Then they began to dispute whether one Mass said for many were worth as much as special Masses for individuals, and this brought forth that infinite multitude of Masses.[With this work men wished to obtain from God all that they needed, and in the mean time faith in Christ and the true worship were forgotten.]
Concerning these opinions our teachers have given warning that they depart from the Holy Scriptures and diminish the glory of the passion of Christ.For Christ's passion was an oblation and satisfaction, not for original guilt only, but also for all other sins, as it is written to the Hebrews, 10, 10: We are sanctified through the offering of Jesus Christ once for all.Also, 10, 14: By one offering He hath perfected forever them that are sanctified.[It is an unheard-of innovation in the Church to teach that Christ by His death made satisfaction only for original sin and not likewise for all other sin.
Accordingly it is hoped that everybody will understand that this error has not been reproved without due reason.]
Scripture also teaches that we are justified before God through faith in Christ, when we believe that our sins are forgiven for Christ's sake.Now if the Mass take away the sins of the living and the dead by the outward act justification comes of the work of Masses, and not of faith, which Scripture does not allow.
But Christ commands us, Luke 22, 19: This do in remembrance of Me; therefore the Mass was instituted that the faith of those who use the Sacrament should remember what benefits it receives through Christ, and cheer and comfort the anxious conscience.For to remember Christ is to remember His benefits, and to realize that they are truly offered unto us.
Nor is it enough only to remember the history; for this also the Jews and the ungodly can remember.Wherefore the Mass is to be used to this end, that there the Sacrament [Communion] may be administered to them that have need of consolation; as Ambrose says: Because I always sin, I am always bound to take the medicine.[Therefore this Sacrament requires faith, and is used in vain without faith.]
Now, forasmuch as the Mass is such a giving of the Sacrament, we hold one communion every holy-day, and, if any desire the Sacrament, also on other days, when it is given to such as ask for it.And this custom is not new in the Church; for the Fathers before Gregory make no mention of any private Mass, but of the common Mass [the Communion] they speak very much.
Chrysostom says that the priest stands daily at he altar, inviting some to the Communion and keeping back others.And it appears from the ancient Canons that some one celebrated the Mass from whom all the other presbyters and deacons received the body of he Lord; for thus the words of the Nicene Canon say: Let the deacons, according to their order, receive the Holy Communion after the presbyters, from the bishop or from a presbyter.And Paul, 1 Cor.11, 33, commands concerning the Communion: Tarry one for another, so that there may be a common participation.
Forasmuch, therefore, as the Mass with us has the example of the Church, taken from the Scripture and the Fathers, we are confident that it cannot be disapproved, especially since public ceremonies, for the most part like those hitherto in use, are retained; only the number of Masses differs, which, because of very great and manifest abuses doubtless might be profitably reduced.For in olden times, even in churches most frequented, the Mass was not celebrated every day, as the Tripartite History (Book 9, chap.33) testifies: Again in Alexandria, every Wednesday and Friday the Scriptures are read, and the doctors expound them, and all things are done, except the solemn rite of Communion.
