Chapter IV. On the Mode of the Institution of This Sacrament

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CAPUT IV. De modo institutionis hujus sacramenti.

Quarto de modo institutionis hujus sacramenti est videndum.

In modo autem illo oportet, quod verba Domini attendantur: quia ex quibusdam eorum accipitur modus institutionis, et ex quibusdam collatio potestatis ex ordine hoc sacramentum celebrandi, et ex quibusdam accipitur injunctio usus sacramenti istius in Ecclesia. Ex hoc enim quod dicit: Accipite, sicut dicitur, Matth. XXVI, 26, vel sumite, sicut dicitur, Marc. XIV, 22, vel, sicut dicitur, Luc. XXII, 17: Accipite, et dividite inter vos, pro certo cum porrexerit sacramentum, intelligitur sacramenti institutio: non enim porrexit tantum panem vel vinum, sed porrigendo panem et vinum, in ipsa porrectione dixit formam transsubstantiantem, et sic porrigendo eis sacramentum significavit a se procedere in personas Ecclesiasticas: et hoc est instituere sacramentum.

Et hoc verum esse ostenditur per verba Apostoli, I ad Corinth. XI, 23 et 24, ubi sic dicit: Ego enim accepi a Domino quod et tradidi vobis, quoniam Dominus Jesus, in qua nocte tradebatur, accepit panem, et gratias agens fregit, et dixit: Accipite, et manducate. Ex quo accipitur, quod porrigendo sacramentum instituit in tali materia et in tali forma, sicut tenetur in Ecclesia. Non enim potuit aliud intendere porrigendo nisi institutionem: quia porrigendo signavit hoc sacramentum ex sua auctoritate procedere, et processum illum verbo acceptionis in imperativo posito expressit dicendo: Accipite, vel sumite. Et ex hoc modo inaestimabile donum nobis contulit. Ad Ephes. IV, 8: Dedit dona hominibus. Et ideo dicitur, Sapient. III, 14: Dabitur illi fidei donum electum, et sors in templo Dei acceptissima. Nullum enim sanctificationis nostrae donum electius est, quam in quo ipse secundum omnia quae in ipso sunt, dat seipsum in divinis et humanis, nec aliqua sors in templo acceptabilior esse potest, quam potestas conficiendi corpus Christi et ipsum communicandi fidelibus. Hoc autem modo donationis utitur instituendo sacramentum, ut ostendat, quod ex sua liberali et gratuita largitate procedit, et intima charitate, qua in nobis per hunc modum communionis esse voluit, verificans hoc quod dixit, Proverb. VII, 31: Deliciae meae esse cum filiis hominum. Sic enim substantiae suae et vitae et gratiae sumus participes, quibus caret qui non communicat. Joan. VI, 54: Amen, amen dico vobis, nisi manducaveritis carnem Filii hominis, et biberitis ejus sanguinem, non habebitis vitam in vobis. Unde in hoc fecit quod dicitur, Sapient. XVI, 21: Substantia enim tua dulcedinem tuam quam in filios habes ostendebat, et deserviens uniuscujusque voluntati, ad quod quisque volebat convertebatur. In modo ergo constituendi gratuitam dulcedinem indicat, quando imperium quod importatur in imperativo, dono largissimo nobis dato dulcoravit, ostendens quod dixit, Psal. LXVII, 11: Parasti in dulcedine tua pauperi, Deus. Levissimum enim institutionis imperium quod princeps instituere vel facere potest, est quod dicit, Accipite, quando donum suae dat magnificentiae, quod omnem supplet defectum accipientis. Esther, II, 18: Dona largitus est juxta magnificentiam principalem. Hoc igitur modo instituit sacramentum, et reverenter voluit accipi ab Ecclesia.

CHAPTER IV. On the mode of the institution of this sacrament.

Fourth, one must see concerning the mode of the institution of this sacrament.

But in that mode it is necessary that the words of the Lord be attended to, because from certain of them the mode of institution is received, and from certain the conferral of power from order for celebrating this sacrament, and from certain the injunction of the use of this sacrament in the Church is received. For from this, that he says, "Receive," as is said, Matthew 26:26, or "take," as is said, Mark 14:22, or, as is said, Luke 22:17: "Receive and divide among yourselves," for certain, since he offered the sacrament, the institution of the sacrament is understood. For he did not merely offer bread or wine, but, by offering bread and wine, in the very offering he spoke the transubstantiating form, and thus by offering the sacrament to them he signified that it proceeds from himself into Ecclesiastical persons; and this is to institute the sacrament.

And that this is true is shown through the words of the Apostle, I Corinthians 11:23 and 24, where he speaks thus: "For I received from the Lord what I also handed on to you, that the Lord Jesus, on the night in which he was handed over, took bread, and giving thanks broke it, and said: Receive, and eat." From this it is received that by offering the sacrament he instituted it in such matter and in such form, as is held in the Church. For by offering he could intend nothing other than institution, because by offering he signified that this sacrament proceeds from his authority, and he expressed that procession by the word of receiving placed in the imperative, saying: "Receive," or "take." And in this mode he conferred on us an inestimable gift. Ephesians 4:8: "He gave gifts to human beings." And therefore it is said, Wisdom 3:14: "To him will be given the chosen gift of faith, and a most acceptable lot in the temple of God." For no gift of our sanctification is more choice than that in which he himself, according to all things which are in him, gives himself in divine and human things; nor can any lot in the temple be more acceptable than the power of confecting the body of Christ and communicating him to the faithful. But he uses this mode of giving in instituting the sacrament, in order to show that it proceeds from his liberal and gratuitous largess, and from the intimate charity by which he willed to be in us through this mode of communion, verifying this which he said, Proverbs 7:31: "My delights are to be with the sons of men." For thus we are participants of his substance and life and grace, which one who does not communicate lacks. John 6:54: "Amen, amen I say to you, unless you eat the flesh of the Son of Man and drink his blood, you will not have life in you." Hence in this he did what is said, Wisdom 16:21: "For your substance showed your sweetness which you have toward sons, and serving the will of each one, was converted into whatever each one wished." Therefore in the mode of establishing he indicates gratuitous sweetness, when he sweetened the command which is imported in the imperative by the most ample gift given to us, showing what he said, Psalm 67:11: "You prepared for the poor in your sweetness, O God." For the lightest command of institution which a prince can institute or make is what he says, "Receive," when he gives a gift of his magnificence, which supplies every defect of the one receiving. Esther 2:18: "He lavished gifts according to princely magnificence." Therefore in this mode he instituted the sacrament, and willed it to be received reverently by the Church.

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Potestatem autem celebrandi dedit, quando dixit: Hoc facite in meam commemorationem, sicut dicitur, Luc. XXII, 19, et I ad Corinth. XI, 24. Per hoc enim quod dicit: Hoc facite, dedit potestatem faciendi: quia facere duo dicit quando ponitur in imperativo. Dicit enim collationem potestatis, quando tali verbo utitur is qui princeps est, et auctoritatem habet ad inferiorem: quia tunc idem est, hoc facite, ac si diceret: Hoc faciendi habete auctoritatem et potestatem. Et tunc in hoc verbo sacerdotalem discipulis contulit ordinem, sicut tradunt hi qui inter Doctores sunt probabiliores. Unde similibus verbis utitur Episcopus, quando sacerdotalem confert ordinem. Dicit enim sic porrigendo calicem cum hostia panis et sacrificio vini cum aqua: « Accipite potestatem in Ecclesia offerre sacrificium Deo, Missamque celebrare tam pro vivis quam pro mortuis, in nomine Domini. » Sic ergo in ore Domini verbum, facite, traductionem potestatis ex ordine signat a Domino in discipulos. Quando enim princeps confert potestatem, tali verbo utitur, etiam quando subditus minister nihil facit, sicut et nos dicimus potestatem signando, dicentes: Sacerdos celebrat Missam, quam non celebrat nisi sacerdos, non signantes actum, sed potestatem. Unde Joannes in Apocalypsi, I, 5 et 6, gratias egit de tanta dignitate, dicens: Princeps regum terrae dilexit nos, et lavit nos a peccatis nostris in sanguine suo, et fecit nos regnum et sacerdotes Deo et Patri suo: ipsi gloria et imperium in saecula saeculorum. Amen. Isa. LXVI, 21: Assumam ex eis in sacerdotes et levitas, dicit Dominus. Apocal. V, 10: Fecisti nos Deo nostro regnum, et sacerdotes, et regnabimus super terram. Isa. LXI, 6: Vos autem sacerdotes Dei vocabimini: Ministri Dei nostri, dicetur vobis. Apocal. XX, 6: Erunt sacerdotes Dei et Christi, et regnabunt cum illo mille annis, hoc est, per totum tempus gratiae.

But he gave the power of celebrating when he said, "Do this in commemoration of me," as is said, Luke 22:19, and I Corinthians 11:24. For through this, that he says, "Do this," he gave the power of doing, because "to do" says two things when it is placed in the imperative. For it says the conferral of power, when one who is prince and has authority uses such a word toward an inferior, because then "do this" is the same as if he said: Have authority and power of doing this. And then in this word he conferred priestly order on the disciples, as those who are more probable among the Doctors hand on. Hence the bishop uses similar words when he confers priestly order. For he says thus, offering the chalice with the host of bread and the sacrifice of wine with water: "Receive the power in the Church to offer sacrifice to God and to celebrate Mass both for the living and for the dead, in the name of the Lord." Thus therefore in the mouth of the Lord the word "do" signifies the handing down of power from order from the Lord into the disciples. For when a prince confers power, he uses such a word, even when the subject minister does nothing, just as we too speak by signifying power, saying: The priest celebrates Mass, which no one celebrates except a priest, signifying not the act, but the power. Hence John in the Apocalypse, 1:5 and 6, gave thanks concerning so great a dignity, saying: "The prince of the kings of the earth loved us and washed us from our sins in his blood, and made us a kingdom and priests to God and his Father; to him glory and command unto the ages of ages. Amen." Isaiah 66:21: "I shall take from them as priests and Levites, says the Lord." Apocalypse 5:10: "You have made us a kingdom and priests to our God, and we shall reign upon the earth." Isaiah 61:6: "But you shall be called priests of God; ministers of our God, it shall be said to you." Apocalypse 20:6: "They will be priests of God and of Christ, and they will reign with him for a thousand years," that is, through the whole time of grace.

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Sic ergo in verbo dicto collatio accipitur potestatis.

Si autem verbum illud ad usum referatur operis, sicut innuit illud quod additur: In meam commemorationem, tunc sensus est: Hoc facite in meam commemorationem, hoc est, hoc in usu et frequentatione habete in meam commemorationem: et tunc in hoc eodem verbo injungit usum. Unde, Act. II, 46 et 47: Quotidie quoque perdurantes unanimiter in templo, et frangentes circa domos panes, sumebant cibum cum exsultatione et simplicitate cordis, collaudantes Deum, et habentes gratiam ad omnem plebem. I ad Corinth. XI, 26: Quotiescumque manducabitis panem hunc, et calicem Domini bibetis, mortem Domini annuntiabitis donec veniat.

Sic ergo dicendo: Accipite, etc., et sacramentum instituit et inaestimabile donum dedit. Quando autem ut princeps regum terrae dixit: Hoc facite, faciendi illud contulit potestatem. Quando autem hanc potestatem ad actum retulit adjungens, quod in sui fieret commemorationem, pro certo injunxit usum quo exercendo nos in Ecclesia sanctificaremur et Christo incorporaremur. In primo horum mirabilis est gratia, in secundo dignitas immensa, in tertio vero sanctificatio cumulata.

De primo horum dicitur, Esther, XV, 17: Valde mirabilis es, Domine, et facies tua plena gratiarum. Joan. I, 16: De plenitudine ejus nos omnes accepimus, et gratiam pro gratia.

De secundo dicit Apostolus, II ad Corinth. III, 6: Idoneos nos fecit ministros Novi Testamenti, non littera, sed spiritu. I ad Corinth. IV, 1: Sic nos existimet homo ut ministros Christi, et dispensatores mysteriorum Dei.

De tertio dicitur ad Ecclesiam, Cantic. VII, 2: Venter tuus sicut acervus tritici, vallatus liliis. Ac si dicat: Venter tuus qui ex gustu vetiti concupiscentia et doloribus plenus fuit, modo est sicut acervus tritici, saepius sumpto sacramento corporis Domini, coacervatam habet sanctitatem, et liliis castitatis mentis et corporis est circumpositus undique: quia plenam attingit ex usu sacramenti virtutis sanctificationem.

Thus therefore in the word spoken the conferral of power is received.

But if that word is referred to the use of the work, as that which is added suggests, "In commemoration of me," then the sense is: "Do this in commemoration of me," that is, have this in use and frequentation in commemoration of me; and then in this same word he enjoins use. Hence, Acts 2:46 and 47: "Daily also, persevering unanimously in the temple and breaking bread around the houses, they received food with exultation and simplicity of heart, praising God and having grace toward all the people." I Corinthians 11:26: "As often as you shall eat this bread and drink the chalice of the Lord, you shall announce the death of the Lord until he comes."

Thus therefore by saying, "Receive," etc., he both instituted the sacrament and gave an inestimable gift. But when, as prince of the kings of the earth, he said, "Do this," he conferred the power of doing it. But when he referred this power to act, adding that it be done in commemoration of himself, for certain he enjoined the use, by exercising which we would be sanctified in the Church and incorporated into Christ. In the first of these there is wondrous grace; in the second, immeasurable dignity; but in the third, accumulated sanctification.

Concerning the first of these it is said, Esther 15:17: "You are very wondrous, Lord, and your face is full of graces." John 1:16: "From his fullness we all have received, and grace for grace."

Concerning the second the Apostle says, II Corinthians 3:6: "He has made us fit ministers of the New Testament, not by the letter, but by the spirit." I Corinthians 4:1: "Let a man so regard us as ministers of Christ and dispensers of the mysteries of God."

Concerning the third it is said to the Church, Canticles 7:2: "Your belly is like a heap of wheat, hedged about with lilies." As if he said: Your belly, which from the taste of the forbidden thing was full of concupiscence and pains, now is like a heap of wheat; by the often-received sacrament of the body of the Lord it has heaped-up sanctity, and is surrounded on every side by the lilies of chastity of mind and body, because from the use of the sacrament it attains the full sanctification of virtue.