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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.

If it be feared that the person will be unable to swallow the Host before death, it should not be given. If the priest, after bringing the Blessed Sacrament, finds unexpectedly that the sick person is unable to communicate, he may give benediction with it to the sick person.

If it be given and death ensue before he can swallow it, it should be removed from his tongue and placed either in a corporal or in some vessel and kept in some secure place and in due time put into the sacrarium. But he is never allowed to bring the Blessed Sacrament for this purpose when he knows that the person will be unable to receive.

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 position he says "Misereatur" and "Indulgentiam" using the words tui, tuis, tuorum, and tibi.

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-cloth.

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The adjectival equivalent in Latin of both these words is viaticus , i.e.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.in front of himself, 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, saying in the meantime: "Asperges me . Even if the priest had previously heard the confession, he should not administer Viaticum until he has given the sick person an opportunity to confess again, if he desires it.

The priest then goes to the table, genuflects, and uncovers the pyx, and the communion-cloth or napkin is adjusted under the chin of the sick person who recites 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 Communion the priest purifies the pyx and his fingers in a small glass of water, and the water is given by the priest, or one of the attendants, to the sick person to drink.