Some friends on a "social networking" site have decided to do another "topic" for posting on our blogs. This one is on:
"The Most Precious Blood of Jesus."
Blood of Jesus, Precious Blood,
Praise to Thee for all Thou art;
Fount of grace, the Godhead's shrine,
Source of glory, Blood Divine.
Blood that angel hosts adore,
Would that men would love Thee more,
Blood of Jesus, Sacred Blood,
Praise and thanks for all Thou art,
Home where all find peace and rest,
Be Thou known and loved and blest!
July 1st is the "Feast of the Most Precious Blood of Our Lord Jesus Christ" in the usus antiquior. This means that if you were to go to a Mass in the Extraordinary Form on July 1st, the Mass would be a Double First Class Feast and the priest would most likely be wearing RED Vestments, according to the Missale Romanum (Roman Missal) of 1962. What is somewhat ironic is the fact that the faithful do not actually receive the Blood of Christ, physically, at Masses celebrated in the usus antiquior. (Generally)
When the Missale Romanum was re-issued following the changes instituted by Vatican II (1960's & 1970's) , the reception of Communion, sub utraque specie (under both species) became standard practice. Interestingly enough, in the new Missal and Calendar, the feast of the Most Precious Blood of Jesus Christ was no longer present, and therefore omitted as a Feast.
So the question becomes, Why have we removed the importance of the Precious Blood from our "collective conscience" and yet, place an importance on the Precious Blood in a physical way? Are the two mutually exclusive? Is the answer not that, the Precious Blood should be viewed as the symbol and physical presence of the debt paid by Christ for our sins? We have benefited so much from the Blood that Christ shed, that little else that is present to us on earth gives us so much freedom and grace.
The Blood of Christ is the saving life-source our redemption. It was shed out of NECESSITY, and as It flowed with the water from the side of Christ, our physiological needs were met as well as our Spiritual needs. Just as we need both water and blood internally, in a physiological sense, to survive, we likewise need the Water of Baptism and the Precious Blood of Christ, in a Spiritual Sense, to survive in eternal life with Him in Heaven.
There is not a corner of God's creation, which is not more or less benefited by the Precious Blood.
The
Introit of the Mass of the Feast of the Most Precious Blood of Our Lord Jesus Christ says:RedemÃsti nos, Dómine, in sánguine tuo, ex omni tribu, et lingua, et pópulo, et natióne: et fecÃsti nos Deo nostro regnum. Ps. lxxxviii. 2. Misericórdias Dómini in aetérnum cantábo: in generatiónem et generatiónem annuntiábo veritátem tuam in ore meo. v. Glória Patri.
Thou hast redeemed us, O Lord, in Thy blood, out of every tribe and tongue, and people and nation, and hast made us to our God a kingdom. Ps. The mercies of the Lord I will sing for ever: I will show forth Thy truth with my mouth to generation and generation. v. Glory be.
Therefore, let us be mindful of the
Most Precious Blood of Our Lord Jesus Christ. Let us show proper respect for It at Mass. If we receive, let us receive reverently, as we do the Bodily Eucharist of Christ. If we choose not to receive sub utraque specie let us still make some reverent sign of Adoration when we pass before It. For by His
Most Precious Blood, He purchased for us everlasting life, because It takes away the sins of the world. It is therefore worthy to be praised and worshiped.
***UPDATE***:
For clarification purposes... and because of a comment from
Mindyleigh, I have decided to post some relevant GIRM and Norms paragraphs for reference, regarding Communion under both species,
11. Since, however, by reason of the sign value, sharing in both eucharistic species reflects more fully the sacred realities that the Liturgy signifies, the Church in her wisdom has made provisions in recent years so that more frequent eucharistic participation from both the sacred host and the chalice of salvation might be made possible for the laity in the Latin Church.
17. From the first days of the Church's celebration of the Eucharist, Holy Communion consisted of the reception of both species in fulfillment of the Lord's command to "take and eat . . . take and drink." The distribution of Holy Communion to the faithful under both kinds was thus the norm for more than a millennium of Catholic liturgical practice.
18. The practice of Holy Communion under both kinds at Mass continued until the late eleventh century, when the custom of distributing the Eucharist to the faithful under the form of bread alone began to grow. By the twelfth century theologians such as Peter Cantor speak of Communion under one kind as a "custom" of the Church. This practice spread until the Council of Constance in 1415 decreed that Holy Communion under the form of bread alone would be distributed to the faithful.
20. The Council's decision to restore Holy Communion under both kinds at the bishop's discretion took expression in the first edition of the Missale Romanum and enjoys an even more generous application in the third typical edition of the Missale Romanum:
Holy Communion has a more complete form as a sign when it is received under both kinds. For in this manner of reception a fuller sign of the Eucharistic banquet shines forth. Moreover there is a clearer expression of that will by which the new and everlasting covenant is ratified in the blood of the Lord and of the relationship of the Eucharistic banquet to the eschatological banquet in the Father's kingdom.
The General Instruction further states that "at the same time the faithful should be guided toward a desire to take part more intensely in a sacred rite in which the sign of the Eucharistic meal stands out more explicitly."
21. The extension of the faculty for the distribution of Holy Communion under both kinds does not represent a change in the Church's immemorial beliefs concerning the Holy Eucharist. Rather, today the Church finds it salutary to restore a practice, when appropriate, that for various reasons was not opportune when the Council of Trent was convened in 1545. But with the passing of time, and under the guidance of the Holy Spirit, the reform of the Second Vatican Council has resulted in the restoration of a practice by which the faithful are again able to experience "a fuller sign of the Eucharistic banquet."
24. The General Instruction then indicates that:the diocesan Bishop may lay down norms for the distribution of Communion under both kinds for his own diocese, which must be observed. . . . The diocesan Bishop also has the faculty to allow Communion under both kinds, whenever it seems appropriate to the priest to whom charge of a given community has been entrusted as [its] own pastor, provided that the faithful have been well instructed and there is no danger of the profanation of the Sacrament or that the rite would be difficult to carry out on account of the number of participants or for some other reason.
General Instruction of the Roman Missal(Source: Chapter 4)Communion under Both Kinds
281. Holy Communion has a fuller form as a sign when it is distributed under both kinds. For in this form the sign of the eucharistic banquet is more clearly evident and clear expression is given to the divine will by which the new and eternal Covenant is ratified in the Blood of the Lord, as also the relationship between the Eucharistic banquet and the eschatological banquet in the Father's Kingdom.
282. Sacred pastors should take care to ensure that the faithful who participate in the rite or are present at it are as fully aware as possible of the Catholic teaching on the form of Holy Communion as set forth by the Ecumenical Council of Trent. Above all, they should instruct the Christian faithful that the Catholic faith teaches that Christ, whole and entire, and the true Sacrament, is received even under only one species, and consequently that as far as the effects are concerned, those who receive under only one species are not deprived of any of the grace that is necessary for salvation.
They are to teach, furthermore, that the Church, in her stewardship of the Sacraments, has the power to set forth or alter whatever provisions, apart from the substance of the Sacraments, that she judges to be most conducive to the veneration of the Sacraments and the well-being of the recipients, in view of changing conditions, times, and places. At the same time, the faithful should be encouraged to seek to participate more eagerly in this sacred rite, by which the sign of the Eucharistic banquet is made more fully evident.
283. In addition to those cases given in the ritual books, Communion under both kinds is permitted for
- Priests who are not able to celebrate or concelebrate Mass;
- The deacon and others who perform some duty at the Mass;
- Members of communities at the conventual Mass or "community" Mass, along with seminarians, and all who are engaged in a retreat or are taking part in a spiritual or pastoral gathering.
The Diocesan Bishop may establish norms for Communion under both kinds for his own diocese, which are also to be observed in churches of religious and at celebrations with small groups. The Diocesan Bishop is also given the faculty to permit Communion under both kinds whenever it may seem appropriate to the priest to whom, as its own shepherd, a community has been entrusted, provided that the faithful have been well instructed and there is no danger of profanation of the Sacrament or of the rite's becoming difficult because of the large number of participants or some other reason.
In all that pertains to Communion under both kinds, the Norms for the Distribution and Reception of Holy Communion under Both Kinds in the Dioceses of the United States of America are to be followed (see nos. 27-54).
284. When Communion is distributed under both kinds,
The chalice is usually administered by a deacon or, when no deacon is present, by a priest, or even by a duly instituted acolyte or another extraordinary minister of Holy Communion, or by a member of the faithful who in case of necessity has been entrusted with this duty for a single occasion;
Whatever may remain of the Blood of Christ is consumed at the altar by the priest or the deacon or the duly instituted acolyte who ministered the chalice. The same then purifies, wipes, and arranges the sacred vessels in the usual way.
Any of the faithful who wish to receive Holy Communion under the species of bread alone should be granted their wish.
285. For Communion under both kinds the following should be prepared:
If Communion from the chalice is carried out by communicants' drinking directly from the chalice, a chalice of a sufficiently large size or several chalices are prepared. Care should, however, be taken in planning lest beyond what is needed of the Blood of Christ remains to be consumed at the end of the celebration.
If Communion is carried out by intinction, the hosts should be neither too thin nor too small, but rather a little thicker than usual, so that after being dipped partly into the Blood of Christ they can still easily be distributed to each communicant.
286. If Communion of the Blood of Christ is carried out by communicants' drinking from the chalice, each communicant, after receiving the Body of Christ, moves and stands facing the minister of the chalice. The minister says, Sanguis Christi (The Blood of Christ), the communicant responds, Amen, and the minister hands over the chalice, which the communicant raises to his or her mouth. Each communicant drinks a little from the chalice, hands it back to the minister, and then withdraws; the minister wipes the rim of the chalice with the purificator.
287. If Communion from the chalice is carried out by intinction, each communicant, holding a communion-plate under the chin, approaches the priest, who holds a vessel with the sacred particles, a minister standing at his side and holding the chalice. The priest takes a host, dips it partly into the chalice and, showing it, says, Corpus et Sanguis Christi (The Body and Blood of Christ). The communicant responds, Amen, receives the Sacrament in the mouth from the priest, and then withdraws.
