Roman catechism,[1] moreover, says, that the words of consecration should be thus understood: It is my blood that is contained in the chalice of the New Testament. This signifies that men receive no longer the figure of the blood of Jesus Christ, as was the case in the Old Law; but they really receive the true blood of the New Testament. The words Pro vobis et pro multis ("For you and for many") are used to distinguish the virtue of the blood of Christ from its fruits; for the blood of our Saviour is of sufficient value to save all men, but its fruits are applicable only to a certain number and not to all, and this is their own fault. Or, as the theologians say, this precious blood is (in itself) sufficiently (sufficienter) able to save all men, but (on our part) effectually (efficaciter) it does not save all—it saves only those who co-operate with grace. This is the explanation of St. Thomas, as quoted by Benedict XIV.[ed. 1]
The consecration is followed by the elevation of the host and of the chalice: this is done, writes Sassi, in order to prove the truth of the Eucharist which was attacked by Berengarius at the beginning of the twelfth century. The same truth is again professed at the second elevation shortly before the Pater noster, when the priest says, Omnis honor et gloria ("All honor and glory"). It was also at the time of the heresy of Berengarius that the custom was introduced of ringing the bell at the elevation of the Host and of the chalice.
- ↑ P. 2, c. 4, q. 20.
- ↑ De Miss. Sacr. l. 2, c. 15.—Benedict XIV. here observes that St. Thomas (P. 3, q. 18, a. 3) seems to favor the opinion of those who make the essential form of the consecration of the chalice consist in all the words that the priest pronounces as far as Hæc quotiescumque; because the words that follow, Hic est enim calix sanguinis mei, are determinationes prædicati, that is to say, sanguinis Christi, and consequently, belonging ad integritatem ejusdem locutionis, are de substantia formæ. St. Pius V. caused the contrary opinion to be erased from the commentary of Cajetan.
