Sermon VI, Continuation

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### Sermo VI, continuatio

biberitis ejus sanguinem, non habebitis vitam in vobis.

II. Secundo, humanae naturae corruptio exigebat corpus Domini in cibum, quantum ad integram corruptionis curationem: serpens enim malignus infudit homini per venenum pomi vetiti triplicem corruptionem, scilicet, 1. In anima tenebras ignorantiae, 2. In carne morbum pravae concupiscentiae, 3. et Mortem utrobique. Gen. iii, 13: Serpens decepit me.

1. De primo, Psal. xlviii, 21: Homo, cum in honore esset, non intellexit: comparatus est jumentis insipientibus. Gen. i, 2: Tenebrae erant super faciem abyssi, scilicet, ignorantiae super faciem humani cordis ex diabolica deceptione.

2. De secundo, ad Gal. v, 17: Caro concupiscit adversus spiritum. Ad Rom. vii, 23: Video aliam legem in membris meis, repugnantem legi mentis meae. Lex in membris est morbus concupiscentiae, movens membra ad actum malitiae.

3. De tertio, Sap. ii, 24: Invidia diaboli mors introivit in orbem terrarum. De omnibus Augustinus: « Si Angelus de proprio pluens in paradiso non esset auditus, non praecipitaremur in mortem: sed venit de coelo lapsus, serpens factus, et emisit venenum de proprio: locutus est de suo: Gustate, et eritis sicut Dii. Et illi appetentes quod non erant, amiserunt quod acceperant, scilicet intelligentiam, vitae justitiam, non moriendi possibilitatem. »

Quia igitur diabolus per cibum venenosum triplicem corruptionem infuderat, necesse fuit ad integram curationem, ut medicus et Salvator noster cibum medicinalem contra haec tria daret, et hoc est corpus suum, quod 1. Pie recipientium ignorantiae tenebras illuminat, 2. Morbum pravae concupiscentiae sanat, 3. et Mortem destruendo triumphat.

1. De primo, Psalm. xxvi, 1: Dominus illuminatio mea, et salus mea. Psalm. xxxiii, 6: Accedite ad eum, et illuminamini. Corpus enim Christi est Verbum Dei, id est, vera lux in carne humana quasi in lucerna, qua illuminatur fidelis anima.

2. De secundo, Psalm. lxxvii, 24: Pluit illis manna ad manducandum. Exod. xvi, 13 et 14: Mane ros jacuit in similitudinem pruinae super terram. Panis ergo coelestis in similitudine pluviae roris et pruinae apparebat: quia corpus Domini a furore concupiscentiae pravae refrigescit.

3. De tertio, Joan. vi, 49 et 50: Patres vestri manducaverunt manna in deserto, et mortui sunt. Hic est panis de coelo descendens: ut si quis ex ipso manducaverit, non morietur. Et sic cibus iste mortem aeternam destruit.

III. Tertio, humanae naturae corruptio exigit corpus Domini in cibum, quantum ad firmam conservationem sanitatis. Quidam enim ad tempus de peccatis compunguntur et quodammodo curantur, sed tempore tentationis per recidivum iterum corrumpuntur. Psal. xxxvii, 6: Putruerunt et corruptae sunt cicatrices meae, a facie insipientiae meae. Ad conservationem autem sanitatis animae, et ad incorruptionem bonae vitae valet cibus iste. Cant. i, 12: Fasciculus myrrhae dilectus meus mihi, inter ubera mea commorabitur. Sicut enim myrrha incorrupta servat corpora, sic corpus Domini pie sumptum corda. Ambrosius: « Considera utrum praestantior sit panis Angelorum, id est, manna Judaeorum, an corpus Christi: illud corruptioni obnoxium, hoc ab omni corruptione alienum: et quicumque religiose gustaverit, corruptionem sentire non poterit. »

### Sermon VI, Continuation

drink his blood, you will not have life in you.

II. Secondly, the corruption of human nature required the body of the Lord as food as to the complete healing of corruption. For the malignant serpent infused into man, through the poison of the forbidden apple, a threefold corruption, namely, 1. In the soul the darkness of ignorance, 2. In the flesh the disease of wicked concupiscence, 3. and Death in both. Genesis 3:13: The serpent deceived me.

1. Concerning the first, Psalm 48:21: Man, when he was in honor, did not understand; he was compared to senseless beasts. Genesis 1:2: Darkness was over the face of the abyss, namely, the darkness of ignorance over the face of the human heart from diabolical deception.

2. Concerning the second, to Galatians 5:17: The flesh lusts against the spirit. Romans 7:23: I see another law in my members, fighting against the law of my mind. The law in the members is the disease of concupiscence, moving the members to an act of malice.

3. Concerning the third, Wisdom 2:24: By the envy of the devil death entered into the circle of lands. Concerning all these, Augustine says: "If the Angel raining from his own in paradise had not been heard, we would not have been cast down into death; but he came fallen from heaven, made a serpent, and emitted poison from his own; he spoke from his own: Taste, and you will be like Gods. And they, seeking what they were not, lost what they had received, namely understanding, the justice of life, and the possibility of not dying."

Therefore, because the devil through poisonous food had infused a threefold corruption, it was necessary for complete healing that our physician and Savior give medicinal food against these three things, and this is his body, which 1. Illuminates the darkness of ignorance of those receiving devoutly, 2. Heals the disease of wicked concupiscence, 3. and triumphs by destroying Death.

1. Concerning the first, Psalm 26:1: The Lord is my illumination and my salvation. Psalm 33:6: Approach him and be illuminated. For the body of Christ is the Word of God, that is, true light in human flesh as in a lamp, by which the faithful soul is illuminated.

2. Concerning the second, Psalm 77:24: He rained manna upon them to eat. Exodus 16:13 and 14: In the morning dew lay over the earth in the likeness of hoarfrost. Therefore the heavenly bread appeared in the likeness of a rain of dew and hoarfrost, because the body of the Lord cools from the fury of wicked concupiscence.

3. Concerning the third, John 6:49 and 50: Your fathers ate manna in the desert and died. This is the bread descending from heaven, so that if anyone eats from it, he will not die. And thus this food destroys eternal death.

III. Thirdly, the corruption of human nature requires the body of the Lord as food as to the firm preservation of health. For certain people are pricked in heart concerning sins for a time and are in some way healed, but in the time of temptation through relapse they are again corrupted. Psalm 37:6: My scars have putrefied and been corrupted, before the face of my foolishness. But this food avails for the preservation of the soul's health and for the incorruption of a good life. Song of Songs 1:12: My beloved is a bundle of myrrh to me; he will abide between my breasts. For just as myrrh preserves bodies incorrupt, so the body of the Lord, devoutly received, preserves hearts. Ambrose: "Consider whether the bread of Angels, that is, the manna of the Jews, or the body of Christ, is more excellent: that is subject to corruption, this is alien to every corruption; and whoever has tasted it religiously will not be able to feel corruption."

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III.

Tertia ratio sapientiae Dei qua Dominus dat homini corpus suum in cibum, est humanae naturae conditio, quae rationalis creatura est, et corpori conjuncta. Rationalis creatura potest tribus modis considerari, et secundum hoc indiget cibo triplici. 1. Primo, consideratur rationalis creatura secundum id quod est incorporea, et pure spiritualis, ut natura angelica. 2. Secundo modo ut est corpori conjuncta, sicut dissimilis dissimili, spiritus carni. 3. Tertio modo secundum quod illae duae naturae, scilicet, corpus et anima singulis personis hominum sunt familiari societate et miro amore conjunctae. Sed quocumque modo istorum trium consideretur rationalis creatura, secundum conditionem suam convenienti indiget alimonia.

I. Primo enim modo considerata, scilicet, secundum quod est incorporea et pure spiritualis, ut natura angelica, secundum conditionem suam exigit per quod vivat et subsistat, alimentum, scilicet, Verbum Dei aeternum secundum se incorporeum, quod est aeterna Dei sapientia. Tob. xii, 19: Ego cibo invisibili, et potu, qui ab hominibus videri non potest, utor. Prov. iii, 18 et Eccli. i, 5: Lignum vitae est sapientia Dei, et fons sapientiae verbum Dei in excelsis, reficiens scilicet Angelos in caelis.

II. Secundo modo considerata rationalis creatura, ut est corpori conjuncta, sicut dissimilis dissimili, spiritus carni, pretiosum vili, secundum conditionem utriusque naturae, indiget utroque cibo sibi convenienti, sed dissimili, quia spiritus spirituali ad modum Angeli, corpus corporali ad modum bruti.

1. De primo, Psal. lxxvii, 25: Panem Angelorum manducavit homo. I ad Cor. x, 3: Patres nostri omnes eamdem escam spiritalem manducaverunt. Sap. ix, 6: Si quis erit consummatus inter filios hominum, si ab illo abfuerit sapientia tua, in nihilum computabitur. Quasi dicat: Qui spirituali cibo qui est Dei sapientia caruerit, a vita spirituali deficiet. Eccli. xv, 3: Cibabit illum pane vitae et intellectus, et aqua sapientiae salutaris potabit illum.

2. De secundo, II Reg. xii, 3: Pauper quidam habebat oviculam quae de pane illius comedens, etc. Eccli. xxxix, 31 et 32: Initium necessariae rei vitae hominum, lac, et panis similagineus, et mel, et botrus uvae, et oleum. Haec omnia Sanctis in bona, sic et impiis in mala convertentur.

III.

The third reason of God's wisdom by which the Lord gives his body to man as food is the condition of human nature, which is a rational creature and joined to a body. A rational creature can be considered in three ways, and according to this it needs a threefold food. 1. First, the rational creature is considered according to that by which it is incorporeal and purely spiritual, as the angelic nature. 2. In the second way, as it is joined to a body, as the unlike to the unlike, spirit to flesh. 3. In the third way, according as those two natures, namely body and soul, are joined in individual persons of men by familiar society and marvelous love. But in whatever way of these three the rational creature is considered, according to its condition it needs fitting nourishment.

I. For considered in the first way, namely, according as it is incorporeal and purely spiritual, as the angelic nature, according to its condition it requires as that through which it lives and subsists the food, namely, the eternal Word of God, incorporeal according to itself, which is the eternal wisdom of God. Tobit 12:19: I use invisible food and drink, which cannot be seen by men. Proverbs 3:18 and Ecclesiasticus 1:5: The wisdom of God is the tree of life, and the Word of God in the highest is the fountain of wisdom, refreshing, namely, the Angels in the heavens.

II. In the second way, the rational creature considered as it is joined to a body, as the unlike to the unlike, spirit to flesh, the precious to the vile, according to the condition of each nature, needs each food fitting to itself, but unlike; because the spirit needs spiritual food after the manner of an Angel, the body bodily food after the manner of a brute animal.

1. Concerning the first, Psalm 77:25: Man ate the bread of Angels. 1 Corinthians 10:3: All our fathers ate the same spiritual food. Wisdom 9:6: If anyone will be consummated among the sons of men, if your wisdom is absent from him, he will be counted as nothing. As if he were saying: He who lacks the spiritual food which is the wisdom of God will fail from spiritual life. Ecclesiasticus 15:3: He will feed him with the bread of life and understanding, and will give him to drink of the water of saving wisdom.

2. Concerning the second, 2 Kings 12:3: A certain poor man had a little ewe which ate from his bread, etc. Ecclesiasticus 39:31 and 32: The beginning of the necessary thing of the life of men is milk, and fine bread, and honey, and the cluster of the grape, and oil. All these things are turned into good things for the Saints, so also into evils for the impious.

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3. De utroque, Deut. viii, 3 et Matth. iv, 4: Non in solo pane vivit homo, sed in omni verbo, quod procedit de ore Dei. Augustinus: « Sicut anima vita est corporis, sed non vivificat illud sine cibo corporali, » id est, sine verbo Dei. Et sic haec et illa natura hominis, ut sibi dissimiles dissimilem cibum habuerunt, et alieno modo et longe ab invicem comederunt. Nec cibus spiritus congruebat corpori, nec cibus corporis spiritui.

III. Tertio vero modo considerata rationalis creatura, scilicet, secundum quod illae naturae, id est, corpus et anima sunt in singulis personis hominum, familiari societate miro amore conjunctae, tunc exigitur ad aeternam salvationem utriusque unus cibus toti homini, id est, utrique naturae conveniens, spiritualis simul et corporalis, scilicet Verbum caro factum, quem simul socialiter sub quodam sacramento comedant, cujus virtute anima de praesenti miseria ad vitam beatitudinis aeternae perveniat, et corpus ad modicum tempus servetur in terra, tandem gloriose resurgat. De hoc cibo, Joan. vi, 56: Caro mea, vere est cibus, id est, caro Dei, caro humana, unita Dei Verbo, vere est cibus, scilicet totius hominis, valens animae et corpori. Eccli. i, 8 et seq.: Unus est Altissimus Creator omnipotens.... Ipse creavit sapientiam in Spiritu sancto, et secundum datum suum praebuit illam diligentibus se. Creavit sapientiam in Spiritu sancto, id est, virtute Spiritus sancti: creaturam carnis de Virgine sumpsit, et sapientiae suae univit, et secundum datum suum, id est, liberalitatem, praebet illam, scilicet in cibum diligentibus se, scilicet fidelibus: ut prosit, sicut dictum est, corpori et animae.

De hoc convivio corporis et Spiritus, Isa. xi, 7: Vitulus, et ursus pascentur simul. Vitulus significat corpus quod in sacrificium Domino est mactandum, ursus spiritum qui sicut ursus bestiis, sic terribilis esse debet bestialibus motibus et moribus. Hi pascentur simul, scilicet vero cibo, id est, carne Christi: ut prosit animae et corpori.

1. De primo, Joan. vi, 55: Qui manducat meam carnem, et bibit meum sanguinem, habet vitam aeternam, scilicet, quoad animam quae post hanc miseriam virtute hujus sacramenti perducetur ad vitam aeternam.

2. De secundo, sequitur: Et ego resuscitabo eum in novissimo die: quia Dominus ejusdem sacramenti virtute reformabit corpus de pulvere configuratum corpori claritatis suae (ad Philip. iii, 21). Amen.

3. Concerning both, Deuteronomy 8:3 and Matthew 4:4: Man does not live by bread alone, but by every word that proceeds from the mouth of God. Augustine: "Just as the soul is the life of the body, but does not vivify it without bodily food," that is, without the Word of God. And thus this and that nature of man, as unlike to themselves, had unlike food and ate in a foreign manner and far from each other. Neither did the food of the spirit agree with the body, nor the food of the body with the spirit.

III. But in the third way the rational creature considered, namely, according as those natures, that is, body and soul, are in individual persons of men joined by familiar society and marvelous love, then for the eternal salvation of both there is required one food for the whole man, that is, fitting to each nature, spiritual and bodily at the same time, namely the Word made flesh, whom they may eat together socially under a certain sacrament, by whose power the soul may come from present misery to the life of eternal beatitude, and the body may be preserved for a little time in the earth and at last rise gloriously. Concerning this food, John 6:56: My flesh is truly food, that is, the flesh of God, human flesh, united to the Word of God, is truly food, namely of the whole man, availing for the soul and the body. Ecclesiasticus 1:8 and following: One is the Most High, the omnipotent Creator.... He created wisdom in the Holy Spirit, and according to his gift he offered it to those loving him. He created wisdom in the Holy Spirit, that is, by the power of the Holy Spirit; he took a creature of flesh from the Virgin, and united it to his wisdom, and according to his gift, that is, liberality, he offers it, namely as food, to those loving him, namely the faithful, so that it may profit, as has been said, body and soul.

Concerning this banquet of body and Spirit, Isaiah 11:7: The calf and the bear will feed together. The calf signifies the body which is to be slain to the Lord as a sacrifice; the bear signifies the spirit which, just as a bear is terrible to beasts, so ought to be terrible to bestial movements and morals. These will feed together, namely on the true food, that is, the flesh of Christ, so that it may profit soul and body.

1. Concerning the first, John 6:55: He who eats my flesh and drinks my blood has eternal life, namely as to the soul, which after this misery will be led by the power of this sacrament to eternal life.

2. Concerning the second, it follows: And I will raise him up on the last day, because by the power of the same sacrament the Lord will reform the body from dust, conformed to the body of his brightness (Philippians 3:21). Amen.