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William Albrecht, a proven liar and fraud -

and some thoughts on the New Mass Debate


-Mr. Albrecht’s “citation” from St. Jerome which doesn’t exist and more-


By Bro. Peter Dimond


As readers of our website know, I recently had a debate on the New Mass with William Albrecht.  The audios are here: Debate: Is the New Mass Valid?.  We hope that everyone listens to this debate.  Many important issues are covered.  This important debate proves that the arguments of the opposition are without substance.  They are so lacking in substance, in fact, that at least two of the main ones brought forward by my opponent, William Albrecht, were fraudulent and fabricated.   This was covered in the debate itself, but proven, to an even greater extent, in some of the post-debate videos we published. 


In this article I will further explain and prove that Albrecht falsified and fabricated arguments, and that he did so to a degree that is shocking, appalling and unconscionable. 







In the debate, William Albrecht claimed that “all” was acceptable in the form of consecration.  He made reference to a prayer from St. Ephrem.  I refuted this argument with numerous points, and they are discussed more below.  These serve to show that not only does the St. Ephrem homily prove nothing, but it was another dishonest distortion on Albrecht’s part.  After I refuted Albrecht’s false argument about “all” in the consecration, he was clearly searching for a response.  There’s no way around the fact that the Church did not approve as valid every ancient text that is floating around, especially all ancient liturgies and anaphoras.  Nor is there any way to avoid the fact that the Church has clearly and repeatedly taught that “all” is not acceptable in the consecration, which it would not have done if it had previously approved “all” in the consecration.  In response, Albrecht stated, in an excited and almost giddy fashion, that St. Jerome specifically confirmed St. Ephrem’s homily on the Eucharist as a valid form of consecration!   This claim is rather surprising and implausible on its face.  One doctor of the Church (a Western father, in fact) confirmed the prayer of another doctor of the Church (a Syrian father) as a valid form of consecration?  It doesn’t make sense.  He gave no reference.  I did not believe his claim, and so after the debate I asked Mr. Albrecht for the reference.  Even if the claim had been true, it still would not have proven his point or refuted the ones I made.  It would simply have been an error on St. Jerome’s part, one which contradicts divinely revealed truth.


In response to my demand for the quote from St. Jerome, which supposedly confirmed St. Ephrem’s homily and prayer as a valid form of consecration, Albrecht told me to find it myself.  I then told him that he would be exposed for having completely fabricated and invented out of thin air a “quote” from St. Jerome; for I was convinced it did not exist.  He was very concerned; he assured me that it would come within a week.  What’s so interesting is that Albrecht was clearly more concerned that I would expose him for his outrageous lie, and thus further destroy his already damaged credibility, than he was about the fact that he lied.  He was more concerned about what people were going to think of him than about what God thinks of him and what he did.  He was more concerned about keeping up a false appearance than he was about the fact that he had sinned mortally, perverted a matter of sacred theology, and falsified a Catholic reference in a debate on God’s holy faith.  This reveals quite a bit about the very dark state of Mr. Albrecht’s soul.  He’s so consumed with keeping up a façade of false pride that he will do and say almost anything to maintain it. 


Over a week has passed since our debate, and the quote from St. Jerome has not arrived.  Providing the quote is the condition for Albrecht receiving another debate with us, and he has still failed to provide it.  It will never arrive because it doesn’t exist.  We know what he did.  Here it is, and it’s quite despicable.  We know that St. Jerome praised St. Ephrem (or Ephraim).  St. Jerome did so in his work On Illustrious Men.  Here’s the quote (with a verifiable reference):


St. Jerome, On Illustrious Men (De Viris Illustribus), Chap. 115: “Ephraim, deacon of the church at Edessa, composed many works in the Syriac language, and became so distinguished that his writings are repeated publicly in some churches, after the reading of the Scriptures.  I once read in Greek a volume by him On the Holy Spirit, which some one had translated from the Syriac, and recognized even in translation, the incisive power of lofty genius. He died in the reign of Valens.”


St. Jerome praised St. Ephrem as an illustrious man, and said that his writings were publicly read in some churches after the Holy Scriptures.  Notice that he praised his writings in general, and said that they were read in some churches.  That’s of course a world apart from saying that a specific homily of Ephrem was used for the consecration validly!  St. Jerome did not say that any of St. Ephrem’s homilies were used as valid forms of consecration, let alone the specific one discussed below (and cited by Albrecht) on the Eucharist!  Yet, that is what Albrecht would have to show to prove his claim.  What Albrecht did is painfully obvious, and even more dishonest.


To give an analogy of the type of distortion this entails, imagine the following:


-a world-renowned evaluator of products – let’s call him James – says that Walmart has good products and recommends the store.


William Albrecht turns this recommendation into:


-James, the aforementioned evaluator of products, proclaimed that any item on rack 4 in aisle 7 of the largest Walmart in Texas works as anti-freeze in your car.


Obviously to turn the first statement into the second is not only a gross distortion but an outright lie, and it will probably leave you with disaster.  For it’s not even certain that an item on rack 4 of aisle 7 deals with cars.  Pouring it into your car could ruin it.


Albrecht turned the above quote, in which St. Ephrem is generally praised and his writing is generally mentioned as having been read in churches, into: St. Jerome declared St. Ephrem’s specific homily on the Eucharist (which contains the word “all”) to be a valid form of consecration!  The distortion is appalling and unspeakable.  It is without question a monstrous lie.  It’s interesting that when you listen carefully to how he uttered this lie, you can detect a certain hesitation (combined with the aforementioned excitement) when he declares it.  That’s because he’s deciding whether to go through with it, while he’s in the process of fabricating it.  You can hear it in this video.


The alleged quote from St. Jerome was one of Albrecht’s primary arguments, and it has been proven to be a bold fabrication.  This should completely discredit William Albrecht in the eyes of any person who considers himself an honest Catholic.  He blatantly lies about Catholic teaching.  That’s one reason why he is such a spiritually blind heretic.  What’s additionally outrageous is that Albrecht continues to lie about this after the debate.  He continues to posture as if he has the reference, yet he keeps coming up with excuses for why he can’t provide it.  He’s just digging his pit deeper and deeper.  I wouldn’t put it past him to forge a quote and a reference.  He’s that dishonest.  He would probably attempt a forgery if he thought he could get away with it, but it would be easy to detect.  He also told me that he’s fluent in Latin, until I questioned him further and he denied it.  If I hadn’t questioned him, the lie would have stood.  He also told me that he has a personal driver.  The impression created is that he’s such a big-time “apologist” that there’s someone dedicated to chauffeuring him around from talk to talk; he’s just too important to drive himself.  He also told me that he has a webmaster and an editor, the former who makes the changes to his webpage, and the latter who edits his debates, for he “doesn’t have time.”  The webmaster, he says (or perhaps it’s another one), is the one responsible for the now infamous, obstinate and stubborn grammatical error – not Albrecht, of course.  Needless to say, Albrecht has been proven to be a monumental fraud and an outrageous and consistent liar, besides being a total heretic who believes anti-Catholic Protestants, who spend their time figuring out how to attack Catholic dogmas, are not even heretics.




One of the other major points of dishonesty in Albrecht’s debate performance concerned the Council of Trent.  Mr. Albrecht first stated that the words given in the New Testament for the Institution of the Eucharist (Mk. 14, Lk. 22, Mt. 26, and 1 Cor. 11) must be valid forms of consecration simply because they are in the New Testament.  I refuted this by quoting St. Thomas, Pope Innocent III, etc.  I also explained how this displays his Protestant, Sola Scriptura mentality.  One could also make reference to The Catechism of The Council of Trent on this point.  I explained that St. Thomas took a specific objection to this effect, and refuted it.  St. Thomas emphasized that the Gospel writers did not intend to hand down the forms of the sacraments, but had it as their object to write the story of Christ.


Objection 9 posed to St. Thomas:. … no Evangelist narrates that Christ spoke all these words. Therefore this is not an appropriate form for the consecration of the wine.


St. Thomas Aquinas, Summa Theologica, Pt. III, Q. 78, A. 3, Reply to Obj  9: “The Evangelists did not intend to hand down the forms of the sacraments, which in the primitive Church had to be kept concealed, as Dionysius observes at the close of his book on the ecclesiastical hierarchy; their object was to write the story of Christ.  Nevertheless nearly all these words can be culled from various passages of the Scriptures. Because the words, "This is the chalice," are found in Luke 22:20, and 1 Corinthians 11:25, while Matthew says in 26:28: "This is My blood of the New Testament, which shall be shed for many unto the remission of sins." The words added, namely, "eternal" and "mystery of faith," were handed down to the Church by the apostles, who received them from our Lord, according to 1 Corinthians 11:23: "I have received of the Lord that which also I delivered unto you."


As we can see (and as I mentioned in the debate), St. Thomas specifically addresses and refutes what Albrecht argued.  It was also refuted by the following:

Pope Innocent III, Cum Marthae circa, Nov. 29, 1202, in response to a question about the form of the Eucharist and the inclusion of "mysterium fidei" (found in Denz. 414-415): "You have asked (indeed) who has added to the form of words which Christ Himself expressed when He changed the bread and wine into the Body and Blood, that in the Canon of the Mass which the general Church uses, which none of the Evangelists is read to have expressed... In the Canon of the Mass that expression, "mysterium fidei," is found interposed among His words... Surely we find many such things omitted from the words as well as from the deeds of the Lord by the Evangelists, which the Apostles are read to have supplied by word or to have expressed by deed... Therefore, we believe that the form of words, as they are found in the Canon, the Apostles received from Christ, and their successors from them." (Denzinger 414)

The Catechism of the Council of Trent, On the Form of the Eucharist: "The additional words for you and for many, are taken, some from Matthew, some from Luke, but were joined together by the Catholic Church under the guidance of the Spirit of God.


After his argument had been refuted by the citations from St. Thomas, etc., Albrecht resorted to claiming that the Council of Trent backed him up.  That was an interesting claim, especially since I have studied the Council of Trent and I know it made no such statement.  Albrecht’s claim also contradicts his favorite “go to guy,” Mike Duddy (whose arguments I refuted in the debate), who doesn’t even agree with him.  If Trent had taught what Albrecht claimed, then obviously Duddy wouldn’t be forced to make long and involved arguments from The Catechism of The Council of Trent; he could just cite the Council itself to end the debate.  But he doesn’t do that because he acknowledges, unlike Albrecht, that there is nothing in Trent which proves the validity of the short form.


Nevertheless, in the debate, Albrecht stated approximately ten times, in various ways, that the Council of Trent solemnly defined the biblical accounts of the words of Institution (Mk. 14, Lk. 22, Mt. 26, and 1 Cor. 11) to be valid forms of consecration.  I clearly called him out and stated that this is a lie, an outrageous one.  He provided no specific reference to Trent, as usual.  I further exposed this after the debate.  He responded by pitting “Peter Dimond vs. The Council of Trent,” in which he still refused to provide a specific reference to Trent.  He thus confirmed precisely my point, that he couldn’t give a reference to substantiate his claim.  What’s so amazing is that he pitted me vs. the Council of Trent, when he was the one who misrepresented Trent and, by failing to provide a reference, proved exactly what I said.  So he misrepresents Trent; I call him out; he responds by not citing Trent (and thus proving my claim) and then declaring that I contradict Trent.  That’s rather interesting logic, wouldn’t you say?  What’s perhaps more amazing than Albrecht’s dishonest illogic (i.e.., blatant lying) is the stupidity of the very few who might buy what this guy says.  Are they alive?  In body, but not in soul.


Well, after I continued to expose his Trent fabrication, he finally coughed up – or more precisely, vomited forth – a reference.  The issue wouldn’t go away, so he had to try.  Here it is, and it only serves to further prove everything I’ve said about his character, his distorted arguments, and how the other side doesn’t have a solid leg on which to stand.  He cited Denzinger 874. 


Council of Trent, Decree on the Holy Eucharist, Chap. 1: “First of all the holy Synod teaches and openly and simply professes that in the nourishing sacrament of the Holy Eucharist after the consecration of the bread and wine our Lord Jesus Christ, true God and man, is truly, really, and substantially [can. I] contained under the species of those sensible things.  For these things are not mutually contradictory, that our Savior Himself is always seated at the right hand of the Father in heaven according to the natural mode of existing, and yet that in many other places sacramentally He is present to us in His own substance by that manner of existence which, although we can scarcely express it in words, yet we can, however, by our understanding illuminated by faith, conceive to be possible to God, and which we ought most steadfastly to believe. For thus all our forefathers, as many as were in the true Church of Christ, who have discussed this most holy sacrament, have most openly professed that our Redeemer instituted this so wonderful a sacrament at the Last Supper, when after the blessing of the bread and wine He [Jesus] testified in clear and definite words that He gave them His own body and His own blood; and those words which are recorded [Matt. 26:26ff.; Mark 14:22; Luke 22:19 ff.] by the holy Evangelists, and afterwards repeated by St. Paul [1 Cor. 11:23 ff.], since they contain within themselves that proper and very clear meaning in which they were understood by the Fathers, it is a most disgraceful thing for some contentious and wicked men to distort into fictitious and imaginary figures of speech, by which the real nature of the flesh and blood of Christ is denied, contrary to the universal sense of the Church, which, recognizing with an ever grateful and recollecting mind this most excellent benefit of Christ, as the pillar and ground of truth [1 Tim. 3:15], has detested these falsehoods, devised by impious men, as satanical.” (Denz. 874)


Before commenting on the obvious here, we must remember that, with theological truth, precision is very important.  One can go from Catholicism to Protestantism with a subtle distortion or a slight perversion of a text.  For instance, Romans 3:28 says that man is justified by “faith apart from works of the law,” meaning by “law,” the old law, and meaning by “works,” the prescriptions of the old law.  With a subtle distortion, Luther invented Protestantism.  He added “alone” to faith and understood by “law” all human deeds.  So, one must adhere precisely and correctly to what is taught.  This adherence to precision is even more important with dogmatic definitions, for they are our proximate rule of faith and they are intended to be precise.


As we can see in the above text, this passage of Trent most certainly does not even address what words are necessary for a consecration, let alone declare that these passages are sufficient sacramental forms of consecration.  Rather, the passage simply says that the words recorded in those verses of the New Testament testify that Jesus gave them His body and blood, as the fathers say, and that it is disgraceful for some to say that they don’t refer to His body and blood.  Yes, of course the words in those verses signify and testify that Jesus gave them His body and blood!  No one denies that; but they do not all constitute valid forms of the sacrament.  A sacramental form must not only signify the reality of the body and blood, but they must also signify the grace proper to the sacrament (the union of the faithful with Christ).


Pope Leo XIII, Apostolicae Curae, Sept. 13, 1896: “All know that the sacraments of the New Law, as sensible and efficient signs of invisible grace, must both signify the grace which they effect and effect the grace which they signify.  Although the signification ought to be found in the whole essential rite, that is to say, in the "matter and form", it still pertains chiefly to the "form"; since the "matter" is the part which is not determined by itself, but which is determined by the "form".”


Pope Leo XIII, Apostolicae curae, Sept. 13, 1896, ex cathedra: "It is then impossible for a form to be suitable and sufficient for a sacrament if it suppresses that which it ought distinctively to signify."


What is the grace proper to the Sacrament of the Eucharist, which must be signified in the form?  It is the union of the faithful with Christ.  Here’s a specific reference:


Pope Eugene IV, Council of Florence, “Exultate Deo,” On the Eucharist, 1439: “Finally, this is a fitting way to signify the effect of this sacrament, that is, the union of the Christian people with Christ.” (Denz. 698)


As Pope Leo XIII solemnly taught, the form must signify the grace which the sacrament effects.  That grace is the union of the faithful with Christ, in other words, for you and for many unto the remission of sins.  That is why “all,” as it is in the New Mass, is not valid in the consecration.  It is not sufficient if the form just signifies the body and blood of Christ; for that is the real presence, not the grace proper to the sacrament.  The Eucharist is God, and God is not grace.  He creates grace, but He is not the grace proper to the sacrament. 


In the passage above, Trent is not declaring that those biblical verses are sufficient sacramental forms, as is obvious to any serious student of these issues.  It is, rather, teaching that those verses signify Christ’s body and blood, which no one denies and which the fathers affirmed.  Yes, those verses certainly signify His body and blood.  The citation from Trent is therefore irrelevant, and provides no support for Albrecht’s unsubstantiated claim, as I repeatedly pointed out in the debate.  Since Albrecht has identified this passage in Trent as the one to which he was referring – the one which supposedly backs up his refrain that Trent solemnly defined the biblical accounts as valid forms – and it clearly doesn’t say what he claimed, it proves, once again, that he lied when he said, about ten different times, that Trent formally defined those passages as sufficient for a consecration. 




In the debate with William Albrecht on the New Mass, I made the point that not one approved form of consecration has contained the word “all.”   Mr. Albrecht responded by contradicting me and declaring that an approved form of consecration from St. Ephrem in the 300s contained “all” in the consecration.  I responded by referencing Pope Benedict XIV and The Catholic Encyclopedia under “West Syrian Rite.”   Specifically, The Catholic Encyclopedia points out that there are many ancient consecration prayers (Anaphoras) which exist and which were never approved by the Church. 


Fr. Adrian Fortescue, 20th century liturgist, “West Syrian Rite,” The Catholic Encyclopedia: “Brightman (pp. lviii-lix) mentions sixty-four Liturgies as known, at least by name. Notes of this bewildering number of Anaphoras will be found after each in Renaudot.  In most cases all he can say is that he knows nothing of the real author; often the names affixed are otherwise unknown.  Many Anaphoras are obviously quite late, inflated with long prayers and rhetorical expressions, many contain Monophysite ideas, some are insufficient at the consecration so as to be invalid.  Baumstark (Die Messe im Morgenland, 44-46) thinks the Anaphora of St. Ignatius most important, as containing parts of the old pure Antiochene Rite. He considers that many attributions to later Jacobite authors may be correct, that the Liturgy of Ignatius of Antioch (Joseph Ibn Wahib; d. 1304) is the latest. Most of these Anaphoras have now fallen into disuse.”


Therefore, citing an ancient text which contains “all” does not prove the point.  One must show that it has been approved by the Church.  It was at this point that Albrecht, desperate for verbal ammunition, proceeded to invent the appalling lie about St. Jerome’s alleged quote – discussed and proven above to be a fabrication.  I supplemented my point on the “all” issue by explaining that we know Albrecht’s claim cannot be true, for St. Thomas Aquinas, The Catechism of the Council of Trent, Pope Benedict XIV and St. Alphonsus all teach that “all” is not acceptable in the consecration.  They do so precisely because the consecration (as is dogmatically defined) is expressing the efficacy of Christ’s blood, not the sufficiency.  On that basis, they teach that Jesus deliberately used “many” and avoided “all.”  These quotes will be appended below.  Obviously they would not teach such if the Church itself had previously approved “all” in the consecration.  The notion is absurd.


Well, upon checking the quote from St. Ephrem after the debate, it turns out that not only was my point of course confirmed, but Mr. Albrecht’s claim was, like the others, proven to be false and fraudulent.  The so-called “consecration form or prayer” from St. Ephrem is not even a consecration prayer or form at all.  It’s a homily.  That’s a crucial difference.  Note: even if it had been an Anaphora or consecration prayer, that would not have proven his point.  As quoted above, there are many of those in circulation which were never approved.  The point here is that Albrecht’s argument from St. Ephrem doesn’t even get to first base: it’s not even a form of consecration, but rather it’s a homily summarizing what Jesus did. 


Here’s the quote:


St. Ephrem, Homilies 4:4; 4:6: “Our Lord Jesus took in His hands what in the beginning was only bread; and He blessed it, and signed it, and made it holy in the name of the Father and in the name of the Spirit; and He broke it and in His gracious kindness He distributed it to all His disciples one by one. He called the bread His living Body, and did Himself fill it with Himself and the Spirit. And extending His hand, He gave them the Bread which His right hand had made holy: "Take, all of you eat of this, which My word has made holy. Do not now regard as bread that which I have given you; but take, eat this Bread [of life], and do not scatter the crumbs; for what I have called My Body, that it is indeed. One particle from its crumbs is able to sanctify thousands and thousands, and is sufficient to afford life to those who eat of it. Take, eat, entertaining no doubt of faith, because this is My Body, and whoever eats it in belief eats in it Fire and Spirit. But if any doubter eat of it, for him it will be only bread. And whoever eats in belief the Bread made holy in My name, if he be pure, he will be preserved in his purity; and if he be a sinner, he will be forgiven." But if anyone despise it or reject it or treat it with ignominy, it may be taken as a certainty that he treats with ignominy the Son, who called it and actually made it to be His Body.


After the disciples had eaten the new and holy Bread, and when they understood by faith that they had eaten of Christ's body, Christ went on to explain and to give them the whole Sacrament. He took and mixed a cup of wine. Then He blessed it, and signed it, and made it holy, declaring that it was His own Blood, which was about to be poured out...Christ commanded them to drink, and He explained to them that the cup which they were drinking was His own Blood: "This is truly My Blood, which is shed for all of you. Take, all of you, drink of this, because it is a new covenant in My Blood. As you have seen Me do, do you also in My memory. Whenever you are gathered together in My name in Churches everywhere, do what I have done, in memory of Me. Eat My Body, and drink My Blood, a covenant new and old."


In examining this quote, a few things become readily apparent.  First, this is synopsis of what Christ did, not a form of consecration.  In other words, it’s a sermon or instruction on the Eucharist and its institution.  While it’s true that some ancient consecration prayers come in the context of instruction, there is nothing to demonstrate that this is anything but a homily and summary.  St. Ephrem is teaching by explaining and recapping Christ’s institution of the Blessed Sacrament.  He’s also emphasizing people’s obligation to receive it well.  That’s why he says things like: “But if anyone despise it or reject it or treat it with ignominy, it may be taken as a certainty that he treats with ignominy the Son, who called it and actually made it to be His Body.”  It’s not an approved consecration form, as Albrecht falsely claimed, but a homily.


Second, it contains theological error.  Notice that St. Ephrem says: “But if any doubter eat of it, for him it will be only bread.”  This is not correct.


Third, we notice something very important about the now infamous one-line to which Albrecht made reference.


St. Ephrem’s homily: “He explained to them that the cup which they were drinking was His own Blood: "This is truly My Blood, which is shed for all of you. Take, all of you, drink of this, because it is a new covenant in My Blood.”


Notice that St. Ephrem doesn’t even say “This is truly my blood, which is shed for all so that sins may be forgiven,” as the New Mass does.  Rather, St. Ephrem says: “shed for all of you,” meaning the faithful.  In fact, he’s simply quoting Luke 22:19 with his own personal emphasis.  Look at the similarity:


Luke 22:19- “This is the chalice, the new testament in my blood, which shall be shed for you.”


St. Ephrem, in a HOMILY, summarizing the institution and Lk. 22:19 in his own way: “"This is truly My Blood, which is shed for all of you. Take, all of you, drink of this…”


Mr. Albrecht would have spoken much more truthfully, which is exceedingly difficult for him to do, as we have seen, if he had said that St. Ephrem simply quotes Luke 22:19 in one of his homilies.  But telling the truth would not have served his false argument very well.  Upon close examination, we can see that his argument from St. Ephrem’s HOMILY is, just as I said in the debate, a false argument which proves nothing.  All it demonstrates is that St. Ephrem gave a homily about the Eucharist and summarized Luke 22:19 in his own words.  




We have now proven that Albrecht repeatedly lied in the debate on the New Mass.  In addition, all the other claims he made were refuted; and he had no response to the dogmatic arguments which were brought forward, in particular those with regard to the papal pronouncements on the form and the grace proper to the Sacrament of the Eucharist.  Among his outrageous claims in the debate was that “not one doctor” of the Church denied that This is My Body, This is My Blood (the so-called “short form”) is all you need for a consecration.  I quickly refuted this by citing St. Thomas himself.  It’s worth noting that even Mike Duddy, Albrecht’s friend, concedes that St. Thomas Aquinas rejected the short form.  In other words, Duddy agrees with me on this point, not Albrecht.  If Albrecht had been as familiar as I am with his own points of argumentation (e.g., what his “go to guy” says), he never would have made such a ridiculous claim. 


St. Thomas, Summa Theologica, Pt. III, Q. 78, A. 3: “There is a twofold opinion regarding this form.  Some have maintained that the words "This is the chalice of My blood" alone belong to the substance of this 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.  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 ye shall do this," which belong to the use of this sacrament, and consequently do not belong to the substance of the form.”


This quote is interesting because in it St. Thomas acknowledges, up to his time, a twofold opinion on whether the short form or long form is sufficient.  Obviously, St. Thomas was familiar with the various opinions of the fathers and the theologians who came before him.  He says that some believed that This is My Body, This is My Blood is all you need, while others did not.  Therefore, as I emphasized in the debate, this puts to rest Albrecht’s other lie, that the fathers were unanimous in favor of This is My Body, This is My Blood.  They obviously were not.  Examining the various opinions on the issue, St. Thomas opted for the long form, not the short form; and, most importantly, his position is proven true by dogmatic teaching on the grace proper to the sacrament and by the papal pronouncements that the form is the long form: all the words down to and including “unto the remission of sins.”   This is not even to discuss what was also demonstrated in the debate, without response from my opponent, that even if the short form did suffice (which it does not), the New Mass would still be invalid because of the additional words which give it a false signification.






Pope Eugene IV, Council of Florence, Session 11, Feb. 4, 1442, "Cantate Domino":
"However, since no explanation was given in the aforesaid decree of the Armenians in respect to THE FORM OF WORDS which the holy Roman Church, relying on the teaching and authority of the apostles Peter and Paul, has always been wont to use in the consecration of the Lord's Body and Blood, we concluded that it should be inserted in this present text. It uses this form of words in the consecration of the Lord's Body: FOR THIS IS MY BODY. And of His blood: FOR 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 REMISSION OF SINS."(Denzinger 715)

Pope St. Pius V, De Defectibus, chapter 5, Part 1: "The words of Consecration, which are the FORM of this Sacrament, are these: FOR THIS IS MY BODY. And: FOR 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 REMISSION OF SINS. Now if one were to remove, or change anything in the FORM of the consecration of the Body and Blood, and in that very change of words the [new] wording would fail to mean the same thing, he would not consecrate the sacrament."


The Catechism of the Council of Trent, On the Form of the Eucharist: "The additional words for you and for many, are taken, some from Matthew, some from Luke, but were joined together by the Catholic Church under the guidance of the Spirit of God. They serve to declare the fruit and advantage of His Passion.  For if we look to its value, we must confess that the Redeemer shed His Blood for the salvation of all; but if we look to the fruit which mankind have received from it, we shall easily find that it pertains not unto all, but to many of the human race. When therefore (our Lord) said: For you, He meant either those who were present, or those chosen from among the Jewish people, such as were, with the exception of Judas, the disciples with whom He was speaking.  When He added, And for many, He wished to be understood to mean the remainder of the elect from among the Jews and Gentiles.  WITH REASON, THEREFORE, WERE THE WORDS FOR ALL NOT USED, as in this place the fruits of the Passion are alone spoken of, and to the elect only did His Passion bring the fruit of salvation." (The Catechism of the Council of Trent, TAN Books, 1982, p. 227.)

St. Thomas specifically addresses an argument for “all” in the consecration and rejects it


-In his Summa Theologica, Pt. III, Q. 78., A. 3, Objection 8, St. Thomas takes this objection: “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."


-St. Thomas responds, in reply to Objection 8, by rejecting this assertion. “Reply to Objection 8. The blood of Christ's Passion has its efficacy not merely in the elect among the Jews, to whom the blood of the Old Testament was exhibited, but also in the Gentiles; nor only in priests who consecrate this sacrament, and in those others who partake of it; but likewise in those for whom it is offered. And therefore He says expressly, "for you," the Jews, "and for many," namely the Gentiles; or, "for you" who eat of it, and "for many," for whom it is offered.”

St. Alphonsus De Liguori, Treatise on the Holy Eucharist: "The words pro vobis et pro multis (for you and for many) are used to distinguish the virtue of the Blood of Christ from its fruits: for the Blood of Our Savior is of sufficient value to save all men but its fruits are applied only to a certain number and not to all, and this is their own fault... This is the explanation of St. Thomas, as quoted by [Pope] Benedict XIV." (St. Alphonsus De Liguori, Treatise on The Holy Eucharist, Redemptorist Fathers, 1934, p. 44)

Pope Benedict XIV, De Sacrosancto Missae Sacrificio: 'And so, having agreed with the same Angelic doctor [i.e., St. Thomas], we explain those words “for many” accordingly, though it is granted that (sometimes) the word "many", after a manner of speaking in the Holy Scriptures, may signify "all".' 'Therefore we say that the blood of Christ was shed for all, shed for all however as regards sufficiency and for the elect only as regards efficacy as the Doctor Thomas explains correctly: "The blood of Christ's passion has its efficacy not merely in the elect among the Jews, ... but also in the Gentiles ... and therefore He [Jesus] says expressly, for you the Jews, and for many, namely the Gentiles”.’