Works › Sermons on the Most Holy Sacrament of the Eucharist
Volume 13 · pp. 711–714
Part III. On the Marvels of the Divine Eating. Sermon XI. On the Two Marvels in the Consecration of the Body of the Lord
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### Pars III
### De mirabilibus divinae manducationis
### Sermo XI
### De duobus mirabilibus in consecratione corporis Domini
Venite, comedite, etc. Prov. ix, 5. Mirabilia opera tua, et anima mea cognoscit nimis. Psal. cxxxviii, 14.
Tertio principaliter circa sacramentum Dominici corporis notanda sunt mirabilia divinae operationis, tamquam signa sive miracula divinae virtutis. Haec mirabilia signa consideranda sunt in tribus:
I. In Dominici corporis consecratione.
II. In ejusdem possessione.
III. In perceptione.
Primo enim corpus Domini consecramus, secundo possidemus, tertio percipimus.
1. In consecratione Dominici corporis consideranda sunt, et credenda tria mirabilia signa divinae operationis.
1. Est quod ibi sub specie panis est verum corpus Christi.
2. Quod tota substantia panis mutatur in corpus Domini.
3. Quod mutatur in corpus Domini vel Christi, ita tamen ut maneant panis accidentia.
Primum est mirabile, secundum mirabilius, tertium mirabilissimum. De duobus primis potest hic dici, et de tertio in sequenti.
I.
Primum mirabile signum in consecratione sacramenti altaris est, quod ibi sub specie panis est verum corpus Christi, quod de Virgine sumpsit. Et hoc probatur tribus modis: primo testimonio fide dignorum, secundo ratione signorum positivorum, tertio demonstratione miraculorum.
I. Primo, probatur primum mirabile testimonio fide dignorum.
1. Secundum quod lex dicit, Deut. xix, 15: In ore duorum aut trium testium stabit omne verbum. Audi ergo quod Augustinus dicit: « Accedit verbum ad elementum, et fit sacramentum, » hoc est, Dei verbum a Christo institutum, profertur super panem, et mox fit sacrum secretum, scilicet corpus Salvatoris sub specie panis.
2. Item, Augustinus: « Hoc quod omnibus modis probare contendimus, sacrificium ecclesiae duobus constare: visibili elementorum specie, et invisibili carne Christi et sanguine, sicut Christi persona constat ex Deo et homine. »
2. Ambrosius: « Panem istum quem sumimus in mysterio, utique illum intelligo, qui manu Spiritus sancti formatus est in utero Virginis, et igne Passionis decoctus in ara crucis. » Panis enim Angelorum factus est cibus hominum.
4. Gregorius: « Magnum atque pavendum est mysterium: quia aliud videtur, et aliud intelligitur. Figura panis et vini videtur, et faciente Domino, Corpus et Sanguis Christi intelligitur. »
5. Eusebius: « Vere unita et perfecta Ecclesiae hostia fide aestimanda: non specie neque exteriori censenda visu, sed interiori intellectu: unde coelestis confirmat auctoritas, Accipite et comedite: Hoc est corpus meum. Recedat ergo omne infidelitatis ambiguum: quia quidem qui auctor est muneris, ipse est etiam testis veritatis. »
II. Secundo, probatur idem ratione signorum positivorum. Ratio autem eorum est rem ita esse ut signat. Est autem tale signum duplex: scilicet hominis artificiale, Dei sacramentale.
### Part III
### On the Marvels of the Divine Eating
### Sermon XI
### On the Two Marvels in the Consecration of the Body of the Lord
Come, eat, etc. Proverbs 9:5. Your works are marvelous, and my soul knows exceedingly. Psalm 138:14.
Third principally concerning the sacrament of the Lord's body, the marvels of divine operation must be noted, as signs or miracles of divine power. These marvelous signs must be considered in three things:
I. In the consecration of the Lord's body.
II. In possession of the same.
III. In reception.
For first we consecrate the body of the Lord, secondly we possess it, thirdly we receive it.
1. In the consecration of the Lord's body, three marvelous signs of divine operation must be considered and believed.
1. The first is that there, under the species of bread, is the true body of Christ.
2. That the whole substance of bread is changed into the body of the Lord.
3. That it is changed into the body of the Lord or of Christ, yet in such a way that the accidents of bread remain.
The first is marvelous, the second more marvelous, the third most marvelous. Concerning the first two something can be said here, and concerning the third in the following sermon.
I.
The first marvelous sign in the consecration of the sacrament of the altar is that there under the species of bread is the true body of Christ, which he took from the Virgin. And this is proved in three ways: first by the testimony of those worthy of faith; secondly by the reason of positive signs; thirdly by the demonstration of miracles.
I. First, the first marvel is proved by the testimony of those worthy of faith.
1. According as the law says, Deuteronomy 19:15: In the mouth of two or three witnesses every word will stand. Hear therefore what Augustine says: "The word comes to the element, and the sacrament comes to be"; that is, the word of God instituted by Christ is pronounced over the bread, and at once a sacred secret comes to be, namely the body of the Savior under the species of bread.
2. Likewise, Augustine: "This which we strive to prove in every way: that the sacrifice of the Church consists of two things, the visible species of the elements and the invisible flesh and blood of Christ, just as the person of Christ consists of God and man."
2. Ambrose: "That bread which we receive in mystery, certainly I understand to be that one which was formed by the hand of the Holy Spirit in the womb of the Virgin and cooked by the fire of the Passion on the altar of the cross." For the bread of Angels has been made the food of men.
4. Gregory: "Great and fearsome is the mystery, because one thing is seen and another is understood. The figure of bread and wine is seen, and, the Lord acting, the Body and Blood of Christ is understood."
5. Eusebius: "The truly united and perfect victim of the Church must be estimated by faith, not judged by species nor by outward sight, but by interior understanding; hence heavenly authority confirms, Take and eat: This is my body. Therefore let every ambiguity of unbelief withdraw, because indeed he who is the author of the gift is himself also the witness of the truth."
II. Secondly, the same thing is proved by the reason of positive signs. Now their reason is that the thing is as it signifies. But such a sign is twofold: namely man's artificial sign and God's sacramental sign.
Signum positivum hominis, secundum impositionem hominis significat, et est duplex. Nam aliud non continet quod significat, ut circulus vini. Aliud continet quod signat, ut pastillum, quod significat carnes et continet eas intus absconditas.
Similiter signum positivum Dei, quod est in sacramentis, secundum impositionem Dei significat: et est duplex. Nam aliud non continet quod significat, ut sacramenta legalia, quae non efficiunt quod figurant, sicut agnus paschalis, et similia. Aliud vere continet quod significat, ut sacramenta evangelica, sicut Eucharistia. Significat enim secundum impositionem Dei, rem sacram, scilicet corpus Christi, et vere continet illud: unde, Accepit Jesus panem, et benedixit, et ait: Hoc est corpus meum (Matth. xxvi, 26). Signum mansit foris, scilicet species panis: et intus erat corpus Salvatoris. Eccli. xxxvi, 6: Innova signa, et immuta mirabilia. Quasi diceret: Quia vetera signa non continebant gratiam quam significabant, fac nova quae contineant quod signant. Augustinus: « Ideo dicuntur sacramenta, quasi sacrae rei signa: quia in eis aliud videtur, aliud intelligitur: quod videtur, speciem habet corporalem: quod intelligitur, fructum habet spiritualem. » In specie enim panis et vini quam videmus, res invisibiles, id est, carnem Christi, et sanguinem honoramus.
III. Tertio probatur idem demonstratione miraculorum. Exod. xxxiv, 10: Signa faciam quae numquam visa sunt, ... opus Domini terribile. Paschasius: « Nemo qui Sanctorum vitas et exempla legit, ignorat, quod saepe corporis Christi et sanguinis sacramenta aut propter dubios, aut certe propter ardentius amantes visibili specie in agni vel pueri formam, aut in carnis et sanguinis colorem in eo statu sint, ut quod latebat in mysterio, patesceret in miraculo.
« Beato enim Basilio die Paschae divina mysteria celebranti, Hebraeus quidam se, sicut Christianus populo immiscuit, officii volens explorare mysterium: qui vidit infantem partiri in manibus Basilii, et communicantibus omnibus venit ipse, et data est ei Hostia vere Caro facta, et servans reliquias, abiit in domum suam, et ostendit uxori suae, narrans quae propriis oculis viderit. Credens ergo ait: Vere horribile et admirabile est sacramentum Christianorum, in crastino venit ad Basilium, et baptizatus est cum omni domo sua.
« Item, Quidam presbyter erat, Aegidius nomine, religiosus valde, qui cum sanctam duceret vitam, coepit piis precibus pulsare Deum, ut sibi monstraret naturam corporis Christi et sanguinis. Venit ergo dies, ut idem more solito divina celebraret: et post Agnus Dei procumbens genibus: Creator, inquit, et Redemptor omnipotens Deus, pande mihi exiguo, in hoc mysterio naturam corporis Christi, ut mihi liceat eum prospicere in forma pueri, quem olim sinus matris virgineus tulit vagientem. Et ecce Angelus Domini cum de coelo veniens affatur: Surge, propera, si Christum videre placet, adest praesens corporeo vestitus amictu, quem sacra puerpera gessit. At presbyter pavidus, surgens, vidit super aram puerum sedentem. Cui Angelus: Quia Christum videre placuit, quem sub specie panis verbis sacrasti mysticis, nunc oculis inspice, et tracta manibus. Tunc sacerdos coelesti munere fretus, quod mirum dictu est, ulnis trementibus puerum accepit, et pectus proprium Christi pectori junxit. Deinde profusum in amplexum, dat oscula pia Deo, et suis labiis pressit pia labia Christi. Quibus ita peractis, restituit puerum in altari, et rursus homo prostratus deprecatur Dominum, ut dignetur ipse verti in pristinam formam, et surgens invenit corpus Christi in formam remeasse priorem, et sic sub specie debita communicavit eidem.
A positive sign of man signifies according to the imposition of man, and is twofold. For one does not contain what it signifies, as the circle of wine. Another contains what it signifies, as a pastry, which signifies meats and contains them hidden within.
Similarly a positive sign of God, which exists in the sacraments, signifies according to the imposition of God, and is twofold. For one does not contain what it signifies, as the legal sacraments, which do not effect what they figure, such as the paschal lamb and similar things. Another truly contains what it signifies, as the evangelical sacraments, such as the Eucharist. For it signifies according to the imposition of God the sacred thing, namely the body of Christ, and truly contains it; hence, Jesus took bread, and blessed it, and said: This is my body (Matthew 26:26). The sign remained without, namely the species of bread, and within was the body of the Savior. Ecclesiasticus 36:6: Renew signs and change marvels. As if he were saying: Because the old signs did not contain the grace which they signified, make new ones which contain what they signify. Augustine says: "Therefore they are called sacraments, as signs of a sacred thing, because in them one thing is seen, another is understood: what is seen has a bodily species; what is understood has a spiritual fruit." For in the species of bread and wine which we see, we honor invisible things, that is, the flesh of Christ and the blood.
III. Thirdly, the same thing is proved by the demonstration of miracles. Exodus 34:10: I will make signs which have never been seen, ... the work of the Lord is terrible. Paschasius says: "No one who reads the lives and examples of the Saints is ignorant that often the sacraments of the body and blood of Christ, either on account of the doubtful or certainly on account of those loving more ardently, are in such a state under a visible species in the form of a lamb or a boy, or in the color of flesh and blood, that what lay hidden in the mystery became open in the miracle.
"For when blessed Basil was celebrating the divine mysteries on the day of Pascha, a certain Hebrew mingled himself, like a Christian, with the people, wishing to explore the mystery of the office; he saw an infant divided in the hands of Basil, and when all were communicating he himself came, and there was given to him the Host truly made Flesh, and preserving the relics, he went to his house and showed them to his wife, narrating what he had seen with his own eyes. Therefore, believing, he said: Truly horrible and admirable is the sacrament of the Christians. On the next day he came to Basil and was baptized with his whole household.
"Likewise, there was a certain priest, Aegidius by name, very religious, who, when he was leading a holy life, began to strike God with devout prayers, that he might show him the nature of the body and blood of Christ. Therefore the day came for the same man to celebrate the divine rites in the customary manner; and after the Agnus Dei, falling on his knees, he said: Creator and Redeemer, almighty God, disclose to little me, in this mystery, the nature of the body of Christ, so that it may be permitted to me to behold him in the form of a boy, whom once the virginal womb of his mother bore crying. And behold, the Angel of the Lord, coming from heaven, addresses him: Rise, hurry; if it pleases you to see Christ, he is present, clothed with the bodily garment which the sacred childbearing woman bore. But the priest, afraid, rising, saw upon the altar a boy sitting. To him the Angel said: Because it pleased you to see Christ, whom under the species of bread you consecrated with mystical words, now behold him with your eyes and handle him with your hands. Then the priest, relying on the heavenly gift, what is wonderful to say, with trembling arms received the boy, and joined his own breast to the breast of Christ. Then poured forth into an embrace, he gives devout kisses to God and pressed the devout lips of Christ with his own lips. When these things had been done, he restored the boy on the altar, and again the man, prostrate, begs the Lord that he deign himself to be turned into the former form, and rising he found that the body of Christ had returned into the prior form, and thus under the due species he communicated the same.
II.
Secundum mirabile signum in consecratione sacramenti altaris est, quod substantia panis mutatur in corpus Christi, quod sumpsit de Virgine: et hoc fit verbi Dei potestate. Quod probatur tribus modis fieri posse. Primo a potestate simili. Secundo a minori. Tertio a majori. Primo a potestate simili, quia verbum Christi substantiam unam in aliam commutavit. Secundo a minori, quia res quae minus possunt, substantiam unam in aliam mutant. Tertio a majori, quia verbum Dei multo majora fecit.
I. Verbum Dei mutat substantiam panis in corpus Christi, quod probatur a simili, eo quod quandoque unam substantiam in aliam commutavit. Hinc legitur Joan. ii, 7 et seq. quod Dominus vocatus ad nuptias, deficiente vino, jussit hydrias impleri aqua, quam protinus in vinum commutavit. Et sequitur ibi: Hoc fecit initium signorum Jesus: et manifestavit gloriam suam. Sicut ergo in nuptiis potuit aquam in vinum convertere: sic potest in suo sacramento panem in suum corpus, et vinum in sanguinem commutare: in similibus enim simile est judicium, unde sicut ibi, ita et hic. Ubi similis praecipit virtus, similis obedit effectus.
II. Secundo, probatur idem a minori, eo quod res quae minus possunt quam verbum Dei, substantiam unam mutant in alteram. Unde sciendum, quod providentia Dei mutationes rerum tribus modis fieri voluit, praeter quas verbo suo facit, scilicet arte, natura, et gratia.
1. Ars enim hominis unam substantiam mutat in alteram: ut patet in vitrifice, qui vilem cinerem in praeclarum et nobile mutat vitrum: ergo multo magis virtus verbi Christi mutare potest panem in corpus ejus, et vinum in ejus sanguinem. Eccle. viii, 4: Sermo Dei potestate plenus est, nec dicere ei quidquam potest: Quare ita facis? Eusebius: « Invisibilis Sacerdos visibiles creaturas in substantiam corporis et sanguinis sui, verbo suo secreta potestate commutat. »
II.
The second marvelous sign in the consecration of the sacrament of the altar is that the substance of bread is changed into the body of Christ, which he took from the Virgin; and this happens by the power of the word of God. That this can happen is proved in three ways. First from a similar power. Secondly from the lesser. Thirdly from the greater. First from a similar power, because the word of Christ changed one substance into another. Secondly from the lesser, because things which can do less change one substance into another. Thirdly from the greater, because the word of God has done things much greater.
I. The word of God changes the substance of bread into the body of Christ, which is proved from a similar case, because at times it changed one substance into another. Hence it is read in John 2:7 and following that the Lord, called to a wedding, when wine was lacking, ordered the water-jars to be filled with water, which he immediately changed into wine. And it follows there: Jesus did this beginning of signs and manifested his glory. Therefore just as at the wedding he could convert water into wine, so in his sacrament he can change bread into his body and wine into blood; for in similar things the judgment is similar, whence as there, so also here. Where a similar power commands, a similar effect obeys.
II. Secondly, the same thing is proved from the lesser, from the fact that things which can do less than the word of God change one substance into another. Hence it must be known that the providence of God willed mutations of things to occur in three ways, besides those which he makes by his word, namely by art, nature, and grace.
1. For the art of man changes one substance into another, as is clear in the glassmaker, who changes vile ash into bright and noble glass; therefore much more can the power of the word of Christ change bread into his body, and wine into his blood. Ecclesiastes 8:4: The word of God is full of power, and no one can say to him: Why do you do thus? Eusebius says: "The invisible Priest changes visible creatures into the substance of his body and blood by his word in secret power."
2. Item, Natura mutat unam substantiam in alteram, sicut in vite aqua mutatur in vinum, et opere apum succus florum perfecta natura mutatur in favum mellis. Similiter in nobis ipsis panis quem manducamus, quotidie per naturam mutatur in carnem, et gramina commesta a brutis convertuntur in carnem et sanguinem, et sic de similibus pluribus in natura: ergo multo magis virtus verbi Christi mutare potest panem in substantiam sui corporis. Damascenus: « Sicut panis et vinum transeunt per nutrimentum in corpus hominis, et non in aliud corpus: ita panis altaris et vinum virtute consecrationis transeunt in corpus et sanguinem Christi, quae prius non erant ».
3. Item, Gratia hominis mutat substantiam unam in alteram. Hinc Moyses per gratiam specialem mutavit virgam in serpentem, et aquam in sanguinem: ergo multo magis virtus verbi Christi mutare potest panem in Corpus ejus, et vinum in Sanguinem. Ambrosius: « Virgam tenebat Moyses, et projecit in terram, et facta est serpens, et sic videmus prophetica gratia mutatam esse. Quod si tantum valuit benedictio humana, ut naturam converteret, quid dicemus de ipsa consecratione divina, ubi ipsa verba Salvatoris operantur? Si ergo quaeras: Quomodo potest quod est, fieri corpus Christi? Respondeo, Consecratione, quae fit Christi sermone. »
III. Tertio probatur idem a majori, quia verbum Dei multo majora facit, et facere potest, quam quod panem in corpus mutat Christi. Unde, In principio erat Verbum ... Omnia per ipsum facta sunt, et sine ipso factum est nihil1. Eugenius: « Sicut ad nutum praecipientis repente ex nihilo consistunt excessa coelorum, profunda fluctuum, vasta terrarum: ita ex potestate in spiritualibus sacramentis, ubi praecipit virtus, servit effectus. Imo multo potius in hoc sacramento omnipotenti virtuti servit effectus: quia multo magis est de nihilo facere novam creaturam, quam substantiam quae jam est, mutare in alteram. » Ambrosius: « De totius mundi operibus legitur, Quia ipse dixit, et facta sunt. Sermo ergo qui potuit ex nihilo facere quod non erat: non potest ea quae sunt, in id mutare quod non erant? non enim minus est dare novas, quam mutare rerum naturas. Et sic erat in rebus, quod erat panis ante consecrationem, jam corpus Christi est post consecrationem: quia sermo Christi mutat creaturam. »
Cum itaque irrationalis creatura et inanimata, scilicet panis mutatur in melius, scilicet in corpus Christi virtute verbi Dei: mirum est quod peccator homo non multis verbis, nec beneficiis, nec comminatione, nec promissione, converti potest de mala vita in bonam. Sed quia nihil apud Deum impossibile est, suppliciter rogandum est, ut nos communiter convertat ad similitudinem imaginis bonitatis suae, in praesenti per gratiam, et in futuro per gloriam. Amen.
2. Likewise, Nature changes one substance into another, as in the vine water is changed into wine, and by the work of bees the juice of flowers is changed by perfect nature into a honeycomb of honey. Similarly in us ourselves the bread which we eat is daily changed by nature into flesh, and grasses eaten by brute animals are converted into flesh and blood, and so concerning many similar things in nature; therefore much more can the power of the word of Christ change bread into the substance of his body. Damascene says: "Just as bread and wine pass through nourishment into the body of man and not into another body, so the bread of the altar and wine, by the power of consecration, pass into the body and blood of Christ, which they were not before."
3. Likewise, the grace of man changes one substance into another. Hence Moses by special grace changed a rod into a serpent and water into blood; therefore much more can the power of the word of Christ change bread into his Body and wine into Blood. Ambrose says: "Moses held a rod and cast it upon the ground, and it was made a serpent, and thus we see that it was changed by prophetic grace. But if a human blessing had such power that it converted nature, what shall we say concerning the divine consecration itself, where the very words of the Savior operate? Therefore if you ask: How can what is become the body of Christ? I answer: By consecration, which is made by the speech of Christ."
III. Thirdly, the same thing is proved from the greater, because the word of God does and can do much greater things than that it changes bread into the body of Christ. Hence, In the beginning was the Word ... All things were made through him, and without him nothing was made1. Eugenius says: "Just as at the commander's nod suddenly from nothing the heights of the heavens, the depths of the waves, and the vast spaces of the lands stand forth, so from power in spiritual sacraments, where power commands, the effect serves. Indeed much more in this sacrament does the effect serve omnipotent power, because it is much greater to make a new creature from nothing than to change a substance which already is into another." Ambrose says: "Concerning the works of the whole world it is read, Because he himself spoke, and they were made. Therefore the speech which could make from nothing what was not: can it not change the things which are into that which they were not? For it is not less to give new natures than to change the natures of things. And thus it was among things, that what was bread before consecration is now the body of Christ after consecration, because the speech of Christ changes the creature."
Therefore, since an irrational and inanimate creature, namely bread, is changed into something better, namely into the body of Christ by the power of the word of God, it is marvelous that a sinful man cannot be converted from an evil life into a good one by many words, nor by benefits, nor by threat, nor by promise. But because nothing is impossible with God, he must be begged supplicantly to convert us together to the likeness of the image of his goodness, in the present by grace and in the future by glory. Amen.
Notes
- John 1:1 and 3. (Joan. i, 1 et 3.) ↩
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