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."
Obj. 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.
Obj. 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.
Obj. 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.
Obj. 5: Further, occasions of error ought to be withheld from men,
according to Isa. 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."
Obj. 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."
Obj. 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" (Luke 22:19).
Obj. 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.
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 Luke 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 Obj. 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 (Matt.
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 Obj. 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 Obj. 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 Ex. 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 Obj. 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 Obj. 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 Obj. 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 Obj. 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 Obj. 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 Obj. 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 Luke 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."
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