135. We now clarify further the terms `sacred species' or `species' in regard to the Eucharist. When we say `sacred species' or `species' of bread or of wine, under both terms we designate, respectively, the consecrated Bread or Sacred Host, or the consecrated Wine or Most Precious Blood. The expressions `sacred species' and `species' are applied to the Most Divine Sacrament only in regard to the accidents. That is to say, because the accidents peculiar to bread are conserved in the Sacred Host we call the Host `sacred species' or, `species of bread', and because the accidents peculiar to wine are conserved in the Most Precious Blood of the Chalice we call the Blood `sacred species' or `species of wine'. Thus when we say, `sacred species' or simply `species', referring to the Most Divine Sacrament in either eucharistic form, it is due to the usefulness of these terms to express and to understand the reality of the Sacrament. In other words, what appears to be bread and wine is not bread and wine, but the Body and Blood, respectively, of Christ. For example, if we say `sacred species of bread' it is to designate the Eucharist under the appearance of bread, since to the human eye it appears to be bread though it is not.
136. It remains for us now to speak of the corruption of the sacramental species, which is the disappearance of the most divine substance of Christ, both from the Sacred Host and from the Chalice, and which can be natural or supernatural. When the cause is natural, the eucharistic presence disappears due to natural alteration of the primary accidents, or put another way, when these cease to be the accidents proper to bread or wine. Although the accidents of the Sacred Host and of the Most Precious Blood of the Chalice are sustained by the most divine substance of Christ, nevertheless His eucharistic presence depends on the natural conservation of the primary accidents, since God respects natural laws. We consider some causes of natural alteration of the primary accidents. For example humidity, heat, microbes, etc., after excessive time of conservation; also dilution of the sacred species by immersion in water or other liquid; destruction of the sacred species by fire etc. When the cause is supernatural, the disappearance of the most divine presence of Christ, both from the Sacred Host and from the Chalice, does not depend on the condition of the primary accidents, but rather has other reasons, such as sacrificial or sacramental Communion, the consuming by the priest of Sacred Hosts for particular reasons of his ministry, for example to empty a ciborium.
137. We teach that in the corruption of the sacred species, whether due to supernatural or natural cause, retransubstantiation always takes place, which as we know is the conversion of the most divine eucharistic substance of Christ into the substance of bread or wine, as the case may be. We teach also that when Christ withdraws from one or other sacred species, He miraculously impels the primary accidents to attract and recompose into their former self the same substance of bread or of wine that disappeared at transubstantiation. If retransubstantiation has a natural cause, at the moment of alteration of the primary accidents Our Lord Jesus Christ withdraws from one or other species, as the case may be, and in turn impels those accidents to attract and recompose into their former self the same substance of bread or of wine. However, at the same time the substance decomposes in the natural way.
138. After the Consecration the priest kisses the altar. He then blesses himself to indicate the commencement of the third essential part of the Mass, the sacrificial Communion or Immolation, and that he is going to perform it in the name of Christ. After adoring the Most Divine Sacrament with a genuflection he fractions the Sacred Host into two parts to make mastication easier. He then makes the sign of the cross with the Sacramental Deific Body which, after kissing, he receives in Communion. After genuflecting again he deposits in the Chalice the particles of Sacred Host that might be on the paten, and after tracing the sign of the cross with the Sacred Chalice, kisses it and receives the Most Precious Blood contained therein.
139. Althought the third essential part of the Mass comprises two ritual acts of Communion, first with the Sacred Host and then with the Sacred Chalice, both constitute a single moment of the Sacrifice, the sacrificial Communion. Both sacred species are by divine law essentially necessary for the validity of the third part of the Mass, and in short for the validity of the Sacrifice, as has already been stated. We make clear that the words pronounced by the priest immediately before consuming the Sacred Host and Precious Blood are not essential to realize the eucharistic Immolation, but are indeed compulsory because the rite of the Mass requires them.
140. In the sacrificial Communion of the Mass the celebrant gives his third and supreme fiat to the will of the Eternal Father. Although in the eucharistic immolation there is contained all the most sublime mysteries of Christ and Mary, as well as those of the Church, nevertheless at this moment of the Mass the following principally are realized: l. Christ's Eucharistic immolation. 2. Mary's Eucharistic immolation. 3. The solemn giving over to the priest of the Deific Particle of Heart and of Mary's Drop of Blood, in the name and for the benefit of the whole Church. 4. The celebrating priest's Immolation. 5. The co-immolation of the members of the Mystical Body of Christ in grace. 6. The Mystical Birth of the Church. 7. The union of the Church's finite sacrifice with the Infinite Sacrifice, in which union all the espousals of the Church's past finite sacrifices are perpetuated.
Let us consider in greater detail each of the mysteries given above.
141. The sublime Eucharistic Immolation of Christ in Holy Mass, in virtue of the celebrant's sacrificial Communion, is realized, like Calvary, in two distinct phases. (a) When His Deific Body is retransubstantiated into the substance of bread. (b) When His Most Precious Blood is retransubstantiated into the substance of wine. Both retransubstantiations constitute a single and unique unbloody Immolation.
(a) At the corruption of the sacred species of bread in the celebrant's throat, Christ dies eucharistically and is immolated, divesting Himself of the accidents peculiar to that species and depositing at the same time in the mystical heart of me celebrant the Particle of Deific Heart which was hidden under the accidents of bread. The reception of that Singular Sacrament by the priest consists, as we know, in a most special increase of the Particle of Deific Heart he possesses for the Church. In virtue of that first phase of the Immolation of the Mass Christ gives over to His Mystical Body the Particle of His Most Sacred Heart.
(b) At the corruption of the sacred species of wine in the celebrant's throat, Christ dies eucharistically and culminates His eucharistic Immolation, divesting Himself of the accidents peculiar to that species and depositing at the same time in the mystical heart of the celebrant, through Mary's Drop of Blood, His Deific Drop of Redemptive Blood which was hidden under the accidents of wine. The reception of that Singular Sacrament by the priest consists, as we know, in a most special increase of Mary's Drop of Blood he possesses for the Church. In virtue of that second and supreme phase of the sacrificial Immolation of the Mass Christ pours out, through Mary's Drop of Blood present in the mystical priestly heart, His Most Precious Redemptive Blood for the Church.
Hence we see that the sacrificial Immolation, under both species, is realized in the celebrant's throat when Christ divests Himself of the accidents and, simultaneously, in the mystical priestly heart, by virtue of the extraordinary and respective increase therein of the Deific Particle of Heart and of Mary's Drop of Blood for the benefit of the Church. From this is understood the perfect harmony existing between the doctrine already defined on the corruption of the species in the priest throat and the immolation in his mystical heart. Although with the eucharistic Immolation of Christ by the priest at the altar the bloody Immolation of Calvary is perpetuated, nevertheless we observe, on the one hand, that when the substance of the Body of Christ is retransubstantiated into that of bread, Christ's bloody death on Calvary is perpetuated, that is, the separation of His Most Divine Soul from the other two elements, Body and Blood. That separation is manifested in the priest's heart by way of a most special luminosity, as at no other moment of the Mass, of the Most Divine Soul there present. Furthermore the official giving over that Christ made on expiring, for the Church in the person of Saint John, of the Particle of His Deific Heart, is perpetuated, the Church thus being officially conceived. Although the Church was really and truly conceived at the Incarnation of the Divine Word, She was conceived on Calvary in a solemn and official manner. We observe, on the other hand, that when the substance of the Blood of Christ is retransubstantiated into that of wine, in addition to Christ's bloody death on Calvary, also perpetuated are the lance-thrust, the separation of His Blood from His Body, as well as the official giving over to the Church of the Redeeming Blood in Mary's Drop of Blood and, therefore, the Birth of the Church. Hence we see how on Calvary Christ immolated Himself to the full when, until His glorious Resurrection, the three elements of His human nature were separated one from another, namely Soul, Body and Blood, though each remained united to the Divinity. That is why in the illuminated mystical heart of the priest the three elements of Christ are present separately, but in each of them He is present whole and entire.
142. The sublime Eucharistic immolation of Mary in Holy Mass, in virtue of the celebrant's sacrificial Communion, is also realized like Calvary in two distinct phases, which constitute a single and unique unbloody Immolation.
(a) When the eucharistic Christ divests Himself of the accidents of bread in the celebrant's throat, the Divine Mary shares the unbloody eucharistic Immolation or Death of Her Divine Son when She also ceases to be substantially hidden under that species, thus resulting the extraordinary increase of Her most pure Drop of Blood in the mystical heart of the priest in virtue of the extraordinary increase of Christ's Deific Particle of Heart. In the first phase there is perpetuated in the Mass the first manifestation of Mary's bloody and spiritual Death, when Christ expired, corresponding to Her maternal participation in the death of Her Divine Son through their mysterious mutual interpenetration.
(b) When Christ divests Himself of the accidents of wine and Mary also ceases to be substantially hidden under that species, She culminates Her eucharistic Death or Immolation, for Her Immaculate Heart thus is mysteriously transfixed; and at the same time Her most pure Drop of Blood is poured over the mystical heart of the priest. His reception of that Singular Sacrament consists, as we know, in an increase of the Drop of Mary's Blood he possesses for the Church. In the second phase there is perpetuated in the Mass the culmination of Mary's spiritual Death or Immolation on Calvary by the lance-thrust, which mystically and bloodily transfixed Her Immaculate Heart, death that corresponded properly to Her as Co-Victim and Mother of the Mystical Body. In addition, the giving over to the Church of the Singular Sacrament of Her most pure Drop is perpetuated.
We make clear that the Divine Mary, by special providence, did not die physically.
143. The solemn giving over of the Particle of Deific Heart and Mary's Drop of Blood to the celebrant in the Immolation of Holy Mass for the Church's benefit consists, then, in the reception in the mystical priestly heart of the respective increases of these Singular Sacraments. The increase of the Deific Particle of Heart is realized when in the celebrant's Communion under the species of bread, Christ divests Himself of the accidents of that species. The increase of Mary's Most pure Drop of Blood is realized when in the priest's Communion under the species of wine, Christ divests Himself of the accidents of that species. Hence we see that the eucharistic Death of Christ and Mary in the Mass, as on Calvary, is at the same time immolation since it is accompanied, necessarily, by their giving themselves over to the will of the Eternal Father to make fitting reparation to Him, and by their giving themselves over to the Church to redeem men. For death that does not include complete donation of the sacrificed being is not immolation.
144. Let us delve a little more deeply into the solemn and official conception of Christ's Mystical Body, which occurred when He expired on the Cross. We know that that conception was realized through the giving over to Saint John by Christ of the Particle of His Deific Heart, and consisted in the corresponding increase of that Singular Sacrament which the Apostle already possessed in his mystical priestly heart for the Church. At the same time and in virtue of His Eternal High Priesthood, Our Lord Jesus Christ, without the intervention of the mystical priestly heart of Saint John, gave over, when He expired on the Cross, His Deific Particle of Heart,
(a) To the faithful of the Church Militant who conserved that Singular Sacrament, received when they communicated in the Mass of the Cenacle. Thus when Christ expired they received an increase of the Deific Particle of Heart they possessed.
(b) To the following members of His Mystical Body who as yet did not possess It: the Angels, the members of the Limbo of the Just, among them Most Holy Joseph, and the Souls in Purgatory. Those of Children's Limbo received the reflection of the Deific Particle of Heart as corresponds to their economy of grace. Although the ordinary reception of that Singular Sacrament is in virtue of Holy Communion, nevertheless these members of the Church received It because they were saved members of Christ's Mystical Body.
145. In the light of the above doctrine we teach that in the Particular Judgement of those who accept the Divine Mary's discourse, if they do not possess the Particle of Deific Heart they receive It by virtue of their most vehement desire to receive Communion at that moment. This gives us occasion also to teach that if a member of the Church Militant in the state of grace is deprived of the reception of the Sacrament of the Eucharist for circumstances completely beyond his control, whenever he manifests the sincere desire, through a spiritual Communion, to receive Sacramental Communion, Christ and Mary, from the Mystical Priestly Heart, will come mysteriously to his heart and will give over to him the Particle of Christ's Deific Heart, or will increase It if already possessed.
146. The sublime and mystical Immolation of the celebrating priest in the Mass is also realized in two phases, which constitute a single and unique unbloody immolation.
(a) At the very moment of corruption of the sacred species of bread Christ assumes, for the Church's benefit, the celebrant's flesh and by concomitance his blood and soul, through the Singular Sacrament of the Deific Particle of Heart present in the mystical priestly heart. That assumption of the minister, which occurs in his mystical priestly state, is realized through the extraordinary increase of the Deific Particle of Heart he already possesses for the Church. That implies the consequent increase as well of the priest's espousal with Christ, wherefore he comes to be profoundly and incomparably penetrated by the Most Sacred Passion and Death of the Divine Victims and eminently identified with them, and in this way mystically dead and therefore immolated.
(b) At the very moment of corruption of the sacred species of wine Christ assumes, for the Church's benefit, the celebrant's blood and by concomitance his body and soul, through the Singular Sacrament of Mary's Drop of Blood present in the mystical priestly heart. That assumption of the minister, which occurs in his mystical priestly state, is realized through the extraordinary increase of the Drop of Mary's Blood he already possesses for the Church. That implies the consequent increase as well of the priest's espousal with Christ and Mary, wherefore he comes to be profoundly and incomparably penetrated by the Most Sacred Passion and death of both Divine Victims and eminently identified with them, thus culminating his mystical death or immolation in the Mass.
The celebrant, besides being assumed by Christ in his mystical priestly state by way of the Particle of Deific Heart and of Mary's Drop of Blood, is also assumed in a most special way in that state through the Light in form of a Cross or Most Divine Soul of Christ which illuminates it. That assumption is realized through the extraordinary increase of luminosity the minister receives in his mystical state, both in the first and in the second phase of the eucharistic immolation of the Mass.
The celebrant, besides being assumed by Christ in the mystical priestly state is also assumed in the natural state. Through the latter assumption the minister benefits from the immolation of the Mass. But if, unfortunately, he be in mortal sin, which God forbid, he will be assumed by Christ only in the mystical priestly state and will not benefit from the immolation of the Mass.
147. The sublime and mystical co-immolation of the members in grace of the Church Militant is also realized in each of the two phases of the immolation of the Mass.
(a) In the celebrant's sacrificial Communion under the species of bread, at the very moment of corruption of the sacred species of bread in his throat, with the consequent increase of the Deific Particle of Heart he possesses for the Church, Christ assumes the priest's flesh, and with it also assumes the flesh, blood and soul of the members of the Church who possess the Deific Particle of Heart. The assumption by Christ, in the mystical priestly heart, of those members is realized through the extraordinary increase of the Deific Particle of Heart they already possess in their hearts. That implies the consequent increase of espousal of each of them with Christ, while they according to their merits are further penetrated by the Most Sacred Passion and Death of the Divine Victims and identified the more with them, and that is, properly speaking, the co--immolation or mystical death of the Church's members in virtue of the indwelling in them of the Deific Particle of Heart. And as the increase in those members of the Church of that Singular Sacrament which they possess necessarily increases in them Mary's Drop of Blood, they are also, in the first phase of the immolation of the Mass, thereby co-immolated. The faithful of the Church Militant in grace who do not possess the Particle of Christ's Deific Heart receive an increase in Mary's Drop of Blood when, in the mystical priestly heart, the Deific Particle of Heart the celebrant possesses for the Church increases. They are thus co--immolated as well, though their co- immolation is of a grade very much inferior to that of members who possess the Particle of Christ's Deific Heart.
(b) In the celebrant's sacrificial Communion under the species of wine, at the very moment of corruption of the sacred species of wine in his throat, with the consequent increase of the Drop of Mary's Blood he possesses for the Church, Christ assumes the priest's blood, and with it also assumes the blood, flesh and soul of the members of the Church who possess Mary's most pure Drop of Blood. The assumption by Christ, in the mystical heart of the priest, of those members is realized through the extraordinary increase they receive of Mary's Drop of Blood which they already possess in their hearts. That implies the consequent increase of espousal of each of them with Christ and Mary, while they are further penetrated by the Most Sacred Passion and Death of both Divine Victims and identified the more with them. For those members that constitutes the culmination of their mystical death or co-immolation in Holy Mass. However, let it be understood that members who possess the Deific Particle of Heart receive, in the second phase of the immolation of the Mass, with the increase of Mary's Drop of Blood, an increase of the Particle of Christ's Heart, and in this way they are at the same time also co-immolated.
We make clear that the co-immolation of the Church's members in the Mass is the ordinary one. However there is another co-immolation of extraordinary character for those who, besides hearing Mass, receive sacramental Communion, to which we alluded in Christ's Mass in the Cenacle. The co-immolation of each member of the Mystical Body, while being to his own advantage, benefits the rest.
148. We amplify the doctrine. The ordinary co- immolation in Holy Mass, namely that which does not result from sacramental Communion, is also realized in the other members, already saved, of Christ's Mystical Body: the Angels and other Blessed, the Holy Souls of Purgatory and, according to their economy, the souls of the Church Expectant.
However it is necessary to make several distinctions.
(a) For the Angels, as well as for the Blessed in Heaven in soul alone, their co-immolation in the Mass is by way of their assumption by Christ through His Particle of Heart and the Drop of Mary's Blood they possess. For the Blessed in Heaven in body and soul their co-immolation is realized through the assumption of their flesh and blood, and by concomitance the rest of their person, through the Deific Particle of Heart and Mary's Drop of Blood respectively. Both kinds of assumption are realized through the accidental increase of the Particle of Christ's Deific Heart and of Mary's Drop of Blood they possess, which implies an accidental increase of espousal and the corresponding increase in accidental glory. In all of which consists, for those in Heaven, their being further penetrated by the Passion and Death of the Divine Victims. For, until the Messianic Kingdom they are unable to receive an essential increase of the Deific Particle of Heart or of the most pure Drop of Blood, nor therefore of espousal with Christ and Mary. At the glorious Coming of Christ they will receive an essential increase of espousal, which will imply an increase in essential glory.
(b) The respective co-immolation in the Mass, of the Holy Souls in Purgatory, is by way of their assumption by Christ, through His Particle of Deific Heart and the Drop of Mary's Blood they possess, with the consequent accidental increase in both Singular Sacraments, which is an accidental increase of espousal. That implies for those souls a reduction or the complete remission of their temporal sufferings or, at least, their being comforted with greater hope of speedy release. In all of which consists their being further penetrated by the Passion and Death of the Divine Victims, since for the Souls of Purgatory an essential increase of the Deific Particle of Heart or of Mary's Drop of Blood, and therefore of espousal with Christ and Mary, is impossible.
(c) In the souls of the Children of the Church Expectant, co-immolation is by way of their imperfect assumption by Christ through the reflection they possess of His Deific Particle of Heart and of the Drop of Mary's Blood. That entails an essential increase of these reflections which, for those souls, redounds in increased imperfect espousal with the Divine Victims, since they are able to merit, while being further penetrated by the Passion and Death of both Divine Victims.
149. The Mystical Birth of the Church or Perpetuation of her Birth on Calvary is realized at every Mass when the celebrant consumes the Most Precious Blood of the Chalice and the sacred species is corrupted. The minister then receives, for the Church's benefit, the consequent increase of Mary's Drop of Blood, which increase is extended, according to the personal merits of each, to all members of Christ's Mystical Body in the state of grace. Wherefore that Body experiences a fresh supernatural revival in her members, and is further strengthened in the life of grace. In other words, the Mystical Body revives or is reborn in the priest's heart at every Mass. Here we see how the Church, at her Birth on Calvary from the transfixed Hearts of Jesus, Mary and Saint John, began her own life through priests when Christ delegated to them, represented in the person of Saint John, the life-giving mission of His Mystical Body through its supernatural renewal in Holy Mass, and of the superabundant nourishing of her members with the Deific Blood of Christ by means of the Sacraments. We make clear that the increase of Mary's Drop of Blood in the mystical heart of the priest and in the hearts of all the faithful in the state of grace, realized when the priest consumes the Most Precious Blood of the Chalice, includes on the one hand the Church's Mystical Death, and on the other her Birth and Resurrection.
150. The union, in the Mass, of the Church's present finite sacrifices with the Infinite Sacrifice is realized through the sacrificial Communion under the species of wine. The union is the assumption, by Christ, of the sacrifices realized by the faithful of the Church Militant in the state of grace and with the right intention. At the moment that He, Eternal High Priest, assumes their blood through the increase of Mary's Drop of Blood present in their hearts, He makes their sacrifices His own, and thus united they attain infinite value. The union of sacrifices is realized in the mystical heart of the minister. In the union of sacrifices there is perpetuated all the espousals of the Church's past finite sacrifices.
151. In virtue of the union at Mass of the Church Militant's present sacrifices, as well as of the perpetuation of the espousals of the Church's past finite sacrifices, all the faithful of the Church Militant in the state of grace necessarily benefit from Christ's Deific Blood poured out in the Drop of Mary's Blood. Here are included those who lack the use of reason, for though unable to act meritoriously, nevertheless, since they possess Mary's Drop of Blood they benefit through the merits of the other members of the Church. Whatever kind of grace the faithful of the Churches Militant, Suffering and Expectant receive, it always comes to them as fruit of the Mass. The members of the Church Triumphant, in addition to receiving increases of accidental glory by other mysterious means, also receive them through the Mass.
152. This Holy Council teaches that in the celebrant's Communion under the species of bread the Immolation of Christ and Mary, the giving over of the Deific Particle of Heart, the celebrating priest's immolation and the co-immolation of the faithful, are realized in that order, in one same instant divided into instants. In the celebrant's Communion under the species of wine the consummation of Christ and Mary's Immolation, the giving over of Mary's Drop of Blood, the culmination of the celebrating priest's immolation, the culmination of the co-immolation of the Church's members, the Mystical Birth of the Church as well as the union of sacrifices and perpetuation of past espousals, are realized in that order, in one same instant divided into instants.
153. Continuing our exposition of the rite of Mass it is fitting first to stress that when the celebrant masticates the Most Sacred Body of Christ and consumes the Most Precious Blood, he is on both occasions erect as sacrificer and therefore as Mediator between Christ and mankind. The culmination of the immolation of the Mass is the supreme moment for which the whole Church, kneeling, yearns with ineffable vehemence because of the outpouring of most abundant graces over her. Moreover, the Redemptive and Deific Blood of Our Lord Jesus Christ, through the Mass, is also sprinkled with efficacious profusion outside the Church, with consequent superabundant fruit of conversion for many, especially at the Particular Judgement. Thanks, then, to Holy Mass, those not belonging to the true Church also have the opportunity to be incorporated in her bosom if they take advantage of grace, and thereby to attain to salvation, not possible in any other way. For even actual graces, howsoever insignificant they seem to human eyes, always originate as fruit of Holy Mass. In short, the Eucharistic Sacrifice is the supernatural and essential Motor that maintains God's paternal providence, both in the spiritual and the material order.
154. When the celebrant has consumed the Most Precious Blood of the Chalice he proceeds, according to circumstance, to give Holy Communion to the faithful, using the ciborium and the prescribed rubrics, and only under the sacred species of bread. Here it is necessary to make a clarification. As stated when we referred in this Treatise to the Institution of the Mass by Christ in the Cenacle, although as an exception He administered Communion to the Apostles under both species, He did not do the same for the others, who communicated only under the species of bread. That the twelve Apostles communicated under both sacred species was, among other reasons, to stress their Priesthood at the solemn act of the Institution of Holy Mass, and not because Christ established it thus as a general norm. From all of which it follows that the teaching imparted to the Apostles by the Divine Master in the Cenacle concerning sacramental Holy Communion was that they were to administer it only under the species of bread, though He did not establish that as a strict law. Thus must be understood what He said to them: "And divide it among you" (Luke XXII, 17c); which they understood perfectly, since they possessed complete discernment concerning Christ's real and true eucharis-tic presence, He whole and entire under each of the sacred species. Wherefore, when the faithful receive the Sacred Host in Communion they eat His Most Divine Flesh and drink His Most Precious Blood. Thus must be interpreted, as far as it affects sacramental Communion, Christ's rigorous ruling on the occasion of His Promise of the Eucharist in the Synagogue of Caphamaum: "Except you eat the Flesh of the Son of Man and drink His Blood, you shall not have life in you" (John VI, 54). For there He also said to them: "If any man eat of this bread, he shall live for ever" (John VI, 52), whereby He reaffirmed that in Communion under the species of bread He, with the same graces as in Communion under both species is received whole and entire.
155. We must treat here what Saint Paul, after narrating the Institution of Holy Mass, says in the First Epistle to the Corinthians: "Therefore, whosoever shall eat this bread, or drink the Chalice of the Lord unworthily, shall be guilty of the Body and of the Blood of the Lord. But let a man prove himself: and so let him eat of that bread and drink of the Chalice. For he that eateth and drinketh unworthily eateth and drinketh judgement to himself, not discerning the body of the Lord" (1 Cor. XI, 27-29). Although the Apostle's words are intended to show clearly the terrible curse that falls on the sacrilegious communicant, for which reason before communicating one must reflect to see whether he is free of sin, nevertheless the text also serves to give a glimpse of the custom, introduced into the Church from earliest times and for mysterious reasons, of administering sacramental Communion in various ways. For example Communion was given under both species to enhance the solemnity of worship. It was also given thus to a particular person as a mark of distinction. Although sacramental Communion under the sacred species of bread was the most frequent, nevertheless at times it was also given under the sacred species of wine alone, as with children lacking the use of reason and with the elderly or sick who were unable to swallow the Host easily, since a thicker wafer of bread was still used. The lack of clarity in some sectors of the Church concerning the doctrine of the eucharistic presence, about which no official definition was forthcoming until the Council of Constance (A.D. 1415), also greatly favoured sacramental Communion under both species. Thus many in very good faith believed that by giving sacramental Communion under both species they would more correctly comply with Christ's declaration that it was necessary to eat His flesh and drink His Blood. The various ways of giving Holy Communion to the faithful prove that the Church has the power to establish, authorize or tolerate one or other form of administering the Sacraments, adapting herself to circumstance, time or place, as recorded in the decrees of the Council of Trent. However that Council, for grave and just reasons, in due course decreed sacramental Communion under the sacred species of bread alone as law binding the Church, which rite could not lawfully be modified without the supreme authority of the Pope. This notwithstanding, when a part of the Oriental Church came into the True Church, their rites were respected and Communion of the faithful under both species was not forbidden them. However, we record that the custom was abolished by a Decree of His Holiness Pope Gregory XVII (Date 27-II-81), the rite of administration of the Communion of the faithful under the species of bread alone being thus unified and Communion under both species being reserved exclusively for the celebrant.
156. It behoves us to clarify another matter, that of Communion in the hand. Although Christ taught the Apostles in the Cenacle that Communion be administered on the tongue, following the example He gave on distributing it thus to all under the species of bread, nevertheless in the early Church there was introduced the frequent practice of Communion in the hand. The custom arose principally during persecutions, when frequent gathering of the faithful with the priests for the celebration of the sacred mysteries was greatly hindered. Therefore, with few opportunities for worship, the Blessed Sacrament under the species of bread was given to the faithful for them to take home and there secretly to give themselves Communion. Through that necessary custom the strict notion that only priests touch the Blessed Sacrament was lost in the Church, so much so that in sacred worship the faithful could receive Communion in the hand, some even touching their eyes, ears, etc. with the Most Divine Sacrament to purify the senses and to implore divine protection and recovery from illness. Although Communion in the hand became customary in the Church, not on that account was Communion on the tongue discarded, which custom little by little prevailed given the abuses the other occasioned. The Spanish Councils of Zaragoza and Toledo, in 380 A.D. and 4OO A.D. respectively, to prevent those abuses promulgated most strict and condemnatory norms, as for example that when the faithful received the Eucharist in the hand they had to consume It immediately under pain of committing a sacrilege. Nevertheless the hermit monks were excepted from the rigour of the norm and continued to bear the Blessed Sacrament to their hermitages and to communicate in solitude. A considerable number of the Fathers of the Church with their teaching greatly contributed to the prohibition of sacramental Communion in the hand, fostering reception on the tongue. There is proof of that in the Synod of Cordoba (Spain) in 839 A.D. when the sect of the Cassians was condemned because, among other things, it administered Communion to the faithful in the hand contrary to the teaching of the Holy Fathers. The Council of Rouen (France) around the year 878 A.D. decreed as general norm that to no man or woman was Communion to be given in the hand but only on the tongue, with the exception of the deacon and subdeacon at Solemn Mass. Although Communion in the hand under the species of bread was practically extirpated in the Church by the 9th century, nevertheless until the 12th Century the custom of the faithful to communicate from the Sacred Chalice of the celebrant, or from other sacred vessels, which they even took into their own hands, did not disappear. With this we reaffirm that all those customs were due at the time, some to necessity and others to doctrinal ignorance, but in an environment of good faith in priests and faithful. Unfortunately however, in these latter times, because of destructive progressivism the Roman Church, this time with evil and sacrilegious intentions, revived the custom of Communion in the hand and of giving the Most Precious Blood of the Chalice to drink, all of which was openly anathematized by His Holiness Pope Gregory XVII in the first Apostolic Document of his Pontificate on the 8th of August, 1978. Therefore in the Church, One, Holy, Catholic, Apostolic and Palmarian, sacramental Communion is compulsorily given exclusively on the tongue and under the species of bread.
157. After these necessary clarifications we consider the following doctrine. As His Holiness Pope Gregory XVII masterfully teaches (Doc. 45), the Apostles, as well as the first Christians, firmly believed in the presence of the Divine Mary in the Eucharist. The belief was maintained down through the centuries until the present 20th Century, by faithful of guileless and humble heart, and especially by a considerable number of mystics. That no explicit mention is made in the Gospels and Apostolic writings of the truth concerning the eucharistic mystery of the Divine Mary was due, above all, to Her own will, since She desired that eucharistic worship to Her Divine Son first be emphasized. Furthermore, that the Church did not define long ago the truth of Mary's presence in the Most Divine Sacrament, as well as other mysteries, was because she lacked light and strength to do so. We see, then, that by divine providence the splendour of Marian doctrine was reserved for these times of the glorious Pontificate of His Holiness Pope Gregory XVII. That is why this Marian Pope par excellence defined, among many other mysteries concerning the Divine Mary, that of Her real and true spiritual presence in the Eucharist, doctrine later incorporated into the Palmarian Creed and further amplified in the present Treatise.
158. We resume our doctrinal commentary on the Communion of the faithful at Holy Mass. When we spoke previously about ordinary co-immolation of the faithful of the Church Militant in the state of grace in virtue of the celebrant's sacrificial Communion, we also referred to another co-immolation, of extraordi-nary character, for those who communicate sacramentally. This co-immolation is realized when they receive, through sacramental Communion, the Particle of Christ's Deific Heart if not possessed, and if already possessed an extraordinary increase thereof. And since the reception or increase of that Singular Sacrament, according to the case, includes a special increase in the Drop of Mary's Blood possessed by the faithful who communicate in the state of grace, thus they are co-immolated through sacramental Communion.
159. We must amplify the doctrine on the extension of the celebrant's sacrificial immolation at Mass to the faithful of the Church Militant, for which we now consider:
(a) The priest's immolation at Mass is extended, in the ordinary way, to all faithful of the Church Militant in the state of grace.
1. To the faithful present at the Eucharistic Sacrifice, when the priest consumes the Sacred Host and when he consumes the Most Precious Blood of the Chalice. In virtue of both extensions, in the heart of each of the faithful, corresponding to his common priesthood, all the most sacred mysteries realized in the mystical heart of the celebrant are relived. For those possessing the Particle of Deific Heart, the ordinary extension to them of the priest's immolation is greater than for those not possessing that Singular Sacrament.
2. Although to the faithful in the state of grace who are not present at the Eucharistic Sacrifice the celebrant's sacrificial immolation is also extended, this extension is of lesser degree than for those present.
It is to be understood that through the ordinary extension to the faithful of the celebrant's sacrificial immolation in the Mass, their ordinary co-immolation attains sacrificial character in keeping with their common priesthood, and is therefore very inferior to the immolation of the celebrant.
(b) The priest's immolation at Mass is also extended in an extraordinary way,
1. To all the faithful in the state of grace who receive Communion within the Mass, when they consume the Sacred Host in sacramental Communion. Through that extension, in the heart of each of the communicating faithful, in a most special way and in keeping with his common priesthood, there are relived all the most sacred mysteries realized in the mystical heart of the celebrant when he communicates under the two sacred species. Thus both the sacramental Communion of the faithful and their co- immolation attain exceptional sacrificial character, though in very inferior degree to that of the celebrating priest.
2. To all the faithful in the state of grace who receive Communion outside Mass. When a member of the faithful, with the proper dispositions, receives Holy Communion without attending the Eucharistic Sacrifice, the sacrificial immolation of the priest who has celebrated the most recent Mass in the Universe is extended to him in virtue of the unity and multiplicity of the illuminated Mystical Priestly Heart, to which, for the benefit of the Church, each sacrificial immolation is extended.
To those who already possess the Deific Particle of Heart before receiving the Holy Eucharist, the extension of the celebrant's immolation is in greater degree than to those who prior to communicating do not possess that Singular Sacrament. Moreover, the immolation of the celebrant is also extended to those who communicate, through the increase in Mary's Drop of Blood which accompanies sacramental Communion.
(c) To all this it behoves us to add that the degree of extension to the faithful of the celebrant's sacrificial immolation necessarily depends on the greater or lesser good disposition of each person. Thus both they and the whole Church will benefit to a greater or lesser degree.
160. We see the need further to clarify the doctrine of essentially priestly action. As we know there are essentially priestly acts which properly constitute the Holy Sacrifice of the Mass, whose supreme act is the Communion or sacrificial Immolation. There are also essentially priestly acts outside the Eucharistic Sacrifice. The reason for the efficacy of each essentially priestly act is that, when realized by the priest, it is Christ Who acts in the mystical state of His minister. More specifically, the action of the minister and of Christ in him, in each ministerial act, is always that of Immolator, even outside the Mass, since the virtue of the sacrificial immolation of the Holy Eucharistic Sacrifice is extended to all other essentially priestly action through the corresponding increase in the mystical heart of the priest of the Drop of Mary's Blood and of the Particle of Christ's Heart. Therefore every essentially priestly act, excepting that of the immolation of Holy Mass, always implies an extensive sacrificial immolation.
Distinctions, however, are necessary.
1. When the essentially priestly act is realized within the Mass, since the sacrificial immolation is the supreme moment because in it the Eucharistic Sacrifice is consummated, in each of the other essentially priestly acts which comprise the Sacrifice, including the Offertory and the Consecration, the eucharistic immolation of the Sacrifice is extended to the heart of the priest, either in anticipation or subsequently, as the case may be. To a lesser degree, in any act of the Mass except sacrificial immolation, every sacrificial immolation realized by other celebrants in their own Masses is also extended to the mystical heart of the celebrant.
2. When an essentially priestly act is realized outside the Mass, owing to that act of the priest the sacrificial immolation of the Mass most recently celebrated in the Universe is extended to his mystical heart when that immolation is relived in his heart. Therefore the graces he distributes through his act are in virtue of that sacrificial immolation. Behold, then, the absolute need for the celebration of Holy Mass, since without it there would be obstructed, for the Church, the channel of distribution of graces accumulated on Calvary.
3. Through any essentially priestly act within the Mass, except that of the eucharistic immolation, and also outside the Mass, the priest who performs it is, then, extensively immolated, and with him the whole Church. We say that he is extensively immolated because, through his mysterious essentially priestly action, he receives in his mystical heart, for the benefit of the Mystical Body, an increase of the Drop of Mary's Blood and of the Particle of Christ's Heart. And the Church is immolated with him because those in the state of grace receive an increase of that Drop of Blood and also of the Particle of Heart if already possessed. From this is deduced that any essentially priestly acts necessarily integrated in the Holy Sacrifice of the Mass, some because they properly constitute the Eucharistic Sacrifice, and others because they prolong it, as we have already pointed out.
4. Hence we see a mysterious correlation between the celebrant's eucharistic immolation and its extension by way of all other essentially priestly acts. In the eucharistic immolation of Holy Mass the presence of Christ and Mary on the altar under the accidents of bread and wine is necessary, and in the extensive immolation, in virtue of any other essentially priestly act, the presence, in the mystical heart, of Christ and Mary under the quantitative accidents of the Immaculate Drop of Blood and of the Deific Particle of Heart is necessary. Because the Communion or sacrificial immolation of Holy Mass is the consummation of the entire Sacrifice, and since in that immolation all the mysteries of Christ and Mary, of the Church and of all mankind converge in most singular manner, when a priest performs any other essentially priestly act, within or without the Mass, when the sacrificial immolation of the Mass is extended to his mystical heart, to him is also extended the total Sacrifice with all the mysteries contained therein. Therefore the Sacrifice extended to him is relived in his mystical heart in that way.
5. From all that we also conclude that any essentially priestly act within the Mass, except the sacrificial immolation, or outside the Mass, is the extension to the mystical heart of the priest of that eucharistic immolation, as corresponds to the increase of Mary's Drop of Blood and of the Particle of Christ's Heart which any ministerial act implies, and whose virtue of pouring out graces necessarily derives from the immolation of the Mass.
6. The mystical priestly heart is, then, a living Calvary, which is renewed in the sacrificial immolation of every Mass celebrated, and in the extension of each immolation.
7. Besides, when one of the faithful of the Church Militant in the state of grace practices the Christian virtues, he anticipatedly receives part of the increase of the Drop of the Divine Mary's Blood, and also, if applicable, of the Particle of Christ's Heart, in view of the future union of his finite sacrifice with the Infinite Sacrifice, through the prolongation of Calvary in him thanks to the Sacrifice of the Mass most recently celebrated in the Universe.
8. With this doctrine the words of His Holiness Pope Gregory XVII in
his Sermon of the 25th August 1985 are more readily understood:
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161. If there is no Communion of the faithful at Mass, the priest immediately after receiving the Most Precious Blood of the Chalice performs the ablutions. If there is Communion of the faithful this precedes the ablutions. In the ablutions the celebrant purifies the Chalice, which contains Drops of the Most Precious Blood, and afterwards purifies the thumb and index finger of both hands, since these have touched the Sacred Host.
162. This is the moment to make certain clarifications. We know that in the Mass, after the celebrant consumes the Sacred Host, when the Deific Body reaches the throat the species of bread is corrupted with consequent immolation. Nevertheless at times tiny particles remain in different parts of the mouth and their corruption occurs later on, but without its constituting another Communion or immolation under that species. We also know that when the celebrant receives the contents of the Chalice and the Most Precious Blood reaches his throat, corruption of the sacramental species is realized with consequent immolation. But inevitably not all the Most Precious Blood reaches the throat at the same time, since a tiny portion adheres to the tongue, palate, teeth, etc. Thus corruption of that tiny portion of the species is realized later on, but without its constituting another Communion or immolation under that species. Neither does another Communion or immolation result when the priest consumes, according to the ritual, the particles of Sacred Host remaining on the paten or on the communion plate of the faithful, the drops of Most Precious Blood remaining in the Chalice, the Hosts or particles in a ciborium in order to empty it, etc .... In conclusion we teach that the consumption of the Sacred Host and the Most Precious Blood is real and true Communion only when it constitutes immolation: eucharistic- sacrificial - that of the celebrant in the Mass; or eucharistic co-immo-lation - that of the faithful who, with the required dispositions and as the Church ordains, receive the Sacrament of the Eucharist under the species of bread.
163. Following the ablutions the celebrant covers the Chalice as required and then closes the Missal. After reverently kissing the altar he faces the people and imparts the blessing, in which also there is symbolized the outpouring of Christ's Blood over the whole Church. The priest's blessing at Mass is intended specially for the faithful attending the Holy Sacrifice, although it is also meant for all members of Christ's Mystical Body in grace, present as we know in the priestly heart. All the invisible Church, thus present at Mass, shares in the graces poured out therein. For that reason, even if the priest celebrates without the visible physical attendance of the faithful, he is not alone since the members of the Church in grace are in his heart. After the final blessing the priest kisses the altar for the last time.
164. After removing the sacred vestments the celebrant proceeds to the second and final washing of the hands. With that rite, in addition to symbolizing the Church's renewal through the Deific Blood poured out in the Mass, the celebrant ceremonially prepares his hands to pass from the contact he has had with sacred things to that he will have with things profane. After the washing he kneels before the altar on the lowest step, recites a short thanksgiving and withdraws. The final washing of the hands and the thanksgiving that follows, though not essentially priestly acts, are sacred rites binding on the celebrant.
165. In our interpretation of the rite of the Holy Palmarian Mass we have not wished to consider certain rubrics of very private nature nor to go into minor details.
166. After our commentary on the rite of the Holy Palmarian Mass we further amplify the ends thereof, to which we have already alluded in this chapter. Holy Mass is an Infinite Sacrifice of adoration, thanksgiving, expiation and impetration.
(a) It is a Sacrifice of adoration because the priest, through the sacrificial immolation, in the name of the whole Church renders to the Eternal Father the adoration which as Lord and God is His due. That adoration is infinite because it is Christ Himself Who, in His Most Sacred Humanity and through the action of the celebrant, adores the Father, and, given the unity of the divine essence, the Divine Word and the Holy Ghost. In other words Christ, as Man, is the primary Adorer of the Father, and as Head of visible and invisible creation acknowledges, in the name of creation, God's supreme dominion over all creatures as well as their submission to Him.
(b) It is a Sacrifice of thanksgiving because the priest, through the sacrificial immolation, in the name of the whole Church renders due thanksgiving to the Eternal Father. That thanksgiving is infinite because it is Christ Himself Who, in His Most Sacred Humanity and through the action of the celebrant, renders infinite thanksgiving to the Father, and, given the unity of the divine essence, to the Divine Word and to the Holy Ghost.
(c) It is a Sacrifice of expiation because the priest, through the sacrificial immolation, in the name of the whole Church makes due reparation to the Eternal Father for all the sins of the world and makes possible the continuance of the redemption of mankind. That reparation and redemption is infinite because it is Christ Himself Who, in His Most Sacred Humanity and through the action of the celebrant, makes reparation to the Father, and, given the unity of the divine essence, to the Divine Word and to the Holy Ghost, at the same time as He redeems men.
(d) It is a Sacrifice of supplication because the priest, through the sacrificial immolation, which invests him with suppliant omnipotence, in the name of the whole Church obtains from the Eternal Father infinite graces and the gift of continued care for all things through His Divine Providence. That supplication is infinite because it is Christ Himself Who, in His Most Sacred Humanity and through the action of the celebrant, with fullest assurance obtains the superabundant outpouring of graces from the Father, and, given the unity of the divine essence, from the Divine Word and from the Holy Ghost.
We make clear that the Divine Mary, always in harmony with the action of Her Divine Son, in the Mass also renders to the Eternal Father, and thus to the August Trinity, adoration, thanksgiving, expiation and supplication. What is more, the whole Church is united to the celebrant at Mass to collaborate in the ends thereof.
167. Under the heading of supplication we must consider the doctrine on the intentions and fruits of Holy Mass.
(A) The intentions:
When the priest at the altar offers the Sacrifice, he does so implicitly,
1. With the intention of benefitting the Church in her invisible aspect present in his mystical heart, and most particularly the Pope.
2. With the intention of benefitting himself.
3. With the intention of very particularly benefitting the faithful of the Church Militant in grace who are visibly present at the celebration of Holy Mass, and all those who the more pray and sacrifice themselves for the Church.
4. With the intention of benefitting the faithful of the Church Militant who, unfortunately, are in mortal sin, and as well all humanity.
(b) Besides these intentions it is highly recommended and pleasing to God for the priest explicitly to make private intentions at Mass.
(B) The fruits of the Mass benefit:
(a) The Church's faithful in the state of grace.
1. The members of the Church Triumphant, through an increase in accidental glory.
2. The Holy Souls of Purgatory, through complete or partial remission of their temporal sufferings, or at least through increased hope of prompt release.
3. The Souls of the Church Expectant, through an increase in the reflection of grace they possess.
4. All faithful of the Church Militant, principally through an increase in supernatural life, and also through other spiritual and temporal gifts, as well as through numerous actual graces. In a particular way the fruits of the Mass benefit the Pope, the celebrant himself as member of the faithful and most particularly as sacrificing minister, all those present at the celebration of the Sacrifice and those who the more pray and sacrifice themselves for the Church.
(b) The Church's faithful in mortal sin who attend Mass, since they are more readily moved to contrition through very special actual graces, and besides can receive temporal gifts. In general, the faithful of the Church Militant in mortal sin not present at the Mass benefit from the same graces and gifts, though to a much lesser degree, as do all those outside the Church. However, be it understood that the outpouring of graces is more abundant at the Particular Judgement where there is determined, for those bereft of supernatural life, eternal salvation or condemnation.
(C) The fruits of the Mass are not always applied according to particular intentions, since they can be given to others in greater need or with better dispositions. It is necessary to stress that the reception of the fruits of the Mass by the faithful of the Church Militant and the rest of mankind principally depends on the personal dispositions of each, as those better disposed receive more abundant graces. What is more, it does not necessarily depend on the dispositions of the celebrant, since it is Christ Who acts in him, though a celebrant with better dispositions draws down more graces upon all.
168. As His Holiness Pope Gregory XVII masterfully teaches in his Pontifical Document number 47, in which he abolished the law of stipends, the fruits of Holy Mass were always, and continue to be, poured out by the most just and most generous hands of the Divine Mary, as sublime Depositary and Dispensatrix of graces between Christ and mankind. Thus the outpouring of the fruits of the Mass corresponds to the needs and personal dispositions of the Church's faithful and of the rest of humanity. With the abolition of the law of stipends by the Supreme Palmarian Pontiff, the controversy that had existed among many doctors and theologians concerning the application of the fruits of the Mass in relation to private intentions has been resolved. For many thought that the greater the number of private intentions presented by the priest at Mass, lesser was the fruit received by each for whom it was applied, which according to them contradicted the intention demanded by the stipend. That concept is erroneous and unjust since the flow of grace is infinite and inexhaustible and its outpouring was not subject to Mass stipends.
169. This Holy Council now resumes its laborious interpretation of the Gospel. In previous pages of this chapter we related how Jesus, together with His Divine Mother and Her sisters, as well as the eleven Apostles, after having set out from the Cenacle arrived at Lazarus' house in Jerusalem at about 10 o'clock in the evening of Holy Thursday, that is, the 24th of March of the year 34. There the disciples, the rest of the pious women and others awaited Him, with the exception of Nicodemus, Joseph of Arimathea and Gamaliel, who had remained at the place of the Institution of the Eucharist to keep watch over the Blessed Sacrament, reserved under both species.
