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Office Of Readings | Week 20, Thursday, Ordinary Time | A Reading From A Sermon Of Saint Baldwin Of Canterbury, Bishop | A Flower Grew Up From The Root Of Jesse
‘A flower rises from the root of Jesse.’
Saint Baldwin of Canterbury (d. 1190), a Cistercian monk and later Archbishop of Canterbury, draws together Scripture, liturgy, and devotion in a meditation on Christ as the fruit of Mary’s womb. His sermon situates Marian devotion firmly within Christology: honouring the Virgin leads directly to contemplation of her Son.
The sermon begins with the Ave Maria, uniting the angel Gabriel’s greeting to Mary (Lk 1:28) with Elizabeth’s exclamation (Lk 1:42). Baldwin shows how this twofold salutation expresses both the Virgin’s blessedness and the blessedness of the fruit she bears. Christ is this fruit, identified with the messianic imagery of Isaiah 4:2 and 11:1—the ‘shoot of the Lord’, the ‘flower from the root of Jesse’. These prophetic metaphors are read typologically, Christ being the fulfilment of Israel’s hopes, both rooted in Abraham and flowering in David’s line.
The sermon moves in three stages. First, it presents the Christological foundation: Jesus alone possesses the fullness of the Spirit (Jn 3:34), perfectly embodying justice and holiness. Baldwin draws on Isaiah 61:11—just as the earth brings forth fruit, so Christ brings forth justice for all nations. The natural imagery of seed, shoot, and flower conveys growth and perfection.
Second, Baldwin reflects on the glory of Christ’s exaltation. The flower that rises from Jesse’s root does not remain confined to earth but ascends ‘even to the highest place’—the glory of God the Father (Phil 2:9–11). The metaphor thus links Christ’s humble origins with his heavenly majesty, spanning the whole arc of salvation.
Third, the sermon turns to the believer’s participation. The fruit is not only splendid in itself but fruitful for us. Baldwin traces a spiritual progression: Christ as seed (planted in us through pardon and grace), as shoot (growth in perfection), and as flower (hope of final glory). Thus the messianic fruit becomes the pattern of Christian life: forgiveness, sanctification, glorification. The echo of Abraham’s promise (Gen 12:3: ‘in you all nations shall be blessed’) underscores that this blessing extends universally.
The sermon’s structure weaves biblical prophecy, liturgical devotion, and soteriological reflection into a unified vision. Baldwin’s choice of natural imagery makes theological truths accessible and memorable, showing Christ as the life-giving fruit from which all Christian blessing flows.
A Reading From A Sermon Of Saint Baldwin Of Canterbury, Bishop | A Flower Grew Up From The Root Of Jesse
Every day we devoutly greet the most Blessed Virgin Mary with the angel’s greeting and we usually add: Blessed is the fruit of your womb. After she was greeted by the Virgin, Elizabeth added this phrase as if she were echoing the salutation of the angel: Blessed are you among women and blessed is the fruit of your womb. This is the fruit of which Isaiah spoke: On that day the shoot of the Lord shall be splendid and radiant – the sublime fruit of earth. What is this fruit but the holy one of Israel, the seed of Abraham, the shoot of the Lord, the flower arising from the root of Jesse, the fruit of life, whom we have shared?
Blessed surely in seed and blessed in the shoot, blessed in the flower, blessed in the gift, finally blessed in thanksgiving and praise, Christ, the seed of Abraham, was brought forth from the seed of David into the flesh.
He alone among men is found perfected in every good quality, for the Spirit was given to him without measure so that he alone could fulfill all justice. For his justice is sufficient for all nations, according to the Scriptures. As the earth brings forth its buds, and as the garden germinates its own seed, so the Lord God shall bring forth justice and praise before all the nations. For this is the shoot of justice, which the flower of glory adorns with its blessings when it has grown. But how great is this glory? How can anyone think of anything more glorious, or rather, how can anyone conceive of this at all? For the flower rises from the root of Jesse. you ask: ‘How far?’ Surely it rises even to the highest place, because Jesus Christ is in the glory of God the Father. His magnificence is elevated above the heavens so that he, the issue of the Lord, is splendid and glorious, the sublime fruit of earth.
But what is our benefit from this fruit? What other than the fruit of blessing from the blessed fruit? From this seed, this shoot, this flower, surely the fruit of blessing comes forth. It has come even to us; first as a seed it is planted through the grace of pardon, then germinated with the increase of perfection, and finally it flowers in the hope or the attainment of glory. For the fruit was blessed by God, and in God, so that God may be glorified through it. For us, too, the fruit was blessed, so that blessed by God we may be glorified in him through the promise spoken to Abraham. God made the fruit a blessing for all nations.
Christian Prayer With Jesus Christ
O God,
from the root of Jesse you brought forth the flower of salvation,
our Lord Jesus Christ,
born of the Virgin Mary in the fullness of time.
Grant that we, who rejoice in the blessed fruit of her womb,
may share in the pardon of his grace,
grow in the justice of his Spirit,
and come at last to the glory prepared for your children.
Through the same Christ our Lord.
Amen.
Glossary Of Christian Terms
Root of Jesse: Biblical image (Is 11:1) referring to King David’s father; used to signify the messianic lineage from which Christ would come.
Fruit of the womb: Scriptural expression (Lk 1:42) applied to Christ, emphasising both his true humanity and his divine blessing.
Typology: A method of biblical interpretation in which Old Testament figures and images prefigure Christ and the New Covenant.
Soteriological: The adjective form of soteriology, which is the theological study of salvation, particularly in Christianity. The word comes from the Greek words sōtēr (saviour) and -logia (study of), referring to doctrines and beliefs about deliverance from a fallen or sinful state through divine intervention.
Seed, shoot, flower: Stages of growth used by Baldwin as metaphors for Christ’s presence in the believer: pardon (seed), perfection (shoot), glory (flower).
Justice: In biblical theology, not merely fairness but right relationship with God; Christ embodies and imparts this justice.
Exaltation: The raising of Christ to heavenly glory following his passion and resurrection, seated at the right hand of the Father.
Blessing of Abraham: God’s covenant promise (Gen 12:3) that through Abraham’s offspring all nations would receive blessing; fulfilled in Christ.
Christian Art | Life Of Jesus In The Gospels | King James Audio Bible KJV The Gospel Of Saint John 14: 1-7 | King James Audio Bible YouTube: Connection With The Life Of Jesus In The Gospels | King James Audio Bible The Gospels are not just a collection of stories or teachings, but a window into the life of Jesus. By reading and reflecting on the Gospels, we gain a deeper understanding of who Jesus was and what he came to do. As we read the Gospels, we see that Jesus was a man of great compassion and love. Jesus showed mercy to the outcasts and the marginalized, and he offered healing and hope to those who were in need. He also taught with authority, challenging the religious leaders of his day and offering a new way of living based on love and service. But the Gospels are not just a history lesson. They are also an invitation for us to enter into a relationship with Jesus. By reading and meditating on the Gospels, we can come to know Jesus more personally and deeply. We can learn from his example and seek to follow in his footsteps. So we may be encouraged to read the Gospels, perhaps starting with the Gospel of Mark or the Gospel of John, as we read paying attention to how Jesus interacted with others and how he responded to different situations. We may ask ourselves what you can learn from his words and actions, and how we can apply them to our own lives. And as we read, we can allow ourselves to be drawn into a closer relationship with Jesus. There truly is an historical Jesus. May the Gospels be a source of guidance, inspiration, and transformation for us all. How Much In The Gospels Is Historical, And How Much Is Myth, Legend, Trope, Figurative Thinking? It is difficult to say with certainty how much of the Gospels is historical in the modern sense of the word and how much is myth, legend, trope, or figurative thinking. The Gospels were written some years after the events they describe, and they were written from the perspective of the early Christian community. This means that the Gospels may contain a mix of historical facts and interpretation, as well as elements of myth, legend, and figurative thinking. That being said, scholars believe that the Gospels contain a good deal of historical information. For example, the Gospels describe specific places and events, such as the places where Jesus preached and the events of his trial and Crucifixion. These details suggest that the writers of the Gospels had access to historical information and intended to provide an accurate account of what happened. On the other hand, the Gospels also contain elements that are not seen by all as historical, howsoever this goes to the root of the faith, such as the miracles performed by Jesus and the accounts of his resurrection. Some see these as legends or myths that were added to the Gospels to help convey the message of the early Christian community. The question of how much of the Gospels is historical and how much is myth, legend, or figurative thinking is complex. What is important is that we approach the Gospels with an open mind and a willingness to engage with the stories and teachings they contain. We are in the Gospels in conversation with God – and with the many people who have had such faith and conversations – as with the historical Jesus. Why Do The Gospels Say Were People Afraid Of Jesus? There are several reasons why people may have been afraid of Jesus, according to the Gospels. One reason is that Jesus was a powerful and charismatic figure who challenged the religious and political authorities of his time. He spoke out against corruption and injustice, and he called on people to repent and turn to God. This type of behaviour was seen as threatening by those in positions of power, and they may have been afraid of losing their influence or authority. Another reason is that Jesus performed many miracles, such as healing the sick and casting out demons. These miracles were seen as evidence of his divine power, and they may have made people afraid of him. Some people may have been afraid of being healed or possessed by Jesus, while others may have been afraid of what would happen if they did not believe in him. Finally, some people may have been afraid of Jesus because of the prophecies and expectations of the coming of a messiah. The Jews of Jesus’ time were looking for a saviour who would deliver them from oppression and establish a kingdom of God on earth. When Jesus arrived on the scene, he may have been seen as a threat to the status quo, and some people may have been afraid of what he might do. Might The Fear Be Related To The Fear Of God – The Injunction To Fear God? Yes, it is possible that the fear of Jesus mentioned in the Gospels may be related to the fear of God. In the Old Testament, the fear of God is often used to describe a deep reverence and awe for God, as well as a sense of humility and obedience in the face of his greatness. This fear of God is seen as a positive and necessary quality for a faithful believer, and it is often linked to the idea of fearing God’s punishment or judgement. In the New Testament, the fear of God is also mentioned, but it is often portrayed in a more positive light. For example, in the Gospel of Luke, Jesus tells his followers not to be afraid of those who can only kill the body, but to fear God, who can destroy both body and soul (Luke 12:4-5). This suggests that the fear of God is not just about punishment, but about a deep respect for […]
Psalm 107 is a hymn of thanksgiving that celebrates God’s deliverance from distress. The psalm is structured into distinct sections, each depicting a different scenario of trouble and rescue, including wandering in the wilderness, imprisonment, illness, and storms at sea. These narratives symbolize a range of human crises and emphasize the recurring theme of calling out to God in times of trouble and experiencing God’s merciful intervention. The psalm highlights importance of giving thanks to God for His steadfast love and wondrous works. Psalm 107 resonates with universal experience of distress and deliverance, making it relevant across different eras and cultures. Psalm 107 is often interpreted as a reminder of God’s enduring presence and a call to recognize and celebrate God’s involvement in human affairs [ … ]
Saint Teresa wrote during a period of profound spiritual and political upheaval in 16th-century Spain, amidst the Counter-Reformation and a Church in crisis. Her audience included not only cloistered nuns but a wider ecclesial community in need of reform and renewal. Her insight into prayer as intimate conversation with God stemmed from her personal experience of spiritual desolation, ecstatic union, and eventual peace in God. The call for the Kingdom to come ‘in us’ is not abstract: it is grounded in Teresa’s urgent desire that each soul be transformed into a sanctuary where God may reign [ … ]
