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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. dealbabor", to which he adds the first verse of the "Miserere", "Gloria Patri" "Sicut erat", and then repeats the antiphon "Asperges me", etc. He immediately subjoins the versicles "Adjutorium", etc. If the sick person has not previously confessed, the priest should ask those present to leave the room; then he hears the confession, imposes a light penance, and may recall the sick person's attendants.

(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)."of or pertaining to a road or journey" ( Facciolati and Forcellini, "Lexicon").Thus in Plautus (Bacch., 1, 1, 61) we read that Bacchis had a supper prepared for his sister who was about to go on a journey: "Ego sorori meæ coenam hodie dare volo viaticam", and (Capt.It is a very probable opinion that Communion may be administered the next day, and even every day, and while the danger continues the form should always be "Accipe frater" (O'Kane, op. If difficulty is experienced in swallowing the Host on account of the parched condition of the throat, a little water may be given to the sick person before he receives Holy Communion, or the Host may be placed in some wine or water in a spoon or a little wine or water may be given immediately after receiving the Host.If the danger of death be imminent, but the person be able to receive, all the prayers, as far as the "Misereatur", may be omitted.Subsequently the substantive "viaticum" figuratively meant the provision for the journey of life and finally by metaphor the provision for the passage out of this world into the next. de bapt."), confirmation, penance, extreme unction (Moroni, "Diz. 78, calls it "viaticum Eucharistiæ"), but even prayers offered up or good works performed by themselves or by others in their behalf, e.g. Cyprian ), and finally anything that tended to reconcile the dying with God and the Church came under this designation. 3) says: "Sacred writers call it the Viaticum as well because it is the spiritual food by which we are supported in our mortal pilgrimage, as also because it prepares for us a passage to eternal glory and happiness ". Formerly Viaticum was administered not only by bishops and priests, but also by deacons and clerics of inferior orders and even by lay people. eccl.", VI, xliv) relates that Serapion, an old man in danger of death, received Viaticum from his nephew, a mere boy, who had received the consecrated particle from a priest. 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. Formerly Viaticum was usually administered under the species of bread, because the Blessed Sacrament, which was to be carried to the house of the dying person, was customarily reserved under this form only.

It is in this last meaning that the word is used in sacred liturgy . di erudizione stor.-eccl.), Eucharist (Fourth Counc. In the course of time "viaticum" was applied to the Eucharist generally, but finally it acquired its present fixed, exclusive, and technical sense of Holy Communion given to those in danger of death. During the persecutions lay people carried consecrated particles to their homes and administered Holy Communion to themselves, and it is natural to conclude that they received it as Viaticum in the same manner. From a Decree of the Council of Reims (Regino, "De eccl. To persons labouring under insanity from fever or other causes and at the time incapable of sentiments of piety, Communion cannot be administered; if, however 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. In all these cases, a little food or drink may be given first, to try whether the person can receive without danger of rejecting the Sacred Host. Many recommend the trial to be made with an unconsecrated particle (O'Kane, "On the Rubrics " n. Public sinners ("Publici usurarii, concubinarii, notorie criminosi, nominatim excommunicati aut denuntiati"-Rit. The incident, related above, of the aged Serapion would indicate this, for the boy was instructed by the priest to dip the consecrated particle into water before giving it to his uncle. 76) seems to allude, because it states "infundatur ori eius Eucharistia" 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.Formerly it meant anything that gave spiritual strength and comfort to the dying and enabled them to make the journey into eternity with greater confidence and security. disc.", I, cxx) it appears that sometimes even females carried the Viaticum to the dying, which practice the Council strictly forbade. After the tenth century no mention is made of lay persons carrying Viaticum to the dying, but deacons regularly administered it, and from two manuscript codices in the monastery of Casalis Benedicti it is evident that subdeacons carried it to the house of the sick person, but that the priest administered it (Martène, ibid .). 2) leaves the decision of this question to the prudent discretion of the priest, but St. About the twelfth century the custom of receiving Holy Communion out of devotion under both species began to be disused ( Chardon, "Storia dei sacramenti", I, III, vii).For this reason anciently not only any sacrament administered to persons at the point of death, baptism (St. Apparently for a while it was difficult to eliminate this abuse, for Hincmar, Archbishop of Reims , required the diocesan visitors to inquire whether the priests gave Communion to the sick with their own hands or by others', "per se et non per quemlibet", and whether they gave the consecrated particle to any lay person, "cuiquam laico", to carry it home for the sake of giving it to the dying (Martène, "De antiq. At present only parish priests or their assistants carry and administer it to the dying. If a person becomes dangerously ill on the day on which he received Holy Communion out of devotion, it is disputed whether he may, or is bound to, receive it as Viaticum (Slater and Lehmkuhl, ibid.). Liguori (ibid., tertia sent.) thinks that the sick person is bound to receive it if the danger comes from an external cause, but not if he were already ill or if the danger already existed in some internal though unknown cause, as might be presumed in case of sudden illness, e.g. Viaticum, like Holy Communion , out of devotion, may not be given to persons who are insane and who have never had the use of reason (Rit. It cannot be doubted that, as long as this custom prevailed, Viaticum was often administered in the same manner when it was given after Mass, celebrated in the room of the dying person, which was frequently done.In case of extreme necessity the priest may even omit the "Misereatur" and the following, and give Communion immediately.In these cases the prayers which were omitted are not supplied afterwards, even though the state of the sick person should allow this.2, 3, 89), "Sequere me, viaticum ut dem trapezita tibi", and in Pliny (VII, ep. Although Aubespine, Bishop of Orléans, in his note on this canon says that "viaticum" here means only the reconciliation and absolution granted at the hour of death to public penitents who had not performed the prescribed canonical penance, yet Macri (Hierolexicon) declares that it means simply "Sacramentum Eucharistic, cui antonomastice nomen veri muniminis convenit".