Maurice de la Taille

Maurice de la Taille (1872-1933), Mystery of Faith, II, Thesis XXIII

“Sacrifices of the Mass, like the actual consecrations or eucharistiations of the bread and wine, are distinguished from one another in two ways. Firstly, by the very fact of there being different celebrants; for the celebration by one is not the celebration by another, except perhaps in the case of concelebration, where a number of priests, under a bishop-as at an ordination Mass-concur to effect one consecration. For then, most probably, there are not as many offerers as there are co- celebrants; morally there is only one offerer, just as there is only one consecrator; that is to say, the group of priests acting as one body.

“And this is the sense of the words of St. Thomas (loc. cit.), practically following Innocent III: that the intention of each one of the celebrating priests is referred to the same instant of consecration, namely, to the last moment of the last utterance, such intention being included in the efficacious wish to co-operate in one celebration. And thus all consecrate and the consecration is one; and although it is one, nevertheless, since it is indivisible, the whole is referred back to the individual concelebrants. Yet no one single person of the corporate body of celebrants is the total cause. Since each of the priests here are parts of one total cause, it follows that, should any person request the sacrifice giving his stipend, each concelebrant should receive his own share of the stipend given. And in accordance with the principles already established (XXVII), such a one of the faithful will not be considered effectively to give a mandate for the sacrifice, or really offer the sacrifice in virtue. Of his contribution, unless he gives a stipend sufficient for the sustenance of the celebrating clergy. In the event, then, of the corporate body concelebrating, the adequate stipend should be such that each of the concelebrants may receive sustenance from it. Necessarily, therefore, the stipend will increase with the increasing number of concelebrants. On the other hand, too, the fruit ex opere operato will increase with the increase of devotion, both on the side of the larger number of concelebrants, and in view of the greater liberality shown in providing more richly for the sacrifice (XXVII). Hence it would seem that until the Church decrees otherwise it can be tolerated (as is the custom in the East), that when a priest has received a stipend (not less than the usual one) from a member of the faithful for the celebration of one Mass on his behalf, such a priest may satisfy his obligation in a concelebration. For although such a sacrifice is one common sacrifice of all the concelebrants, still, as we have said, it is equivalent to a number of sacrifices (hence the faithful are not defrauded), and, moreover, to each member of the concelebrant body is due the equivalent of an ordinary stipend (and hence by such a mode of action the priest is not dishonestly enriched).

“What we have said here, however, is in no way proposed as a final settlement of a matter still controverted among theologians. Our aim has rather been to co-operate sincerely in the common search for theological truth.”