eatynge of the
host. Frequency of reception of the Eucharist by the
laity had diminished to the minimal communion at Easter as legislated by
Lateran IV in 1215 or at Christmas, Easter, and Pentecost as encouraged
by local synods. Aquinas argues that, although the paschal lamb was
eaten once a year, manna had been eaten daily (Summa III, Q. 80, Art. 10, Reply to Obj. 2).
drinkynge of the
cuppe. Perhaps in compensation for the withdrawal of the cup
from the laity during the 12c, the host and chalice were elevated after
the consecration for all to see from the late 12c (Rubin 70–72, 55). The
followers of Jan Hus urged the restoration of the cup to the laity, but
this practice was rejected by the Council of Constance in
1415, considered but not accepted by the Council of Basel in
1433, requested again at the Diet of Augsburg
in 1530 and 1548, and at the Council of Trent in 1562. Reception from
the cup was allowed in certain Roman dioceses of Central
Europe in 1564 and to the whole Roman
Church after Vatican II. For Constance and Basel, cf. Karl August Fink in
Jedin and Dolan
4.456, 476; for Augsburg, cf. Erwin Iserloh in Jedin and Dolan 5.262, 291; for
Trent, cf. Hubert Jedin in Jedin and Dolan
5.491, 497.
The policy of extending the communion cup to the laity was begun by
Karlstadt and continued by Luther; it was adopted wherever the
Reformation was established. In England, the
laity were prohibited from receiving the cup by the second of
the conservative Six Articles, 1539, 31 Henry
VIII, Ch. 14 (Statutes 3.739). The
practice of communion under both kinds was reinstated in
1547, 1 Edward VI, Ch. 1 (Statutes 4/1.3). It was promoted by a royal proclamation of 8
March 1548 (TRP no. 300, 1.417–18) and affirmed by the Prayer Books of
1549 and 1552. Cf. The Two Liturgies ... of
King Edward VI, ed. Joseph Ketley,
Parker Society 29 (Cambridge UP, 1844) 92, 279. The statute of Edward VI
was repealed in 1553 by 1 Mary, St.
2, Ch. 2 (Statutes 4/1.202), and restored in 1559 by 1 Elizabeth, Ch. 1 (Statutes 4/1.351) for the Prayer Book of
1559.
capon.
Tyndale's image of the dish of capon as a sign of welcome
home is developed by Frith into an analogy of the Eucharist
eaten by both faithful and unfaithful Christians (Wright 432).
Misach . . .
pensiongeuynge. For the Lord's Supper Tyndale would
use the term "Christes memoriall" (178/34), from Jesus '
command (e.g. 1 Cor. 11.24) because the biblical name focusses on the essential content of the rite. Tyndale mistakenly derives the
word "Mass" from the Hebrew misach for gifts to
the poor rather than from the dismissal at the end of the Latin rite,
Ite, missa est. Cf. Joseph A. Jungmann SJ, "Messe," LThK 7.321;
95/19 n. (JW)