http://sedevacantist.com/newmass/qtvjmcn.htm

3)  THE PROPER FORM FOR THE SACRAMENT OF THE HOLY EUCHARIST

The Consecration of the Bread
17.  According to St. Thomas Aquinas, the proper form for the consecration of the bread consists of the words: This is My body. (Summa Th., III, Q. 78, Art. 2).

18.  Prior to the introduction of the all-English Canon on October 22, 1967, the form used during the Mass was: For this is My body.  This new Canon, however, omits the conjunction, for; and this particular word, according to St. Thomas, "is set in this form according to the custom of the Roman Church, who derived it from Peter the Apostle." (Summa Th., III, Q. 78, Art. 2, emphasis added).  It was put in the form "on account of the sequence with the words preceding," the Angelic Doctor continues, "and therefore it is not part of the form." (Ibid.).

19.  Although the omission of the word for in the consecration of the bread does not affect the validity of the sacrament, those who are responsible for this omission seemingly exhibit a callous disregard for a Tradition of the Roman Catholic Church, a Tradition dating from the very beginnings of Christianity.  Indeed a Tradition "derived from Peter the Apostle."!

20.  Interestingly, the Angelic Doctor also observes, "Thus in the form of the Eucharist, For this is My Body, the omission of the word for . . . does not cause the sacrament to be invalid; although perhaps he who makes the omission may sin from negligence or contempt."  (Summa Th., III, Q. 60, Art. 8).

The Consecration of the Wine
21.  According to "THE CATECHISM By Decree of THE HOLY COUNCIL OF TRENT," published by command of Pope Saint Pius V: "We are then firmly to believe (certo credendum est)," that the form for the consecration of the wine "consists in the following words: This is the chalice of my blood, of the new and eternal testament, the mystery of faith, which shall be shed for you and for many, to the remission of sins."  (Part II, chap. 4, par. 21)  And immediately below in par. 22, we read: "Concerning this form no one can doubt (Verum de hac forma nemo dubitare poterit) . . . it is plain that no other words constitute the form (perspicuum est, aliam formam constituendam non esse)."

22.  There are other theology books which either state (or at least imply) that the words This is My blood alone constitute the form.  This certainly would seem to be incorrect for several reasons.  First of all, as just noted, a catechism by decree of an Ecuмenical Council (and not a "pastoral" one either) has declared otherwise.

23.  The second reason is by the authority of long-established usage.  For in practically all missals, both those used by the priest (altar missals) and those used by the faithful, we always find italicized or set in bold print the entire form: Hic est enim Calix . . . in remissionem peccatorum.

24.  And finally, thirdly, we should believe that the entire form given in paragraph 21 above is the necessary and proper form, because the integrity of the expression demands it.  "Some have maintained," says St. Thomas, "that the words This is the chalice of My blood alone belong to the substance (that is, the essence or necessary part - Auth.) of the form, but not those words which follow.  Now this seems incorrect, because the words which follow them are determinations of the predicate, that is, of Christ's blood; consequently they belong to the integrity of the expression."

25.  He continues, "And on this account others say more accurately that all the words which follow are of the substance of the form down to the words, as often as you shall do this (but not including these words - Auth.)"  Otherwise, why would the priest continue holding the chalice until the completion of all these words?  "Hence it is that the priest pronounces all the words, under the same rite and manner, namely, holding the chalice in his hands."  (Summa Th., III, Q. 78, Art. 3).

26.  To show why each clause and phrase is necessary, the Angelic Doctor explains them one by one.  "Consequently it must be said that all the aforesaid words belong to the substance of the form; but that by the first words, This is the chalice of My blood, the change of the wine into blood is denoted. . ."  It is important to note that St. Thomas says that the transubstantiation is denoted, but he does not say that it actually occurs, upon the completion of this clause.

27.  Continuing, "but by the words which come after is shown the power of the blood shed in the Passion, which power works in this sacrament, and is ordained for three purposes.  First and principally for securing our eternal heritage, . . . and in order to denote this, we say, of the New and Eternal Testament.

28.  "Secondly, for justifying by grace, which is by faith, . . . and on this account we add, The Mystery of Faith.

29.  "Thirdly, for removing sins which are the impediments to both of these things, . . . and on this account, we say, which shall be shed for you and for many unto the forgiveness of sins."  (Quotations in paragraphs 26-29 from Summa Th., III, Q. 78, Art. 3).

30.  To summarize this part: The proper form for the sacrament of the Most Holy Eucharist - all of which is necessary for its validity - is:

This is my body.  This is the chalice of My blood,
of the new and eternal testament, the Mystery of Faith,
which shall be shed for you and for many
unto the forgiveness of sins.