"Diaconus assistens a dexteris accedet ad altare, et cum debitis reverentiis accipiet tabernaculum sive ostensorium cum SS. Sacramento de altari, et illud in manibus Episcopi genuflexi collocabit.... Postquam Episcopus pervenerit ad supremum altaris gradum, diaconus a dextris cum debita reverentia et genuflexione ... accipiet de manu ipsius Episcopi stantis SS. Sacramentum".
Some respectable authorities allow the Blessed Sacrament to be received by the sacred minister standing. We see no reasons in support of this opinion. The ceremonies to be observed are the following:—The celebrant, having received the humeral veil, ascends the altar with the sacred ministers. The celebrant and subdeacon stop at the upper step, and kneel on the extremity of the predella; the deacon goes up to the altar, genuflects, takes the ostensorium, hands it to the celebrant, and then kneels on the epistle side of the predella. The celebrant, having received the ostensorium, rises, gives the benediction, consigns the ostensorium to the deacon, and kneels once more on the extremity of the predella. The deacon, after receiving the ostensorium, stands up, places it on the corporal, and restores the Blessed Sacrament to the tabernacle. Meantime the celebrant, laying aside the veil, descends to his place at the foot of the altar, as soon as the Blessed Sacrament has been removed.
3. It is clear that in such case he ought to follow the general Rubric. The Ordo is intended to set forth the application of liturgical rules to particular cases; and it is no wonder that in a task so minute, errors should sometimes occur. But if the mistake be not clearly and evidently such, the priest should follow the Ordo. "When the bishop publishes a directory", says M. Falise (pag. 276, 3rd edition), "the priests of the diocese are bound to conform to it not only in what is certain, but also in questions on which a difference of opinion exists among authors, and even when the contrary of what is prescribed appears certain. But this rule does not hold when the regulations are evidently contrary to the Rubrics". The following decrees bear on this point:—
1st Decree. Question. "An in casibus dubiis adhaerendum est kalendario dioecesis, sive quoad officium publicum et privatum, sive quoad Missam, sive quoad vestium sacrarum colorem, etiamsi quibusdam probabilior videtur sententia kalendario opposita? Et quatenus affirmative, an idem dicendum de casu quo certum alicui videretur errare kalendarium?" Answer. "Standum kalendario". (Decree 23 May, 1833, n. 4746, q. 2).
2nd Decree. Question. " ... 6. Cum pro nonnullis sanctis propriis regni Hispaniarum de quibus recitatur officium ritu dupl. min. habeantur lectiones primi nocturni de communi, pro aliis vero de scriptura occurrente, quaeritur quae certa regula servari debeat quoad numeratas primi nocturni lectiones in officiis duplicibus minoribus? 7. An quoad easdem lectiones primi nocturni in duplicibus minoribus standum sit dispositionibus directorii, vel breviarii? 8. An licitum sit in duplicibus minoribus, et etiam semiduplicibus, lectiones primi nocturni pro lubitu desumere vel de communi, vel de scriptura, quando diversitas extat inter dispositionem directorii et breviarii?" Answer. " ... Ad 6. Lectiones primi nocturni in casu esse de scriptura, nisi diversae in indulto expresse assignentur. Ad 7. Jam provisum in proximo. Ad 8. Ut ad proximum". (Decree 27 August, 1863, n. 4787, q. 6, 7, et 8).
DOCUMENTS.
I.
LETTER FROM THE HOLY OFFICE TO THE ENGLISH BISHOPS.
The following is the text of the letter received from the Holy Office by the English Bishops, in condemnation of the society lately established in England for promoting the union of Christian Churches:
Supremae S. Romanae et Universalis Inquisitionis Epistola ad omnes Angliae Episcopos.
Apostolicae Sedi nuntiatum est, catholicos nonnullos et ecclesiasticos quoque viros Societati ad procurandam, uti aiunt, Christianitatis unitatem Londini anno 1857 erectae, nomen dedisse, et jam plures evulgatos esse ephemeridum articulos, qui catholicorum huic Societati plaudentium nomine inscribuntur, vel ab ecclesiasticis viris eamdem Societatem commendantibus exarati perhibentur. Et sane quaenam sit huius Societatis indoles vel quo ea spectet, nedum ex articulis ephemeridis cui titulus "the union review", sed ex ipso folio quo socii invitantur et adscribuntur, facile intelligitur. A protestantibus quippe efformata et directa eo excitata est spiritu, quem expresse profitetur, tres videlicet christianas communiones romano-catholicam, graeco-schismaticam et anglicanam, quamvis invicem separatas ac divisas, aequo tamen jure catholicum nomen sibi vindicare. Aditus igitur in illam patet omnibus ubique locorum degentibus tum catholicis, tum graeco-shismaticis, tum anglicanis, ea tamen lege ut nemini liceat de variis doctrinae capitibus in quibus dissentiunt quaestionem movere, et singulis fas sit propriae religiosae confessionis placita tranquillo animo sectari. Sociis vero omnibus preces ipsa recitandas, et sacerdotibus Sacrificia celebranda indicit iuxta suam intentionem: ut nempe tres memoratae christianae communiones, utpote quae, prout supponitur, Ecclesiam catholicam omnes simul iam constituunt, ad unum corpus efformandum tandem aliquando coeant.