"Receive the benefit of Absolution" (S. John xx. 23).

"Avoid (get rid of) all scruple" about coming to "that Holy Mystery" (Com. Office).

Here is (1) dogmatic teaching, (2) solemn warning, (3) solicitous suggestion, of a salutary aid to preparation for receiving Virtus and escaping Damnum. (Notes on Art. 25.)

All this must obviously be a solemn mockery or worse, if there be either (a) No Real Presence, or (b) No possibility of approaching Ir unworthily.

(a)

VI. TWO CONCLUSIONS.

"Partaker of Christ."

Since Christ must be Really Present to convert the "Signum" into "Sacramentum," and distribute Virtus or Damnum, Benefit or Injury, among the recipients (just as a Nut must have a Kernel, before either good or bad flavour can be tasted by the eater); it follows, that "Partaker of Christ" is a technical term, signifying one who "eats the Body of Christ" or "feeds upon IT" to his nourishment; i.e., one who receives " 'worthily" and therefore "beneficially," and who in consequence obtains the Virtus flowing from the "Communicatio" of the Res Sacramenti. (Article 28.)

(b) "Wicked" Communicants.

Since "Christ hath no concord with Belial," since it is the "pure in heart" who "shall see God," and of whom Christ said, "My Father will love him, and we will come and make our abode with him;" it follows, that the wicked are in no wise "Partakers of Christ," i.e., obtain no "wholesome effect" or Virtus (Article 25), no "strengthening and refreshing" (Catechism), but rather gain harm

and loss, Damnum, by "taking and eating" that Res which is "given," and so, "purchase to themselves damnation." (2 Cor. vi. 15; S. Matt. v. 8; S. John xiv. 22; Rev. iii. 20; 1 S. Peter i. 16; Art. 25. Lecture Notes on Communion Office.) VII. UNWORTHILY RECEIVING v. UNWORTHY RECEIVER.

All alike must be "unworthy receivers," since all are unworthy to come into the King's Presence. (Hab. i. 13; Isaiah vi. 5.) But all are invited (Isaiah lv. 1; Rev. xxii. 17), nay, commanded, to "do this" (S. John vi. 53-8), that they may be made worthy; just as unlearned people go to school to be made learned. And none need doubt or fear who come as the Publican (S. Luke xviii. 13), for the promises of a gracious reception are sure. (Isaiah i. 16, 18; S. Matt. vii. 7, 8; S. John vi. 37.)

"To "receive unworthily" is to come to the Heavenly Feast, and wilfully reject the offered Wedding Garment (S. Matt. xxii. 12); i.e., either (1) to come in a defiant state of known sin, without sorrow for the past or wish to amend; or (2) to come in a careless spirit of unbelief as to the Real Presence and consequent need of devout worship; not "discerning the Lord's Body," in fact, and therefore not treating the Consecrated Elements with more reverence than common food. (S. Luke i. 53.)

VIII.

"EAT AND DRINK...TO CONDEM

NATION."

The κpua or judicium mentioned by S. Paul, as noted in § iv., was not eternal condemnation of the soul, about which he says nothing whatever, but

a temporal judgment afflicting the Body; an epidemic, in fact, which caused much sickness and some mortality; its purpose being expressly stated, viz., to stimulate the sufferers to "avoid" and escape the condemnation of the Last Day, by fleeing in time from the wrath to come. (1 Cor. xi. 32; v. 5; 1 Sam. v. 6, 12; vi. 19.)

IX.

SELF-EXCOMMUNICATION.

66

39 66

Too many of "the Faithful" wilfully abstain from the Lord's Table, under hypocritical pretences of deep reverence for the Holy Sacrament, urging such pleas as too young," too busy," "too unworthy," &c., which are as idle as those in the parable of the Great Supper (S. Luke xiv.); the real reason all the time being an absorbing love of this present world (2 Tim. iv. 10; 1 S. John ii. 15), and a consequent unwillingness to adopt that higher standard of faith and practice which is naturally expected of those who "walk with God."

To the really devout, however, who shrink in genuine self-abasement from the Presence of the "Lamb without spot," there is every encouragement from S. Paul's mode of dealing with the Corinthians. He severely censures them for various faults and failings (1 Cor. iii. 3; v. 2; xi. 21), but does not tell them to excommunicate themselves on that account, which would be much the same as telling sick people to avoid the doctor on account of their being not well. On the contrary, he urges them to attend the Altar service all the this being the special purpose of their coming together on the first day of the week (Acts xx. 7); but with the caution and proviso,

more

Let

a man examine himself, and so let him eat, &c." I Cor. xi. 28.

X. SS. AUGUSTINE, HIEROME, CHRYSOSTOM, ATHANASIUS.

S. Augustine, or Austin; (Latin). Born A.D. 355, at Tagaste in Africa. His father, Patricius, a Pagan, converted to Christianity by his wife Monica, whose prayers and tears doubtless aided the conversion of her son. Baptised at Milan, A.D. 387, by S. Ambrose, who composed Te Deum on the occasion. Bishop of Hippo in Africa, A.D. 396. Wrote much on Psalms and Gospels, and against the Manichæan heresy. Died 430. N.B. Our English S. Augustine lived two centuries later.

S. Hierome, or Jerome; (Latin). Born at Stridon in Dalmatia, A.D. 346. Studied at Rome during the reign of Julian the Apostate. In retreat at Bethlehem, prepared the Vulgate, or Latin translation of the Bible. Died 420.

S. Chrysostom, or Golden-Mouth; (Greek). Born at Antioch in Syria, A.D. 347. Bishop of Constantinople, 397. Persecuted to death by Empress Eudoxia, 407.

S. Athanasius (Greek). Born at Alexandria, A.D. 296. Opposed Arius at Council of Nicæa, 325. Bishop of Alexandria, 326; died 373. The "Psalm Quicunque" or Athanasian Creed, containing his arguments against Arianism and other heresies, drawn up in the 5th century, probably by Hilary, Bishop of Arles.

Article xxx.

De Utrâque Specie.

Of Both Kinds.

Calix Domini non est

The Cup of the Lord

Laicis denegandus; utra- is not to be denied to

que enim pars Dominici Sacramenti, ex Christi institutione et præcepto, omnibus Christianis ex æquo administrari debet.

the Lay people : for both parts of the Lord's Sacrament by Christ's ordinance and commandment ought to be ministered to all Christian men alike.

I. CATHOLIC DOCTRINE AND PRACTICE.

(a) "What God hath joined together, let not man put asunder." Had Christ thought the one element of Bread sufficient by itself, He might and would have said so. But He did not. On the contrary, after Blessing and Breaking the Bread, He took the Cup, and said, "Drink ye all of IT ;" and they all drank of IT accordingly. (S. Matt. xxvi. 27; S. Mark xiv. 23.)

(6) In the Great Eucharistic Discourse of the sixth chapter of S. John's Gospel, the two are coupled together four distinct times in as many verses, 53-6; as though to render it impossible for anyone even to dream of separating them.

(c) The "benefits" whereof we are partakers are two, viz. "Refreshing" and "Strengthening" of the soul; which are attributed severally to the "Body and Blood" of Christ, as our bodies derive them from Bread and Wine respectively. "Bread to strengthen; Wine to gladden," says the Psalmist [civ. 15]. This special grace of "Gladdening," at least, must be lost to those who are denied the Cup; and how much more, who can say ?

(d) Hence "Utraque Species" was the Catholic rule for twelve centuries; allowance being made only for extreme and exceptional cases, when it was held that either "species" by itself might "suffice;"