Case 1. Adulterated Matter

Sylvius, a priest, hears that the adulteration of foods has gone so far as to corrupt the wheat and wine that serve the altar. For in order that the flour from which the hosts are made may be as white as possible, the genuine wheat having been removed, alum is mixed in; and from a small quantity of genuine wine, by means of water and chemical art, a fourfold quantity is made. With such matter Sylvius celebrated Mass for almost a year, and often for a stipend. Having taken suitable means so that henceforth at least he may have the due matter, he asks what he must do with regard to the past. Hence it is asked:

1. What is the matter of the Most Holy Eucharist?

2. Is consecration under one species valid, or ever lawful?

3. What is to be said of the case?

1. What is the matter of the Holy Eucharist?

The remote matter of the Eucharist is twofold, wheaten bread and wine of the grape.¹

1 Manual of Moral Theology, vol. ii, p. 82.

2. Is consecration under one species valid, and is it lawful?

It is certainly never lawful. Consecration of one species is certainly valid when there is the intention of consecrating both species, but the consecration does not take effect, because, for example, the host is not wheaten bread or what is in the chalice is not wine of the grape. Even if a priest pronounces the words of consecration over one species with the intention of consecrating it alone, the consecration will be valid, but it does not constitute the Sacrifice of the Mass, since Mass consists essentially of the consecration under both species.

3. The case. The taking away of the germ from the grains of wheat and the addition of a little alum for the sake of greater whiteness would not change the wheat substantially, and so hosts made of such wheat would still be valid matter for the Eucharist, but it should not be employed. The sophisticated wine, however, was not wine of the grape, and it was not valid matter for Mass. The consecration under one species was nevertheless valid, and perhaps sufficient for the application of the fruits of Mass to the intentions of those who gave the stipends. Ballerini says that in such cases priests have recourse to the Holy See to know what should be done, but he admits that probably all obligations resting on the priest by reason of accepting the stipends have been fulfilled by the consecrations under one kind.¹

1 Ballerini, Opus Morale, tract, x, sec. iv, n. 230.