Professional Documents
Culture Documents
org
http://w w w .opusangelorum.org/English/ecce_panis_angelorum.ht ml
Behold the bread of angels, sent For pilgrims in their banishment, The bread of Gods true children meant, That may not unto dogs be given. These words, taken from the beautiful hymn of St. Thomas Aquinas, Lauda Sion Salvatorem, written for the Feast of Corpus Christi, give witness to the fact that the Eucharist has often been referred to as the bread of angels. But what justification can there be to call the Most Blessed Sacrament of the Altar by this title? To answer this question we may first point out that the expression bread of angels comes from certain Old Testament texts which speak of the manna which was given to the Israelites during their journey through the desert. For example we read in the Book of Wisdom: you gave your people food of angels, and without their toil you supplied them from heaven with bread ready to eat, providing every pleasure and suited to every taste. For your sustenance manifested your sweetness toward your children; and the bread, ministering to the desire of the one who took it, was changed to suit everyones liking (Wis 16:20-21). Again, in the Psalms we read: Yet he commanded the skies above, and opened the doors of heaven; he rained down on them manna to eat, and gave them the grain of heaven. Mortals ate of the bread of angels; he sent them food in abundance (Ps 77(78): 23-25). Considering the fact that the manna was a prefigure of the Eucharist, this already indicates that this title given to the manna in the Old Testament could fittingly apply to the Blessed Sacrament in the New. To help understand more in depth the sense in which the Eucharist is truly the bread of angels, we can turn to a lovely passage from St. Augustines Exposition of the Psalms, in which he speaks of this title: [Our Lord Jesus Christ] willed us to find salvation in His Body and Blood. But how could He make His Body and Blood available to us? Through his humility! For if He had not been humble, He could not have been eaten and drunk. Contemplate His lofty divinity: in the beginning was the Word, and the Word was with God; He was God (Jn 1:1). That is eternal food. The angels eat it, the celestial powers eat it, the blessed spirits eat it, and in eating they are totally satisfied, yet this food that fills them and gives them joy remains undiminished. What human being could aspire to that food? Where could a human heart be found fit to eat food like that?
It was necessary for that banquet to be converted into milk if it was to become available to little ones. But how does food become milk? How can food be turned into milk, except by being passed through the flesh? This is what a mother does. What the mother eats the baby eats too, but since the baby is unable to digest bread, the mother turns the bread into her own flesh, and through the humility of the breast and its supply of milk she feeds her baby with the same bread. How then does the Wisdom of God feed us with the supernal bread? The Word was made flesh, and dwelt among us (Jn 1:14). Think of the humility of it: humans have eaten the bread of angels, as Scripture says: He gave them bread from heaven; mortals ate the bread of angels (Ps 77(78):24-25). The eternal Word on Whom the angels feed, the Word Who is equal to the Father, this Word human beings have eaten. He who, being in the form of God, deemed it no robbery to be Gods equal; He on Whom the angels feed to their total satisfaction, emptied Himself and took on the form of a slave. Bearing the human likeness, sharing the human lot, He humbled Himself and was made obedient to the point of death, even death on a cross (Phil 2:6-8), so that from the cross the Lords flesh and blood might be delivered to us today as the new sacrifice. (Exposition 1 of Psalm 33, 6). In this passage St. Augustine makes clear that men and angels are nourished by the same food, but in different ways. But in what sense can it be said that the Word of God, Whom St. Augustine calls the eternal food of the angels, be the same food as that which nourishes men through the Most Blessed Sacrament? To understand this question, it is necessary to reflect upon the fact that the salvation of mankind and the whole sacramental order of grace whereby we are incorporated into the Mystical Body of Christ is founded upon the Incarnation of the eternal Word of God. The life of grace that we receive through Baptism, and which is perfected through the Eucharist is a real participation in the life of the Incarnate Son of God: Jesus Christ true God and true man. That is to say, as St. Augustine makes clear, we could not be nourished except by means of the Word becoming flesh. The Eucharist is intrinsically dependent upon the Incarnation. But it would seem that St. Augustine implies that the food of the angels is not dependent upon the Incarnation. How then can the Eucharist be called the bread of angels? In response to this question we would maintain that the food of angels is in fact also dependent upon the Incarnation of Christ. This is the case because in the trial whereby they proved their fidelity, the angels were tried principally on their willingness to accept and serve Jesus, the Son of God Incarnate. That is to say, the elevation of the faithful angels into the eternal joys of heaven was accomplished in and through their acceptance of the grace of Jesus Christ, the Incarnate Son of God. The supernatural life of grace that we receive through the Sacraments is the one and same life which the faithful angels enjoy in heaven. Both men and angels are incorporated into the Mystical Body of Christ, such that the spiritual life of men and the eternal bliss of the angels is nourished by means of the grace of Jesus Christ, true God and true man. For this reason Jesus Christ is not only the source of supernatural nourishment for men, but also for angels. Nevertheless, as St. Augustine points out, this happens in different ways. The angels, according to their nature, feed spiritually upon the supernatural nourishment coming from the Incarnation, whereas men feed on this same grace through the
Sacraments of the Church, especially the Eucharist. Therefore the Blessed Sacrament is properly called the bread of the angels.
are gathered together into the same place. Rather they become a single reality. They are so intimately joined that St. John Chrysostom uses the image of men entering into the choirs of angels.
Christ and His holy Mother in the labor for the salvation of souls. It is no coincidence that many of the saints who enjoyed a familiarity with the angels (e.g. St. Francis of Assisi, St. Gemma, St. Padre Pio) also bore the wounds of Christ in their bodies. The angels wish to lead us to an ever more perfect conformity to Christ, especially leading us up the path of love, which is the way of the Cross. The loving and even joyful acceptance of sufferings born for others especially disposes us to a more worthy and fruitful reception of the Divine Host. These are just some examples of how we labor with the angels for the food that lasts to eternal life. All other things will pass away in the age to come, but the Eucharist alone, that is Christ, is the food that lasts unto eternity; the one thing necessary for which we must labor; the bread of the wayfarer, which is also the bread of angels. Fr. Basil Nortz, ORC All texts of the Circular Letters are copyrighted and may not be reproduced without written permission except for personal use. 2008 Order of the Holy Cross