The Traditional Latin Mass - Part VIII - The Roman Canon Pt. III
The Consecration of the Chalice, the Precious Blood, and the Mystical Separation of Body and Blood
I. After the Consecration of the Host: Christ Truly Present
The moment the priest utters “Hoc est enim Corpus Meum,” the God-Man becomes sacramentally present under the appearance of bread. The priest genuflects in adoration and elevates the Sacred Host for the faithful to behold.
But the Sacrifice is not yet complete.
St. Thomas Aquinas teaches:
“The Sacrifice is perfected by the separate consecration of Body and Blood, signifying the Passion of Christ.”[1]
Thus the Mass must reenact—not symbolically but sacramentally—the mystical separation of Christ’s Body and Blood on the Cross.
II. The Priest Takes the Chalice: Christ in the Upper Room
The priest now uncovers the chalice and gently takes it with both hands. The posture imitates:
Christ at the Last Supper—“He took the chalice.”
The priestly role of mediator—standing between God and man.
The cup of suffering—the chalice which Christ prayed about in Gethsemane (Luke 22:42).
The Canon continues:
“Simili modo postquam cenatum est…”
“In like manner, after He had supped…”
This exact phrasing has been preserved since the earliest days of the Roman Rite and reflects St. Paul’s narration in 1 Corinthians 11:25.
III. The Words of Consecration Over the Chalice
The priest bows slightly and begins Christ’s own words:
“Hic est enim calix Sanguinis Mei…”
“For this is the chalice of My Blood…”
A. The Blood of Christ Is Now Truly Present
At this moment, the substance of the wine ceases to exist.
By divine power, the Chalice now contains:
the true Blood of Christ,
united inseparably to His Body, Soul, and Divinity.
Trent teaches:
“By the power of these words, the substance of the wine is changed into the Blood of Christ.”[2]
B. “The Blood of the New and Eternal Testament”
Christ identifies His Blood with the covenant foretold by Jeremiah:
“I will make a new covenant with the house of Israel.” (Jer. 31:31)
This covenant is sealed not with animal blood, but with:
the Blood of God,
the Blood that takes away sins,
the Blood offered on the Cross.
Aquinas writes:
“The Eucharist is the sacrament of the New Law because it contains Christ’s own Blood, which is the blood of the covenant.”[3]
IV. “Mysterium fidei” — The Hidden Mystery of Faith
Only in the Roman Canon do Christ’s words contain the phrase “Mysterium fidei”—“The mystery of faith.”
This phrase is ancient. It is not a proclamation to the people (as in modern liturgies), but part of the consecratory formula itself.
Historical Origin
St. Leo the Great (5th century) referenced this expression in relation to the Real Presence.[4]
Medieval theologians taught that the words emphasize the incomprehensible, supernatural transformation occurring on the altar.
Theological Meaning
“Mystery of faith” refers specifically to:
Transubstantiation
The Real Presence
The unity of the Sacrifice of Calvary and the Mass
No greater mystery is entrusted to the Church.
V. “Qui pro vobis et pro multis effundetur” — “Which shall be shed for you and for many”
A. “For you” — Directed to the Apostles
Christ speaks personally to those present in the Upper Room.
B. “For many” — The Language of Scripture
These words fulfill Isaiah’s prophecy of the Suffering Servant:
“He hath borne the sins of many.” (Isa. 53:12)
Trent explicitly affirms this phrasing as divinely inspired and theologically precise.[5]
C. Theological Clarification
“For many” does not mean Christ died only for the elect.
Rather, it expresses that the fruits of the Sacrifice apply only to those who do not reject grace.
Aquinas explains:
“Christ’s Passion is sufficient for all, but its effect is in the faithful only.”[6]
Thus the Canon uses the language of salvific efficacy, not universal availability.
VI. The Final Words of Consecration Over the Chalice
“…in remissionem peccatorum.”
“…unto the forgiveness of sins.”
Christ’s Blood is poured out:
for atonement,
for propitiation,
for redemption.
St. Paul writes:
“Without shedding of blood, there is no remission.” (Heb. 9:22)
And John the Baptist proclaimed:
“Behold the Lamb of God, who taketh away the sin of the world.” (John 1:29)
Thus, at this moment, the Mass accomplishes the application of Christ’s atoning sacrifice to the faithful.
VII. The Elevation of the Chalice: The World Sees the Blood of God
After the consecration, the priest:
Genuflects
Raises the Precious Blood high
Offers it to the Father
Genuflects again in adoration
A. Why the Elevation?
In the Middle Ages, heresies arose denying the Real Presence.
The Church responded by elevating:
the Host (Body),
the Chalice (Blood),
to confess before heaven and earth that Christ is truly present: whole, entire, and living.
B. Theological Symbolism
The double consecration signifies the mystical separation of Body and Blood that occurred on Calvary. This separation symbolizes:
Christ’s death
His perfect self-offering to the Father
The sacrifice made present in the Mass
Aquinas states:
“The consecration of the Body and of the Blood expresses the Passion of Christ, which was accomplished by the separation of His Blood from His Body.”[7]
VIII. After the Consecration: Christ Is Fully Present
After both consecrations:
The Body of Christ is present under the appearance of bread.
The Blood of Christ is present under the appearance of wine.
Christ is wholly present under each species.
The Sacrifice of Calvary is sacramentally renewed.
St. John Chrysostom says:
“When you see the Lord immolated and lying upon the altar, and the priest standing over the sacrifice and praying… do you still think you are among men and on earth?”[8]
The sanctuary is now Calvary, and the priest stands beneath the Cross.
IX. Summary of the Mystery Unveiled in Article VIII
By the end of the Consecration of the Chalice:
The Blood of Christ is present under the appearance of wine.
The double consecration completes the sacramental sign of Christ’s death.
The Mass has become the Sacrifice of Calvary made present.
The Church stands before the God-Man, truly, substantially, physically present.
The faithful behold the Blood of the Lamb who takes away sins.
The Canon will now continue with intercession for the dead, prayers for acceptance of the Sacrifice, and preparation for Communion—but the Sacrifice itself is complete.
What follows are the prayers of union and consummation.
ENDNOTES
[1] St. Thomas Aquinas, ST III, q. 83, a. 1.
[2] Council of Trent, Session XIII, Ch. 4.
[3] St. Thomas Aquinas, ST III, q. 73, a. 3.
[4] St. Leo the Great, Sermon 91.
[5] Council of Trent, Session XXII.
[6] St. Thomas Aquinas, ST III, q. 79, a. 7.
[7] Ibid., ST III, q. 83, a. 2.
[8] St. John Chrysostom, Homily 17 on Hebrews.