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of the crucifix, or the letters I.H.S. Pope St. Zephyrinus, who lived in the third century, terms the Sacramental bread, Corona9 sive oblata, spheric?, figur?, “a crown, or oblation10, of a spherical11 figure,” the circle being indicative of the Divine presence after consecration12. The Orientals, occasionally, make their altar breads square, on which is stamped a cross, with an inscription13. The square form of the bread is a mystical indication that, by the sacrifice of Christ upon the cross, salvation14 is purchased for the four comers of the earth.’ And Dr. Lee gives illustrations of the altar bread, or wafers, in use in the Latin, Armenian, Coptic, and Greek Churches.
It seems certain that, in the Primitive15 Church, neither unleavened bread nor wafers were used. Ancient writers say that the bread used was common bread, such as was made for their own use. It was also a charge against the Ebionites that they celebrated16 in unleavened bread and water only. The bread generally used was called fermentum, and though this is explained by the schoolmen, who claimed primitive custom for unleavened bread, as the eulogia, or panis benedictus, which was blessed for such as did not communicate, Pope Innocent I. plainly says that it refers to the Sacrament itself. Moreover, no Greek writer before Michael Cerularius, who lived A.D. 1051, objected to the use of unleavened bread in the Roman Church, which would seem to show that it was not extensively used before that time. Even some Roman writers speak of the custom as erroneous.
How the change in this matter was made, and the144 exact time when, is not easily determined17. Cardinal18 Bona’s conjecture19 seems probable enough: that it crept in when the people began to leave off making their oblations in common bread. This occasioned the clergy20 to provide it themselves, and they, under pretence21 of decency22 and respect, brought it from leaven2 to unleaven, and from a loaf of common bread, that might be broken, to a nice and delicate wafer, formed in the figure of a denarius, or penny, to represent the pence for which our Saviour23 was betrayed; and then, also, the people, instead of offering a loaf of bread, as formerly24, were ordered to offer a penny, which was either to be given to the poor, or to be expended25 upon something pertaining26 to the sacrifice of the altar.
The alteration27 in the Communion bread occasioned great disputes between the Eastern and Western Churches.
The first Common Prayer Book of Edward VI. enjoins28 unleavened bread to be used throughout the whole kingdom for the celebration of the Eucharist. It was ordered to be round, in imitation of the wafers used in the Greek and Roman Churches; but it was to be without all manner of print, the wafers usually having the impression either of a crucifix or the Holy Lamb; and something more large and thicker than the wafers, which were the size of a penny. This rubric, affording matter for scruple29, was set aside at the review of the Liturgy31, in the fifth year of King Edward; and another inserted in its room, which still exists, by which it is declared sufficient that the bread be such as is usually eaten.
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It was the custom in Westminster Abbey, and in the Royal chapels32, and the practice of such men as Bishop33 Andrewes, to use wafers, but ‘for peace sake,’ where wafers were objected to, plain and pure wheaten bread was allowed. It has been decided34 by the Privy35 Council that it not only may, but must, be common bread; the Injunctions, according to them, being of no validity against the rubric; while the Advertisements, having been made under Act of Parliament, and not contrary to the rubric, are an indication of its meaning—i.e., of the word ‘retained in the Ornaments36 rubric.’
The bread now used is common wheaten bread in most Protestant Churches. In some Presbyterian Churches a special kind of wafer is prepared for the purpose. In the Roman Church thin wafers are used. In the Eastern Churches they are of different sizes and thicknesses.
They are thus classified by the Rev30. F. E. Brightman in Liturgies37 Eastern:
1. Byzantine; a round leavened cake 5 × 2 in., stamped with a square (2 in.); itself divided by a cross into four squares in which are severally inscribed38 IC, XC, NI, KA.
2. The Syrian Jacobite and Syrian Uniat; a round cake, leavened with the holy leaven, 3 × 3/4, stamped like a wheel with four diameters (the alternate radii39 being cut off half way from the circumference40 by a concentric circle).
3. The Marionite; the Latin unleavened wafer.
4. The Coptic; a round leavened cake, 3-1/2 × 3/4, stamped round the edge with the legend, Αγιο? ο θεο?, αγιο? ισχυρο?, αγιο? αθανατο?,146 and within with a cross consisting of twelve little squares, each of which and the remaining spandrels are marked with a little cross placed diagonally.
5. The Abyssinian; a flat round leavened cake, 4 × 3/4, stamped with a cross of nine squares with four squares added in the angles of the cross.
6. The Nestorian; a round leavened cake, 2 × 1/2, stamped with a cross-crosslet and four small crosses.
7. The Armenian; a round unleavened wafer, 3 × 1/8, stamped with an ornamental41 border, the crucifix and the sacred name and sometimes with two diameters at right angles to the back.
In regard to the Protestant Non-Episcopal Churches, it is stated in Herzog’s Religious Encyclop?dia that the administration follows one of two types. These are the Lutheran and the Calvinistic. In the Lutheran, the elements are consecrated with the sign of the cross, a wafer of unleavened bread is given whole to the communicant, and white wine, instead of red, is used. The communicants kneel and receive the elements into their mouths instead of their hands. The Calvinistic type simplifies the service as much as possible, and assimilates it to a common meal. ‘In the French Reformed Church the elements are placed—the bread in two silver dishes, and the wine in two silver cups—on a table spread with a white linen42 cloth. From twenty-five to thirty communicants approach the table at a time. The officiating minister makes a free prayer, and then, while repeating the words of institution, presents the elements to his neighbours on the left and on the right, after which the dish and the cup147 pass from hand to hand. With various modifications43 this type has been adopted by all the Reformed (Non-Episcopal) Churches.’
This is practically the method adopted in most of the British Non-Episcopal Churches; instead, however, of the communicants coming forward to the table, they remain in their pews, the bread and wine being handed round by elders or deacons. In the American Non-Episcopal Churches the same plan is usually adopted.
These divergencies of method illustrate44 the strange fact in the Christian6 life, that around the simple and beautiful institution of the Lord’s Supper there have raged the fiercest controversies45 in religious history. So divergent are the views held about it, that the Roman Catholic Church asserts that in every celebration of the Mass our Saviour is again actually offered as a sacrifice, and the bread and wine become the actual body and blood of the Lord, this miracle of transformation46 being wrought47 through the consecrating48 prayer of the priest. The Quakers, at the other extreme, do not observe the service at all, and do not consider it to be a binding49 ordinance50. Here, as so often in life, the truth lies between the extremes. The bread and the wine are the symbols of our Lord’s body and blood. We do not feed on Him by the mere51 physical eating of the consecrated elements, but we partake of Him through faith as we remember that His body was broken for us, and His blood shed for the remission of our sins. His own loving command as He sat at the table with His disciples52 was, ‘This do in remembrance of Me,’ and it is148 through fellowship with Him in spirit—in the Garden of Gethsemane and on the cross at Calvary—that ‘we feed on Him in our hearts by faith with thanksgiving.’
There is a semi-sacred bread eaten by the English race, and by no one else—the hot-cross bun—millions of which are devoured53 in England on Good Friday. Its origin is obscure, as is also that of the word ‘bun.’ Most dictionaries derive54 it from the old French bigne, or bugne—a swelling55; but it certainly occurs in an early Promptorium Parvulorum, as ‘bunne-brede.’ Anent ‘Eating Buns on Good Friday,’ a correspondent in the Athen?um of April 4, 1857, p. 144, wrote:
‘In the Museo Lapidario of the Vatican, on the Christian side of it, and not far off from the door leading into the library, there is a tablet representing in a rude manner the miracle of the five barley56 loaves. Every visitor must have seen it, for it has been there for years. The loaves are round, like cakes, and have a cross upon them, such as our cakes bear, which are broken and eaten on Good Friday morning, symbolical57 of the sacrifice of the body of our Lord. Five of these cakes, explanatory of the scene, are ranged beneath an arch-shaped table, at which recline five people, while another, with a basket full, is occupied in serving them. The cakes are so significant of the Bread of Life that one might almost regard the repast as intended to prefigure the sacrifice that was to follow, and the institution connected with it. Having, from the earliest period of memory, cherished a particular regard for hot-cross buns and149 all their pleasing associations, it was a source of gratifying reflection to see my old favourites thus brought into intimate association with the pious58 thoughts of the primitive Christians, and to know that at home we cherished an ancient usage on Good Friday which the more Catholic nations of Europe no longer observed. But, alas59! there is always some drawback to our full satisfaction in this world, and knowledge is often a cruel dissipation of favourite convictions; my faith in the Christian biography of these buns has recently received a very rude shock.
‘It would appear that they have descended60 to us, not from any Popish practice, as some pious souls affirm, but from one which was actually, and, like the word which we use to signify the great festival of the Church, Easter, to a paganism as ancient as the worship of Astarte, in honour of whom, about the time of the Passover, our pagan ancestors, the Saxons, baked and offered up a particular kind of cake. We read in Jeremiah (vii. 17, 18): “Seest thou not what they do in the cities of Judah and in the streets of Jerusalem? The children gather wood, and the fathers kindle61 the fire, and the women knead their dough62, to make cakes to the Queen of Heaven.” [See also Jeremiah xliv. 18, 19.] Dr. Stukeley, in his Medallic History of Valerius Carausius, remarks that they were “assiduous to knead the Easter cakes for her service.” The worship of a Queen of Heaven, under some significant name or other, was an almost universal practice, and exists still in various parts of the globe. She is usually represented, like the Madonna, bearing her son in her lap, or like Isis, with150 the infant Horus. We may see such images in the Louvre, and in the great Ethnographical Museum at Copenhagen, where the Queen of Heaven of the Chinese, Tien-how, figures in white porcelain63, side by side with Schling-mu, the Holy Mother. Certain metaphysical ideas are apt to flow in a common channel, and get clothed in the same symbolical dress. Hence we find a Queen of Heaven, no less in Mexico than in China, in Egypt, Greece, Italy, and England; and, under the pagan title of a Christian festival, preserve, along with our buns, the memorial of her ancient reign64.’
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1
leavened
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| adj.加酵母的v.使（面团）发酵( leaven的过去式和过去分词 )；在…中掺入改变的因素 | |
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leaven
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| v.使发酵；n.酵母；影响 | |
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apparently
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| adv.显然地；表面上，似乎 | |
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conclusive
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| adj.最后的，结论的；确凿的，消除怀疑的 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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scrupulous
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| adj.审慎的，小心翼翼的，完全的，纯粹的 | |
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consecrated
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| adj.神圣的，被视为神圣的v.把…奉为神圣，给…祝圣( consecrate的过去式和过去分词 )；奉献 | |
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corona
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| n.日冕 | |
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oblation
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| n.圣餐式；祭品 | |
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spherical
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| adj.球形的；球面的 | |
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consecration
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| n.供献，奉献，献祭仪式 | |
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inscription
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| n.（尤指石块上的）刻印文字，铭文，碑文 | |
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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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primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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celebrated
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| adj.有名的，声誉卓著的 | |
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determined
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| adj.坚定的；有决心的 | |
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cardinal
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| n.(天主教的)红衣主教；adj.首要的，基本的 | |
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conjecture
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| n./v.推测，猜测 | |
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clergy
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| n.[总称]牧师，神职人员 | |
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pretence
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| n.假装，作假；借口，口实；虚伪；虚饰 | |
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decency
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| n.体面，得体，合宜，正派，庄重 | |
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saviour
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| n.拯救者，救星 | |
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formerly
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| adv.从前，以前 | |
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expended
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| v.花费( expend的过去式和过去分词 )；使用（钱等）做某事；用光；耗尽 | |
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pertaining
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| 与…有关系的，附属…的，为…固有的(to) | |
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alteration
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| n.变更，改变；蚀变 | |
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enjoins
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| v.命令( enjoin的第三人称单数 ) | |
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scruple
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| n./v.顾忌，迟疑 | |
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rev
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| v.发动机旋转，加快速度 | |
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liturgy
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| n.礼拜仪式 | |
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chapels
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| n.小教堂， （医院、监狱等的）附属礼拜堂( chapel的名词复数 )；（在小教堂和附属礼拜堂举行的）礼拜仪式 | |
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bishop
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| n.主教，（国际象棋）象 | |
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decided
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| adj.决定了的，坚决的；明显的，明确的 | |
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privy
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| adj.私用的；隐密的 | |
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ornaments
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| n.装饰( ornament的名词复数 )；点缀；装饰品；首饰v.装饰，点缀，美化( ornament的第三人称单数 ) | |
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liturgies
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| n.礼拜仪式( liturgy的名词复数 )；（英国国教的）祈祷书 | |
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inscribed
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| v.写，刻( inscribe的过去式和过去分词 )；内接 | |
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radii
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| n.半径；半径（距离）( radius的名词复数 )；用半径度量的圆形面积；半径范围；桡骨 | |
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circumference
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| n.圆周，周长，圆周线 | |
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ornamental
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| adj.装饰的；作装饰用的；n.装饰品；观赏植物 | |
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linen
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| n.亚麻布，亚麻线，亚麻制品；adj.亚麻布制的，亚麻的 | |
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43
modifications
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| n.缓和( modification的名词复数 )；限制；更改；改变 | |
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illustrate
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| v.举例说明，阐明；图解，加插图 | |
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controversies
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| 争论 | |
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transformation
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| n.变化；改造；转变 | |
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47
wrought
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| v.引起；以…原料制作；运转；adj.制造的 | |
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48
consecrating
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| v.把…奉为神圣，给…祝圣( consecrate的现在分词 )；奉献 | |
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49
binding
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| 有约束力的，有效的，应遵守的 | |
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50
ordinance
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| n.法令；条令；条例 | |
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51
mere
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| adj.纯粹的；仅仅，只不过 | |
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52
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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53
devoured
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| 吞没( devour的过去式和过去分词 )； 耗尽； 津津有味地看； 狼吞虎咽地吃光 | |
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54
derive
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| v.取得；导出；引申；来自；源自；出自 | |
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55
swelling
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| n.肿胀 | |
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56
barley
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| n.大麦，大麦粒 | |
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57
symbolical
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| a.象征性的 | |
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58
pious
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| adj.虔诚的；道貌岸然的 | |
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59
alas
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| int.唉(表示悲伤、忧愁、恐惧等) | |
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60
descended
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| a.为...后裔的，出身于...的 | |
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61
kindle
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| v.点燃，着火 | |
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62
dough
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| n.生面团；钱，现款 | |
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63
porcelain
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| n.瓷；adj.瓷的，瓷制的 | |
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reign
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| n.统治时期，统治，支配，盛行；v.占优势 | |
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