Pius XII, 1939–

For serious cause the Church urges that those who serve the altar as an intrusted duty, or who have entered an institution of the religious life devote¹ themselves at stated times to pious meditation, to diligent self examination and criticism, and other spiritual exercises, since they are appointed in a special way to the liturgical functions of regularly performing the Sacrifice and of offering due praise. Without doubt liturgical prayer, since it is the public supplication of the illustrious Spouse of Jesus Christ, stands out with greater excellence than private prayers. But this greater excellence by no means indicates that these two kinds of prayer are different from and at odds with each other. For, since they are animated by one and the same zeal, they also come together and are united according to these words: "Christ is all and in all" [Col. 3:11], and strive for the same purposes, until Christ be formed in us.²

The Participation of the Faithful in the Priesthood of Christ³

[From the same Encyclical, "Mediator Dei," November 20, 1947]

2300. It is expedient that all the faithful in Christ understand that it is their supreme duty and dignity to participate in the Eucharistic Sacrifice. . . .

Yet, because the faithful in Christ participate in the Eucharistic Sacrifice, they do not on this account enjoy sacerdotal power. It is indeed quite necessary that you keep this clearly before the eyes of your flocks.

For there are those . . . who today revive errors long since condemned, and teach that in the New Testament the name "priesthood" includes all who have been cleansed by the water of baptism; and likewise that that precept by which Jesus Christ at the Last Supper entrusted to the apostles the doing of what He Himself had done, pertained directly to the entire Church of the faithful in Christ; and that hence, and hence only, has arisen the hierarchical priesthood. Therefore, they imagine that the people enjoy true sacerdotal power, but that the priest acts only by virtue of an office delegated by the community. So they believe that the Eucharistic Sacrifice is truly called a "concelebration," and they think that it is more expedient for priests standing together with the people to "concelebrate" than to offer the Sacrifice privately in the absence of the people.

It is superfluous to explain how captious errors of this kind contradict those truths which we have stated above, when treating of the rank