Works › Sermons on the Most Holy Sacrament of the Eucharist
Volume 13 · pp. 669–673
First Part of the Work. On the Three Causes of the Institution of the Sacrament. Sermon I
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### Pars prima operis
### De tribus causis institutionis sacramenti
### Sermo I
Venite, comedite panem meum, et bibite vinum quod miscui vobis. Proverb. ix, 5.
His verbis Dominus nos invitat ad salutare convivium, in quo praeparavit pretiosum cibum et potum, corpus et sanguinem suum.
Causam tuam tracta cum amico tuo, et secretum extraneo ne reveles (Prov. xxv, 9.)
Res secreta est Sacramentum altaris, quasi sacrum secretum. Cujus causa non infidelibus, sed fidelibus est revelanda. Hoc facite in meam commemorationem (Luc. xxii, 19). Item, Psal. cxi, 7: In memoria aeterna erit justus. Item, Estote parati, quia qua hora non putatis, Filius hominis veniet (Luc. xii, 40). Vel aliud, in quo memoria Domini possit notari.
Primum principaliter circa Sacramentum Dominici corporis notanda est causa institutionis. Haec est triplex:
I. Memoria Salvatoris.
II. Sacrificium altaris.
III. Cibus hominis.
Haec tria disposuit in hoc sacramento Dei sapientia contra tria vetera mala, scilicet,
1. Contra oblivionem Dei. 2. Contra debitum rapinae alienae. 3. Contra corruptionem pomi mortiferi.
Primum namque parentes in haec tria mala ceciderunt serpentina fraude decepti, et per eos successores eorum sunt depravati.
1. De primo, Eccli. x, 14 et 15: Initium superbiae hominis, apostatare a Deo: quoniam ab eo, qui fecit illum, recessit cor ejus, scilicet, per oblivionem in occupatione damnosae negotiationis cum serpente, quod saepe adhuc quibusdam solet evenire.
2. De secundo, Gen. iii, 6: Vidit mulier quod bonum esset lignum ad vescendum, et pulchrum oculis, adspectuque delectabile: et tulit de fructu illius, et comedit: deditque viro suo. Et sic ambo rapinam commiserunt. Hujus rapinae similitudinem faciunt qui in usu creaturarum et rerum temporalium justitiae mensuram excedunt.
3. De tertio, Gen. ii, 17: De ligno scientiae boni et mali ne comedas: in quocumque enim die comederis ex eo, morte morieris, id est, in bono immortalitatis corrumperis. Psal. xiii, 1: Corrupti sunt, et abominabiles facti sunt in studiis suis. Sic qui peccatum in usum trahunt, animas suas corrumpunt, et occidunt.
Igitur contra triplex vetus malum institutum est hoc Sacramentum. Matth. xxvi, 26, et Luc. xxii, 19: Accipite, et comedite: Hoc est corpus meum quod pro vobis tradetur. Hoc facite in meam commemorationem. Ecce prima causa institutionis hujus Sacramenti, scilicet memoria Salvatoris, contra Dei oblivionem.
### First Part of the Work
### On the Three Causes of the Institution of the Sacrament
### Sermon I
Come, eat my bread, and drink the wine which I have mixed for you. Proverbs 9:5.
By these words the Lord invites us to the saving banquet, in which he has prepared precious food and drink, his body and blood.
Treat your cause with your friend, and do not reveal a secret to a stranger (Prov. 25:9.)
The Sacrament of the altar is a secret thing, as it were a sacred secret. Its cause is to be revealed not to unbelievers, but to believers. Do this in commemoration of me (Luke 22:19). Likewise, Psalm 111:7: The just man will be in eternal memory. Likewise, Be ready, because at the hour when you do not think, the Son of man will come (Luke 12:40). Or another thing, in which the memory of the Lord can be noted.
The first thing principally to be noted concerning the Sacrament of the Lord's body is the cause of institution. This is threefold:
I. The memory of the Savior.
II. The sacrifice of the altar.
III. The food of man.
These three things the wisdom of God has disposed in this sacrament against three old evils, namely,
1. Against forgetfulness of God. 2. Against the debt of another's robbery. 3. Against the corruption of the death-bearing apple.
For the first parents fell into these three evils, deceived by serpentine fraud, and through them their successors have been depraved.
1. Concerning the first, Ecclesiasticus 10:14 and 15: The beginning of man's pride is to apostatize from God, because his heart withdrew from him who made him, namely, through forgetfulness in the occupation of a harmful negotiation with the serpent, which often still is accustomed to happen to certain people.
2. Concerning the second, Genesis 3:6: The woman saw that the tree was good for eating, and beautiful to the eyes, and delightful in appearance: and she took from its fruit, and ate; and gave it to her husband. And thus both committed robbery. Those make the likeness of this robbery who in the use of creatures and temporal things exceed the measure of justice.
3. Concerning the third, Genesis 2:17: Of the tree of the knowledge of good and evil you shall not eat: for on whatever day you eat from it, you shall die by death, that is, you will be corrupted in the good of immortality. Psalm 13:1: They have been corrupted, and have become abominable in their pursuits. Thus those who draw sin into use corrupt their souls and kill them.
Therefore this Sacrament has been instituted against the threefold old evil. Matthew 26:26, and Luke 22:19: Take and eat: This is my body which will be handed over for you. Do this in commemoration of me. Behold the first cause of the institution of this Sacrament, namely the memory of the Savior, against forgetfulness of God.
Hoc pro vobis tradetur, id est, ut Agnus Dei offeretur. Ecce secunda causa, scilicet Sacrificium Altaris, contra rapinam.
Accipite, et comedite: Hoc est corpus meum. Ecce tertia causa, scilicet cibus medicinalis, contra corruptionem pomi mortiferi.
I.
Prima itaque causa institutionis hujus Sacramenti est memoria Salvatoris contra oblivionem. Ut scilicet per hoc admoniti, totam mentem et omnes sensus nostros quos a Deo avertimus, et cum pravis cogitationibus, et delectationibus vagari permisimus, a noxiis extrahentes integraliter ad Dominum referamus.
Hinc dicitur: Hoc facite in meam commemorationem (Luc. xxii, 19). Eusebius: « Quia corpus assumptum Dominus ablaturus erat ab oculis, et illaturus sideribus: necessarium erat ut die coenae Sacramentum nobis sui corporis et sanguinis consecraret, ut offerretur jugiter per mysterium, quod offerebatur semel in pretium: et perennis victima viveret in memoria, et semper praesens esset in gratia. »
Ad hanc semper habendam, scilicet memoriam Salvatoris, cogunt nos tria argumenta suae charitatis, scilicet, 1. Remissio peccatorum, 2. Redemptio impignoratorum, 3. Et continuatio beneficiorum.
1. De primo, Isa. xliii, 25 et 26: Ego sum ipse qui deleo iniquitates tuas propter me, et peccatorum tuorum non recordabor. Reduc me in memoriam.
2. De secundo, Eccli. xxix, 20: Gratiam fidejussoris ne obliviscaris: dedit enim pro te animam suam: pro te, scilicet pro haereditate regni coelestis quasi a te impignorata Deo fidejussit, et se totum in cruce ad solvendum debitum tuum, dedit: hujus gratiam ne obliviscaris, quin eum pro ea diligas, et quantum potes, orationibus et bonis operibus debitum ei reddas. Cant. v, 2: Aperi mihi soror mea, amica mea: quia caput meum plenum est rore, et cincinni mei guttis noctium. Aperi mihi, id est, suscipe me in mentem tuam, in memoriam, in dilectionem. Quia caput meum, scilicet divinitas, plenum est rore, scilicet misericordiae ad remittendum peccata: et cincinni mei, id est, humanitas, guttis noctium, id est, effusione sudoris, lacrymarum, et sanguinis passionum, ad redimendam haereditatem tuam pro satisfactione peccatorum tuorum impignoratam.
3. De tertio, Deut. vi, 11, et seq.: Observa, et cave ne quando obliviscaris Domini Dei tui, et negligas mandata ejus: ne postquam comederis, et satiatus fueris, habuerisque cunctarum rerum copiam, elevetur cor tuum, et non reminiscaris Domini Dei tui. Glossa Eccli. xvii: « Sicut nullum momentum est quo non utitur homo Dei bonitate: ita semper debet in memoria praesens esse. »
This will be handed over for you, that is, so that the Lamb of God will be offered. Behold the second cause, namely the Sacrifice of the Altar, against robbery.
Take and eat: This is my body. Behold the third cause, namely medicinal food, against the corruption of the death-bearing apple.
I.
And so the first cause of the institution of this Sacrament is the memory of the Savior against forgetfulness. That, namely, admonished through this, withdrawing from harmful things our whole mind and all our senses, which we turned away from God and permitted to wander with wicked thoughts and delights, we may refer them entirely to the Lord.
Hence it is said: Do this in commemoration of me (Luke 22:19). Eusebius: "Because the Lord was going to take the assumed body away from the eyes and bring it into the stars, it was necessary that on the day of the supper he consecrate for us the Sacrament of his body and blood, so that that which was offered once as a price might be offered continually through the mystery, and the perennial victim might live in memory and always be present in grace."
Three arguments of his charity compel us always to have this, namely the memory of the Savior: 1. The remission of sins, 2. The redemption of those pledged, 3. And the continuation of benefits.
1. Concerning the first, Isaiah 43:25 and 26: I am he who blots out your iniquities for my own sake, and I will not remember your sins. Bring me back into memory.
2. Concerning the second, Ecclesiasticus 29:20: Do not forget the favor of the surety; for he gave his soul for you: for you, namely for the inheritance of the heavenly kingdom as though pledged by you, he became surety to God, and gave his whole self on the cross for paying your debt. Do not forget his favor, but for it love him, and as much as you can, render the debt to him by prayers and good works. Song of Songs 5:2: Open to me, my sister, my friend: because my head is full of dew, and my locks with drops of nights. Open to me, that is, receive me into your mind, into memory, into love. Because my head, namely the divinity, is full of dew, namely of mercy for remitting sins; and my locks, that is, the humanity, with drops of nights, that is, with the pouring out of sweat, tears, and the blood of sufferings, for redeeming your inheritance pledged for the satisfaction of your sins.
3. Concerning the third, Deuteronomy 6:11 and following: Observe and beware lest at any time you forget the Lord your God and neglect his commandments; lest after you have eaten and have been satisfied, and have had an abundance of all things, your heart be lifted up, and you not remember the Lord your God. Gloss on Ecclesiasticus 17: "As there is no moment in which a man does not use God's goodness, so he ought always to be present in memory."
II.
Secunda causa institutionis hujus Sacramenti est Sacrificium altaris, contra quamdam quotidianam delictorum nostrorum rapinam. Ut sicut corpus Domini semel oblatum est in cruce pro debito originali, sic offeratur jugiter pro nostris quotidianis delictis in altari, et habeat in hoc Ecclesia munus ad placandum sibi Deum super omnia legis sacramenta vel sacrificia pretiosum et acceptum. Mal. iii, 4: Placebit Domino sacrificium Juda, et Jerusalem quasi regis et militiae, id est, Christi et Ecclesiae. Item, Alexander Papa: « Nihil in sacrificiis majus esse potest quam corpus et sanguis Christi, nec ulla oblatio hac potior est: sed omnes praecellit, quae pura Deo conscientia offerenda est et pura mente sumenda: et sicut potior est caeteris, ita potius extolli et venerari debet. »
Ad hoc sacrificium approbandum, notanda est triplex ratio mutandi vetus sacrificium. Prima est Auctoris nostri sacrificii potentia. Secunda est debitorum nostrorum exigentia. Tertia sacrificii illius insufficientia.
1. Prima ratio mutandi legis sacrificia, est Auctoris nostri sacrificii, id est, Christi potentia, qui non solum ex eo quod est Dominus et Rex universae terrae, sed ex summi sacerdotii ad eum translatione potuit et debuit suum in melius sacrificium commutare, sicut Rex potest in regno suo, dum vult, numisma minus bonum innovare. Psal. cix, 4: Juravit Dominus, et non poenitebit eum: Tu es Sacerdos in aeternum secundum ordinem Melchisedech. Non dicit secundum ordinem Aaron, vel secundum ritum Levitarum qui obtulerunt carnes hircorum et taurorum: sed secundum ordinem Melchisedech, qui obtulerat panem et vinum1.
Quid fuit necessarium secundum ordinem Melchisedech alium exsurgere sacerdotem, et non secundum ordinem Aaron? Respondeo. Translato sacerdotio, necesse est ut legis translatio fiat. Manifestum est autem, quod ex tribu Juda ortus est Dominus, de qua secundum legem non erant sacerdotes.
2. Secunda ratio mutandi legis sacrificia, est debitorum nostrorum exigentia. Tam magnum quippe fuit debitum primorum parentum ex rapinae magnitudine, ex raptoris ingratitudine, ex laesi, scilicet Creatoris majestate: ut non solum legis sacrificia, sed totus mundus cum omni creatura non suffecerit pro satisfactione. Ad Hebr. x, 5: Christus ingrediens mundum dicit: Hostiam, et oblationem noluisti: corpus autem aptasti mihi. Glossa: « Ingrediens mundum, id est, homo factus, dicit: Hostiam de animalibus, et oblationem de aliis rebus noluisti, id est, non placuerunt tibi, corpus autem quod prae omnibus sacrificiis est, quia sine peccato, aptasti, id est, aptum et idoneum dedisti uniendo mihi, quod pro omnium redemptione valeat offerri. » Psal. lxviii, 5: Persecuti sunt me inimici mei injuste: quae non rapui, tunc exsolvebam, dum scilicet pro debitis omnium sufficiens sacrificium in cruce offerebam.
II.
The second cause of the institution of this Sacrament is the Sacrifice of the altar, against a certain daily robbery of our offenses. So that, just as the body of the Lord was once offered on the cross for the original debt, so it may be offered continually for our daily offenses on the altar, and in this the Church may have a gift, precious and acceptable above all sacraments or sacrifices of the law, for placating God to herself. Malachi 3:4: The sacrifice of Judah and Jerusalem will please the Lord, as of the king and the army, that is, of Christ and the Church. Likewise, Pope Alexander: "Nothing in sacrifices can be greater than the body and blood of Christ, nor is any offering more excellent than this; but it surpasses all, which is to be offered to God with a pure conscience and received with a pure mind; and as it is more excellent than the rest, so it ought more greatly to be exalted and venerated."
For approving this sacrifice, a threefold reason for changing the old sacrifice is to be noted. The first is the power of the Author of our sacrifice. The second is the exigency of our debts. The third is the insufficiency of that sacrifice.
1. The first reason for changing the sacrifices of the law is the power of the Author of our sacrifice, that is, of Christ, who not only from the fact that he is Lord and King of the whole earth, but from the translation of the high priesthood to him, could and ought to change his sacrifice into a better one, just as a king in his kingdom can, when he wishes, renew a coinage that is less good. Psalm 109:4: The Lord has sworn, and it will not repent him: You are a Priest forever according to the order of Melchisedech. He does not say according to the order of Aaron, or according to the rite of the Levites who offered the flesh of goats and bulls; but according to the order of Melchisedech, who had offered bread and wine1.
Why was it necessary that another priest arise according to the order of Melchisedech, and not according to the order of Aaron? I answer. Once the priesthood has been transferred, it is necessary that a transfer of the law take place. But it is manifest that the Lord arose from the tribe of Judah, from which according to the law there were not priests.
2. The second reason for changing the sacrifices of the law is the exigency of our debts. For the debt of the first parents was so great from the greatness of the robbery, from the ingratitude of the robber, from the majesty of the one harmed, namely of the Creator, that not only the sacrifices of the law, but the whole world with every creature, would not have sufficed for satisfaction. Hebrews 10:5: Christ, entering the world, says: Sacrifice and offering you did not wish; but a body you have fitted to me. Gloss: "Entering the world, that is, having been made man, he says: Sacrifice from animals and offering from other things you did not wish, that is, they did not please you; but the body which is before all sacrifices, because without sin, you fitted, that is, you gave it apt and suitable by uniting it to me, so that it might avail to be offered for the redemption of all." Psalm 68:5: My enemies persecuted me unjustly: what things I did not seize, then I paid back, namely when I offered on the cross a sufficient sacrifice for the debts of all.
3. Tertia ratio mutandi legis sacrificia, est eorumdem insufficientia, et haec probatur a tribus: 1. Quia scilicet Deo non placuerunt, 2. Quia peccata non abstulerunt, 3. Et quia gratiam non contulerunt.
De primo, Jerem. vi, 20: Holocaustomata vestra non sunt accepta, et victimae vestrae non placuerunt mihi. Osee, vi, 6, et Matth. ix, 13: Misericordiam volo, et non sacrificium.
De secundo, Psal. xxxix, 7: Holocaustum et pro peccato non postulasti. Ad Rom. iii, 20: Ex operibus legis non justificabitur omnis caro coram Deo. Ad Hebr. x, 4: Impossibile est sanguine taurorum et hircorum auferri peccata.
De tertio, Ezech. xx, 25: Dedi eis praecepta non bona, et judicia, in quibus non vivent. Praecepta non bona, id est, minus bona, quantum scilicet ad sacrificia et caeremonialia: in quibus non vivent, quia vitam gratiae non conferebant. Ad Hebr. vii, 18: Reprobatio quidem fit praecedentis mandati, propter infirmitatem ejus, et inutilitatem, quasi propter ejus sterilitatem, quia non conferebat gratiam.
III.
Tertia causa institutionis hujus Sacramenti est cibus hominis. Cibus, inquam, medicinalis contra pomi mortiferi corruptionem, quae causa prava infusa est per primos parentes humano generi, ut esset incurabilis, nisi subveniret medicina optima, quam posset facere prudentia Dei. Eccli. xxxviii, 4: Altissimus creavit de terra medicamenta, id est, de carne Virginis, et vir prudens non abhorrebit illa. Ambrosius: « Corpus Christi medicina spiritualis est, quae cum reverentia degustata sibi devotos purificat. »
Ad cognoscendum necessitatis medicinae corporis Christi rationem, sciendum est quod serpens malignus infudit homini per venenum cibi vetiti triplicem corruptionem: in anima scilicet tenebras ignorantiae, in carne morbum pravae concupiscentiae, et mortem utrobique. Contra hoc est institutum corporis Christi medicamentum, tenebras ignorantiae illustrans, morbum concupiscentiae sanans, et mortem nostram mortificans.
3. The third reason for changing the sacrifices of the law is their insufficiency, and this is proved from three things: 1. Because, namely, they did not please God, 2. Because they did not take away sins, 3. And because they did not confer grace.
Concerning the first, Jeremiah 6:20: Your holocausts are not accepted, and your victims have not pleased me. Hosea 6:6 and Matthew 9:13: I desire mercy, and not sacrifice.
Concerning the second, Psalm 39:7: Holocaust and for sin you did not require. Romans 3:20: From the works of the law no flesh will be justified before God. Hebrews 10:4: It is impossible for sins to be taken away by the blood of bulls and goats.
Concerning the third, Ezekiel 20:25: I gave them precepts that were not good, and judgments in which they will not live. Precepts not good, that is, less good, namely as to sacrifices and ceremonial things; in which they will not live, because they did not confer the life of grace. Hebrews 7:18: Indeed a rejection of the preceding commandment takes place because of its weakness and uselessness, as it were because of its sterility, because it did not confer grace.
III.
The third cause of the institution of this Sacrament is the food of man. Food, I say, medicinal against the corruption of the death-bearing apple, which wicked cause was infused through the first parents into the human race, so that it was incurable, unless the best medicine, which the prudence of God could make, should come to its aid. Ecclesiasticus 38:4: The Most High created medicines from the earth, that is, from the flesh of the Virgin, and a prudent man will not abhor them. Ambrose: "The body of Christ is spiritual medicine, which, tasted with reverence, purifies those devoted to itself."
For knowing the reason of the necessity of the medicine of the body of Christ, one must know that the malignant serpent infused into man, through the poison of the forbidden food, a threefold corruption: in the soul, namely, the darkness of ignorance; in the flesh, the disease of wicked concupiscence; and death in both. Against this the medicine of the body of Christ has been instituted, illuminating the darkness of ignorance, healing the disease of concupiscence, and mortifying our death.
Propter haec tria potest comparari triplici dulci cibo et medicinali, scilicet, 1. Melli, propter primum, 2. Ficui, propter secundum, 3. Et fructui vitae, propter tertium.
1. De primo, Prov. xxiv, 13: Comede, fili mi, mel, quia bonum est. Mel corpus Christi dulce signat. Hoc bonum est: quia tenebras mentis nostrae illuminat. I Reg. xiv, 29: Vidisti quia illuminati sunt oculi mei, eo quod gustaverim paululum de melle. Isaiae, vii, 15: Butyrum et mel comedet, omnis qui relictus fuerit, ut scilicet sciat reprobare malum, et eligere bonum. Psal. xxvi, 1: Dominus illuminatio mea, et salus mea. Item, Accedite ad eum, et illuminamini (Psal. xxxiii, 6.)
2. De secundo, Jerem. xxiv, 2: Video ficus, ficus bonas, bonas valde. Ficus bis dictae, dulce corpus Christi, Dei et hominis signant. Hae bis bonae sunt valde, quia mentem et carnem a morbo pravae concupiscentiae sanant. IV Reg. xx, 7, Isaias jussit afferri massam ficorum, quam cum posuisset super ulcus regis, curatus est. Ulcus regis concupiscentia est carnalis, massa ficorum corpus Christi continens dulcedinem multorum bonorum ad medicinam malorum desideriorum.
3. De tertio, Lucae, i, 42: Benedictus fructus ventris tui, corpus scilicet Christi, quod est fructus vitae, valens ad destructionem mortis gehennae et acquisitionem vitae aeternae. Prov. iii, 18: Lignum vitae est his, qui apprehenderint eam, scilicet, sapientiam Dei incarnatam. Hinc dicitur Osee, xiii, 14: Ero mors tua o mors. Joan. vi, 51 et seq.: Ego sum panis vivus, qui de caelo descendi. Si quis manducaverit ex hoc pane, vivet in aeternum: et panis, quem ego dabo, caro mea est pro mundi vita... Qui manducat meam carnem, et bibit meum sanguinem, in me manet, et ego in illo: et qui manducat me, et ipse vivet propter me. Hilarius: « Accepta carne Domini et hausto sanguine, id efficitur, ut nos in ipso, et ipse in nobis sit. » Haec est ergo causa vitae nostrae, quod in nobis carnalibus per carnem Christum, qui vera vita est, manentem habemus, victuri per eum ea conditione qua vivit ipse per Patrem qui in eo est. Amen.
On account of these three things it can be compared to a threefold sweet and medicinal food, namely, 1. To honey, on account of the first, 2. To the fig, on account of the second, 3. And to the fruit of life, on account of the third.
1. Concerning the first, Proverbs 24:13: Eat, my son, honey, because it is good. Honey signifies the sweet body of Christ. This is good, because it illuminates the darkness of our mind. 1 Kings 14:29: You have seen that my eyes have been illuminated because I tasted a little of the honey. Isaiah 7:15: Butter and honey he will eat, everyone who has been left, so that, namely, he may know to reject evil and choose good. Psalm 26:1: The Lord is my illumination and my salvation. Likewise, Approach him, and be illuminated (Psalm 33:6.)
2. Concerning the second, Jeremiah 24:2: I see figs, very good figs, very good. The figs said twice signify the sweet body of Christ, of God and of man. These are twice very good, because they heal the mind and the flesh from the disease of wicked concupiscence. 4 Kings 20:7, Isaiah ordered a mass of figs to be brought, and when he had placed it upon the ulcer of the king, he was cured. The ulcer of the king is carnal concupiscence; the mass of figs is the body of Christ, containing the sweetness of many good things for the medicine of evil desires.
3. Concerning the third, Luke 1:42: Blessed is the fruit of your womb, namely the body of Christ, which is the fruit of life, availing for the destruction of the death of gehenna and the acquisition of eternal life. Proverbs 3:18: She is a tree of life for those who have apprehended her, namely, the incarnate wisdom of God. Hence it is said, Hosea 13:14: I will be your death, O death. John 6:51 and following: I am the living bread, who came down from heaven. If anyone eats from this bread, he will live forever; and the bread which I will give is my flesh for the life of the world... He who eats my flesh and drinks my blood remains in me, and I in him; and he who eats me, he also will live because of me. Hilary: "The flesh of the Lord having been received and the blood having been drunk, this is brought about: that we are in him and he is in us." Therefore this is the cause of our life: that in us who are carnal, through the flesh, we have Christ, who is true life, remaining, destined to live through him on that condition by which he himself lives through the Father who is in him. Amen.
Notes
- Compare the Epistle to the Hebrews 7:17. (Cf. Epist. ad Hebr. vii, 17.) ↩
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