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." _______________________
FOURTH ARTICLE [III, Q. 78, Art. 4]
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.
Obj. 2: Further, miraculous works are wrought not by any created power, but solely by Divine power, as was stated in the First Part (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.
Obj. 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 Obj. 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.