XI About the three miracles that are wrought in consecration
XI
About the three miracles that are wrought in consecration
THE miracles worked about the Blessed Sacrament are signs or wonders of the power of God. They are to be considered in three ways: A, in the consecration of our Lord’s Body; B, in its possession; C, in its reception. For, first, we consecrate it; then we possess it; then we receive it. In this Meditation and the next we consider, A, the three miracles of consecration. In the Thirteenth Meditation we consider, B, the three miracles of possession. In the Fourteenth Meditation we consider, C, the three miracles of reception.
A. The three miracles of consecration: (1) under the species of bread is the true Body of Christ; (2) the whole substance of bread is changed into the Body of Christ; (3) the whole substance of bread is changed into the Body of Christ, so that the accidents of bread remain.
The first miracle is wonderful; the second in more wonderful; the third is most wonderful of all.
In this Meditation we consider, A, (1) and (2), the first two miracles of consecration; and in the next Meditation we consider, A, (3), the third miracle.
(1) Under the species of bread is that true Body of Jesus which He took from the substance of the Blessed Virgin. Now this is proved by three things: 1, by the testimony of those who are worthy of belief; 2, by the testimony of positive signs; 3, by the demonstration of miracles.
1. The first miracle is proved by the testimony of those who are worthy of belief.
St. Augustin says, ‘A word is added to an element, and then there is a Sacrament; that is, a word of God, taught by Christ, is spoken over the bread, and then there is a thing holy and hidden;’ namely, the Body of our Saviour under the species of bread. Again he says, ‘This we strive to prove by every means, that the Sacrament of the Church is made up of two things, the visible species of the elements, and the invisible Flesh and Blood of Christ, as Christ Himself, a Divine Person, is God and man.’
St. Ambrose says, ‘That bread which we take in this holy mystery I know to be Him, who was formed in the womb of the Virgin by the hand of the Holy Ghost, and who on the Altar of the Cross was burnt up with the fire of His Passion. The Bread of Angels has been made the food of man.’
St. Gregory says, ‘Great, yea, fearful, is this mystery, where we seem to behold one thing, yet know that it is another. We look on the figure of bread and wine, and yet we know that there, by the power of God, are the Body and Blood of Christ.’
Eusebius says, ‘Truly the victim of the Church is one and perfect; to be judged by faith, not by the appearance; and pronounced upon by the inward understanding, and not by the outward sight. Hence He who came from Heaven says, “Take and eat; this is My Body.” Far, therefore, from us be the smallest doubt of unbelief, for the giver of the gift is the witness to its truth.’
2. Next, there is the proof from signs which God has chosen; and the force of these signs is in this, that as the sign is so is the thing signified. Now there is a twofold sign, a sign of God and a sign of man; but whereas a human sign is artificial, the sign of God is sacramental. Again, as we have already seen in Meditation IX., a sign of man has a meaning according to his intention, and is double. In one case it does not contain what it signifies, as the sign of a hoop, which contains no wine; but in the other case it does contain what it signifies, as a pasty signifies meat and contains it, hidden within. In like manner the signs which God has chosen for the Sacraments have a twofold meaning according to His intention. There were the Sacraments of the law, which did not contain what they signified, and did not effect what they figured, such as the Paschal lamb and the like, as we have already seen. But the Sacraments of the Gospel contain what they signify. Thus the Holy Eucharist contains what it signifies. For according to the intention of God it signifies a holy thing, that is, the Body of Christ, and contains it. Hence He says, ‘This is My Body.’ The outward sign is the species of bread, and the inward gift is the Body of Christ. Thus there are new signs and new miracles; for the old signs, which did not contain the grace they signified, have passed away. St. Augustin says, ‘Hence they are called Sacraments, as being signs of a holy thing, because one thing is seen in them, and another thing is known to be there. That which is seen has a bodily appearance, but that which is known to be there has spiritual fruit. In the species of bread and wine, which we see, we honour our Lord, whom we do not see.’
3. Paschasius says, ‘No one who has read the lives of the Saints can fail to have seen that, either for those in doubt or for those who had a fervent love, the secret of the Blessed Sacrament has been often shown in visible species, in the form of a lamb or a boy, or in the colour of flesh or blood, in order that the hidden mystery of the Altar might be known by miracle. Once when St. Basil was offering the Sacrifice of the Mass on Easter Sunday, a certain Jew, being anxious to find out the mystery, pretended to be a Christian, and got among the worshippers. He saw an infant in the hands of Basil, and then he saw that infant come to all who received Communion.’ Other things happened, but the end of it was that the Jew and all his family were baptised the next day by St. Basil. Paschasius tells another wonderful thing about the Blessed Sacrament. ‘A certain very holy priest, called (Egidius, began to pray earnestly to God that He would show him the Body and Blood of our Lord. There came a day when he was celebrating the divine mysteries in his accustomed way. After the Agnus Dei he threw himself on his knees and prayed, and said, “O Almighty God, my Maker and my Redeemer, show to me in my unworthiness the Body of Christ in this mystery, that I may see it in the form of the Child who once cried on His Mother’s breast.” On this an Angel, coming suddenly from Heaven, said to him, “Rise quickly, if you wish to see Jesus. He is present here, wearing the bodily raiment which His holy Mother gave Him.” At these words the priest rose up in fear, and saw above the Altar a boy sitting. The Angel then said to him, “Thou dost wish to see Jesus, whom thou hast consecrated by words of mystery under the species of bread. Now look at Him with thine eyes, and touch Him with thy hands.” The priest, wonderful to say, trusting to the heavenly light, took the Child in his trembling arms and folded Him to his heart. With many embraces he gave sweet kisses to God, and touched with his own lips the holy lips of his Lord. When this was done he put the boy back on the Altar, and, again prostrating himself on the ground, prayed that Jesus would vouchsafe to return to the former species. Rising, he found the Blessed Sacrament on the Altar, and so received our Lord in Communion.’
(2) The second miracle in consecration is that the substance of the bread is changed into our Lord’s Body which He took of Mary; and this is done by the power of the word of God. That this is so may be proved in three ways: 1, from a power that is like; 2, from a power that is less; 3, from a power that is greater.
1. First, as to a like power: the word of God has changed one substance into another. We read that at the marriage-feast in Cana, Jesus changed water into wine. If He could do that, He can do this. For in like things there is a like judgment; and, where a like power commands, a like effect follows.
2. Next, as to a less power: things which are weaker than the word of God change one substance into another. Now as we know, God has willed that changes of things should be made in three ways besides sides those which He makes by His word: a, by art; b, by nature; c, by grace.
a. The art of man has power to change one substance into another; as is clear in the case of a glass-blower, who changes worthless ashes into clear and beautiful glass. Much more, then, the might of the word of God can change bread into His Body and wine into His Blood. Eusebius says, ‘The invisible Priest by His word changes visible creatures into the substance of His Body and Blood, with hidden might.’
b. Nature changes one substance into another. In a vine water is changed into wine; and by the secret power of nature and the labour of bees the nectar of flowers is changed into honey. So also in us bread itself, which we eat daily, is changed by nature into flesh. Much more the might of the word of God can change bread into the substance of His Body and wine into the substance of His Blood.
c. Grace given to men sometimes changes one substance into another. Hence Moses by a special grace changed a rod into a serpent and water into blood. Much more, therefore, the might of the word of God can change bread and wine into His Body and Blood. St. Ambrose says, ‘Moses took hold of his rod and threw it on the ground, and it became a serpent. Thus you see that nature was changed by prophetic grace, and that grace is stronger than nature. But if the blessing of a man avail to change nature, what shall we say of the consecration of God, in which the very words of our Saviour work the work? If, then, you ask me how the bread can become the Body of Christ, I answer, by consecration, which comes about by the word of Christ.’
3. Thirdly, as to greater power: the word of God does and can do much greater things than change bread into the Body of Christ. In the beginning was the Word, and all things were made by Him. St. Ambrose says, ‘We read about God’s works in creation, that He spoke and they were made. How, then, shall the word, which has power to make from nothing things that did not exist before, be unable to change those things which are into that which they are not? For it is not less to give new natures than to change natures which exist. Thus that substance which was bread before consecration is made the Body of Christ by consecration, for the word changes the creature.’
When an irrational and inanimate creature, like bread, is changed into something better, that is, into the Body of Christ, by the might of the word of God, it is indeed wonderful that sinful man cannot be converted from a bad life to a good one by many words or kindnesses or threatenings or promises.
The Voice of the Holy Ghost
About the wonders of God; I will praise Thee, for Thou art fearfully magnified; wonderful are Thy works, as my soul knoweth right well. Ps. 138:14.
(1) The first miracle of consecration; 2. The signs; Renew the signs and work new miracles. Ecclus. 36:6.
3. Miracles; Be ye sanctified, for … the Lord will do wonders among you. Jos. 3:5.
I will do signs such as were never seen on the earth, nor in any nation. Ex. 34:10.
Thy way, O God, is as the holy place; who is the great God like our God? Thou art the God that does wonders; Thou hast made Thy power known among the nations. Ps. 76:14, 15.
He doeth things great and incomprehensible and wonderful, of which there is no number. Job 9:10.
The heavens shall confess Thy wonders, O Lord. 88:6.
Who alone doeth great wonders, for His mercy endureth for ever. Ps. 135:4.
It hath seemed good to me therefore to publish His signs, because they are great, and His wonders, because they are mighty. Dan. 3:99, 100.
He is the Deliverer and Saviour, doing signs and wonders in heaven and in earth. Dan. 6:27.
I will show wonders in heaven. Joel 2:30.
(2) The second miracle of consecration; Behold a Virgin shall conceive, and bear a Son; and His name shall be called Emmanuel. Is. 7:14.
1. From like power; Thou hast kept the good wine until now. St. John 2:10.
2. From less power; a. Art; If He examine on a sudden, who shall answer Him? Or who can say, Why doest Thou so? Job 9:12.
His word is full of power; neither can any man say to Him, Why doest Thou so? Eccles. 8:4.
b. Nature; Let the earth bring forth the green herb and such as may seed, and the fruit-tree yielding fruit after its kind. Gen. 1:11.
Praise the Lord from the earth … fire, hail, snow, ice, stormy winds, which fulfil His word. Ps. 148:7, 8.
c. Power given to men; Moses answered and said, They will not believe me nor hear my voice, but they will say, The Lord hath not appeared to thee. Then He said to him, What is it that thou holdest in thy hand? He answered, A rod; and the Lord said, Cast it down upon the ground. He cast it down, and it was turned into a serpent, so that Moses fled from it. And the Lord said, Put out thy hand and take it by the tail. He put forth his hand and took hold of it, and it was turned into a rod. Ex. 4:1–4.
The Lord said again, Put thy hand into thy bosom; and when he had put it into his bosom he brought it forth leprous as snow. And He said, Put back thy hand into thy bosom. He put it back and brought it out again, and it was like the other flesh. Ex. 4:6, 7.
3. From greater power; Let all Thy creatures serve Thee, because Thou hast spoken; because Thou hast spoken and they were made. Thou didst send forth Thy Spirit, and they were created; and there is no one that can resist Thy voice. Judith 16:17.
He spoke, and they were made; He commanded, and they were created. Ps. 32:9.
Whilst they were eating, Jesus took bread, and blessing broke, and gave to them, and said, Take ye; this is My Body. St. Mark 14:22.
Thanksgiving
O Spirit of the Father and the Son, in the dawn of the world Thou didst move over the face of the waters. Thou didst overshadow the Mother of God in Nazareth, when the Word was made flesh, and God sent forth His Son made of a woman. Thou art He by whom Jesus offered Himself without spot to God on the Altar of the Cross. By Thee Jesus is offered now in this unbloody Sacrifice of the Altar. Thou art the Sanctifier, Almighty and Eternal God, and Thou dost ever bless the Sacrifice that is made ready for Thy name. O loving Spirit, strengthen my faith. Give me an ever-brighter love for Jesus. He is Emmanuel, God with us: God with us in our human nature, God with us in this Sacrament of His love. Dear Spirit, I live and move and am in Thee: and I love Thee.
Prayer
O Ever-blessed Trinity, One God, Thou hast given me bread in my hunger and drink in my thirst. I call to mind all Thy love and gentleness and compassion, in which Thou hast led me and guided me until now. With all my heart I pray for greater gifts of Thy grace and more overflowing treasure of Thy love. Dwell in me more and more, as the Lord of the harvest and the vintage, that I may wash my robe in wine and my raiment in the blood of the grape. Give to me, as Thou only canst give, the blessings of heaven above, and the blessings of the deep that lieth beneath. In the morning let me rise with Thee in faithfulness, that in the evening I may rest safely with Thee in love and joy and peace. O God, my soul resteth in Thee.