Whether the actions performed in celebrating this sacrament are becoming?

❌ Objection 1 : It seems that the actions performed in celebrating this mystery are not becoming. For, as is evident from its form, this sacrament belongs to the New Testament. But under the New Testament the ceremonies of the old are not to be observed, such as that the priests and ministers were purified with water when they drew nigh to offer up the sacrifice: for we read (Ex. 30:19,20): "Aaron and his sons shall wash their hands and feet . . . when they are going into the tabernacle of the testimony . . . and when they are to come to the altar." Therefore it is not fitting that the priest should wash his hands when celebrating mass.

❌ Objection 2 : Further, (Ex. 30:7), the Lord commanded Aaron to "burn sweet-smelling incense" upon the altar which was "before the propitiatory": and the same action was part of the ceremonies of the Old Law. Therefore it is not fitting for the priest to use incense during mass.

❌ Objection 3 : Further, the ceremonies performed in the sacraments of the Church ought not to be repeated. Consequently it is not proper for the priest to repeat the sign of the cross many times over this sacrament.

❌ Objection 4 : Further, the Apostle says (Heb. 7:7): "And without all contradiction, that which is less, is blessed by the better." But Christ, Who is in this sacrament after the consecration, is much greater than the priest. Therefore quite unseemingly the priest, after the consecration, blesses this sacrament, by signing it with the cross.

❌ Objection 5 : Further, nothing which appears ridiculous ought to be done in one of the Church's sacraments. But it seems ridiculous to perform gestures, e.g. for the priest to stretch out his arms at times, to join his hands, to join together his fingers, and to bow down. Consequently, such things ought not to be done in this sacrament.

❌ Objection 6 : Further, it seems ridiculous for the priest to turn round frequently towards the people, and often to greet the people. Consequently, such things ought not to be done in the celebration of this sacrament.

❌ Objection 7 : Further, the Apostle (1 Cor. 13) deems it improper for Christ to be divided. But Christ is in this sacrament after the consecration. Therefore it is not proper for the priest to divide the host.

❌ Objection 8 : Further, the ceremonies performed in this sacrament represent Christ's Passion. But during the Passion Christ's body was divided in the places of the five wounds. Therefore Christ's body ought to be broken into five parts rather than into three.

❌ Objection 9 : Further, Christ's entire body is consecrated in this sacrament apart from the blood. Consequently, it is not proper for a particle of the body to be mixed with the blood.

❌ Objection 10 : : Further, just as, in this sacrament, Christ's body is set before us as food, so is His blood, as drink. But in receiving Christ's body no other bodily food is added in the celebration of the mass. Therefore, it is out of place for the priest, after taking Christ's blood, to receive other wine which is not consecrated.

❌ Objection 11 : : Further, the truth ought to be conformable with the figure. But regarding the Paschal Lamb, which was a figure of this sacrament, it was commanded that nothing of it should "remain until the morning." It is improper therefore for consecrated hosts to be reserved, and not consumed at once.

❌ Objection 12 : : Further, the priest addresses in the plural number those who are hearing mass, when he says, "The Lord be with you": and, "Let us return thanks." But it is out of keeping to address one individual in the plural number, especially an inferior. Consequently it seems unfitting for a priest to say mass with only a single server present. Therefore in the celebration of this sacrament it seems that some of the things done are out of place.