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SECTION XV.-The Ministration of the Cup.

RUBRIC XXVII.

¶ And the Minister that delivereth the Cup to any one shall say,

b The Blood of our Lord Jesus Christ, which was shed for thee, preserve thy body and soul unto everlasting life. d Drink this in remembrance that Christ's Blood was shed for thee, and be thankful.

a THE MINISTER THAT DELIVERETH, ETC.]-This mode of expression implies that the Cup may be delivered by another Minister than the one who delivered the Bread, that is, than the Celebrant. In the Order of Communion, and the two Books of Edward, the Rubric before this assigns, as a reason for communicating before others any Ministers present, "that they may be ready to help the chief Minister" (O. C., "the Priest"). Similarly the Scotch Rubric:-"That they may help him that celebrateth." From the earliest time, not only another Presbyter than the Celebrant has been permitted to help in the distribution, but a Deacon also. This appears from S. Justin's oft-quoted account of the Celebration :"Those who are called Deacons with us give to every one of the persons present to partake of the blessed Bread and Wine and water, and carry them to those not present." According to Justin, writing about the year 150, the Deacon delivered both Elements; but there was a diversity of practice. S. Cyprian2 at Carthage, A.D. 251, speaks incidentally of "the Deacon beginning to offer the Cup to those present." S. Ambrose tells us that S. Laurence, the Roman Archdeacon, addressing his Bishop, Xystus, when the latter was led to martyrdom, A.D. 258, asks:-"Whither, O father, dost thou go without thy son? Whither, O holy Priest, dost thou hasten without thy Deacon to whom thou hast committed the consecration of the Lord's Blood?" The Council

1 Apol. i. c. 65, tom. i. p. 266.

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2 De Lapsis, p. 132.

3 De Offic. Ministr. L. i. c. xli. n. 214, tom. iv. p. 404. 4 By the consecration some here understand that which is consecrated (consecratio pro re consecrata); others account for the expression by say. ing that the dispensing of the Blood is "our consecration and sanctification;" others, again, urge that the Deacon may correctly be said to consecrate, because he assists the consecrator, and they quote Guerric (Serm. v. de Purif.), who even "asserts that the people consecrate."—

of Nicæa,1 325, complained that in many cities Deacons used to "give the Eucharist to Presbyters,"" those who could not, to those who could offer." The Council of Laodicea, held probably in the year 365, forbade Subdeacons to "give the Bread, or to bless the Cup;" upon which Canon the ancient Scholiast Aristenus2 remarks, "The servants of the Church are not permitted to perform the work of the Presbyters and Deacons; wherefore they do not deliver either the Bread or Cup to the people." S. Augustine, speaking of S. Laurence, says, " He bore the office of the Diaconate" (in the Church of Rome): "there he ministered the sacred Blood of Christ." S. Chrysostom "Dost thou not see that it is lawful for the Priest alone to give the Cup of the Blood?" The Council of Carthage,5 398, at which S. Augustine was present, permitted a Deacon to give "the Eucharist of the Body of Christ to the people in the presence of a Presbyter, if necessity compelled, and he was ordered to do it." In the Liturgy of the Apostolical Constitutions, drawn up at about this time, the Bishop is represented as ministering the Bread, and the Deacon the Cup. In the Liturgy of Jerusalem,' the Rubrics of which are very ancient, though of uncertain date, is this direction :-"Then he (the Priest) communicates the Clergy; and when the Deacons take up the Patens and Chalices to communicate the people, the Deacon who takes up the first Paten says," etc. The Synod of Arles, 452, absolutely forbids a Deacon to deliver the Body of Christ when a Priest is present.8 S. Isidore in Spain, A.D. 610 :"As the consecration is in the Priest, so the dispensation of the Sacrament is in the Minister . . . the former hallows the Oblations, the latter dispenses them when hallowed." In England a Canon of Elfric,10 probably about 957, says of the Deacon, "He may baptize children and housel (i.e. communicate) the people." This permission does not appear to have been restricted in this country till the Legatine Synod held by Hubert Walter at York in 1195; when it was "decreed that a Deacon (unless in the most urgent necessity)

...

See the Note of the Benedictine editors in loc. Perhaps the author wrote communicationem, "the imparting," or "distribution of the Lord's Blood." 1 Can. xviii. Bever. Pand. tom. i. p. 80.

2 Can. xxv. Pand. tom. i. p. 464. 3 Serm. ccciv. tom. vii. col. 1234. 4 Hom. xlv. in S. Matth. § 3, tom. vii. p. 539.

6 Can. xxxviii. Labb. tom. ii. col. 1203.

6 L. viii. c. xiii. Cotel. tom. i. p. 405.

7 Lit. PP. p. 36; Assem. tom. v. p. 57.

8 Can. xv. Labb. tom. iv. col. 1013.

9 De Eccles. Off. L. ii. c. 8; Hittorp. col. 208.

10 Can. 16; Johnson's Canons, vol. i. p. 392; Labb. tom. ix. col. 1005.

do not baptize, or give the Body of Christ." According to Lyndwood, such necessity" arises if many wish to receive the Body of Christ, and the Presbyter is not able to minister to all." Walter says that his prohibition is " according to the tenor of the Canons of the Fathers;" and it is true that the Canon of Carthage above cited had been admitted into the Body of Canon Law.3 Such then was the state of the law in England when the Order of Communion was drawn up in 1548. A return to the Primitive rule was however necessary, owing to the great increase that was expected (and that took place) in the number of Communicants. Hence, we may conclude, the Rubric which ordered any Ministers present to be communicated first, that they might be " ready to help the Priest" in the distribution.

SECTION XVI. Of the Eucharistic Tube.

From the eighth century there spread from Rome a partial custom of using a metal pipe for sucking the consecrated Wine out of the Chalice. This instrument is mentioned in the two most ancient editions of the Ordo Romanus under the name of pugillaris. The first speaks of the “Pugillares, some of silver, others of gold,"5 carried with the Paten, Chalice, etc., before the Bishop when about to celebrate. From the second we learn their use :-"The Subdeacon gives him the Pugillaris wherewith to confirm the people," i.e. to communicate them in the Blood. These directories are older than the ninth century. In the sixth Ordo, which may be two centuries later, it is called fistula :-" Let the Deacon, holding the Chalice and Fistula, stand before the Bishop,"7 etc. This is its most common name in ancient documents. It is so called in the Consuetudinary of S. Benignus at Dijon, and in the Uses of Citeaux, in the Chronicle of

1 Can. 6; Johnson, vol. ii. p. 77.

2 Lib. iii. tit. 24, Baptisterium, note Diaconi, p. 243.

3 Gratian, P. i. D. xciii. c. xviii. The Decretum of Gratian is not only published as part of the Corpus Juris Canonici, but is expressly spoken of as such in the Bull of Gregory XIII. (Quum pro munere), by which the edition of 1580 was authorized.-Grat. Decr. Præfix. col. 9; Par. 1861.

4 In classical Latin pugillares are small writing tablets; but at a later period the style or reed used for writing on them appears to have acquired the name of pugillaris, which afterwards passed on to the Eucharistic tube, because of its resemblance to a reed.-Cassander, Opp. p. 51.

5 Mus. Ital. tom. ii. p. 5.

• Ibid. p. 50.

7 Ibid. p. 75.

8 Cap. 21, Martene, De Ant. Mon. Rit. L. ii. c. iv. § xv. 9 lbid.

Cassino,1 in Florence2 of Worcester, 1118, and many others. In the tenth Ordo Romanus, which appears to be of the eleventh century, it receives the name of calamus:-" Let him (the Pope) not confirm himself on that day (MaundyThursday) and the Friday with a Calamus, but with the Chalice only." This is used in the Statutes of the Carthusians by Guido or Guigo, A.D. 1120:-"We have no gold or silver ornaments in the Church beside the Chalice and the Calamus, with which the Blood of the Lord is sucked up." Innocent5 III., A.D. 1198, recognises it under this name, when, speaking of the Communion of the Pope, he says, " He drinks the Blood with a Calamus." This word appears also in the Ordo Romanus edited by James Caietan, 1301, when he describes the Communion of newly consecrated Bishops: -"They may take it with a Calamus, if there is one ready; otherwise, let them take it with the Chalice itself." It is used again by Paris de Crassis,7 the Master of the Ceremonies at Rome under Leo x. It was frequently called arundo, as in the Constitutions of Hirschau:8" The Fistula or Arundo by means of which we are wont to take the Blood of the Lord." In an Order of Divine Service of great authority in Germany in the fourteenth and two following centuries, is a direction that those in charge of the Church set in readiness "two Chalices and two Arundines," etc. Canna was another similar name, but less frequent than calamus and arundo. A certain Abbot, 1040, is said to have given to his Monastery a "silver Canna, by means of which the Blood of the Lord was drunk by the Communicants ;" and on which were engraved the words, " May this Blood of the Lord be to us eternal life." One silver and one ivory Canna were

"10

1 Chron. S. Monast. Cassin. L. iii. c. lxxiv. p. 421; Par. 1668. In the notes to L. iv. c. lxiv. p. 489, the editor, Angelus de Nuce, says that one was preserved in his time ;-and refers to the Exordium Cisterc. Cœnob. c. 53, and Conradus in Chron. Mogunt. (Erant Fistulæ quinque ad communicandum argenteæ deauratæ) for other instances of the custom.

2 Ad ann. 1087, p. 642; Francof. 1601. 3 Mus. Ital. tom. ii. p. 100. 4 Cap. xl. Codex Regul. Brockie, tom. ii. p. 325.

5 De Myst. Miss. L. vi. c. ix. col. 911; Par. 1855.

6 Mus. Ital. tom. ii. p. 313. See also p. 286.

7 Ordo Rom. Martene, De Ant. Eccl. Rit. L. iv. c. xxxiv. tom. iii. p. 222. 8 Herrgott, Coll. Auct. O. S. B. Const. Hirsaug. L. i. c. xvii. p. 394; Par. 1728. See also c. lxxxiv. p. 453.

9 Gerbert, Disq. iii. c. ii. § xiii. p. 226.

10 Annal. Bened. L. lix. § xliii. tom. iv. p. 496. A canna argentea is mentioned in the will of Ermentrude printed by Mabillon, Lit. Gall. p. 462, and some suppose this also to be a Fistula Eucharistica; but it is bequeathed, not to a Church, but to her son, and was without doubt a "silver can" for domestic use.

among the riches of the Church of S. Riquier at Centule.1 Virgula appears to have been sometimes used in the same sense. In a MS. in the Vatican, Pope Gregory is said to have "drunk the Blood of Christ with a silver Virgula."2 Miræus has printed the will of Count Eberhard, A.D. 837, in which he bequeaths "a silver Thurible, a golden Pipa," etc., where Miræus, Bona, etc., understand by pipa the Eucharistic pipe. It is once called sumptorium by Flodoard, A.D. 940: "He made a greater Chalice, with Paten and Sumptorium of Gold." In the Liber Pontificalis, Leo III., A.D. 795, is said to have "offered a great Chalice with a Sipho weighing thirty-seven pounds." Lastly, if there be no error in the reading, it seems in Spain to have been called nasus. a charter of Silo, King of the Asturias, 777, speaks of a "silver Chalice and Paten, with a Basin, and with its Nasus;" where the meaning is determined by a clause that comes after, "It will serve to give the Blood of the Lord to the people." It was probably so called because regarded as a detached spout. This is illustrated by the fact that in some instances, as we gather from Lindanus," "the Canna was soldered and skilfully inserted into the Chalices." He had himself seen two examples at Bolsword in Friesland, and knew of others.

Thus

There was some use of the Eucharistic tube among the Lutherans for some time after the Reformation; but whether it is still kept up anywhere among them I cannot say. At Clugny, at the end of the seventeenth century, on all holy-days, some of the Ministers of the Altar used to receive in both kinds; on which occasions," the Deacon having carried the Chalice to the little Altar at the side (called the Prothesis), held the silver Calamus by the middle, the end being at the bottom of the Chalice, and the Ministers of the Altar. . . drew up and drank the precious Blood through this Calamus. The same thing took place at S. Denys in France [i.e. among the Benedictines of S. Maur], on High Days and Sundays."9 In the present day, so far as I can learn, the tube is used only when the Pope celebrates at

1 Hariulf. Chron. Centul. L. ii. c. x. Spicil. Dach. tom. iv. p. 468.

2 Gerbert, Disq. iii. cap. ii. § xiii. tom. i. p. 224.

3 Miræus, Codex Piar. Donat. c. xxi. p. 96.

4 Hist. Remens, L. iii. c. v. fol. 160, 1; Par. 1611. Reinesius thinks the reading thould be Suctorium; Gerbert, u.s. p. 226.

Anast. Biblioth. De Vit. Pont. Rom. p. 126.

6 Charta Silonis, in Sandoval ad Aun. 777. Ducange in v.

7 Panoplia Evang. L. iv. c. 56, p. 343; Colon. 1575.

8 Vogt, Historia Fistula Euch. Gerbert, tom. i. p. 226.

9 De Moleon, Voy. Liturg. p. 149.

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