CORPUS CHRISTI: Sermon of St. Peter Damian: The Body which was born of the Virgin is the instrument of our salvation
The body of Christ, which we receive from the holy
altar, is the same that the blessed Virgin brought into the world, fondled on
her lap, bound up in swaddling clothes and dutifully fed, as mothers do. Not a
doubt of it: it is the selfsame body; that and no other, And the blood which we
likewise drink to accomplish the mystery of our redemption is blood from that
body. So, do we believe as Catholics and such, in consequence, is the Church's
teaching.
It follows that no human language will be found
adequate to praise her from whom, as we know, the Mediator between God and men
took flesh. No praise that human lips can frame is enough for her, who from her
spotless body drew the Food of our souls—him who said of himself: I myself am
the living bread that has come down from heaven. If anyone eats of this bread,
he shall live forever. It was through eating that we lost the joys of paradise
and it is through eating that we recovered them. Eve ate the apple and imposed
on us all an eternal fast, a perpetual hunger; Mary produced a Food, and now
the door is open to heaven's banqueting-hall.
At this point I would beg of you, dear brethren,
to consider carefully God's plan for our redemption. Listen to what your hearts
tell you, and you will realize with what yearning his mercy went out to us. The Devil tempted man, man sinned, and the whole
human stock was poisoned at the root. But God, in his fatherly affection and
his mercy, would not allow his creature to be destroyed entirely, for he had
made him in his own image and likeness.
A priest would have to be found—one who could remove the stains of sin
from others and know that there was nothing in his own person that needed
washing away. He would have to be free from the signs of leprosy himself if he
was to cleanse the wounds of other people's guilt. As none such could be found
among men, men's own Creator took flesh of the blessed Virgin, determined as he
was that men should not perish. The sinless God became man; he was conceived
sinless in the Virgin's womb and sinless he lived in the world. There then,
brethren, was the priest we needed. He had no sins of his own, and therefore he
was fit and able to offer sacrifice and cleanse other people from theirs.
Yet it was impossible that the flesh of brute
beasts should sanctify the souls of men; an animal devoid of reason was not the
proper victim to efface the sins of reasoning creatures. That was why the
psalmist made the Son say to the Father: No sacrifice, no offering was thy
demand. Thou hast not found any pleasure in burnt-sacrifices, in sacrifices for
sin. See then, I said, I am coming. The victim would have to be endowed with
reason if it was to atone for the sins of rational beings. But a sinful man is
just as unfit to be a sacrifice as he is to offer one. So, what was our Priest
to do? As nothing could be found to buy us with, our Redeemer himself became
our purchase-price and offered himself to the Father for us, a sacrifice
breathing out fragrance.
Thus, he became both Priest and Offering, both
Purchaser and Price. Well might Paul be inspired to say: Such was the
high-priest that suited our need, holy and guiltless and undefiled, not
reckoned among us sinners, lifted high above all the heavens; one who has no
need to do as other priests did, offering a twofold sacrifice, first for his
own sins, then for the people. What he has done he has done once and for all;
and the offering was himself.
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