The Sacrifice of the Mass as an Act of the Virtue of Religion: A Study in Moral Theology

THE SACRIFICE OF THE MASS AS AN ACT OF THE VIRTUE OF RELIGION A STUDY IN MoRAL THEOLOGY IN recent years many theologians have shown grave dissatisfaction with the method of presenting and expounding the truth of revelation as it is found in the vast majority (if not indeed in all) of theological manuals. These theologians demand a more vital theology, a more vivid way of presenting divinely revealed truth, a manner more adapted to the mentality and training of the modern man. Such reactions are found among theological writers everywhere and it must be sincerely admitted that they are not altogether without foundation. His Holiness, Pope John XXIII, in his inaugural address to the assembled conciliar fathers, insists that there is urgent need for re-thinking our theology and for expressing it in a new and more modern way. In the same breath, however, he insists that there can be no question whatever of changing in any way the ancient truths, or of "accommodating" them to the whims and fancies of modern man. It is much more a question of presenting the ancient truths in a new garb, as it were, of freeing them from the dust of the past.1 It is not, I think, out of place to quote the 1 1t is not the first time in the history of the Church or in the history of theological discussion that the need of a new formulation of the ancient truths of our faith has been felt, a formulation more suited to the mentality of our adversaries; it is not the first time that such a new expression of divine truth has been urgently called for. We find examples of that in almost every age. Thus we find in the 16th century a renowned theologian, Melchior Cano, who took an active part in the discussions of the Council of Trent on the Blessed Eucharist, the Sacrifice of the Mass and on the Sacrament of Penance, expressing his ideas most candidly on the question. He writes in his famous work, De Lvcis Theologicis, Bk XII, chapter 11, the following: Dixit in Concilio Tridentino vir eloquens sane ac facundus, sed parum theologus tamen, qui id suadere vellet audientibus, adversum haereticos , praesertim Lutheranos, non esse magnum usum scholasticae concertationis, oratorio potius more cum illis disserendum: nostrum enim spinosum esse ac per357 358 CORNELIUS WILLIAMS Supreme Pontiff's own words in their full context, for there is an inclination at times to cite his words out of context, and therein lies a grave danger. Here are his solemn words which set down succinctly and clearly the principles governing every theological investigation: What is needed at the present time is a new enthusiasm, a new joy and serenity of mind in the unreserved acceptance by all of the entire Christian faith, without forfeiting that accuracy and precision in its presentation which characterized the proceedings of the Council of Trent and the first Vatican Council. What is needed, and what everyone imbued with a truly Christian, Catholic and apostolic spirit craves today, is that the doctrine shall be more widely known, more deeply understood, and more penetrating in its effects on men's moral lives. What is needed is that certain and immutable doctrine, to which the faithful owe obedience, be studied afresh and reformulated in contemporary terms. For molestum. Quae si vera essent, exempla in Theologia disputandi non ab his, quos ante dixi, meliora peterentur. Equidem etsi non sum nescius, quam sit, non scholae dico in disputando mos, sed tota omnino scholae Theologia haereticis invisa, sed eo magis existimo, scholasticam disserendi formam ad haereses refellendas efficaciorem, quo magis haereticis invisa est. Quod si Lutherani academiae subtilitate minime capiuntur, ne oratione quidem ad rhetorum leges artificiose composita capi poterunt , quoniam grandiores sunt et callidiores efl'ecti, quam ut orationis artificio apprehendantur . Verum si eo loco res sit, ut adversum Lutherana dogmata certare cogar, eligant alii (nihil enim impedio) suave orationis genus, quo mollius et familiarius homines istiusmodi ad ecclesiae benevolentiam alliciant, dummodo mihi relinquant scholae ossa servosque ac pressam disserendi soliditatem. . . . . Quum oratorum more quasi torrens fertur oratio, quamvis multa cuiusque modi rapiat, nihil tamen fere teneas, nihil apprehendas. Cum autem ad scholae...