by His Divine
power, and subsequently expressed the form under which those who came
after were to consecrate." But in opposition to this view are the
words of the Gospel in which it is said that Christ "blessed," and
this blessing was effected by certain words. Accordingly those words
of Innocent are to be considered as expressing an opinion, rather
than determining the point.

Others, again, have said that the blessing was effected by other
words not known to us. But this statement cannot stand, because the
blessing of the consecration is now performed by reciting the things
which were then accomplished; hence, if the consecration was not
performed then by these words, neither would it be now.

Accordingly, others have maintained that this blessing was effected
by the same words as are used now; but that Christ spoke them twice,
at first secretly, in order to consecrate, and afterwards openly, to
instruct others. But even this will not hold good, because the priest
in consecrating uses these words, not as spoken in secret, but as
openly pronounced. Accordingly, since these words have no power
except from Christ pronouncing them, it seems that Christ also
consecrated by pronouncing them openly.

And therefore others said that the Evangelists did not always follow
the precise order in their narrative as that in which things actually
happened, as is seen from Augustine (De Consens. Evang. ii). Hence it
is to be understood that the order of what took place can be
expressed thus: "Taking the bread He blessed it, saying: This is My
body, and then He broke it, and gave it to His disciples." But the
same sense can be had even without changing the words of the Gospel;
because the participle "saying" implies sequence of the words uttered
with what goes before. And it is not necessary for the sequence to be
understood only with respect to the last word spoken, as if Christ
had just then pronounced those words, when He gave it to His
disciples; but the sequence can be understood with regard to all that
had gone before; so that the sense is: "While He was blessing, and
breaking, and giving it to His disciples, He spoke the words, 'Take
ye,'" etc.

Reply Obj. 2: In these words, "Take ye and eat," the use of the
consecrated, matter is indicated, which is not of the necessity of
this sacrament, as stated above (Q. 74, A. 7). And therefore not even
these words belong to the substance of the form. Nevertheless,
because the use of