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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 (Question 76, Articles 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 (Question 73, Article
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 (Question 48,
Article 2; Question 49, Article 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
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 (Article 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
Rm. 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 (Mt. 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; Question 76,
Article 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 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 (Rm.
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."
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