|
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, Question 110, Article 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 (Question 75, Article 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 (Question 62, Article 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 (Question 65,
Article 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 (Question 62, Articles 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 (Question 48, Article 6; Question 56, Article 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.
|
|