Post by Pacelli on Oct 12, 2017 19:25:08 GMT -5
I found this on Byzcath:
The Zeon (Teplota)
Another usage, typically Byzantine, which has caused endless discomfort to the latinizers, is the custom of adding boiling water to the Precious Blood just before communion. This problem, too, has its history. When the presence of the Italo-Greeks in southern Italy gave rise to debates among Catholics concerning the legitimacy of this usage, Nikolaos-Nectarios, Abbot (1219-1235) of the Monastery of St. Nicola di Casole near Otranto, strongly defended it in his short but trenchant Epistula vel Apologia pro illo Graecorum ritu quo utuntur in sacra missa adhibentes aquam calidam in sacro calice post commixtionem Dominici corporis et sanguinis. At a much later date, the scruples from scholastic quantitative sacramental materialism will lead the Ruthenian Catholic Synod of Zamosc in 1720 to suppress the Zeon rite, despite the fact that as early as March 6, 1254, Pope Innocent IV (1243-1254) had approved the use of thermon in the Eucharist for the Greeks of Cyprus, at that time under Latin domination.
Porro in appositione aquae sive frigidae sive calidae vel tepidae in altaris sacrificio, suam se velint consuetudinem Graeci secquantur, dummodo credant et asserant, quod, servanta canonis forma conficiatur pariter de utraque.
Further, regarding the putting of water, either cold or hot or warm in the sacrifice of the altar, let the Greeks follow their own custom, as long as they believe and assert that if the form of the canon is observed, the Eucharist is equally consecrated from both.
Though these papal approvals have been repeated time and again, most notably by Pope Benedict XIV in Etsi Pastoralis (1742) and Allatae Sunt (1755), and incorporated into the official Roman editions of the Byzantine Divine Liturgy, some Greek Catholics, more Catholic than the pope, will still appeal to the outdated suppression of the Zeon at Zamosc. The author himself has experienced personally the scruples of latinized Eastern Catholic priests, fearful that if too much zeon is added to the consecrated Wine, it will apparently induce the Lord to take his leave! The general theory among Catholic adherents of this “quantitative” rather than symbolic sacramental theology is that the chalice mixture must contain at least two-thirds wine for “validity”. As the evidence adduced by Hanssens shows, however, one would be hard put to maintain that there was only one-third water in the cups the early Christians consecrated. And the first authoritative insistance on adding to the chalice only a small amount of water is found in Canon 814 of the pre-Vatican II Latin rite Codex iuris canonici, a disciplinary decree that does not concern Eastern usage. SOURCE
Another usage, typically Byzantine, which has caused endless discomfort to the latinizers, is the custom of adding boiling water to the Precious Blood just before communion. This problem, too, has its history. When the presence of the Italo-Greeks in southern Italy gave rise to debates among Catholics concerning the legitimacy of this usage, Nikolaos-Nectarios, Abbot (1219-1235) of the Monastery of St. Nicola di Casole near Otranto, strongly defended it in his short but trenchant Epistula vel Apologia pro illo Graecorum ritu quo utuntur in sacra missa adhibentes aquam calidam in sacro calice post commixtionem Dominici corporis et sanguinis. At a much later date, the scruples from scholastic quantitative sacramental materialism will lead the Ruthenian Catholic Synod of Zamosc in 1720 to suppress the Zeon rite, despite the fact that as early as March 6, 1254, Pope Innocent IV (1243-1254) had approved the use of thermon in the Eucharist for the Greeks of Cyprus, at that time under Latin domination.
Porro in appositione aquae sive frigidae sive calidae vel tepidae in altaris sacrificio, suam se velint consuetudinem Graeci secquantur, dummodo credant et asserant, quod, servanta canonis forma conficiatur pariter de utraque.
Further, regarding the putting of water, either cold or hot or warm in the sacrifice of the altar, let the Greeks follow their own custom, as long as they believe and assert that if the form of the canon is observed, the Eucharist is equally consecrated from both.
Though these papal approvals have been repeated time and again, most notably by Pope Benedict XIV in Etsi Pastoralis (1742) and Allatae Sunt (1755), and incorporated into the official Roman editions of the Byzantine Divine Liturgy, some Greek Catholics, more Catholic than the pope, will still appeal to the outdated suppression of the Zeon at Zamosc. The author himself has experienced personally the scruples of latinized Eastern Catholic priests, fearful that if too much zeon is added to the consecrated Wine, it will apparently induce the Lord to take his leave! The general theory among Catholic adherents of this “quantitative” rather than symbolic sacramental theology is that the chalice mixture must contain at least two-thirds wine for “validity”. As the evidence adduced by Hanssens shows, however, one would be hard put to maintain that there was only one-third water in the cups the early Christians consecrated. And the first authoritative insistance on adding to the chalice only a small amount of water is found in Canon 814 of the pre-Vatican II Latin rite Codex iuris canonici, a disciplinary decree that does not concern Eastern usage. SOURCE