Consecration of the Precious Blood

St. Thomas says that the formula of the consecration of the precious Blood expresses the  mystery of our souls’ ransom and redemption better than  does that of the Lord’s Body because the shedding of blood  is truly what best expresses our  Redemption. Here below, Our  Lord’s sacrifice especially has  for us the value of an immolation in reparation for sins, for  His Blood flows in reparation for our sins. Undoubtedly, He is  also rendering great glory and thanksgiving to His Father, but as regards us, it is especially the 8 aspect of reparation that is inscribed on the Cross. It is clear that our eyes can see the blood that flows from the pierced  hands, heart, and feet and from the crown of thorns. The blood  that flows from every part of  Our Lord’s body signifies repar ation for sin; that is obvious. 

Now this reparation must continue so that it can be applied to each of our souls, and this is  what happens during the sacrifice of the Mass instituted by  Our Lord. Hence the separate consecration of the Body and  Blood: this double consecration of the Blood under the species of wine, and of the Body under the species of bread signifies  the Lord’s death. The separation  is a sign of the sacrifice, though  in reality the Body and Blood of  Our Lord, His Soul and Divinity,  are present under both species because now Our Lord can no longer separate His Blood and His Body; He can no longer die. Thus it is a mystical separation, and this separation is willed by Our Lord. Our Lord willed that this separation occur. The separation is mystical, but the sacrifice is real. This  sacrifice is the continuation of  Our Lord’s sacrifice. Our Lord made the consecration of His  Body and then of His Blood in order to signify His death for our sins, the fruits of which are abundantly bestowed on our souls. 

The form of consecration of the Blood expresses the manner in which we participate in the  Passion. The first words, “This is the chalice of My blood,” sig nify the conversion of wine into  blood, and the words that follow designate the virtue of the Bloodshed in the Passion, the  virtue which is at work in this  Sacrament. This virtue makes  us obtain the eternal heritage.  According to the Epistle to the  Hebrews, we “hav[e]...a confidence in the entering into the  holies by the blood of Christ”  (10:19), and to designate that, it  is said “of the new and eternal  testament.” Henceforth, there is an eternal testament. By the blood of Christ we participate in an eternal testament, a  testament that shall extend to  heaven. 

What does this Blood signify?  It was not simply to shed blood  that Our Lord came on earth. It  was because this Blood is char ity. The Holy Ghost made the  Blood of Our Lord Jesus Christ flow; it is His love. It is the sign of His charity for us. That is what Our Lord’s Blood is; the effusion of Blood signifies that  Our Lord pours forth His love  in us, His Holy Spirit. This Holy  Spirit leads us to God, it inclines  us to do our duty, to keep the  law of God, which is nothing  else than the law of charity, a  law of love: love God, love your  neighbor–that is our law. The  Blood of God is nothing other  than a source of love. 

It is also the sign of penance,  the sign of sacrifice. Hence forth, God wanted it so, we can no longer love without self-sacrifice. Indeed, to love,  we must efface ourselves, forget ourselves. So long as we still love ourselves with a disordered love, so long as we still seek ourselves, charity is not  in us; we are full of egoism, we  seek only our selves, our own advantages, our own self-love,  and our own pleasure. That is  what St. Paul tells us: “Charity  seeketh not her own, is patient,  beareth all things, believeth  all things, hopeth all things” (I  Cor. 13:4-7). This is what charity  is; this is what Our Lord’s Blood  gives us, signifies for us, and produces in us. 

Excerpt from the Mass of All Time


Reading Suggestion:

The Summa of Archbishop  Lefebvre. 

Covers the origins of liberalism,  the subversion of orthodoxy  by Vatican II, the decline of the  missionary spirit by dialogue,  the bad fruits of post-Conciliar  reforms, and his vision of res toration. Most importantly, the  Archbishop explains how the  revolutionaries in the Church  managed to dethrone Christ the  King, both ecclesiastically and  temporally. 

264 pp. Softcover. 

ISBN 935952055

SEASONS & liturgy 

by Father William MacGillivray