Lauda Sion: A Hymn of Eucharistic Triumph

Fr. Scott Haynes

Among the many treasures of the Church’s liturgical heritage, few shine with such theological clarity, poetic brilliance, and devotional fervor as the Lauda Sion sequence, sung on the feast of Corpus Christi. Composed by the Angelic Doctor, St. Thomas Aquinas, at the request of Pope Urban IV in 1264, this majestic hymn is a liturgical catechism on the Most Blessed Sacrament—exalting Christ’s presence in the Eucharist, defending the dogmas of the Church, and inviting the faithful to loving adoration.

A Sacred Sequence: Liturgical Context

In the Roman Rite, a sequence is a liturgical chant or hymn sung before the Gospel on certain major feasts. The word sequence comes from the Latin sequentia, meaning “that which follows,” as it followed the Alleluia in the Mass. During the Middle Ages, hundreds of sequences were composed, but after the Tridentine reforms of the 16th century, only a few were retained: Victimae paschali laudes (Easter), Veni Sancte Spiritus (Pentecost), Dies Irae (Requiem Mass), Stabat Mater (Our Lady of Sorrows), and Lauda Sion (Corpus Christi).

Lauda Sion is thus part of this rarefied group—canonized poetry that blends Scripture, doctrine, and devotion. Unlike the other sequences, however, Lauda Sion is the longest, comprising 24 stanzas. Its form is derived from an earlier hymn by Adam of Saint Victor, but Aquinas deepens the theological content and uses his unparalleled intellect to defend and exalt the mystery of Christ’s Real Presence.

“Lauda Sion Salvatorem”: An Invitation to Praise

“Lauda, Sion, Salvatorem, Lauda ducem et pastorem, In hymnis et canticis.” ("Sing forth, O Sion, thy salvation, Sing thy leader and thy shepherd,In hymns and canticles.")

These opening lines are a rousing call to worship. The Church is portrayed as Sion—the new Jerusalem, the bride of Christ—called to glorify her Savior and Shepherd. This motif of praise reflects the joy of the Church in beholding the Holy Eucharist, “the source and summit of the Christian life” (Lumen Gentium, 11).

The Eucharist is not merely a symbol; it is Christ Himself. The Church sings not in vague affection but in fervent awe:

“Quantum potes, tantum aude: quia maior omni laude nec laudare sufficis” (“Dare all you can, because He is greater than any praise, and you cannot praise Him enough”).

In other words, human language, however eloquent, falls short of this mystery.

Eucharistic Theology in Verse

Throughout the sequence, Aquinas unfolds the mysteries of the Eucharist with catechetical precision. The text proclaims the Real Presence: the Body and Blood, Soul and Divinity of Christ, under the appearance of bread and wine. It defends the truth of transubstantiation—the change of substance whereby the bread becomes the Body of Christ, and the wine becomes His Blood, though the accidents (appearance, taste, smell) remain.

“Sub diversis speciebus, Signis tantum, et non rebus, Latent res eximiae.” ("Under different kinds,Only the outward signs remain, But the extraordinary reality is hidden.")

This mystery is not contrary to reason, but above reason. As St. Thomas Aquinas taught elsewhere: “Sight, touch, taste in thee are each deceived; the ear alone most safely is believed. I believe all the Son of God has spoken: truth’s own word there is no truer token.” (Adoro Te Devote)

The New Manna: Christ Our Food

Aquinas situates the Eucharist in salvation history. The Lauda Sion draws a typological parallel between the manna in the desert and the Bread of Life. Just as the Israelites were fed with manna from heaven, so now the Church is nourished with Christ Himself:

“Ecce panis Angelorum,Factus cibus viatorum:Vere panis filiorum.” ("Behold the Bread of Angels, Made the food of wayfarers: Truly the bread of the children.")

This “Bread of Angels” (Panis Angelorum) is not for angels, who do not eat, but for man—the poor pilgrim journeying through life. The Eucharist sustains us, strengthens us, heals us, and prepares us for eternal life. It is both medicine for the soul and a pledge of future glory.

A Sacrifice and a Sacrament

The Lauda Sion teaches that the Eucharist is not only a banquet but also a sacrifice—the very Sacrifice of Calvary, made present on the altar in an unbloody manner. Christ, our High Priest and Victim, offers Himself to the Father through the hands of the priest. As Aquinas writes:

“Dogma datur Christianis, Quod in carnem transit panis, Et vinum in sanguinem.” ("To Christians is given this dogma, That bread passes into flesh, And wine into blood.")

This is no mere symbol. The change is real and substantial. The same Christ born of Mary, who died on the Cross and rose again, is present under the veil of the sacrament. His once-for-all sacrifice is re-presented on the altar, and the faithful are invited to unite their own sufferings, prayers, and lives to this saving oblation.

A Feast of Unity

The Eucharist also unites. Though many receive, each receives the whole Christ. This unity is not diminished by multiplicity:

“Sumit unus, sumunt mille: Quantum isti, tantum ille: Nec sumptus consumitur.” (“One receives it, a thousand take it:As much to each as to the other:Nor is it consumed when taken.”)

The host is broken, but Christ remains whole. The Latin axiom Totus Christus sub qualibet parte—“the whole Christ is present in every part”—is here poetically expressed. The Eucharist binds the Mystical Body of Christ in one communion of grace and love.

A Holy Warning and a Divine Invitation

The final stanzas include a sober warning: to receive worthily is to gain grace; to receive unworthily is to bring judgment:

“Sumunt boni, sumunt mali: Sorte tamen inaequali, Vitae vel interitus.” (“The good take it, the evil take it:But with unequal reward, Of life or of destruction.”)

St. Paul echoes this in 1 Corinthians 11:

“He that eateth and drinketh unworthily, eateth and drinketh judgment to himself.”

The Eucharist is no mere ritual. It is the Living God. Hence, preparation through confession, prayer, and reverence is essential. But for those who approach worthily, the Eucharist becomes the seed of eternal life.

“Ecce panis Angelorum, Factus cibus viatorum.”

This is our heavenly food. It is the Eucharist that gives strength to martyrs, perseverance to virgins, consolation to the dying, and zeal to the saints. It is the fulfillment of Christ’s promise:

“Behold, I am with you all days, even to the consummation of the world” (Matt. 28:20).

A Glorious Amen

The Lauda Sion ends with a joyful “Amen. Alleluia”—an echo of heaven, where every tear will be wiped away and where the Eucharistic veil will be lifted, revealing the Bridegroom in glory.

“Bone pastor, panis vere, Jesu, nostri miserere...Fac sanctorum tuorum conviva, coheres et sodalis. Amen. Alleluia.” (“Good Shepherd, true bread, Jesus, have mercy on us...Make us guests and fellow heirs with the saints. Amen. Alleluia.”)

Conclusion: The Hymn of Heaven on Earth

The Lauda Sion is not just a hymn; it is a mystical ladder, lifting the soul to contemplate the depth of God's love in the Eucharist. It is an echo of the upper room, the Last Supper, the sacrifice of Calvary, and the eternal feast of the Lamb.

May we sing it not only with our lips but with our lives—adoring, receiving, and living the Eucharist, until we see, no longer under veils, the Face of Christ in glory.