VIATICUM
398
VIATICUM
the dying. In case of necessity a deacon may be
delegated, and if the necessity be urgent this delega-
tion need not be waited for (Lehmkuhl, II, 135).
Subject. — All, even children who have reached the age of reason (Deer., "Qiiam singulari", prEescriptio "VIII, 8 Aug., 1910), ai'e bound by Divine precept to receive the Viaticum when they are in danger of death, according to the opinion of theologians and the rule of the Church; though it is disputed whether one who is now in danger of death and who has within the last few days received Holy Communion is so bound by Divine precept. The obligation in the latter case is not clear, as the previous Communion in all prob- ability satisfies the Divine law (Slater, II, v, 1 ; Lehmkuhl, II, n. 146). St. Liguori says that accord- ing to the more probable opinion the obligation exists (VI, n. 285, dub. 2, sec. sent.). If a person becomes dangerously ill on the day on which he received Holy Comnmnion out of devotion, it is disputed whether he may, or is bound to, receive it as Viaticum (Slater and Lehmkuhl, ibid.). Benedict XIV (De syn. dicec, VII, xi, n. 2) leaves the decision of this ques- tion to the prudent discretion of the priest, but St. Liguori (ibid., tertia sent.) thinks that the sick per- son is bound to receive it if the danger comes from an external cause, but not if he were already iU or if the danger already existed in some internal, though un- known cause, as might be presumed in case of sudden illness, e. g. apoplexy and the hke. Viaticum, hke Holy Communion, out of devotion, may not be given to persons who are insane and who have never had the use of reason (Rit. Rom., Tit. IV, n. 10). To per- sons labouring under insanity from fever or other causes and at the time incapable of sentiments of piety, Communion cannot be administered; if, how- ever, before they became insane they evinced pious and religious sentiments and led a good life and it is apprehended that they will not recover their reason until they are dying. Viaticum may be administered to them in their delirium provided there be no danger of irreverence (Catech. of Council of Trent, II, vi, n. 64). It should not be administered when there is danger of irreverence to the sacrament from incessant coughing, difficulty of breathing or swallowing, and frequent vomiting. In all these cases, a little food or drink may be gi\en first, to try whether the person can receive without danger of rejecting the Sacred Host. The same may be done in case of delirium also. Many recommend the trial to be made with an unconsecrated particle (O'Kane, "On the Rubrics", n. 782). Public sinners ("Pubhci usurarii, concu- binarii, notorie criminosi, nominatim excommunicati aut denuntiati" — Rit. Rom., Tit. IV, cap. iv, n. 1) are not allowed to receive Viaticum until they have repaired, as far as circumstances will permit (the con- fessor must decide in each case the nature and extent of this obligation), the injuries and scandals of which they have been the cause.
Species. — Formerly Viaticum was usually adminis- tered under the species of bread, because the Blessed Sacrament, which was to be carried to the hou.se of the dying person, %vas customarily reserved imder this form only. The incident, related above, of the aged Serapion would indicate this, for the boy was in- structed by the priest to dip the consecrated particle into water before giving it to his uncle. To this rite the Fourth Council of Carthage (Can. 76) seems to allude, hecau.se it states "infundatur ori eius Eu- charistia" when Viaticum was to be given to dying persons, who, on account of the parched state of the throat, were unable to swallow the Host. About the twelfth century the custom of receiving Holy Com- munion out of devol ion under both species began to be (ILsused (Chardon, "Storia dei sacramenti", I, III, vii). It cannot be doubted that, as long as this cus- tom prevailed, Viaticum was often administered in the same manner when it was given after Mass, cele-
brated in the room of the dying person, which was
frequently done. Menard, in his notes on the " Grego-
rian Sacramentary", says that it contained two sepa-
rate forms for the administration of Viaticum," Cor-
pus Domini nostri Jesu Christi custodiat te in vitam
Beternam" and "Sanguis Domini nostri Jesu Christi
redimat te in vitam Eeternam". Sometimes the Host
was dipped into the Precious Blood, as is evident from
many ancient Rituals, and the Council of Tours pre-
scribes: "Sacra oblatio (Host) intincta debet esse in
Sanguine Christi, utveraciter presbyter possit dicere —
Corpus et Sanguis Domini proficiat tibi" (Martene,
ibid.). Although anciently it was the custom to re-
ceive Holy Communion during Mass under both
species (also Viaticum after Mass), yet it was never
believed that those who communicated under the
species of bread only did not receive, whole and entire,
the Body and Blood of Christ. At present Viaticum
is administered, at least in the Latin Church, imder
the form of bread only.
Rite.'i and Ceremonies. — Things to be prepared. — (a) By the priest. — The pyx, a small corporal, and a purificator in small burse, a white (even on Good Fri- day) stole, and a Ritual, (b) In the sick room. — A table (near the foot of the bed, or in some other posi- tion in which it is easily visible to the sick person), a crucifix (although this is not prescribed by the rubric), two lighted wax candles, a wineglass containing a little water for purifying the priest's fingers, a clean cloth or napkin for the sick person, a vase containing holy water, and a sprinkler of box or other wood. (c) On the altar. — Two lighted wax candles, the key of the tabernacle and a burse with a large corporal (if the particle is to be transferred from the ciborium to the pyx; in this case also an ablution cup and a finger-towel). It frequently happens that all the necessary things are not prepared in the sick room, therefore it will be expedient for the priest to carry with him two wax candles, holy water, and a small communion-clot h .
The priest, having placed the pj-x in the burse, which should hang on his breast by a cord round his neck, goes to the sick person's house, reciting on the way the "Miserere" and other psalms and canticles he may know by heart. At the door of the sick-room he says: "Pax huic domui" and if there be no one to answer, he replies himself; "Et omnibus habitantibus in ea", enters the room, puts on his stole, takes out the pyx, places it on the table, genuflects, and rises. Then he takes the holy water and sprinkles first the sick person in the form of a cross, i. e. in front of him- self, then on his (own) left, then on his (own) right, after which he sprinkles some around him on the floors and walls of the room and on those present, say- ing in the meantime: "Asperges me . . . dealbabor", to which he adds the first verse of the "Miserere", "Gloria Patri", "Sicut erat", and then repeats the antiphon "Asperges me", etc. which must not be changed during Pjischal time. He immediately sub- joins the versicles "Adjutorium", etc. and the prayer "Exaudi nos", etc.
If the sick person has not previously confessed, the priest should a.sk those present to leave the room; then he hears the confession, impo.ses a light penance, and may recall the sick person's attendants. Even if the priest had previously heard the confession, he should not administer Viaticum until he has given the sick person an opportunity lo confess again, if he desires it. The priest then goes to the table, genuflects, and uncovers the pyx, and the conununion-cloth or napkin is adjusted under the chin of the siik per.son, who re- cites the "Confiteor", if he be able; if not, it is said in his name by one of the bystanders, or, when there is no one able to do this, by the priest himself. After the "Confiteor" the priest genuflects, rises, and turns towards the sick person, taking care, however, not to turn his back to the Blessed Sacrament. In this posi-
