§ 1. THE LORD'S SUPPER
The Records of the Inquisition of Languedoc[68] (beginning of the fourteenth century) preserve a description of the Lord's Supper on Good Friday which is uncorroborated. "The Major on the Day of the Supper after the ninth hour, when the Supper has been prepared, washes the feet of the company (sociorum). He then places himself with them at the table, and blesses the bread, wine and fish, not as a sacrifice or offering (holocaustum), but in memory of the Lord's Supper, and prays as follows: 'O Lord God of Abraham, Isaac and Jacob, God of our fathers, and Father of our Lord Jesus Christ, Who by the hands of the Bishops3 and Presbyters, Thy servants, hast commanded sacrifices and offerings and various oblations to be offered: O Lord Jesus Christ, Who didst bless the five loaves and two fishes in the wilderness5, and blessing6 water didst turn it into wine: bless in the name of the Father, Son and Holy Spirit this bread, fish and wine, not as a sacrifice or offering, but in simple commemoration of the most holy Supper of Jesus Christ and His disciples7, since, O Lord, I do not dare to offer to Thee by impure9 hands and defiled10 mouth the sacrifice of our Lord Bishop4, {81} Jesus Christ Thy Son, but this bread and the substance of this fish and wine we beseech11 Thee to bless in the name of the Father, Son and Holy Spirit, and may the communion (communicatio) of this bread as a simple Host please Thee, Eternal Father, and so direct my soul and my body, even all my senses, and so guide my footsteps that I may be worthy12 to offer Thee that most sacred Body which is worshipped by angels in heaven.'" The Major eats and drinks first, and then distributes to others.
This, however, did not take the place of the celebration on Easter Day, which was the most important of the whole year, and devolved upon a Major only. For this highest service of the year the Major was the better prepared (melius dispositus) by the Lenten Fast, and particularly by the more severe fast upon bread and water only for three days previously13. When the congregation, of both sexes, is assembled, a table or bench is spread with a clean cloth, and a cup of good pure wine and a cake or loaf, unleavened, placed upon it. Then the president says: "Let us ask God to forgive us our sins for His mercy's sake, and to fill us with those things which we ask worthily14, for His mercy's sake, and let us say seven times the Pater noster to the honour of God and the Holy Trinity." This the congregation does on bended knee. Then the president takes a napkin (tersorium) and, hanging it over his left shoulder, with his bare right hand he wraps the loaf (panis) or cake (placenta) wholly in the napkin and holds it thus to his breast. Standing15 thus he repeats (some said "inaudibly") the exact words our Lord used at the Institution.[69] He then makes the sign over (signat) the bread and the wine, breaking (or cutting with a small knife lengthwise) the bread. During these ceremonies the congregation {82} stand, but at this point they and he seat themselves at the table according to (Church) rank. As each receives the bread and wine from him, he (the recipient) says: "Benedicité, Senher," and he replies, "Deus vos benedicat." Thus "their sacrifice is finished, and they believe that this is the Body and Blood of Jesus Christ." The remains16, if any, are reserved (conservari) until after Easter, when they are consumed by the faithful.
§ 2. GRACE AT MEALS
First of all they stand in silent prayer, long enough to say thirty or forty Pater nosters. Before sitting down they all bless the table by saying, "Benedicite, Kyrie Eleison, Christe Eleison, Kyrie Eleison." Then the eldest17 says in the vulgar tongue, "God, Who blessed the five loaves and two fishes in the wilderness for His disciples, bless this table and the things that are on it and shall be placed upon it," and he makes the sign of the cross saying: "In the Name of the Father, Son and Holy Spirit." After the meal the Elder gives thanks, saying in the vulgar tongue Revelation vii. 12, adding: "May God give good reward and food to all who benefit and bless us: may God Who gives us temporal food give us spiritual food: may God be with us and we with Him always," and the rest answer, Amen. In blessing the table and in returning thanks they lift their hands clasped and faces to heaven. Then, if time and place were opportune18, would follow a sermon or instruction, but this was usually deferred19 until after supper when the day's work was done, and they could speak with less danger, and, if prudence20 suggested, in the dark. Teaching was positive rather than negative, for they began not by denouncing the errors and vices21 of others, but by pointing out what being a disciple8 of Christ involved {83} according to the Scriptures22. These they had in the vulgar tongue, as well as in Latin. They would "read round," and those who could not read would repeat from memory. They further supported their tenets by "saint and doctor."
§ 3. THE CONSOLAMENTUM
This rite1 was, according to Reinéri Saccho, peculiar23 to the Catharists, who gave it the alternative title of Imposition of hands, but Catholics, Heretication.[70] By it Catharists believed that a person received the gift of the Holy Ghost the Consolator, or Comforter—hence its name, and those who submitted to the rites were called Consolati. Hence, as only those were admitted who had proved themselves staunch and true to Catharism, they were called indifferently Consolati or Perfecti, although more strictly25, the former was applicable only to the Catharists, and the latter to the Waldenses. Many who shrank from the austere26 life which the Consolamentum demanded postponed27 it until what they supposed to be their last illness, so that the ceremonies had to be altered to suit the circumstances, provided always that the imposition of hands was retained. The person to be "consoled" must, if in health, prepare himself by a three days' rigorous fast. At the service of initiation28, a table or bench covered with white towels and a book, called the Text, upon it, were placed in the midst of the congregation arranged according to Church rank. Within their midst, but at some distance from the table, stood the candidate. The minister at the head of the table reminded him of the ascetic29 life he would have to lead, the dangers and persecutions he would have to endure, and that lapse30 meant eternal damnation, for there was no salvation31 in the Roman Church. He was then asked {84} if, with all this before him, he would surrender himself wholly to God and the Gospel. On his answering, Yes, he was further asked whether he would promise never to eat meat, eggs, cheese, venison, oil or fish, never to lie or swear, never to indulge any lust33, never to touch a woman, never to kill, never to eat without a companion or without saying the Lord's Prayer, never to sleep unclothed, never to betray the Faith. Having made these promises, the candidate advanced towards the minister by certain, usually three, stages (intervalla), making at each stage his "melioramentum," i.e. he bent34 the knee, touching35 the ground with his hands and saying, "Benedicite," thus shewing that the minister was better (melior) than himself.[71] At each stage the minister replied, "Deus vos benedicat." On reaching the table he said: "Good Christians36, I beg for God's blessing and yours. Pray to God that He may keep me from a bad death, and bring me to a good end and to the hands of good Christians." Then the minister gave him the book to kiss, and placed it upon his head. Then all placed their hands upon his head or shoulders, saying: "We worship Thee, Father, Son and Holy Ghost," and the minister prayed that the Holy Ghost the Consolator might descend37 upon him. When all had said the Lord's Prayer, the minister read St. John i. 1-17. He then gave the candidate the kiss of peace, and the candidate to the one next to him, and so on until all the congregation had exchanged the salutation. If the "consoled" were a woman, the minister, instead, touched her shoulder with the book, and her elbow with his elbow, and she did the same, if the one next to her were a man. He (or she) was given a small cord, "quo pro24 haeresi cingeretur," to be worn round the body, next to the skin. The congregation {85} then separated, after congratulating the new member.
In the case of the sick, treatment varied38. Some would not "console" anyone not in full possession of his faculties39 and able to make the answers. Others admitted such, provided that in some way other than by speech he signified his assent40. Others went further and "consoled" even the unconscious at the urgent request of his friends anxious for his eternal welfare. Thus sometimes even children were "consoled." In these cases certain modifications41 were allowed in the ritual. Thus if the sick man could not make his melioramentum, the minister took his hands within his own, and the sick man would say "Benedicite," bending his head each time. If he could not say the Lord's Prayer, others would say it for him. If it were discovered that the officiating minister was in mortal sin (according to Catharist law), the Consolamentum was invalid42.
§ 4. THE ENDURA
Every inducement was now made to the sick man to end his life by any means other than by direct violence. He was urged to undergo the Endura, which took various forms. We read of this as early as A.D. 1028 in connection with a community at Montfort, near Turin, which taught that death by illness or senile decay only shewed that Satan was still master of the situation and could send the soul into another body. Here probably we have the clue to the reasons for encouraging the practice of the Endura. The "consoled" had solemnly promised not to kill, and therefore could not directly commit suicide. But he could consummate43 the purpose of God, Who had sent him the illness, by indirect means, and thwart44 the world, the flesh and the devil by a speedy death. {86} Several expedients45 were adopted. Thus the "consoled" sick was asked whether he would be a martyr46 or a confessor. If he said the former, a cushion or pillow was held over his mouth for some time. Whether he recovered or succumbed47, he was henceforth held to be a martyr. If he said, a confessor, he had to remain three days without food and drink, and whether the fast proved fatal or not, he was called a confessor. At Ax, Peter Autéri, after some hesitation48, "consoled" an unconscious woman, and ordered that nothing should be given her but pure water. She recovered and asked for food, which, however, her daughter refused on religious grounds, but the mother indignantly declined to be bound by promises made for her by others. Mengard, a woman examined at Carcassonne in A.D. 1308, said her little boy was hereticated when at the point of death, and she was ordered to give him nothing but bread and water, for when he died he would be an angel. But she refused not to give him the breast, and so he was not fully49 hereticated. At the same Inquisition Raymond Issaun said that his brother, William, after heretication had placed himself completely in the Endura for about seven weeks, and stayed in a certain hut where he died, and he was buried in the house of their father. Another method was opening a vein50 and slowly bleeding to death in a bath; another, drinking the juice of wild cucumbers mixed with powdered glass so that the intestines51 were torn to pieces.
§ 5. PENANCE52
This was administered by the Major, or by a Presbyter by delegation53 in minor54 offences. After the penitent55 had confessed, the Major (or Presbyter) pointed56 out how and to what extent he had offended against the Holy Scriptures, and imposed a penance accordingly, {87} saying: "I, being entrusted57 with the authority of the blessed Apostles Peter and Paul, bid thee on behalf of our Lord Jesus Christ Who instituted this holy sacrament of penance in His Church, perform such penance as I impose upon thee."[72] No indulgences were granted. Absolution was from the fault, not from its punishment.
§ 6. FASTS
"The Manichees of modern times," as they are called in the Acts of the Inquisition at Carcassonne, had three Fasts of forty days during the year, (a) From St. Britius (Nov. 13th) to Christmas. (b) Lent. (c) From Whitsun to SS. Peter and Paul (June 29th), which, therefore, could not always have been forty days. The first and last week of each Fast they called "strict," for then they fasted on bread and water, but in the other weeks of the Fast on only three days—Monday, Wednesday and Friday. Others observed these three days as Fasts throughout the year, unless they were travelling or were ill. Others, again, because flesh was repulsive58 to them, and to mark their difference from the Roman Church, would eat flesh on Roman Fast days, but not when their own and Roman Fasts coincided.
[68] Cod59. Vat32. 4030.
[69] v. pp. 47, note, 62.
[70] Also, more rarely, la Convenenza or the Agreement.
[71] This obeisance60 was made to him not personally but officially, as merely the instrument or agent of the Holy Spirit.
[72] v. supra, p. 66.
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1
rite
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| n.典礼，惯例，习俗 | |
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rites
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| 仪式，典礼( rite的名词复数 ) | |
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bishops
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| （基督教某些教派管辖大教区的）主教( bishop的名词复数 )； （国际象棋的）象 | |
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bishop
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| n.主教，（国际象棋）象 | |
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wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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blessing
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| n.祈神赐福；祷告；祝福，祝愿 | |
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disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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disciple
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| n.信徒，门徒，追随者 | |
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impure
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| adj.不纯净的，不洁的；不道德的，下流的 | |
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defiled
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| v.玷污( defile的过去式和过去分词 )；污染；弄脏；纵列行进 | |
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beseech
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| v.祈求，恳求 | |
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worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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13
previously
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| adv.以前，先前（地） | |
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worthily
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| 重要地，可敬地，正当地 | |
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standing
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| n.持续，地位；adj.永久的，不动的，直立的，不流动的 | |
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remains
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| n.剩余物，残留物；遗体，遗迹 | |
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eldest
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| adj.最年长的，最年老的 | |
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opportune
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| adj.合适的，适当的 | |
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deferred
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| adj.延期的，缓召的v.拖延，延缓，推迟( defer的过去式和过去分词 )；服从某人的意愿，遵从 | |
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prudence
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| n.谨慎，精明，节俭 | |
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vices
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| 缺陷( vice的名词复数 )； 恶习； 不道德行为； 台钳 | |
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scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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pro
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| n.赞成，赞成的意见，赞成者 | |
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strictly
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| adv.严厉地，严格地；严密地 | |
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austere
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| adj.艰苦的；朴素的，朴实无华的；严峻的 | |
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postponed
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| vt.& vi.延期，缓办，（使）延迟vt.把…放在次要地位；[语]把…放在后面（或句尾）vi.（疟疾等）延缓发作（或复发） | |
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initiation
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| n.开始 | |
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ascetic
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| adj.禁欲的；严肃的 | |
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lapse
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| n.过失，流逝，失效，抛弃信仰，间隔；vi.堕落，停止，失效，流逝；vt.使失效 | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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vat
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| n.(=value added tax)增值税，大桶 | |
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lust
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| n.性(淫)欲；渴(欲)望；vi.对…有强烈的欲望 | |
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bent
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| n.爱好，癖好；adj.弯的；决心的，一心的 | |
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touching
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| adj.动人的，使人感伤的 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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descend
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| vt./vi.传下来，下来，下降 | |
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varied
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| adj.多样的，多变化的 | |
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faculties
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| n.能力( faculty的名词复数 )；全体教职员；技巧；院 | |
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40
assent
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| v.批准，认可；n.批准，认可 | |
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41
modifications
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| n.缓和( modification的名词复数 )；限制；更改；改变 | |
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invalid
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| n.病人，伤残人；adj.有病的，伤残的；无效的 | |
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consummate
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| adj.完美的；v.成婚；使完美 [反]baffle | |
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44
thwart
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| v.阻挠，妨碍，反对；adj.横(断的) | |
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45
expedients
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| n.应急有效的，权宜之计的( expedient的名词复数 ) | |
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46
martyr
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| n.烈士，殉难者；vt.杀害，折磨，牺牲 | |
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47
succumbed
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| 不再抵抗（诱惑、疾病、攻击等）( succumb的过去式和过去分词 )； 屈从； 被压垮； 死 | |
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48
hesitation
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| n.犹豫，踌躇 | |
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49
fully
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| adv.完全地，全部地，彻底地；充分地 | |
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50
vein
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| n.血管，静脉；叶脉，纹理；情绪；vt.使成脉络 | |
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51
intestines
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| n.肠( intestine的名词复数 ) | |
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52
penance
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| n.（赎罪的）惩罪 | |
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53
delegation
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| n.代表团；派遣 | |
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minor
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| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
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55
penitent
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| adj.后悔的；n.后悔者；忏悔者 | |
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56
pointed
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| adj.尖的，直截了当的 | |
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57
entrusted
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| v.委托，托付( entrust的过去式和过去分词 ) | |
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repulsive
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| adj.排斥的，使人反感的 | |
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59
cod
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| n.鳕鱼；v.愚弄；哄骗 | |
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60
obeisance
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| n.鞠躬，敬礼 | |
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