Volume 1

A dictionary of Christian antiquities : being a continuation of the 'Dictionary of the Bible' / edited by William Smith and Samuel Cheetham ; illustrated by engravings on wood.

Date:: [between 1890 and 1899?]

Credit: A dictionary of Christian antiquities : being a continuation of the 'Dictionary of the Bible' / edited by William Smith and Samuel Cheetham ; illustrated by engravings on wood. Source: Wellcome Collection.

1059/1096 (page 1039)

$The Lord almost always appears with a rod in his hand (Buonarr. T tav. viiij.) Upon a sar- cophagus given by Bottari (iii. p. 201) the Lord holds a rod in one hand, and from the other rays of light appear to stream upon three baskets of loaves. This subject is represented in paintings, in sarcophagi (v. Bosio, passim) and sepulchral slabs (Ferret, vol. v. pi. xlvii. 18), on glasses (Buonarr. loc. laud.), and on mosaics (Ciampini, Vet. Monlm. ii. 98). On a curious sarcophagus in the Vatican the Jews appear to seize the Lord, perhaps to take him by force and make him a king (St. John vi. 15). [C.] LOAVES, BENEDICTION OF. The pro- cession of the Lite which occurs in the office of Great Vespers [v. art. Lite] returns into the nave of the church while the Aposticha are being sung ; and each one puts down his candlestick® on either side of a table**, already prepared by the Cellarite (or steward), on which stands a dish with corn and five loaves, such as we are in the habit of offering in church,; and on either side of the dish are two vessels (a-yyVia) ; the one on the left filled with wine, the other on the right with oil. The priest with the deacon stands within the beautiful doors (jS>v a>paio)U irvXoivy. When the Aposticha are finished. Nunc di/nitfis, the Ti isagion, and the Lord’s pi’ayer are said ; and after certain troparia belonging to the day, and certain ceremonies which are detailed in the rubrics, relating mainly to the censing of the loaves, the priest takes one loaf in his hand, and says the following prayer in a loud voice: “0 Lord Jesus Christ, our God, who didst bless the five loaves in the desert, and didst feed five thousand men ; do Thou bless these loaves also, the corn, the wine, and the oil; and mul- tiply them in this holy monastery [or in the city], and throughout the whole world which is Thine, and sanctify the faithful who partake of them. For Thou art He that blesseth and sanctifieth all things, Christ our God ; and to Thee we offer up [avaTriixiTOfx^p] glory, with Thine eternal [lit. without beginning] Father, and Thine all Holy and Good and Life-giving Spirit, now and to all ages. Amen.” Then Psalm 33 [34 E. V. Benedicam Domino] is said as far as the words, “ Shall want no manner of thing that is good.” And the priest goes from his place, and stands before the Holy doors looking West. And after the end of the psalm he says: “The blessing of the Lord and His mercy * T(x fiai/ovoAia. So called because carried in the hand. rerpaTToSioi'. Called in the parallel rubric in the office for Vespers a.yaXoyioi', which word is explained as pufp ’ turn portabile. c It is disputed what is meant by this term. Here it evidently means the doors which separate the body (i/oo?) of the church Irom the narihex; for the rubric on the procession ot the Lite, which starts fiom the interior of the church, says—Sif\96uT€^ Sia roiv ojpaitav ■trvkSyu . . . to’Tai'Toi €V t<Z ydpOrjKi, whence they are now returning. Dr. Neale, however, holds that these doors are the exterior doors of the narthex. I'he question appears to be connected with some ambiguity in the use of the term narthex, and probably with some structural variation in different churches. See Ducange, Constan. Ckrist'ta ami Gloss. Gr. barb. 986; Goar, UtKh. pp. 12,14, Sic.; Neale, Jntr. pp. 197, &c. [Doobs, p. 574.J come upon you, by*His grace and love for men now and ever and to all ages.” And the dismissal takes j)lace. A note at the end of the office of vespers adds : “ Be it known that the broad which has been bles.sed is a preservative against all sorts of evils, if it be taken with faith.’’ The following form of “ Blessing bread and distributing it to the poor on the feasts of the Ascension or Pentecost ” is from an old Pontifical of Narbonne,.and is stated [Martene, iii. 193] to have been used in other churches. After rubrical directions for the procession, and other ritual observances, the deacon reads the gospel from St. John vi. 1. The officiating priest or bishop (Sacerdos vel Pontifex) begins, and the choir continues the antiphon Dequinque panibus, &c. The Priest. Dlspersit dedit pauperibus. V. Beatus qui Intelligit super egenum et pauperem. R. In die mala liberabit eum Dominus. V. Numquid panem poterit dare? K. Aut parare mensam in deserto ? V. Pluit tllis manna ad manducandum, R. Et panem coeli dedit eis V. Cibavit illos ex adipe frumenti, R. Et de petra melle saturavit eos. V. Manducaverunt et saturati sunt, R. Et desiderium atiulit eia V. Panem angelorum manducavit homo. R. Misil eis cibaria in ahundantia. V. Domine exaudi orationem meam. R. Et clamor meus ad te veniat. And the form concludes with two collects (the former of which is substantially the same as the Greek prayer already given, in a Latin shape) for blessing the bread, and that it may convey spiritual and bodily health and protection against alk^diseases to those who partake of it. [H. J. H.] LOO.^LIS ORDINATIO. By ancient cus- tom, no priest, deacon, or other ecclesiastic was permitted to be ordained without having a definite sphere in which to exercise his minis- try, or, in the later phrase, without a title to orders. This was termed in the Western Church localis ordinatio, and the clergy, because ordained to the charge of a particular church or monas- tery, were termed locales. And it was specially forbidden that a clerk should be ordained to two churches, “ cauponarum enim est ” [Syn. Nic. IT. can. 15). The first Council of Arles (a.d. 314) recognises this custom incidentally in its 22nd canon, ordering that priests and deacons who should relinquish the churches to which they were bound by their ordination (in quibus ordinati sunt) should return and officiate there only, and that those who did not obey should be deposed. And the Council of Valencia in Spain (a.d. 524) expressly forbids ordination unless the candidate should have first promised to keep to a single post (se futurum localem) in order that none ordained might be able to transgress ecclesi- astical rule and discipline with impunity by removing from one church to another. To the same efi'ect the Oecumenical Council of Chalcedon (a.d. 451) in its 6th canon, forbidding any to be ordained a.TTo\e\vp.evuis, i.e. absolutely and with- out a title. It annuls ordinations performed in breach of this rule. By the *^wo following canons it declares all clergy residing in monasteries or$