Chapter II, 2-3

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Latin (Borgnet)English

p. 386

sequaces clavibus uti oportet: quia non est in eis nisi potestas ministrorum: et ad hanc doctrinam ostendendam dicunt, quod alia forma usus est vel mentali, vel vocali, sicut voluit, et hanc non expressit, ne putaretur eadem esse potestas Domini quae servi et ministri. Probare etiam nituntur quod dicunt: quia verba ista: Accipite, hoc est corpus meum, potius pertinere videntur ad institutionem, quam ad transsubstantiationem: constat autem, quod in aliis sacramentis semper aliis verbis usus est instituendo sacramentum, et aliis dando formam sacramenti, sicut, Matth. XXVIII, 19, cum dicit: Baptizantes eos, instituit sacramentum et injungit usum. Dicens autem: In nomine Patris, et Filii, et Spiritus sancti, dat invocationem quae est forma sacramenti. In hoc ergo sacramento, sicut dicunt, alia verba pertinent ad institutionem sacramenti, et alia ad formam. Cum igitur secundum significationem verborum, Accipite, hoc est corpus meum, ista pertineant ad institutionem, videtur quod alia aliqua verborum forma usus est in transsubstantiando.

Haec igitur est sententia antiquissimorum quorumdam Doctorum.

3. Hoc autem a probabilioribus non tenetur: quia hoc quod dicitur: Christus alia usus est forma verborum, non probatur: et ideo eadem facilitate contemnitur qua probatur. Et quod dicitur: Benedixit, constat quod tactu suae manus quae unita erat deitati, benedixit et vim transsubstantiabilem contulit, sicut tactu suae mundissimae carnis vim regenerativam dedit aquis. Nec legimus ipsum alio signo vel alia benedictione mentali vel vocali usum esse. Nec est credendum, quod in tanto sacramento Dominus aliquid ab Apostolis vel Ecclesia absconderit, cum illud sit de pertinentibus ad salutem, cum ipse dicat, Joan. XV, 15: Vos autem dixi amicos, quia omnia quaecumque audivi a Patre meo, nota feci vobis. Constanter igitur videtur dicendum, quod Christus forma verborum qua nos utimur, usus est in sacramento.

successors must use keys, because in them there is only the power of ministers; and to show this doctrine they say that he used another form, either mental or vocal, as he willed, and he did not express it, lest the same power be thought to belong to the Lord as to the servant and minister. They also strive to prove what they say, because these words, Take, this is my body, seem to pertain rather to institution than to transubstantiation. But it is agreed that in the other sacraments he always used some words in instituting the sacrament and others in giving the form of the sacrament, as in Matthew 28:19, when he says, Baptizing them, he instituted the sacrament and enjoined its use; but saying, In the name of the Father and of the Son and of the Holy Spirit, he gives the invocation which is the form of the sacrament. Therefore in this sacrament, as they say, some words pertain to the institution of the sacrament and others to the form. Since therefore, according to the signification of the words, Take, this is my body, those words pertain to institution, it seems that he used some other form of words in transubstantiating.

This therefore is the opinion of certain very ancient Doctors.

3. But this is not held by the more probable authorities, because this statement, Christ used another form of words, is not proved, and therefore it is rejected with the same ease with which it is proved. And as to what is said, He blessed, it is agreed that by the touch of his hand, which was united to deity, he blessed and conferred transubstantiating force, just as by the touch of his most pure flesh he gave regenerative force to the waters. Nor do we read that he used another sign or another mental or vocal blessing. Nor is it to be believed that in so great a sacrament the Lord hid anything from the Apostles or the Church, since that belongs to things pertaining to salvation, since he himself says, John 15:15: But I have called you friends, because everything whatsoever I heard from my Father I have made known to you. Therefore it seems that it must be said steadfastly that Christ used in the sacrament the form of words which we use.

≈ p. 387

Ad ea quae isti ergo objiciunt, dicendum est, quod cum dicitur, benedixit, quod signo sui tactus benedixit, et quod ille tactus materiae panis et vini contulit: quia quotiescumque forma debita verborum dicitur super talem materiam cum intentione Ecclesiae, tunc patet transsubstantiari, et aliter non transsubstantiaretur. Et quod dicitur, fregit, non est ideo dictum, quod ante unum tempus fregerit, et postea dixerit: Hoc est corpus meum, sed quia simul dixit et fregit, ita quod fractio fuit post verborum formam, quamvis ante dicatur per anticipationem.

Ad aliud autem dicendum, quod sicut jam ante diximus, alia verba sunt institutionis sacramenti et formae, et de hoc satis jam in ante habitis dictum est.

To the things, therefore, which those men object, it must be said that when it is said, He blessed, this means that he blessed by the sign of his own touch, and that that touch conferred on the matter of bread and wine; because whenever the due form of words is said over such matter with the intention of the Church, then it is clear that it is transubstantiated, and otherwise it would not be transubstantiated. And as to what is said, He broke, it is not therefore said that he broke at one time before, and afterward said, This is my body, but because he spoke and broke simultaneously, so that the breaking was after the form of words, although it is said before by anticipation.

But to the other point it must be said that, as we already said before, the words of the institution of the sacrament and of the form are different; and concerning this enough has already been said in the preceding matters.