One of the high points of the liturgical year, the feast of the Body of Christ, commemorates the incomparable gift of the Blessed Sacrament.
Newsroom (07/06/2023 16:41, Gaudium Press) The sequence of the Mass of Corpus Christi consists of a beautiful Gregorian hymn called “Lauda Sion.” This hymn is renowned for its enchanting and diverse melody, but even more so for its profound lyrics, which express the exalted nature of God’s gift to us and the true presence of Jesus in Body, Blood, Soul, and Divinity within the consecrated bread and wine. The origin of this hymn is veiled in the wonder typical of the medieval era.
During his time in Orvieto, Pope Urban IV decided to establish the commemoration of Corpus Christi. Coincidentally, two of the most esteemed theologians in history, St. Bonaventure and St. Thomas Aquinas, were also present in the city. The Pope summoned them, along with other theologians, and entrusted them with the task of composing a hymn for the sequence of the Mass on that feast day. It is said that once they completed their work, they stood before the Pope, each with their composition. St. Thomas Aquinas was the first to present his verses from “Lauda Sion.”
In a remarkable act that followed this reading, St. Bonaventure burned his own parchment, which left St. Thomas astonished. Curious, St. Thomas asked why he had done so. The humble Franciscan saint explained that his conscience would not allow him to hinder, even in the slightest way, the swift dissemination of such a magnificent Sequence written by the Dominican theologian.
Theological synthesis, in the form of poetry
What St. Thomas conveyed in his theological treatises on the Holy Eucharist, he eloquently expresses through the art of poetry in Lauda Sion.
This remarkable work of literature possesses both profound substance and exquisite form, encompassing elevated doctrines, theological precision, and intense emotions. The rhythm flows seamlessly, even within didactic stanzas, while the melodic accompaniment, whose author remains unknown, harmoniously intertwines with the text. The inspiration it imparts is boundless. St. Thomas emerges as a philosopher and mystic, a theologian who engages both the intellect and the heart, fulfilling his own admonition: “Let praise be abundant, resonant, jubilant, and filled with the radiant delight of the soul.”
Let us now explore some excerpts from this renowned hymn.
1. Sion, praise the Savior, praise the leader and the shepherd, in hymns and songs.
2. Dare as much as you can: because He is greater than any praise, nor can you praise [Him] enough.
3. A theme of special praise, living and life-giving bread is proposed today.
4. That this was given at table of the sacred dinner, to the group of the twelve brothers, there is no doubt.
5. Let praise be full, let it be sonorous, let it be a joyful, let it be a fitting jubilation of the mind.
6. For a solemn day is celebrated, in which the first institution of this meal is recalled.
7. At this meal of the new King, the new Pasch of the new law ends the old Passover.
8. Newness chases old age away, truth [chases] shadow [away], daylight eliminates night.
9. What Christ performed at the supper, He urged that it be done in His memory.
10. Instructed by the sacred precepts, we consecrate the bread, the wine into the victim of salvation.
11. A dogma is given to Christians: that bread passes into flesh, and wine into blood.
12. What you do not grasp, what you do not see, courageous faith con- firms, beyond the order of things.
13. Under the different species, signs only, and not things themselves, extraordinary things lie hidden.
14. Flesh is food, blood is drink: however, Christ entire remains under either species.
15. [Christ] is not severed by the partaker, nor broken, nor divided: He is received entire.
16. One partakes [of Him], a thousand partake: these as much as that one: nor, when partaken of, is He consumed.
17. The good partake, the bad partake: with, however, an unequal share of life and death.
18. It is death to the bad, life to the good: behold how unlike is the result of like partaking.
19. Finally the sacrament having been broken, you should not waver, but remember that under the fragment there is as much as there is covered by the whole.
20. There is no rending of the thing: there is only a breaking of the sign, through which neither the status nor the stature of the signified is diminished.
21. Behold the Bread of Angels, become the food of the pilgrims: truly the bread of the sons, which cannot be thrown to the dogs.
22. It is pre-signified in types, when Isaac is brought to be sacrificed, the Paschal lamb is chosen, manna is given to the fathers.
23. Good shepherd, true bread, Jesus, have mercy on us: feed us, protect us, make us see good things in the land of the living.
24. You Who know and can do all things, You who feed us mortals here, make us there your table companions, coheirs and comrades of the holy citizens.
Sion, praise the Savior, praise the leader and the shepherd, in hymns and songs
The words presented in the subtitle above form the initial verse of Lauda Sion. It signifies the outpouring of a saint’s heart, enraptured by the mystical grace of enchantment towards the Blessed Sacrament. This saint calls upon Zion, representing the chosen people of the New Testament, to commence their praises for the Savior. The renowned theologian of the Church’s history, deemed “the wisest among saints and the holiest among sages,” held such fervent devotion to the Eucharistic Jesus that, in moments of academic struggle, he would rest his head within a tabernacle, seeking enlightenment from God Himself and remaining there until finding resolution.
From this opening verse to the conclusion of the fifth stanza, St. Thomas, in his hymn Lauda Sion, encapsulates the boundless praise for the Blessed Sacrament of the Altar. He beckons the faithful to “praise the guide and shepherd with hymns and songs.” Yet, how can one adequately extol this sacred sacrament? How can one sufficiently praise God Himself? It is the supreme and most substantial of all sacraments, for within it resides the God-Man Himself, in Body, Blood, Soul, and Divinity. No words, gestures, or offerings can measure up to Him.
Hence, St. Thomas nearly laments, stating: “As much as you are able, dare to praise Him, for He surpasses all praise, and you will never praise Him worthily.” He elucidates that this is the task assigned to him by the Pope: “Today, a particular theme of praise is proposed to us—the living bread that grants life.” It is this same bread that was distributed to the twelve at the table of the Holy Supper, as we truly believe. Let the praise be complete, resounding, filled with joy and brimming with the radiant exultation of the soul.”
The saint endeavors to kindle within our souls a praise that is as perfect as our capabilities allow, enabling us to approach the Blessed Sacrament and adore Jesus, who resides there behind the “veil” of bread and wine.
For a solemn day is celebrated, in which the first institution of this meal is recalled
From this verse until the tenth stanza, St. Thomas proceeds to emphasize, in the Lauda Sion, the establishment of the Eucharist within the liturgical feast ordained by the Pope. “At the table of the new King, the passover of the new law brings an end to the old passover.” The rituals of the Roman Catholic Church have superseded those of the Old Law, which served as a foreshadowing. Hence, St. Thomas concludes, “The new rite dismisses the old, reality dispels shadows as day dispels night.”
Indeed, once the symbolized has manifested in the world, celebrating the symbol becomes futile. The worship practiced in the Old Testament synagogue revolved around anticipating the arrival of the Savior, with its rites serving as symbols of Him. Now, since the symbolized one is present, what purpose does the symbol serve? Why offer a sacrificial lamb? The new rite dismisses the old.
“What the Lord accomplished at the Supper, He commanded us to do in remembrance of Him.” Here, St. Thomas recalls Jesus’ words during the Maundy Thursday Supper, “Do this in remembrance of Me.” “And we, instructed by His holy commands, consecrate the bread and wine into a salvific host.”
St. Thomas, being a priest, can rightly affirm, “instructed by Your holy orders.” This refers to the Sacrament of Orders, which bestows upon the recipient the great honor of lending their voice and hands to the Divine Master. Thus, on the altar, one of the greatest miracles—and one that occurs most frequently—in the history of humankind takes place: transubstantiation. This signifies the transformation where the substance of wine gives way to the substance of the Body, Blood, Soul, and Divinity of Our Lord Jesus Christ.
A dogma is given to Christians: that bread passes into flesh, and wine into blood
From this point onward, the author elaborates on the Catholic doctrine regarding the Sacrament of the Altar in ten stanzas, presenting a remarkable synthesis. He continues, “What you cannot comprehend or see, a strong Faith assures you, elevating you beyond the natural order. Indeed, through our intellect alone, we would never be able to grasp this most sacred mystery. Even the demons, though fallen, possess angelic nature and are superior to us, yet they cannot recognize the God-Man in the appearances of bread and wine. It is only through Faith that we can truly comprehend this sacred mystery.
“Beneath different forms, mere appearances and not realities, sublime truths are concealed.” St. Thomas emphasizes once again the notion that the “veils” of bread and wine veil divine realities.
“The flesh is food, and the blood is drink; yet under each species, Christ is fully present. This is a truth of Faith, expounded by Theology. By looking at the consecrated wine and host, one might mistakenly assume that the flesh is contained solely in the Eucharistic bread, and the blood solely in the Eucharistic wine. However, doctrine reveals to us, and our Faith assimilates, that the Body, Blood, Soul, and Divinity of Christ are entirely present in both the consecrated host and wine.
“And the recipient does not divide or diminish it, but receives the entire Christ in His entirety.” Another erroneous impression that may penetrate one’s soul is this: upon witnessing the minister dividing a host, one may think that Our Lord is no longer fully present in each particle. This is false; by a holy mystery, Our Lord Jesus Christ is fully present in all visible fractions.
“Whether a thousand or only one receive Him, all receive the same, and by receiving Him, they cannot consume Him.” Another truth of Faith is this: if a million people receive Communion simultaneously, as has occurred in certain Masses presided over by the Holy Father during his global travels, all are receiving the one and same Jesus, without any fragmentation of His Body, Blood, Soul, and Divinity. Everyone receives Him as a whole. And here lies another mystery: when we receive our Lord Jesus Christ, we cannot consume Him, for when the sacred species are broken down in our bodies, He departs from our physical form without physical contact, sanctifying our souls and bestowing spiritual and even bodily strength.
“The good and the wicked receive Him equally; all receive the same, yet with different effects: life for the righteous and death for the wicked. Death for the evildoers and life for the virtuous—observe the contrasting effects produced by the same nourishment. Whoever receives Communion in a state of grace experiences an infusion of life and spiritual, and even physical, vigor. However, woe to those who approach this sacrament while in a state of mortal sin. We must exercise great caution not to approach the Eucharist without proper preparation. Rather, let us seek the confessional, readily available to us, and humbly kneel, seeking forgiveness for our transgressions.
“When the host is divided, do not hesitate, but remember that the Lord is present entirely within each fragment, just as in the whole host. No division can violate the substance; only the signs of the bread, which are perceived with the eyes of the flesh, have been divided! Neither the state nor the dimensions of the Body of Christ are altered.” St. Thomas revisits and reinforces the Catholic doctrine concerning the Eucharist, in order to fortify souls.
“Behold the Bread of Angels, become the food of the pilgrims”
The saint, in these sentences, recalls that the Sacrament of the Altar embodies ancient symbols: “Truly, it is the bread of the children of God that must not be cast to the dogs. These figures symbolize it; it is Isaac who is sacrificed, the lamb destined for Passover, the manna given to our ancestors.”
The concluding stanzas of Lauda Sion extol the Good Shepherd who nurtures and protects us, granting us a share in the Heavenly Banquet. In this final segment of Lauda Sion, words and melody blend in supreme beauty, possessing an irresistible sweetness: “Good Shepherd, true bread, Jesus, have mercy on us. Sustain and defend us, enable us to behold the supreme Good in the land of the living. O You who possess all knowledge and power, who nourish us in this earthly existence, admit us to Your heavenly table and grant us co-inheritance with those who dwell in the holy city. Amen. Alleluia.”
By Monsignor João Clá Dias, EP
Revista Arautos do Evangelho, Junho/2002, n. 06, p. 6 à 10.
Compiled by Carlos Ruiz
