Whether the Form of the Consecration of the Bread Accomplishes Its
Effect Before the Form of the Consecration of the Wine Be Completed?
Objection 1: It seems that the form of the consecration of the bread
does not accomplish its effect until the form for the consecration of
the wine be completed. For, as Christ's body begins to be in this
sacrament by the consecration of the bread, so does His blood come to
be there by the consecration of the wine. If, then, the words for
consecrating the bread were to produce their effect before the
consecration of the wine, it would follow that Christ's body would be
present in this sacrament without the blood, which is improper.
Obj. 2: Further, one sacrament has one completion: hence although
there be three immersions in Baptism, yet the first immersion does
not produce its effect until the third be completed. But all this
sacrament is one, as stated above (Q. 73, A. 2). Therefore the words
whereby the bread is consecrated do not bring about their effect
without the sacramental words whereby the wine is consecrated.
Obj. 3: Further, there are several words in the form for consecrating
the bread, the first of which do not secure their effect until the
last be uttered, as stated above (A. 4, ad 3). Therefore, for the
same reason, neither do the words for the consecration of Christ's
body produce their effect, until the words for consecrating Christ's
blood are spoken.
_On the contrary,_ Directly the words are uttered for consecrating
the bread, the consecrated host is shown to the people to be adored,
which would not be done if Christ's body were not there, for that
would be an act of idolatry. Therefore the consecrating words of the
bread produce their effect before the words are spoken for
consecrating the wine.
_I answer that,_ Some of the earlier doctors said that these two
forms, namely, for consecrating the bread and the wine, await each
other's action, so that the first does not produce its effect until
the second be uttered.
But this cannot stand, because, as stated above (A. 5, ad 3), for the
truth of this phrase, "This is My body," wherein the verb is in the
present tense, it is required for the thing signified to be present
simultaneously in time with the signification of the expression used;
otherwise, if the thing signified had to be awaited for afterwards, a
verb of the future tense would be employed, and not one of the
present tense, so that we should not say, "This is My body," but
"This will be My body." But the signification of this speech is
complete directly those words are spoken. And therefore the thing
signified must be present instantaneously, and such is the effect of
this sacrament; otherwise it would not be a true speech. Moreover,
this opinion is against the rite of the Church, which forthwith
adores the body of Christ after the words are uttered.
Hence it must be said that the first form does not await the second
in its action, but has its effect on the instant.
Reply Obj. 1: It is on this account that they who maintained the
above opinion seem to have erred. Hence it must be understood that
directly the consecration of the bread is complete, the body of
Christ is indeed present by the power of the sacrament, and the blood
by real concomitance; but afterwards by the consecration of the wine,
conversely, the blood of Christ is there by the power of the
sacrament, and the body by real concomitance, so that the entire
Christ is under either species, as stated above (Q. 76, A. 2).
Reply Obj. 2: This sacrament is one in perfection, as stated above
(Q. 73, A. 2), namely, inasmuch as it is made up of two things, that
is, of food and drink, each of which of itself has its own
perfection; but the three immersions of Baptism are ordained to one
simple effect, and therefore there is no resemblance.
Reply Obj. 3: The various words in the form for consecrating the
bread constitute the truth of one speech, but the words of the
different forms do not, and consequently there is no parallel.
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