consecrate is, according to its true nature, only one bread (only one sort of bread.) In the act of consecration all the hosts are, by means of the secret intention of the priest, and the enunciation of the words of consecration, united into one mass, and one substance, and what was formerly bread, now becomes entirely the body of Christ....Every bit of bread, every drop of wine, contains the whole Christ who is in heaven, but not confined to any particular place, as the one undivided soul is equally diffused throughout the body.... The body of Christ is present in all countries, places, and churches; hence we may preserve it in various ways, and keep it in various places; we may have it, receive it, and give it in the box. But as he exists in heaven with his hands, his feet, and all his members, and is seen by the angels and the redeemed in all his glory, he does not change his heavenly abode, and is ever present."-In illustration of such notions, the instance was adduced of a mirror composed of many pieces in which a single image is variously reflected; see Klee, ii. p. 211.a

12 Respecting the institution of the said festival, see Gieseler ii. 2. p. 445 ss. § 77, notes o and p.

13 The idea of a sacrifice is intimately connected with that of transubstantiation. Peter Lombard Sent. Lib. iv. Dist. 12. g.: breviter dici potest, illud quod offertur et consecratur a sacerdote vocari sacrificium et oblationem, quia memoria est et repræsentatio veri sacrificii et sanctæ immolationis factæ in ara crucis. Et semel Christus mortuus in cruce est ibique immolatus est in semetipso (Heb. vii. 27), quotidie autem immolatur in sacramento, quia in sacramento recordatio fit illius quod factum est semel. Thomas Aquinas entered into more lengthened discussions, Sum. P. iii. Qu. 83. Art. 1 ss. quoted by Münscher, edit. by Von Cölln, p. 270-71. The mystical notion was, that Christ is both priest and sacrifice at the same time; see Conc. Lateran. iv. can. 1, note 4. Concerning the usual canon of the mass, the various kinds of mass (missæ solitariæ) etc., comp. the archeological and

body, at the institution of the sacrament in question; see Thomas Aquinas, 1. c. Qu. 81. Schröckh, xxxix. p. 163.

a Since every host contains the body of Christ, and one priest may lift up one host at the same time when another priest lets down another host, it follows, according to W. Ockam, that a body may move at one and the same time in two different directions; though Aristotle, from the merely physical point of view, makes the opposite assertion, see Centiloq. conclus. 27. Rettberg in the Studien and Kritiken 1839, part 1. p. 76.

liturgical words of Calixt (Dissert. de pontificio missæs acrificio Francof. 1644, and de Missus solitariis. Helmst. 1647. 8), Buddeus (Dissert. de origine missæ pontificiæ, in Miscell. sacr. Jen. 1727. T. i. p. 1–63), and Augusti (Archaeologie, vol. iv. and viii.)—On the adoration of the host during the mass, as well as at other times (e. g. when it was carried to the sick, etc.), which may be dated from the thirteenth century, see Cæsarius of Heisterbach, de miraculis et visionibus sui temporis dialog. lib. ix. c. 51. quoted by Gieseler ii. 2. § 77. note n. and de Lith. C., de adoratione panis consecrati et interdictione sacri calicis in Eucharistia. 1753–8. Decret. Gregorii ix. Lib. iii. Tit. 41. c. 10. (quoted by Münscher, ed. by Von Cölln, p. 262.) Sacerdos vero quilibet frequenter doceat plebem suam, ut, cum in celebratione missarum elevatur hostia salutaris, quilibet se reverenter inclinet, idem faciens cum eam defert presbyter ad infirmum.

14 This is the more pleasing aspect of the history of the doctrine in question, which has too often been overlooked in work on the history of doctrines. Thus Anselm said, de sacram. altaris P. ii. c. 8 (p. 75): Cum ergo de carne sua amandi se tantam ingerit materiam, magnum et mirificam animabus nostris vitæ alimoniam ministrat, quam tunc avidis faucibus sumimus, cum dulciter recolligimus et in ventre memoriæ recondimus, quæcunque pro nobis fecit et passus est Christus. Hoc est convivium de carne Jesu et sanguine, qui cum communicat, habet vitam in se manentem. Tunc enim communicamus, cum fide ardente quæ per dilectionem operatur, reposuimus in mensa Domini, qualia ipsi sumsimus, videlicit, ut sicut ille totum se præbuit pro salute nostra nulla sua necessitate, sic nos totos fidei ejus et charitati exhibeamus necessitate salutis nostræ. In hoc convivio quicunque saginatur, nescit panem suum otiosus comedere, sed solicite cum muliere ejus ardet de nocte hujus seculi consurgere ad lucernam verbi Dei, ut labores manuum suarum manducet, et bene sit ei. Sique in Christo manet bonus conviva Christi propriæ dilectionis affectu, habetque Christum in se manentum per sanctæ operationis effectum. Quod cum utrumque donum Dei sit, totum accrescit magis ac magis ad cumulum amoris in illum, quem perfecte amare est perfecte bonum esse. Hunc autem cibum plus manducat, qui amplius amat, et plus amando rursus qui plus et plus manducat, et plus ct plus amat. Licet

hujus amoris in hac vita non nisi pignus quoddam accipiamus, plenitudinem ejus, in præmium, in futuro seculo expectantes. Et ecce hoc est manducare illam carnem, de qua dicit Jesus [Joh. vi.] qui manducat carnem meam in me manet et ego in eo. Similar language was used by Hugo of St Victor, who here again "combined the dialectic prudence of the scholastics with the warmth and depth of the mystics." He expressed himself as follows (Lib. i. P. viii. c. 5.):—" He who eats without being united to Christ, has the sacrament indeed, but he has not the true sacrament. On the contrary, he who eats and is united to our Lord, has the true sacrament, because he has faith and love. Even suppose he could neither take nor eat, yet he would be far more esteemed by our Lord than he who takes and eats, but neither believes nor loves, or he who believes, but does not love." (Liebner, p. 435.) Comp. Bonaventura Sent. iv. Dist. x. P. 1. Qu. 1. Art. 1. quoted by Klee, Dogmengesch. ii. p. 190. Breviloq. vi. 9. Centiloq. iii. 50. -Tauler, 4 Predigten auf unsers Herrn Frohnleichnamstag (vol. ii. p. 178 ss.) 2 Predigten von dem heiligen Sacrament (ibid. p. 294 ss. comp. p. 333 ss.) Ruysbroek 1. c. Gerson, Sermo de eucharistia in Festo corporis Domini. Opp. P. i. p. 1284–92. His illustrations are all pervaded by the spirit of mysticism; thus he says, p. 1219: Est panis angelorum, qui factus fuit et formatus in pretioso ventre Virginis gloriosæ et decoctus in fornace ardente dilectionis, in arbore crucis, qui manducari debet cum baculo spei, cum boni exempli califactorio, cum acetosis lachrymis bonæ patientiæ, velociter recordando finem nostrum, in una domo per unitatem integre, per veram credulitatem, tostus per ignem charitatis etc. Thomas à Kempis, de imit. Christi Lib. iv. 4. Ecce, unde dilectio procedit, qualis dignatio illucescit! quam magnæ gratiarum actionis et laudes tibi pro his debentur! O quam salutare et utile consilium tuum, cum istud instituisti! quam suave et jucundum convivium, cum te ipsum in cibum donasti! O quam admirabilis operatio tua Domine! quam potens virtus tua, quam ineffabilis veritas tua! Dixisti enim, et facta sunt omnia, et hoc factum est, quod ipse jussisti. 5. Mira res et fide digna, ac humanum vincens intellectum, quod tu, Domine Deus meus, verus Deus et homo, sub modica specie panis et vini integer contineris, et sine consumtione a sumente manducaris. Tu Domine universorum, qui nullius habes indigentiam, voluisti per Sacramentum tuum habitare in

nobis: conserva cor meum et corpus immaculatum, ut læta et pura conscientia sæpius tua valeam celebrare mysteria, et ad meam perpetuam accipere salutem, quæ ad tuum præcique honorem et memoriale perenne sanxisti et instituisti.-6. Lætare, anima mea, et gratias age Deo pro tam nobili munere et solatio singulari in hac lacrymarum valle tibi relicto. Nam quoties hoc mysterium recolis et Christi corpus accipis, toties tuæ redemtionis opus agis, et particeps omnium meritorum Christi efficeris. Charitas enim Christi nunquam minuitur et magnitudo propitiationis ejus nunquam exhauritur. Ideo nova semper mentis renovatione ad hoc disponere te debes, et magnum salutis mysterium attenta consideratione pensare. Ita magnum, novum et jucundum tibi videri debet, cum celebras aut Missam audis, ac si eodem die Christus primum in uterum Virginis descendens homo factus esset; aut si in cruce pendens pro salute hominum pateretur et moretur.-Wessel entertained similar notions, though he somewhat differed from the ecclesiastical doctrine, see 196, note 7. comp. de orat. viii. 6. p. 148. de Sacrament. Eucharist. C. 26. p. 699, quoted by Ullmann, p. 329: "The bread set before believers, is the purest and most perfect mirror of love, lifted up on high, that all may see it, and none hide himself from its warming beams," etc.

§ 195.

THE WITHHOLDING OF THE CUP FROM THE LAITY.

CONCOMITANCE.

Spittler, Geschichte des Kelches im Abendmahl. Lemgo, 1789.

In the Western Church the custom was gradually adopted of administering to the laity only the consecrated host, while the priests alone partook of the wine.1 In defence of such a practice, theologians advanced the doctrine of concomitance, which was developed about the same time, and according to which Christ exists wholly in either of the elements, so that those

who receive the consecrated host, partake of his blood no less than of his body.2 Robert Pulleyn is said

to have been the first who claimed the participation of the cup exclusively for the clergy. Alexander Hales, Bonaventura, and Thomas Aquinas, followed his example. Jacobellus of Misa, the colleague of Huss, demanded, in the absence of the latter, that the laity should be readmitted to the participation of the Lord's Supper sub utraque forma. Huss afterwards approved of what he had done.5 It is well known that this demand, which was refused by the Synod of Constance, gave rise to the wars of the Hussites. The consequence was, that the Council of Basle confirmed the doctrine of the Church, according to which it is sufficient to partake of the Lord's Supper sub una forma; but it permitted exceptions when the Church deemed it desirable.7

1 Had this custom its origin in the apprehension lest any part of the wine might be spilt? Concerning the dipping of the bread-the use of the Fistula (cannæ eucharistica), etc., see Spittler 1. c. and the works on ecclesiastical history and archæology: Augusti, Archæologie viii. p. 392 ss. comp. p. 485. (Comp. § 194. note 13.)

2 Peter Lombard taught Sent. Lib. iv. Dist. 10. D. (in calce) integrum Christum esse in altari sub utraque specie, et substantiam panis in corpus, vinique substantiam in sanguinem converti. Thomas Aquinas was the first who made use of the term concomitantia in Summ. P. iii. Qu. 76. Art. 1.: Sciendum, quod aliquid Christi est in hoc sacramento dupliciter. Uno modo quasi ex vi sacramenti, alio modo ex naturali concomitantia. Ex vi quidem sacramenti est sub speciebus hujus sacramenti id, in quod directe convertitur substantia panis et vini præexistens, prout significatur per verba formæ, quæ sunt effectiva in hoc sacramento.......Ex naturali autem concomitantia est in hoc sacramento illud, quod realiter est conjunctum ei, in quod prædicta conversio terminatur. Si enim aliqua duo sunt realiter