tion accomplishes; for as the words of consecration effectuate what they signify, sacred writers usually say, that whatever the form expresses, is contained in the Sacrament by virtue of the Sacrament; and hence, could we suppose any one thing to be entirely separated from the rest, the Sacrament, in their opinion, would be found to contain solely what the form expresses. But, some things are contained in the Sacrament, because united to those which are expressed in the form; for instance, the words " This is my body," which comprise the form used to consecrate the bread, signify the body of the Lord, and hence, the body of the Lord is contained in the Eucharist, by virtue of the Sacrament. As, however, to the body are united his blood, his soul, his divinity, they too must be found to coexist in the Sacrament; not, however, by virtue of the consecration, but by virtue of the union that subsists between them and his body; and this theologians express by the word " concomitance." Hence it is clear that Christ, whole and entire, is contained in the Sacrament; for when two things are actually united, where one is, the other must also be. Hence it also follows, that Christ, whole and entire, is contained under either species, so that as under the species of bread, are contained not only the body, but also the blood and Christ entire, so in like manner, under the species of wine are contained not only the blood, but also the body and Christ entire. These are matters on which the faithful cannot entertain a doubt. Wisely, however, was it ordained that two distinct consecrations should take place: they represent in a more lively manner, the passion of our Lord, in which his blood was separated from his body; and hence, in the form of consecration we commemorate the effusion of his blood. The sacrament is to be used by us as the food and nourishment of our souls; and it was most accordant with this its use, that it should be instituted as meat and drink, which obviously constitute the proper food of man.
The pastor will also inform the faithful, that Christ, whole and entire, is contained not only under either species, but also in each particle of either species: "Each," says St. Augustine, " receives Christ the Lord entire in each particle: he is not diminished by being given to many, but gives himself whole and entire to each." [1] This is also an obvious inference from the narrative of the Evangelists: it is not to be supposed that the bread used at the Last Supper was consecrated by our Lord in separate parts, applying the form particularly to each, but that all the sacramental bread then used, was consecrated in sufficient quantity to be distributed amongst the Apostles, at the same time and with the same form. That the consecration of the chalice also, was performed in the same manner, is obvious from these words of the Saviour: " Take and divide it amongst you." [2]
What has hitherto been said is intended to enable the pastor
