WatsonOverHere/Summa_Theologica huggingface dataset:
Q: Whether Christ Received and Gave to the Disciples His Impassible Body?

A: On the contrary,
As Innocent III says (De Sacr. Alt. Myst. iv), "He bestowed on the disciples His body such as it was." But then He had a passible and a mortal body. Therefore, He gave a passible and mortal body to the disciples.

I answer that,
Hugh of Saint Victor (Innocent III, De Sacr. Alt. Myst. iv), maintained, that before the Passion, Christ assumed at various times the four properties of a glorified body--namely, subtlety in His birth, when He came forth from the closed womb of the Virgin; agility, when He walked dryshod upon the sea; clarity, in the Transfiguration; and impassibility at the Last Supper, when He gave His body to the disciples to be eaten. And according to this He gave His body in an impassible and immortal condition to His disciples.

But whatever may be the case touching the other qualities, concerning which we have already stated what should be held (Q. 28, A. 2, ad 3; Q. 45, A. 2), nevertheless the above opinion regarding impassibility is inadmissible. For it is manifest that the same body of Christ which was then seen by the disciples in its own species, was received by them under the sacramental species. But as seen in its own species it was not impassible; nay more, it was ready for the Passion. Therefore, neither was Christ's body impassible when given under the sacramental species.

Yet there was present in the sacrament, in an impassible manner, that which was passible of itself; just as that was there invisibly which of itself was visible. For as sight requires that the body seen be in contact with the adjacent medium of sight, so does passion require contact of the suffering body with the active agents. But Christ's body, according as it is under the sacrament, as stated above (A. 1, ad 2; Q. 76, A. 5), is not compared with its surroundings through the intermediary of its own dimensions, whereby bodies touch each other, but through the dimensions of the bread and wine; consequently, it is those species which are acted upon and are seen, but not Christ's own body.

Reply Obj. 1: Christ is said not to have given His mortal and passible body at the supper, because He did not give it in mortal and passible fashion. But the Cross made His flesh adapted for eating, inasmuch as this sacrament represents Christ's Passion.

Reply Obj. 2: This argument would hold, if Christ's body, as it was passible, were also present in a passible manner in this sacrament.

Reply Obj. 3: As stated above (Q. 76, A. 4), the accidents of Christ's body are in this sacrament by real concomitance, but not by the power of the sacrament, whereby the substance of Christ's body comes to be there. And therefore the power of the sacramental words extends to this, that the body, i.e. Christ's, is under this sacrament, whatever accidents really exist in it.
Q: Objection 1: It seems that Christ both received and gave to the disciples His impassible body. Because on Matt. 17:2, "He was transfigured before them," the gloss says: "He gave to the disciples at the supper that body which He had through nature, but neither mortal nor passible." And again, on Lev. 2:5, "if thy oblation be from the frying-pan," the gloss says: "The Cross mightier than all things made Christ's flesh fit for being eaten, which before the Passion did not seem so suited." But Christ gave His body as suited for eating. Therefore He gave it just as it was after the Passion, that is, impassible and immortal.

Obj. 2: Further, every passible body suffers by contact and by being eaten. Consequently, if Christ's body was passible, it would have suffered both from contact and from being eaten by the disciples.

Obj. 3: Further, the sacramental words now spoken by the priest in the person of Christ are not more powerful than when uttered by Christ Himself. But now by virtue of the sacramental words it is Christ's impassible and immortal body which is consecrated upon the altar. Therefore, much more so was it then.
Q: Objection 1: It seems that if this sacrament had been reserved in a pyx at the moment of Christ's death, or had then been consecrated by one of the apostles, that Christ would not have died there. For Christ's death happened through His Passion. But even then He was in this sacrament in an impassible manner. Therefore, He could not die in this sacrament.

Obj. 2: Further, on the death of Christ, His blood was separated from the body. But His flesh and blood are together in this sacrament. Therefore He could not die in this sacrament.

Obj. 3: Further, death ensues from the separation of the soul from the body. But both the body and the soul of Christ are contained in this sacrament. Therefore Christ could not die in this sacrament.
Q: Whether the Consecration of This Sacrament Belongs to a Priest Alone?

A: On the contrary,
Isidore says in an Epistle to Ludifred (Decretals, dist. 25): "It belongs to a priest to consecrate this sacrament of the Lord's body and blood upon God's altar."

I answer that,
As stated above (Q. 78, AA. 1, 4), such is the dignity of this sacrament that it is performed only as in the person of Christ. Now whoever performs any act in another's stead, must do so by the power bestowed by such a one. But as the power of receiving this sacrament is conceded by Christ to the baptized person, so likewise the power of consecrating this sacrament on Christ's behalf is bestowed upon the priest at his ordination: for thereby he is put upon a level with them to whom the Lord said (Luke 22:19): "Do this for a commemoration of Me." Therefore, it must be said that it belongs to priests to accomplish this sacrament.

Reply Obj. 1: The sacramental power is in several things, and not merely in one: thus the power of Baptism lies both in the words and in the water. Accordingly the consecrating power is not merely in the words, but likewise in the power delivered to the priest in his consecration and ordination, when the bishop says to him: "Receive the power of offering up the Sacrifice in the Church for the living as well as for the dead." For instrumental power lies in several instruments through which the chief agent acts.

Reply Obj. 2: A devout layman is united with Christ by spiritual union through faith and charity, but not by sacramental power: consequently he has a spiritual priesthood for offering spiritual sacrifices, of which it is said (Ps. 1:19): "A sacrifice to God is an afflicted spirit"; and (Rom. 12:1): "Present your bodies a living sacrifice." Hence, too, it is written (1 Pet. 2:5): "A holy priesthood, to offer up spiritual sacrifices."

Reply Obj. 3: The receiving of this sacrament is not of such necessity as the receiving of Baptism, as is evident from what was said above (Q. 65, AA. 3, 4; Q. 80, A. 11, ad 2). And therefore, although a layman can baptize in case of necessity, he cannot perform this sacrament.

Reply Obj. 4: The bishop receives power to act on Christ's behalf upon His mystical body, that is, upon the Church; but the priest receives no such power in his consecration, although he may have it by commission from the bishop. Consequently all such things as do not belong to the mystical body are not reserved to the bishop, such as the consecration of this sacrament. But it belongs to the bishop to deliver, not only to the people, but likewise to priests, such things as serve them in the fulfillment of their respective duties. And because the blessing of the chrism, and of the holy oil, and of the oil of the sick, and other consecrated things, such as altars, churches, vestments, and sacred vessels, makes such things fit for use in performing the sacraments which belong to the priestly duty, therefore such consecrations are reserved to the bishop as the head of the whole ecclesiastical order.
Q: Objection 1: It seems that the consecration of this sacrament does not belong exclusively to a priest. Because it was said above (Q. 78, A. 4) that this sacrament is consecrated in virtue of the words, which are the form of this sacrament. But those words are not changed, whether spoken by a priest or by anyone else. Therefore, it seems that not only a priest, but anyone else, can consecrate this sacrament.

Obj. 2: Further, the priest performs this sacrament in the person of Christ. But a devout layman is united with Christ through charity. Therefore, it seems that even a layman can perform this sacrament. Hence Chrysostom (Opus imperfectum in Matth., Hom. xliii) says that "every holy man is a priest."

Obj. 3: Further, as Baptism is ordained for the salvation of mankind, so also is this sacrament, as is clear from what was said above (Q. 74, A. 1; Q. 79, A. 2). But a layman can also baptize, as was stated above (Q. 67, A. 3). Consequently, the consecration of this sacrament is not proper to a priest.

Obj. 4: Further, this sacrament is completed in the consecration of the matter. But the consecration of other matters such as the chrism, the holy oil, and blessed oil, belongs exclusively to a bishop; yet their consecration does not equal the dignity of the consecration of the Eucharist, in which the entire Christ is contained. Therefore it belongs, not to a priest, but only to a bishop, to perform this sacrament.
Q: Whether Several Priests Can Consecrate One and the Same Host?

A: On the contrary,
It is the custom of some Churches for priests newly ordained to co-celebrate with the bishop ordaining them.

I answer that,
As stated above (A. 1), when a priest is ordained he is placed on a level with those who received consecrating power from our Lord at the Supper. And therefore, according to the custom of some Churches, as the apostles supped when Christ supped, so the newly ordained co-celebrate with the ordaining bishop. Nor is the consecration, on that account, repeated over the same host, because as Innocent III says (De Sacr. Alt. Myst. iv), the intention of all should be directed to the same instant of the consecration.

Reply Obj. 1: We do not read of Christ baptizing with the apostles when He committed to them the duty of baptizing; consequently there is no parallel.

Reply Obj. 2: If each individual priest were acting in his own power, then other celebrants would be superfluous, since one would be sufficient. But whereas the priest does not consecrate except as in Christ's stead; and since many are "one in Christ" (Gal. 3:28); consequently it does not matter whether this sacrament be consecrated by one or by many, except that the rite of the Church must be observed.

Reply Obj. 3: The Eucharist is the sacrament of ecclesiastical unity, which is brought about by many being "one in Christ."
Q: Objection 1: It seems that several priests cannot consecrate one and the same host. For it was said above (Q. 67, A. 6), that several cannot at the same time baptize one individual. But the power of a priest consecrating is not less than that of a man baptizing. Therefore, several priests cannot consecrate one host at the same time.

Obj. 2: Further, what can be done by one, is superfluously done by several. But there ought to be nothing superfluous in the sacraments. Since, then, one is sufficient for consecrating, it seems that several cannot consecrate one host.

Obj. 3: Further, as Augustine says (Tract. xxvi in Joan.), this is "the sacrament of unity." But multitude seems to be opposed to unity. Therefore it seems inconsistent with the sacrament for several priests to consecrate the same host.
Q: Whether Dispensing of This Sacrament Belongs to a Priest Alone?

A: On the contrary,
It is written (De Consecr., dist. 12): "It has come to our knowledge that some priests deliver the Lord's body to a layman or to a woman to carry it to the sick: The synod therefore forbids such presumption to continue; and let the priest himself communicate the sick."

I answer that,
The dispensing of Christ's body belongs to the priest for three reasons. First, because, as was said above (A. 1), he consecrates as in the person of Christ. But as Christ consecrated His body at the supper, so also He gave it to others to be partaken of by them. Accordingly, as the consecration of Christ's body belongs to the priest, so likewise does the dispensing belong to him. Secondly, because the priest is the appointed intermediary between God and the people; hence as it belongs to him to offer the people's gifts to God, so it belongs to him to deliver consecrated gifts to the people. Thirdly, because out of reverence towards this sacrament, nothing touches it, but what is consecrated; hence the corporal and the chalice are consecrated, and likewise the priest's hands, for touching this sacrament. Hence it is not lawful for anyone else to touch it except from necessity, for instance, if it were to fall upon the ground, or else in some other case of urgency.

Reply Obj. 1: The deacon, as being nigh to the priestly order, has a certain share in the latter's duties, so that he may dispense the blood; but not the body, except in case of necessity, at the bidding of a bishop or of a priest. First of all, because Christ's blood is contained in a vessel, hence there is no need for it to be touched by the dispenser, as Christ's body is touched. Secondly, because the blood denotes the redemption derived by the people from Christ; hence it is that water is mixed with the blood, which water denotes the people. And because deacons are between priest and people, the dispensing of the blood is in the competency of deacons, rather than the dispensing of the body.

Reply Obj. 2: For the reason given above, it belongs to the same person to dispense and to consecrate this sacrament.

Reply Obj. 3: As the deacon, in a measure, shares in the priest's "power of enlightening" (Eccl. Hier. v), inasmuch as he dispenses the blood, so the priest shares in the "perfective dispensing" (Eccl. Hier. v) of the bishop, inasmuch as he dispenses this sacrament whereby man is perfected in himself by union with Christ. But other perfections whereby a man is perfected in relation to others, are reserved to the bishop.
Q: Objection 1: It seems that the dispensing of this sacrament does not belong to a priest alone. For Christ's blood belongs to this sacrament no less than His body. But Christ's blood is dispensed by deacons: hence the blessed Lawrence said to the blessed Sixtus (Office of St. Lawrence, Resp. at Matins): "Try whether you have chosen a fit minister, to whom you have entrusted the dispensing of the Lord's blood." Therefore, with equal reason the dispensing of Christ's body does not belong to priests only.

Obj. 2: Further, priests are the appointed ministers of the sacraments. But this sacrament is completed in the consecration of the matter, and not in the use, to which the dispensing belongs. Therefore it seems that it does not belong to a priest to dispense the Lord's body.

Obj. 3: Further, Dionysius says (Eccl. Hier. iii, iv) that this sacrament, like chrism, has the power of perfecting. But it belongs, not to priests, but to bishops, to sign with the chrism. Therefore likewise, to dispense this sacrament belongs to the bishop and not to the priest.
Q: Whether the Priest Who Consecrates Is Bound to Receive This Sacrament?

A: On the contrary,
We read in the acts of the (Twelfth) Council of Toledo (Can. v), and again (De Consecr., dist. 2): "It must be strictly observed that as often as the priest sacrifices the body and blood of our Lord Jesus Christ upon the altar, he must himself be a partaker of Christ's body and blood."

I answer that,
As stated above (Q. 79, AA. 5, 7), the Eucharist is not only a sacrament, but also a sacrifice. Now whoever offers sacrifice must be a sharer in the sacrifice, because the outward sacrifice he offers is a sign of the inner sacrifice whereby he offers himself to God, as Augustine says (De Civ. Dei x). Hence by partaking of the sacrifice he shows that the inner one is likewise his. In the same way also, by dispensing the sacrifice to the people he shows that he is the dispenser of Divine gifts, of which he ought himself to be the first to partake, as Dionysius says (Eccl. Hier. iii). Consequently, he ought to receive before dispensing it to the people. Accordingly we read in the chapter mentioned above (Twelfth Council of Toledo, Can. v): "What kind of sacrifice is that wherein not even the sacrificer is known to have a share?" But it is by partaking of the sacrifice that he has a share in it, as the Apostle says (1 Cor. 10:18): "Are not they that eat of the sacrifices, partakers of the altar?" Therefore it is necessary for the priest, as often as he consecrates, to receive this sacrament in its integrity.

Reply Obj. 1: The consecration of chrism or of anything else is not a sacrifice, as the consecration of the Eucharist is: consequently there is no parallel.

Reply Obj. 2: The sacrament of Baptism is accomplished in the use of the matter, and consequently no one can baptize himself, because the same person cannot be active and passive in a sacrament. Hence neither in this sacrament does the priest consecrate himself, but he consecrates the bread and wine, in which consecration the sacrament is completed. But the use thereof follows the sacrament, and therefore there is no parallel.

Reply Obj. 3: If Christ's body appears miraculously upon the altar under the guise of flesh, or the blood under the guise of blood, it is not to be received. For Jerome says upon Leviticus (cf. De Consecr., dist. 2): "It is lawful to eat of this sacrifice which is wonderfully performed in memory of Christ: but it is not lawful for anyone to eat of that one which Christ offered on the altar of the cross." Nor does the priest transgress on that account, because miraculous events are not subject to human laws. Nevertheless the priest would be well advised to consecrate again and receive the Lord's body and blood.
Q: Objection 1: It seems that the priest who consecrates is not bound to receive this sacrament. Because, in the other consecrations, he who consecrates the matter does not use it, just as the bishop consecrating the chrism is not anointed therewith. But this sacrament consists in the consecration of the matter. Therefore, the priest performing this sacrament need not use the same, but may lawfully refrain from receiving it.

Obj. 2: Further, in the other sacraments the minister does not give the sacrament to himself: for no one can baptize himself, as stated above (Q. 66, A. 5, ad 4). But as Baptism is dispensed in due order, so also is this sacrament. Therefore the priest who consecrates this sacrament ought not to receive it at his own hands.

Obj. 3: Further, it sometimes happens that Christ's body appears upon the altar under the guise of flesh, and the blood under the guise of blood; which are unsuited for food and drink: hence, as was said above (Q. 75, A. 5), it is on that account that they are given under another species, lest they beget revulsion in the communicants. Therefore the priest who consecrates is not always bound to receive this sacrament.
Q: Whether a Wicked Priest Can Consecrate the Eucharist?

A: On the contrary,
Augustine (Paschasius) says (De Corp. Dom. xii): "Within the Catholic Church, in the mystery of the Lord's body and blood, nothing greater is done by a good priest, nothing less by an evil priest, because it is not by the merits of the consecrator that the sacrament is accomplished, but by the Creator's word, and by the power of the Holy Spirit."

I answer that,
As was said above (AA. 1, 3), the priest consecrates this sacrament not by his own power, but as the minister of Christ, in Whose person he consecrates this sacrament. But from the fact of being wicked he does not cease to be Christ's minister; because our Lord has good and wicked ministers or servants. Hence (Matt. 24:45) our Lord says: "Who, thinkest thou, is a faithful and wise servant?" and afterwards He adds: "But if that evil servant shall say in his heart," etc. And the Apostle (1 Cor. 4:1) says: "Let a man so account of us as of the ministers of Christ"; and afterwards he adds: "I am not conscious to myself of anything; yet am I not hereby justified." He was therefore certain that he was Christ's minister; yet he was not certain that he was a just man. Consequently, a man can be Christ's minister even though he be not one of the just. And this belongs to Christ's excellence, Whom, as the true God, things both good and evil serve, since they are ordained by His providence for His glory. Hence it is evident that priests, even though they be not godly, but sinners, can consecrate the Eucharist.

Reply Obj. 1: In those words Jerome is condemning the error of priests who believed they could consecrate the Eucharist worthily, from the mere fact of being priests, even though they were sinners; and Jerome condemns this from the fact that persons defiled are forbidden to approach the altar; but this does not prevent the sacrifice, which they offer, from being a true sacrifice, if they do approach.

Reply Obj. 2: Previous to the words quoted, Pope Gelasius expresses himself as follows: "That most holy rite, which contains the Catholic discipline, claims for itself such reverence that no one may dare to approach it except with clean conscience." From this it is evident that his meaning is that the priest who is a sinner ought not to approach this sacrament. Hence when he resumes, "How shall the Holy Spirit come when summoned," it must be understood that He comes, not through the priest's merits, but through the power of Christ, Whose words the priest utters.

Reply Obj. 3: As the same action can be evil, inasmuch as it is done with a bad intention of the servant; and good from the good intention of the master; so the blessing of a sinful priest, inasmuch as he acts unworthily is deserving of a curse, and is reputed an infamy and a blasphemy, and not a prayer; whereas, inasmuch as it is pronounced in the person of Christ, it is holy and efficacious. Hence it is said with significance: "I will curse your blessings."
Q: Objection 1: It seems that a wicked priest cannot consecrate the Eucharist. For Jerome, commenting on Sophon. iii, 4, says: "The priests who perform the Eucharist, and who distribute our Lord's blood to the people, act wickedly against Christ's law, in deeming that the Eucharist is consecrated by a prayer rather than by a good life; and that only the solemn prayer is requisite, and not the priest's merits: of whom it is said: 'Let not the priest, in whatever defilement he may be, approach to offer oblations to the Lord'" (Lev. 21:21, Septuagint). But the sinful priest, being defiled, has neither the life nor the merits befitting this sacrament. Therefore a sinful priest cannot consecrate the Eucharist.

Obj. 2: Further, Damascene says (De Fide Orth. iv) that "the bread and wine are changed supernaturally into the body and blood of our Lord, by the coming of the Holy Ghost." But Pope Gelasius I says (Ep. ad Elphid., cf. Decret. i, q. 1): "How shall the Holy Spirit, when invoked, come for the consecration of the Divine Mystery, if the priest invoking him be proved full of guilty deeds?" Consequently, the Eucharist cannot be consecrated by a wicked priest.

Obj. 3: Further, this sacrament is consecrated by the priest's blessing. But a sinful priest's blessing is not efficacious for consecrating this sacrament, since it is written (Malachi 2:2): "I will curse your blessings." Again, Dionysius says in his Epistle (viii) to the monk Demophilus: "He who is not enlightened has completely fallen away from the priestly order; and I wonder that such a man dare to employ his hands in priestly actions, and in the person of Christ to utter, over the Divine symbols, his unclean infamies, for I will not call them prayers."