And yet more light

And yet more light (it's not called Bright Week for nought!) from St. Ambrose to his newly-illumined: What was it you were given to eat?

The cleansed people, rich with these adornments, hastens to the altar of Christ, saying: "I will go to the altar of God, to God Who maketh glad my youth;" for having laid aside the slough of ancient error, renewed with an eagle's youth, it hastens to approach that heavenly feast. It comes, and seeing the holy altar arranged, cries out: "Thou hast prepared a table in my sight." David introduces the people as speaking, where he says: "The Lord feedeth me, and nothing shall be wanting to me, in a place of good pasture hath He placed me. He hath led me forth by the water of refreshment." And later: "For though I walk in the midst of the shadow of death, I will fear no evils, for Thou art with me. Thy rod and Thy staff have comforted me. Thou hast prepared in my sight a table against them that trouble me. Thou hast anointed my head with oil, and Thy inebriating cup, how excellent it is!"

We must now pay attention, lest perchance anyone seeing that what is visible (for things which are invisible cannot be seen nor comprehended by human eyes), should say, "God rained down manna and rained down quails upon the Jews," but for the Church beloved of Him the things which He has prepared are those of which it is said: "That eye hath not seen, nor ear heard, neither hath it entered into the heart of man, what things God hath prepared for them that love Him." So, lest any one should say this, we will take great pains to prove that the sacraments of the Church are both more ancient than those of the synagogue, and more excellent than the manna.

The lesson of Genesis just read shows that they are more ancient, for the synagogue took its origin from the law of Moses. But Abraham was far earlier, who, after conquering the enemy, and recovering his own nephew, as he was enjoying his victory, was met by Melchisedech, who brought forth those things which Abraham reverently received. It was not Abraham who brought them forth, but Melchisedech, who is introduced without father, without mother, having neither beginning of days, nor ending, but like the Son of God, of Whom Paul says to the Hebrews: "that He remaineth a priest for ever," Who in the Latin version is called King of righteousness and King of peace.

Do you recognize Who that is? Can a man be king of righteousness, when himself he can hardly be righteous? Can he be king of peace, when he can hardly be peaceable? He it is Who is without mother according to His Godhead, for He was begotten of God the Father, of one substance with the Father; without a father according to His Incarnation, for He was born of a Virgin; having neither beginning nor end, for He is the beginning and end of all things, the first and the last. The sacrament, then, which you received is the gift not of man but of God; brought forth by Him Who blessed Abraham the father of faith, whose grace and deeds we admire.

We have proved the sacraments of the Church to be the more ancient, now recognize that they are superior. In very truth it is a marvellous thing that God rained manna on the fathers, and fed them with daily food from heaven; so that it is said, "So man did eat angels' food." But yet all those who ate that food died in the wilderness, but that food which you receive, that living Bread which came down from heaven, furnishes the substance of eternal life; and whosoever shall eat of this Bread shall never die, and it is the Body of Christ.

Now consider whether the bread of angels be more excellent or the Flesh of Christ, which is indeed the body of life. That manna came from heaven, this is above the heavens; that was of heaven, this is of the Lord of the heavens; that was liable to corruption, if kept a second day, this is far from all corruption, for whosoever shall taste it holly shall not be able to feel corruption. For them water flowed from the rock, for you Blood flowed from Christ; water satisfied them for a time, the Blood satiates you for eternity. The Jew drinks and thirsts again, you after drinking will be beyond the power of thirsting; that was in a shadow, this is in truth.

If that which you so wonder at is but shadow, how great must that be whose very shadow you wonder at. See now what happened in the case of the fathers was shadow: "They drank, it is said, of that Rock that followed them, and that Rock was Christ. But with many of them God was not well pleased, for they were overthrown in the wilderness. Now these things were done in a figure concerning us." You recognize now which are the more excellent, for light is better than shadow, truth than a figure, the Body of its Giver than the manna from heaven.

Perhaps you will say, "I see something else, how is it that you assert that I receive the Body of Christ?" And this is the point which remains for us to prove. And what evidence shall we make use of? Let us prove that this is not what nature made, but what the blessing consecrated, and the power of blessing is greater than that of nature, because by blessing nature itself is changed.

Moses was holding a rod, he cast it down and it became a serpent. Again, he took hold of the tail of the serpent and it returned to the nature of a rod. You see that by virtue of the prophetic office there were two changes, of the nature both of the serpent and of the rod. The streams of Egypt were running with. a pure flow of water; of a sudden from the veins of the sources blood began to burst forth, and none could drink of the river. Again, at the prophet's prayer the blood ceased, and the nature of water returned. The people of the Hebrews were shut in on every side, hemmed in on the one hand by the Egyptians, on the other by the sea; Moses lifted up his rod, the water divided and hardened like walls, and a way for the feet appeared between the waves. Jordan being turned back, returned, contrary to nature, to the source of its stream. Is it not clear that the nature of the waves of the sea and of the river stream was changed? The people of the fathers thirsted, Moses touched the rock, and water flowed out of the rock. Did not grace work a result contrary to nature, so that the rock poured forth water, which by nature it did not contain? Marsh was a most bitter stream, so that the thirsting people could not drink. Moses cast wood into the water, and the water lost its bitterness, which grace of a sudden tempered. In the time of Elisha the prophet one of the sons of the prophets lost the head from his axe, which sank. He who had lost the iron asked Elisha, who cast in a piece of wood and the iron swam. This, too, we clearly recognize as having happened contrary to nature, for iron is of heavier nature than water.

We observe, then, that grace has more power than nature, and yet so far we have only spoken of the grace of a prophet's blessing. But if the blessing of man had such power as to change nature, what are we to say of that divine consecration where the very words of the Lord and Saviour operate? For that sacrament which you receive is made what it is by the word of Christ. But if the word of Elijah had such power as to bring down fire from heaven, shall not the word of Christ have power to change the nature of the elements? You read concerning the making of the whole world: "He spake and they were made, He commanded and they were created." Shall not the word of Christ, which was able to make out of nothing that which was not, be able to change things which already are into what they were not? For it is not less to give a new nature to things than to change them.

But why make use of arguments? Let us use the examples He gives, and by the example of the Incarnation prove the truth of the mystery. Did the course of nature proceed as usual when the Lord Jesus was born of Mary? If we look to the usual course, a woman ordinarily conceives after connection with a man. And this body which we make is that which was born of the Virgin. Why do you seek the order of nature in the Body of Christ, seeing that the Lord Jesus Himself was born of a Virgin, not according to nature? It is the true Flesh of Christ which crucified and buried, this is then truly the Sacrament of His Body.

The Lord Jesus Himself proclaims: "This is My Body." Before the blessing of the heavenly words another nature is spoken of, after the consecration the Body is signified. He Himself speaks of His Blood. Before the consecration it has another name, after it is called Blood. And you say, Amen, that is, It is true. Let the heart within confess what the mouth utters, let the soul feel what the voice speaks.

Christ, then, feeds His Church with these sacraments, by means of which the substance of the soul is strengthened, and seeing the continual progress of her grace, He rightly says to her: "How comely are thy breasts, my sister, my spouse, how comely they are made by wine, and the smell of thy garments is above all spices. A dropping honeycomb are thy lips, my spouse, honey and milk are under thy tongue, and the smell of thy garments is as the smell of Lebanon. A garden enclosed is my sister, my spouse, a garden enclosed, a fountain sealed." By which He signifies that the mystery ought to remain sealed up with you, that it be not violated by the deeds of an evil life, and pollution of chastity, that it be not made known to thou, for whom it is not fitting, nor by garrulous talkativeness it be spread abroad amongst unbelievers. Your guardianship of the faith ought therefore to be good, that integrity of life and silence may endure unblemished.

For which reason, too, the Church, guarding the depth of the heavenly mysteries, repels the furious storms of wind, and calls to her the sweetness of the grace of spring, and knowing that her garden cannot displease Christ, invites the Bridegroom, saying: "Arise, O north wind, and come, thou south; blow upon my garden, and let my ointments flow down. Let my Brother come down to His garden, and eat the fruit of His trees." For it has good trees and fruitful, which have dipped their roots in the water of the sacred spring, and with fresh growth have shot forth into good fruits, so as now not to be cut with the axe of the prophet, but to abound with the fruitfulness of the Gospel.

Lastly, the Lord also, delighted with their fertility, answers: "I have entered into My garden, My sister, My spouse; I have gathered My myrrh with My spices, I have eaten My meat with My honey, I have drunk My drink with My milk." Understand, you faithful, why He spoke of meat and drink. And there is no doubt that He Himself eats and drinks in us, as you have read that He says that in our persons He is in prison.

Wherefore, too, the Church, beholding so great grace, exhorts her sons and her friends to come together to the sacraments, saying: "Eat, my friends, and drink and be inebriated, my brother." What we eat and what we drink the Holy Spirit has elsewhere made plain by the prophet, saying, "Taste and see that the Lord is good, blessed is the man that hopeth in Him." In that sacrament is Christ, because it is the Body of Christ, it is therefore not bodily food but spiritual. Whence the Apostle says of its type: "Our fathers ate spiritual food and drank spiritual drink," for the Body of God is a spiritual body; the Body of Christ is the Body of the Divine Spirit, for the Spirit is Christ, as we read: "The Spirit before our face is Christ the Lord." And in the Epistle of Peter we read: "Christ died for us." Lastly, that food strengthens our heart, and that drink "maketh glad the heart of man," as the prophet has recorded.

So, then, having obtained everything, let us know that we are born again, but let us not say, How are we born again? Have we entered a second time into our mother's womb and been born again? I do not recognize here the course of nature. But here there is no order of nature, where is the excellence of grace. And again, it is not always the course of nature which brings about conception, for we confess that Christ the Lord was conceived of a Virgin, and reject the order of nature. For Mary conceived not of man, but was with child of the Holy Spirit, as Matthew says: "She was found with child of the Holy Spirit." If, then, the Holy Spirit coming down upon the Virgin wrought the conception, and effected the work of generation, surely we must not doubt but that, coming down upon the Font, or upon those who receive Baptism, He effects the reality of the new birth.
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