A church dictionary

by Walter Farquhar Hook

Upon the whole of the matter, however, though this rubric may “require some explanation,” as Bishop Cosin remarks, “for the avoiding of disputes and doubts between the communicants and curates;” yet, if it be taken in all its parts, namely, that no person, however “notoriously wicked,” shall be withheld from the communion, till he be admonished to withdraw himself; and that when he is repelled upon his obstinacy, it is only till such time as the advice of the ordinary can be had therein, to whom the curate is obliged to give early notice of such his act; it seems in this view the best, and I think the only ecclesiastical, rule we have to go by in such case; nor doth it appear liable to exceptions, unless it be in that particular, of how far we are safe in acting according to it.

But, as this is properly a point of law, it is not so fit for me to undertake any determination of it; it must be left to the gentlemen of that profession. Only thus much I would put in, that, if a clergyman’s conduct in this matter shall appear to be upright, dispassionate, and disinterested, (and I wish it may never appear otherwise,) so as to gain the approbation of reasonable and indifferent persons,—which I think it would gain in all notorious and flagrant cases, which are those mentioned in the rubric,—it is to be hoped and presumed, that the interpreters of the law would, in their turn too, show him all the favour and regard they could.—Archdeacon Sharp.

COMMUNION OF THE SICK. In this office we have an example of the benevolent care exhibited by the Church towards her suffering members. As all mortal men be subject to many sudden perils, diseases, and sicknesses, and ever uncertain what time they shall depart out of this life, the Church has not only provided for their baptism, and for the visitations of the pastor, but has authorized and directed the administration to them of “the most comfortable sacrament of the body and blood of Christ.”

Although the Church maintains that the eucharist, as a general rule, is to be publicly administered in the consecrated house of God, and has signified her disapproval of solitary communion in all cases; yet, when by sickness her members are incapable of presenting themselves at the altar, there is a wise and tender relaxation of her usages, corresponding with the peculiar necessity of the case. This too “is exactly conformable to the most early practice of the primitive Church; for there is nothing more frequently mentioned by the ancient writers, than the care of the Church to distribute the eucharist to all dying persons that were capable of receiving it.”

“There are many instances,” says Palmer, “in antiquity, of the celebration of the eucharist in private for the sick. Thus Paulinus, bishop of Nola, caused the eucharist to be celebrated in his own chamber, not many hours before his death. Gregory Nazianzen informs us, that his father communicated in his own chamber, and that his sister had an altar at home; and Ambrose is said to have administered the sacrament in a private house at Rome. The Church is therefore justified in directing the eucharist to be consecrated in private houses, for the benefit of the sick; and she has taken care, in the rubric immediately preceding the office, that the sacrament shall be decorously and reverently administered.”

In the distribution of the elements, the rubric orders that the sick person shall receive last. This is done, “because those who communicate with him, through fear of some contagion, or the noisomeness of his disease, may be afraid to drink out of the same cup after him.”

By a constitution of Archbishop Peckham, the sacrament of the eucharist shall be carried with due reverence to the sick, the priest having on at least a surplice or stole, with a light carried before him in a lantern, with a bell, that the people may be excited to due reverence; who by the minister’s direction shall be taught to prostrate themselves, or at least to make humble adoration, wheresoever the King of Glory shall happen to be carried under the cover of bread.

But by the rubric of the 2 Edward VI. it was ordered, that there shall be no elevation of the host, or showing the sacrament to the people.

By the present rubric, before the office for the Communion of the Sick, it is ordered as follows: “Forasmuch as all mortal men be subject to many sudden perils, diseases, and sicknesses, and ever uncertain what time they shall depart out of this life; therefore, to the intent they may be always in a readiness to die whensoever it shall please Almighty God to call them, curates shall diligently from time to time (but especially in the time of pestilence or other infectious sickness) exhort their parishioners to the often receiving of the holy communion of the body and blood of our Saviour Christ, when it shall be publicly administered in the church; that, so doing, they may, in case of sudden visitation, have the less cause to be disquieted for lack of the same. But if the sick person be not able to come to the church, and yet is desirous to receive the communion in his house, then he must give timely notice to the curate, signifying also how many there are to communicate with him, (which shall be three, or two at the least,) and having a convenient place in the sick man’s house, with all things necessary so prepared, that the curate may reverently minister, he shall there celebrate the holy communion.

“But if a man, either by reason of extremity of sickness, or for want of warning in due time to the curate, or for lack of company to receive with him, or by any other just impediment, do not receive the sacrament of Christ’s body and blood, the curate shall instruct him, that if he do truly repent him of his sins, and stedfastly believe that Jesus Christ hath suffered death upon the cross for him, and shed his blood for his redemption; earnestly remembering the benefits he hath thereby, and giving him hearty thanks therefore; he doth eat and drink the body and blood of our Saviour Christ profitably to his soul’s health, although he do not receive the sacrament with his mouth.