| Devotion to Our Lady |
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THE HISTORY OF THE PRECIOUS BLOOD OF JESUS
Part 1
Ancient Blood-Shedding Sacrifices
Part 1
Ancient Blood-Shedding Sacrifices
Devotion to the Precious Blood goes back to the very foundations of the Church, the divine Blood of Christ shed upon the Cross always recognized by Her as the price paid for man’s redemption. Prefigured by the animal sacrifices of the Old Testament, the Blood of the Lamb and Its power to purify us from sin, are discussed innumerable times in the Epistles of the New Testament.
The shedding of blood in sacrifice goes back to the time of Adam and Eve―where Abel, by shedding the blood of a first born lamb, offered a pleasing and acceptable sacrifice to God: “Abel was a shepherd, and it came to pass after many days, that Abel offered of the firstlings of his flock, and of their fat: and the Lord had respect to Abel, and to his offerings” (Genesis 4:2-4).
This sacrifice by Abel was to be a type, or prefiguration, or forerunner of both the Paschal Lamb in the time of Moses, and of the Lamb of God, Our Lord Jesus Christ, Who would shed His blood for our salvation. Abel himself would also have his own blood shed due to the envy and anger of his brother Cain, who slew Abel because God had accepted Abel’s sacrifice, but rejected Cain’s―thus Abel also became a a type, or prefiguration, or forerunner of Our Lord Jesus Christ in the shedding of his blood by family, as Jesus was killed by ‘family’ (His own nation).
There are certain conditions He expects to see in a sacrifice before He will accept it. The Old Law required five conditions with regard to the victims which were to be offered to God, so as to make them agreeable to him. These five conditions were (1) sanctification, (2) oblation or offering, (3) immolation or destruction, (4) consumption, and (5) participation.
1. Sanctification
The victim had to be sanctified, or consecrated to God, so that there might not be offered to him anything that was not holy, nor unworthy, of his majesty. Hence, the animal destined for sacrifice had to be without stain, without defect; it was not to be blind, lame, weak, nor deformed, according to what was prescribed in the Book of Deuteronomy (15:21). This condition indicated that such would be the Lamb of God, the victim promised for the salvation of the world; that is to say, that he would be holy, and exempt from every defect. We are thereby instructed that our prayers and our other good works are not worthy of being offered to God, or at least can never be fully agreeable to him, if they are in any way defective. Moreover, the animal thus sanctified could no longer be employed for any profane usage, and was regarded as a thing consecrated to God in such a manner that only a priest was permitted to touch it.
This shows us how displeasing it is to God if persons consecrated to him busy themselves, without real necessity, with the things of the world, and thus live in distraction and in neglect of what concerns the glory of God. Sanctification is our target and goal in life—yet many neglect it, scorn it, mock it and pay little or no attention to obtaining it. Woe to those people, for God says in Holy Scripture: “I am the Lord your God! Be holy because I am holy! Defile not your souls … You shall be holy, because I am holy!” (Leviticus 11:44-46). Our Lord echoes this in the New Testament, saying: “Be you therefore perfect, as also your heavenly Father is perfect!” (Matthew 5:48).
This holiness is stressed in the very title of the sacrifice that Christ left behind for us—the HOLY Sacrifice of the Mass, which is the PERFECT Sacrifice, and which is meant to make us HOLY and PERFECT. Is that how we see the Mass? Do we seek to fulfill this condition of HOLINESS and SANCTIFICATION?
2. Oblation or Offering
The victim had to be offered to God; this was done by certain words that the Lord himself had prescribed. The sacrifice was to be totally God’s, with nothing held back. We all make a morning offering as a part of our prayers, but is it true offering, a true oblation? Or do we hold something back? “Jesus, I give you this, but I cannot bear to give you that!”
This reminds of the offering Jesus requested of the rich young man: “And behold one came and said to Jesus: ‘Good master! What good shall I do that I may have life everlasting?’ Who said to him: ‘If thou wilt enter into life, keep the commandments!’ The young man saith to Him: ‘All these I have kept from my youth, what is yet wanting to me?’ Jesus said to him: ‘If thou wilt be perfect, go sell what thou hast, and give to the poor, and thou shalt have treasure in Heaven: and come follow Me!’ And when the young man had heard this word, he went away sad: for he had great possessions” (Matthew 19:16-22).
He was prepared to give up some things, but not everything—yet everything he had, was ultimately given to him by God! God was the real owner of the young man’s great possessions! Alas, are we not of the same type? God wants all and that is why the first Commandment is “Thou shalt love the Lord thy God, with thy WHOLE heart, and with thy WHOLE soul, and with thy WHOLE mind, and with thy WHOLE strength. This is the first commandment” (Mark 12:30). Whole means total—total offering, total sacrifice!
3. Immolation or Destruction
It had to be immolated, or put to death; but this immolation was not always brought about by death, properly so called; for the sacrifice of the loaves of proposition, or show-bread, was accomplished, for example, without using iron or fire, but only by means of the natural heat of those who ate of them.
Our Lord seems to ask for this immolation or destruction from us, as reported by all of the Evangelists in one form or another, when He says: “For he that will save his life, shall lose it: and he that shall lose his life for my sake, shall find it” (Matthew 16:25) … “For whosoever will save his life, shall lose it: and whosoever shall lose his life for my sake and the gospel, shall save it” (Mark 8:35) … “For whosoever will save his life, shall lose it; for he that shall lose his life for my sake, shall save it” (Luke 9:24) … “Whosoever shall seek to save his life, shall lose it: and whosoever shall lose it, shall preserve it” (Luke 17:33) … “Amen, amen I say to you, unless the grain of wheat falling into the ground die, [25] Itself remaineth alone. But if it die, it bringeth forth much fruit. He that loveth his life shall lose it; and he that hateth his life in this world, keepeth it unto life eternal” (John 12:24-25). “Then shall they deliver you up to be afflicted, and shall put you to death: and you shall be hated by all nations for My Name’s sake” (Matthew 24:9).
Is that how we see our life? Is that how we are prepared to live our Faith? A total immolation for Christ’s sake? Few there are who do this—but few there are who are saved! Is there a connection? Most probably!
4. Consumption
The victim had to be consumed. This was done by fire. The sacrifice in which the victim was entirely consumed by fire was called holocaust. The latter was thus entirely annihilated in order to indicate by this destruction the unlimited power that God has over all his creatures, and that as he created them out of nothing, so he can reduce them to the nothingness from which they came. In fact, the principal end of the sacrifice is to acknowledge God as a sovereign being, so superior to all things that everything before him is purely nothing; for all things are nothing in presence of him who possesses all things in himself. The smoke that came from this sacrifice and arose in the air signified that God received it as a sweet odor, that is to say, with pleasure, as is written of the sacrifice of Noe : “Noe ... offered holocausts upon the altar; and the Lord smelled a sweet savor” (Genesis 8:20).
Our spiritual consumption is a consumption by a fire of a different kind—the fire of love! God is love—“God is charity” (1 John 4:8)—and we are told: “Love the Lord thy God, with thy WHOLE heart, and with thy WHOLE soul, and with thy WHOLE mind, and with thy WHOLE strength!” (Mark 12:30). God has often chosen fire to symbolize Himself: the fire of the burning bush that Moses saw; the pillar of fire that led the Israelites through the desert by night; the fire that set the mountain top ablaze in those desert wanderings; the fire that ignites the sacrifice of Elias on Carmel; the tongues of fire manifesting the Holy Ghost at the first Pentecost; the fire emanating from the Sacred Heart of Jesus, etc. We even ask to set ablaze when we pray to the Holy Ghost: “Come O Holy Ghost and enkindle in us the fire of Thy love!” But do we really mean it? Do we want to be consumed with love, by love, for love?
5. Participation
All the people, together with the priest, had to be partakers of the victim. Hence, in the sacrifices, excepting the holocaust, the victim was divided into three parts, one part of which was destined for the priest, one for the people, and one for the fire. This last part was regarded as belonging to God, who by this means communicated in some manner with those who were partakers of the victim.
Do we participate properly, not only in the Sacrifice of the Mass, but in all our sacrifices? The Mass has three essential parts—the Offertory (Oblation), the Consecration (Immolation) and Communion (Consumption). Do we participate fully in the Mass so that it really can bring about our sanctification? Or are we just there in body, but not really in spirit. Do we just go through the motions? The Holy Sacrifice of the Mass screams out “Salvation” every time it is offered—yet it seems that those screams are not loud enough to wake up most people to the purpose of the Mass.
The Paschal Lamb
These five above conditions ― sanctification, oblation, immolation, consumption and participation ― are found reunited in the Old Testament Sacrifice of the Paschal Lamb, which was a prefiguration of the Holy Sacrifice of Christ on Calvary and in the Mass. The Lord had commanded Moses (Exodus 40:3) that, on the tenth day of the month on which the Jews had been delivered from the slavery of Egypt, a lamb of one year and without blemish should be taken and separated from the flock; and thus were verified the conditions enumerated above, namely:
1. The separation of the lamb signified that it was a victim consecrated to God;
2. This consecration was succeeded by the oblation, which took place in the Temple, where the lamb was presented;
3. On the fourteenth day of the month the immolation took place, or the lamb was killed;
4. Then the lamb was roasted and divided among those present; and this was the partaking of it, or communion;
5. Finally, the lamb having been eaten, what remained of it was consumed by fire, and thus was the sacrifice consummated.
The shedding of blood in sacrifice goes back to the time of Adam and Eve―where Abel, by shedding the blood of a first born lamb, offered a pleasing and acceptable sacrifice to God: “Abel was a shepherd, and it came to pass after many days, that Abel offered of the firstlings of his flock, and of their fat: and the Lord had respect to Abel, and to his offerings” (Genesis 4:2-4).
This sacrifice by Abel was to be a type, or prefiguration, or forerunner of both the Paschal Lamb in the time of Moses, and of the Lamb of God, Our Lord Jesus Christ, Who would shed His blood for our salvation. Abel himself would also have his own blood shed due to the envy and anger of his brother Cain, who slew Abel because God had accepted Abel’s sacrifice, but rejected Cain’s―thus Abel also became a a type, or prefiguration, or forerunner of Our Lord Jesus Christ in the shedding of his blood by family, as Jesus was killed by ‘family’ (His own nation).
There are certain conditions He expects to see in a sacrifice before He will accept it. The Old Law required five conditions with regard to the victims which were to be offered to God, so as to make them agreeable to him. These five conditions were (1) sanctification, (2) oblation or offering, (3) immolation or destruction, (4) consumption, and (5) participation.
1. Sanctification
The victim had to be sanctified, or consecrated to God, so that there might not be offered to him anything that was not holy, nor unworthy, of his majesty. Hence, the animal destined for sacrifice had to be without stain, without defect; it was not to be blind, lame, weak, nor deformed, according to what was prescribed in the Book of Deuteronomy (15:21). This condition indicated that such would be the Lamb of God, the victim promised for the salvation of the world; that is to say, that he would be holy, and exempt from every defect. We are thereby instructed that our prayers and our other good works are not worthy of being offered to God, or at least can never be fully agreeable to him, if they are in any way defective. Moreover, the animal thus sanctified could no longer be employed for any profane usage, and was regarded as a thing consecrated to God in such a manner that only a priest was permitted to touch it.
This shows us how displeasing it is to God if persons consecrated to him busy themselves, without real necessity, with the things of the world, and thus live in distraction and in neglect of what concerns the glory of God. Sanctification is our target and goal in life—yet many neglect it, scorn it, mock it and pay little or no attention to obtaining it. Woe to those people, for God says in Holy Scripture: “I am the Lord your God! Be holy because I am holy! Defile not your souls … You shall be holy, because I am holy!” (Leviticus 11:44-46). Our Lord echoes this in the New Testament, saying: “Be you therefore perfect, as also your heavenly Father is perfect!” (Matthew 5:48).
This holiness is stressed in the very title of the sacrifice that Christ left behind for us—the HOLY Sacrifice of the Mass, which is the PERFECT Sacrifice, and which is meant to make us HOLY and PERFECT. Is that how we see the Mass? Do we seek to fulfill this condition of HOLINESS and SANCTIFICATION?
2. Oblation or Offering
The victim had to be offered to God; this was done by certain words that the Lord himself had prescribed. The sacrifice was to be totally God’s, with nothing held back. We all make a morning offering as a part of our prayers, but is it true offering, a true oblation? Or do we hold something back? “Jesus, I give you this, but I cannot bear to give you that!”
This reminds of the offering Jesus requested of the rich young man: “And behold one came and said to Jesus: ‘Good master! What good shall I do that I may have life everlasting?’ Who said to him: ‘If thou wilt enter into life, keep the commandments!’ The young man saith to Him: ‘All these I have kept from my youth, what is yet wanting to me?’ Jesus said to him: ‘If thou wilt be perfect, go sell what thou hast, and give to the poor, and thou shalt have treasure in Heaven: and come follow Me!’ And when the young man had heard this word, he went away sad: for he had great possessions” (Matthew 19:16-22).
He was prepared to give up some things, but not everything—yet everything he had, was ultimately given to him by God! God was the real owner of the young man’s great possessions! Alas, are we not of the same type? God wants all and that is why the first Commandment is “Thou shalt love the Lord thy God, with thy WHOLE heart, and with thy WHOLE soul, and with thy WHOLE mind, and with thy WHOLE strength. This is the first commandment” (Mark 12:30). Whole means total—total offering, total sacrifice!
3. Immolation or Destruction
It had to be immolated, or put to death; but this immolation was not always brought about by death, properly so called; for the sacrifice of the loaves of proposition, or show-bread, was accomplished, for example, without using iron or fire, but only by means of the natural heat of those who ate of them.
Our Lord seems to ask for this immolation or destruction from us, as reported by all of the Evangelists in one form or another, when He says: “For he that will save his life, shall lose it: and he that shall lose his life for my sake, shall find it” (Matthew 16:25) … “For whosoever will save his life, shall lose it: and whosoever shall lose his life for my sake and the gospel, shall save it” (Mark 8:35) … “For whosoever will save his life, shall lose it; for he that shall lose his life for my sake, shall save it” (Luke 9:24) … “Whosoever shall seek to save his life, shall lose it: and whosoever shall lose it, shall preserve it” (Luke 17:33) … “Amen, amen I say to you, unless the grain of wheat falling into the ground die, [25] Itself remaineth alone. But if it die, it bringeth forth much fruit. He that loveth his life shall lose it; and he that hateth his life in this world, keepeth it unto life eternal” (John 12:24-25). “Then shall they deliver you up to be afflicted, and shall put you to death: and you shall be hated by all nations for My Name’s sake” (Matthew 24:9).
Is that how we see our life? Is that how we are prepared to live our Faith? A total immolation for Christ’s sake? Few there are who do this—but few there are who are saved! Is there a connection? Most probably!
4. Consumption
The victim had to be consumed. This was done by fire. The sacrifice in which the victim was entirely consumed by fire was called holocaust. The latter was thus entirely annihilated in order to indicate by this destruction the unlimited power that God has over all his creatures, and that as he created them out of nothing, so he can reduce them to the nothingness from which they came. In fact, the principal end of the sacrifice is to acknowledge God as a sovereign being, so superior to all things that everything before him is purely nothing; for all things are nothing in presence of him who possesses all things in himself. The smoke that came from this sacrifice and arose in the air signified that God received it as a sweet odor, that is to say, with pleasure, as is written of the sacrifice of Noe : “Noe ... offered holocausts upon the altar; and the Lord smelled a sweet savor” (Genesis 8:20).
Our spiritual consumption is a consumption by a fire of a different kind—the fire of love! God is love—“God is charity” (1 John 4:8)—and we are told: “Love the Lord thy God, with thy WHOLE heart, and with thy WHOLE soul, and with thy WHOLE mind, and with thy WHOLE strength!” (Mark 12:30). God has often chosen fire to symbolize Himself: the fire of the burning bush that Moses saw; the pillar of fire that led the Israelites through the desert by night; the fire that set the mountain top ablaze in those desert wanderings; the fire that ignites the sacrifice of Elias on Carmel; the tongues of fire manifesting the Holy Ghost at the first Pentecost; the fire emanating from the Sacred Heart of Jesus, etc. We even ask to set ablaze when we pray to the Holy Ghost: “Come O Holy Ghost and enkindle in us the fire of Thy love!” But do we really mean it? Do we want to be consumed with love, by love, for love?
5. Participation
All the people, together with the priest, had to be partakers of the victim. Hence, in the sacrifices, excepting the holocaust, the victim was divided into three parts, one part of which was destined for the priest, one for the people, and one for the fire. This last part was regarded as belonging to God, who by this means communicated in some manner with those who were partakers of the victim.
Do we participate properly, not only in the Sacrifice of the Mass, but in all our sacrifices? The Mass has three essential parts—the Offertory (Oblation), the Consecration (Immolation) and Communion (Consumption). Do we participate fully in the Mass so that it really can bring about our sanctification? Or are we just there in body, but not really in spirit. Do we just go through the motions? The Holy Sacrifice of the Mass screams out “Salvation” every time it is offered—yet it seems that those screams are not loud enough to wake up most people to the purpose of the Mass.
The Paschal Lamb
These five above conditions ― sanctification, oblation, immolation, consumption and participation ― are found reunited in the Old Testament Sacrifice of the Paschal Lamb, which was a prefiguration of the Holy Sacrifice of Christ on Calvary and in the Mass. The Lord had commanded Moses (Exodus 40:3) that, on the tenth day of the month on which the Jews had been delivered from the slavery of Egypt, a lamb of one year and without blemish should be taken and separated from the flock; and thus were verified the conditions enumerated above, namely:
1. The separation of the lamb signified that it was a victim consecrated to God;
2. This consecration was succeeded by the oblation, which took place in the Temple, where the lamb was presented;
3. On the fourteenth day of the month the immolation took place, or the lamb was killed;
4. Then the lamb was roasted and divided among those present; and this was the partaking of it, or communion;
5. Finally, the lamb having been eaten, what remained of it was consumed by fire, and thus was the sacrifice consummated.
THE HISTORY OF THE PRECIOUS BLOOD OF JESUS
Part 2
Sacrifice & Blood
Part 2
Sacrifice & Blood
What is a Sacrifice?
A sacrifice is the offering of a victim by a priest to God alone, and the destruction of it in some way to acknowledge that He is the Creator of all things. The strongest instincts of human nature prompt us to offer sacrifice to the Deity as an essential and acceptable act of religion. By his very nature man wants to adore and thank his Creator. Hence, from the commencement of the world, all nations, even the most barbarous and illiterate, have offered sacrifice of one kind or another to the divinities they worshiped. Men mistaken at times about the nature of the true God have offered false worship; but they have always recognized the obligation of adoring the Supreme Being. As far back as the history of man is recorded, there is evidence that men acknowledged their dependence on the Supreme Being by offering sacrifices to Him.
Old Testament Sacrifices
Before the coming of Christ, in the Old Testament Law, sacrifices of different kinds were frequently offered to God.
The patriarchs and Jewish priests at the command of God offered fruits, wine, or animals as victims. Cain, for example, offered fruits; Abel offered some sheep of his flock; Melchisedech offered bread and wine. The destruction of these offerings, removed them from man’s use, they were destroyed and offered to God and thereby signified that God is the Supreme Lord and Master of the entire created universe and that man is wholly dependent upon Him for everything. Sacrifice, therefore, is the most perfect way for man to worship God.
Yet all these different sacrifices of the Old Law were only figures of the sacrifice which Christ was to make of Himself. His offering of Himself on the cross was the greatest sacrifice ever offered to God. All the sacrifices of the Old Law derived their efficacy, or value, from the sacrifice which Christ was to offer on the cross.
● Abel offered sacrifice of “the firstlings of his flock” (Genesis 4:4). Abel is shown to be a type of Christ in that he was the first one to suffer for righteousness sake: “Behold I send to you prophets, and wise men, and scribes―and some of them you will put to death and crucify, and some you will scourge in your synagogues, and persecute from city to city: That upon you may come all the just blood that hath been shed upon the earth, from the blood of Abel the just, even unto the blood of Zacharias, whom you killed between the temple and the altar” (Matthew 23:34-35). The hostility that Cain directed toward his brother was ultimately meant for God. Abel died because he worshiped God rightly. Jesus died because He always did the will of His Father in Heaven. Abel was the first martyr. Jesus is the anti-typical martyr. St. Paul tells us that “the blood of Jesus speaks better things than that of Abel” (Hebrews 11:4; 12:24). So Abel was a type of Christ by way of comparison and contrast. He is compared with Christ in that he was martyred for righteousness; he is contrasted with Christ in that his blood cried out for vengeance while Christ’s blood cries out for mercy.
● Noe building his ark was a symbol of both the Temple of Old Testament and the Tabernacle in the New Testament. God dwelt in the Temple (and the Holy of Holies) and Christ dwells Eucharistically in the tabernacle of the new temple, the church. Noe also built an altar of sacrifice after the Great Flood: “And Noe built an altar unto the Lord: and taking of all cattle and fowls that were clean, offered holocausts upon the altar. And the Lord smelled a sweet savor” (Genesis 8:20-21).
● The priest and king, Melchisedech, sacrifices bread and wine, symbols of the future Eucharist: “Melchisedech the king of Salem, bringing forth bread and wine, for he was the priest of the most high God” (Genesis 14:18). Melchisedech was both king and priest, as we know Christ to be. He was the king of Salem (later to be called Jerusalem) and also a priest of God most high, who offered bread and wine and blessed Abram (later to be renamed Abraham) when he was returning from having rescued Lot from captivity. Melchisedech is both king and priest, as we know Christ to be. The name Melchisedech means, “my king of justice” or “my king of righteousness.” Jesus is truly the just king, the truly righteous One. Melchisedech is the king of the city of Salem, which would later be called Jerusalem. Jesus would make his triumphal entry into Jerusalem as king and be proclaimed a king and admit to being a king. “Behold thy king cometh to thee, meek, and sitting upon an ass” (Matthew 21:5). Asked by Pontius Pilate if He was a king, Jesus replied: “Thou sayest that I am a king. For this was I born, and for this came I into the world!” (John 18:37). It is in Jerusalem that Jesus would come to be mocked by the words, “Hail, King of the Jews” (Matthew 27:29). It is here, in Jerusalem, that as King and Priest he would offer gifts of bread and wine, consecrating them into His own Body and Blood, during the Passover at the Last Supper. Then, as King and Priest, He would offer the sacrifice of His life, thus blessing all of humanity and the descendants of Abram.
● Abraham “came to the place which God had shown him, where he built an altar, and laid the wood in order upon it: and when he had bound Isaac his son, he laid him on the altar upon the pile of wood, and he put forth his hand, and took the sword, to sacrifice his son. And, behold, an Angel of the Lord from Heaven called to him, saying: Abraham, Abraham ... Lay not thy hand upon the boy, neither do thou anything to him; now I know that thou fearest God, and hast not spared thy only-begotten son for my sake. Abraham lifted up his eyes, and saw behind his back a ram amongst the briers, sticking fast by the horns, which he took and offered for a holocaust instead of his son” (Genesis, chapter 22).
● Elias, too, built an altar to the name of the Lord ... “and laid the wood in order, and cut the bullock in pieces, and laid it upon the wood. .. .And when it was now time to offer the holocaust, Elias, the prophet, came near, and said: ‘O Lord, God of Abraham, and Isaac, and Israel, show this day that Thou art the God of Israel, and I Thy servant: and that according to Thy commandments I have done all these things!’ ... And when all the people saw this, they fell on their faces, and said: ‘The Lord He is God, the Lord He is God!’” (3 Kings, chapter 18)
The sacrifices of the Old Law were, some of them, bloody; others unbloody. The bloody sacrifices consisted chiefly of lambs, oxen, and goats. Sometimes, as in the case of our Lord’s presentation, the victims were birds: “They carried him to Jerusalem to present him to the Lord ... And to offer sacrifice, according as it is written in the Law of the Lord, a pair of turtle-doves or two young pigeons” (Luke 2:22-24).
The unbloody sacrifices were mainly of flour, and wine, and oil, etc. These ancient sacrifices, though offered up by the hands of the holy Patriarchs, had no internal value of their own. They were but poor and weak elements, quite incapable of cancelling sin, quite incapable of conferring God’s grace upon those who offered them, or upon those for whom they were offered. “For it is impossible,” says St. Paul, “that with the blood of oxen and goats, sins should be taken away” (Hebrews 10:4). Those sacrifices were but mere types and figures of the true Sacrifice yet to come―that is, of the holy Mass―and it was only as such that they were in any sense acceptable to God. Compared with the Sacrifice of the Mass, they were but as vague shadows, compared to the solid substance.
A sacrifice is the offering of a victim by a priest to God alone, and the destruction of it in some way to acknowledge that He is the Creator of all things. The strongest instincts of human nature prompt us to offer sacrifice to the Deity as an essential and acceptable act of religion. By his very nature man wants to adore and thank his Creator. Hence, from the commencement of the world, all nations, even the most barbarous and illiterate, have offered sacrifice of one kind or another to the divinities they worshiped. Men mistaken at times about the nature of the true God have offered false worship; but they have always recognized the obligation of adoring the Supreme Being. As far back as the history of man is recorded, there is evidence that men acknowledged their dependence on the Supreme Being by offering sacrifices to Him.
Old Testament Sacrifices
Before the coming of Christ, in the Old Testament Law, sacrifices of different kinds were frequently offered to God.
The patriarchs and Jewish priests at the command of God offered fruits, wine, or animals as victims. Cain, for example, offered fruits; Abel offered some sheep of his flock; Melchisedech offered bread and wine. The destruction of these offerings, removed them from man’s use, they were destroyed and offered to God and thereby signified that God is the Supreme Lord and Master of the entire created universe and that man is wholly dependent upon Him for everything. Sacrifice, therefore, is the most perfect way for man to worship God.
Yet all these different sacrifices of the Old Law were only figures of the sacrifice which Christ was to make of Himself. His offering of Himself on the cross was the greatest sacrifice ever offered to God. All the sacrifices of the Old Law derived their efficacy, or value, from the sacrifice which Christ was to offer on the cross.
● Abel offered sacrifice of “the firstlings of his flock” (Genesis 4:4). Abel is shown to be a type of Christ in that he was the first one to suffer for righteousness sake: “Behold I send to you prophets, and wise men, and scribes―and some of them you will put to death and crucify, and some you will scourge in your synagogues, and persecute from city to city: That upon you may come all the just blood that hath been shed upon the earth, from the blood of Abel the just, even unto the blood of Zacharias, whom you killed between the temple and the altar” (Matthew 23:34-35). The hostility that Cain directed toward his brother was ultimately meant for God. Abel died because he worshiped God rightly. Jesus died because He always did the will of His Father in Heaven. Abel was the first martyr. Jesus is the anti-typical martyr. St. Paul tells us that “the blood of Jesus speaks better things than that of Abel” (Hebrews 11:4; 12:24). So Abel was a type of Christ by way of comparison and contrast. He is compared with Christ in that he was martyred for righteousness; he is contrasted with Christ in that his blood cried out for vengeance while Christ’s blood cries out for mercy.
● Noe building his ark was a symbol of both the Temple of Old Testament and the Tabernacle in the New Testament. God dwelt in the Temple (and the Holy of Holies) and Christ dwells Eucharistically in the tabernacle of the new temple, the church. Noe also built an altar of sacrifice after the Great Flood: “And Noe built an altar unto the Lord: and taking of all cattle and fowls that were clean, offered holocausts upon the altar. And the Lord smelled a sweet savor” (Genesis 8:20-21).
● The priest and king, Melchisedech, sacrifices bread and wine, symbols of the future Eucharist: “Melchisedech the king of Salem, bringing forth bread and wine, for he was the priest of the most high God” (Genesis 14:18). Melchisedech was both king and priest, as we know Christ to be. He was the king of Salem (later to be called Jerusalem) and also a priest of God most high, who offered bread and wine and blessed Abram (later to be renamed Abraham) when he was returning from having rescued Lot from captivity. Melchisedech is both king and priest, as we know Christ to be. The name Melchisedech means, “my king of justice” or “my king of righteousness.” Jesus is truly the just king, the truly righteous One. Melchisedech is the king of the city of Salem, which would later be called Jerusalem. Jesus would make his triumphal entry into Jerusalem as king and be proclaimed a king and admit to being a king. “Behold thy king cometh to thee, meek, and sitting upon an ass” (Matthew 21:5). Asked by Pontius Pilate if He was a king, Jesus replied: “Thou sayest that I am a king. For this was I born, and for this came I into the world!” (John 18:37). It is in Jerusalem that Jesus would come to be mocked by the words, “Hail, King of the Jews” (Matthew 27:29). It is here, in Jerusalem, that as King and Priest he would offer gifts of bread and wine, consecrating them into His own Body and Blood, during the Passover at the Last Supper. Then, as King and Priest, He would offer the sacrifice of His life, thus blessing all of humanity and the descendants of Abram.
● Abraham “came to the place which God had shown him, where he built an altar, and laid the wood in order upon it: and when he had bound Isaac his son, he laid him on the altar upon the pile of wood, and he put forth his hand, and took the sword, to sacrifice his son. And, behold, an Angel of the Lord from Heaven called to him, saying: Abraham, Abraham ... Lay not thy hand upon the boy, neither do thou anything to him; now I know that thou fearest God, and hast not spared thy only-begotten son for my sake. Abraham lifted up his eyes, and saw behind his back a ram amongst the briers, sticking fast by the horns, which he took and offered for a holocaust instead of his son” (Genesis, chapter 22).
● Elias, too, built an altar to the name of the Lord ... “and laid the wood in order, and cut the bullock in pieces, and laid it upon the wood. .. .And when it was now time to offer the holocaust, Elias, the prophet, came near, and said: ‘O Lord, God of Abraham, and Isaac, and Israel, show this day that Thou art the God of Israel, and I Thy servant: and that according to Thy commandments I have done all these things!’ ... And when all the people saw this, they fell on their faces, and said: ‘The Lord He is God, the Lord He is God!’” (3 Kings, chapter 18)
The sacrifices of the Old Law were, some of them, bloody; others unbloody. The bloody sacrifices consisted chiefly of lambs, oxen, and goats. Sometimes, as in the case of our Lord’s presentation, the victims were birds: “They carried him to Jerusalem to present him to the Lord ... And to offer sacrifice, according as it is written in the Law of the Lord, a pair of turtle-doves or two young pigeons” (Luke 2:22-24).
The unbloody sacrifices were mainly of flour, and wine, and oil, etc. These ancient sacrifices, though offered up by the hands of the holy Patriarchs, had no internal value of their own. They were but poor and weak elements, quite incapable of cancelling sin, quite incapable of conferring God’s grace upon those who offered them, or upon those for whom they were offered. “For it is impossible,” says St. Paul, “that with the blood of oxen and goats, sins should be taken away” (Hebrews 10:4). Those sacrifices were but mere types and figures of the true Sacrifice yet to come―that is, of the holy Mass―and it was only as such that they were in any sense acceptable to God. Compared with the Sacrifice of the Mass, they were but as vague shadows, compared to the solid substance.
THE HISTORY OF THE PRECIOUS BLOOD OF JESUS
Part 3
Growth in Devotion to the Precious Blood
Part 3
Growth in Devotion to the Precious Blood
Since the earliest centuries of the Church, the most precious Blood of Our Lord Jesus Christ has always been venerated as the supreme symbol of redemption. Christians understood that not a single drop of Blood shed during the Passion was in vain. Rather, each single drop carried infinite power to save souls. This Blood is the price of our ransom―the most concrete expression of God’s love for sinful humanity.
Sacred Scripture repeatedly mentions the importance of Blood. In the Old Testament the blood of sacrifices prefigured the perfect Sacrifice that would be accomplished by Christ. In the New Testament, St. Paul reminds us that without the shedding of Blood there is no remission of sins. Thus the most Precious Blood is the key to the divine plan of salvation. During the Last Supper, Jesus instituted the Eucharist, anticipating the offering of His Body and Blood. He took the chalice and said “This is My Blood the Blood of the new and eternal covenant which will be shed for you and for many for the forgiveness of sins.” This expression reveals that the Blood of Christ is not merely a symbol, but a Sacramental reality. As we meditate on the Lord’s Passion, we are invited to contemplate the most Precious Blood that flowed from his wounds. Each lash, each thorn of the crown, each blow He received―occasioned a redemptive outpouring of Blood. The Blood streaming down the cross became a source of grace and mercy for all humanity.
In Catholic devotion the most Precious Blood is liturgically celebrated in the month of July. This devotion was consolidated, especially in the 19th century, when Pope Pius IX extended the feast of the Precious Blood to the whole Church―recognizing in it a powerful stimulus to piety and to reparation for sins. Great saints were deeply devoted to the Blood of Christ. St. Gaspar del Buffalo, founder of the missionaries of the Most Precious Blood, dedicated his entire life to spreading this spirituality. For him, the Blood of Jesus was the remedy against the evils of the world and the guarantee of victory over sin.
Devotion to the Most Precious Blood also recalls the gravity of sin. To free us from sin and its consequences, the Sacrifice of the Son of God was necessary to the extreme of shedding all His Blood. This awareness should lead us to contrition and gratitude before such great love. The spirituality of the Blood of Christ is intimately connected with the Holy Eucharist. Every Sacrifice of the Mass is the memorial and re-presentation of the Passion―where the same Blood is Sacramentally offered to the Father and given to us as the drink of salvation. To receive Holy Communion is to unite oneself to the redemptive mystery that flows from Calvary.
Pope John XXIII issued the Apostolic Letter, Sanguis Christi, in which he recalled that the Blood of Christ is a pledge of reconciliation and an instrument of peace. He invited all the faithful to honor this mystery fervently and to implore the spiritual fruits that flow from it. Contemplating the Most Precious Blood invites us to reflect on the infinite price of our salvation. No human work would suffice to repair the offense of sin. Only Divine Blood could reconcile the creature with the Creator.
In Gethsemane, even before He was arrested, Jesus had already begun to shed His Blood. The Bloody sweat, called hematidrosis, reveals the extreme anguish of His soul before the Passion. This first outpouring manifests to us that He gave Himself freely, out of love. Every drop of the Blood of Christ possesses infinite value―because it proceeds from the Divine Person. Even a single drop would have been sufficient to redeem the entire world. But the Lord willed to shed it all to the last drop out of love and obedience to the Father.
Catholic tradition has always seen, in the pierced Heart of Jesus, the source from which Blood and water flowed, as being symbols of the Sacraments. From His pierced side, sprang the life of the Church, sealed by the Most Precious Blood that purifies and renews humanity. St. Thomas Aquinas taught that the Blood of Christ is, par excellence, the instrumental cause of our justification. Just as water washes the body, the redeeming Blood cleanses the soul from sin and clothes it with sanctifying grace.
In the early centuries, the martyrs shed their own blood in union with that of Christ. They understood that their sacrifice had value only because it was united to the redemptive sacrifice of the Lord, Whose Blood was shed once and for all men. Devotion to the most Precious Blood is linked to the recognition of God’s Divine Mercy. Through this Blood, God is reconciled with humanity and offers forgiveness to all who approach with Faith and repentance. Many spiritual authors have taught that contemplating the Blood of Christ strengthens the soul against tepidity and indifference. Remembering the price of salvation, rekindles fervor and inflames charity for our brothers and sisters. The Litany of the Most Precious Blood, approved by the Church, invokes this mystery with beautiful titles such as “price of our salvation” … “Blood of the unblemished Lamb” … “Refuge of the dying” and “Peace and sweetness of hearts.”
Sacred Scripture repeatedly mentions the importance of Blood. In the Old Testament the blood of sacrifices prefigured the perfect Sacrifice that would be accomplished by Christ. In the New Testament, St. Paul reminds us that without the shedding of Blood there is no remission of sins. Thus the most Precious Blood is the key to the divine plan of salvation. During the Last Supper, Jesus instituted the Eucharist, anticipating the offering of His Body and Blood. He took the chalice and said “This is My Blood the Blood of the new and eternal covenant which will be shed for you and for many for the forgiveness of sins.” This expression reveals that the Blood of Christ is not merely a symbol, but a Sacramental reality. As we meditate on the Lord’s Passion, we are invited to contemplate the most Precious Blood that flowed from his wounds. Each lash, each thorn of the crown, each blow He received―occasioned a redemptive outpouring of Blood. The Blood streaming down the cross became a source of grace and mercy for all humanity.
In Catholic devotion the most Precious Blood is liturgically celebrated in the month of July. This devotion was consolidated, especially in the 19th century, when Pope Pius IX extended the feast of the Precious Blood to the whole Church―recognizing in it a powerful stimulus to piety and to reparation for sins. Great saints were deeply devoted to the Blood of Christ. St. Gaspar del Buffalo, founder of the missionaries of the Most Precious Blood, dedicated his entire life to spreading this spirituality. For him, the Blood of Jesus was the remedy against the evils of the world and the guarantee of victory over sin.
Devotion to the Most Precious Blood also recalls the gravity of sin. To free us from sin and its consequences, the Sacrifice of the Son of God was necessary to the extreme of shedding all His Blood. This awareness should lead us to contrition and gratitude before such great love. The spirituality of the Blood of Christ is intimately connected with the Holy Eucharist. Every Sacrifice of the Mass is the memorial and re-presentation of the Passion―where the same Blood is Sacramentally offered to the Father and given to us as the drink of salvation. To receive Holy Communion is to unite oneself to the redemptive mystery that flows from Calvary.
Pope John XXIII issued the Apostolic Letter, Sanguis Christi, in which he recalled that the Blood of Christ is a pledge of reconciliation and an instrument of peace. He invited all the faithful to honor this mystery fervently and to implore the spiritual fruits that flow from it. Contemplating the Most Precious Blood invites us to reflect on the infinite price of our salvation. No human work would suffice to repair the offense of sin. Only Divine Blood could reconcile the creature with the Creator.
In Gethsemane, even before He was arrested, Jesus had already begun to shed His Blood. The Bloody sweat, called hematidrosis, reveals the extreme anguish of His soul before the Passion. This first outpouring manifests to us that He gave Himself freely, out of love. Every drop of the Blood of Christ possesses infinite value―because it proceeds from the Divine Person. Even a single drop would have been sufficient to redeem the entire world. But the Lord willed to shed it all to the last drop out of love and obedience to the Father.
Catholic tradition has always seen, in the pierced Heart of Jesus, the source from which Blood and water flowed, as being symbols of the Sacraments. From His pierced side, sprang the life of the Church, sealed by the Most Precious Blood that purifies and renews humanity. St. Thomas Aquinas taught that the Blood of Christ is, par excellence, the instrumental cause of our justification. Just as water washes the body, the redeeming Blood cleanses the soul from sin and clothes it with sanctifying grace.
In the early centuries, the martyrs shed their own blood in union with that of Christ. They understood that their sacrifice had value only because it was united to the redemptive sacrifice of the Lord, Whose Blood was shed once and for all men. Devotion to the most Precious Blood is linked to the recognition of God’s Divine Mercy. Through this Blood, God is reconciled with humanity and offers forgiveness to all who approach with Faith and repentance. Many spiritual authors have taught that contemplating the Blood of Christ strengthens the soul against tepidity and indifference. Remembering the price of salvation, rekindles fervor and inflames charity for our brothers and sisters. The Litany of the Most Precious Blood, approved by the Church, invokes this mystery with beautiful titles such as “price of our salvation” … “Blood of the unblemished Lamb” … “Refuge of the dying” and “Peace and sweetness of hearts.”
THE HISTORY OF THE PRECIOUS BLOOD OF JESUS
Part 4
Protection and Redemption through the Precious Blood
Part 4
Protection and Redemption through the Precious Blood
In popular devotion to the Blood of Christ is invoked as protection against spiritual and temporal dangers. Many Catholics customarily pray that the most Precious Blood cover their families and drive away every influence of the evil one. The most Precious Blood is therefore a devotion of reparation and trust reparation for the sins that continue to wound the heart of Jesus and trust in his redemptive power which never runs dry. Contemplating the Blood shed calls us to a life of conversion. We cannot remain indifferent before so much love and so much suffering willingly assumed by the Savior.
The color red used in the liturgy in memory of the passion and the martyrs recalls this glorious Blood that conquered sin and death. Every liturgical celebration is a living memorial of this supreme gift. Throughout history the Church has always preserved relics of the most Precious Blood. Some ancient traditions recount that drops of Blood were collected by the Roman centurion on Calvary, St. Longinus, or by the disciples, and venerated as testimony of the passion.
The feast of the most Precious Blood celebrated on the first day of July opens the month dedicated to this mystery. During this entire period we are invited to intensify our meditation on the redemptive sacrifice. Reflecting on the most Precious Blood of Christ leads us to understand the immense price of our redemption. Original sin had broken communion between God and humanity. Only a perfect sacrifice of infinite value could reconcile humanity with the creator. This sacrifice was consummated on the cross when Christ, the immaculate Lamb, poured out His Blood to the last drop.
St. Peter, in his first epistle, recalls that you were ransomed, not with silver or gold, but with the Precious Blood of Christ like that of a lamb without blemish or spot. No human wealth would have sufficient value. Only Divine Blood could pay the debt incurred by disobedience. This price was not imposed on Christ―for He himself said: “No one takes my life from me I lay it down freely.” (John 10:18). The shedding of his Blood was a voluntary and total act of love. The freedom with which He offered Himself gives the sacrifice its profound meaning boundless love.
The Blood of Jesus was shed at many moments―at the circumcision; in Gethsemane; during the scourging; by the crowning with thorns; in the crucifixion; and finally when His heart was opened by the lance. Each outpouring has its spiritual meaning and manifests different facets of the same redemptive love. In Gethsemane, Jesus sweated Blood in agony. This mysterious scene shows that He bore, at that hour, the weight of the sins of the world. The Bloody sweat reveals not only physical suffering, but an indescribable spiritual and moral anguish.
The scourging multiplied wounds over his entire body. The Blood shed during the scourging represents the suffering Jesus assumed to expiate our offenses―especially sins of the flesh and of pride. Each wound is an invitation to conversion.
When the crown of thorns was pressed into His Head, Blood flowed from the Sacred Head, running down the Savior’s face. This crown―a sign of humiliation―became a symbol of victory over human pride.
While carrying the cross to Calvary Jesus continued to lose Blood Each step each fall each blow from the soldiers was a new silent oblation to the Father. The sorrowful path of the Via Crucis was bathed in divine Blood.
In the crucifixion his hands and feet were nailed and Blood flowed incessantly. St. John relates that, upon dying, Jesus bowed His head and gave up the spirit―as one who gives everything to the Father, withholding nothing for Himself.
When the soldier pierced the side of Jesus with the lance, Blood and Water gushed forth. This profound event has great theological significance. It symbolizes the birth of the Church and the Sacraments that proceed from the Church as sources of eternal life.
The color red used in the liturgy in memory of the passion and the martyrs recalls this glorious Blood that conquered sin and death. Every liturgical celebration is a living memorial of this supreme gift. Throughout history the Church has always preserved relics of the most Precious Blood. Some ancient traditions recount that drops of Blood were collected by the Roman centurion on Calvary, St. Longinus, or by the disciples, and venerated as testimony of the passion.
The feast of the most Precious Blood celebrated on the first day of July opens the month dedicated to this mystery. During this entire period we are invited to intensify our meditation on the redemptive sacrifice. Reflecting on the most Precious Blood of Christ leads us to understand the immense price of our redemption. Original sin had broken communion between God and humanity. Only a perfect sacrifice of infinite value could reconcile humanity with the creator. This sacrifice was consummated on the cross when Christ, the immaculate Lamb, poured out His Blood to the last drop.
St. Peter, in his first epistle, recalls that you were ransomed, not with silver or gold, but with the Precious Blood of Christ like that of a lamb without blemish or spot. No human wealth would have sufficient value. Only Divine Blood could pay the debt incurred by disobedience. This price was not imposed on Christ―for He himself said: “No one takes my life from me I lay it down freely.” (John 10:18). The shedding of his Blood was a voluntary and total act of love. The freedom with which He offered Himself gives the sacrifice its profound meaning boundless love.
The Blood of Jesus was shed at many moments―at the circumcision; in Gethsemane; during the scourging; by the crowning with thorns; in the crucifixion; and finally when His heart was opened by the lance. Each outpouring has its spiritual meaning and manifests different facets of the same redemptive love. In Gethsemane, Jesus sweated Blood in agony. This mysterious scene shows that He bore, at that hour, the weight of the sins of the world. The Bloody sweat reveals not only physical suffering, but an indescribable spiritual and moral anguish.
The scourging multiplied wounds over his entire body. The Blood shed during the scourging represents the suffering Jesus assumed to expiate our offenses―especially sins of the flesh and of pride. Each wound is an invitation to conversion.
When the crown of thorns was pressed into His Head, Blood flowed from the Sacred Head, running down the Savior’s face. This crown―a sign of humiliation―became a symbol of victory over human pride.
While carrying the cross to Calvary Jesus continued to lose Blood Each step each fall each blow from the soldiers was a new silent oblation to the Father. The sorrowful path of the Via Crucis was bathed in divine Blood.
In the crucifixion his hands and feet were nailed and Blood flowed incessantly. St. John relates that, upon dying, Jesus bowed His head and gave up the spirit―as one who gives everything to the Father, withholding nothing for Himself.
When the soldier pierced the side of Jesus with the lance, Blood and Water gushed forth. This profound event has great theological significance. It symbolizes the birth of the Church and the Sacraments that proceed from the Church as sources of eternal life.
THE HISTORY OF THE PRECIOUS BLOOD OF JESUS
Part 5
The Precious Blood, the Holy Mass & Holy Eucharist
Part 5
The Precious Blood, the Holy Mass & Holy Eucharist
Many saints taught that in the Mass this same Blood is offered to the Father. It is not another sacrifice, but the one sacrifice of the cross, made present in an unbloody manner. Therefore the Holy Eucharist is the living memorial of the most Precious Blood that was shed. Devotion to the most Precious Blood is also a school of humility. Whoever contemplates the price of his salvation, learns to renounce pride and recognizes that he has nothing of his own comparable to the gift received.
This Blood reconciles us with God and also unites us with our brothers and sisters. All who receive the Body and Blood of Christ in Holy Communion, become one body―the Mystical Body of Christ which is the Church built upon the Lord’s sacrificial love. The spirituality of the Blood is, therefore, profoundly ecclesial. It is not an individualistic devotion, but a reality that inserts us into the communal mystery of the people of God who have been redeemed.
The most Precious Blood also has exorcistic power. Various ancient rituals and prayers invoke the Blood of Christ to drive away evil influences and protect the faithful from spiritual dangers. Many faithful daily recite invocations to the most Precious Blood, asking that it cover and protect their families their homes and their hearts. This prayer of trust manifests Faith in the redemptive power that never exhausts itself.
Meditation on the Blood of Christ renews gratitude for the salvation received. The more we recognize God’s infinite love, then the more our hearts become sensitive to grace and ready to serve. For those experiencing moments of temptation or discouragement, the remembrance of the shed Blood is a powerful stimulus to persevere. If Christ poured out everything for us, we too are called to give everything for Him.
The most Precious Blood is also a source of hope. It assures us that no sin is greater than divine mercy ―provided there is sincere repentance. In times of illness or pain, many saints found consolation in uniting their sufferings to the Blood of Christ. Thus human pain gains redemptive meaning and becomes participation in the Paschal mystery.
St Gaspar del Buffalo used to say that the Blood of Christ is the key to paradise. This expression summarizes well the incomparable value of this mystery. Reopening the gates closed by sin. Contemplating the Blood of Christ reminds us that redemption was not a generic act, but a personal one. Each of us was loved to the extreme. By venerating the most Precious Blood, we are called to respond with love holiness of life and missionary commitment―we cannot receive such grace and remain indifferent.
This devotion leads to the practice of the works of mercy. For whoever contemplates the sacrifice of the Lord learns to sacrifice himself for others Charity is born from the wounded heart of Christ.
This Blood reconciles us with God and also unites us with our brothers and sisters. All who receive the Body and Blood of Christ in Holy Communion, become one body―the Mystical Body of Christ which is the Church built upon the Lord’s sacrificial love. The spirituality of the Blood is, therefore, profoundly ecclesial. It is not an individualistic devotion, but a reality that inserts us into the communal mystery of the people of God who have been redeemed.
The most Precious Blood also has exorcistic power. Various ancient rituals and prayers invoke the Blood of Christ to drive away evil influences and protect the faithful from spiritual dangers. Many faithful daily recite invocations to the most Precious Blood, asking that it cover and protect their families their homes and their hearts. This prayer of trust manifests Faith in the redemptive power that never exhausts itself.
Meditation on the Blood of Christ renews gratitude for the salvation received. The more we recognize God’s infinite love, then the more our hearts become sensitive to grace and ready to serve. For those experiencing moments of temptation or discouragement, the remembrance of the shed Blood is a powerful stimulus to persevere. If Christ poured out everything for us, we too are called to give everything for Him.
The most Precious Blood is also a source of hope. It assures us that no sin is greater than divine mercy ―provided there is sincere repentance. In times of illness or pain, many saints found consolation in uniting their sufferings to the Blood of Christ. Thus human pain gains redemptive meaning and becomes participation in the Paschal mystery.
St Gaspar del Buffalo used to say that the Blood of Christ is the key to paradise. This expression summarizes well the incomparable value of this mystery. Reopening the gates closed by sin. Contemplating the Blood of Christ reminds us that redemption was not a generic act, but a personal one. Each of us was loved to the extreme. By venerating the most Precious Blood, we are called to respond with love holiness of life and missionary commitment―we cannot receive such grace and remain indifferent.
This devotion leads to the practice of the works of mercy. For whoever contemplates the sacrifice of the Lord learns to sacrifice himself for others Charity is born from the wounded heart of Christ.
THE HISTORY OF THE PRECIOUS BLOOD OF JESUS
Part 6
Perennial Devotion to the Precious Blood of Jesus
Part 6
Perennial Devotion to the Precious Blood of Jesus
Throughout history the Church has always maintained a living awareness of the power of the most Precious Blood. From the Apostles down to our own days, bishops, martyrs and saints have repeated that it is in the Precious Blood that lies the strength that sustains and purifies the whole people of God.
It is no coincidence that at every Holy Sacrifice of the Mass the priest elevates the chalice recalling that the Blood shed on Calvary is now made present on the altar. The catacombs of the early Christians already bore witness to this Faith. Many tombs were decorated with the image of an overflowing chalice and inscriptions such as “in Sanguine Christi” ― a clear confession that salvation came only from the redeeming Blood.
During the Roman persecutions, the martyrs offered their own lives in union with the sacrifice of Christ. St. Cyprian said that martyrdom is a baptism in Blood. For just as baptismal water purifies, so too does the Blood shed by Christ and by his servants seals victory over sin and the world.
In the Middle-Ages, contemplation of the Lord’s passion gained great vigor. Spiritual movements such as the devotions of the Way of the Cross; adoration of the Blessed Sacrament; and the devotion the Five Wounds of Christ, intensified veneration of the most Precious Blood as a perennial source of mercy. St. Bernard of Clairvaux preached fiery sermons about the Blood of Christ. He taught that a single drop would suffice to redeem a thousand worlds. Yet Christ wished to pour out all his Blood not out of necessity but out of love.
The Council of Trent solemnly reaffirmed the doctrine of the real presence of Christ in the Eucharist including his Body, Blood, Soul and Divinity. This teaching is fundamental.
Every Mass is an unbloody representation of the one redemptive sacrifice. In the 19th century St Gaspar del Buffalo was called to spread devotion to the most Precious Blood, as an antidote against spiritual laxity and the evils of society. He founded the Congregation of the Missionaries of the most Precious Blood, whose members devoted themselves entirely to promoting this devotion. In many dioceses it became customary to dedicate the month of July to honoring the most Precious Blood.
It is no coincidence that at every Holy Sacrifice of the Mass the priest elevates the chalice recalling that the Blood shed on Calvary is now made present on the altar. The catacombs of the early Christians already bore witness to this Faith. Many tombs were decorated with the image of an overflowing chalice and inscriptions such as “in Sanguine Christi” ― a clear confession that salvation came only from the redeeming Blood.
During the Roman persecutions, the martyrs offered their own lives in union with the sacrifice of Christ. St. Cyprian said that martyrdom is a baptism in Blood. For just as baptismal water purifies, so too does the Blood shed by Christ and by his servants seals victory over sin and the world.
In the Middle-Ages, contemplation of the Lord’s passion gained great vigor. Spiritual movements such as the devotions of the Way of the Cross; adoration of the Blessed Sacrament; and the devotion the Five Wounds of Christ, intensified veneration of the most Precious Blood as a perennial source of mercy. St. Bernard of Clairvaux preached fiery sermons about the Blood of Christ. He taught that a single drop would suffice to redeem a thousand worlds. Yet Christ wished to pour out all his Blood not out of necessity but out of love.
The Council of Trent solemnly reaffirmed the doctrine of the real presence of Christ in the Eucharist including his Body, Blood, Soul and Divinity. This teaching is fundamental.
Every Mass is an unbloody representation of the one redemptive sacrifice. In the 19th century St Gaspar del Buffalo was called to spread devotion to the most Precious Blood, as an antidote against spiritual laxity and the evils of society. He founded the Congregation of the Missionaries of the most Precious Blood, whose members devoted themselves entirely to promoting this devotion. In many dioceses it became customary to dedicate the month of July to honoring the most Precious Blood.
THE HISTORY OF THE PRECIOUS BLOOD OF JESUS
Part 7
The Role of Popes and Saints in Spreading Devotion to the Precious Blood
Part 7
The Role of Popes and Saints in Spreading Devotion to the Precious Blood
This practice spread through the initiative of popes such as Pius IX and St. Pius V, who approved special prayers and litanies. Blessed Pope Pius IX officially instituted the feast of the most Precious Blood in 1849―after the revolution that threatened the integrity of the papal states. The pope recognized that only the power of Christ could restore peace in the Church.
In the missions the preaching of the Gospel was always accompanied by the proclamation of the redemptive value of Christ’s Blood. Many missionaries said that the world would be converted only when it understood that God became man and shed His Blood for the salvation of every person.
The most Precious Blood also inspires Sacramental life. In the Sacrament of Baptism we are washed by the Blood of the Lamb, which erases Original Sin. In the Sacrament of Confession it is this same Blood that purifies the faults committed after Baptism. The Sacrament of the Eucharist allows us to participate directly in divine life. By receiving the Body and Blood of Christ our soul is strengthened against sin and inflamed with charity.
Many mystics experienced profound spiritual encounters linked to the Blood of Christ. St. Catherine of Sienna said that she wished to bathe in the Precious Blood in order to bear witness to infinite gratitude and love. St. Mary Magdalene de Pazzi, in her visions, saw streams of Blood flowing from the Heart of Jesus over the entire world. For her this Blood was the river of mercy that never runs dry.
The most Precious Blood also inspires acts of reparation. In the face of so many sins and blasphemies, the Church invites the faithful to offer prayers and sacrifices, in reparation, by uniting themselves to Christ’s Bloody sacrifice. The liturgy reserves specific prayers that exalt the redeeming power of the Precious Blood. For example the Roman Canon of the Mass recalls: “Take and drink of it―for this is the Chalice of My Blood, the Blood of the New and Eternal Covenant, which will be poured out for you and for many for the forgiveness of sins.”
St. John Bosco exhorted his young people to contemplate the Blood of Christ frequently, so as to keep their hearts pure and their wills firm in goodness. He said that such youth, regenerated in the Blood of the Lamb, would be the hope of the future.
Blessed Charles de Foucauld meditated in the desert on the most Precious Blood shed out of love for every human being―even those most distant from the Faith. This awareness sustained his radical missionary self-giving.
In our personal prayers we are invited to invoke the Blood of Christ as a spiritual shield. Many families customarily pray “Blood of Christ protect us and save us,” trusting in the strength of this supreme gift. The Catechism of the Catholic Church teaches that the Holy Eucharist is the memorial and continuation of Christ’s Sacrifice, making present the gift of his Body and Blood. Therefore every celebration of the Holy Sacrifice of the Mass is an opportunity to renew our Faith in this mystery.
In the missions the preaching of the Gospel was always accompanied by the proclamation of the redemptive value of Christ’s Blood. Many missionaries said that the world would be converted only when it understood that God became man and shed His Blood for the salvation of every person.
The most Precious Blood also inspires Sacramental life. In the Sacrament of Baptism we are washed by the Blood of the Lamb, which erases Original Sin. In the Sacrament of Confession it is this same Blood that purifies the faults committed after Baptism. The Sacrament of the Eucharist allows us to participate directly in divine life. By receiving the Body and Blood of Christ our soul is strengthened against sin and inflamed with charity.
Many mystics experienced profound spiritual encounters linked to the Blood of Christ. St. Catherine of Sienna said that she wished to bathe in the Precious Blood in order to bear witness to infinite gratitude and love. St. Mary Magdalene de Pazzi, in her visions, saw streams of Blood flowing from the Heart of Jesus over the entire world. For her this Blood was the river of mercy that never runs dry.
The most Precious Blood also inspires acts of reparation. In the face of so many sins and blasphemies, the Church invites the faithful to offer prayers and sacrifices, in reparation, by uniting themselves to Christ’s Bloody sacrifice. The liturgy reserves specific prayers that exalt the redeeming power of the Precious Blood. For example the Roman Canon of the Mass recalls: “Take and drink of it―for this is the Chalice of My Blood, the Blood of the New and Eternal Covenant, which will be poured out for you and for many for the forgiveness of sins.”
St. John Bosco exhorted his young people to contemplate the Blood of Christ frequently, so as to keep their hearts pure and their wills firm in goodness. He said that such youth, regenerated in the Blood of the Lamb, would be the hope of the future.
Blessed Charles de Foucauld meditated in the desert on the most Precious Blood shed out of love for every human being―even those most distant from the Faith. This awareness sustained his radical missionary self-giving.
In our personal prayers we are invited to invoke the Blood of Christ as a spiritual shield. Many families customarily pray “Blood of Christ protect us and save us,” trusting in the strength of this supreme gift. The Catechism of the Catholic Church teaches that the Holy Eucharist is the memorial and continuation of Christ’s Sacrifice, making present the gift of his Body and Blood. Therefore every celebration of the Holy Sacrifice of the Mass is an opportunity to renew our Faith in this mystery.
THE HISTORY OF THE PRECIOUS BLOOD OF JESUS
Part 8
The Precious Blood in Our Daily Lives
Part 8
The Precious Blood in Our Daily Lives
The Church teaches that the souls in Purgatory also benefit from the Blood of Christ. By offering Masses and prayers for them we help hasten their purification. For the redeeming Blood reaches all times and places. Many faithful customarily offer Communions and sacrifices for the souls in Purgatory imploring that the Blood of Christ hasten their purification and lead them into eternal joy. This charity for the departed souls is a work of mercy and a concrete expression of Faith.
Contemplating the most Precious Blood reminds us that true love is sacrifice. Christ shows us that there is no greater love than to lay down one’s life for one’s friends and he gave his entire life without reserve. Confidence in the most Precious Blood helps us overcome fear and guilt. It is a pledge of forgiveness and hope capable of renewing even the souls most wounded by sin.
When we participate in the Holy Eucharist, we receive in Communion the same Blood that flowed from the cross. Therefore we should approach the altar with reverence love and gratitude. We are invited to recognize that the most Precious Blood of Christ is not merely a distant article of Faith, but a living reality that transforms every aspect of our Christian existence. It has redeemed us purifies us and strengthens us daily if we welcome it with sincere Faith and deep gratitude.
One of the most beautiful ways to live this devotion is by practicing reparation. In the face of the sins, that multiply in the world, we are called to unite prayers and sacrifices to the Blood of Christ―offering acts of love to console His greatly offended heart. Many saints advised frequently repeating simple and fervent invocations such as: “By the power of Thy most Precious Blood, save me Lord!” or “Blood of Christ, most precious price of our redemption, I adore Thee and trust in Thee!” These short prayers nourish confidence and keep the heart united to the mystery of the cross.
The most Precious Blood is also a remedy against spiritual lukewarmness. When fervor cools, recalling the infinite price that Christ paid, rekindles the flame of charity and inspires us to begin again with humility. Another fruit of this contemplation is the desire for purity and holiness. Whoever recognizes himself washed by the divine Blood does not wish to stain the garment of the soul again through sin, but strives to live in grace and fidelity. This devotion leads to unceasing gratitude. At dawn we can offer the whole day in union with the Blood of Christ, saying: “I offer Thee Lord, all my works, my sufferings and joys, in reparation for my sins by the merits of Thy most Precious Blood.”
In moments of temptation the invocation of the Blood of Christ becomes a powerful spiritual weapon. The devil, who was defeated on the cross, fears the redeeming Blood that stripped him of power over souls. In trials, contemplating the most Precious Blood, gives us courage. Jesus suffered to the extreme experienced physical pain and interior loneliness. Thus no human suffering is foreign to him and all suffering can unite us to his redemptive sacrifice.
The most Precious Blood also illuminates our vision of death. For the Christian death no longer has the last word, because we have been ransomed by the Blood that destroyed the empire of death and open for us the way to eternal life. Devotion to the most Precious Blood helps us live the Mass with greater depth. When we see the priest elevate the chalice, we should remember that there is present the same Blood that was shed on Calvary out of love for each of us.
Contemplating the most Precious Blood reminds us that true love is sacrifice. Christ shows us that there is no greater love than to lay down one’s life for one’s friends and he gave his entire life without reserve. Confidence in the most Precious Blood helps us overcome fear and guilt. It is a pledge of forgiveness and hope capable of renewing even the souls most wounded by sin.
When we participate in the Holy Eucharist, we receive in Communion the same Blood that flowed from the cross. Therefore we should approach the altar with reverence love and gratitude. We are invited to recognize that the most Precious Blood of Christ is not merely a distant article of Faith, but a living reality that transforms every aspect of our Christian existence. It has redeemed us purifies us and strengthens us daily if we welcome it with sincere Faith and deep gratitude.
One of the most beautiful ways to live this devotion is by practicing reparation. In the face of the sins, that multiply in the world, we are called to unite prayers and sacrifices to the Blood of Christ―offering acts of love to console His greatly offended heart. Many saints advised frequently repeating simple and fervent invocations such as: “By the power of Thy most Precious Blood, save me Lord!” or “Blood of Christ, most precious price of our redemption, I adore Thee and trust in Thee!” These short prayers nourish confidence and keep the heart united to the mystery of the cross.
The most Precious Blood is also a remedy against spiritual lukewarmness. When fervor cools, recalling the infinite price that Christ paid, rekindles the flame of charity and inspires us to begin again with humility. Another fruit of this contemplation is the desire for purity and holiness. Whoever recognizes himself washed by the divine Blood does not wish to stain the garment of the soul again through sin, but strives to live in grace and fidelity. This devotion leads to unceasing gratitude. At dawn we can offer the whole day in union with the Blood of Christ, saying: “I offer Thee Lord, all my works, my sufferings and joys, in reparation for my sins by the merits of Thy most Precious Blood.”
In moments of temptation the invocation of the Blood of Christ becomes a powerful spiritual weapon. The devil, who was defeated on the cross, fears the redeeming Blood that stripped him of power over souls. In trials, contemplating the most Precious Blood, gives us courage. Jesus suffered to the extreme experienced physical pain and interior loneliness. Thus no human suffering is foreign to him and all suffering can unite us to his redemptive sacrifice.
The most Precious Blood also illuminates our vision of death. For the Christian death no longer has the last word, because we have been ransomed by the Blood that destroyed the empire of death and open for us the way to eternal life. Devotion to the most Precious Blood helps us live the Mass with greater depth. When we see the priest elevate the chalice, we should remember that there is present the same Blood that was shed on Calvary out of love for each of us.
THE HISTORY OF THE PRECIOUS BLOOD OF JESUS
Part 9
The Precious Blood is Our Hope and Protection
Part 9
The Precious Blood is Our Hope and Protection
In family life invoking the most Precious Blood is an act of spiritual protection. How many mothers and fathers pray that their homes be sealed by the Blood of Christ against all evil and discord. The litany of the most Precious Blood approved by the Church is a rich treasure of invocations that recall the various virtues and effects of this supreme grace. Praying it frequently strengthens confidence in divine mercy.
In times of doctrinal confusion the most Precious Blood is also a bulwark of Faith. It reminds us that salvation does not come from human effort but from the perfect sacrifice of the son of God. This central truth can neither be negotiated nor forgotten. Contemplating this mystery should inspire humility. We were not saved by our own merits but by God’s loving initiative. Everything we are and have spiritually came to us through the Blood shed on the cross. This spirituality also invites us to look upon every human being with compassion. If Christ shed His Blood for all, then no one may be despised or considered unworthy of our charity.
Many priests recommend frequently making acts of consecration to the most Precious Blood renewing the resolve to live united to the heart of Jesus and committed to holiness. This devotion is inseparable from the Eucharist―the great Sacrament of love. In Holy Communion we spiritually drink the Blood that nourishes and transforms our souls preparing us for eternal life.
Missionaries and evangelizers have always carried with them the conviction that the most Precious Blood is the hope of the peoples. The Christian message is summed up in the cross and in the love that became sacrifice. In religious life, contemplating this mystery sustains radical self-giving and obedience. Whoever meditates on the price paid for salvation, understands that no sacrifice is too great in response to such love. For the sick uniting their pains to the Blood of Christ is a source of consolation. Nothing is lost when offered in union with the Lord’s sacrifice. Every tear and every suffering become seeds of redemption.
Devotion to the most Precious Blood is also a path of hope. In moments of despair, when everything seems lost, we can rely on the certainty that the Blood of the Lamb has power to renew all things. As we conclude this outline let us renew our Faith. The most Precious Blood is the most precious heritage Christ left to his Church. The guarantee that we will never be abandoned.
May constant meditation on this mystery strengthen our fidelity and make us witnesses of divine mercy in the world. We are called to announce to all that we have been ransomed at an infinite price. And thus confident we can repeat each day: “We adore You Lord Jesus Christ and we bless You―because by Your Holy Cross and by Your most Precious Blood You have redeemed the world!”
In times of doctrinal confusion the most Precious Blood is also a bulwark of Faith. It reminds us that salvation does not come from human effort but from the perfect sacrifice of the son of God. This central truth can neither be negotiated nor forgotten. Contemplating this mystery should inspire humility. We were not saved by our own merits but by God’s loving initiative. Everything we are and have spiritually came to us through the Blood shed on the cross. This spirituality also invites us to look upon every human being with compassion. If Christ shed His Blood for all, then no one may be despised or considered unworthy of our charity.
Many priests recommend frequently making acts of consecration to the most Precious Blood renewing the resolve to live united to the heart of Jesus and committed to holiness. This devotion is inseparable from the Eucharist―the great Sacrament of love. In Holy Communion we spiritually drink the Blood that nourishes and transforms our souls preparing us for eternal life.
Missionaries and evangelizers have always carried with them the conviction that the most Precious Blood is the hope of the peoples. The Christian message is summed up in the cross and in the love that became sacrifice. In religious life, contemplating this mystery sustains radical self-giving and obedience. Whoever meditates on the price paid for salvation, understands that no sacrifice is too great in response to such love. For the sick uniting their pains to the Blood of Christ is a source of consolation. Nothing is lost when offered in union with the Lord’s sacrifice. Every tear and every suffering become seeds of redemption.
Devotion to the most Precious Blood is also a path of hope. In moments of despair, when everything seems lost, we can rely on the certainty that the Blood of the Lamb has power to renew all things. As we conclude this outline let us renew our Faith. The most Precious Blood is the most precious heritage Christ left to his Church. The guarantee that we will never be abandoned.
May constant meditation on this mystery strengthen our fidelity and make us witnesses of divine mercy in the world. We are called to announce to all that we have been ransomed at an infinite price. And thus confident we can repeat each day: “We adore You Lord Jesus Christ and we bless You―because by Your Holy Cross and by Your most Precious Blood You have redeemed the world!”
THE HISTORY OF THE PRECIOUS BLOOD OF JESUS
Part 10
Various Devotions to the Precious Blood
#1 Chaplet of the Most Precious Blood
Part 10
Various Devotions to the Precious Blood
#1 Chaplet of the Most Precious Blood
Chaplet of the Most Precious Blood
(approved by Pope Pius VII and enriched with indulgences originating back to 1809 and 1815)
This Chaplet is divided into seven groups, containing thirty-three "Our Fathers" in honor of the thirty-three years during which the Precious Blood flowed in the veins of Jesus, before it was poured out on the Cross for our salvation. After each group, the "Glory be to the Father" is recite in thanksgiving to the Holy Trinity for this great gift of the Precious Blood. While reciting these prayers, you are asked to meditate on each of the seven blood-sheddings of Jesus
Prayer Before Each Mystery:
V. O God, come to my assistance.
R. Lord, make haste to help me.
V. Glory be to the Father, etc.
R. As it was in the beginning, etc.
1st Mystery - Jesus shed His Blood in the Circumcision
Let us ask for chastity of soul and body.
Our Father five times. Glory be to the Father, etc.
We pray, You, Lord, help your people whom You have redeemed with Your Precious Blood.
2nd Mystery - Jesus shed His Blood while praying in the Garden of Olives.
Let us ask for the spirit of prayer.
Our Father five times. Glory be to the Father, etc.
We pray You, Lord, help your people whom You have redeemed with Your Precious Blood.
3rd Mystery - Jesus shed His Blood in the scourging
Let us ask for the grace of mortification.
Our Father five times. Glory be to the Father, etc.
We pray you, Lord, help Your people whom You have redeemed with Your Precious Blood
4th Mystery - Jesus shed His Blood in the crowning with thorns
Let us ask for contempt of worldly honors.
Our Father five times. Glory be to the Father, etc.
We pray you, Lord, help Your people whom You redeemed with Your Precious Blood.
5th Mystery - Jesus shed His Blood while carrying the Cross
Let us ask for patience.
Our Father five times. Glory be to the Father, etc.
We pray You, Lord, help Your people whom You redeemed with Your Precious Blood.
6th Mystery - Jesus shed His Blood in the Crucifixion
Let us ask for contrition for our sins.
Our Father five times. Glory be to the Father, etc.
We pray You, Lord, help your people whom You redeemed with Your Precious Blood.
7th Mystery - Jesus shed His Blood and water when His side was pierced.
Let us ask for the grace of perseverance.
Our Father three times. Glory be to the Father, etc.
We pray You, Lord, help Your people whom You redeemed with Your Precious Blood.
Eternal Father, I offer Thee the Precious Blood of Jesus Christ in atonement for my sins, in supplication for the holy souls in Purgatory and for the needs of Holy Church. Amen
(approved by Pope Pius VII and enriched with indulgences originating back to 1809 and 1815)
This Chaplet is divided into seven groups, containing thirty-three "Our Fathers" in honor of the thirty-three years during which the Precious Blood flowed in the veins of Jesus, before it was poured out on the Cross for our salvation. After each group, the "Glory be to the Father" is recite in thanksgiving to the Holy Trinity for this great gift of the Precious Blood. While reciting these prayers, you are asked to meditate on each of the seven blood-sheddings of Jesus
Prayer Before Each Mystery:
V. O God, come to my assistance.
R. Lord, make haste to help me.
V. Glory be to the Father, etc.
R. As it was in the beginning, etc.
1st Mystery - Jesus shed His Blood in the Circumcision
Let us ask for chastity of soul and body.
Our Father five times. Glory be to the Father, etc.
We pray, You, Lord, help your people whom You have redeemed with Your Precious Blood.
2nd Mystery - Jesus shed His Blood while praying in the Garden of Olives.
Let us ask for the spirit of prayer.
Our Father five times. Glory be to the Father, etc.
We pray You, Lord, help your people whom You have redeemed with Your Precious Blood.
3rd Mystery - Jesus shed His Blood in the scourging
Let us ask for the grace of mortification.
Our Father five times. Glory be to the Father, etc.
We pray you, Lord, help Your people whom You have redeemed with Your Precious Blood
4th Mystery - Jesus shed His Blood in the crowning with thorns
Let us ask for contempt of worldly honors.
Our Father five times. Glory be to the Father, etc.
We pray you, Lord, help Your people whom You redeemed with Your Precious Blood.
5th Mystery - Jesus shed His Blood while carrying the Cross
Let us ask for patience.
Our Father five times. Glory be to the Father, etc.
We pray You, Lord, help Your people whom You redeemed with Your Precious Blood.
6th Mystery - Jesus shed His Blood in the Crucifixion
Let us ask for contrition for our sins.
Our Father five times. Glory be to the Father, etc.
We pray You, Lord, help your people whom You redeemed with Your Precious Blood.
7th Mystery - Jesus shed His Blood and water when His side was pierced.
Let us ask for the grace of perseverance.
Our Father three times. Glory be to the Father, etc.
We pray You, Lord, help Your people whom You redeemed with Your Precious Blood.
Eternal Father, I offer Thee the Precious Blood of Jesus Christ in atonement for my sins, in supplication for the holy souls in Purgatory and for the needs of Holy Church. Amen
THE HISTORY OF THE PRECIOUS BLOOD OF JESUS
Part 11
Various Devotions to the Precious Blood
#2 The Seven Offerings of the Most Precious Blood
Part 11
Various Devotions to the Precious Blood
#2 The Seven Offerings of the Most Precious Blood
The Seven Offerings of the Precious Blood
(approved by Pope Pius VII and enriched with indulgences originating back to 1817)
The Seven Times Christ Shed His Blood for Us
1. Circumcision during His Presentation in the Temple
2. The Agony in the Garden
3. The Scourging at the Pillar
4. The Crowning of Thorns
5. The Carrying of the Cross
6. The Crucifixion
7. The Piercing of His Sacred Heart
The Seven offerings of the Gloria Patri Prayer are taken from the Raccolta. An indulgence of 300 days to all the faithful who, with contrite hearts, shall make to the Eternal Father the following offerings of the Precious Blood of His well-beloved Son Jesus Christ, together with the prayer, Glory Be To The Father said seven times, and an ejaculation with the intention of making thereby a compensation for all the outrages which are done to the Precious Blood, which is the price and ransom of our souls.
THE OFFERINGS
1. Eternal Father! I offer Thee the merits of the Precious Blood of Jesus, Thy well-beloved Son, my Savior and my God, for the propagation and exaltation of my dear Mother Thy holy Church; for the safety and prosperity of her visible head, our chief pastor the Bishop of Rome; for the cardinals, bishops, and pastors of souls, and for all the ministers of the sanctuary.
Then say one Glory Be To The Father, followed by: “Blessed and praised for evermore be Jesus, Who has saved us with His Blood! Glory be to the Blood of Jesus, now and for ever, and throughout all ages. Amen.”
2. Eternal Father! I offer Thee the merits of the Precious Blood of Jesus, Thy well-beloved Son, my Savior and my God, for the peace and concord of Catholic kings, princes and rulers; for the humiliation of the enemies of our Holy Faith; and for the welfare of all Christian people.
Then say one Glory Be To The Father, followed by: “Blessed and praised for evermore be Jesus, Who has saved us with His Blood! Glory be to the Blood of Jesus, now and for ever, and throughout all ages. Amen.”
3. Eternal Father! I offer Thee the merits of the Precious Blood of Jesus, Thy well-beloved Son, my Savior and my God, for the repentance of unbelievers; the uprooting of heresy; and the conversion of sinners.
Then say one Glory Be To The Father, followed by: “Blessed and praised for evermore be Jesus, Who has saved us with His Blood! Glory be to the Blood of Jesus, now and for ever, and throughout all ages. Amen.”
4. Eternal Father! I offer Thee the merits of the Precious Blood of Jesus, Thy well-beloved Son, my Savior and my God, for all my relations, friends, and enemies; for the poor, the sick, and the afflicted; and for all those for whom Thou, my God, knowest that I ought to pray, or wouldst have me pray.
Then say one Glory Be To The Father, followed by: “Blessed and praised for evermore be Jesus, Who has saved us with His Blood! Glory be to the Blood of Jesus, now and for ever, and throughout all ages. Amen.”
5. Eternal Father! I offer Thee the merits of the Precious Blood of Jesus, Thy well-beloved Son, my Savior and my God, for all who this day are passing to the other life; that Thou wouldst save them from the pains of Hell, and admit them quickly to the possession of Thy glory.
Then say one Glory Be To The Father, followed by: “Blessed and praised for evermore be Jesus, Who has saved us with His Blood! Glory be to the Blood of Jesus, now and for ever, and throughout all ages. Amen.”
6. Eternal Father! I offer Thee the merits of the Precious Blood of Jesus, Thy well-beloved Son, my Savior and my God, for all those who love this great treasure; for those who join with me in adoring it and honoring it; and for those who strive to spread devotion to it.
Then say one Glory Be To The Father, followed by: “Blessed and praised for evermore be Jesus, Who has saved us with His Blood! Glory be to the Blood of Jesus, now and for ever, and throughout all ages. Amen.”
7. Eternal Father! I offer Thee the merits of the Precious Blood of Jesus, Thy well-beloved Son, my Savior and my God, for all my wants, spiritual and temporal; in suffrage for the holy souls in Purgatory; and chiefly for these who were most devout to this Blood, the price of our redemption; and to the sorrows and pains of our dear Mother, most holy Mary.
Then say one Glory Be To The Father, followed by: “Blessed and praised for evermore be Jesus, Who has saved us with His Blood! Glory be to the Blood of Jesus, now and for ever, and throughout all ages. Amen.”
(approved by Pope Pius VII and enriched with indulgences originating back to 1817)
The Seven Times Christ Shed His Blood for Us
1. Circumcision during His Presentation in the Temple
2. The Agony in the Garden
3. The Scourging at the Pillar
4. The Crowning of Thorns
5. The Carrying of the Cross
6. The Crucifixion
7. The Piercing of His Sacred Heart
The Seven offerings of the Gloria Patri Prayer are taken from the Raccolta. An indulgence of 300 days to all the faithful who, with contrite hearts, shall make to the Eternal Father the following offerings of the Precious Blood of His well-beloved Son Jesus Christ, together with the prayer, Glory Be To The Father said seven times, and an ejaculation with the intention of making thereby a compensation for all the outrages which are done to the Precious Blood, which is the price and ransom of our souls.
THE OFFERINGS
1. Eternal Father! I offer Thee the merits of the Precious Blood of Jesus, Thy well-beloved Son, my Savior and my God, for the propagation and exaltation of my dear Mother Thy holy Church; for the safety and prosperity of her visible head, our chief pastor the Bishop of Rome; for the cardinals, bishops, and pastors of souls, and for all the ministers of the sanctuary.
Then say one Glory Be To The Father, followed by: “Blessed and praised for evermore be Jesus, Who has saved us with His Blood! Glory be to the Blood of Jesus, now and for ever, and throughout all ages. Amen.”
2. Eternal Father! I offer Thee the merits of the Precious Blood of Jesus, Thy well-beloved Son, my Savior and my God, for the peace and concord of Catholic kings, princes and rulers; for the humiliation of the enemies of our Holy Faith; and for the welfare of all Christian people.
Then say one Glory Be To The Father, followed by: “Blessed and praised for evermore be Jesus, Who has saved us with His Blood! Glory be to the Blood of Jesus, now and for ever, and throughout all ages. Amen.”
3. Eternal Father! I offer Thee the merits of the Precious Blood of Jesus, Thy well-beloved Son, my Savior and my God, for the repentance of unbelievers; the uprooting of heresy; and the conversion of sinners.
Then say one Glory Be To The Father, followed by: “Blessed and praised for evermore be Jesus, Who has saved us with His Blood! Glory be to the Blood of Jesus, now and for ever, and throughout all ages. Amen.”
4. Eternal Father! I offer Thee the merits of the Precious Blood of Jesus, Thy well-beloved Son, my Savior and my God, for all my relations, friends, and enemies; for the poor, the sick, and the afflicted; and for all those for whom Thou, my God, knowest that I ought to pray, or wouldst have me pray.
Then say one Glory Be To The Father, followed by: “Blessed and praised for evermore be Jesus, Who has saved us with His Blood! Glory be to the Blood of Jesus, now and for ever, and throughout all ages. Amen.”
5. Eternal Father! I offer Thee the merits of the Precious Blood of Jesus, Thy well-beloved Son, my Savior and my God, for all who this day are passing to the other life; that Thou wouldst save them from the pains of Hell, and admit them quickly to the possession of Thy glory.
Then say one Glory Be To The Father, followed by: “Blessed and praised for evermore be Jesus, Who has saved us with His Blood! Glory be to the Blood of Jesus, now and for ever, and throughout all ages. Amen.”
6. Eternal Father! I offer Thee the merits of the Precious Blood of Jesus, Thy well-beloved Son, my Savior and my God, for all those who love this great treasure; for those who join with me in adoring it and honoring it; and for those who strive to spread devotion to it.
Then say one Glory Be To The Father, followed by: “Blessed and praised for evermore be Jesus, Who has saved us with His Blood! Glory be to the Blood of Jesus, now and for ever, and throughout all ages. Amen.”
7. Eternal Father! I offer Thee the merits of the Precious Blood of Jesus, Thy well-beloved Son, my Savior and my God, for all my wants, spiritual and temporal; in suffrage for the holy souls in Purgatory; and chiefly for these who were most devout to this Blood, the price of our redemption; and to the sorrows and pains of our dear Mother, most holy Mary.
Then say one Glory Be To The Father, followed by: “Blessed and praised for evermore be Jesus, Who has saved us with His Blood! Glory be to the Blood of Jesus, now and for ever, and throughout all ages. Amen.”
THE HISTORY OF THE PRECIOUS BLOOD OF JESUS
Part 12
Quotes of Saints on the Precious Blood of Jesus
Part 1 of 2
Part 12
Quotes of Saints on the Precious Blood of Jesus
Part 1 of 2
“Let us look steadfastly to the Blood of Christ, and see how precious that Blood is to God, which, having been shed for our salvation, has set the grace of repentance before the whole world.” (St. Clement of Rome, Epistle to the Corinthians 7).
“In love has the Lord taken us to Himself. On account of the love He bore us, Jesus Christ our Lord gave His Blood for us by the will of God.” (St. Clement of Rome, Epistle to the Corinthians 49).
“Being the followers of God, and stirring up yourselves by the Blood of God, you have perfectly accomplished the work which was befitting to you.” (St. Ignatius of Antioch, Epistle to the Ephesians 1).
“I desire the drink of God, namely His Blood, which is incorruptible love and eternal life.” (St. Ignatius of Antioch, Epistle to the Romans 7).
“For I have observed that you are perfected in an immovable Faith, as if you were nailed to the cross of our Lord Jesus Christ, both in the flesh and in the spirit, and are established in love through the Blood of Christ.” (St. Ignatius of Antioch, Epistle to the Smyrnaeans 1).
“For to this end the Lord endured to deliver up His Flesh to corruption, that we might be sanctified through the remission of sins, which is effected by His Blood of sprinkling.” (Epistle of Barnabas 5).
“But now, by means of communion with Himself, the Lord has reconciled man to God the Father, in reconciling us to Himself by the Body of His own Flesh, and redeeming us by His own Blood.” (St. Irenaeus of Lyons, Against Heresies 5, 14, 3).
“And as the blood of the Passover saved those who were in Egypt, so also the Blood of Christ will deliver from death those who have believed. Would God, then, have been deceived if this sign had not been above the doors? I do not say that―but I affirm that He announced beforehand the future salvation for the human race through the Blood of Christ.” (St. Justin Martyr, Dialogue with Trypho 111).
“Christ served, even to the slavery of the cross, for the various and many-formed races of mankind, acquiring them by the Blood and the mystery of the cross” (St. Justin Martyr, Dialogue with Trypho 134).
“Christ, too, when He suffered on the cross, delivered us from accusations and sins, and washed us in His own Blood most pure.” (St. Hippolytus of Rome, On the Law 5).
“The Lord Himself brought forth [His children] in throes of the flesh, which the Lord Himself swathed in His Precious Blood.” (Clement of Alexandria, The Pedagogue 1, 6).
“As, then, when Egypt was smitten, the Jewish people could not escape except by the blood and the sign of the lamb, so also, when the world shall begin to be desolated and smitten, whoever is found in the Blood and the sign of Christ alone shall escape.” (St. Cyprian, Treatise 5, 22).
“In taking upon Him manhood, He gave a testimony in the world, wherein also having suffered, He freed us by His Blood from sin; and having vanquished Hell, He was the first who rose from the dead.” (St. Victorinus of Pettau, Commentary on the Apocalypse 1, 5).
“In love has the Lord taken us to Himself. On account of the love He bore us, Jesus Christ our Lord gave His Blood for us by the will of God.” (St. Clement of Rome, Epistle to the Corinthians 49).
“Being the followers of God, and stirring up yourselves by the Blood of God, you have perfectly accomplished the work which was befitting to you.” (St. Ignatius of Antioch, Epistle to the Ephesians 1).
“I desire the drink of God, namely His Blood, which is incorruptible love and eternal life.” (St. Ignatius of Antioch, Epistle to the Romans 7).
“For I have observed that you are perfected in an immovable Faith, as if you were nailed to the cross of our Lord Jesus Christ, both in the flesh and in the spirit, and are established in love through the Blood of Christ.” (St. Ignatius of Antioch, Epistle to the Smyrnaeans 1).
“For to this end the Lord endured to deliver up His Flesh to corruption, that we might be sanctified through the remission of sins, which is effected by His Blood of sprinkling.” (Epistle of Barnabas 5).
“But now, by means of communion with Himself, the Lord has reconciled man to God the Father, in reconciling us to Himself by the Body of His own Flesh, and redeeming us by His own Blood.” (St. Irenaeus of Lyons, Against Heresies 5, 14, 3).
“And as the blood of the Passover saved those who were in Egypt, so also the Blood of Christ will deliver from death those who have believed. Would God, then, have been deceived if this sign had not been above the doors? I do not say that―but I affirm that He announced beforehand the future salvation for the human race through the Blood of Christ.” (St. Justin Martyr, Dialogue with Trypho 111).
“Christ served, even to the slavery of the cross, for the various and many-formed races of mankind, acquiring them by the Blood and the mystery of the cross” (St. Justin Martyr, Dialogue with Trypho 134).
“Christ, too, when He suffered on the cross, delivered us from accusations and sins, and washed us in His own Blood most pure.” (St. Hippolytus of Rome, On the Law 5).
“The Lord Himself brought forth [His children] in throes of the flesh, which the Lord Himself swathed in His Precious Blood.” (Clement of Alexandria, The Pedagogue 1, 6).
“As, then, when Egypt was smitten, the Jewish people could not escape except by the blood and the sign of the lamb, so also, when the world shall begin to be desolated and smitten, whoever is found in the Blood and the sign of Christ alone shall escape.” (St. Cyprian, Treatise 5, 22).
“In taking upon Him manhood, He gave a testimony in the world, wherein also having suffered, He freed us by His Blood from sin; and having vanquished Hell, He was the first who rose from the dead.” (St. Victorinus of Pettau, Commentary on the Apocalypse 1, 5).
THE HISTORY OF THE PRECIOUS BLOOD OF JESUS
Part 13
Quotes of Saints on the Precious Blood of Jesus
Part 2 of 2
Part 13
Quotes of Saints on the Precious Blood of Jesus
Part 2 of 2
“He is called a sheep: not an irrational one, but the One which through Its Precious Blood cleanses the world from its sins.” (St. Cyril of Jerusalem, Catechetical Lecture 10, 3).
“The Lord’s cross, then, is my wisdom; the Lord’s death, my redemption; for we are redeemed with His Precious Blood.” (St. Ambrose, Exposition of the Christian Faith 3, 5).
“This High Priest [Christ] was indeed bound to make passage and entry into the Holy of Holies in Heaven through His own Blood, in order that He might be the everlasting propitiation for our sins.” (St. Ambrose, Exposition of the Christian Faith 3, 11).
“The sanctification of the Spirit takes place through the sprinkling of Christ’s Blood.” (St. Leo, Epistle 28, 5).
“Even His own Blood He spared not. He indeed, that He might reconcile those who were enemies, poured out even His Blood.” (St. John Chrysostom, Homily 44 on Acts of the Apostles).
“This also lovers do. When they see those, whom they love, desiring what belongs to strangers and despising their own, they give what belongs to themselves, and so persuade them to withdraw themselves from the gifts of those others. Lovers, however, display this generosity in goods and money and garments, but in blood none ever did so. Whereas Christ even herein exhibited His care and fervent love for us. And in the old covenant, because [the Jews] were in an imperfect state, the blood, which they used to offer to idols, He Himself submitted to receive, so that He might separate them from those idols; which very thing again was a proof of His unspeakable affection. But here He transferred the service to that which is far more awful and glorious, changing the very sacrifice itself, and instead of the slaughter of irrational creatures, commanding to offer up Himself.” (St. John Chrysostom, Homily 25 on 1 Corinthians).
“What are we to do about our sins? Hear what follows: ‘And the Blood of Jesus Christ His Son shall purge us from all sin.’ Great assurance has God given! Well may we celebrate the Passover, wherein was shed the Blood of the Lord, by which we are cleansed from all sin! Let us be assured: ‘the handwriting which was against us,’ the bond of our slavery, the devil held, but by the Blood of Christ, it is blotted out.” (St. Augustine, Homily 1 on 1 John 1, 5).
“The anointing of truth is this; wherein the living and all-life-giving Blood, is sprinkled inwardly in your bodies, is mingled in your understandings, is infused through your inmost chambers.” (St. Ephraim the Syrian, Hymn 3 for the Feast of Epiphany).
“With Your dew besprinkle my vileness, and my crimes in Your Blood shall be atoned! And I shall be, O my Lord, at Your right hand, and with Your Saints I shall be joined!” (St. Ephraim the Syrian, Hymn 5 for the Feast of the Epiphany).
“The flaming sword that keeps the way of paradise and the cherubim that are stationed at its doors are alike quenched and unloosed by the Blood of Christ.” (St. Jerome, Epistle 60, 3).
“Being incarnate in the holy Virgin [He] redeemed us from death in which we were held, sold under sin, giving as the ransom for the deliverance of our souls His Precious Blood which He poured out by His cross, and having through Himself made clear for us the path of the resurrection from the dead, [He] shall come in His own time in the glory of the Father to judge every soul in righteousness.” (St. Gregory of Nyssa, Against Eunomius 2, 3).
“He is sold, and very cheap, for it is only for thirty pieces of silver; but He redeems the world, and that at a great price, for the price was His own Blood.” (St. Gregory Nazianzen, Oration 29, 20).
“To Whom was that Blood offered that was shed for us, and why was it shed? I mean the Precious and famous Blood of our God and High Priest and Sacrifice … Is it not evident that the Father accepts Him, but neither asked for Him nor demanded Him? But on account of the incarnation, and because humanity must be sanctified by the humanity of God, that He might deliver us Himself, and overcome the tyrant, and draw us to Himself by the mediation of His Son, who also arranged this to the honor of the Father, Whom it is manifest that He obeys in all things?” (St. Gregory Nazianzen, Epistle 45, 22).
“The Lord’s cross, then, is my wisdom; the Lord’s death, my redemption; for we are redeemed with His Precious Blood.” (St. Ambrose, Exposition of the Christian Faith 3, 5).
“This High Priest [Christ] was indeed bound to make passage and entry into the Holy of Holies in Heaven through His own Blood, in order that He might be the everlasting propitiation for our sins.” (St. Ambrose, Exposition of the Christian Faith 3, 11).
“The sanctification of the Spirit takes place through the sprinkling of Christ’s Blood.” (St. Leo, Epistle 28, 5).
“Even His own Blood He spared not. He indeed, that He might reconcile those who were enemies, poured out even His Blood.” (St. John Chrysostom, Homily 44 on Acts of the Apostles).
“This also lovers do. When they see those, whom they love, desiring what belongs to strangers and despising their own, they give what belongs to themselves, and so persuade them to withdraw themselves from the gifts of those others. Lovers, however, display this generosity in goods and money and garments, but in blood none ever did so. Whereas Christ even herein exhibited His care and fervent love for us. And in the old covenant, because [the Jews] were in an imperfect state, the blood, which they used to offer to idols, He Himself submitted to receive, so that He might separate them from those idols; which very thing again was a proof of His unspeakable affection. But here He transferred the service to that which is far more awful and glorious, changing the very sacrifice itself, and instead of the slaughter of irrational creatures, commanding to offer up Himself.” (St. John Chrysostom, Homily 25 on 1 Corinthians).
“What are we to do about our sins? Hear what follows: ‘And the Blood of Jesus Christ His Son shall purge us from all sin.’ Great assurance has God given! Well may we celebrate the Passover, wherein was shed the Blood of the Lord, by which we are cleansed from all sin! Let us be assured: ‘the handwriting which was against us,’ the bond of our slavery, the devil held, but by the Blood of Christ, it is blotted out.” (St. Augustine, Homily 1 on 1 John 1, 5).
“The anointing of truth is this; wherein the living and all-life-giving Blood, is sprinkled inwardly in your bodies, is mingled in your understandings, is infused through your inmost chambers.” (St. Ephraim the Syrian, Hymn 3 for the Feast of Epiphany).
“With Your dew besprinkle my vileness, and my crimes in Your Blood shall be atoned! And I shall be, O my Lord, at Your right hand, and with Your Saints I shall be joined!” (St. Ephraim the Syrian, Hymn 5 for the Feast of the Epiphany).
“The flaming sword that keeps the way of paradise and the cherubim that are stationed at its doors are alike quenched and unloosed by the Blood of Christ.” (St. Jerome, Epistle 60, 3).
“Being incarnate in the holy Virgin [He] redeemed us from death in which we were held, sold under sin, giving as the ransom for the deliverance of our souls His Precious Blood which He poured out by His cross, and having through Himself made clear for us the path of the resurrection from the dead, [He] shall come in His own time in the glory of the Father to judge every soul in righteousness.” (St. Gregory of Nyssa, Against Eunomius 2, 3).
“He is sold, and very cheap, for it is only for thirty pieces of silver; but He redeems the world, and that at a great price, for the price was His own Blood.” (St. Gregory Nazianzen, Oration 29, 20).
“To Whom was that Blood offered that was shed for us, and why was it shed? I mean the Precious and famous Blood of our God and High Priest and Sacrifice … Is it not evident that the Father accepts Him, but neither asked for Him nor demanded Him? But on account of the incarnation, and because humanity must be sanctified by the humanity of God, that He might deliver us Himself, and overcome the tyrant, and draw us to Himself by the mediation of His Son, who also arranged this to the honor of the Father, Whom it is manifest that He obeys in all things?” (St. Gregory Nazianzen, Epistle 45, 22).
THE HISTORY OF THE PRECIOUS BLOOD OF JESUS
Part 14
The Sisters of the Adoration of the Most Precious Blood
Part 14
The Sisters of the Adoration of the Most Precious Blood
Father Karl Rolfus, ordained in 1842, had visited Rome and become acquainted with the Missionaries of the Precious Blood and the Archconfraternity of the Precious Blood. He himself was enrolled in the Archconfraternity.
At the same time, devotion to the Precious Blood became fervent in Germany and the Confraternity was established in some places in Baden. Fr. Rolfus zealously promoted the devotion, seeing in it a spirituality to counteract the growing secularization of southern Germany. He shared his spirituality with his many directees, some of whom would be enrolled in the Confraternity and would form the nucleus of the new band of sisters. Devotion to the Precious Blood of Jesus is as old as the Church and has been promoted by early fathers of the church such Pope St. Clement I, St. John Chrysostom, and St. Ambrose, and medieval saints and mystics, including Saints Gertrude, Catherine of Sienna, Albert the Great, Bonaventure, Bernard of Clairvaux, as well as Julian of Norwich.
Nearer our time, devotion to the Precious Blood has its roots in nineteenth century Italy due to the work of Francesco Albertini who founded the Archconfraternity of the Precious Blood in 1808. Living in an era in which the blood of countless men and women was shed in the name of equality and freedom, he saw in the Precious Blood of Jesus the source of true equality and freedom for the children of God who invoke Him as Father.
And so, when it came to naming the fledgling congregation, no better name could have been chosen than “Sisters of the Adoration of the Most Precious Blood in the Blessed Sacrament of the Altar.” Their purpose was “to offer reparation for the insults committed against Jesus Christ in the Sacrament of Love, and for this purpose to continually adore the Precious Blood on our altars, and to offer it to the Heavenly Father in atonement for the sins of the world and the needs of the Holy Church” [Foundation and Progress, p. 17].
The prayer life of the Steinerberg community reflected this commitment to reparation. After their morning prayer and meditation in the convent, the sisters crossed the street to St. Anne’s church. Entering the church they placed themselves in front of the High Altar, prostrated themselves on the floor while Superior intoned the “O Sacrament Most Holy,” and made an Act of Adoration. Then they recited the Rosary of the Precious Blood, the Chaplet of the Precious Blood, and the Seven Offerings of the Precious Blood. After Mass and Holy Communion, they prayed aloud the Act of Reparation and then spent time in silent prayer.
Perpetual adoration, an integral part of their daily life, continued in church until 8:00 in the evening. Adoration continued during the hours of the night where the sisters prayed at a convent window from which they could see the sanctuary lamp. Hourly the Sisters prayed aloud for dying sinners. After the noon-day meal and recreation, they went to church to pray the Stations of the Cross.
Even their garb reflected their purpose and identity: They wore on the left side of the pelerine [short cape] an embroidered red cross with seven drops of blood. In 1860 they adopted the habit worn by the Sisters Adorers in Rome: a pelerine with seven buttons down the front, representing the seven sheddings of the Precious Blood, and a small white collar with three buttons in honor of the three nails; a red cincture around the waist to remind them of the scourging of our Lord and of the rope which tied him to the pillar; the white “sunflower” headdress symbolizing the crown of thorns. Especially significant was the gold heart with the three drops of blood incised on it.
Each item symbolized some aspect of devotion to the Precious Blood. Thus, the garb was the symbol of penance; the headdress symbolized the crown of thorns; the three small buttons on the collar reminded the Sisters of the three nails; the seven buttons down the pelerine represented the seven sheddings of the Precious Blood; the red cincture was a reminder of the scourging of our Lord and of the rope which tied him to the pillar.
Expressive of the earlier devotional piety is the altar illustrating the sheddings of Jesus’ Blood―which stood in the Motherhouse chapel from its beginning in 1875 until the new chapel was built and dedicated in 1926. For 50 years the sisters prayed before these images of Jesus’ suffering. This altar is in the St. Faustus chapel.
At the same time, devotion to the Precious Blood became fervent in Germany and the Confraternity was established in some places in Baden. Fr. Rolfus zealously promoted the devotion, seeing in it a spirituality to counteract the growing secularization of southern Germany. He shared his spirituality with his many directees, some of whom would be enrolled in the Confraternity and would form the nucleus of the new band of sisters. Devotion to the Precious Blood of Jesus is as old as the Church and has been promoted by early fathers of the church such Pope St. Clement I, St. John Chrysostom, and St. Ambrose, and medieval saints and mystics, including Saints Gertrude, Catherine of Sienna, Albert the Great, Bonaventure, Bernard of Clairvaux, as well as Julian of Norwich.
Nearer our time, devotion to the Precious Blood has its roots in nineteenth century Italy due to the work of Francesco Albertini who founded the Archconfraternity of the Precious Blood in 1808. Living in an era in which the blood of countless men and women was shed in the name of equality and freedom, he saw in the Precious Blood of Jesus the source of true equality and freedom for the children of God who invoke Him as Father.
And so, when it came to naming the fledgling congregation, no better name could have been chosen than “Sisters of the Adoration of the Most Precious Blood in the Blessed Sacrament of the Altar.” Their purpose was “to offer reparation for the insults committed against Jesus Christ in the Sacrament of Love, and for this purpose to continually adore the Precious Blood on our altars, and to offer it to the Heavenly Father in atonement for the sins of the world and the needs of the Holy Church” [Foundation and Progress, p. 17].
The prayer life of the Steinerberg community reflected this commitment to reparation. After their morning prayer and meditation in the convent, the sisters crossed the street to St. Anne’s church. Entering the church they placed themselves in front of the High Altar, prostrated themselves on the floor while Superior intoned the “O Sacrament Most Holy,” and made an Act of Adoration. Then they recited the Rosary of the Precious Blood, the Chaplet of the Precious Blood, and the Seven Offerings of the Precious Blood. After Mass and Holy Communion, they prayed aloud the Act of Reparation and then spent time in silent prayer.
Perpetual adoration, an integral part of their daily life, continued in church until 8:00 in the evening. Adoration continued during the hours of the night where the sisters prayed at a convent window from which they could see the sanctuary lamp. Hourly the Sisters prayed aloud for dying sinners. After the noon-day meal and recreation, they went to church to pray the Stations of the Cross.
Even their garb reflected their purpose and identity: They wore on the left side of the pelerine [short cape] an embroidered red cross with seven drops of blood. In 1860 they adopted the habit worn by the Sisters Adorers in Rome: a pelerine with seven buttons down the front, representing the seven sheddings of the Precious Blood, and a small white collar with three buttons in honor of the three nails; a red cincture around the waist to remind them of the scourging of our Lord and of the rope which tied him to the pillar; the white “sunflower” headdress symbolizing the crown of thorns. Especially significant was the gold heart with the three drops of blood incised on it.
Each item symbolized some aspect of devotion to the Precious Blood. Thus, the garb was the symbol of penance; the headdress symbolized the crown of thorns; the three small buttons on the collar reminded the Sisters of the three nails; the seven buttons down the pelerine represented the seven sheddings of the Precious Blood; the red cincture was a reminder of the scourging of our Lord and of the rope which tied him to the pillar.
Expressive of the earlier devotional piety is the altar illustrating the sheddings of Jesus’ Blood―which stood in the Motherhouse chapel from its beginning in 1875 until the new chapel was built and dedicated in 1926. For 50 years the sisters prayed before these images of Jesus’ suffering. This altar is in the St. Faustus chapel.