41. Catholics, however, have disputed whether the oblation can be performed by the deacons, as We mentioned above. Arcudius shows that this is wholly unlawful for them according to the Sacred Canons (bk. 3, chap. 17). Goarius states that oblation by the deacon was not an accepted usage in the great church of Constantinople (ad Euchologium, p. 72). Many feel that the words relating to the oblation by the deacon should be struck from the Euchologion on the grounds that they had been added by the schismatics. On the other side of the question, Cardinal Bona knows of no canon opposed to this rite. While the sacred canons exclude the deacon from rashly making the oblation at the holy altar, they do not forbid the oblation which he performs at the prothesis. Indeed this is nothing but the preparation for the other oblation which the priest will perform at the holy altar (Rer. Liturgic. bk. 2, chap. 1, no. 7). He also shows that the rite of oblation by the deacon is ancient and has been practiced for many centuries in the Greek Church. In fact, when it was questioned at the council of Florence, the fathers assembled there were satisfied by the answers of the Archbishop of Mitylene. Likewise Berlendis recognizes the oblation at the prothesis as an office of deacons even though the right of making oblation at the altar is forbidden to them as belonging only to priests. "The office of making oblation given to the deacon means the first oblation of the particles while they are still on the table, called the prothesis, but not the other two oblations which are performed by the priest during the liturgy" (Tractatu de Oblationibus, sect. 5, p. 143, Venice, 1743).