Article — Noldin, Summa of Moral Theology
Article Second. On the Value of the Sacrifice
172. Declarations. It is asked whether the value of the sacrifice of the Mass is infinite or finite. In order that this question can be suitably solved, several things must be noted beforehand.
a. The value of the sacrifice of the Mass is understood first of all as the moral dignity which belongs to this sacrifice by its own nature, without respect to the effects which it produces. Moreover the dignity of the sacrifice depends on the dignity of the offerer and of the victim. Therefore the dignity of the eucharistic sacrifice is simply infinite, since Christ Himself, who at the same time is offerer and victim, is of infinite dignity.
b. Then by the name value is understood the power which the sacrifice of the Mass has from its own nature and dignity for producing certain effects, whether with respect to God or with respect to men, both in the offerers and in those for whom it is offered. Therefore the value and fruits of the Mass are related to each other as cause and effect.
c. This value or power of the eucharistic sacrifice can be considered in first act, i.e., as to the sufficiency which, on account of its own nature and dignity, it has from itself and in itself for producing certain effects; and in second act, i.e., as to the efficacy which, from the will and institution of Christ, it has in reality for producing certain effects. To the value in first act correspond the effects which of itself it can produce; to the value in second act correspond the effects which from the will of Christ it in reality produces.
d. The value of the sacrifice of the Mass can be infinite intensively and extensively. The value which can cause an effect always greater and more perfect is called intensively infinite; the value which can cause effects always more numerous and indeed in subjects always more numerous is called extensively infinite.
e. It is clear that the value of the sacrifice of the Mass, insofar as it is latreutic, eucharistic, and propitiatory, is infinite in second act: for by reason of the eminent offerer and of the thing offered, the act of adoration and thanksgiving is simply infinite, and it fully satisfies the right which belongs to the infinite majesty of God of demanding from His creatures infinite adoration, thanksgiving, and expiation. But it is asked how great the value of the sacrifice of the Mass is for producing impetratory, propitiatory, and satisfactory fruit in men; or it is asked how great the applicative power of the sacrifice of the Mass is.
173. The value of the Mass. 1. The value of the sacrifice of the Mass in first act is intensively and extensively infinite. For the sacrifice of the Mass is of the same value as the sacrifice of the cross; therefore, just as the sacrifice of the cross is of infinite value because it is of infinite dignity, so the sacrifice of the Mass, as it is the sacrificing action of Christ, is of infinite dignity, and therefore of itself has infinite applicative power, or has the power of producing indefinitely intense effects in innumerable men.
The value of the sacrifice of the Mass in second act, as to the special fruits, is extensively infinite: for the fruits which the secondary offerers receive are not diminished in individuals in proportion to the number of those concurring in the sacrifice and assisting at it, but however much their number is increased, the individuals receive the same fruits as if only one were assisting. And indeed, for receiving these fruits on the part of men, nothing else is required except that they themselves offer the sacrifice; but this condition is fulfilled in the same way whether many or few offer.
The value of the sacrifice of the Mass in second act, as to the ministerial fruits, is intensively and extensively finite.
a. The ministerial fruits which those receive for whom the Mass is applied are finite in reality: for these fruits by reason of quantity depend on the capacity and number of the men for whom the Mass is offered; but not only their number, but also the capacity of each one, is limited and finite.
b. But it is asked whether these fruits by right, from the will of Christ, are limited to a certain measure, even if the number and capacity of those to whom they are applied is greater, or whether they are limited only by their number and capacity. Now the opinion of some, hardly probable, is that in any sacrifice of the Mass indefinite fruits, both intensively with respect to the same person and extensively with respect to diverse persons for whom it is offered, are applied. Wherefore, if a Mass is offered for many, it profits each one as much as if it were offered for one.1 But it must altogether be held that the value of the sacrifice of the Mass is limited from the will and institution of Christ. Therefore, if a Mass is offered for many, the fruit determined from the will of Christ is divided among them, and therefore is the smaller the more numerous they are for whom the sacrifice is offered.
The arguments by which the opinion concerning the finite value of the sacrifice of the Mass is especially proved are these. a. The effect which the sacraments produce, according to the opinion of some, is finite, not only because of the capacity of the subject, which is always finite, but especially from the institution and will of Christ (n. 3); but there is no reason to establish otherwise concerning the effect which the sacrifice of the Mass produces: for God has determined all things according to certain laws in the supernatural order equally as in the natural order; therefore the Mass also produces only a finite effect determined from the will of Christ.
b. This doctrine is confirmed by the practice of the Church, which is the infallible interpreter of the institutions of Christ. For the Church has always been solicitous not only that several sacred actions be offered for obtaining the same effect, but also that for individual deceased persons sacred actions be said, and finally that several be said for the same soul of a deceased person; but if the Mass were of infinite value and therefore profited many equally as one, any Mass whatever would have to be applied for all the living and dead.
c. From the opinion of the adversaries consequences follow which cannot be admitted. And first, a priest could satisfy several obligations, not indeed from several stipends, but from one stipend, and from other titles validly contracted in law. Then it would follow that the practice which even pious priests everywhere observe in applying Masses is opposed to Christian charity: for they ought to apply every sacred action not only for those who give a stipend, but for all at once, since all would receive the same fruit, and nevertheless he who gave the stipend would suffer no loss.2
d. God willed that grace be distributed through the means of salvation depending on the application of means made on the part of men; moreover, He willed that men be incited to use the means of salvation frequently and to repeat acts of virtues more often. Now, to obtain this end better, He disposed the matter in such a way that to one application of any means of salvation there corresponded not an indefinite effect, but only a determinate effect.
1 It is not licit, however, to accept several stipends for one Mass, because the stipend is given for the support of the minister, which is one; therefore there exists no title for accepting several. Cf. St. Alphonsus, n. 313.
2 Cf. Suarez, disp. 79, sect. 12, n. 7; Lugo, disp. 19, n. 246.