Works › Sermons on the Most Holy Sacrament of the Eucharist
Volume 13 · pp. 790–793
Sermon XXXI. On the Consideration of Christ's Blood in the Third Way
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### Sermo XXXI
### De consideratione sanguinis Christi tertio modo
Venite comedite panem meum, etc. Prov. ix, 5. Et alia ut supra.
Patres nostri omnes eumdem potum spiritualem biberunt, I ad Corinth. x, 4. Augustinus: "Biberunt potum spiritalem eumdem, quem et nos: corporalem vero alterum, quia aquam biberunt quae fluxit de petra, et fuit signum sanguinis Christi, quem nos etiam spiritualiter bibimus."
III.
Tertio modo consideratur sanguis Christi, ut praeter sacramentum a salvandis spiritualiter bibitur. Et circa hoc tria possunt inquiri:
I. Locus ubi iste potus invenitur?
II. Usus ad quem quaeritur?
III. Suavitas gratiae quae de usu ejus exoritur?
I. Primo quaeritur, Quis sit locus, ubi potus spiritualis sanguinis Christi invenitur?
Ad hoc dicendum, quod tot sunt loca, quot Christi vulnera. Psal. lxxvii, 20: Percussit petram, et fluxerunt aquae. Sicut ex foraminibus petrae Judaei aquam, ita fideles ex vulneribus Christi hauriunt spiritualem ejus sanguinem. Zach. xi, 6: Quid sunt plagae istae in medio manuum tuarum? Respondeo, ut scilicet sugamus ex eis sanguinem spiritualem per piam Passionis meditationem. Isa. xii, 3: Haurietis aquas in gaudio de fontibus Salvatoris, id est, de vulneribus spiritualem sanguinem ad sitim malorum desideriorum exstinguendam. Sed ad quid est vulnus lateris? Isa. lx, 4: Filii tui de longe venient, et filiae tuae de latere surgent. Glossa: "Quia perforato latere Christi in cruce, effluxit sanguis redemptionis." Filii ergo de longe venient, quia electi de peccatis poenitentiam agent: et filiae de latere surgent, quia devotae animae de vulnere lateris Christi spiritualem devotionis sanguinem bibent.
Hinc in locis quibusdam a dextris Crucifixi depingitur puella hilari et pulchra facie, et coronata, designans Ecclesiam quae sanguinem Christi in calicem reverenter suscepit: et a sinistris synagoga, oculis panno ligatis, tristi facie, inclinans caput, et cum corona decidente: quae ipsum sanguinem fudit, atque adhuc contemnit: in quo figuratur, quod haec et omnis mortaliter peccans, tria bona jam dicta perdit: lumen scilicet gratiae, gaudium conscientiae, coronam gloriae. Hinc dicitur, Thren. v, 16 et 17, in oratione Jeremiae: Cecidit corona capitis nostri: vae nobis, quia peccavimus. Propterea maestum factum est cor nostrum, ideo contenebrati sunt oculi nostri. Puella in dextris sanguinem Christi in calicem suscepit: quia fidelis anima cor mundum vulneribus Christi applicans, sanguinem ejus spiritualiter cum omni devotione sumit: unde lumen verum, cordis gaudium, et aeternae gloriae coronam acquirit.
### Sermon XXXI
### On the Consideration of Christ's Blood in the Third Way
Come, eat my bread, etc. Proverbs 9:5. And the other texts as above.
All our fathers drank the same spiritual drink, 1 Corinthians 10:4. Augustine says: "They drank the same spiritual drink as we do, but another bodily drink, because they drank the water which flowed from the rock, and it was a sign of the blood of Christ, which we also drink spiritually."
III.
In the third way the blood of Christ is considered as, apart from the sacrament, it is spiritually drunk by those to be saved. And concerning this three things can be asked:
I. The place where this drink is found?
II. The use for which it is sought?
III. The sweetness of grace which arises from its use?
I. First it is asked: What is the place where the spiritual drink of Christ's blood is found?
To this one must say that there are as many places as there are wounds of Christ. Psalm 77:20: He struck the rock, and waters flowed. As the Jews drew water from the holes of the rock, so the faithful draw his spiritual blood from the wounds of Christ. Zechariah 11:6: What are those wounds in the midst of your hands? I answer: namely, so that we may suck spiritual blood from them through pious meditation on the Passion. Isaiah 12:3: You will draw waters in joy from the fountains of the Savior, that is, from the wounds spiritual blood for extinguishing the thirst of evil desires. But for what is the wound of the side? Isaiah 60:4: Your sons will come from afar, and your daughters will rise from your side. The Gloss says: "Because, when the side of Christ had been pierced on the cross, the blood of redemption flowed forth." Therefore sons will come from afar, because the elect will do penance for sins; and daughters will rise from the side, because devout souls will drink the spiritual blood of devotion from the wound of Christ's side.
Hence in certain places, at the right hand of the Crucified, a girl is painted with joyful and beautiful face, and crowned, designating the Church which reverently received the blood of Christ into the chalice; and at the left hand the synagogue, with eyes bound with a cloth, with sorrowful face, inclining its head, and with crown falling off, which poured out that very blood and still despises it. In this it is figured that this woman, and everyone sinning mortally, loses the three goods already mentioned, namely the light of grace, the joy of conscience, and the crown of glory. Hence it is said in Lamentations 5:16 and 17, in the prayer of Jeremiah: The crown of our head has fallen; woe to us, because we have sinned. Therefore our heart has become sorrowful; therefore our eyes have been darkened. The girl on the right received the blood of Christ into the chalice because the faithful soul, applying a clean heart to the wounds of Christ, spiritually receives his blood with all devotion; whence it acquires true light, joy of heart, and the crown of eternal glory.
II. Secundo quaeritur, Quis sit usus ad quem sanguis Christi quaeritur?
Et dicendum, Ad animam totam cum tribus potentiis suis, scilicet intellectu, voluntate, et memoria perfundendum, atque potandum. Exod. xii, 22: Fasciculum hyssopi tingite in sanguine qui est in limine, et adspergite ex eo superliminare, et utrumque postem. Fasciculus hyssopi significat perfectionem et integritatem fidei. Limen domus est humilis Christus, per quem conceditur ad caelum introitus. Fasciculum autem hyssopi tingere in sanguine qui est in limine, est fidem rectam sanguine Passionis Christi decorare, et confirmare. Sed debemus eo utrumque postem et superliminare adspergere, id est, intellectum, affectum et memoriam ita sanguine Christi perfundere, et spiritualiter inebriare, ut intellectus hujus sanguinis circa genus humanum virtutem recognoscat, affectus tam ingens erga se beneficium diligendo sapiat, et memoria tanti amoris et largitatis sacramentum numquam obliviscendo semper teneat.
III. Tertio quaeritur, Quae sit suavitas gratiae quae de tali usu, sive perfusione jam dicta sanguinis hujus exoritur?
Et potest ad hoc dici, quod facit animam quasi paradisum Dei. De suavitate hujus gratiae, 1 Pet. i, 2: In adspersionem sanguinis Jesu Christi: Gratia vobis, et pax multiplicetur. Gratia, virtutum fertilitas: pax, dulcedo cordis atque serenitas. Hujus suavitas gratiae per irrigationem sanguinis Christi comparatur paradiso Dei. Eccli. xl, 17: Gratia sicut paradisus in benedictionibus, id est, sicut hortus Dei in variis deliciosis fructibus. Jerem. xxx, 12: Erit anima eorum quasi hortus irriguus.
Irrigata enim anima dulci Christi sanguine profert triplicem suavitatem gratiae, scilicet, 1. Dulces flores virtutum, 2. Frondes arborum, 3. Fructus operum.
I. Primo, ex spirituali perfusione sanguinis Christi oriuntur in anima quasi in paradiso Dei, dulces et varii flores virtutum. Nam sicut sanguis hominis triplicem habet colorem: sanus, rubeum habet colorem: minime decoctus, ut lac in mamillis mulierum, habet colorem album: et maxime coctus, nigrum: sic spiritualis influentia sanguinis Domini operatur in anima, quasi in paradiso Dei, flores virtutum varii coloris, scilicet, 1. Rosas charitatis, 2. Lilia castitatis, 3. et Violas humilitatis.
1. De primo, Eccli. l, 8: Justus... quasi flos rosarum in diebus vernis: quia scilicet rutilat roseo sanguine Christi virtute charitatis. Cant. vii, 5: Comae capitis tui, sicut purpura regis, quae scilicet tingitur sanguine cujusdam animalis. Comae capitis Ecclesiae, id est, Christi, sunt fideles, bonis cum moribus decorantes. Hi sunt ut purpura regis: quia spirituali Christi sanguine perfusi, rubent ut rosa, virtute charitatis.
II. Secondly it is asked: What is the use for which the blood of Christ is sought?
And one must say: For pouring over and drinking by the whole soul with its three powers, namely intellect, will, and memory. Exodus 12:22: Dip a bundle of hyssop in the blood which is on the threshold, and sprinkle from it the lintel and both doorposts. The bundle of hyssop signifies the perfection and integrity of faith. The threshold of the house is humble Christ, through whom entrance to heaven is granted. To dip the bundle of hyssop in the blood which is on the threshold is to adorn and strengthen right faith with the blood of Christ's Passion. But we ought to sprinkle with it both doorposts and the lintel, that is, so to pour Christ's blood over the intellect, affection, and memory, and spiritually to make them drunk, that the intellect may recognize the power of this blood concerning the human race, affection may taste by loving so great a benefit toward itself, and memory, never forgetting, may always hold the sacrament of so great a love and generosity.
III. Thirdly it is asked: What is the sweetness of grace which arises from such use, or from the aforesaid perfusion of this blood?
And to this it can be said that it makes the soul as it were a paradise of God. Concerning the sweetness of this grace, 1 Peter 1:2: Unto the sprinkling of the blood of Jesus Christ: may grace and peace be multiplied to you. Grace is the fertility of virtues; peace is sweetness and serenity of heart. The sweetness of this grace, through the irrigation of Christ's blood, is compared to the paradise of God. Ecclesiasticus 40:17: Grace is like a paradise in blessings, that is, like the garden of God in various delightful fruits. Jeremiah 30:12: Their soul will be like an irrigated garden.
For the soul irrigated by the sweet blood of Christ brings forth a threefold sweetness of grace, namely: 1. sweet flowers of virtues, 2. fronds of trees, 3. fruits of works.
I. First, from the spiritual pouring-over of the blood of Christ, sweet and varied flowers of virtues arise in the soul as in the paradise of God. For as the blood of a man has a threefold color: healthy blood has a red color; least cooked blood, as milk in the breasts of women, has a white color; and blood most cooked has black color; so the spiritual influence of the Lord's blood works in the soul, as in the paradise of God, flowers of virtues of varied color, namely: 1. roses of charity, 2. lilies of chastity, 3. and violets of humility.
1. Concerning the first, Ecclesiasticus 50:8: The just man... is like a flower of roses in spring days, because namely he glows red with the rose-colored blood of Christ by the virtue of charity. Song of Songs 7:5: The hair of your head is like the king's purple, which namely is dyed with the blood of a certain animal. The hairs of the head of the Church, that is, of Christ, are the faithful, adorning him with good morals. These are as the king's purple, because, poured over spiritually with Christ's blood, they are red as a rose by the virtue of charity.
2. De secundo, Eccli. l, 8: Justus... quasi lilia quae sunt in transitu aquae: quia scilicet candet castitate, ex bene decocti in corde ejus Christi sanguinis irrigatione. Apoc. vii, 14: Laverunt stolas suas, et dealbaverunt eas in sanguine Agni. Cant. v, 12: Oculi ejus, id est, fideles in futurum sibi providentes, sicut columbae, quae lacte sunt lotae, id est, sicut simplicium, qui ex consideratione bene cocti in mamillis cordis eorum, Christi sanguinis dealbati sunt, et casti facti. Osee, xiv, 6: Ero quasi ros, Israel germinabit sicut lilium.
3. De tertio, Cant. ii, 11 et 12: Jam hiems transiit, ... flores apparuerunt in terra nostra. Flores primi post hiemem sunt violae nigri coloris, pulchrae, boni odoris, et terrae vicinae. Hi flores significant animas humiles ex consideratione sanguinis Christi in Passione multum torti, quasi denigratas, id est, sibi viles, et coram superbis despectas. Ezech. xxxii, 7: Nigrescere faciam stellas caeli, id est, ardentes spiritu charitatis, et lucentes verbo veritatis: nigrescere faciam sanguine Christi, ut nigras et pulchras violas virtute humilitatis. Cant. i, 4: Nigra sum, sed formosa, filiae Jerusalem. De his tribus generibus et coloribus florum paradisi dicitur, Thren. iv, 7: Candidiores Nazaraei ejus, id est, floridi, nive, nitidiores lacte, quia similantur lilio in castitate: rubicundiores ebore antiquo, quia similantur rosae in charitate: sapphiro pulchriores, quia similantur violae in humilitate.
II. Secundo, ex spirituali perfusione sive potu sanguinis oriuntur in anima quasi in paradiso Dei frondes bonorum et dulcium eloquiorum. Job, xiv, 7 et seq. Lignum habet spem: si praecisum fuerit, rursum virescit. Si senuerit in terra radix ejus, ad odorem aquae germinabit, et faciet comam quasi cum primum plantatum est. Eccli. xxxix, 19: Florete flores, ... et frondete in gratiam: quia scilicet electi non solum flores virtutum, sed etiam folia verborum bonorum proferunt ex potu sanguinis Christi ad triplicem gratiam: 1. Ad peccatorum conversionem, 2. Ad inimicorum reconciliationem, 3. Ad maestorum consolationem. Hinc arbores irrigatae triplicia proferre leguntur folia, scilicet medicinalia, pulcherrima, et viridia.
1. De primo, Apoc. xxii, 2, et Ezech. xlvii, 12: Folia ligni, scilicet paradisi Dei, ad medicinam et sanitatem gentium, id est, peccatorum: quia aquae ejus de sanctuario egredientur. Aqua sanctuarii spiritualis potus sanguinis Christi efficit folia sanctae praedicationis, ad salutem peccatoris. Proverb. xxv, 15: Lingua mollis confringet duritiam. Mal. ii, 6: Lex veritatis fuit in ore ejus, et multos avertit ab iniquitate.
2. Concerning the second, Ecclesiasticus 50:8: The just man... is like lilies which are beside the flowing water, because namely he is white with chastity from irrigation by the blood of Christ well cooked in his heart. Apocalypse 7:14: They washed their robes and made them white in the blood of the Lamb. Song of Songs 5:12: His eyes, that is, the faithful providing for themselves in the future, are like doves which are washed with milk, that is, like those of simple persons who, from the consideration of Christ's blood well cooked in the breasts of their heart, have been whitened and made chaste. Hosea 14:6: I will be like dew; Israel will sprout like a lily.
3. Concerning the third, Song of Songs 2:11 and 12: Now winter has passed; ... flowers have appeared in our land. The first flowers after winter are violets of black color, beautiful, of good odor, and close to the earth. These flowers signify humble souls, as if blackened from the consideration of Christ's blood greatly tortured in the Passion, that is, cheap in their own eyes and despised before the proud. Ezekiel 32:7: I will make the stars of heaven grow black, that is, spirits burning with charity and shining with the word of truth; I will make them grow black with the blood of Christ, so that they may be black and beautiful violets by the virtue of humility. Song of Songs 1:4: I am black, but beautiful, daughters of Jerusalem. Concerning these three kinds and colors of the flowers of paradise it is said, Lamentations 4:7: Her Nazarites are whiter, that is, flowery, than snow, brighter than milk, because they are likened to the lily in chastity; redder than ancient ivory, because they are likened to the rose in charity; more beautiful than sapphire, because they are likened to the violet in humility.
II. Secondly, from the spiritual perfusion or drink of the blood there arise in the soul, as in the paradise of God, the fronds of good and sweet utterances. Job 14:7 and following: A tree has hope; if it has been cut down, it grows green again. If its root has grown old in the earth, at the odor of water it will sprout and will make foliage as when it was first planted. Ecclesiasticus 39:19: Bloom, flowers, ... and put forth leaves into grace, because namely the elect bring forth from the drink of Christ's blood not only flowers of virtues, but also leaves of good words for a threefold grace: 1. for the conversion of sinners, 2. for the reconciliation of enemies, 3. for the consolation of the sorrowful. Hence irrigated trees are read to bring forth threefold leaves, namely medicinal, most beautiful, and green.
1. Concerning the first, Apocalypse 22:2 and Ezekiel 47:12: The leaves of the tree, namely of the paradise of God, are for the medicine and health of the nations, that is, of sinners, because its waters go forth from the sanctuary. The water of the sanctuary, the spiritual drink of Christ's blood, produces the leaves of holy preaching for the salvation of the sinner. Proverbs 25:15: A gentle tongue will break hardness. Malachi 2:6: The law of truth was in his mouth, and he turned many from iniquity.
2. De secundo, Dan. iv, 7, 9: Ecce arbor, et folia pulcherrima, ... et subter eam habitabunt animalia, et bestiae, et in ramis ejus conversabantur volucres caeli. Quasi diceret: Sub folio pulchro animalia sibi inimica, ut lupus et agnus, columba et nisus, pacificata erant: quia verba sapientium inimicos reconciliant. Eccli. xl, 21: Tibiae, et psalterium suavem faciunt melodiam, id est, concordiam vocum, et super utraque lingua suavis faciens concordiam inimicorum. Item, vi, 5: Verbum dulce multiplicat amicos, et mitigat inimicos: et lingua eucharis, id est, bonae gratiae, in bono homine abundat.
3. De tertio, Jerem. xvii, 7 et 8: Benedictus vir, qui confidit in Domino... Et erit quasi lignum quod transplantatur super aquas, et erit folium ejus viride. Viridis color inspectus maxime in herbis et foliis oculos turbatos reparat et confortat: unde per hujusmodi folia, bonorum verba significantur, quae tristes et miseros consolantur. Eccli. xl, 22: Gratiam, et speciem desiderat oculus, et super haec virides sationes. Proverb. xxvii, 9: Unguento et variis odoribus delectatur cor: et bonis amici consiliis anima dulcoratur. Eccli. xlviii, 27: Ezechias consolatus est lugentes Sion. Job, xxix, 25: Cum sederem quasi rex, eram tamen maerentium consolator. Ad Roman. i, 11: Desidero videre vos: ut aliquid impertiar vobis gratiae spiritualis ad confirmandos vos. Joel. iii, 18: In die illa: stillabunt montes dulcedinem, et colles fluent lacte, scilicet, sacrae consolationis.
III. Tertio, ex spirituali potu sanguinis Christi oriuntur in anima, quasi in paradiso Dei, bonorum operum fructus. Eccli. xxiv, 42: Rigabo hortum meum plantationum, et inebriabo prati mei fructum. Rigabo sanguine Christi hortum animae, et inebriabo fructum bonorum operum operum caelesti dulcedine, id est, boni irrigati potu sanguinis Christi, facient dulcem fructum bonorum operum caelesti dulcedine ad utilitatem Christi, quem etiam ipsi comedent in retributione caelesti. Amos, ix, 14: Facient hortos, et comedent fructus eorum, in praesenti scilicet, spirituali praegustatione, et in futuro plena fruitione. Amen.
2. Concerning the second, Daniel 4:7, 9: Behold the tree and the most beautiful leaves, ... and under it animals and beasts will dwell, and in its branches the birds of heaven were conversing. As if he were saying: Under the beautiful leaf, animals hostile to themselves, such as the wolf and the lamb, the dove and the hawk, were pacified, because the words of the wise reconcile enemies. Ecclesiasticus 40:21: Pipes and psaltery make sweet melody, that is, concord of voices, and above both, a sweet tongue making concord of enemies. Likewise, 6:5: A sweet word multiplies friends and mitigates enemies; and a gracious tongue, that is, a tongue of good grace, abounds in a good man.
3. Concerning the third, Jeremiah 17:7 and 8: Blessed is the man who trusts in the Lord... And he will be like a tree which is transplanted over waters, and its leaf will be green. Green color when looked at, especially in herbs and leaves, restores and strengthens troubled eyes; hence through leaves of this kind are signified the words of the good, which console the sad and miserable. Ecclesiasticus 40:22: The eye desires grace and beauty, and above these green plantings. Proverbs 27:9: The heart is delighted by ointment and various odors, and the soul is sweetened by the good counsels of a friend. Ecclesiasticus 48:27: Hezekiah consoled those mourning Sion. Job 29:25: When I sat as king, nevertheless I was the consoler of mourners. Romans 1:11: I desire to see you, so that I may impart something of spiritual grace to you for strengthening you. Joel 3:18: In that day the mountains will drip sweetness, and the hills will flow with milk, namely of sacred consolation.
III. Thirdly, from the spiritual drink of Christ's blood there arise in the soul, as in the paradise of God, fruits of good works. Ecclesiasticus 24:42: I will water my garden of plantings, and I will make the fruit of my meadow drunk. I will water the garden of the soul with the blood of Christ, and I will make the fruit of good works works drunk with heavenly sweetness; that is, good persons irrigated with the drink of Christ's blood will make the sweet fruit of good works with heavenly sweetness for the usefulness of Christ, which they themselves also will eat in heavenly recompense. Amos 9:14: They will make gardens and eat their fruits, namely in the present by spiritual foretaste, and in the future by full enjoyment. Amen.
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