ently, the truths which belong to instruction in the faith
ought rather to be given regarding Baptism than regarding this
sacrament, such as the doctrine of the apostles and of the Gospels.

Obj. 5: Further, devotion on the part of the faithful is required in
every sacrament. Consequently, the devotion of the faithful ought not
to be stirred up in this sacrament more than in the others by Divine
praises and by admonitions, such as, "Lift up your hearts."

Obj. 6: Further, the minister of this sacrament is the priest, as
stated above (Q. 82, A. 1). Consequently, all the words spoken in
this sacrament ought to be uttered by the priest, and not some by the
ministers, and some by the choir.

Obj. 7: Further, the Divine power works this sacrament unfailingly.
Therefore it is to no purpose that the priest asks for the perfecting
of this sacrament, saying: "Which oblation do thou, O God, in all,"
etc.

Obj. 8: Further, the sacrifice of the New Law is much more excellent
than the sacrifice of the fathers of old. Therefore, it is unfitting
for the priest to pray that this sacrifice may be as acceptable as
the sacrifice of Abel, Abraham, and Melchisedech.

Objection 9: Further, just as Christ's body does not begin to be in
this sacrament by change of place, as stated above (Q. 75, A. 2), so
likewise neither does it cease to be there. Consequently, it is
improper for the priest to ask: "Bid these things be borne by the
hands of thy holy angel unto Thine altar on high."

_On the contrary,_ We find it stated in _De Consecr.,_ dist. 1, that
"James, the brother of the Lord according to the flesh, and Basil,
bishop of Caesarea, edited the rite of celebrating the mass": and
from their authority it is manifest that whatever words are employed
in this matter, are chosen becomingly.

_I answer that,_ Since the whole mystery of our salvation is
comprised in this sacrament, therefore is it performed with greater
solemnity than the other sacraments. And since it is written (Eccles.
4:17): "Keep thy foot when thou goest into the house of God"; and
(Ecclus. 18:23): "Before prayer prepare thy soul," therefore the
celebration of this mystery is preceded by a certain preparation in
order that we may perform worthily that which follows after. The
first part of this preparation is Divine praise, and consists in the
"Introit": according to Ps. 49:23: "The sacrifice of praise shall
glorify me; and there is the way by which I will show him the