Book Fourth · Chapter 17 · Of The Lord's Supper, And The Benefits Conferred By It. · 12

42. It is now easy to judge what is the nature, and who is the author, of that doctrine which prevails in the Papacy, and which, by its inhuman austerity, deprives and robs wretched sinners, oppressed with sorrow and trembling, of the consolation of this sacrament, a sacrament in which all that is delightful in the gospel was set before them. Certainly the devil could have no shorter method of destroying men than by thus infatuating them, and so excluding them from the taste and savour of this food with which their most merciful Father in heaven had been pleased to feed them. Therefore, lest we should rush over such a precipice, let us remember that this sacred feast is medicine to the sick, comfort to the sinner, and bounty to the poor; while to the healthy, the righteous, and the rich, if any such could be found, it would be of no value. For while Christ is therein given us for food, we perceive that without him we fail, pine, and waste away, just as hunger destroys the vigour of the body. Next, as he is given for life, we perceive that without him we are certainly dead. Wherefore, the best and only worthiness which we can bring to God, is to offer him our own vileness, and, if I may so speak, unworthiness, that his mercy may make us worthy; to despond in ourselves, that we may be consoled in him; to humble ourselves, that we may be elevated by him; to accuse ourselves, that we may be justified by him; to aspire, moreover, to the unity which he recommends in the Supper; and, as he makes us all one in himself, to desire to have all one soul, one heart, one tongue. If we ponder and meditate on these things, we may be shaken, but will never be overwhelmed by such considerations as these, how shall we, who are devoid of all good, polluted by the defilements of sin, and half dead, worthily eat the body of the Lord? We shall rather consider that we, who are poor, are coming to a benevolent giver, sick to a physician, sinful to the author of righteousness, in fine, dead to him who gives life; that worthiness which is commanded by God, consists especially in faith, which places all things in Christ, nothing in ourselves, and in charity, charity which, though imperfect, it may be sufficient to offer to God, that he may increase it, since it cannot be fully rendered. Some, concurring with us in holding that worthiness consists in faith and charity, have widely erred in regard to the measure of worthiness, demanding a perfection of faith to which nothing can be added, and a charity equivalent to that which Christ manifested towards us. And in this way, just as the other class, they debar all men from access to this sacred feast. For, were their view well founded, every one who receives must receive unworthily, since all, without exception, are guilty, and chargeable with imperfection. And certainly it were too stupid, not to say idiotical, to require to the receiving of the sacrament a perfection which would render the sacrament vain and superfluous, because it was not instituted for the perfect, but for the infirm and weak, to stir up, excite, stimulate, exercise the feeling of faith and charity, and at the same time correct the deficiency of both.

43. In regard to the external form of the ordinance, whether or not believers are to take into their hands and divide among themselves, or each is to eat what is given to him: whether they are to return the cup to the deacon or hand it to their neighbour; whether the bread is to be leavened or unleavened, and the wine to be red or white, is of no consequence. These things are indifferent, and left free to the Church, though it is certain that it was the custom of the ancient Church for all to receive into their hand. And Christ said, "Take this, and divide it among yourselves" (Luke 22:17). History relates that leavened and ordinary bread was used before the time of Alexander the Bishop of Rome, who was the first that was delighted with unleavened bread: for what reason I see not, unless it was to draw the wondering eyes of the populace by the novelty of the spectacle, more than to train them in sound religion. I appeal to all who have the least zeal for piety, whether they do not evidently perceive both how much more brightly the glory of God is here displayed, and how much more abundant spiritual consolation is felt by believers than in these rigid and histrionic follies, which have no other use than to impose on the gazing populace. They call it restraining the people by religion, when, stupid and infatuated, they are drawn hither and thither by superstition. Should any one choose to defend such inventions by antiquity, I am not unaware how ancient is the use of chrism and exorcism in baptism, and how, not long after the age of the apostles, the Supper was tainted with adulteration; such, indeed, is the forwardness of human confidence, which cannot restrain itself, but is always sporting and wantoning in the mysteries of God. But let us remember that God sets so much value on obedience to his word, that, by it, he would have us to judge his angels and the whole world. All this mass of ceremonies being abandoned, the sacrament might be celebrated in the most becoming manner, if it were dispensed to the Church very frequently, at least once a-week. The commencement should be with public prayer; next, a sermon should be delivered: then the minister, having placed bread and wine on the table, should read the institution of the Supper. He should next explain the promises which are therein given; and, at the same time, keep back from communion all those who are debarred by the prohibition of the Lord. He should afterwards pray that the Lord, with the kindness with which he has bestowed this sacred food upon us, would also form and instruct us to receive it with faith and gratitude; and, as we are of ourselves unworthy, would make us worthy of the feast by his mercy. Here, either a psalm should be sung, or something read, while the faithful, in order, communicate at the sacred feast, the minister breaking the bread, and giving it to the people. The Supper being ended, an exhortation should be given to sincere faith, and confession of faith, to charity, and lives becoming Christians. Lastly, thanks should be offered, and the praises of God should be sung. This being done, the Church should be dismissed in peace.

44. What we have hitherto said of the sacrament, abundantly shows that it was not instituted to be received once a-year and that perfunctorily (as is now commonly the custom); but that all Christians might have it in frequent use, and frequently call to mind the sufferings of Christ, thereby sustaining and confirming their faith: stirring themselves up to sing the praises of God, and proclaim his goodness; cherishing and testifying towards each other that mutual charity, the bond of which they see in the unity of the body of Christ. As often as we communicate in the symbol of our Saviour's body, as if a pledge were given and received, we mutually bind ourselves to all the offices of love, that none of us may do anything to offend his brother, or omit anything by which he can assist him when necessity demands, and opportunity occurs. That such was the practice of the Apostolic Church, we are informed by Luke in the Acts, when he says, that "they continued stedfastly in the apostles' doctrine and fellowship, and in breaking of bread, and in prayers" (Acts 2:42). Thus we ought always to provide that no meeting of the Church is held without the word, prayer, the dispensation of the Supper, and alms. We may gather from Paul that this was the order observed by the Corinthians, and it is certain that this was the practice many ages after. Hence, by the ancient canons, which are attributed to Anacletus and Calixtus, after the consecration was made, all were to communicate who did not wish to be without the pale of the Church. And in those ancient canons, which bear the name of Apostolical, it is said that those who continue not to the end, and partake not of the sacred communion, are to be corrected, as causing disquiet to the Church. In the Council of Antioch it was decreed, that those who enter the Church, hear the Scriptures, and abstain from communion, are to be removed from the Church until they amend their fault. And although, in the first Council of Tholouse, this was mitigated, or at least stated in milder terms, yet there also it was decreed, that those who after hearing the sermon, never communicated, were to be admonished, and if they still abstained after admonition, were to be excluded.

45. By these enactments, holy men wished to retain and ensure the use of frequent communion, as handed down by the apostles themselves; and which, while it was most salutary to believers, they saw gradually falling into desuetude by the negligence of the people. Of his own age, Augustine testifies: "The sacrament of the unity of our Lord's body is, in some places, provided daily, and in others at certain intervals, at the Lord's table; and at that table some partake to life, and others to destruction" (August. Tract. 26, in Joann. 6). And in the first Epistle to Januarius he says: "Some communicate daily in the body and blood of the Lord; others receive it on certain days: in some places, not a day intervenes on which it is not offered: in others, it is offered only on the Sabbath and the Lord's day: in others, on the Lord's day only." But since, as we have said, the people were sometimes remiss, holy men urged them with severe rebukes, that they might not seem to connive at their sluggishness. Of this we have an example in Chrysostom, on the Epistle to the Ephesians (Hom. 26). "It was not said to him who dishonoured the feast, Why have you not taken your seat? But how camest thou in?' (Mt. 22:12). Whoever partakes not of the sacred rites is wicked and impudent in being present: should any one who was invited to a feast come in, wash his hands, take his seat, and seem to prepare to eat, and thereafter taste nothing, would he not, I ask, insult both the feast and the entertainer? So you, standing among those who prepare themselves by prayer to take the sacred food, profess to be one of the number by the mere fact of your not going away, and yet you do not partake,--would it not have been better not to have made your appearance? I am unworthy, you say. Then neither were you worthy of the communion of prayer, which is the preparation for taking the sacred mystery."

46. Most assuredly, the custom which prescribes communion once a-year is an invention of the devil, by what instrumentality soever it may have been introduced. They say that Zephyrinus was the author of the decree, though it is not possible to believe that it was the same as we now have it. It may be, that as times then were, he did not, by his ordinance, consult ill for the Church. For there cannot be a doubt that at that time the sacred Supper was dispensed to the faithful at every meeting; nor can it be doubted that a great part of them communicated. But as it scarcely ever happened that all could communicate at the same time, and it was necessary that those who were mingled with the profane and idolaters, should testify their faith by some external symbol, this holy man, with a view to order and government, had appointed that day, that on it the whole of Christendom might give a confession of their faith by partaking of the Lord's Supper. The ordinance of Zephyrinus, which was otherwise good, posterity perverted, when they made a fixed law of one communion in the year. The consequence is, that almost all, when they have once communicated, as if they were discharged as to all the rest of the year, sleep on secure. It ought to have been far otherwise. Each week, at least, the table of the Lord ought to have been spread for the company of Christians, and the promises declared on which we might then spiritually feed. No one, indeed, ought to be forced, but all ought to be exhorted and stimulated; the torpor of the sluggish, also, ought to be rebuked, that all, like persons famishing, should come to the feast. It was not without cause, therefore, I complained, at the outset, that this practice had been introduced by the wile of the devil; a practice which, in prescribing one day in the year, makes the whole year one of sloth. We see, indeed, that this perverse abuse had already crept in in the time of Chrysostom; but we, also, at the same time, see how much it displeased him. For he complains in bitter terms, in the passage which I lately quoted, that there is so great an inequality in this matter, that they did not approach often, at other times of the year, even when prepared, but only at Easter, though unprepared. Then he exclaims: "O custom! O presumption! In vain, then, is the daily oblation made: in vain do we stand at the altar. There is none who partakes along with us." So far is he from having approved the practice by interposing his authority to it.