§ 1. On the Obligation of Celebrating by Reason of the Priesthood

1602. Christ "commanded His Apostles and their successors in the priesthood that they should offer, by these words: Do this in commemoration of me, as the Catholic Church has always understood and taught."⁹ Therefore it is of faith that a precept of sometimes celebrating was imposed by Christ on the universal priestly Order.¹⁰ But whether this precept extends itself also to individual priests is disputed among the Doctors. Wherefore let there be the following:

1603. Questions. Q. 1. Whether individual priests, by reason of the Order received, and independently of any other title whatever, are held UNDER GRAVE obligation sometimes to celebrate?

Resp. 1. Some deny, scandal being excluded, which nevertheless they say is easily had if a priest abstains from celebrating for a long time, say for six or eight months. Wherefore, at least by reason of this danger, that opinion must scarcely be called practically probable.

Resp. 2. The far more common and more probable opinion affirms that individuals are held both by divine law and by ecclesiastical law. - The DIVINE precept is gathered from the words of Christ: Do this, etc., since no probable reason is present for restricting the precept to the priestly Order in general. Likewise from the words of the Apostle: "For every Pontiff... is appointed... that he may offer gifts and sacrifices for sins." But the ECCLESIASTICAL precept is proved from cap. Dolentes 9, de celebr. Miss., where Innocent III vehemently reprehends priests "who scarcely celebrate the solemnities of Masses four times in the year."¹¹ St. Thomas gives the reason of this opinion, saying:¹² "Each one is held to use the grace given to him, when it has been opportune, according to that (2 Cor. 6): We exhort you that you not receive the grace of God in vain. But the opportunity of offering Sacrifice is attended not only by comparison to the faithful of Christ, to whom it is necessary to minister the Sacraments, but principally by comparison to God, to whom, by the consecration of this Sacrament, Sacrifice is offered. Whence to a priest, even if he does not have care of souls, it is not licit altogether to cease from celebration."

Q. 2. How often IN THE YEAR is each priest held to celebrate?

Resp. 1. Under grave obligation each one is held to celebrate only three or four times in the year, namely on the more solemn Feasts, as the far more common opinion affirms. - Indeed, many say that it suffices if the priest celebrates three or four times in the year, on any days whatever, provided due distance is observed, so that he does not abstain beyond six or eight months. And this opinion is conformable to the decree of the S. C. Conc., issued in the month of November 1696, where it is said: "One who, without a just cause, has not celebrated three or four times in the year, sins mortally, and can be punished by the Bishop."¹³

Yet others require more, and say that all priests are obligated to celebrating on individual Sundays and Feasts, especially the more solemn. But on account of the mere probability of this opinion, a strict precept cannot be asserted.

Resp. 2. Under light obligation priests are held to celebrate MORE OFTEN; as is gathered from these words of Trent: "Let Bishops care that these, that is, priests, celebrate Mass at least on Sundays and the more solemn feasts." Wherefore, says St. Alphonsus, "I would not know how to excuse from light fault that priest who could celebrate daily, with one day of the week excepted on account of reverence, and without any just cause, but only on account of sloth, abstained from celebrating. For the priest celebrates not only for himself, but also for the good of the whole Church and of the Christian people, whose minister and intercessor he has been constituted, according to that of the Apostle: Every Pontiff, etc."¹⁴

Let the words of the Seraphic Doctor be carefully weighed by the priest, especially by the scrupulous one: "The priest who DOES NOT CELEBRATE," he says, "as much as is in him, deprives the Trinity of praise and glory, Angels of joy, sinners of pardon, the just of help and grace, those existing in Purgatory of refreshment, the Church of Christ of spiritual benefit, and himself of medicine and remedy against daily sins and infirmities."¹⁵