparation to the Father and to redeem men in the Eucharist, in virtue of the sacrificial Communion of the priest at each Mass, wherein Calvary is perpetuated and the infinite merits of the two Divine Victims are applied together with those of the Church.
53. The sacrifice of the Church is finite by nature, since her members are creatures and limited. Their acts, however, once united to the Sacrifice of the Cross, become those of Christ and consequently infinite by grace. Let it be understood that although they acquire the same value as those of Christ when united to the infinite Sacrifice, they retain their finite value, without mixture or confusion of both values. According to the finite value or personal merit one acquires as wayfarer depends his eternal reward. Consequently when a finite sacrifice, however trifling it may seem, is converted in to an infinite one, it acquires from that moment the same value as an act of Christ. However for wayfarers, in the order of merit the act will be rewarded for its finite personal value. Only by virtue of its infinite value is a sacrifice accepted by God. For, being in this way an act of Christ, it renders to the Father, with all justice, due homage of adoration, praise and thanksgiving. If he who makes it is a wayfarer, he renders Him fitting reparation, while simultaneously cooperating efficaciously in mankind’s redemption through Holy Mass. The infinite Sacrifice of Christ and Mary on Calvary would have remained incomplete without the finite sacrifice of the Church in the person of the minister Saint John the Evangelist. For by divine decree it was indispensable that the members of the Church cooperate in the Work of Reparation and Redemption in order for it to be consummated, and through that cooperation the outpouring of graces upon men be made possible. That is why Saint Paul says: «I Paul...now rejoice in my sufferings for you and fill up those things that are wanting of the sufferings of Christ, in my flesh, for His Body, which is the Church: Whereof I am made a minister according to the dispensation of God, which is given me towards you, that I may fulfil the word of God» (Col. 1, 23c- 25). There we see the absolute necessity of Holy Mass, through which the finite sacrifice continues to be united to the infinite Sacrifice, and men continue thus to cooperate in the Work of Reparation and Redemption.
54. Sacrifices made by the members of the Churches Triumphant and Suffering, being neither meritorious nor expiatory, are only of adoration, praise, thanksgiving and impetration. The Blessed impetrate on behalf of the Churches Suffering, Militant and Expectant, and the Souls in Purgatory on behalf of the Churches Militant and Expectant.
55. Sacrifices of the members of the Church Militant are the works they perform while in the state of grace and with the right intention, and consequently have finite or supernatural value. They are thus qualified to be united with the Sacrifice of the Cross through Holy Mass and to acquire infinite value. However, for one of the faithful, the degree of personal merit obtained for a finite sacrifice is not measured so much by the kind of work in itself, greater or lesser, but rather by why and how it is done. In other words, it depends principally on the intensity of love for God and the perfection with which it is performed. A finite sacrifice, being a supernatural act, even before its union in Holy Mass, thanks to the latter benefits with graces him who performs it and the whole Church. With respect to the good works of the Church’s members bereft of grace, their finite sacrifices are not of the Church since they lack supernatural value. Therefore they cannot be united at Holy Mass, even though they possess a purely natural goodness. However, when they acquire supernatural value by the renewal which he who is saved makes at the Particular Judgement, with the indwelling of the Holy Ghost, they are then united through the Mass to the infinite Sacrifice of Christ and Mary and thus attain infinite value.
56. The sacrifices of the Church Expectant, when vinculated to the infinite Sacrifice at Holy Mass, acquire perfect finite value, like those performed with the Holy Ghost. In view of the future union of those sacrifices, to take place at Christ’s Return, some of the fruits of that union are even now enjoyed, with consequent spiritual benefit to the Churches Suffering and Militant.
57. In the sacrifice of the Church there are contained the sacrifices of the members of the Churches Triumphant, Suffering, Expectant and Militant, those of the Planet of Mary included in those of the Church Militant. Concerning how those various sacrifices acquire infinite value, it is well to remember that Most Holy Joseph, first as wayfarer and afterwards in the Limbo of the Just and in Heaven, has always united his finite sacrifices directly to the infinite Sacrifice of Christ and Mary. The finite sacrifices of the Limbo of the Just, or the Souls of Purgatory and of the Church Militant, prior to Saint John’s union of sacrifices on Calvary, acquired infinite value through that union. As from Calvary, finite sacrifices of the members of the Church Militant, including, amongst those of the other planets, those of the Planet of Mary, acquire infinite value through Holy Mass; and those performed after the last Mass celebrated prior to Christ’s Return, will at the very moment of His Second Coming be united in the Mystical Heart of all glorified ministerial priests, on being enthroned in the Immaculate Heart of Mary.
58. With respect to the finite sacrifices of the Angels before and after Calvary, as well as of the members of the Churches Triumphant and Suffering since Calvary, these acquire infinite value when directly united to the Sacrifice of Christ and Mary by those members. All this implies that the sacrifices of Most Holy Joseph as wayfarer and comprehensor, of the Blessed of Heaven and of the Holy Souls in Purgatory, are born with finite value, since in these sacrifices there is an interval between desiring them and accomplishing them. That is, these sacrifices are finite from the moment such members of the Church wish to act, until they act, when they are united to Christ and Mary and acquire infinite value. This doctrine also applies to the infinite sacrifices of those who survive to enter or are born in the Messianic Kingdom. The sacrifices of the Church Militant prior to Christ’s Return are desired and performed with finite value, and acquire infinite value when united at Holy Mass. From the Nuptials of the Lamb, sacrifices of all members of Christ’s Mystical Body will be born with infinite value. In other words, the moment they wish to perform them, they will be performed and united to Christ without any interval whatsoever, that is, in the same way as the sacrifices of the Divine Mary. The members of the Churches Triumphant, Suffering and Expectant, are ceaselessly desiring and accomplishing sacrifices. However, in the Church Militant prior to the Return of Christ this only occurs in privileged souls.
59. This Holy Council teaches that the Angels and the other Blessed of Heaven, as well as the Souls in Purgatory, unite their own finite sacrifices by themselves to the Infinite Sacrifice by way of a priestly act. Consequently, each one unites them by virtue of his participation in the Priesthood of Christ or Order of Melchisedech, whatever its degree, whether episcopate or presbyterate or diaconate or angelic priesthood or merely the common priesthood. The ministerial priest, when not a wayfarer, with the exception of his own finite sacrifice no longer has the mission of uniting the finite sacrifice of the Church. As for the members of the Church Militant in the state of grace, these vinculate their own finite sacrifices by themselves to the infinite Sacrifice also through a priestly act, whatever the degree of their priesthood, whether episcopate, presbyterate, diaconate or merely the common priesthood, since it is a matter of the vinculation, by each, of his own sacrifices. The moment when wayfarers link their finite sacrifices to the infinite Sacrifice is when they realize them, at least through an act of desire with the right intention and with the indwelling of the Holy Ghost, in virtue of which these finite sacrifices are supernaturalized or perfected. They are therefore qualified for union at Holy Mass with consequent spiritual benefit for him who performs them and for the whole Church. With the present doctrine, what we taught in Chapter VIII of this Treatise is more readily understood when, speaking of the sacrifices of the Old Law, we said that they could not at that time be united to the Sacrifice of the Cross since it was not possible to offer the Souls of Christ and Mary with them, that mission being reserved to ministerial priests at Holy Mass. Notwithstanding, beyond this pilgrim world, all members of the Churches Triumphant and Suffering can offer by themselves, with full sacrificial efficacy, their own finite sacrifices with the Divine Victims, and therefore unite them to the Latter and thus acquire infinite value in accordance with what has been said.
60. In the light of the above doctrine, we teach that when Christ descended to the Limbo of the Just and to Purgatory the moment He expired on the Cross, in those who already possessed the character of the common priesthood similar to that of Baptism - being sanctified but not baptized - He completed that character in accordance with the character of the Sacrament, by increasing in them the Drop of Mary’s Blood which they already possessed. Amongst them must be included Most Holy Joseph. As for the unsanctified dwellers of the Limbo of the Just and of Purgatory, when Christ gave them Mary’s Drop of Blood, He conferred upon them the character of the common priesthood proper to the Sacrament of Baptism, thus completing in them the character of the imperfect common priesthood which they possessed in virtue of imperfect justification, In addition, when Christ descended to Children’s Limbo and gave them imperfect justification, He conferred upon them the character of the imperfect common priesthood. However, from that moment of Calvary, all who reach the Particular Judgement without the Sacrament of Baptism receive, if they accept the Divine Mary’s discourse, the character of the common priesthood of the faithful, on receiving the Drop of Her most pure Blood. With respect to children who die unbaptized, when they receive, in clinical dead, imperfect justification from Most Holy Joseph following his discourse, they receive the character of the imperfect common priesthood which, shortly before the Return of Christ, will be completed in them when they receive Mary’s Drop of Blood, and, therefore, the character of the common priesthood proper to the Sacrament of Baptism. Following this doctrine, we further clarify the true meaning of what was written in Chapter XIX of this Treatise, when on speaking of the institution of the Sacrament of Baptism we said: <<...on receiving the character of this Sacrament of the New Church, as also the common priesthood of the faithful.>> Although here they seem to be two different things, the character of Baptism and the common priesthood of the faithful, it was not taught with that intention, but was written thus to distinguish the character of Baptism or common priesthood from the exercise of that priesthood.
61. In the Holy Sacrifice of the Mass there are, moreover, three real and true Priests: Christ, Mary and the celebrating minister. The first principal is (Christ, since as Man He is Supreme Mediator in virtue of His Eternal High Priesthood, which is the Hypostatic Union itself. The second is Mary, for She exercises Her co-sacerdotal mission as Universal Mediatrix between the Supreme Mediator and the rest of creatures, and Her privileged Priesthood is in virtue of Her most singular Espousal with Christ or fullest participation in the Hypostatic Union. However, as Holy Mass is the perpetuation of Calvary where Christ and Mary as bloody Victims offered and immolated themselves in virtue of their respective Priesthoods, they necessarily continue to do so unbloodily in sacramental form at each Mass through the third priest, the ministerial. In other words, in every eucharistic Sacrifice, Christ and Mary invisibly exercise their respective Priesthoods represented in the celebrant.
62. This is the appropriate moment further to amplify the doctrine on the Priesthood. As we have already seen, the whole of Christ’s Mystical Body is essentially sacerdotal. In Baptism one receives the character of the Sacrament or common priesthood, which is the participation of the baptized in the Priesthood of Christ or Hypostatic Union. In Confirmation one receives the character of the Sacrament or common priesthood raised to a higher degree of participation in the Priesthood of Christ. Both Sacraments are, then, instituted for the common priesthood, though each confers it in its degree. The Sacrament of Orders, however, was instituted to confer the ministerial priesthood, which comprises three grades: the diaconate or quasi-ministerial, the presbyterate or truly ministerial and the episcopate or fully ministerial. In the diaconate, the character of this Order or first grade of the ministerial priesthood is received, which implies a participation in the Priesthood of Christ greatly superior to that of the common priesthood, and furthermore entails the exercise of a quasi-ministry. In the presbyterate, the character of this Order or second grade of the Priesthood, now truly ministerial, is received, which implies a participation in the Priesthood of Christ superior to that of the diaconate, and in addition entails the complete, but not plenary, exercise of the ministry. In the episcopate, the character of this Order or third grade of the Priesthood is received, now fully ministerial - -which implies the plenitude of participation in the Priesthood of Christ - and therefore superior to that of the presbyterate; furthermore, it entails the supremacy of the exercise of the ministry or supreme power of Holy Orders. From what has been said it is evident that, even though the diaconate is the lowest grade of the ministerial priesthood, notwithstanding, in its usage the latter term has always been put on a par with the terms celebrant, priest of the altar or simply priest. Therefore it is fitting to apply it as usual to priests and bishops, since it is they who have the power to celebrate Mass and administer the respective Sacraments; whereas the deacon’s is only a quasi-ministry consisting of assisting priests and bishops.
63. The character of the Sacrament of Baptism is the sign of the cross impressed really, truly, spiritually and indelibly by Christ upon the soul of the baptized on his receiving Mary’s Drop of Blood, which makes it possible for that sign to be extended at the same time to his heart, without being indelible therein, and therefore to his entire body. When the soul is in the state of grace, the baptismal character is illuminated by supernatural life in virtue of Mary’s Drop of Blood; wherefore the impressed sign of the cross is extended to the heart and to the entire body. As for the character of the Sacrament of Confirmation received in the state of grace, it is the sign of the cross impressed really, truly, spiritually and indelibly by Christ upon the soul of the confirmed on his receiving a special increase of Mary’s Drop of Blood; which most pure Drop makes it possible for that sign to be extended at the same time to his heart, without being indelible therein, and therefore to his entire body. After Confirmation, when the soul is in the state of grace the character of the Sacrament is illuminated by supernatural life in virtue of Mary’s Drop of Blood; wherefore the impressed sign of the cross is extended to the heart and to the entire body. The special increase of the most pure Drop in Confirmation is of the same degree in all who receive the Sacrament. After they have been received, the characters of Baptism and Confirmation form an indivisible unity, without mixture or confusion, since both are perfectly distinguishable one from the other in a single cross.
61. The character of each grade of the Sacrament of Orders, namely, of the diaconate, of the presbyterate and of the episcopate, received in the state of grace, is the sign of the cross impressed really, truly, spiritually and indelibly upon the priestly soul by the Most Divine Soul of Christ at the very instant the ordained receives the Most Divine Soul; which Soul makes it possible for the sign to be extended at the same time to the priestly heart, without being indelible therein, and therefore to the body of the ordained. The impressed cross which constitutes the sacramental character of each grade of Orders is illuminated by a potent supernatural Light or Fire in virtue of the indwelling in the priestly soul, and therefore in the mystical heart, of the Most Divine Soul of Christ, which is that same Light or Fire. Thus we understand how the Most Divine Soul of Christ is like a luminous Cross, since It takes the form of the cross It illuminates. The impression of the priestly character is with the intensity proper to each grade of Orders. It is less in the diaconate, greater in the presbyterate and much greater in the episcopate. The ordained’s participation in the Hypostatic Order and the priestly powers given him are in accordance with the priestly grade received. After sacred Ordination has been received, the Most Divine Soul of Christ dwells permanently in the soul and heart of the ordained when he is in the state of grace. If he be in mortal sin, It would dwell only when the priest carries out an essentially priestly act. After they have been received, the characters of the Sacrament of Orders form an indivisible unity, without mixture or confusion, since the three are perfectly distinguishable one from another in a single cross.
65. In the light of the doctrine presented concerning the common priesthood and the ministerial priesthood, we teach the following: the characters of the Sacraments of Baptism, Confirmation and Orders, respectively, essentially form a unity in the soul and heart of the recipient, and at the same time are distinct participations in the Priesthood of Christ; wherefore the characters of the three Sacraments, though they constitute a unity once impressed, are, nonetheless, perfectly identifiable and distinguishable, without any confusion whatsoever, in a single cross. We make clear that even though the Sacrament of Baptism is absolutely necessary in order afterwards validly to receive the Sacraments of Confirmation and Orders, to receive Orders validly it is not necessary to have been confirmed. Furthermore, without the reception of the diaconate, that of the presbyterate is null and void; and, without these two Orders, so is that of the episcopate.
66. We now proceed further to amplify the doctrine on Priestly Espousal. But first it is necessary to cite the Dogmatic Definition of His Holiness Pope Gregory XVII concerning the ministerial priesthood, which is participation of the priestly soul in the Divine Souls of Christ and Mary in virtue of mystical espousal with the Most Divine Soul of Christ through espousal with the Divine Soul of Mary. Or put in another way, it is participation of the priestly soul in the Hypostatic Union, which is the Eternal High Priesthood of Christ. The definition applies to the ministerial priesthood in its three grades of participation in the Priesthood of Christ - diaconate, presbyterate and episcopate. It also extends to the common priesthood, in its two grades of participation in the Priesthood of Christ corresponding to Baptism and Confirmation, which as we know are greatly inferior to those of the ministerial priesthood.
67. We begin with the common priesthood of the faithful, in which it is necessary to distinguish the following:
1. In the Sacrament of Baptism, with the impressed character or common priesthood, a triple espousal is received.
(a) The common juridical espousal, of divine law, indissoluble and eternal, whereby the baptized irrevocably binds himself to be faithful to the Church.
(b) The common mystical espousal, in virtue of the indwelling of Mary’s Drop of Blood, received in his heart by the baptized.
(c) The common external espousal with the Church in her visible aspect, since by Baptism one enters into communion with the Pope.
2. In the Sacrament of Confirmation received in the state of grace, there is received with the impressed character the plenitude of the first two espousals of Baptism, and communion with the Pope is strengthened.
3. In both the Sacrament of Baptism and the Sacrament of Confirmation, the common mystical espousal for him who is saved is eternal. However, it is lost by mortal sin and of course also by apostasy and eternal condemnation. The common external espousal with the Church in her visible aspect is extinguished at real death, since the saved are members of the Church only in her invisible aspect when they cease to be members of the Church Militant. Furthermore, it is sundered by apostasy and by eternal condemnation.
68. Following what has been expounded it is necessary to make clear that the common priesthood of the baptized and of the confirmed is illuminated by supernatural life whenever the impressed character or cross, the juridical espousal and the external espousal, are illuminated. All of which only occurs when in the heart of a member of the Church there dwells Mary’s Drop of Blood, which is what makes possible the common mystical espousal and consequently the member’s capacity to benefit from the fruits of Holy Mass. The impressed cross, in both Baptism and Confirmation, when not illuminated by Mary’s Drop of Blood, is dead to the life of grace, but not on that account does the character, being indelible, disappear from the soul. The common juridical espousal derived from both Sacraments implies, on the part of God, His inalienable and eternal right over the subject who has received them. On the part of the subject, there is implied the irrevocable and eternal obligation to serve God and the Mystical Body of Christ as a loyal member of the faithful. To this the subject obliges himself, with his whole being, freely and willingly, at least through whoever represents him when he receives both Sacraments, if he does not enjoy the use of reason. When the common juridical espousal is not illuminated by Mary’s Drop of Blood it is dead, though it does not for that reason lose its indissolubility. The external espousal is likewise dead when bereft of that illumination. But not on that account does it cease to exist as long as the member of the faithful remains in communion with the Pope.
69. In the case that one, which God forbid, dare to receive Confirmation in mortal sin, nevertheless, at the very instant it is conferred upon him, he receives in his heart the Drop of Mary’s Blood with the increase proper to the Sacrament. Wherefore Christ impresses upon the soul of that member of the faithful the corresponding character, which is also extended to to his heart, with the momentary and full common mystical espousal, though sacrilegious. At the same time, the confirmed receives the plenitude of the common juridical espousal and strengthened communion with the Pope. However, the mystical espousal does not remain in him since immediately after Confirmation the most pure Drop of Blood departs, while he retains only the impressed character, the common juridical espousal and the common external espousal, though the three will be dead. Furthermore, be it understood that although the confirmed who is in mortal sin receives Mary’s Drop of Blood at the reception of the Sacraments, it is exclusively so as to confer the Sacrament upon him, and not in order to impart sanctifying grace. The proof of this lies in the fact that one of the faithful, on receiving in mortal sin the most pure Drop of Blood, and Confirmation being a Sacrament of the living, commits a most grave sacrilege, for Satan does not abandon the soul though the most pure Drop is momentarily present, since it does not enter the person to restore him to grace. Moreover, the confirmed who dares to receive the Sacrament in mortal sin does not receive the sacramental grace, namely those most special and very necessary actual graces to enable him to fulfil the obligations corresponding to that Sacrament with dignity and zeal. Those graces are only given him when he recovers supernatural life.
70. As regards the ministerial priesthood received in the state of grace, in each of its three grades - -diaconate, presbyterate and episcopate, there is acquired, with the corresponding impressed character or ministerial priesthood, a triple espousal:
(a) The juridical priestly espousal, of divine right, indissoluble and eternal, whereby the ordained irrevocably binds himself to serve the Church with his ministry.
(b) The mystical priestly espousal, in virtue of the indwelling in the soul and mystical heart of the ordained, of the Most Divine Soul of Christ or Light in form of a Cross. This espousal does not remain in one in mortal sin, in which case he will only possess it when he performs an essentially priestly act. Of course it is lost by apostasy and by eternal condemnation. For one who is saved, the mystical priestly espousal is eternal.
(c) The external priestly espousal with the Church in her visible aspect, given that the ordained becomes a minister of the Church. This espousal is extinguished at real death, since the saved are members of the Church only in her invisible aspect when they cease to be members of the Church Militant. Furthermore, it is sundered by apostasy and by eternal condemnation.
71. It is necessary to make distinction. The ministerial priesthood is illuminated for the ministry whenever the character or impressed cross, the juridical espousal and the external espousal are illuminated. All this only occurs if in the ordained there dwells the Light in form of a Cross, which is what makes the mystical priestly espousal possible. The ministerial priesthood is vivified by the life of grace when the ordained enjoys the indwelling of the Drop of Mary’s Blood corresponding to his common mystical espousal, as son he is of the Church. In short, in virtue of that illumination, the ordained serves the Mystical Body of Christ with ministerial efficacy. Moreover, in virtue of that vivification, the ordained benefits from the fruits of his own ministry and from the Church’s other treasures. With all that has been said there is reaffirmed that, although the priesthood be illuminated by the Most Divine Soul of Christ, this does not necessarily imply that it always be vivified by grace.
72. We further clarify the doctrine concerning the priestly character and the juridical priestly espousal. The impressed cross, when not illuminated by the Most Divine Soul of Christ, is dead, but not on that account does it disappear from the soul, since it is indelible. The juridical espousal implies, on the part of God, His inalienable and eternal right over the recipient of Holy Orders. On the part of the ordained is implied the irrevocable and eternal obligation to serve God and the Mystical Body of Christ with his priestly ministry, since to this he obliges himself freely and willingly, with his whole being, now eternally espoused by that sacred commitment. When the juridical priestly espousal is not illuminated by the Most Divine Soul of Christ it is dead, though it does not for that reason lose its indissolubility. The external espousal is likewise dead when bereft of that illumination. But not on that account does it cease to exist as long as the ordained minister remains in communion with the Pope. Notwithstanding what has been said, at no time does a minister in mortal sin cease to be a sacred person.
73. Regarding the mystical priestly espousal, at the very instant the Sacrament of Orders is received, be it the diaconate, presbyterate or episcopate, when the ordained receives in his priestly soul and heart the Most Divine Soul of Christ, he also receives His Most Sacred Body and Blood, as likewise His Divinity. ln virtue of the unity of the divine essence, he also receives the Father and the Holy Ghost; and also, in virtue of the Divine Espousal, the Divine Soul of Mary, and by concomitance Her immaculate Bodies and Blood. The ordained, whether deacon, priest or bishop, at the very instant he receives the Most Divine Soul of Christ, and consequently the Divine Soul of Mary, is espoused with Her. In virtue of this espousal he is also espoused with the Most Divine Soul of Christ. Only through the mystical priestly espousal, then, does the ordained participate as minister in the Priesthood of the Divine Souls, and, therefore, in the Hypostatic Order, from which, exclusively, does he receive ministerial efficacy, since of itself the juridical priestly espousal does not possess the virtue of conferring that efficacy. The indwelling of the Light in form of a Cross in the soul, and by extension or concomitance in the mystical priestly heart, of the deacon, priest or bishop, also entails the real and true indwelling of all the members of the Mystical Body in that priestly soul and heart. In other words, the indwelling, on the one hand, of the Blessed of Heaven: Angels, souls, as likewise the bodies and blood of the risen through natural concomitance with their respective souls; on the other hand, the indwelling of the Holy Souls of Purgatory; also of the souls of the Church Militant in the state of grace and, through natural concomitance, their bodies and blood. However, the souls of the Church Expectant do not dwell in, though they are vinculated to, the ordained minister. We place on record that when we have spoken and continue to speak of the indwelling of the Light in form of a Cross in the mystical priestly heart, and therefore of the indwelling, in that heart, of the members of the Church and of finite sacrifices, this must be understood also as referring to the priestly soul, although the latter is not always explicitly mentioned.
74. The indwelling of the members of Christ’s Mystical Body in the mystical priestly heart is by reason of the indwelling of Christ and Mary in these members in virtue of Mary’s Drop of Blood. The priestly heart paternally shelters these members in virtue of the presence therein of the Most Divine Soul of Christ, which empowers priest and bishop to exercise a real and true spiritual paternity, wherefore both are properly fathers of souls. To the deacon, however, outside the essence of priestly paternity, in the lowest grade of the Priesthood, there pertains only a quasi-paternity. In addition the ordained, whether deacon, priest or bishop, in virtue of the Light in form of a Cross in his mystical heart, also harbours all past, present and future sacrifices of the Church. With respect to the finite sacrifices of the members of the Church Expectant, while they remain imperfect they are only vinculated to the mystical priestly heart. When, through Holy Mass, they are perfected, they are enthroned in the priestly heart. Thus must they be considered, be they past, present or future sacrifices. From all of which we conclude that the presence of the Most Divine Soul of Christ in the mystical heart of the ordained illuminates and sublimates in him the dignity of spiritual father. Should the ordained be in mortal sin, although in virtue of his external espousal with the Church he retains the dignity of father of souls, this paternity would be dead, being deprived of the Light in form of a Cross, except when realizing an essentially priestly act proper to his grade of Orders, in which case he would receive that Light. The indwelling of the members of the Church in the state of grace, and of her finite sacrifice, in the mystical heart of the ordained minister entails a father- son relationship which will be in accordance with his grade of Orders; that is, in proportion to the intensity of the priestly character received, and, therefore, of his espousal with the Divine Souls or participation in the Hypostatic Union; and consequently, in accordance with the priestly powers of each grade of Orders, which as we know are distinct, as we shall clarify at the appropriate time. Be it understood that the indwelling in the mystical priestly heart of the deacon, both of the members of the Church and of her finite sacrifice, has never been for the same purpose as that of the priest and the bishop, since the mission of the deacon is outside the essence of the Mass.
75. The father-son indwelling of the living members of the Church in the mystical priestly heart, in virtue of the presence therein of the Light in form of a Cross, should not be confused with the common indwelling of those members one in another, a merely fraternal relationship, which is only in virtue of the presence of Mary’s Drop of Blood, espousing one member with another, thus giving the character of unity and indivisibility to the Mystical Body in its extensive aspect, without mixture or confusion of the elements of the person, since a sublime harmony reigns among the members. We further clarify that when Christ and Mary dwell, by means of the most pure Drop, in the living members of the Mystical Body, they form with all of them the Mystical Soul, the Mystical Flesh and the Mystical Blood in its extensive aspect. Thus the members are mystically, really and truly espoused one with another and dwell in one another. The members of the Church Expectant, in virtue of the reflection of Mary’s Drop of Blood, are vinculated to one another and to the other living members of Christ’s Mystical Body. We complete the doctrine by adding that in the priestly heart there is a twofold indwelling of the living members of the Mystical Body. First, the common or fraternal indwelling which stems from Mary’s Drop of Blood, due to which we are all children of that Divine Mother, and second, the peculiarly priestly or father-son indwelling which derives from the Light in form of a Cross.
76. If one in spite of being in mortal sin, which God forbid, dare to receive the Sacrament of Orders, whether diaconate, presbyterate or episcopate, at the very instant of ordination the Most Divine Soul of Christ, together with the Divine Soul of Mary, enters the ordained and impresses upon his soul the corresponding character, which is also extended to his heart, with the consequent mystical priestly espousal with the Divine Souls, though sacrilegious. Simultaneously the ordained receives the juridical priestly espousal and the external priestly espousal. But the mystical priestly espousal will not remain in the individual, since immediately after Orders have been conferred the Most Divine Soul of Christ, together with the Divine Soul of Mary, abandons him, leaving merely the impressed character of the Order and its juridical and external espousals, though the three will be dead. The ordained who dares to receive the Sacrament in mortal sin does not receive the sacramental grace, namely those most special and very necessary actual graces to enable him to fulfil the obligations corresponding to that Sacrament with dignity and zeal. Those graces will only be given him when he recovers supernatural life. The ordained minister who lives in mortal sin, since the Most Divine Soul of Christ dwells not in him, is deprived of the extension to his mystical heart of the character impressed on his soul. Notwithstanding, whenever he carries out an act essential to the ministry of his Order, whether diaconate, presbyterate or episcopate, he receives in his soul, for the good of the whole Church, the Most Divine Soul of Christ, which remains during the action performed. As long as this most divine Light or Fire remains, the character of the soul is extended to the heart, and therefore to the body of the minister, with the resultant mystical priestly espousal, albeit sacrilegious. Hence is concluded that an essentially priestly act necessarily implies, in the soul and in the heart of the ordained minister, the indwelling of the Light in form of a Cross or Most Divine Soul of Christ, which illuminates his entire being. Were that Light to be lacking, Christ would not act through His sacred minister, whose ministry would be completely inefficacious. As long as the Divine Light remains in the minister in mortal sin, all the living members of Christ’s Mystical Body and the Church’s finite sacrifices are present in him, as was previously stated. Outside all essentially priestly action, he retains in his heart neither those members nor the finite sacrifice. Even though an ordained minister in mortal sin, when performing an essentially priestly act, receives the Most Divine Soul of Christ, his ministry is exclusively for the Church’s benefit, since Satan remains in his heart and no fruit whatsoever of the exercise of his ministry benefits him. On the contrary, whenever he performs an essentially priestly act in mortal sin, he commits a very grave sacrilege, for he is obliged to recover grace beforehand through the Sacrament of Confession. However, should this be absolutely impossible, and for example a priest, out of pastoral necessity finds himself duty bound to celebrate Holy Mass, administer the Sacraments, etc., he must at least make an act of perfect contrition, in order thus to cleanse his soul trusting in divine mercy. Should he omit this, he would commit sacrilege in carrying out any essentially priestly act, since he would sacrilegiously compel the Most Divine Soul of Christ to come into his heart and soul. We conclude by saying that when a sacred minister in mortal sin performs essentially priestly act he receives, with the Light in form of a Cross, the Drop of Mary’s Blood corresponding to the Church, so that, through the Blood of Christ, the fruits of the immolation of Holy Mass be poured out. We make clear that the deacon has always been a mere administrator of the fruits of the Mass gained by the celebrating priest, who is the proper minister of the eucharistic Sacrifice in virtue of the special powers received at ordination.
77. This Holy Council teaches that in the mystical priestly heart of a minister in the state of grace there exists one only Singular Sacrament of Mary’s Drop of Blood, but with a twofold function. Firstly to effect the common mystical espousal of the minister as a mere member of the faithful, and secondly to give over that Drop to the Church when he carries out an essentially priestly act. This clarifies what was previously said about how a minister in the state of grace enjoys the indwelling of Mary’s Drop of Blood corresponding to the common mystical espousal, and what we said later about how a minister in mortal sin, when he realizes an essentially priestly act, receives the Drop of Mary’s Blood corresponding to the Church. For in the latter case that Singular Sacrament, although it functions in benefit of the members of the Mystical Body, does not bestow the common mystical espousal upon the minister, since he is in mortal sin.
78. Regarding the Particle of Christ’s Heart, we know that in virtue of Holy Communion the Singular Sacrament of the Particle of Deific Heart is received. Wherefore a member of the faithful, though he possess Mary’s Drop of Blood due to the state of grace, will only possess the Particle of Christ’s Deific Heart, should he not have lt, when he receives Communion. Regarding the ministerial priesthood of whatever grade, we teach that a priest in the state of grace, besides the presence in his mystical heart of the Light in form of a Cross and of Mary’s Drop of Blood, also possesses, even though he has not received It through Holy Communion, the Particle of Christ’s Deific Heart; in which case he only possesses that Singular Sacrament for the benefit of the Church. When he receives Communion he will possess It equally, for his own benefit. Should a priest be in mortal sin, which God forbid, whenever he performs an essentially priestly act, he will receive, with the Light in form of a Cross, in addition to Mary’s Drop of Blood, and only for the Church, the Particle of Deific Heart. From all that has been said we conclude that at the moment of priestly ordination, whether diaconate, presbyterate or episcopate, the ordained receives, in virtue of the Light in form of a Cross, in addition to Mary’s Drop of Blood, as we know, the Particle of Christ’s Deific Heart for the benefit of the Church.
79. This Holy Council teaches that when the twelve Apostles received, in virtue of their respective ordinations in the Cenacle, the Light in form of a Cross, they also received in their priestly hearts, for the Church, the Particle of Deific Heart and Mary’s Drop of Blood; not however, as yet, to give over of these three singular presences. Which means that although the Apostles were ministers of Christ and of the Church from the moment of their respective ordinations, they were powerless to give from their mystical hearts what pertains to priestly ministry until the Church was born on Calvary through the lance- thrust. That is why, when in the Cenacle Saint Peter conferred Holy Orders upon Elias, Henoch and Moses at Christ’s command, although it was the Apostle who gave to the three the Light in form of a Cross, as well as the particle of Deific Heart and Mary’s Drop of Blood for the Church, he did not give them from his mystical heart, but from the Deific Heart of Christ.
80. We proceed further to clarify the doctrine already expounded concerning the assumption, by Christ, of the members of His Mystical Body, in virtue of Mary’s most pure Drop of Blood. We know that at the Incarnation of the Divine Word, Christ assumed all the members of Mary’s Mystical Body in the state of grace when each of them received, in virtue of Mary’s Drop of Blood, the Drop of Blood of Christ. We also stated that at the moment of the immolation of the Mass of the Cenacle, Christ eucharistically assumed all the members of His Mystical Body in the state of grace, also officially to be realized afterwards on Calvary and renewed in each Mass. We now teach that each member of the Church in the state of grace remains assumed by Christ as long as he retains Mary’s Drop of Blood, which assumption is the selfsame consanguinity of that member with Christ, through his consanguinity with Mary. Consequently, it is his participation in the Hypostatic Union. On Calvary Christ officially assumed the members of His Mystical Body in the state of grace when Saint John immolated the Blessed Sacrament conserved in his mystical heart. Thus all assumption by Christ until Calvary is anticipated fruit thereof, and all assumption by Christ after Calvary is fruit of the perpetuation thereof through Holy Mass. We make clear that the Divine Mary does not assume any member of Christ’s Mystical Body, even though they be espoused to Her by way of Her most pure Drop, and be, therefore, consanguineous children of Hers in the order of grace.
81. The assumption by Christ of a member of His Mystical Body may be
either by way of the giving over of Mary’s Drop of Blood when not
possessed, or by way of Its increase if already possessed. In the first
case, through the giving over of the most pure Drop, by divine power
Christ effects His sublime espousal with a particular member through that
member’s espousal with Mary. Thus Christ assumes the member, who becomes
intimately united to Him. Hence ‘Christ assumes him when He gives Mary’s
Drop of Blood to him’ or ‘when He assumes Him He gives the Drop to him’,
for in both manners of expression must be understood the act of
assumption, since <
