Ears of corn sacrificed at altar?

[Digitonomy]

If any bishop or presbyter offer any other things at the altar, besides that which the Lord ordained for the sacrifice, as honey, or milk, or strong-made drink instead of wine, [the text here varies] or birds, or any living things, or vegetables, besides that which is ordained, let him be deposed. Excepting only new ears of corn, and grapes at the suitable season. Neither is it allowed to bring anything else to the altar at the time of the holy oblation, excepting oil for the lamps, and incense.

• Apostolic Canon III

What on earth was going on here? I suppose an argument could be ventured that the text is symbolic, and actually implies these are the elements used to make the bread and wine. However, the rest of this document is very short on hinting, instead spelling out exactly what it means in a straightforward manner.

 

[japhy]

What on earth was going on here? I suppose an argument could be ventured that the text is symbolic, and actually implies these are the elements used to make the bread and wine. However, the rest of this document is very short on hinting, instead spelling out exactly what it means in a straightforward manner.

I have seen one translation that renders it as “ears of grain” rather than “ears of corn”.

 

[Seatuck]

I’ve seen several excerpts that say ears of grain.

 

[FrDavid96]

The word “corn” in English used to mean simply “grain”

“Corn” as we now know it, was unknown in Europe/Asia/Africa until the time of Columbus. They called this new grain “corn” and the word simply stuck. The modern day distinction that reserves the word corn for a particular type of grain (some say “maize”) is relatively new.

I think the quote in the apostolic canon might refer to the possibility of bringing grapes and/or grain to the altar to bless them (not consecrate). It sound like it’s permitting such blessings, but excluding bringing anything else into the sanctuary to be blessed. In other words, if you want your goat blessed (see the next canon), that’s fine but don’t bring it into the sanctuary.

On a historical note, after WWII, the Americans asked the Germans “what do you need?” They answered “corn.” The Americans obliged and shipped over tons of “corn.” The Germans were insulted that the Americans would give them animal feed when they asked for “wheat.” Once it was explained, corn became a popular human food in Germany.

 

[JMJ_coder]

I’d imagine that if we looked at the original Greek, it would be a word that meant simply ‘grain’ – as in the common grain that formed the basis of the diet, a food staple. In the Mediterranean culture for most of history, this was usually some form of wheat (though grains such as barley and rye were also used by the poor). In the Americas among the Indians, this would normally be corn. In other cultures this would be rice, potatoes, etc.

What is meant in the canon is ‘wheaten grain’.

 

[Digitonomy]

The word “corn” in English used to mean simply “grain”

Exactly.

FrDavid96:

I think the quote in the apostolic canon might refer to the possibility of bringing grapes and/or grain to the altar to bless them (not consecrate). It sound like it’s permitting such blessings, but excluding bringing anything else into the sanctuary to be blessed. In other words, if you want your goat blessed (see the next canon), that’s fine but don’t bring it into the sanctuary.

So if your theory is correct, where would this fit into the mass? And would it be a normal phrasing for a priest or bishop to offer grapes or grain for blessing? Wouldn’t they themselves be performing the blessing? That’s what made me think the canon truly was discussing a sacrifice.

 

[japhy]

Exactly.So if your theory is correct, where would this fit into the mass? And would it be a normal phrasing for a priest or bishop to offer grapes or grain for blessing? Wouldn’t they themselves be performing the blessing? That’s what made me think the canon truly was discussing a sacrifice.

I would think the canon is referring not only to the Eucharistic Prayer but also to the “Offertory” part of the Mass, where the bread and wine (and other things, possibly) were presented to the priest at the altar.

 

[FrDavid96]

Exactly.So if your theory is correct, where would this fit into the mass? And would it be a normal phrasing for a priest or bishop to offer grapes or grain for blessing? Wouldn’t they themselves be performing the blessing? That’s what made me think the canon truly was discussing a sacrifice.

One think we need to keep in mind is that the vocabulary of the Church has developed and become more specific over the centuries–not to mention the issue of translation.

It may very well be that an ancient text might say that a bishop/priest is “offering” wheat, but we would phrase that today as “blessing it.” Look for example at the modern Book of Blessings, and we see that on St. Joseph Day there’s a traditional blessing of bread which might occur at the end of Mass. This is probably something similar. My own interpretation of the canon is that it was meant to define what could be brought into the sanctuary to be blessed, as opposed to what had to be blessed outside of the sanctuary.

They may have thought of it as a “sacrifice” in the sense of offering something of themselves (the fruits of their labor) to support the needs of the local church, but not a sacrifice in the pagan sense of putting it on the altar for God to consume.

 

[Joe_Kelley]

I recall seeing someplace that a sacrifice must have some human (name removed by moderator)ut; it can’t be the unprocessed material. It was suggested that this was the difference between the offerings of Cain and Abel. Cain just offered up some produce from the field while Abel killed the animal and prepared the meat - note the reference to including some of the fat.

In the course of time Cain brought to the LORD an offering of the fruit of the ground, 4* and Abel brought of the firstlings of his flock and of their fat portions. And the LORD had regard for Abel and his offering, 5 but for Cain and his offering he had no regard.

Genesis 4:3-4.

I am not prepared to defend that very strongly; just offering it for consideration.

 

[bpbasilphx]

The trouble with Canons, as with any law, is that you must know the course of performance (as law professors say) and how the law was actually applied before it makes any sense.

The Byzantine Churches–Catholic and Orthodox–have blessing of fruit, including grapes, on the Feast of the Transfiguration.

In rurual areas as the different crops ripen, tokens of these crops are brought to be blessed.

I think what the canon is referring to is only Bread and Wine (and water) form the matter of the Eucharistic Sacrifice, not blessing produce as a pious prayerful act.

As you can see, this is how that canon is actually implemented.

 

[FrDavid96]

The trouble with Canons, as with any law, is that you must know the course of performance (as law professors say) and how the law was actually applied before it makes any sense.

The Byzantine Churches–Catholic and Orthodox–have blessing of fruit, including grapes, on the Feast of the Transfiguration.

In rurual areas as the different crops ripen, tokens of these crops are brought to be blessed.

I think what the canon is referring to is only Bread and Wine (and water) form the matter of the Eucharistic Sacrifice, not blessing produce as a pious prayerful act.

As you can see, this is how that canon is actually implemented.

That thought also crossed my mind until I took particular notice of “grapes at the suitable season” and thought to myself, well that would mean they could only have the Eucharist at the grape harvest, so it’s not that. The “suitable season” part is what led me to think that it was a blessing instead.

I’d like to hear more of your thoughts and perspective as this is a puzzling one.

 

[Digitonomy]

That thought also crossed my mind until I took particular notice of “grapes at the suitable season” and thought to myself, well that would mean they could only have the Eucharist at the grape harvest, so it’s not that. The “suitable season” part is what led me to think that it was a blessing instead.

I’d like to hear more of your thoughts and perspective as this is a puzzling one.

If bpbasilphx’s theory is correct, I don’t see a problem with “suitable season,” since the canon would be referring to bread and wine made from corn and grapes at the suitable season - i.e. wine made from ripe grapes, rather than tart unripe grapes.

However, I still don’t buy that the corn and grapes are symbolic imagery alluding to the sacrifice that is made from them, rather than exactly what is described. It just seems out of character in comparison to the rest of the canons.

 

[japhy]

The canon says “… besides that which is ordained, let him be deposed. Excepting only new ears of corn, and grapes at the suitable season.”

Why would the canon say “excepting only …” and then list (in symbolic language) “that which is ordained” for the Eucharist? I think the canon is referring to presentation of grain and grapes for blessing.

 

[Digitonomy]

Here is a source that seems to interpret it as bpbasilphx does:

Izwiestije uczitiel’noje also provides direction concerning the wine. The celebrant should take care that it is of these particular qualities: made from grape, sweet, aged (not fresh/young), not sour/vinegar, and have proper/pleasant taste and smell.

Only red wine can be used, to allow the human eye to understand the relationship to blood. Taking into consideration Apostolic Canon III, S.V. Bulgakov demands of priests that the Most Holy Sacrifice of Body and Blood be served with wine of the highest possible quality. The liquid must be clear, without thickening or sugar crystals, additives (juices), not of watery consistency.

However, this page gives a number of examples of presentation of grapes, either at the Feast of the Transfiguration, or Dormition.

Some ancient Typicons prescribe the blessing of fruit of the vine (grapes), not on the feast of the Transfiguration, but on the feast of the Dormition. In the Greek Nicolo-Casulan Typicon of the twelfth-thirteenth century, we read: “Let it be known that, on the feast of the Dormition of the Most Holy Mother of God, the 15th of August, grapes are blessed and eaten in church after the Divine Liturgy according to an ancient tradition.” The Typicon of Sinai of the year 1214 contains the same prescription. Similarly, the Typicons of the Lavra of St. Athanasius on Athos prescribes the blessing of grapes on the 15th of August. We have the custom of blessing flowers on the feast of the Dormition.

Where it is mentioned, most of the sources there seem to interpret Canon III as applying to this type of event, rather than directly to the Eucharist.