PRECIOUS BLOOD, I (IN THE BIBLE)

The term Precious Blood is traditionally used of the blood of Christ in keeping with the words of 1 Pt1.18–19: "You were redeemed … with the precious blood of Christ," i.e., the blood that was the price of our Redemption.

The New Testament writers are anxious that Christians should see the excellence of Jesus' sacrifice. It surpasses the bloody sacrifices of the Old Law because blood is no longer merely a sign or symbol of the flow of life between God and man. The blood of Jesus is divine blood and bears the life of God in itself. It is the cause of the divine life that it brings to those in whose favor it works.

While the New Testament writers stress the preeminence of the sacrifice of Jesus, at the same time they develop a theology of the Precious Blood according to the sacrificial theology of the Old Testament. The Apostles' teaching enters three areas: the salvific death and resur rection of christ, the Eucharistic liturgy, and the heavenly liturgy.

John recalls how blood and water flowed from the heart of the Savior (Jn 19.34; 1 Jn 5.6–8), assuring us that the Spirit of God, whom the water symbolizes, flows to us through the sacrifice of Jesus' blood. Peter, in a passage of great power, proclaims our Redemption through the Precious Blood (1 Pt 1.18–19). Paul assigns our Redemption (Eph 1.7) and justification (Rom 5.9) to the saving blood. Through it we are brought near to God (Eph2.13). It has given us peace (Col 1.20) and "has been put forward" (i.e., displayed publicly) as a propitiation for our sins (Rom 3.25). The "great price" with which we have been bought (1 Cor 6.20; 7.22) is the blood of Christ (Acts 20.28). All the rich theology here is easily understood by referring to the theology of blood in the Old Testament.

The bloody sacrifice of Jesus is reenacted sacramentally in the Eucharist. When Jesus instituted the Eucharist and declared, "This is my blood of the new covenant" (Mk 14.24), He was resuming the words of Moses (Ex 24.8) by which the Sinai covenant had been inaugurated. Jesus' blood is the blood of the covenant because it effectively sets up a bond of friendship with those upon whom it is sprinkled. The Church repeats the Eucharistic action according to Christ's command, and the bread and wine become the body and blood of Jesus. The sacrificial blood of each Mass renews the covenant of Calvary. It effects a real union with God because the body and blood of Jesus are given to the redeemed as their food and drink. This banquet is the pledge of eternal glory for body and soul (Jn 6.54–58). In the resurrection of the body the total life-bearing efficacy of the Precious Blood is realized. Paul reminds us that the blood of the Eucharist joins us to one another as well as to Christ. The "sharing of the blood of Christ" (1 Cor 10.16; 1 Jn 1.7) makes Christians one.

In heaven the blood of Jesus remains the eternal bond joining the redeemed to the throne of the Father. Through it the saints have been victorious (Rv 7.14; see also 1.6), and they continuously proclaim the glory of the blood of the Lamb (Rv 5.9–13). The picture that Hebrews presents of Jesus entering the heavenly sanctuary with His own blood (Heb 9.11–14; 10.19–22) shows how acceptable the sacrifice of Jesus was. By His eternal priesthood He offers the sacrifice of His blood in glory (Heb7.24–25). The tableau of the festive assembly of those in heaven and on earth gathered around the "sprinkling of blood" brings together the earthly and the heavenly liturgy in a tribute to the blood of Jesus (Heb 12.22–24).

Bibliography: Encyclopedic Dictionary of the Bible, tr. and adap. by l. hartman (New York 1963) 258. a. vÖgtle, Lexikon für Theologie und Kirche, ed. j. hofer and k. rahner (Freiberg 1957–65) 2:539–541. w. nauck, Die Religion in Geschichte und Gegenwart (Tübingen 1957–65) 1:1329–30. j. behm, g. kittel, Theologisches Wörterbuch zum Neuen Testament (Stuttgart 1935–) 1:171–176. g. kittel, "Α[symbol omitted]μα," Theological Dictionary of the N.T. (Grand Rapids 1964– ). l. morris, "The Biblical Use of the Term Blood," Journal of Theological Studies, new series 3 (1952) 216–227. d. e. h. whiteley, "St. Paul's Thought on the Atonement," ibid. 8 (1957) 240–255. r. t. siebeneck, "The Precious Blood and St. John," Proceedings of the 1st Precious Blood Study Week (Carthagena, Ohio 1959) 65–92; "The Precious Blood and St. Peter," Proceedings of the 2d Precious Blood Study Week (Carthagena 1962) 36–56. e. f. siegman, "The Blood of Christ in St. Paul's Soteriology," ibid. 11–35; "The Blood of the Covenant," American Ecclesiastical Review 136 (1957) 167–174. c. spicq, L'Èpître aux Hébreux, 2 v. (Étude biblique 1952–53).

[r. t. siebeneck]