And on this account others say more accurately that all the words which follow are of the substance of the form down to the words, "As often as ye shall do this," which belong to the use of this sacrament, and consequently do not belong to the substance of the form. Hence it is that the priest pronounces all these words, under the same rite and manner, namely, holding the chalice in his hands. Moreover, in Lk. 22:20, the words that follow are interposed with the preceding words: "This is the chalice, the new testament in My blood."
Consequently it must be said that all the aforesaid words belong to the substance of the form; but that by the first words, "This is the chalice of My blood," the change of the wine into blood is denoted, as explained above (A[2]) in the form for the consecration of the bread; but by the words which come after is shown the power of the blood shed in the Passion, which power works in this sacrament, and is ordained for three purposes. First and principally for securing our eternal heritage, according to Heb. 10:19 : "Having confidence in the entering into the holies by the blood of Christ"; and in order to denote this, we say, "of the New and Eternal Testament." Secondly, for justifying by grace, which is by faith according to Rom. 3:25 , 26 : "Whom God hath proposed to be a propitiation, through faith in His blood . . . that He Himself may be just, and the justifier of him who is of the faith of Jesus Christ": and on this account we add, "The Mystery of Faith." Thirdly, for removing sins which are the impediments to both of these things, according to Heb. 9:14 : "The blood of Christ . . . shall cleanse our conscience from dead works," that is, from sins; and on this account, we say, "which shall be shed for you and for many unto the forgiveness of sins."
Reply to Objection 1: The expression "This is the chalice of My blood" is a figure of speech, which can be understood in two ways. First, as a figure of metonymy; because the container is put for the contained, so that the meaning is: "This is My blood contained in the chalice"; of which mention is now made, because Christ's blood is consecrated in this sacrament, inasmuch as it is the drink of the faithful, which is not implied under the notion of blood; consequently this had to be denoted by the vessel adapted for such usage.
Secondly, it can be taken by way of metaphor, so that Christ's Passion is understood by the chalice by way of comparison, because, like a cup, it inebriates, according to Lam. 3:15 : "He hath filled me with bitterness, he hath inebriated me with wormwood": hence our Lord Himself spoke of His Passion as a chalice, when He said ( Mat. 26:39 ): "Let this chalice pass away from Me": so that the meaning is: "This is the chalice of My Passion." This is denoted by the blood being consecrated apart from the body; because it was by the Passion that the blood was separated from the body.
Reply to Objection 2: As was said above (ad 1; Q[76], A[2], ad 1), the blood consecrated apart expressly represents Christ's Passion, and therefore mention is made of the fruits of the Passion in the consecration of the blood rather than in that of the body, since the body is the subject of the Passion. This is also pointed out in our Lord's saying, "which shall be delivered up for you," as if to say, "which shall undergo the Passion for you."
Reply to Objection 3: A testament is the disposal of a heritage. But God disposed of a heavenly heritage to men, to be bestowed through the virtue of the blood of Jesus Christ; because, according to Heb. 9:16 : "Where there is a testament the death of the testator must of necessity come in." Now Christ's blood was exhibited to men in two ways. First of all in figure, and this belongs to the Old Testament; consequently the Apostle concludes ( Heb. 9:16 ): "Whereupon neither was the first indeed dedicated without blood," which is evident from this, that as related in Exod. 24:7 , 8 "when every" commandment of the law "had been read" by Moses, "he sprinkled all the people" saying: "This is the blood of the testament which the Lord hath enjoined unto you."
Secondly, it was shown in very truth; and this belongs to the New Testament. This is what the Apostle premises when he says ( Rom. 9:15 ): "Therefore He is the Mediator of the New Testament, that by means of His death . . . they that are called may receive the promise of eternal inheritance." Consequently, we say here, "The blood of the New Testament," because it is shown now not in figure but in truth; and therefore we add, "which shall be shed for you." But the internal inspiration has its origin in the power of this blood, according as we are justified by Christ's Passion.
Reply to Objection 4: This Testament is a "new one" by reason of its showing forth: yet it is called "eternal" both on account of God's eternal pre-ordination, as well as on account of the eternal heritage which is prepared by this testament. Moreover, Christ's Person is eternal, in Whose blood this testament is appointed.
Reply to Objection 5: The word "mystery" is inserted, not in order to exclude reality, but to show that the reality is hidden, because Christ's blood is in this sacrament in a hidden manner, and His Passion was dimly foreshadowed in the Old Testament.
Reply to Objection 6: It is called the "Sacrament of Faith," as being an object of faith: because by faith alone do we hold the presence of Christ's blood in this sacrament. Moreover Christ's Passion justifies by faith. Baptism is called the "Sacrament of Faith" because it is a profession of faith. This is called the "Sacrament of Charity," as being figurative and effective thereof.
Reply to Objection 7: As stated above (ad 2), the blood consecrated apart represents Christ's blood more expressively; and therefore mention is made of Christ's Passion and its fruits, in the consecration of the blood rather than in that of the body.
Reply to Objection 8: The blood of Christ's Passion has its efficacy not merely in the elect among the Jews, to whom the blood of the Old Testament was exhibited, but also in the Gentiles; nor only in priests who consecrate this sacrament, and in those others who partake of it; but likewise in those for whom it is offered. And therefore He says expressly, "for you," the Jews, "and for many," namely the Gentiles; or, "for you" who eat of it, and "for many," for whom it is offered.
Reply to Objection 9: The Evangelists did not intend to hand down the forms of the sacraments, which in the primitive Church had to be kept concealed, as Dionysius observes at the close of his book on the ecclesiastical hierarchy; their object was to write the story of Christ. Nevertheless nearly all these words can be culled from various passages of the Scriptures. Because the words, "This is the chalice," are found in Lk. 22:20 , and 1 Cor. 11:25, while Matthew says in chapter 26:28: "This is My blood of the New Testament, which shall be shed for many unto the remission of sins." The words added, namely, "eternal" and "mystery of faith," were handed down to the Church by the apostles, who received them from our Lord, according to 1 Cor. 11:23 : "I have received of the Lord that which also I delivered unto you."
Whether in the aforesaid words of the forms there be any created power which causes the consecration?
Objection 1: It seems that in the aforesaid words of the forms there is no created power which causes the consecration. Because Damascene says (De Fide Orth. iv): "The change of the bread into Christ's body is caused solely by the power of the Holy Ghost." But the power of the Holy Ghost is uncreated. Therefore this sacrament is not caused by any created power of those words.
Objection 2: Further, miraculous works are wrought not by any created power, but solely by Divine power, as was stated in the FP, Q[110], A[4]. But the change of the bread and wine into Christ's body and blood is a work not less miraculous than the creation of things, or than the formation of Christ's body in the womb of a virgin: which things could not be done by any created power. Therefore, neither is this sacrament consecrated by any created power of the aforesaid words.
Objection 3: Further, the aforesaid words are not simple, but composed of many; nor are they uttered simultaneously, but successively. But, as stated above (Q[75], A[7]), this change is wrought instantaneously. hence it must be done by a simple power. Therefore it is not effected by the power of those words.
On the contrary, Ambrose says (De Sacram. iv): "If there be such might in the word of the Lord Jesus that things non-existent came into being, how much more efficacious is it to make things existing to continue, and to be changed into something else? And so, what was bread before consecration is now the body of Christ after consecration, because Christ's word changes a creature into something different."
I answer that, Some have maintained that neither in the above words is there any created power for causing the transubstantiation, nor in the other forms of the sacraments, or even in the sacraments themselves, for producing the sacramental effects. This, as was shown above (Q[62], A[1] ), is both contrary to the teachings of the saints, and detracts from the dignity of the sacraments of the New Law. Hence, since this sacrament is of greater worth than the others, as stated above (Q[65], A[3]), the result is that there is in the words of the form of this sacrament a created power which causes the change to be wrought in it: instrumental, however, as in the other sacraments, as stated above (Q[62], AA[3],4). For since these words are uttered in the person of Christ, it is from His command that they receive their instrumental power from Him, just as His other deeds and sayings derive their salutary power instrumentally, as was observed above (Q[48], A[6]; Q[56], A[1], ad 3).
Reply to Objection 1: When the bread is said to be changed into Christ's body solely by the power of the Holy Ghost, the instrumental power which lies in the form of this sacrament is not excluded: just as when we say that the smith alone makes a knife we do not deny the power of the hammer.
Reply to Objection 2: No creature can work miracles as the chief agent. yet it can do so instrumentally, just as the touch of Christ's hand healed the leper. And in this fashion Christ's words change the bread into His body. But in Christ's conception, whereby His body was fashioned, it was impossible for anything derived from His body to have the instrumental power of forming that very body. Likewise in creation there was no term wherein the instrumental action of a creature could be received. Consequently there is no comparison.
Reply to Objection 3: The aforesaid words, which work the consecration, operate sacramentally. Consequently, the converting power latent under the forms of these sacraments follows the meaning, which is terminated in the uttering of the last word. And therefore the aforesaid words have this power in the last instant of their being uttered, taken in conjunction with those uttered before. And this power is simple by reason of the thing signified, although there be composition in the words uttered outwardly.
Whether the aforesaid expressions are true?
Objection 1: It seems that the aforesaid expressions are not true. Because when we say: "This is My body," the word "this" designates a substance. But according to what was said above (AA[1],4, ad 3; Q[75], AA[2],7), when the pronoun "this" is spoken, the substance of the bread is still there, because the transubstantiation takes place in the last instant of pronouncing the words. But it is false to say: "Bread is Christ's body." Consequently this expression, "This is My body," is false.
Objection 2: Further, the pronoun "this" appeals to the senses. But the sensible species in this sacrament are neither Christ's body nor even its accidents. Therefore this expression, "This is My body," cannot be true.