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tunic, but a mantle. By this they do not seek to dispute the authenticity of the Argenteuil relic, but to assert that it is the Cappa pueri Jesu and not the Tunica inconsulilis. The history of the veneration of the rehc of Argenteuil may be traced from 1156. The Revolution menaced its safety. After the de- spoiling of the Benedictine convent it was first trans- ferred, in 1791, from the convent church to that of the parish. In 1793 the parish priest of that year, who feared tliat it would be taken away and dis- honoured, cut it into [jieces which he concealed in various places. In 1795 those portions that could be found were brought back to the church; of these there are four, one large piece and three smaller ones. The translation to the new church of Argenteuil took place in 1865, and the last expositions in 1S94 and 1900. A Mass and a Sequence in honour of the Holy Coat of Argenteuil are to be found in Paris and Chartres Missals printed in the sixteenth century.

The Holy Coat of Trier: Hommer, Geschichte des heiligen Rockes unseres Ucilandes (Bonn. 1844); Marx, Geschichte des heil. Rockes in der Domkirche zu Trier (Trier, 1844); Idem, Die Ausstellung des h. Rockes in der Domkirche zu Trier im Herbste des Jahres 18ii (Trier. 1845); Ritter. Ueber die Verehrung der Reliquien und besonders des heil. Rockes in Trier (Breslau. 1845); GoRRE.s, Die Wallfahrt nach Trier (Ratisbon, 1845); Hansen, Aktenmiissige Daratellung wunderbarer Heilungen welche bei der AussUilung des hi. Rockes zu Trier im Jahre 1844 sich ereignetcn. Mach authenti.ichen L'rkunden (Trier, 1845); Die Heilwirkungen bei der Ausstellung in Trier in Historisch-poli- tische BUiller. XVI (1845), pp. 60-65, 121-149; Beissei,, Ge- schichte der Tricrer Kirchen, ihrer Reliquien und Kunstschdtze, II, Zur Geschichte des hi. Rockes (Trier, 1889; 2nd ed.. 1889); WiLLEMS, Der hi. Rock zu Trier. Einc archaologisch-historische Unterswhung (Trier, 1891), Fr. tr.: La Sainte Robe de A'. S. Jesus-Christ <i Trives (Trier. 1K91); Hulley. Kurze Geschichte der Wallfahrt zum hi. Rack m Trier im Jahre 1891 (Trier, 1891); KoRUM, Wunxler und gnttliche Gnadenerweise bei der Ausstellung des hi. Rockes zu Trier im Jtihrc 1891. Aktenmiissig dargestelU (Trier, 1894); Beissel, Der hcilige Rock unseres Herm und Heilandes im Dome zu Trier in Stinimen aus Maria-Laach, Vol. XLI (1891), pp. 146-16S; Idem in Kirchenlexikon. 2nd ed., X, 1229-1232; Hennen, Eine bibliographische Zusammenstellung der Trierer Heiliglumsbiichcr, derm Drucklegung durch die Aus- stellung des heiligen Rockes im Jahre 1512 veranlassi wurde in Centralhlall fur Bihliothrksue.fcn, 4th year (1887), pp. 481-550; Hulley. Kirchliche Tagzeiten und M essgebete zur Verehrung des hi. Rockes. Aus dem Brevity und Messbuch der Diitcese Trier in deutscher Uebersetzung herausgcgcben (Trier, 1.891). The prin- cipal work against the authentieity of therelicis: Gildemeister AND V. Sybel, Der Hcilige Rock zu Trier und die zwanzig andem Heiligen Ungeniihten Rocke (Diisseldorf, 1844; 3rd ed., 1845), II: Die Advocaten des Tricrer Rockes. Fasc. 1-3 (Diisseldorf, 1845). Apologetic works, refuting the above-mentioned pub- lication: C^LEMENS. Der hcilige Rock zu Trier und die protestan- tische Kritik (Coblcnz, 1845); Binterim, Zeugnisse fur die Aechthcit des h. Rockes zu Trier (Dusseldorf. 1845); Willems. Der hi. Rock zu Trier und seine Gegner (Trier, 1892), in answer to Gildemeister-Sybel and the antagonistic literature of 1891.

The Holy Coat of Argenteuil: Gerberon, Vhistoire de In Robe sans couture de Nostre Seigneur Jesus-Christ, qui est rc- veree dans Veglise du Monastere des Religicux Bi-nedictins d'.\r- genteuil (Paris, 1677, numerous later editions); Hecht, Der hcilige Leihrock Unseres Herm Jesu Christi in der Pfarrkirche zu Argenteuil (2nd ed.. Einsiedeln, 1845); Jatquemot, La Tunique sans couture de Xolre-Seianeur Ji'sus-Christ, conservce dans Veglise d' .Argenteuil (I.ille. 1S<)4); Willems, La Sainte Robe de Treves et la relique d' Argenteuil (Paris, 1894), answer to Jacque- mot.

Friedrich Lattchert.

Holy Communion. — By Communion is meant the actual reception of the Sacrament of the Eucharist. Ascetic writers speak (a) of a purely liacramental recep- tion; that is. when the Eucharist is received by a person capable indeed of the fruits but wanting in some disposition so that the effects are not produced ; (b) of a spiritual reception, that is, by a desire accom- panied with sentiments of charity; and (c) of a sacra- mental and spiritual reception, that is, by those who are in a state of grace and have the necessary disposi- tions. It is of this kind there is question here. For real reception of the Blessed Eucharist it is required that the sacred species be received into the stomach. For this alone is the eating referred to by our Lord (John, vi, 58). Under the moral aspect will be con- sidered, in reference to Holy Communion: necessity; subject; dispositions. The liturgical aspect will

embrace: minister of the sacrament; method of ad- ministration.

I. Moral Aspect. — A. — A'ecessity. — The doctrine of the Church is that Holy Communion is morally necessary for salvation, that is to say, without the graces of this sacrament it would be very difficult to resist grave temptations and avoid grievous sin. Moreover, there is according to theologians a Divine precept by which all are liound to receive Communion at least some times during life. How often this pre- cept urges outside the danger of death it is not easy to say, but many hold that the Church has practically determined the Divine precept by the law of the Fourth Council of Lateran (c. xxi) confirmed by Trent, which obliges the faithful to receive Commu- nion once each year within Paschal Time. B. — Sub- ject. — The subject of Holy Communion is everyone in this life capalile of the effects of the Sacrament, that is, all who are baptized and who, if adults, have the requisite intention (see CoMMrNioN of Children). C. — Dispositions. — That Holy Communion may l)e received not only validly, but also fruitfully, certain dispositions both of body and of soul are required. For the former, a person must be fasting from the previous midnight from everything in the nature of food or drink. The general exception to this rule is the Viaticum, and. within certain limits, comnnniion of the sick. In addition to the fast it is recommended, with a view to greater worthiness, to observe bodily continence and exterior modesty in dress and appear- ance. The principal disposition of soul required is freedom from at least mortal sin and ecclesiastical censure. For those in a state of grievous sin confes- sion is necessary. This is the proving oneself referred to by St. Paul (I Cor., xi, 28) . The only case in which one in grievous sin might dispense with confession and rest content with perfect contrition, or perfect charity, is where on one hand confession here and now is morally speaking impossible and where, on tlie other, a real necessity of communicating exists.

II. Liturgical. — A. — Minister. — The ordinary minister of Holy Communion is one who has received at least priestly orders. Deacons were often deputed for tills office in the early Church. Priests can now by general custom administer Comnnmion to everyone assisting at their Masses in pulilic churches and ora- tories. For the Viaticum permission of the parish priest is ordinarily required. Communion should be administered to all those who ask it reasonably, ex- cluding, at least until they make sufficient reparation, public sinners and such as lead openly scandalous lives. So, too, it is not to be given to tho.se likely to treat it -nnth irreverence, or to the mentally deranged or those suffering from cert;iin forms of illness.

B. — Method of Atlniini.stration. — .As to the adminis- tration, the circumstances of time, place, and manner, and the ceremonies only will be referred to here, other details, as reservation, effects, etc., being considered elsewhere. (See Eucharist.) The ordinary time for administering Communion is during Mass, but any reasonable cause justifies its administration outside Ma.ss, provided it is within the time within which the celebration of Mass is permitted. There are some exceptions: Viaticum can be given at any hour; it is lawful in cases of illness and of special indult. It may not be given except as ^'iaticum, from the conclusion of the exposition on Holy Thursday till Holy Satur- day. Communion may be given in all churches and public, or semi-public, oratories that are not under interdict, and, according to a recent edict of the Con- gregation of Rites (8 May, 1907), even in domestic onitories to all present. The faithful receive Commu- nion under one kind, fermented bread being used in the Eastern, and unfermented in the Western Church, but priests, who communicate themselves, receive under both kinds. Each one should receive according to the Rite to which he belongs. When administering