Works › The Book on the Sacrament of the Eucharist
Volume 38 · pp. 232–235
Chapter I. On the Animals by Which Christ Is Prefigured.
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4. In specie autem acceptus iste cibus in quantum est cibus et non sacrificium, invenitur in animalibus tribus dignioribus significatus, in granis autem praesignatur in duobus.
In animalibus enim praesignatur in vitulo saginato, in agno, et in haedo, qui leguntur cibi fuisse et Angelorum et patrum. In granis autem praesignatus est in mannate, et in pane frumenti, nec in aliis cibis de facili invenitur praesignatus in cibo simplici.
Cujus causa est: quia in vitulo praesignatur Christi officium quod est Christi cultura, qua excoluit corda hominum tamquam quaedam divinae vitulamina plantationi et seminationi praeparanda: et quantum ad refectionem talis operis voluit in cibo vituli saginati praesignari. In agno autem significatur quantum ad innocentiam et patientiam: et ideo praesignans suarum virtutum refectionem voluit praesignari in cibo agni. In haedo autem significatur quantum ad incarnationis et passionis causam quae est peccatum: quia venit in similitudinem carnis peccati1, qui peccatum omne tulit: et ideo voluit cibo haedi praesignari: quia et haedus similitudinem hircorum et caprarum habet, sed foetorem et hircorum et caprarum non habet. In his praesignatus est in cibis patrum iste cibus.
De granis autem ratio est: quia in Christo id quod eum cibum nostrum fecit, pietas est, et misericordia, et obedientia Patris: et quoad haec tria praesignari voluit in manna, quod de coelo venit, in quo signatur obedientia Patris de coelo. Et saporem habuit cibi dulcis et pinguis. Et in dulcedine quidem significatur naturalis bonitas et pietas quae eum cibum nostrum effecit. In pinguedine enim significatur misericordia ipsius, quam ad nos habuit, quando talia bona multiplicibus defectibus nostris opposuit. In grano autem frumenti praesignatur in cibis patrum quantum ad robur gratiae, quod patrat hoc sacramentum: tam magnus enim cibus uno et eodem signo non potuit praesignari. Refert enim Philo qui librum Sapientiae fecit, quod omnis saporis in cibo patrum exeuntium de Aegypto fuit delectamentum salutare.
5. In vitulo quidem praefiguratur Angelorum esca. Genes. xviii, 7 et 8, ubi sic dicitur, quod tribus Angelis venientibus ad tabernaculum Abrahae in ipso fervore diei, et facientibus promissionem de nasciturio filio, qui cunctis risum et gaudium esset facturus, dicitur, quod ipse Abraham ad armentum cucurrit, et tulit inde vitulum tenerrimum et optimum, deditque puero, qui festinavit et coxit illum. Tulit quoque butyrum et lac, et vitulum quem coxerat, et posuit coram eis, scilicet, Angelis. Abraham enim pater fidei et prima credendi via, summum patriarcham significat. Armentum autem significat totam utilium fidelium congregationem, ex quorum grege assumptus est vitulus: quia ex eorum corporali substantia sine lege concupiscentiae assumptus est noster cibus Jesus Christus. Vitulus autem qui jugum non portaverat alicujus servitutis.
4. But taken specifically, this food, insofar as it is food and not sacrifice, is found signified in three more worthy animals, and in grains it is prefigured in two.
For among animals it is prefigured in the fatted calf, in the lamb, and in the kid, which are read to have been foods both of angels and of the fathers. But in grains it was prefigured in manna and in wheaten bread, nor is it easily found prefigured in simple food in other foods.
The reason for this is that in the calf there is prefigured the office of Christ, which is the cultivation of Christ, by which he cultivated the hearts of men as certain divine young plants to be prepared for planting and sowing; and with respect to the refreshment of such work he willed to be prefigured in the food of the fatted calf. But in the lamb he is signified with respect to innocence and patience; and therefore, prefiguring the refreshment of his virtues, he willed to be prefigured in the food of the lamb. But in the kid he is signified with respect to the cause of the incarnation and passion, which is sin, because he came in the likeness of the flesh of sin1, who took away every sin; and therefore he willed to be prefigured by the food of a kid, because the kid has the likeness of he-goats and she-goats, but does not have the stench either of he-goats or of she-goats. In these foods of the fathers this food has been prefigured.
But concerning the grains the reason is that in Christ that which made him our food is piety, mercy, and obedience to the Father; and with respect to these three he willed to be prefigured in manna, which came from heaven, in which obedience to the Father from heaven is signified. And it had the taste of sweet and fat food. And in the sweetness natural goodness and piety are signified, which made him our food. For in the fatness is signified his mercy, which he had toward us, when he set such goods against our manifold defects. But in the grain of wheat he is prefigured among the foods of the fathers with respect to the strength of grace which this sacrament accomplishes; for so great a food could not be prefigured by one and the same sign. For Philo, who made the book of Wisdom, reports that in the food of the fathers going out from Egypt there was the saving delight of every taste.
5. Indeed, in the calf the food of angels is prefigured. Genesis 18:7 and 8, where it is said thus: when three angels came to Abraham's tabernacle in the very heat of the day and made the promise concerning the son to be born, who would make laughter and joy for all, it is said that Abraham himself ran to the herd and took from there a very tender and excellent calf, and gave it to the servant, who hastened and cooked it. He also took butter and milk and the calf which he had cooked and set it before them, namely before the angels. For Abraham, father of faith and the first way of believing, signifies the highest patriarch. But the herd signifies the whole congregation of useful faithful, from whose flock the calf was taken, because from their bodily substance, without the law of concupiscence, our food Jesus Christ was taken. But it was a calf which had not borne the yoke of any servitude.
Hic est vitulus, de quo dicitur in Psalmo lxviii, 32: Placebit Deo super vitulum novellum, cornua producentem et ungulas. Iste enim vitulus super omnes Deo placet vitulos, qui ad illius nostri optimi vituli similitudinem in cibum Angelorum sunt formati: quia sancti Angeli in conversatione eorum delectabiliter reficiuntur: et cornua producunt virtutis et veritatis, quibus et vitia et falsitatem omnem ventilant, et ungulas duras lissas severissimae censurae et districtionis, quibus se et effectus suos protegunt, ne terrenis delectationibus inquinati molestentur.
Hic est vitulus tenerrimus, quem nulla induravit mali consuetudo, teneriter se praebens ad fidelium manducationem.
Hic est vitulus optimus omnium bonitatem excedens sanctorum, ita ut in comparatione ipsius alii non dicantur boni. Matth. xix, 17: Unus est bonus, Deus.
Hic est vitulus puero patriarcha, id est, ordini sacerdotum assignatus: coquendus in igne passionis et charitatis et devotionis, quibus ignibus nobis in cibum convenientem praeparatur, ut communicantes simus passionibus affecti in charitate, et tota mentis devotione accedamus. Hoc cum butyro suae deitatis nobis proponitur, et cum lacte humanitatis, dicente Isaia, vii, 15: Butyrum et mel comedet, ut sciat reprobare malum et eligere bonum. Et in Canticis, iv, 11: Mel et lac sub lingua tua.
This is the calf concerning whom it is said in Psalm 68:32: It will please God above a young calf producing horns and hoofs. For that calf pleases God above all calves, those who have been formed to the likeness of that best calf of ours as food of angels, because the holy angels are delightfully refreshed in their conversation; and they produce the horns of virtue and truth, with which they winnow both vices and every falsehood, and the hard, smooth hoofs of very severe censure and strictness, by which they protect themselves and their effects, lest, stained by earthly delights, they be troubled.
This is the very tender calf whom no custom of evil hardened, offering himself tenderly for the eating of the faithful.
This is the best calf, exceeding the goodness of all the saints, so that in comparison with him others are not called good. Matthew 19:17: One is good, God.
This is the calf assigned to the patriarch's servant, that is, to the order of priests, to be cooked in the fire of passion and charity and devotion, by which fires he is prepared for us as suitable food, so that in communicating we may be affected by his passions in charity and may approach with the whole devotion of the mind. This is set before us with the butter of his deity and with the milk of humanity, as Isaiah 7:15 says: He will eat butter and honey, that he may know to reject evil and choose good. And in Canticles 4:11: Honey and milk are under your tongue.
Iste est vitulus saginatus, quem occidit magnus paterfamilias2, quando filium suum salvum recepit, et symphoniam et chorum exsultare fecit: quia in reconciliationem nostri ad Deum hic vitulus omni pinguedine gratiae saginatus, occisus fuit, cui totus coetus prophetarum et sanctorum concorditer quasi in symphonia cecinerunt, et omnes in tripudio convivium istius solemnitatis laudaverunt.
Iste est vitulus, cui multi vituli sunt postea adjuncti in Angelorum nuntiorum Dei refectionem, ad laudem Domini nostri Jesus Christi. Osee, xiv, 3: Reddemus vitulos labiorum nostrorum, hoc est, votorum nostrorum tibi utiles labores offeramus.
6. Hic est vitulus, de quo dicitur, I Regum, i, 24: Adduxit eum, scilicet Samuelem, secum Anna in vitulis tribus, et tribus modiis farinae, et amphora vini. Anna enim gratia interpretatur, quae puerum a Deo postulatum in vitulis tribus, hoc est, in profectu veritatis, virtutis et devotionis, secum ad sacerdotem adduxit, et tribus modiis farinae quae tres signant mensuras innocentiae, hoc est, quod nulli nocuit, quod bona pro malis rependit, quod laesus a laedente vindictam non expetiit, sed indulgentiam impetravit. Et amphora vini quae signat mensuram internorum gaudiorum in sanguine Christi.
Sic ergo pretiositas et nobilitas istius cibi in vitulo signatur saginato.
Significatur etiam in agno qui occisus est ab origine mundi3. Hic enim cibus etiam fuit sanctorum liberans eos a percussore Angelo. Signatur autem in agno quantum ad innocentiae et patientiae et obedientiae simplicitatem. Unde, Exod. xii, 5: Erit autem agnus sine macula, masculus, anniculus. Absque omni macula peccati fuit Christus. Masculus, hoc est, perfectus. Anniculus super quem omnes coelestium luminum fuerant completae revelationes. Hic est enim annus perfectae coelestis illuminationis, annus benignitatis divinae. Psal. lxiv, 12: Benedices coronae anni benignitatis tuae. In coronam enim in ipsis illuminationibus transivit, quando umbra veritati respondit. Hic est agnus sine macula, de quo dicitur, Jerem. xi, 19: Ego quasi agnus mansuetus, qui portatur ad victimam. Et, Isa. liii, 7: Sicut ovis ad occisionem ducetur, et quasi agnus coram tondente se obmutescet: quia innocentiam suam per omnem modum patientiae et obedientiae probavit, ostendens quod ipse est agnus Dei qui tollit peccata mundi4. Unde, Apocal. xiv, 1: Et vidi, et ecce Agnus stabat supra montem Sion, et cum eo centum quadraginta quatuor millia, habentes nomen ejus, et nomen Patris ejus scriptum in frontibus suis: qui multi agnelli humiles et mites et obedientes hunc Agnum imitati sunt et secuti, qui seipsos Deo immolaverunt. De quibus dicitur, Apocal. vii, 17: Agnus qui in medio throni est, reget illos, et deducet illos ad vitae fontes aquarum. Agnus enim, quia mansuetum animal est et innocens, gregale animal est, et delectatur in grege agnorum, in quo est ipse dux et vervex omnium mansuetorum. Isa. xl, 11: In brachio suo congregabit agnos, et in sinu suo levabit.
That is the fatted calf whom the great householder killed2 when he received his son safe and made the music and chorus exult, because for our reconciliation to God this calf, fattened with every fatness of grace, was killed, to whom the whole company of prophets and saints sang harmoniously as in a symphony, and all in dancing praised the banquet of that solemnity.
This is the calf to whom many calves were afterward joined for the refreshment of angels, the messengers of God, to the praise of our Lord Jesus Christ. Hosea 14:3: We shall render the calves of our lips, that is, we shall offer to you the useful labors of our vows.
6. This is the calf concerning whom 1 Kings 1:24 says: Hannah brought him, namely Samuel, with her in three calves and three measures of flour and a vessel of wine. For Hannah is interpreted grace; she brought the boy requested from God with her to the priest in three calves, that is, in the progress of truth, virtue, and devotion, and with three measures of flour, which signify three measures of innocence, that is, that he harmed no one, that he repaid good things for evil, and that, when hurt by the one hurting him, he did not seek vengeance but obtained indulgence. And the vessel of wine signifies the measure of inward joys in the blood of Christ.
Thus therefore the preciousness and nobility of this food is signified in the fatted calf.
It is also signified in the lamb who was slain from the origin of the world3. For this food also belonged to the saints, freeing them from the striking angel. But he is signified in the lamb with respect to the simplicity of innocence and patience and obedience. Hence Exodus 12:5: But the lamb will be without blemish, male, one year old. Christ was without every blemish of sin. Male, that is, perfect. One year old, over whom all the revelations of heavenly lights had been completed. For this is the year of perfect heavenly illumination, the year of divine kindness. Psalm 64:12: You will bless the crown of the year of your kindness. For he passed into a crown in those very illuminations, when the shadow answered to the truth. This is the lamb without blemish, concerning whom Jeremiah 11:19 says: I am like a meek lamb that is carried to the victim. And Isaiah 53:7: He will be led like a sheep to slaughter, and like a lamb before the one shearing him he will be mute, because he proved his innocence through every mode of patience and obedience, showing that he himself is the lamb of God who takes away the sins of the world4. Hence Apocalypse 14:1: And I saw, and behold, the Lamb stood upon Mount Sion, and with him one hundred forty-four thousand, having his name and the name of his Father written on their foreheads. These many humble, meek, and obedient little lambs imitated and followed this Lamb, who immolated themselves to God. Concerning them Apocalypse 7:17 says: The Lamb who is in the midst of the throne will rule them and lead them to the fountains of the waters of life. For the lamb, because it is a meek and innocent animal, is a flocking animal, and delights in the flock of lambs, in which he himself is the leader and wether of all the meek. Isaiah 40:11: In his arm he will gather the lambs, and in his bosom he will lift them.
In haedo autem significatur quantum ad causam incarnationis et passionis. Unde, Exod. xi, 5, praecipitur, quod juxta ritum agni tollatur et haedus, in cujus sanguine et cibo filii Israel liberentur. Unde, Genes. xxvii, 9, mater Rebecca dixit Jacob, filio suo: Affer mihi duos haedos optimos, ut faciam ex eis escas patri tuo, quibus libenter vescitur, etc. Duo autem haedi significant: unus quidem similitudinem peccati in corpore Christi, alter autem causam peccati in corpore nostro: qui tamen cocti igne divino devotionis et charitatis, mirabiliter delectant fauces Dei et ad benedictionem inclinant.
Hic est haedus quem Manue, id est, requiescens, obtulit Angelo Domini, Judicum, xiii, 15 et seq., in cujus flamma Angelus in caelum ascendit. Angeli enim Dei in poenitentiis peccatorum reficiuntur, et ascendentes in coelum, coram Deo vota poenitentium exponunt, referentes gratiam pro operibus poenitentiae.
Sic ergo cibus iste praesignatus est in animalibus, et hac ratione quae assignata est a nobis. Sicut enim diximus, tanti sacramenti cibus una et eadem figura simplici non potuit praesignari, sed pluribus propter plures ejus gratias praesignari digne debebat.
But in the kid he is signified with respect to the cause of the incarnation and passion. Hence in Exodus 11:5 it is commanded that beside the rite of the lamb the kid also be taken, in whose blood and food the sons of Israel are freed. Hence in Genesis 27:9 Rebecca the mother said to Jacob her son: Bring me two best kids, that from them I may make foods for your father, with which he is willingly fed, and so forth. But the two kids signify: one indeed the likeness of sin in the body of Christ, the other the cause of sin in our body. Nevertheless these, cooked by the divine fire of devotion and charity, wonderfully delight the mouth of God and incline him to blessing.
This is the kid which Manoah, that is, the one resting, offered to the angel of the Lord, Judges 13:15 and following, in whose flame the angel ascended into heaven. For the angels of God are refreshed in the penances of sinners, and ascending into heaven they unfold before God the vows of penitents, giving back grace for the works of penance.
Thus therefore this food has been prefigured in animals, and for this reason which has been assigned by us. For as we have said, the food of so great a sacrament could not be prefigured by one and the same simple figure, but because of its many graces it fittingly had to be prefigured by many.
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