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7)  THE NEW "FORM" DESTROYS THE SENSE OF THE PROPER FORM

Two Distinct Aspects of Christ's Death
62.  In order to comprehend clearly that the new "form" being used involves a change of essential sense (basic meaning) from the ancient and proper form, we must consider two distinct aspects of the Passion and Death of Our Divine Lord.

63.  The first aspect is that of sufficiency; that is, for what and for whom did Christ's Passion suffice?  The second aspect is that of efficacy; that is, for what and for whom was Christ's Passion efficacious (effective)?

The Aspect of Sufficiency
64.  It is a truth of our Faith that Christ died for all men without exception.  "And He is the propitiation for our sins: and not for ours only, but also for those of the whole world." (1 John 2,2)  Another truth of our Faith is that not all men are saved, but some indeed suffer eternal damnation.

65.  Hence we can say that Christ's Passion is the sufficient cause of the salvation of all men.  In the words of St. Thomas, "Christ by His Passion delivered us from our sins causally - that is, by setting up the cause of our deliverance, from which cause all sins whatsoever, past, present, or to come, could be forgiven: just as if a doctor were to prepare a medicine by which all sicknesses can be cured even in the future."  (Summa Th., III, Q. 49, Art. 2).

66.  And this is the meaning of the truth, "Christ died for all men."  His Passion is sufficient for the salvation of all, "from which cause all sins . . . could be forgiven."

The Aspect of Efficacy
67.  Now we are led to consider another truth of our Faith.  Although it is related to the truth discussed just above, this other truth is not the same truth as above, but a distinct truth.  Just as the doctrines of the Immaculate Conception, Virgin Birth, Perpetual Virginity and Divine Maternity are distinct truths, defined at different times - although they are intimately related insofar as they all derive from the singular role of the Most Blessed Virgin Mary in God's Redemptive Plan.

68.  This other truth we are led to consider is that the efficacy, or effectiveness, of Christ's Passion is not communicated to all men, but only unto those who are actually saved; that is, to the elect.  This truth is closely connected with the doctrine of man's free will, a mystery, and with the doctrine of the Mystical Body of Christ, also a mystery.

69.  These two distinct aspects of Christ's Passion and Death (each conveying its own particular truth) - to wit, the standpoints of sufficiency and efficacy - are clearly distinguished in this passage from a decree of the Council of Trent: "But, though He died for all, yet all do not receive the benefit of His death, but those only unto whom the merit of His passion is communicated." (Session VI, Ch. 3).

The Ancient, Established Form Conveys the Sense of Efficacy
70.  It will now be made quite clear that the ancient and proper form of the sacrament of the Holy Eucharist refers to the shedding of Christ's Precious Blood from the standpoint of efficacy only.  This form terminates with these words: which shall be shed for you and for many unto the forgiveness of sins.

71.  A first observation is that the word unto - (which in Latin is the preposition "in" followed by a noun in the accusative case) - means to, towards, or leading up to; and thus this word unto in itself conveys the sense of effectiveness or efficacy.

72.  Secondly, the words for many are selective in their connotation, as opposed to for all men, which phrase denotes universality.  At this point it will be most instructive to rely once again upon the lucid teaching of the Angelic Doctor.  The following argument is drawn from Summa Th., III, Q. 78, Art. 3; - and this particular article is very much to the point of our discussion, for the topic treated therein is: what is the proper form for the consecration of the wine?

73.  According to his characteristic manner of exposition, St. Thomas at first suggests a number of "objections," and subsequently he demonstrates the errors contained in these "objections."  The following objection is posed: "Obj. 8.  Christ's Passion sufficed for all; while as to its efficacy it was profitable for many.  Therefore it ought to be said: which shall be shed for all, or else for many, without adding for you."

74.  For clarity's sake, let us examine this "objection" by rephrasing it.  It may be reworded thus: The proper form for the consecration should treat of Christ's Passion from either the standpoint of sufficiency, or the standpoint of efficacy.  Now to treat of it from the standpoint of sufficiency demands the form, which shall be shed for all.  But if the standpoint of efficacy is what is meant, then the form should be simply:  for many, without adding for you (which is redundant).

75.  The subtle error in this "objection" is thus exposed and refuted by St. Thomas: "Reply Obj. 8.  The blood of Christ's Passion has its efficacy not merely in the elect among the Jєωs, to whom the blood of the Old Testament was exhibited, but also in the Gentiles . . . And therefore He says expressly, for you, the Jєωs, and for many, namely the Gentiles . . . "

76.  Beginning his reply, "The blood of Christ's Passion has its efficacy," St. Thomas totally ignores the aspect of sufficiency, and thus he implies that it goes without saying that the proper sense of Christ's words here is that of efficacy.  Moreover, his reply speaks only of "the elect."  Thus, for you means not only the Apostles to whom Christ was speaking - and, in fact, Judas, though present, was not included in for you - , but it means all the elect among the Jєωs.  Not all the Jєωs, but only "the elect" among the Jєωs.  And this phraseology, needless to say, denotes only the aspect of efficacy.  And the phrase and for many encompasses the Gentiles; again it is understood, of course, that St. Thomas is referring only to the elect among the Gentiles.

77.  Therefore according to the Angelic Doctor's explanation, the correct sense or meaning of the form for the consecration of the wine is: which shall be shed for you (the elect among the Jєωs) and for many (the elect among the Gentiles) unto (effecting) the forgiveness of sins.  And from this it should be abundantly clear that this form denotes the shedding of Christ's Blood from the aspect of its efficacy, rather than its sufficiency.

78.  "As Christ's Passion benefits all" says St. Thomas elsewhere, ". . . whereas it produces no effect except in those who are united with Christ's Passion through faith and charity, so likewise this sacrifice, which is the memorial of our Lord's Passion, has no effect except in those who are united with this sacrament through faith and charity. . .  Hence in the Canon of the Mass no prayer is made for them who are outside the pale of the church."  (Summa Th., III, Q. 79, Art. 7, emphasis added).

79.  But if no prayer is made anywhere in the Canon of the Mass for those outside the Church, least of all should the words "for all men" be placed in the very form for the Consecration!  For, as shall be explained later, this Most Holy Sacrament of the Eucharist is uniquely the Sacrament of the Mystical Body of Christ, of which Body not all men are members.

The New "Form" Conveys the Sense of Sufficiency
80.  The "form" introduced in the new, all English Canon terminates thus: is to be shed for you and for all men so that sins may be forgiven.  Unlike the ancient, established, and proper form, the above phraseology fails to convey the sense of efficacy, and denotes only the sense of sufficiency.

81.  The very words, "so that sins may be forgiven," denote only the notion of possibility, for the verb "may" is the permissive form.  To describe sufficiency, St. Thomas uses the words, "from which cause all sins . . .could be forgiven."  The word "may" is akin to "could", except that "could" is even stronger in that it denotes power, capability, or ability, and not mere possibility.

82.  Secondly, as stated earlier, the phrase "for all men," by its universality, cannot denote anything but the aspect of sufficiency.  Thus it is proved that the new "form" in no way conveys the same meaning as the ancient and proper form.

83.  It is important to note, in passing, that if the words all men had been substituted for the word many, without changing anything else, the "form" would have read: which shall be shed for you and for all men unto the forgiveness of sins.  This "form" is heretical.  Since unto denotes efficacy, this "form" says that the benefits of Christ's Passion are actually communicated to all men unto the forgiveness of sins.  And this is contrary to faith.

Summary and Conclusion
84.  We have considered the Passion and Death of Christ from two standpoints, each of which contains a separate and distinct truth.  Christ died for all men without exception so that all their sins may be forgiven.  And this is the aspect of sufficiency.  However, Christ's Passion is not profitable for all men, because we know de fide that not all men attain eternal salvation.  Thus many men, but not all men, have communicated to them the benefits of His Passion unto the forgiveness of sins, and this is the aspect of efficacy or effectiveness.

85.  The ancient and proper form for the Sacrament of the Holy Eucharist uses Christ's own words and conveys the latter truth; namely, that of efficacy.  The new "form" uses men's words and conveys the former truth; namely, that of sufficiency.  And thus the Innovators, the authors of this change, have destroyed the essential sense of the proper form.

86.  "For since in the sacraments, the words produce an effect according to the sense which they convey, as stated above, we must see whether the change of words destroys the essential sense of the words: because then the sacrament is clearly rendered invalid."  (Summa Th., III, Q. 60, Art. 8).