Works › Sermons on the Most Holy Sacrament of the Eucharist
Volume 13 · pp. 783–786
Sermon XXIX. On the Consideration of Christ's Blood in the Second Way, Namely as It Is Received in the Sacrament
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### Sermo XXIX
### De consideratione sanguinis Christi secundo modo, scilicet, ut in Sacramento sumitur
Venite, comedite, etc. Prov. ix, 5. Ut supra.
Bibite ex hoc omnes... Hic est enim sanguis meus. Matth. xxvi, 27 et 28.
Sanguis Domini tribus modis potest considerari:
I. Ut in cruce ab infidelibus funditur.
II. Modo ut in Sacramento a fidelibus sumitur.
III. Ut praeter Sacramentum ad salvandum spiritualiter bibitur.
I.
Primo modo consideratus commendatur ab inaestimabili pretiositate, secundo modo a multiplici utilitate, tertio modo a spirituali suavitate. Quantum ad primum modum semper est memorabilis, quantum ad secundum modum venerabilis, quantum ad tertium desiderabilis.
1. De primo, Apoc. v, 9: Dignus es Domine accipere librum, et aperire signacula ejus: quoniam occisus es, et redemisti nos Deo in sanguine tuo.
2. De secundo, Bibite: Hic est sanguis meus novi testamenti (Matth. xxvi, 27 et 28).
3. De tertio, I ad Cor. x, 4: Omnes patres nostri eumdem potum spiritalem biberunt.
De primo modo considerationis jam supra dictum est duobus sermonibus1.
II.
Secundo itaque consideratur sanguis Christi, ut in Sacramento a fidelibus sumitur, et circa hoc tria requiruntur:
I. Cur sacramentum datur sub specie duplici?
II. Quare populus non accipit sanguinem sicut sacerdos sub specie vini?
III. Quae sit utilitas sive effectus hujus vini?
I. Primo, quia sacramentum altaris datur sub specie duplici: sub specie cibi et potus, sive panis et vini. Hujus triplex est ratio: Prima, ad regalis convivii perfectionem. Secunda, ad redemptionis corporum nostrorum et animarum simul significationem. Tertia, ad memoriae Passionis Domini majorem repraesentationem.
1. De primo, Esther, i, 3 et 7: Rex Assuerus tertio anno imperii sui fecit grande convivium cunctis principibus, et pueris suis... Cibi inferebantur, vinum quoque, ut magnificentia regia dignum erat. Rex iste significat Christum qui non primo vel secundo anno, id est, ante legem vel sub lege: sed tertio, id est, tempore gratiae, facit convivium magnis et parvis fidelibus, cibi et potus: ut enim ornatum et perfectionem convivii sui et mensae demonstraret, sub specie panis et vini simul sacramentum altaris administrat: nam ubi alterum deesset, multum laudabile convivium non esset.
### Sermon XXIX
### On the Consideration of Christ's Blood in the Second Way, Namely as It Is Received in the Sacrament
Come, eat, etc. Proverbs 9:5. As above.
Drink from this, all of you... For this is my blood. Matthew 26:27 and 28.
The blood of the Lord can be considered in three ways:
I. As it is poured out on the cross by unbelievers.
II. In the way as it is received in the Sacrament by the faithful.
III. As, apart from the Sacrament, it is spiritually drunk for salvation.
I.
Considered in the first way, it is commended from inestimable preciousness; in the second way, from manifold usefulness; in the third way, from spiritual sweetness. With respect to the first way it is always memorable, with respect to the second way venerable, with respect to the third desirable.
1. Concerning the first, Apocalypse 5:9: You are worthy, O Lord, to receive the book and to open its seals, because you were slain and redeemed us to God in your blood.
2. Concerning the second, Drink: This is my blood of the new testament (Matthew 26:27 and 28).
3. Concerning the third, 1 Corinthians 10:4: All our fathers drank the same spiritual drink.
Concerning the first way of consideration, it has already been said above in two sermons1.
II.
Therefore secondly the blood of Christ is considered as it is received in the Sacrament by the faithful, and concerning this three things are required:
I. Why is the sacrament given under a twofold species?
II. Why does the people not receive the blood as the priest does under the species of wine?
III. What is the usefulness or effect of this wine?
I. First, because the sacrament of the altar is given under a twofold species: under the species of food and drink, or of bread and wine. There is a threefold reason for this: first, for the perfection of the royal banquet; second, for the signification of the redemption of our bodies and souls together; third, for the greater representation of the memory of the Lord's Passion.
1. Concerning the first, Esther 1:3 and 7: King Assuerus in the third year of his reign made a great banquet for all his princes and servants... Foods were brought in, and wine also, as was worthy of royal magnificence. This king signifies Christ, who not in the first or second year, that is, before the law or under the law, but in the third, that is, in the time of grace, makes a banquet of food and drink for the great and small faithful. For so that he might show the adornment and perfection of his banquet and table, he administers the sacrament of the altar together under the species of bread and wine; for where either one were lacking, the banquet would not be very praiseworthy.
2. De secundo, Psalm. cix, 4: Tu es Sacerdos in aeternum secundum ordinem Melchisedech, qui scilicet obtulit in signum panem et vinum: in pane significans futuram nostrorum corporum redemptionem, in vino animarum. Magister Sententiarum: "Quare sub duplici specie sumitur sacramentum altaris, cum sub alterutra totus sit Christus? ideo scilicet ut ostendatur totam humanam naturam, id est, corpus et animam assumpsisse, et totam similiter redemisse." Panis enim ad carnem refertur, quam scilicet nutrit: vinum ad animam, quia vinum operatur sanguinem, in quo sedes animae a Physicis esse dicitur. Unde si sub alterius tantum specie sumeretur, ad alterius tantum speciei sumeretur, ad alterius tantum, id est, corporis vel animae, non ad utriusque pariter liberationem valere significaretur.
3. De tertio, I ad Cor. xi, 25: Hic calix novum testamentum est in meo sanguine: Hoc facite quotiescumque bibetis, in meam commemorationem, id est, sanguinem meum bibetis in memoriam meae passionis: expressius enim Passio Christi ad memoriam reducitur per considerationem sui sanguinis, quam corporis. Exod. xii, 13: Erit sanguis vobis in signum in aedibus in quibus eritis: in signum, scilicet quod agnus sine macula occisus est in liberatione Israel de Aegypto. Sic sanguis Christi proprium et expressum memoriale est Passionis suae. IV Reg. iii, 22 et 23: Viderunt Moabitae aquas rubras quasi sanguinem, dixeruntque: Sanguis gladii est: Pugnaverunt reges contra se, et caesi sunt mutuo. Reges, scilicet Christus et diabolus: ille humilium, hic superborum: pugnantes in Passione Domini, quis eorum hominem ad suum servitium obtineret, ambo sunt graviter vulnerati.
De primo Job, xvi, 15: Hostis meus concidit me vulnere super vulnus, irruit in me quasi gigas.
De secundo, Isa. li, 9: Numquid non tu Domine percussisti superbum, vulnerasti draconem? Vulneravit itaque vulnere gravi: quia cum Christi carnem innocentem mordere praesumpsit, latens aculeus divinitatis potentiam malitiae ejus perforando enervavit, et quem captivum tenebat hominem, de manu tyrannidis ejus liberavit. Recte igitur datur Sacramentum altaris sub specie duplici: quia non solum sub specie panis corpus Christi, sed etiam sub specie vini ejus sanguis ad expressius memoriale Dominicae passionis.
2. Concerning the second, Psalm 109:4: You are a Priest forever according to the order of Melchizedek, who namely offered bread and wine as a sign, signifying in the bread the future redemption of our bodies, in the wine that of souls. The Master of the Sentences says: "Why is the sacrament of the altar received under a twofold species, since under either one Christ is whole? Namely for this reason, so that it may be shown that he assumed the whole human nature, that is, body and soul, and likewise redeemed the whole." For bread is referred to the flesh, which namely it nourishes; wine to the soul, because wine produces blood, in which the seat of the soul is said by the Physicians to be. Hence if it were received under the species of only one thing, it would be signified to avail for the liberation of only one thing, that is, of body or soul, not of both equally.
3. Concerning the third, 1 Corinthians 11:25: This chalice is the new testament in my blood; do this as often as you drink, in my commemoration, that is, you will drink my blood in memory of my Passion; for the Passion of Christ is brought back to memory more expressly through consideration of his blood than of his body. Exodus 12:13: The blood will be a sign for you in the houses in which you will be, as a sign, namely, that the lamb without stain was slain in the liberation of Israel from Egypt. Thus the blood of Christ is the proper and express memorial of his Passion. 4 Kings 3:22 and 23: The Moabites saw the waters red as blood and said: It is the blood of the sword; the kings have fought against themselves and have slain one another. The kings, namely Christ and the devil, the one of the humble, the other of the proud, fighting in the Passion of the Lord over which of them would obtain man for his service, were both gravely wounded.
Concerning the first, Job 16:15: My enemy cut me with wound upon wound; he rushed upon me like a giant.
Concerning the second, Isaiah 51:9: Did you not, O Lord, strike the proud one, wound the dragon? Therefore he wounded him with a grave wound, because when he presumed to bite the innocent flesh of Christ, the hidden point of divinity weakened the power of his malice by piercing it, and freed man, whom he held captive, from the hand of his tyranny. Therefore the Sacrament of the altar is rightly given under a twofold species, because not only the body of Christ under the species of bread, but also his blood under the species of wine, is given for a more express memorial of the Lord's Passion.
II. Secundo quaeritur, Quare populus non accipit sanguinem sicut sacerdos sub specie vini? Et haec est triplex ratio. Prima est ad habendum vas congruum tanti sanguinis contentivum. Secunda, ad vitandum effusionis periculum. Tertia, ad praecavendum erroris piaculum.
I. De prima ratione. Sicut enim vinum vas specialius et diligentius praeparatum in quo servetur, exigit, quam panis: sic sanguis Christi sub specie vini sumendus, solis Sacerdotibus conceditur, tamquam vasis Domini ad hoc specialiter consecratis, et sacra religione constrictis, et virtutum pulchritudine praecellentius perornatis. Hinc comparantur in Scripturis triplici vasi electo, scilicet, 1. Altari consecrato, 2. Craterae ligatae, 3. Aureo scypho.
1. De primo, Deut. xii, 27: Carnibus hostiarum tuarum vesceris, sanguinem fundens in altari, id est, committens Sacerdoti, qui debet esse vas specialiter consecratum et sanctum, et altare dignum ad sanguinem Domini suscipiendum. Glossa super Exod. xxx, 1 et seq.: "Altare holocausti signat vitam justorum, qui carnem suam quotidie crucifigunt cum vitiis et concupiscentiis, atque in hostiam viventem Deo offerunt." Cf. supra Serm. XVIII, in fine. Glossa etiam super I Mach. iv, 44 et seq.: "Altare holocaustorum est fides pura, doctrina recta, et conversatio bona Christi ministrorum, etc." Psal. lxxxiii, 4: Altaria tua Domine virtutum. Quasi diceret: O quam sancta, quam ornata, quam dilecta debent esse sanguinis Christi vasa!
2. De secundo, Exod. xxiv, 6: Tulit Moyses dimidiam partem sanguinis victimarum, et misit in crateras. Cratera vas est vinarium, multis circulis circumligatum, significans religiosorum Sacerdotum vitam, virtutibus custoditam, ad Christi sanguinem suscipiendum aptam. Eccli. vi, 25, 31: Injice pedem tuum in compedes sapientiae, et in torques illius collum tuum... Decor enim vitae est in illa, et vincula illius alligatura salutaris. Item, Eccli. i, 17 et 18: Timor Domini, scientiae religiositas. Religiositas custodiet et justificabit cor, jucunditatem atque gaudium dabit.
II. Secondly it is asked: Why does the people not receive the blood as the priest does under the species of wine? And there is a threefold reason for this. The first is for having a vessel suitable for containing so great a blood. The second, for avoiding the danger of spilling. The third, for guarding against the guilt of error.
I. Concerning the first reason. For just as wine requires a more special and more carefully prepared vessel in which it may be preserved than bread does, so the blood of Christ to be received under the species of wine is granted only to Priests, as to vessels of the Lord specially consecrated for this, bound by sacred religion, and more excellently adorned with the beauty of virtues. Hence in the Scriptures they are compared to a threefold chosen vessel, namely: 1. a consecrated altar, 2. a bound bowl, 3. a golden cup.
1. Concerning the first, Deuteronomy 12:27: You will eat the flesh of your victims, pouring the blood on the altar, that is, entrusting it to the Priest, who ought to be a specially consecrated and holy vessel, and an altar worthy to receive the blood of the Lord. The Gloss on Exodus 30:1 and following says: "The altar of holocaust signifies the life of the just, who daily crucify their flesh with vices and concupiscences and offer it to God as a living victim." Compare above, Sermon XVIII, at the end. The Gloss also on 1 Maccabees 4:44 and following says: "The altar of holocausts is the pure faith, right doctrine, and good conduct of Christ's ministers, etc." Psalm 83:4: Your altars, O Lord of hosts. As if he were saying: O how holy, how adorned, how beloved the vessels of Christ's blood ought to be!
2. Concerning the second, Exodus 24:6: Moses took half the blood of the victims and placed it in bowls. A bowl is a wine vessel, bound around with many bands, signifying the life of religious Priests, guarded by virtues, fit for receiving the blood of Christ. Ecclesiasticus 6:25, 31: Put your foot into the fetters of wisdom, and your neck into its chains... For the beauty of life is in it, and its bonds are a saving binding. Likewise, Ecclesiasticus 1:17 and 18: The fear of the Lord is the religiousness of knowledge. Religiousness will guard and justify the heart; it will give pleasantness and joy.
3. De tertio, Eccli. l, 10: Sacerdos magnus quasi vas auri solidum, ornatum omni lapide pretioso, id est, "Omni genere virtutum," dicit Glossa. Tale itaque vas exigitur speciale et electum ad suscipiendum sub specie vini sanguinem Domini pretiosum.
II. Secunda ratio est ad vitandum effusionis periculum. Cum enim populus Christianus in solemnibus ad suscipiendum Sacramentum convenit, propter multitudinem circa altare se exprimit, ita quod vix corpus Domini sine metu defluxus capere possit: unde multo magis si de calice sanguinem sumeret, sine periculo effusionis non esset. Hinc est, quod Dominus Apostolis in coena paucis, et ut suis Sacerdotibus, non solum corpus in specie panis, sed et sanguinem suum in specie vini dedit: multitudini vero hominum in deserto panem sine potu distribuit.
III. Tertia ratio est ad praecavendum erroris piaculum. Si enim populus rudis susciperet sanguinem sub specie vini, vix crederet illum esse sub specie panis: cum tamen veraciter sit sub utraque specie. Nam sicut sub specie vini consecrati sanguis Christi est per transsubstantiationem, ita corpus ibi est per annexionem. Et sicut sub specie panis corpus Christi est per transsubstantiationem, ita ibi sanguis ejus veraciter intelligitur per annexionem. Haec enim duo, corpus Christi, et sanguis: imo haec quatuor, corpus, sanguis, et anima, et deitas Christi jam ultra non possunt separari: unde sicut Sacerdos suscipit sanguinem Christi sacramentaliter de calice, sic populus sumit eum intellectualiter sub specie panis de ipso Christi corpore, et est eis tam utilis, et tam dulcis, ut Sacerdotibus qui sumunt eum sub specie vini de calice. Cant. i, 13: Botrus Cypri dilectus meus mihi. Quasi scilicet in botro sumo duo: uvam, id est, corpus Domini in cibum: et ex uva succum dulcem, sanguinem in potum. Deut. xxxii, 13 et 14: Constituit eum Dominus,... ut sanguinem uvae biberet meracissimum. Per hunc potum reficit Dominus animam, donec perducat ad vitam aeternam. Joan. vi, 55: Qui bibit meum sanguinem, habet vitam aeternam. Amen.
### Footnotes
1 Cf. Serm. XXVII et XXVIII.
3. Concerning the third, Ecclesiasticus 50:10: The great priest is like a solid vessel of gold, adorned with every precious stone, that is, "with every kind of virtues," says the Gloss. Therefore such a special and chosen vessel is required for receiving the precious blood of the Lord under the species of wine.
II. The second reason is for avoiding the danger of spilling. For when the Christian people gathers at solemnities to receive the Sacrament, because of the multitude it presses around the altar, so that it can scarcely take the body of the Lord without fear of slipping away; hence much more, if it received the blood from the chalice, it would not be without danger of spilling. Hence it is that the Lord, to the few Apostles at supper and as to his Priests, gave not only the body in the species of bread, but also his blood in the species of wine; but to the multitude of men in the desert he distributed bread without drink.
III. The third reason is for guarding against the guilt of error. For if the untaught people received the blood under the species of wine, it would scarcely believe that it is under the species of bread, although nevertheless it truly is under each species. For just as under the species of consecrated wine the blood of Christ is there through transubstantiation, so the body is there through annexation. And just as under the species of bread the body of Christ is there through transubstantiation, so there his blood is truly understood through annexation. For these two, the body of Christ and the blood, indeed these four, the body, blood, soul, and deity of Christ, now can no longer be separated. Hence just as the Priest receives the blood of Christ sacramentally from the chalice, so the people receive it intellectually under the species of bread from the body of Christ itself, and it is as useful and as sweet to them as to the Priests who receive it under the species of wine from the chalice. Song of Songs 1:13: A cluster of Cyprus is my beloved to me. As if namely in the cluster I receive two things: the grape, that is, the body of the Lord as food, and from the grape the sweet juice, the blood as drink. Deuteronomy 32:13 and 14: The Lord established him, ... that he might drink the blood of the grape most pure. Through this drink the Lord refreshes the soul until he leads it to eternal life. John 6:55: He who drinks my blood has eternal life. Amen.
### Footnotes
1 Compare Sermons XXVII and XXVIII.
Notes
- Compare Sermons XXVII and XXVIII. (Cf. Serm. XXVII et XXVIII.) ↩
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