Objection 2: Further, Ambrose says (De Sacram. iv), "Christ's words consecrate this sacrament. What word of Christ? This word, whereby all things are made. The Lord commanded, and the heavens and earth were made. " Therefore, it would be a more proper form of this sacrament if the imperative mood were employed, so as to say: "Be this My body."
Objection 3: Further, that which is changed is implied in the subject of this phrase, just as the term of the change is implied in the predicate. But just as that into which the change is made is something determinate, for the change is into nothing else but the body of Christ, so also that which is converted is determinate, since only bread is converted into the body of Christ. Therefore, as a noun is inserted on the part of the predicate, so also should a noun be inserted in the subject, so that it be said: "This bread is My body."
Objection 4: Further, just as the term of the change is determinate in nature, because it is a body, so also is it determinate in person. Consequently, in order to determine the person, it ought to be said: "This is the body of Christ."
Objection 5: Further, nothing ought to be inserted in the form except what is substantial to it. Consequently, the conjunction "for" is improperly added in some books, since it does not belong to the substance of the form.
On the contrary, our Lord used this form in consecrating, as is evident from Mat. 26:26.
I answer that, This is the proper form for the consecration of the bread. For it was said (A[1]) that this consecration consists in changing the substance of bread into the body of Christ. Now the form of a sacrament ought to denote what is done in the sacrament. Consequently the form for the consecration of the bread ought to signify the actual conversion of the bread into the body of Christ. And herein are three things to be considered: namely, the actual conversion, the term "whence," and the term "whereunto."
Now the conversion can be considered in two ways: first, in "becoming," secondly, in "being." But the conversion ought not to be signified in this form as in "becoming," but as in "being." First, because such conversion is not successive, as was said above (Q[75], A[7]), but instantaneous; and in such changes the "becoming" is nothing else than the "being." Secondly, because the sacramental forms bear the same relation to the signification of the sacramental effect as artificial forms to the representation of the effect of art. Now an artificial form is the likeness of the ultimate effect, on which the artist's intention is fixed ;. just as the art-form in the builder's mind is principally the form of the house constructed, and secondarily of the constructing. Accordingly, in this form also the conversion ought to be expressed as in "being," to which the intention is referred.
And since the conversion is expressed in this form as in "being," it is necessary for the extremes of the conversion to be signified as they exist in the fact of conversion. But then the term "whereunto" has the proper nature of its own substance; whereas the term "whence" does not remain in its own substance, but only as to the accidents whereby it comes under the senses, and can be determined in relation to the senses. Hence the term "whence" of the conversion is conveniently expressed by the demonstrative pronoun, relative to the sensible accidents which continue; but the term "whereunto" is expressed by the noun signifying the nature of the thing which terminates the conversion, and this is Christ's entire body, and not merely His flesh; as was said above (Q[76], A[1], ad 2). Hence this form is most appropriate: "This is My body."
Reply to Objection 1: The ultimate effect of this conversion is not a "becoming" but a "being," as stated above, and consequently prominence should be given to this in the form.
Reply to Objection 2: God's word operated in the creation of things, and it is the same which operates in this consecration, yet each in different fashion: because here it operates effectively and sacramentally, that is, in virtue of its signification. And consequently the last effect of the consecration must needs be signified in this sentence by a substantive verb of the indicative mood and present time. But in the creation of things it worked merely effectively, and such efficiency is due to the command of His wisdom; and therefore in the creation of things the Lord's word is expressed by a verb in the imperative mood, as in Gn. 1:3 : "Let there be light, and light was made."
Reply to Objection 3: The term "whence" does not retain the nature of its substance in the "being" of the conversion, as the term "whereunto" does. Therefore there is no parallel.
Reply to Objection 4: The pronoun "My," which implicitly points to the chief person, i.e. the person of the speaker, sufficiently indicates Christ's person, in Whose person these words are uttered, as stated above (A[1]).
Reply to Objection 5: The conjunction "for" is set in this form according to the custom of the Roman Church, who derived it from Peter the Apostle; and this on account of the sequence with the words preceding: and therefore it is not part of the form, just as the words preceding the form are not.
Whether this is the proper form for the consecration of the wine: "This is the chalice of My blood," etc.?
Objection 1: It seems that this is not the proper form for the consecration of the wine. "This is the chalice of My blood, of the New and Eternal Testament, the Mystery of Faith, which shall be shed for you and for many unto the forgiveness of sins." For as the bread is changed by the power of consecration into Christ's body, so is the wine changed into Christ's blood, as is clear from what was said above (Q[76], AA[1],2,3). But in the form of the consecration of the bread, the body of Christ is expressly mentioned, without any addition. Therefore in this form the blood of Christ is improperly expressed in the oblique case, and the chalice in the nominative, when it is said: "This is the chalice of My blood."
Objection 2: Further, the words spoken in the consecration of the bread are not more efficacious than those spoken in the consecration of the wine, since both are Christ's words. But directly the words are spoken---"This is My body," there is perfect consecration of the bread. Therefore, directly these other words are uttered---"This is the chalice of My blood," there is perfect consecration of the blood; and so the words which follow do not appeal to be of the substance of the form, especially since they refer to the properties of this sacrament.
Objection 3: Further, the New Testament seems to be an internal inspiration, as is evident from the Apostle quoting the words of Jeremias (31:31): "I will perfect unto the house of Israel a New Testament . . . I will give My laws into their mind" ( Heb. 8:8 ). But a sacrament is an outward visible act. Therefore, in the form of the sacrament the words "of the New Testament" are improperly added.
Objection 4: Further, a thing is said to be new which is near the beginning of its existence. But what is eternal has no beginning of its existence. Therefore it is incorrect to say "of the New and Eternal," because it seems to savor of a contradiction.
Objection 5: Further, occasions of error ought to be withheld from men, according to Is. 57:14 : "Take away the stumbling blocks out of the way of My people." But some have fallen into error in thinking that Christ's body and blood are only mystically present in this sacrament. Therefore it is out of place to add "the mystery of faith."
Objection 6: Further, it was said above (Q[73], A[3], ad 3), that as Baptism is the sacrament of faith, so is the Eucharist the sacrament of charity. Consequently, in this form the word "charity" ought rather to be used than "faith."
Objection 7: Further, the whole of this sacrament, both as to body and blood, is a memorial of our Lord's Passion, according to 1 Cor. 11:26 : "As often as you shall eat this bread and drink the chalice, you shall show the death of the Lord." Consequently, mention ought to be made of Christ's Passion and its fruit rather in the form of the consecration of the blood, than in the form of the consecration of the body, especially since our Lord said: "This is My body, which shall be delivered up for you" ( Lk. 22:19 ).
Objection 8: Further, as was already observed (Q[48], A[2]; Q[49], A[3]), Christ's Passion sufficed for all; while as to its efficacy it was profitable for many. Therefore it ought to be said: "Which shall be shed for all," or else "for many," without adding, "for you."
Objection 9: Further, the words whereby this sacrament is consecrated draw their efficacy from Christ's institution. But no Evangelist narrates that Christ spoke all these words. Therefore this is not an appropriate form for the consecration of the wine.
On the contrary, The Church, instructed by the apostles, uses this form.
I answer that, There is a twofold opinion regarding this form. Some have maintained that the words "This is the chalice of My blood" alone belong to the substance of this form, but not those words which follow. Now this seems incorrect, because the words which follow them are determinations of the predicate, that is, of Christ's blood. consequently they belong to the integrity of the expression.