"CHAP. VI. Of preserving the sacrament of the holy "The custom of preserving the holy eucharist in the sacristry is so ancient that it was acknowledged even in the age of general council held at Vienna in 1311. Its origin is variously related. Some say that a woman named Juliana, residing at Liege, had a vision, “intimating to her, that it was the will of God, that a peculiar festival should be annually observed in honour of the holy sacrament, or rather of the real presence of Christ's body in that sacred institution," and that this induced the Pope to institute the feast. Juliana declared, "that as often as she addressed herself to God or to the saints in prayer, she saw the full moon with a small defect or breach in it; and that having long studied to find out the signification of this strange appearance, she was inwardly informed by the Spirit, that the moon signified the church, and that the defect or breach was the want of an annual festival in honour of the holy sacrament." Others say, that a certain priest was performing mass, who doubted the dogma of the real presence, and that blood flowed from the host which he held in his hands, which of course completed his conviction; this being reported to the Pope, he instituted the festival.-See Mosheim, cent. xiii. part ii. chap. 4. s. 2; Hospinian de Orig. Fest. Christian. pp. 74-78; Regnum Papisticum, pp. 153-156. Corpus Christi day is the Thursday after Trinity Sunday. In Romancatholic countries it is celebrated with much pomp. The host is carried about in solemn procession and devoutly adored; the streets and houses are splendidly decorated; all is joy and festivity. In some instances allegorical representations of truths or events form part of the pageant. A Spanish custom is thus described : "At a short distance in front of the procession appeared a groupe of seven gigantic figures, male and female, whose dresses, contrived by the most skilful tailors and milliners of the town, regulated the fashion at Seville for the ensuing season. A strong man being concealed under each of the giants and giantesses, they amused the gaping multitude, at certain intervals, with a very clumsy dance performed to the sound of the pipe and tabor. Next to the Brobdignag dancers, and taking precedence of all, there followed on a moveable stage the figure of a hydra encircling a castle, from which, to the great delight of all the children at Seville, a puppet not unlike punch, dressed up in a scarlet jacket trimmed with morrice-bells, used often to start up, and having performed a kind of wild dance, vanished again from view into the body of the monster. The whole of this compound figure bore the name of Tarasca, a word of which I do not know either the meaning or the derivation. That these figures were allegorical no one can doubt who has any knowledge of the pageants of the sixteenth and seventeenth centuries. It would be difficult, however, without the help of an obscure tradition, to guess that the giants in perriwigs and swords, and their fair partners in caps and petticoats, were emblems of the seven deadly sins. The hydra, it should seem, represented heresy, guarding the castle of schism, where folly, symbo the council of Nice.* Moreover, the practice of carrying the same holy eucharist to the sick, and carefully preserving it for that purpose in churches, is not only perfectly agreeable to the strictest equity and reason, but has also been enjoined by many councils, and sanctioned by the long-standing observance of the Catholic church. Therefore, this holy council decrees, that this very salutary and necessary custom be retained † "CHAP. VII. Of the preparation to be used, in order to receive the holy eucharist worthily. "If it is not fitting to engage in any sacred duty but in a holy manner, the Christian will clearly perceive, that the surpassing purity and divinity of this heavenly sacrament require him the more diligently to take heed that he do not attempt to receive it without great reverence and sanctity, especially when those fearful words of the apostle are considered, 'He that eateth and drinketh unworthily, eateth and drinketh judg lized by the strange figure in scarlet, displayed her supreme command. This band of monsters was supposed to be flying in confusion before the triumphant sacrament."-Doblado's Letters from Spain, p. 303; see also Miss A. Plumtre's Residence in France, vol. ii. pp. 220-241. * See Bingham's Christian Antiquities, book xv. ch. 4. sec. 9—11. Extravagant notions of the efficacy of the Lord's supper were entertained at an early period, and led to many superstitions. † In Spain, when a priest carries the consecrated wafer to a dying man, a person with a small bell accompanies him. At the sound of the bell, all who hear it are obliged to fall on their knees, and to remain in that posture till they hear it no longer. "Its sound operates like magic upon the Spaniards. In the midst of a gay, noisy party, the word 'Sa Magestad' (his Majesty, the same expression being applied both to God and the king) will bring every one upon his knees until the tinkling dies in the distance. Are you at dinner? you must leave the table. In bed? you must, at least, sit up. But the most preposterous effect of this custom is to be seen at the theatres. On the approach of the host to any military guard, the drum beats, the men are drawn out, and as soon as the priest can be seen, they bend the right knee, and invert the firelocks, placing the point of the bayonet on the ground. As an officer's guard is always stationed at the door of a Spanish theatre, I have often laughed in my sleeve at the effect of the chamade both upon the actors and the company. Dios, Dios!' resounds from all parts of the house, and every one falls, that moment, upon his knees. The actors' ranting, or the rattling of the castanets in the fandango, is hushed for a few minutes, till the sound of the bell growing fainter and fainter, the amusement is resumed, and the devout performers are once more upon their legs, anxious to make amends for the interruption."-Doblado's Letters from Spain, p. 13. ment to himself, not discerning the body of the Lord,' (1 Cor. xi. 29.) Wherefore he who wishes to communicate must be reminded of the precept, Let a man prove himself,' (1. Cor. xi. 28.) Now the custom of the church declares this preparation to be necessary; that no one who is conscious of mortal sin, however contrite he may think himself to be, should venture to receive the holy eucharist, without previous sacramental confession. Which custom this holy council decrees to be strictly observed by all Christians, and even by the priests, whose office it is to administer the sacrament, unless there happens to be no confessor at hand. If, therefore, through necessity, the priest solemnizes the sacrament without previous confession, let him confess as soon as possible.* “CHAP. VIII. Of the use of this admirable sacrament. "As regards the use of this holy sacrament, our fathers have rightly and wisely distinguished three ways of receiving it. They have taught that some receive it only sacramentally, as *“1. The first preparation, then, which the faithful should make is, to distinguish table from table, this sacred table from profane tables, this celestial bread from common bread. This we do, when we firmly believe, that the eucharist really and truly contains the body and blood of the Lord, of him whom the angels adore in heaven, at whose nod the pillars of heaven fear and tremble,' of whose glory the heavens and the earth are full. This is to discern the body of the Lord, in accordance with the admonition of the apostle, venerating rather the greatness of the mystery than too curiously investigating its truth by idle disquisition. 2. Another very necessary preparation is, to ask ourselves, if we are at peace with, if we sincerely and from the heart love, our neighbour. 3. We should, in the next place, carefully examine our consciences, lest perhaps they be defiled by mortal guilt, which sincere repentance alone can efface. This severe scrutiny is necessary in order to cleanse the soul from its defilement, by applying to it the salutary medicine of contrition and confession. 4. We should also reflect in the silence of our own hearts, how unworthy we are that God should bestow on us this divine gift. 5. We should also put the question to ourselves, whether we can truly say with Peter, Lord, thou knowest that I love thee.' 6. Our preparation should not, however, be confined to the soul: it should also extend to the body. We are to approach the holy eucharist fasting, having neither eaten nor drunk, at least from the preceding midnight. The dignity of so great a sacrament also demands, that married persons abstain from the marriage-debt for some days previous to communion."-Catechism, pp. 239, 240. sinners. Others receive it only spiritually, namely, those who eating with desire the heavenly bread presented to them, enjoy its fruit and use, through lively faith, working by charity. A third class receive it both sacramentally and spiritually; these are those who so examine and prepare themselves beforehand, that they come to this divine table adorned with the nuptial garment. Now, it hath been the custom of the church of God, that in receiving this sacrament, the laity should take the communion from the priests, and the officiating priests administer to themselves ;* which custom, transmitted by apostolic tradition, rightfully deserves to be retained. Lastly, the holy council doth with paternal affection admonish, exhort, beg, and intreat, by the tender mercies of our God, all who bear the Christian name, that they would at length unite and agree, in this sign of unity, this bond of charity, this symbol of concord; and that, mindful of the exceeding majesty and wonderful love of Jesus Christ our Lord, who gave his precious soul as the price of our salvation, and his flesh to us to eat, they would believe in these sacred mysteries of his body and blood, regard them with constant and firm faith, devotion, piety, and reverence, and frequently receive that supersubstantial bread which will be the true life of their souls, preserve the health of the mind, and so strengthen them that they will be able to pursue the course of this miserable pilgrimage till they arrive "To priests alone has been given power to consecrate and administer the holy eucharist. That the unvarying practice of the church has also been that the faithful receive the sacrament from the hand of the priest, and that the priest communicates himself, has been explained by the Council of Trent; and the same holy council has shewn that this practice is always to be scrupulously adhered to, stamped, as it is, with the authoritative impress of apostolic tradition, and sanctioned by the illustrious example of our Lord himself, who with his own hands consecrated and gave to his disciples his most sacred body. "To consult as much as possible for the dignity of this so august a sacrament, not only is its administration confided exclusively to the priestly order, but the church has also, by an express law, prohibited any but those who are consecrated to religion, unless in case of necessity, to touch the sacred vessels, the linen, or other immediate necessaries for consecration. Priest and people may hence learn what piety and holiness they should possess who consecrate, administer, or receive, the Holy of holies. The eucharist, however, as was observed with regard to the other sacraments, whether administered by holy or unholy hands, is equally valid."-Catechism, p. 245. at the heavenly country,* and eat without disguise that angels' food which they now receive under sacred veils.t "But since it is not sufficient to state truth unless errors are detected and exposed, the holy council has thought fit to subjoin the following canons, that the Catholic doctrine being now declared, all persons may understand what heresies they ought to shun and avoid :— "Canon 1. Whoever shall deny, that in the most holy sacrament of the eucharist there are truly, really, and sub 66 * When the eucharist is administered to a dying person, it is called the 'Viaticum," ," "because it prepares for us a passage to eternal happiness and everlasting glory. Hence, in accordance with the ancient practice of the church, none of the faithful are suffered to depart this life without being previously fortified with this living bread from heaven."-Catechism, p. 208. + Dr. Challoner gives the following directions for receiving the communion : "At the time of communion go up to the rail, and take up the towel and hold it before you. Whilst the clerk says the confiteor, humbly confess your sins, and beg God's pardon for them. When the priest turns about to give the absolution, receive it with your head bowed down, as from the hand of the invisible High Priest, whom you are going to receive. "When the priest holds up a particle of the blessed sacrament, with these words, Ecce Agnus Dei, &c. Behold the Lamb of God, behold him who taketh away the sins of the world, humbly beg, with a lively confidence in the merits of his death and passion, that he would take away your sins. "When the priest repeats three times, Domine, non sum dignus, &c. Lord, I am not worthy thou shouldst enter under my roof, speak only the word, and my soul shall be healed, say the same with him in your heart, and humble yourself exceedingly through the sense of your unworthiness and sins; but let this be joined with a lively confidence in him who can raise you up, and perfectly heal your soul by his only word. "When the priest gives you the blessed sacrament, saying, The body of our Lord Jesus Christ preserve thy soul to life everlasting, Amen, receive it with a lively faith, a profound humility, and a heart inflamed with love. At the time of your receiving, let your head be erect, your mouth opened moderately wide, and your tongue a little advanced, so as to rest upon your under lip, that the priest may conveniently convey the blessed sacrament into your mouth; which being done, shut your mouth, let the sacred host moisten a little upon your tongue, and then swallow it down as soon as you can, and afterwards abstain awhile from spitting. If the host should chance to stick to the roof of your mouth, be not disturbed; neither must you put your finger into your mouth to remove it, but gently and quietly remove it with your tongue, and so convey it down; and then return to your place, and endeavour to entertain, as well as you can, the guest whom you have received. Spend at least a quarter of an hour after communion in devotions suitable to that occaon."-Garden of the Soul, p.2 51. |