a. Two Doubts and their Solution

72. About the words of consecration of the blood there is more doubt, because there are two things for doubt:

The first is that none of the Evangelists recites the form that we use;     therefore , based on the Gospel, the form does not seem certain. The Greeks too use another form saying, “This is my blood of the New Testament, which is shed for you and for many for the remission of sins etc     .;” and consequently our form is not exact.

73. I reply that I do not doubt but that our form is certain, according to the authority of Innocent [n.58], because many things have been handed on to the Church by the Apostles that, however, are not thus written in the Gospels.

74. Nor is what is said about the Gospels a problem, because the Evangelists intended to narrate what was done, and not to hand on the form of consecrating.

75. But even about the form of the Greeks the Church does not say that they do not perform the sacrament.

76. Hence some say that their form and ours (and whatever is written in the Gospels) is sufficient for consecration, but in the Roman Church the form that we use is a necessity for the minister.

77. The second doubt is whether to the form we use belong all the words from the place “In like manner.” up to “Wherefore, Lord, we.mindful.”

78. But it is commonly held that the words “Do this in memory of me” do not belong to the form.

79. The proof is shown in this way, that “Take.this [in memory of me]” does not more relate to the blood than the body, for Christ commanded that the consecration of the body as of the blood be done in memory of him; therefore if these words belong to the consecration of the blood, by equal reason they belong to that of the body as well, and consequently, when the host is elevated, the body of Christ has still not been consecrated and so it is idolatry (which is not to be said).

80. The point is also plain because the precept about the use of consecration is not the form of the consecration; but this precept, when “Do this in memory of me” is said, is about the use of the consecration, as the words show;     therefore etc     .

81. Again, by these words Christ conferred on the Apostles the power of performing the sacrament; for he ordained them priests; but the conferring of power to consecrate is not done by words pertaining to consecration, because the words of consecration have regard to the matter that is consecrated, or to the term for which it is consecrated; but the words conferring power have regard to the power they confer and to him on whom it is conferred.