Dominus Est-It Is The Lord!: Athanasius Schneider
Dominus Est-It Is The Lord!: Athanasius Schneider
Dominus Est-It Is The Lord!: Athanasius Schneider
Most Reverend
ATHANASIUS SCHNEIDER
Preface by
Most Reverend Malcolm Ranjith
Translated by
Reverend Nicholas L. Gregoris
Contents
Publisher’s Foreword …………………………………………….. 2
1
Publisher’s Foreword
When that article made its debut, I immediately made contact with its
author, Bishop Athanasius Schneider, and asked if The Catholic Response,
a periodical published under auspices of the Priestly Society of the
Venerable John Henry Cardinal Newman (as is Newman House Press
itself), could produce an English translation of the piece. Bishop Schneider
enthusiastically supported the effort, which, in turn, led to an invitation by
him and Libreria Editrice Vaticana that Newman House Press publish the
full-length book as well. The result is now before the reader.
2
of the Church, With the publication of Memoriale Domini in1967, it was
abundantly clear that Pope Paul VI did not accept such a view, nor did the
world-wide episcopate, who resoundingly opposed any change in the
method of Communion distribution. Mysteriously, though, the door was
opened for the change. That change was slow in coming to the United
States, as the episcopal conference repeatedly rejected proposals for
Communion-in-the-hand. Eventually, in 1977, by a slim majority of the
bishops, the practice was approved and went into effect on the Solemnity of
Christ the King. The materials given parish priests for the catechesis of the
faithful were historically flawed and totally one-sided. The “fruits” of the
practice are hardly edifying, as polls continue to document loss of
Eucharistic faith, even among regular Mass-goers—let alone reports of
stolen or desecrated hosts, not a few of which find their way into Satanic
Masses.
Thirty years later, Bishop Schneider’s book comes to the rescue, as real
history and theology combine to demonstrate the genuine Catholic tradition
of the universal Church—both East and west. Indeed, the change of the
centuries-old practice of priests placing the Sacred Host directly onto the
tongue of recipients came precisely from the Protestant Reformers, who
were intent on calling into question both the ministerial priesthood and the
doctrine of transubstantiation, as their own writings attest. Could one
suppose that the re-emergence of the practice would not produce similar
confusion and doubts about the very same teachings? In point of fact, it has.
It is the prayerful hope of each one of us involved in this project that this
effort will bear much fruit in returning the Church of the West to that deep
and abiding awareness that in every Eucharistic encounter, Dominus Est—It
is the Lord! And may our external actions always reflect that interior
conviction.
5
Preface
In the Book of Revelation, St. John recounts how having seen and
heard that which was revealed to him, he prostrated himself in
adoration at the feet of the angel of God (Rev 22:8). To prostrate
oneself or to kneel down before the majesty of the divine presence, in
humble adoration, was a habit of reverence that Israel always
practiced in the presence of the Lord. The First Book of Kings says:
“Now as Solomon finished offering all this prayer and supplication to
the Lord, he arose from before the altar of the Lord, where he had
knelt with hands outstretched toward heaven; and he stood, and
blessed all the assembly of Israel with a loud voice” (1 Kings 8:54–
55). The position of supplication of the king is clear: He was kneeling
before the altar.
The same tradition can also be found in the New Testament, where
we see Peter kneeling before Jesus (see Lk 5:8); Jairus, who knelt to
request the healing of his daughter (Lk 8:41); the Samaritan who
returned and knelt to give thanks to Jesus (Lk 17:16); and Mary, the
sister of Lazarus, who, on her knees, asked the favor of having her
brother brought back to life (Jn 11:32). The same attitude of
prostration before the stupendous presence and divine revelation is
found throughout the Book of Revelation (Rev 5:8, 14; 19:4).
Intimately linked to this tradition was the conviction that the holy
Temple of Jerusalem was the dwelling place of God and, therefore, in
the Temple one had to exhibit bodily gestures expressive of a
profound sense of humility and reverence in the presence of the Lord.
6
In fact, concerning the Real Presence of Christ in the Eucharistic
Species, the Council of Trent proclaimed that “in the Blessed
Sacrament of the Eucharist, after the consecration of the bread and
wine, our Lord Jesus Christ, true God and man, is truly, really and
substantially contained under the appearances of those perceptible
realities” (DS 1651).
*
Literally; “hidden Godhead” (i.e., “Godhead in hiding”).
7
himself on his knees before the Lord and said: “Depart from me, for I
am a sinful man, O Lord” (Lk 5:8).
8
seriousness and interior silence which ought to signal the presence of
God in the soul.
Then there are the abuses of those who take the Sacred Species off to
keep as a souvenir, of those who sell the Hosts, or, worse yet, of
those who take them for the purpose of profaning them in satanic
rituals. Such situations have been observed. Furthermore, in large
concelebrations, even in Rome, on various occasions one finds the
Sacred Species tossed on the ground.
This situation causes us to reflect on the grave loss of faith, but also
on the outrages and offenses to the Lord, Who deigns to come to
meet us, wishing to make us like unto Him, so that the holiness of
God may be reflected in us.
The Pope speaks of the necessity not only of our understanding the
true and profound significance of the Eucharist, but also of
celebrating the liturgy with dignity and reverence. He mentions that it
is necessary to be aware of the importance of “gestures and posture,
such as kneeling during the moments following the Eucharistic
Prayer” (SC no. 65). Furthermore, in speaking of the reception of
Holy Communion, he invites all to “do all possible so that the gesture
in its simplicity correspond to the value of the personal encounter
with the Lord Jesus in the Sacrament” (no. 50).
Against this background, one can appreciate this little book written
by His Excellency Monsignor Athanasius Schneider, auxiliary bishop
of Karaganda in Kazakhstan, from its very significant title: Dominus
Est. It is to be hoped that this work will contribute to the current
discussion on the Eucharist, the real and substantial presence of
Christ in the consecrated Species of Bread and Wine. It is significant
that Bishop Schneider begins his presentation on a personal note,
recalling the profound Eucharistic faith of his mother and two other
women, a faith preserved amid the great sufferings and sacrifices that
the tiny community of Catholics of that country endured in the years
of the Soviet persecution. Starting from his experience, which
9
aroused in him a great faith, wonder, and devotion for the Lord
present in the Eucharist, he presents us with an historical-theological
excursus that clarifies how the practice of receiving Holy
Communion on the tongue, while kneeling, became the normative
practice in the Church for a long period of time.
+ Malcolm Ranjith
Secretary of the Congregation for Divine Worship
and the Discipline of the Sacraments
10
DOMINUS EST
_______________
(1)
“Eucharistic” Women and Holy Communion
in the Soviet Underground
11
was at work in the mystery of the Church and, above all, in the
sacraments.
During those dark years, the Church, in the immense Soviet empire,
was forced to live underground. But the most important thing was
this: The Church was alive, indeed very alive, even though she lacked
visible structures, even though she lacked sacred buildings, even
though there was a tremendous scarcity of priests. The Church was
most alive because she did not completely lack the Eucharist, even
though it was rarely available to the faithful; because she did not lack
souls with solid faith in the Eucharistic Mystery; because she did not
lack women—often mothers and grandmothers—with a “priestly”
soul who safeguarded and even administered the Eucharist with
extraordinary love, with care, and with the greatest reverence
possible, in the spirit of the Christians of the first centuries, expressed
in the adage cum amore ac timore (with love and fear).
12
Father Alexij, from his place of exile, suddenly and secretly arrived
in the city of Karaganda in Kazakhstan.
With the coming of evening, preparations were made for the flight.
Maria Schneider left her two little children (a two-year-old boy and a
six-month-old girl) with her mother and called on Pulcheria Koch
(the aunt of her husband). The two women took Father Alexij and led
him for twelve kilometers through the forest, in the snow and the
cold, 30 degrees below zero.1 The women arrived at a little train
station, bought a ticket for Father Alexij, and sat with him in the
waiting room; the train was not due for an hour. Suddenly, the door
opened. A policeman entered and spoke directly to Father Alexij:
“Where are you heading?” The priest was not able to respond, out of
fear—not for his own life, but for the life and fate of the young
mother, Maria Schneider. The young woman herself responded to the
13
policeman: “This is our friend, and we are accompanying him. Look,
here is his ticket,” and she handed the ticket over to the policeman.
The policeman, looking at the ticket, told the priest: “Please do not
enter the last car, because it will be dislodged from the rest of the
train at the next station. Bon voyage!” The policeman exited the
waiting room. Father Alexij looked at Maria Schneider and said,
“God has sent us an angel! I will never forget what you have done for
me. If God will permit it, I will return to give all of you Holy
Communion, and in my every Mass I will pray for you and your
children.”
14
Blessed Sacrament in your house, inviting for adoration persons who
are absolutely trustworthy, with everything carried out in the greatest
secrecy. After the ninth month, you must consume the Host, but do so
with great reverence!” And so was it done. For nine months, there
was clandestine Eucharistic Adoration at Tokmak. Maria Schneider
was also among the female worshipers.
Kneeling before a little Host, all the adoring women, these truly
Eucharistic women, ardently desired to receive Holy Communion.
But, unfortunately, there was only a little Host and at the same time
many people who desired to receive Holy Communion. For this
reason, Father Alexij had decided that at the end of the nine months
only Pulcheria would receive Holy Communion, with the other
women making a Spiritual Communion. Nevertheless, these Spiritual
Communions were very precious, because they rendered these
“Eucharistic” women capable of transmitting to their children, as if
with their maternal milk, a profound faith and great love for the
Eucharist.
15
The third example of a “Eucharistic” woman is that of Maria Stang, a
German woman from Volga, deported to Kazakhstan. This saintly
mother and grandmother had a life full of incredible sufferings and
continual renunciations and sacrifices. However, she was a person
full of faith, hope and spiritual joy. Already from childhood, she
desired to dedicate her life to God. On account of the Communist
persecution and deportation, her pilgrimage of life was filled with
sorrow. Maria Stang writes in her memoirs: “They took away the
priests. In the nearby village, there was still a church but,
unfortunately, there was no longer a priest there, nor the Blessed
Sacrament. But without the priest, without the Blessed Sacrament,
the church was so cold. I had to cry bitterly.” From that moment,
Maria began to pray every day and to offer sacrifices to God with this
prayer: “O Lord, give us a priest again, give us Holy Communion! I
suffer all things willingly for love of You, O Most Sacred Heart of
Jesus!” In the vast place of deportation in the eastern part of
Kazakhstan, Maria Stang secretly used to gather together other
women in her house every Sunday to pray. During these Sunday
gatherings, the women often cried and prayed: “Mary, our most holy
and dearest Mother, see how poor we are. Give us again priests,
teachers and shepherds!”
From 1965 on, Maria Stang traveled once a year to Kirghistan, where
a Catholic priest was living in exile (a distance of more than a
thousand kilometers). In the vast villages of eastern Kazakhstan,
German Catholics had not seen a priest for already more than twenty
years. Maria writes: “When I arrived at Frunse (today Bishkek) in
Kirghistan, I found a priest. Entering his house, I saw the tabernacle.
I had not been able to imagine that in my lifetime I would be able to
see once more the tabernacle and the Eucharistic Lord. I knelt down
and began to cry. Afterwards, I drew closer to the tabernacle and
kissed it.” Before Maria Stang left for her village in Kazakhstan, the
priest handed over to her a pyx with some consecrated Hosts. The
first time that the faithful gathered together in the presence of the
Blessed Sacrament, Maria said to them: “We have a joy and
happiness that no one can imagine: We have with us the Eucharistic
16
Lord, and we can receive Him.” Those present responded: “We
cannot receive Holy Communion because we have not gone to
confession for so many years.” Afterwards, the faithful held a council
and made the following decision: “Since the times are most difficult
and the Blessed Sacrament has already been brought to us from over
a thousand kilometers away, God will be merciful toward us. Let us
place ourselves spiritually in the confessional before the priest. We
will make a perfect act of contrition, and each one of us will impose
an individual penance.” Everyone acted accordingly, and then all
received Holy Communion on their knees and in tears. They were
tears at one and the same time of penitence and of joy.
For thirty years, Maria Stang gathered the faithful together for prayer
each Sunday, teaching catechism to the children and the adults,
preparing couples for the Sacrament of Matrimony, carrying out the
Rites of Burial and, above all, administering Holy Communion.
Every time she distributed Holy Communion, she did so with an
ardent heart and a reverential fear. She was a woman with a truly
priestly soul, a “Eucharistic” woman.
(2)
(a) Pope John Paul II, in his last encyclical, Ecclesia de Eucharistia,
gave the Church an ardent admonition that resounds like a veritable
testament:
17
her faith and teaching with regard to the mystery of the
Eucharist. There can be no danger of excess in our care
for this mystery, for “in this sacrament is recapitulated the
whole mystery of our salvation” (no. 61).
In fact, there are several exhortations from the Fathers of the Church
about the very great reverence and concern for the Eucharistic Body
of the Lord, particularly regarding fragments of the consecrated
Bread. When it began to be observed that conditions no longer
existed to assure the requirements for respect and for the highly
sacred character of the Eucharistic Bread, the Church both in the East
and in the West, in an admirable consensus and almost instinctively,
perceived the urgency of distributing Holy Communion to the laity
only in the mouth.
19
(3)
The Attitude of Reverence
The Eucharistic Body and Blood are the gift par excellence that
Christ has left for the Church, His Bride. Pope John Paul II speaks in
the encyclical Ecclesia de Eucaristia of the “wonder and adoration
before the unsurpassable gift of the Eucharist” (no. 48), which must
be made manifest even in external gestures: “With this heightened
sense of mystery, we understand how the faith of the Church in the
mystery of the Eucharist has found historical expression not only in
the demand for an interior disposition of devotion, but also in
outward forms meant to evoke and emphasize the grandeur of the
event being celebrated” (no. 49).
And so, the attitude more consonant with this gift is the attitude of
receptivity, the attitude of the humility of the centurion, the attitude
of one who allows himself to be fed, precisely the attitude of a child.
This is likewise expressed in the following words of a Eucharistic
hymn: “The bread of angels becomes the bread of men . . . Oh, what
a marvelous thing: the poor and humble servant eats the Lord!” 8
20
a sacrificial banquet marked by the blood shed on
Golgotha. The Eucharistic Banquet is truly a “sacred” banquet,
in which the simplicity of the signs conceals the unfathomable
holiness of God: O sacrum convivium, in quo Christus sumitur!
The bread which is broken on our altars, offered to us
as wayfarers along the paths of the world, is
panis angelorum, the bread of angels, which cannot be
approached except with the humility of the centurion in
the Gospel: “Lord, I am not worthy to have you
come under my roof” (Mt 8:8; Lk 7:6) (Ecclesia de Eucharistia,
no. 48).
One can suppose that during the Last Supper Christ would have given
the bread to each apostle directly in the mouth and not only to Judas
Iscariot (see Jn 13:26–27). In fact, there existed a traditional practice
in the Middle East of Jesus’ time that continues even to our own day,
by which the head of the house feeds his guests with his own hand,
placing a symbolic piece of bread into the mouths of the guests.
21
Ezekiel or of the word of Psalm 81:11, which one finds in the Liturgy
of the Hours on the Solemnity of Corpus Christi: “Open your mouth,
and I will fill it” (dilata os tuum, et implebo illud ).
22
According to the Mystagogical Catecheses, attributed to St. Cyril of
Jerusalem, the faithful ought to receive Communion with a gesture of
adoration and veneration: “Do not stretch out your hands, but,
bowing low in a posture of worship and reverence. . .” 15
Already in the sixth century, in the Greek and East Syrian churches, a
triple prostration was prescribed as one approached to receive Holy
Communion.17
23
“we,” so that we become “one” in him (see Gal 3:16).
Thus adoration is not opposed to Communion, nor is it
merely added to it. No, Communion only reaches its
true depths when it is supported and surrounded by
adoration.18
And so, before the humility of Christ and His love, communicated to
us in the Eucharistic Species, adoration is not possible without
bending the knee. Cardinal Ratzinger again observed: “kneeling is
the right, indeed the intrinsically necessary gesture” before the living
God.19 In the Book of Revelation, the book of the heavenly liturgy,
the gesture of prostration of the twenty-four ancient ones before the
Lamb can be the model and standard for how the Church on earth
should treat the Lamb of God when the faithful approach Him in the
Sacrament of the Eucharist.20
Mary, the Mother of the Lord, is the model of the interior and
exterior attitude of how to receive the Body of the Lord. At the
moment of the Incarnation of the Son of God, she showed the
greatest receptivity and humility: “Behold, the handmaid of the
Lord.” The exterior gesture most consonant with this attitude is that
of kneeling (as one finds not infrequently in the iconography of the
Annunciation). The model of the loving adoration of the Virgin Mary
“should inspire us every time we receive Eucharistic communion,”
said Pope John Paul II.22 The moment of receiving the Eucharistic
Body of the Lord is certainly the most suitable occasion for the
faithful, in this earthly life, to externalize the interior attitude as one
“bows low in adoration and in unbounded love.” 23
25
(4)
The Testimony of the Fathers of the Church
Already Tertullian (d. ca. 220) had given witness to the Church’s
anxiety and sorrow should even a fragment be lost: “We feel pained
should any wine or bread, even though our own, be cast upon the
ground.” 27
The extreme care and veneration for the fragments of the Eucharistic
Bread was a phenomenon characteristic of the Christian communities
of the third century and known to Origen: “You are accustomed to
take part in the divine mysteries, so you know how, when you have
received the Body of the Lord, you reverently exercise every care lest
a particle of It fall, and lest anything of the consecrated gift perish.
You account yourselves guilty, and rightly do you so believe, if any
of it be lost through negligence.” 28
26
In the liturgical tradition of the Coptic Church one finds the
following warning: “There is no difference between the smaller and
larger particles of the Eucharist, even those smallest ones which
cannot be perceived with the naked eye; they deserve the same
veneration and possess the same dignity as the whole Bread.”
The extreme vigilance and care of the Church of the first centuries
lest any fragment of the Eucharistic Bread be lost was a universally
diffused phenomenon: Rome (see Hippolytus, Traditio apostolica,
32); North Africa (see Tertullian, De corona, 3, 4); Gaul (see
Caesarius of Arles, Sermo 78, 2); Egypt (see Origen, In Exodum
hom., 13, 3); Antioch and Constantinople (see John Chrysostom,
Ecloga quod non indige accedendum sit ad divina mysteria);
Palestine (see Jerome, In Psalmos, 147, 14); Syria (see Ephrem, In
Hebdomada Sancta, 4, 4).
27
In the administration of the Eucharistic Sacrament, one
must demonstrate a particular zeal, so that no fragments
of the consecrated Hosts be lost since in each particle is
present the entire Body of Christ. Therefore, one should
take the greatest care that fragments do not easily separate
from the Host and fall to the ground, where—horribile dictu!
—they could become mixed with the garbage and be
trampled underfoot.32
28
Blessed Columba Marmion explains the reason for the exterior
veneration of the Eucharistic Species, starting with the prayer of the
Church: “O Lord, give us the grace to venerate the sacred mysteries
of Your Body and Your Blood.” Why venerate? Because Christ is
God, because the reality of the Sacred Species is a sacred and divine
reality. He Who hides Himself in the Eucharist is He Who, with the
Father and the Holy Spirit, is infinite Being, the Omnipotent: “O
Christ Jesus, really present upon the altar, I cast myself down at Your
feet; may all adoration be offered to You in the Sacrament which
You left to us on the eve of Your Passion, as the testimony of the
excess of Your love!” 37
(5)
The Testimony of the Early Church
The Early Church was careful that the reception of the Body of the
Lord on the hand would be accompanied by an external attitude of
profound adoration, as can be determined from the following homily
of Theodore of Mopsuestia: “Each of us approaches, paying the
adoration due, and thus making a profession of faith that one is
receiving the Body of the King. You, however, after receiving the
Body of Christ in your hands, adore Him with great and sincere love,
fix your gaze on Him, and kiss Him.” 42
29
In the ancient canons of the Chaldean Church, even the celebrating
priest was forbidden to place the Eucharistic Bread into his own
mouth with his fingers. Instead, he had to take the Body of the Lord
from the palm of his hand and, with that, place It directly into his
mouth; the reason for this was to signify that he was dealing here not
with ordinary food but with a heavenly food: “The priest,” we read in
the Canon of John Bar-Abgari, “is directed to receive the particle of
consecrated Bread directly from the palm of his hand. He may not
place It with his hand into his mouth, but must take It with his mouth,
for this concerns a heavenly food.” 43
That a mortal man may take the Body of the Lord directly into his
own hands demands a great spiritual maturity, according to St. John
Chrysostom: “[Since the priest] constantly handles the common Lord
of all, tell me what rank shall we give him? What great purity and
what real piety must we demand of him? For consider what manner
of hands they ought to be which minister in these things.” 45
30
The coal carried [by the seraph] cleansed the lips of
Isaiah. It is I Who, carried now to you by means of bread,
have sanctified you. The tongs which the Prophet saw and
with which the coal was taken from the altar, were the
figure of Me in the great Sacrament. Isaiah saw Me, as you
see Me now extending My right hand and carrying to
your mouths the living Bread. The tongs are My right
hand. I take the place of the seraph. The coal is My Body.
All of you are Isaiah.46
31
a specific group, namely, the clergy, as is still the case with the
Eastern rites. The Eucharistic Bread began to be distributed to the
laity—intincted in the consecrated Wine in the Eastern rites—directly
into the mouth. In the Eastern rites, only the non-consecrated bread is
distributed on the hand, the so called antidoron.49 Thus is shown in a
clear manner the difference between Eucharistic Bread and bread that
is merely blessed.
(6)
The Testimony of the Magisterium
32
The authentic and strict link uniting the early (patristic) era with the
Church of today in these matters is the reverent care for the Body and
Blood of the Lord, even in the smallest fragments.52
To the extent that a culture exists that is alienated from the faith and
unknowing of the One before Whom it ought to kneel, the liturgical
gesture of kneeling “is the right, indeed the intrinsically necessary
gesture,” observed Cardinal Ratzinger.54
Pope John Paul II insisted on the fact that, in light of the secularized
culture of modernity, the Church of today must feel a special
obligation toward the sacredness of the Eucharist:
33
(7)
The Testimony of Liturgical Rites
Through the rite itself, the Church attests to her faith in Christ and
adores Him Who is present in the Eucharistic Mystery and Who
comes as food given to the faithful.56 The method of handling the
Eucharistic Bread holds a highly pedagogical value. The rite must be
a faithful witness to what the Church believes and must be the
pedagogue at the service of the faith, at the service of the dogma.
Liturgical gesture, in a preeminent way the gesture of receiving the
Eucharistic Body of the Lord, of receiving in fact the “Holy of
Holies,” imposes on the body and the soul attitudes proper to the
demands of the spirit.
34
own blood rather than impart of such awful Blood contrary to what is
meet.” 58
(8)
The Testimony of the Eastern Churches
Nowadays, the Church of the Latin Rite could learn a great deal from
the Eastern Churches about the way one must treat the Eucharistic
Christ during Communion, to cite only one of the many beautiful
witnesses: “The Holy One goes forth onto the diskos61 and into the
chalice, in glory and majesty, accompanied by priests and deacons, in a
35
grand procession. Thousands of angels and servants, filled with the fire
of the Spirit, go forth before the Body of Our Lord, glorifying It.” 62
The axiom of the Fathers of the Church concerning the way to treat
Christ during Communion was this: cum amore ac timore (with love
and fear)! These moving words of St. John Chrysostom, Doctor of
the Eucharist, also bear witness to this axiom: “And with fitting
modesty, as if approaching the King of the Heavens, receiving this
holy and immaculate Victim, let us kiss Him, and embracing Him
with our eyes, let us inflame our mind and our soul, lest we incur
judgment and damnation . . . , so that we render ourselves holy and
edify our neighbors.” 63
The Early Church and the Fathers of the Church demonstrated a great
sensibility for the significance of ritual gesture. That is why the
primary and continuous effect of the sacred and liturgical rite consists
in distancing and liberating man from the mundane.69
(9)
The Testimony of Protestant Communities
The attitude of adoration toward Him Who is truly present under the
humble form of a piece of consecrated Bread, not only in His Body
and Blood, but also in the majesty of His divinity, is expressed most
naturally and obviously through the biblical gestures of adoration—
38
kneeling or prostration. Whenever St. Francis of Assisi saw the
belltower of a church, even at a distance, he knelt and adored Jesus
present in the Holy Eucharist.
He recalls it thus:
39
the uplifted Body of the Lord, and the dead, dead
75
silence—oh, what a sight it was! (emphasis in original).
(10)
Conclusion
6. The gesture of receiving the Body of the Lord in the mouth and
kneeling could be a visible testimony to the faith of the Church in the
Eucharistic Mystery and even something that heals and teaches our
modern culture, for which kneeling and spiritual childhood are
completely foreign phenomena.
7. The desire to offer the august Person of Christ affection and honor
at the moment of Holy Communion in a visible manner would
correspond to the spirit and example of the bi-millennial tradition of
the Church: Cum amore ac timore (“with love and fear,” the adage of
the Fathers of the first millennium) and quantum potes, tantum aude
(“do as much as you can,” the adage of the second millennium,
coming from Aquinas’s Sequence for Corpus Christi, the Lauda
Sion).
At the end of this work, let us devote some space to the moving
prayer of Maria Stang, German mother and grandmother of the
Volga, who was deported to Kazakhstan during Stalin’s regime. This
woman had a “priestly” heart, guarding the Eucharist and bringing It
41
in the midst of the Communist persecutions to the faithful dispersed
throughout the boundless steppes of Kazakhstan. She prayed with
these words:
God willing, the pastors of the Church will be able to renew the
house of God which is the Church, placing the Eucharistic Jesus in
the center, giving Him the first place, making it so that He receive
gestures of honor and adoration also at the moment of Holy
Communion. The Church must be reformed, starting from the
Eucharist! Ecclesia ab Eucharistia emendanda est! The Church must
be reformed by the Eucharist.
The Sacred Host is not some thing, but some One. “He is there,” was
the way St. John Mary Vianney synthesized the Eucharistic Mystery.
Therefore, we are involved with nothing other than, and no one less
great than, the Lord Himself: Dominus est! (It is the Lord!).76
42
Glossary of Names
Agapetus, St. (b. ?; d. 536)
Agapetus [Agapitus] was pope from 535 to 536. For his first public act,
Agapetus burned a document anathematizing Dioscurus, who had been
anathematized by Boniface II on a false charge of simony. Agapetus desired
to clear Dioscurus’ name and burned the unfounded document in front of the
clergy of Rome.
Augustine, St. (354–430)
Aurelius Augustinus Hipponensis was a philosopher, theologian, and bishop
of Hippo. He was heavily influenced by Platonism and is noted for having
structured the concepts of a just war and of original sin. Augustine’s writings
were arguably the most influential in the Middle Ages and continue to be
influential today. He is known as the Doctor of Grace because of his defense
of an orthodox notion of grace and free will.
Basilica of St. John Lateran
The Basilica of St. John Lateran is the official seat (or cathedral) of the
Bishop of Rome. Its title in Latin is translated “The Basilica of St. John in the
Lateran.” The basilica, named after St. John the Baptist and St. John the
Evangelist, is located in a section of Rome called the Lateran. One of the four
major basilicas in Rome, it alone possesses the title of “ecumenical mother
church,” that is, the mother church of the entire world.
Caesarius of Arles, St. (b. ca. 468-471; d. ca. 542-543)
Caesarius was the Bishop of Arles—though he is sometimes called Caesarius
of Chalon, his place of birth being Chalon-sur-Saone. He was a theologian,
administrator, and preacher. Caesarius is best known for his sermons, in
which he used simple language and images drawn from scenes of common
life, such as the market and the vineyard. His sermons are usually
explanations of morality, sin, Purgatory, and Hell.
Calvin, John (b. July 10, 1509; d. May 27, 1564)
John Calvin was a French Protestant who supported the Protestant
Reformation. He structured a system of theology, known as Calvinism, that
includes an extreme version of predestination, in which men are held to be
destined to Heaven or Hell based on divine preordination from all eternity.
Chaldean Church
The Chaldean Church is the name given to those Nestorians who came into
full communion with the Bishop of Rome, thus uniting themselves fully with
the Catholic Church. The Chaldean Church consists of two groups: the Turco-
Persians, called the Chaldeans, and the Indians, called the Christians of St.
Thomas or the Syro-Malabar Church. The Chaldeans currently number
600,000 to 700,000 believers, with many having immigrated to the United
States, particularly to Michigan, Arizona, and California.
43
Clement of Alexandria (b. ca. 150; d. ca. 211–216)
Clement of Alexandria belonged to the Catholic Church in Alexandria. He
integrated aspects of Greek philosophy with the teachings of Christianity.
Clement posited deification as the goal of life and taught a kind of Christian
Platonism. He was a prominent figure in the school of Alexandria, which is
known for its scholarship and manuscripts of Sacred Scripture.
Columba Marmion, Bl. (1858–1923)
Columba Marmion was a monk and priest. He taught philosophy at Clonliffe
Seminary. In 1909, he was made the Abbot of Maredsous, where he died
January 30, 1923. Marmion was a zealous monk with a deep interior life. John
Paul II beatified him September 3, 2000.
Columban, St. (540–615)
Columbanus [Columban] was an Irish missionary who founded numerous
monasteries in Europe and disseminated Celtic penitential practices, including
private confession to a priest. His name is Latin for “dove.”
Cyril of Jerusalem, St. (b. ca. 313; d. 386)
Cyril of Jerusalem was a priest and theologian, whose most famous works are
the twenty-three catechetical lectures he gave as a priest. The letters are
practical and filled with pastoral love. They are directed to the neophytes, the
newly baptized, and to those preparing to receive Holy Communion. The
instructions to this latter group are called mystagogic because they deal with
the mysteries of the Faith. In 1883, Pope Leo XIII declared Cyril a Doctor of
the Church.
Ephrem, St. (b. ca. 306; d. 373)
Ephrem, a deacon in Syria, was a theologian and writer of hymns, poems, and
biblical commentaries in the Syrian language. Ephrem’s theological works are
usually of a practical nature and were intended to edify the Christians of his
day. His works represent an early form of Christianity not yet heavily
influenced by Western ideas.
Faber, Frederick William (b. June 28, 1814; d. September 26, 1863)
Frederick William Faber was a convert, entering the Roman Catholic Church
at Northampton in 1845. He was ordained a Catholic priest in 1847 and
eventually became an Oratorian. He is widely known as a writer of hymns,
two of the more famous being “Faith of Our Fathers” and “There’s a
Wideness in God’s Mercy.”
Francis of Assisi, St. (b. ca. 1181/1182; d. 1226)
Francis of Assisi was the founder of the Order of Friars Minor (Franciscans).
After an injury, he changed the course of his life and followed the evangelical
counsels of poverty, chastity, and obedience with intense zeal and in imitation
of Christ. The Franciscans were a mendicant order: meaning that they begged
for all their material necessities. Francis is probably widely assiciated with his
love of all creation, both inanimate and animate.
44
Gregory the Great, Pope (b. ca. 540; d. March 12, 604)
Gregory the Great was Pope from 590 to 604. He is a prominent figure in the
history of the Church, exerting a tremendous influence on her organization
and discipline. Two notable effects of his pontificate include: the placing of
the “Our Father” before the fractioning of the Host at Mass, and prohibiting
deacons from chanting any part of the Mass save the Gospel. A “criticism”
leveled against Gregory is that he emptied his treasury by giving to so many
charities. He is a Doctor of the Church.
Gregory XVI, Pope (b. September 18, 1765; d. June 1, 1846)
Bartolomeo Alberto Cappellari reigned as Pope Gregory XVI from 1831 to
1846. Prior to his elevation to the papacy, Cappellari was the abbot of San
Gregorio monastery in Rome. This connection very likely explains his choice
of “Gregory” for his pontifical name. Gregory XVI was deeply traditional. He
resisted attempts to modernize and democratize the Papal States and Europe,
working rather to strengthen both the spiritual and temporal authority of the
papacy.
Gogol, Nikolay (b. March 31, 1809; d. Februar y 21, 1852)
Nikolai Vasilievich Gogol was born in Ukraine and became a prominent
author, writing in the Russian language. Some call him the “father of modern
Russian realism.” Gogol was among the first to criticize Russia’s manner of
living. Two of his better-known works are Dead Souls and The Inspector-
General.
Guardini, Romano (b. Februar y 17, 1885; d. October 1, 1968)
Roman Guardini was a Catholic priest, professor, and author. He taught at the
University of Berlin, the University of Tűbingen, and the University of
Munich. The Nazis made Guardini resign from the University of Berlin when
he criticized their erroneous opinions regarding Jesus Christ and emphasized
Jesus’ identity as a Jew. His books The Lord and The Spirit of the Liturgy are
still widely read.
Hippolytus of Rome, St. (b. ca. 170; d. ca. 236)
Hippolytus of Rome was described by Photius as a disciple of Irenaeus, who
was a disciple of Polycarp, who was a disciple of John the Apostle and
Evangelist. Hippolytus, as a priest, was a prolific writer in the early Church.
He followed the Novatian schism for a time and lived in conflict with the
Popes, for which he is sometimes labeled the first Antipope. Hippolytus
eventually reconciled with the Catholic Church and died a martyr’s death.
Jerome, St. (b. ca. 347; d. 420)
Eusebius Sophronius Hieronymus, or Jerome, was a priest and Christian
apologist. He is primarily known for the Vulgate Bible, the translation of the
Scriptures from Hebrew and Greek into Latin. Jerome also wrote many letters,
homilies, and treatises in defense of the Faith. He is a Doctor of the Church.
45
John Chrysostom. St. (b. ca. 347; d. 407)
John Chrysostom was the archbishop of Constantinople. His eloquent
preaching earned him the title Chrysostom, which means “golden-tongued.”
Chrysostom denounced the abuse of authority in both the political and
ecclesiastical realms. He also provided a liturgy that is still in use today in the
Greek Church. Chrysostom is a Doctor of the Church.
John Damascene, St. (b. ca. 676; d. ca. 754–787?)
John of Damascus, or John Damascene, was a Syrian priest and monk. He
contributed to various Church disciplines including theology, philosophy, law,
and music. John wrote works explaining the Faith and composed many hymns
still used in Eastern monasteries. He is a Doctor of the Church and is
sometimes also called the Doctor of the Assumption because of his writings
on the Assumption of Mary into Heaven.
John of Kronstadt (b. October 19, 1829; d. December 20, 1908)
Ivan (John) Ilyich Sergiyev was a Russian Orthodox priest who worked in
Kronstadt at Saint Andrew’s Cathedral. He belonged to the Alliance of the
Russian People, but did not engage in politics. The Russian Orthodox Church
canonized him in 1990.
John XXIII, Pope, Bl. (b. November 25, 1881; d. June 3, 1963)
Angelo Giuseppe Roncalli reigned as Pope John XXIII from October 28,
1958, to June 3, 1963. He is best known for convening the Second Vatican
Council, (1962–1965), a decision he attributed to an inspiration of the Holy
Spirit. He died before the Council’s completion. Pope John Paul II beatified
him on September 3, 2000, and his feast day was set for October 11, which is
the date the first session of the Second Vatican Council began. (Although a
Catholic Pope, John XXIII is remembered liturgically also by the Evangelical
Lutheran Church in America on June 3, and the Anglican Church in Canada
remembers him on June 4.)
Julian Eymard, St. (b. Februar y 4, 1811; d. August 1, 1878)
Peter Julian Eymard was a priest in France who founded two religious
institutes: the Congregation of the Blessed Sacrament and the Servants of the
Blessed Sacrament. When the French sculptor Rodin had given up sculpting
after his sister’s death, Eymard advised Rodin to return to his vocation as an
artist. Pope John XXIII canonized Eymard on December 9, 1962.
Jungmann, Joseph (1889–1975)
Joseph Andreas Jungmann was a prominent liturgist of the twentieth century.
His works have had a significant influence on the liturgical reforms from the
time of the Second Vatican Council to the present. His most famous work,
Missarum Solemnia (The Mass of the Roman Rite), is a detailed history of the
Western liturgy.
46
Liturgy of St. James
Based on the ancient rite of the Church of Jerusalem, the Liturgy of Saint
James is the oldest form of the liturgy. It is still substantially followed by the
Syriac Orthodox Church and the Indian Orthodox Church. It is associated
with James the Just, who is called the “brother” of the Lord and who wrote the
Epistle of James in the New Testament.
Luther, Martin (b. November 10, 1483; d. February 18, 1546)
Martin Luther, a German monk and professor, became a reformer who
changed the course of Europe by instigating the Protestant Reformation.
Luther challenged the authority of the Church and insisted that Scripture alone
(sola scriptura) was necessary for salvation. He was officially
excommunicated at the Diet of Worms in 1521 and never officially reconciled
with the Church.
Newman, John Henry Bl. (b. Februar y 21, 1801; d. August 11, 1890)
John Henry Newman was an Anglican priest who converted to Roman
Catholicism, on October 9, 1845. He was a major leader of the Oxford
Movement, which was intended to bring the Church of England back to its
Catholic origins. Pope Leo XIII named him a Cardinal on May 12, 1879. The
cause for Newman’s canonization is under way.
Origen (b. ca. 185; d. ca. 254)
Origen Adamantius was a priest and theologian who taught in Alexandria. He
was expelled from the school of Alexandria for being ordained without the
permission of the Alexandrian patriarch. Origen made a corrected version of
the Septuagint, the Greek version of the Old Testament. He also wrote many
commentaries and offered a philosophical exposition of the teachings of
Christianity. Origen is not recognized as a saint, most likely because of an
overzealous interpretation of Christian morality, which led him to emasculate
himself, and in light of some questionable teachings, such as his consideration
of a possible final salvation for the demons.
Pius XI, Pope (b. May 31, 1857; d. February 10, 1939)
Ambrogio Damiano Achille Ratti took the name Pius XI and was Pope from
February 6, 1922, to February 10, 1939. His papal motto was Christ’s peace
in Christ’s Kingdom. He established the Feast of Christ the King and
canonized Sir Thomas More and Thérèse of Lisieux. His most famous
encyclical, Quadragesimo Anno, highlighted the Church’s interest in the
moral and ethical aspects of economic and social issues. Pius XI was also
interested in the participation of lay persons in the Church.
Synod of Cordoba
The Synod of Cordoba [Cordova] of 839 gathered in Spain to condemn the
doctrines of a heretical sect known as “Casiani.” The sect probably came from
Northern Africa. Their heretical doctrines included rejecting the veneration of
relics, declaring some foods unclean, insisting on more austere fasts, and
47
demanding that all communicants should be able to receive the Host in their
own hands. These and other positions were condemned at this synod.
Synod of Rouen
The Synod of Rouen, France, which met around 878, gave the following
directive: “nulli autem laico aut feminae eucharistiam in manibus ponat, sed
tantum os eius” (the Eucharist may never be placed in the hands of a lay man
or woman, but only in the mouth).
Syriac (language)
Syriac was once a major spoken and literary language used throughout the
Middle East. It was an Eastern Aramaic language, disseminating both culture
and Christianity throughout Asia. It was eventually replaced by Arabic, on
which it exerted a significant influence.
Syro-Malabar Rite
The Syro-Malabar Rite is one of the 22 Eastern Catholic Churches in full
communion with the Catholic Church. Syro-Malabar Catholics are also called
the Christians of St. Thomas because they trace their origins to St. Thomas the
Apostle, who they believe came to India in the year 52. The Church was
formerly called the Syro-Chaldean Church; in Kerala, India, members of the
Rite are called Syrian Catholics.
Tertullian (b. ca. 160; d. ca. 220)
Quintus Septimius Florens Tertullianus was a prolific Christian writer and the
first to write Christian literature in Latin. Tertullian was an apologist and
wrote against various heresies. His most notable contribution to theology is
probably his use of the Latin term trinitas, from which we derive the term
“Trinity.” Tertullian was also the first to give an exposition of the term. He is
not officially counted among the saints because he ended his life subcribing to
the heresy of Montanism.
Theodore of Mopsuestia (b. ca. 350; d. 428)
Theodore of Mopsuestia was born in Antioch and is sometimes called
Theodore of Antioch. He was the Bishop of Mopsuestia in Cilicia, which is
now a village called Yakapinar in Turkey. Theodore wrote various scriptural
commentaries, including a commentary on the minor prophets of the Old
Testament. His scriptural commentaries are representative of the method of
interpretation employed in Antioch at that time, the Antiochene school of
hermeneutics.
Thomas Aquinas, St. (b. ca. 1225; d. 1274)
Thomas of Aquin, Italy, was a Dominican priest, theologian, and philosopher.
His best-known works are the Summa theologica (or Summa theologiae) and
the Summa contra Gentiles. Thomas, a Doctor of the Church, is often referred
to as the Angelic Doctor because of his insightful writings on the angels.
48
Vianney, John Mary, St. (b. May 8, 1786; d. August 4, 1859)
Jean Marie Baptiste Vianney was a priest in Ars, France, and hence he is also
called the “Curé d’Ars.” He became famous throughout Europe for his
priestly dedication and pastoral work. Vianney engaged in much mortification
and often heard confessions for sixteen to eighteen hours a day. Vianney is the
patron saint of parish priests.
Zwingli, Ulrich (b. January 1, 1484; d. October 11, 1531)
Ulrich Zwingli led the Protestant Reformation in Switzerland. He was heavily
influenced by the writings of Erasmus. Zwingli’s first public controversy, in
1522, involved his attacks against the custom of fasting during Lent. He also
criticized the use of images and the Mass itself, replacing the latter with a
communion liturgy. Zwingli died in battle at the age of forty-seven.
49
Notes
1
That is equal to 22 degrees below zero, Fahrenheit.
2
In his Dialogues III , Pope Gregory the Great recounts how Pope Agapitus
(535–536) distributed Communion in the mouth.
3
See J. A. Jungmann, The Mass of the Roman Rite: Its Origins and
Development (Missarum Solemnia) (Westminster, Md.: Christian Classics, 1986),
vol. 2, p. 381.
4
See Gian Domenico Mansi, Sacrorum Conciliorum nova et amplissima
collectio, 10:1199–1200.
5
See Regula coenobialis, 9.
6
See Jungmann, 2:382.
7
See Jungmann, 2:382.
8
From the hymn Sacris Solemniis, sung at the Office of Readings on the
Solemnity of Corpus Christi: Panis angelicus fit panis hominum. O res mirabilis!
Manducat Dominum pauper, servus et humilis.
9
Paedagogus, I, 42, 3.
10
In Ioann. hom. 82, 5.
11
See St. Cyprian, Ad Quirinum, III, 94; St. Basil the Great, Reguloe brevius
tract., 172; St. John Chrysostom., Hom. Nativ., 7.
12
De oratione, 29.
13
Enarrationes in Psalmos, 98, 9: “Nemo illam carnem manducat, nisi prius
adoraverit… peccemus non adorando.”
14
Collectiones canonum Copticae: Heinrich Denzinger, Ritus Orientalium
(Wȕrzburg, 1863), vol. 1, p. 405: “Omnes prosternent se adorantes usque ad
terram, parvi et magni incipientque distribuere Communionem.”
15
Catech. Myst. 5, 22.
16
In 1 Cor. hom. 24, 5.
17
See Jungmann, 2:377, n. 25.
18
The Spirit of the Liturgy (San Francisco: Ignatius Press, 2000), p. 90.
19
Ibid., p. 194.
20
Ibid., p. 185.
21
See Instruction Eucharisticum mysterium, no. 34; Instruction Inaestimabile
donum, no. 11.
22
Ecclesia de Eucharistia, no. 55
23
Ibid., no. 62.
24
La Madonna e Papa Giovanni (Catania, 1969), p. 60.
25
In 1 Cor. hom. 24, 5.
26
Mystagogical Catecheses, 5, 2. But a few verses ahead of this citation is the
one most frequently used to demonstrate Communion-in-the-hand as a normative
practice in the patristic era. This book disputes that point but also shows how, even
employing that usage, extraordinary care was exercised in regard to the Eucharistic
Species.
50
27
De corona 3: “Calicis aut panis aliquid decuti in terram anxie patimur.”
28
In Exod. hom. 13, 3.
29
In Ps. 147, 14.
30
“Deus prohibeat, ne quid ex margaritis seu ex particulis consecratis
adhaereat, aut in terram decidat” (Denzinger, Ritus Orientalium, I, p. 95).
31
Sermones in Hebdomada Sancta, 4, 4.
32
Instruction of the Sacred Congregation for the Discipline of the Sacraments,
26 March 1929: AAS 21 (1920) 635.
33
Apostolic Letter, Dominicae Cenae, 24 February 1980, no. 11.
34
See Summa theol., III, q. 80, a. 12c.
35
See Summa theol., III, q. 60, a. 5c, ad 3.
36
Christ in His Mysteries (St. Louis: B. Herder, 1939), pp. 356–357.
37
Ibid., p. 357.
38
See St. Athanasius, Ep. heort, 5. See also Jungmann, 2:380, n. 43.
39
See St. Cyprian, Ep. 58, 9; St. Cyril of Jerusalem, Cat. Myst. 5, 21; St. John
Chrysostom, In 1 Cor. hom. 25,5; Theodore of Mopsuestia, Cat. hom. 16, 27. In the
rite of Communion-in-the-hand as it has been practiced in the Roman Rite since
around 1968, the Eucharistic Bread is received on the left hand, instead of on the
right, as was the norm in antiquity. Furthermore, in the contemporary rite of
Communion-in-the-hand, the faithful themselves take the Body of the Lord placed
on their hands and then put It into their mouths with their fingers.
40
This is a reference to the Communion cloth that women presented to receive
the Body of the Lord.
41
Sermo, 227, 5.
42
Hom. catech. 16, 27.
43
Canon of John Bar-Abfgari: “Sacerdoti praecipit, ut palmis manuum
particulam sumat, neve corporis particulam manu ore inferat, sed ore capiat, quia
caelestis est cibus” (Denzinger, vol. 1, p. 81).
44
See Church, Ecumenism, Politics: New Essays in Ecclesiology (New York:
Crossroad, 1988), p. 10.
45
De sacerdotio, VI, 4.
46
Sermones in Hebdomada Sancta, 4, 5.
47
According to the Paleo-Slavic edition: Bozestwennaya Liturgia Swjatago
Apostola Iakowa Brata Boziya I perwago ierarcha Ierusalima (Roma-Grottaferrata,
1970), p. 91.
48
De Fide Orthodoxa, 4:13.
49
See Karl Christian Felmy, “Customs and Practices Surrounding Holy
Communion in the Eastern Orthodox Churches,” in Charles Caspers, ed., Bread of
Heaven: Customs and Practices Surrounding Holy Communion (Kampen, 1995),
pp. 41–59; also, J.-M. Hanssens, “Le Cérémonial de la communion eucharistique
dan les rites orientaux,” Gregorianum 41 (1961): 30–62.
50
Feast of Faith: Approaches to a Theology of the Liturgy (San Francisco:
Ignatius Press, 1986), p. 151.
51
Hom. in Ps. 133, 2.
51
52
See J. R. Laise, Comunión en la mano: Documentos e historia (San Luis,
1997), pp. 68–69.
53
Congregation for Oriental Churches, Instruction Il Padre inestimabile for
the application of liturgical prescriptions of the Code of Canons of the Eastern
Churches, 6 January 1996, no. 58.
54
Spirit of the Liturgy, p. 194.
55
Dominicae Cenae, no. 8.
56
See Sacred Congregation for Divine Worship, Instruction Memoriale
Domini, Enchiridion Vaticanum, III, no. 1273.
57
“Reverence in Worship,” Parochial and Plain Sermons (London:
Longmans, Green & Co., 1908), 8:5.
58
Hom. 82, 6 in Ev. Matt.
59
James Meyer, O.F.M., The Words of St. Francis (Chicago: Franciscan
Herald Press, 1966), p. 175.
60
Quemadmodum ex omnibus sacris mysteriis, quae nobis tamquam divinae
gratiae certissima instrumenta Dominus Salvator noster commendavit, nullum est
quod cum sanctissimo Eucharistiae sacramento comparari queat, ita etiam nulla
gravior alicuius sceleris animadversio a Deo metuenda est, quam si res omnis
sanctitatis plena, vel potius quae ipsum sanctitatis auctorem et fontem continent,
neque sancta neque religiose a fidelibus tractetur. —In Catechismus Romanus
[Catechism of the Council of Trent], Pars II, cap. 4.
61
The diskos is the Eastern equivalent of the paten of the Latin Rite.
62
Text attributed to Narsai of Nisibi (399–502), the theologian par excellence
of the Nestorian Church. Cited in the Instruction Il Padre inestimabile.
63
Hom. in Nativ. 7.
64
See German translation with critical notes: Nikolay V. Gogol,
Betrachtungen ber die Güttliche Liturgie. Mit einem Beitrag von Prof. Dr. Fairy v.
Lilienfeld (Würzburg, 1989).
65
Ibid., pp. 105, 110.
66
See Swajatoj prawednyi Ioann Kronshtadskij, Moya zisnj wo Christje
(Moscow, 2006), p. 248, n. 444.
67
In the Byzantine Liturgy, the deacon urges: “Approach with fear of God
and with faith.”
68
The editorial council of the Russian Orthodox Church has recently edited
the explanation of the Divine Liturgy by the learned bishop Bessarion Neciayew
(1828–1905): Ob ‘yasneniye Bozestvennoy Liturgii (Moscow, 2006), p. 389.
69
According to an expression of Romano Guardini: “Die erste, immer wieder
zu erfahrende Wirkung des Liturgischen is: es löst vom Täglichen ab und befreit.”
Vorschule des Betens (Einsiedeln, 1943), p. 260.
70
J. R. Luth, “Communion in the Churches of the Dutch Reformation to the
Present Day,” in Charles Caspers, ed., Bread of Heaven, p. 101.
71
Ibid.
72
Ibid., p. 108.
52
73
A. Heinz, “Liturgical Roles and Popular Religious Customs Surrounding
Holy Communion between the Council of Trent and the Catholic Restoration of the
Nineteenth Century,” in Caspers, Bread of Heaven, pp. 137–138.
74
The article appeared in the review Humanitas 20 (1965) and is cited in R.
Tagliferi, La “magia” del rito. Saggi sulla questione rituale e liturgica (Padova,
2006), p. 406.
75
John Edward Bowden, The Life and Letters of Frederick William Faber,
D.D. (London: Thomas Richardson and Son, 1869), p. 191.
76
From the Vulgate, when the disciples recognized the Risen Lord, Jn 21:7.
53