vens and earth
were made." Therefore, it would be a more proper form of this
sacrament if the imperative mood were employed, so as to say: "Be
this My body."

Obj. 3: Further, that which is changed is implied in the subject of
this phrase, just as the term of the change is implied in the
predicate. But just as that into which the change is made is
something determinate, for the change is into nothing else but the
body of Christ, so also that which is converted is determinate, since
only bread is converted into the body of Christ. Therefore, as a noun
is inserted on the part of the predicate, so also should a noun be
inserted in the subject, so that it be said: "This bread is My body."

Obj. 4: Further, just as the term of the change is determinate in
nature, because it is a body, so also is it determinate in person.
Consequently, in order to determine the person, it ought to be said:
"This is the body of Christ."

Obj. 5: Further, nothing ought to be inserted in the form except what
is substantial to it. Consequently, the conjunction "for" is
improperly added in some books, since it does not belong to the
substance of the form.

_On the contrary,_ our Lord used this form in consecrating, as is
evident from Matt. 26:26.

_I answer that,_ This is the proper form for the consecration of the
bread. For it was said (A. 1) that this consecration consists in
changing the substance of bread into the body of Christ. Now the form
of a sacrament ought to denote what is done in the sacrament.
Consequently the form for the consecration of the bread ought to
signify the actual conversion of the bread into the body of Christ.
And herein are three things to be considered: namely, the actual
conversion, the term _whence,_ and the term _whereunto._

Now the conversion can be considered in two ways: first, in
_becoming,_ secondly, in _being._ But the conversion ought not to be
signified in this form as in _becoming,_ but as in _being._ First,
because such conversion is not successive, as was said above (Q. 75,
A. 7), but instantaneous; and in such changes the _becoming_ is
nothing else than the _being._ Secondly, because the sacramental
forms bear the same relation to the signification of the sacramental
effect as artificial forms to the representation of the effect of
art. Now an artificial form is the likeness of the ultimate effect,
on which the artist's intention is fixed; just as the art-form in the
builder's mind is princip