THE NEW SCHAFF-HERZOG
classes of persons " work " or " offer " in the mass — Christ, the priest, and the Church or the " Christian people," the last-named in very restricted manner. The sacrament benefits only the recipient, the sacrifice all "for whom it is offered"; it benefits by the mere fact of being offered, wherein it is like prayer, and, indeed, it is a " kind of prayer." It has efficacy only from the sacrifice of the cross; but the latter exists now no longer " in fact " but only " in the mind of God," and so can no longer produce effects " immediately." But if it is the sacrifice of the mass which now " effects " what the sacrifice of the cross founded or " earned," then there is a great difference between its " value " and that of the sacrifice of the cross. For " the value of the sacrifice of the mass is finite. . If its value were infinite, it would be vain to offer many masses." Bellarmine has no doubt about the fact, but " the reason is not so certain." He thinks it strange that the " value " of the sacrifice of the mass is " finite," and the reasons which he adduces therefor he offers only " with deference to better judgment."
After the Council of Trent followed the period of Xeoscholasticism, in which speculation about the sacrifice of the mass was active, especially in Spain, and stated problems of which the older Scholasticism had not dreamed. The literature increased enormously. A well-ordered survey of it 3. Neo- is given by Renz, who thinks its spirit scbolasti- and tendency were neither progressive cism. nor beneficial. Discussion centered about the thought that there was a renewal of the suffering of Christ in the mass. The older Scholasticism had stood rigidly for merely a " memorial of the passion." The new conception maintained that Christ was actually present suffering and dying, at least " in some sort of manner." The way was prepared for the new idea by Hosius, the Dominican Melchior Cano (professor in Salamanca; d. 1560), and others. Cuesta, bishop of Leon and a member of the Council of Trent (d. 1562), and Gaspar do Casal, bishop of Coimbra (d. 1587), first made it a definite theory. Renz designates the doctrine of Cuesta as the " mactation " theory and that of Casal as the " mortification " theory. The former speaks of a " true separation " of the blood from the body of Christ in the Eucharist. " The mass is a sacrifice for this reason, because Christ in a certain way dies and is sacrificed [mactatur] by the priest." He is actually " slaughtered " after the manner of animal sacrifice " by virtue of the sacrament," so far as the consecration of the bread has to do " only " with his body and that of the wine " only " with his blood and thus separates one from the other. According to Casal, Christ is in the bread not in his " natural " form and being. He can exercise spiritual functions in the sacramental form, but not the " bodily " ones of seeing, hearing, etc. In entering the sacrament he destines his body " for consumption." Could he die again he would be killed through being consumed. It is a sort of " killing " that he now, when exalted, subjects himself in the sacrament to limitations of space, which are opposed to his real existence. Cuesta's theory was carried farther by the English Cardinal William Allen (qv.), and the Jesuits Lessius (d. in Lou-
vain 1623), Hurtado (a member of the Collegium Complutense in the 17th cent.), and Cornelius a Lapide (q.v.; d. in Rome 1637). The Dominicans adopted it, and among them Gonet (d. in Bordeaux 1681), Natalis Alexander (d. in Paris 1724), and Gotti (d. in Faenza 1742) were noteworthy advocates of it. On the other hand it found opponents like Matthaeus Galenus (van der Galen), one of the early teachers in Douai, who declared both Cuesta's and Casal's theories absurdities. For him the chief point was that the bread and the wine are so changed in the consecration that they are better adapted to honor God and express our thanks in the offering. He voices a reaction of the idea of communion against that of sacrifice and represents a tendency which has never wholly died out. Bellarmine brought forward a modification of the mortification (Casal's) theory, which has been called the " destruction " theory. Its essential idea is that the communion of the priest is the real " completion" of the sacrifice. The Carmelites, especially the so-called Salamancans (the authors of a Cursus theologicus in fourteen volumes published at long intervals at Salamanca, Lyons, and Madrid from 1631 on), advocated this theory, as did also, with some modifications, Malderus (van Malderen), bishop of Antwerp (d. 1633), and the Jesuit John of Lugo, professor in Valladolid and Rome (d. 1660). No form of destruction-mortification theory, however, attained general acceptance, nor did the mactation theory fare better.
Neoscholasticism flourished at the end of the sixteenth century and in the first half of the seventeenth. Then the Jesuits sought to reconcile the conflicting ideas. Representative theologians of the time and tendency were Jacobus Platel, professor in Douai (d. 1681); Thomas Holzklau, 4. Later professor at Wiirzburg (d. 1783); and and Present Honore" Tournely, professor at the Theories. Sorbonne (d. 1729). St. Alfonso Liguori (d. 1781) held essentially with Bellarmine. No one attempted an independent theory in the eighteenth century except the Spanish Jesuit, Cardinal Alvarez Cienfuegos (d. 1739), who developed the mortification theory to its most extreme form. The nineteenth century witnessed a revival of the older scholastic ideas, while at the same time the later Scholasticism continued influential. The Roman Church had its period of "enlightenment " and a noteworthy tendency of it is what Renz calls the " theory of the continuance of the sacrificial act on the cross." The " school " which advocates this theory was founded by Jakob Frint, professor in Vienna, afterward bishop of St. Polten (d. 1834). Its best-known representative was J. A. Mohler (d. 1838), who expounds the theory in his Symbolik, § 34 (Eng. transl., pp. 235-249). The Church may be regarded figuratively as the ever living Christ, whose atoning and redemptive work it repeats. Christ himself acts in all sacraments. " If then Christ, hidden behind an eartli'" veil, develops further to the end of the world 1 : entire activity begun on earth, he necessarily pr' sents himself constantly to the Father as sacrifice for men; and the abiding real representation hereof can not fail in the Church, if the complete