A far more important change, and for a similar reason, was the refusal of the cup to the laity. St. Anselm is responsible for the dictum (afterwards accepted by the whole Church) that "Christ is consumed entire in either element"; from this came the inference that there was no need for the administration of both. The heaviness of a single chalice made the danger of spilling its contents so great that several chalices were used. This, however, only increased the chances, and various methods were adopted with a view to minimising the difficulty. Sometimes a reed was used; later on, bread dipped in wine was administered, as was already usual in the case of sick persons or children; or even unconsecrated wine was given. Some of these methods came under papal condemnation; and the withdrawal of the cup found powerful apologists in Alexander of Hales and Thomas Aquinas. But the administration of both elements continued to be fairly common until far on into the thirteenth century. [Sidenote: Adoration of the sacrament.] A third result of the new views is to be seen in the extension of the doctrine and practice of adoration of the sacrament. The rite of elevation existed in the Greek Church at least as early as the seventh century, but was not adopted by the Latins until four centuries later. In either case, however, it was only regarded as an act symbolical of the exaltation of Christ. But following on the sanction of the doctrine of transubstantiation by the Lateran Council, Honorius III in 1217 decreed that "every priest should frequently instruct his people that when in the celebration of the Mass the saving Host is elevated every one should bend reverently, doing the same thing when the priest carries it to the sick." A logical outcome of this was the foundation of the festival of Corpus Christi for the special celebration of the sacramental mystery. This was first introduced in the bishopric of Liège in response to the vision of a certain nun. Urban IV, who had been a canon of Liège, adopted it for the whole Church in 1264, but it only became general after Clement V had incorporated Urban's ordinance as part of the Canon Law in the Clementines (1311).