any city hath been yielded, for the imperial standard to be set up
within it. And to represent the same thing, Jacob is said to have set
up the stone, which he had placed under his head, as a historical,
traditional, and triumphal monument. [Footnote 401]
[Footnote 401: Genesis xxviii.]
30. Thirdly, that such as look on them may call to mind the Passion of
Christ, by which he hath consecrated His Church, and their belief in
His Passion. Whence it is said in the Canticles, 'place me as a signet
upon thy arm,' etc. [Footnote 402] The twelve lights placed before
these crosses signify the twelve Apostles who have illumined the whole
world by the faith of the Crucified, and whose teaching hath dispersed
the darkness: whence Bernard saith, 'All prophecy is verified in the
faith of the crucified One;' and the Apostle, 'I determined not to
know anything among you except Jesus Christ and Him crucified.'
[Footnote 403] {103} Wherefore the crosses on the four walls of the
church are lighted up and anointed with chrism, because the apostles
preaching the mystery of the cross have by the faith of Christ
illumined the four quarters of the earth unto knowledge, have lighted
them up unto love, have anointed them unto purity of conscience--which
is signified by the oil; and unto the savour of a good
reputation--which is signified by the balsam. In addition to this,
after the anointing of the altar, the altar itself and the church are
ornamented; the lamps lighted up; a Mass is said, in which the priest
useth different vestments from those which he hath used in the
aspersion, as shall be explained in the sequel.
[Footnote 402: Cant, viii, 6.]
[Footnote 403: I Cor, ii, 2.]
31. Lastly, it is to be noted that a church is said to be consecrated
in the blood of someone; whence, according to Pelagius and Pope
Nicholas, the Roman Church was consecrated in the martyrdom of the
Apostles, Peter and Paul. [Footnote 404] A church therefore is
consecrated in the way just described; and an altar, as will be set
forth in the next chapter; and a cemetery and other things, as is
declared under the head of its consecration. And although we read in
the Old Testament that the Temple was consecrated three times: first,
in the month of September; secondly, in March under Darius; thirdly,
in December by Judas Maccabaeus.
[Footnote 404: This passage is obscure. A confession or martyrium
was built over the place of S. Peter's martyrdom in the earliest
times, and is now covered by the Vatican. See Ciampini de Vaticana
Basilica. The expression probably means, in honour of the
martyrdom.]
32. Yet a church once consecrated, is not to be consecrated again
unless it shall have been profaned, which happeneth in three ways.
First, if it hath been burnt so as that all the walls or the greater
part of them be destroyed. But if only the roof or some part of it
hath been burnt, the walls remaining entire, or at least only {104}
partially destroyed, it need not be reconsecrated. Secondly, if the
whole church or the greater part of it hath fallen to the ground at
the same time, and hath been repaired entirely or not with the
original stones. For the consecration of a church consisteth mainly in
the exterior anointings, and in the conjunction and arrangement of the
stones. If, however, all the walls shall have fallen in, not at the
same time, but in succession, and shall have been repaired, the church
is to be considered the same. And so it need not be reconsecrated, but
only exorcised with water and reconciled by the solemnisation of a
Mass: however, some learned authors have said that it ought to be
reconsecrated. Thirdly, a church must be reconsecrated, if it be
doubtful whether it ever hath been consecrated, should there remain no
writing or painting or inscription to that effect, nor even a single
eye-witness, nor yet an ear-witness, who (as some say) would be
sufficient.
33. An altar also which hath been once consecrated must not be
consecrated again unless it should happen that it become profaned.
Which taketh place first if the table, that is the upper surface on
which the principal part of the consecration is bestowed, be moved or
changed in its form, or broken beyond measure, for instance above a
half. However, a disproportion of this sort may rightly be referred to
the decision of the bishop. The same also is especially the case, if
the whole structure of the altar hath been moved and repaired.
Nevertheless, the church is not to be reconsecrated on account of
either the movement or the breaking of the structure of the altar:
because the consecration of an altar and of a church be two different
things. So conversely if when the church is entirely destroyed the
altar be not injured, the church only is to be repaired, and the altar
not reconsecrated although in such case it is fitting that it be
washed with exorcised water.
{105}
34. Further, when the chief altar hath been consecrated the inferior
altars are not the less to be consecrated: although some have said
that it is sufficient for the rest to be pointed out with the finger
while the former is under consecration.
35. If, however, the altar hath suffered a trifling injury, it is not
on this account to be reconsecrated.
Secondly, an altar is reconsecrated, if the _seal_ of the altar--that
is the little stone by which the sepulchre or cavity in which the
relics be deposited is closed or sealed--be moved or broken. And the
cavity itself is made sometimes on the top part of the block, and
sometimes no other seal is put over it, but the _table_, being placed
over it, is considered as the seal. But sometimes it is placed in the
hinder part, and sometimes in the front: and in the same cavity the
bishop's letters of consecration be generally carefully deposited in
testimony of the consecration: containing his own name and that of the
other bishops present at the consecration: and declaring in honour of
what saint the altar is consecrated, and also the church itself, when
both be consecrated at the same time, and the year also and day of
consecration.
Thirdly, an altar is reconsecrated, if the junction of the seal to the
cavity, or of the _table_ to the block, where there is no other seal
than this slab, be disturbed; or if any of the stones of the junction
or the block, which toucheth either the table or the seal, be either
disturbed or broken. For in the conjunction of the seal and cavity,
and of the table and block or inferior structure, the consecration is
most especially perceived.
{106}
Fourthly, an altar is reconsecrated, if to it or to the conjunction of
the table with the under structure so great an enlargement be made as
that it loseth its original form, since the form giveth the existence
to the thing. Yet it doth not become profaned on account of a trifling
enlargement: but in that case the sacred part draweth over to itself
the part not sanctified: so long as the conjunction of the top slab
and under structure be not greatly changed.
Fifthly, an altar, just as a church, is reconsecrated in cases of
doubt.
Sixthly, a travelling altar, if the stone be removed from the wood in
which it is inserted, which in some sort representeth its _seal_, and
be replaced again in the same or in other wood, some think should be
reconsecrated, but others only reconciled. But although it be often by
the command of the bishop transferred from place to place, and carried
on a journey (on which account it is called a portable or a travelling
altar) yet it is not reconsecrated in consequence of this, nor yet
reconciled.
36. But if a consecrated chalice be regilt, is it therefore to be
reconsecrated? It seemeth so, since it appeareth to become a new
chalice. For he who doth renew the old fashion of a work seemeth to
make a new work: and he doth remake, who doth mend a thing already
made. And assuredly consecration doth pertain to the outer surface.
And hence it is that I have said above that a church, if its walls be
stripped of their outer coat, must be reconsecrated.
37. The converse is nevertheless true, that neither on account of
whitewashing or painting the walls, nor of any small addition to them,
is a church to be reconsecrated; as I have already said. Wherefore, if
the shape of the chalice be not changed, it remaineth the same
chalice, and is not to be reconsecrated; just as also a church being
repaired, since it remaineth the same church, is not to be
reconsecrated, as aforesaid. {107} But if the former shape be changed,
the case were otherwise, since, as I have said, the shape giveth
existence to the thing. Nevertheless, it is decent, as well by reason
of its contact with unclean hands as also of the increment of
unconsecrated matter, that a chalice, being regilded, should be washed
with exorcised water before that the most Holy Body and Blood of the
Lord be sacrificed therein. Let us now say something about
Reconciliation.
38. Upon this head it is to be noted that the spiritual temple, which
is man, is ofttimes polluted. Whence we do read in the twentieth of
Leviticus what men be polluted, and how they may not enter the church
until they be washed with water and cleansed: as also in the
nineteenth of Numbers, 'He that toucheth the dead body of a man shall
be unclean .... wherefore he shall purify himself and wash his clothes
and bathe himself in water and shall be clean.' And the Prophet saith,
'Thou shalt purge me with hyssop and I shall be clean. [Footnote
405]
[Footnote 405: Psalm li (_Miserere mei_), 7.]
39. The material temple also, which as Pope Gregory doth testify, is
the church, is sometimes polluted, as we do read in Leviticus.
[Footnote 406] Whence saith the Prophet, 'Thy holy temple have they
defiled and made Jerusalem an heap of stones.' [Footnote 407] And the
material temple is also washed with water in order to be reconciled.
[Footnote 408] Reconciliation is also effected by the celebration of a
Mass, and the aspersion of water duly consecrated with salt, wine, and
ashes. For by the salt, is signified discretion; by the water, the
people; by the wine, the Divinity; by the ashes, the remembrance of
the Passion of Christ; by the wine mixed with water, the union of
Godhead and Manhood.
[Footnote 406: Levit. xv, 31.]
[Footnote 407: Psalm lxxix (_Deus, venerunt_), I. ]
[Footnote 408: Some of our readers may not know that reconciliation
is the technical term for the restoring a desecrated church to a
state fit for the performance of the divine offices.]
{108}
These things, therefore, be put together to denote that the people,
being cleansed by a discerning remembrance of the Passion of Christ,
are made one with Him. Also if the church hath once been consecrated,
the reconciliation can be made by a bishop only. And albeit he might
devolve upon a fellow-bishop the whole office, namely, both the
blessing of the water and the reconciliation; or the benediction of
the water only; or even the reconciliation alone with water blessed
beforehand by himself; yet can neither be devolved upon a mere priest,
unless perchance this be competent to him by a special privilege. But
if the church hath not been consecrated, it ought, according to the
Constitution of Gregory, to be washed forthwith with exorcised water:
the which washing some do affirm may be done by a mere priest, though
at the bidding of the bishop: since it hath to be done by exorcised
water, which every priest may use. Yet some skilful men of the highest
authority have written that it is safer for this also to be done by
none but a bishop, and that this may not be devolved by him to a
priest; for certain canons do call exorcised water that which is
solemnly blessed with wine and ashes:--and this is true indeed in
regard of a church which although not consecrated hath been dedicated
unto God. For it is otherwise with a mere oratory, which is neither a
holy nor a religious place, inasmuch as any man doth order it at his
will--at least for prayers, albeit perchance not for celebration
without the license of the diocesan--and at his will assigneth the
same place to another use.
40. A church then is to be reconsecrated in the aforesaid case: and
also if any uncleanness be committed therein, whether by clerk,
layman, heretic, or paynim. But albeit some wise men have thought
otherwise, we opine that the case is different in regard of
unintentional pollution. [Footnote 409]
[Footnote 409: The editors have ventured to make a few omissions in
this and some of the following sections.]
{109}
41. A church also must be reconciled on account of any homicide, in
any way intentionally committed therein, whether with or without the
shedding of blood: and also, besides homicide, for any violence or
injurious shedding of human blood, whether from a wound or not, or
from the nose or the mouth. For we read in the Old Testament, in the
fourteenth and fifteenth of Leviticus, how that any man shedding
blood, or polluted in divers ways, may not enter the temple. If,
however, without violence or injury blood should flow in any natural
way whatsoever within the church; or if any animal should be slain
therein, or if anyone should die suddenly, or be killed by a falling
stone or timber, or by lightning; for these and the like occasions the
church is not reconciled. Nor again, if anyone, having been wounded
elsewhere, should flee to a church and die there even with great
effusion of blood: since then the homicide is not committed in the
church. But conversely, if anyone having been wounded in a church
dieth without, or even if blood flow from the wound away from the
church, the case is otherwise, even if the blood did not flow at all
within the church: since the law regardeth the blow which causeth the
wound. But and if blood be shed or other pollutions be caused on the
roof of a church, no reconciliation is made, because the deed is
committed without the church.
42. But if theft and rapine be committed in a church, it is reconciled
by the custom which usually obtaineth in such matters. And some do
affirm that the same ought to be done in any case of violence
committed therein without the shedding of blood; for example, if
anyone having taken refuge therein should be drawn forth with
violence. Also if anyone should break into the church or any quarrel
should be tumultuously carried on, though without shedding of blood:
or if anyone should be grievously beaten therein, so as his bones
should be broken, or he be covered with weals and bruises, though
without blood; {110} or again, if anyone, being condemned while
present in a church either to death or mutilation, be led forth to go
to the place of execution. But since these cases be not expressed in
the law, it is not necessary for the church to be solemnly reconciled
by the bishop. Yet we think it is decent for it to be washed by the
priest with exorcised water at the command of the bishop: and the same
is to be said, if the church being a long-time without roof or doors,
should have been open to all impurities, to animals and the natural
use of men, as if a common inn: nor perchance would it be amiss for it
in such case to be solemnly reconciled by the bishop. Again, if
anyone, slain without the church, be shortly borne into the church,
and there the murderer or anyone else thinking he will not die should
inflict on his yet warm body a blow causing blood to flow, then the
church must be reconciled, as well by reason of the horror and
abomination, as of the violence and intention of sinning: for though a
dead man be not a man, yet is his human blood shed there by violence;
and to the corpse itself is violence, horror, and injury offered. But
the case is otherwise if anyone, having died a natural death, be,
through respect of, and honour to his body, dismembered in the church
or disembowelled, that perhaps one part may be buried in one place,
and another in another.
43. A church must also be reconciled, in which an infidel, or one
publicly excommunicated be buried; and then the walls are to be
scraped.
In the aforesaid cases, however, in which a church is to be
reconciled, it is requisite that the fact causing the reconciliation
should be known at least by report.
{111}
44. For this is a scandal to the church, the horror and abomination of
baseness and sin and violence committed in a sacred place, or in a
church: wherein the pardon for offences is besought, wherein there
ought to be a refuge of defence, wherein is offered the saving
sacrifice for sins, wherein also those that flee for refuge be saved,
and praises be rendered unto God. Furthermore, the intention and
design of sinning mortally therein do cause a church to be reconciled.
But if this design be hidden, reconciliation is not necessary, since
the church itself, being holy, cannot be polluted; nay, the holiness
of the place itself doth do away with the infamy: albeit some do think
the contrary of this, as that it ought to be reconciled at least
privately, so that the delinquents be not exposed.
45. For reconciliation is performed for an example and warning, that
all who behold the church, which hath in no wise sinned, washed and
purified for the delict of another, may reflect how they themselves
must work out the expiation of their own sins.
46. Also a cemetery, in which a paynim, or an infidel or one
excommunicate be buried, is to be reconciled; the bones, however, of
the paynim, if they can be distinguished from those of the faithful,
being interred elsewhere. A cemetery also is reconciled in the
above-mentioned cases, in which a church is to be reconciled: for a
cemetery enjoyeth the same privileges as doth a church, as we shall
say in the chapter of Sacred Unctions; for it is a holy place from the
time of its benediction; and it is reconciled by the bishop, just as a
church, by the aspersion of water, blessed with wine and ashes.
47. But this is to be noted, that in whatsoever part of the church or
the cemetery the violence or pollution be committed, both the church
and the cemetery, and also the several parts of either, by reason of
their contiguity, are understood to be violated. This first hath of
late been set straight by Pope Boniface. For albeit the consecrations
of the church, the altar, and the cemetery be diverse, yet is the
immunity of them one and the same and is not to be restricted to any
one of them separately, nor to any individual part of either. {112}
This indeed is true if the church and cemetery be adjacent: but if the
one be at a distance from the other, one may well be violated without
the other. If therefore when one is violated or polluted, the other be
also violated and polluted; by the like reason, if one only be
reconciled the other is also taken to be reconciled: since nothing is
more natural than that everything should be loosed in the same method
as it is bound, and that the relation of binding and loosing should be
the same. Wherefore when the cemetery is violated or polluted, it
sufficeth that the church be reconciled. There be nevertheless some
who do affirm simply that by the pollution of the one, the other is in
no wise polluted, and by consequence that each should be reconciled
separately. Yet these doth the authority of the Pontifical oppose, in
which is found a special form for the reconciliation of a cemetery.
Lastly, if a church or a cemetery, or any such thing, be consecrated
or blessed by a bishop under excommunication, these, some affirm, do
not require reconciliation, since sacraments administered by such in
the form of the Church be valid. But since (as aforesaid) one or more
excommunicate persons do profane a cemetery or church, much more
indeed do the external sacraments and benedictions, which proceed from
the hands and mouth of an excommunicate person, appear so far as
pertaineth to their own merits to be contaminated and to stink before
God. Wherefore it is decent that we should reconcile them before the
faithful use these sacraments; as in truth the reading of the sacred
canons doth evidently teach. For the Lord saith by the Prophet, 'I
will curse your blessings.' [Footnote 410]
[Footnote 410: Malachi ii. 2.]
{113}
CHAPTER VII
OF THE CONSECRATION OF AN ALTAR
Rise of the Consecration of Altars--Manner of the Same--The
Benediction of Water--The Aspersions--The Hyssop--Consideration of
Relics--The Altar must be of Stone--The Incense--The Benediction of
Church Ornaments.
1. Not only is a church consecrated, but also the altar: and this for
three reasons. First, with regard to the sacrament thereon to be
offered to God. Noah [Footnote 411] built an altar to the Lord, and
offered a sacrifice upon it, taking some of all clean birds and
beasts. But this sacrament is the Body and Blood of Christ which is
sacrificed in remembrance of the Lord's Passion, according to the
command, 'This do in commemoration of Me.' [Footnote 412]
[Footnote 411: Genesis viii.]
[Footnote 412: S. Luke xxii, 19.]
2. Secondly, with regard to the invocation in that place of the name
of God: whence [Footnote 413] Abraham built an altar to God who
appeared unto him, and called there upon the name of the Lord. But
this invocation, which takes place over the altar, is properly called
the Mass.
[Footnote 413: Genesis xii.]
3. Thirdly, with regard to chanting: 'He gave him patience against his
enemies, and caused singers also to stand before the altar, that by
their voices they might make sweet melody.' [Footnote 414]
[Footnote 414: Eccles. xlvii, 9.]
{114}
4. The consecration of an altar is performed in this method and order.
The bishop beginneth, 'O God, make speed to save us.' Afterwards he
blesseth the water, and then at the four horns [Footnote 415] of the
altar he describeth four crosses with the consecrated water. Next, he
goeth round the altar seven times, and sprinkleth the _table_
[Footnote 416] of the altar seven times with holy water, by means of
an aspersory of hyssop. The church also is again sprinkled, and the
remainder of the water is poured at the foot of the altar: and then
four crosses be made with chrism at the four corners of the sepulchre
in which the relics are to be deposited; and the relics themselves be
placed in a case, together with three grains of frankincense, and so
be buried in the sepulchre. Then is placed upon the sepulchre its
cover, [Footnote 417] strengthened in the middle by the sign of the
cross: afterwards the stone, which is called the table, is fitted to
the top of the altar, and when fitted is anointed with oil in five
places, and in the same way is further anointed afterwards with
chrism, as hath been said when speaking about oil. The altar also is
confirmed in front by the chrism applied in the form of the cross, and
incense is burnt upon it in the five places. After this the altar is
covered up, and is spread with clean cloths, and then at length the
sacrifice is celebrated upon it. Now let us follow out each of the
above-mentioned ceremonies in succession.
[Footnote 415: The word _horn_ appears to be used simply for
_corner_, evidently with reference to the altar of the temple, which
had raised projections, or horns at its angles.]
[Footnote 416: We shall use the word _table_ to denote the _mensa_
or upper surface of the altar, on which the chief part of the
ceremonies of consecration were performed.]
[Footnote 417: This passage is obscure, and receives no light from
other ritualists who have not spoken much on the consecration of
altars. From the 25 of the chapter we apprehend that this slab, or
cover of the sepulchre, was marked with a cross of chrism before it
was fitted on to the cavity.]
{115}
5. First, then, it is to be noted, that an altar is consecrated by the
unction of chrism and act of blessing intervening, and that it is only
and entirely of stone. The bishop standing up beginneth, 'O God, make
speed to save us,' because the Lord Himself saith, 'Without Me ye can
do nothing.' [Footnote 418]
[Footnote 418: S. John xv, 5.]
6. And because this dedication signifieth that those must be baptised,
who, after receiving the faith, are preparing themselves to fight, and
who are still situated amongst the sighs and struggles of this world;
on this account the Alleluia is omitted, since those who be not
baptised be not worthy to join in the praises of angels: whence it is
written in Tobit, 'And all her streets shall say Alleluia.'
[Footnote 419] But after that the consecration of the church or of the
altar is completed, the Alleluia is chanted, because the delusions of
devils having been expelled, God shall be praised thereupon. For
Christ even when approaching to the altar of the cross in order to
manifest the glory of His Eternity, paid the penalty of death: not
until after His resurrection sang He Alleluia.
[Footnote 419: Tobit xiii, 18.]
7. Secondly, with respect to the blessing of water, it is to be noted
that this kind of exorcising water is performed in order to expel the
enemy from it. In which blessing four things be necessary; namely,
water, wine, salt, and ashes. And this for three reasons.
8. (i) Because there be four things which expel the enemy. The first
is the outpouring of tears, which is denoted by the water: the second
is the exultation of the soul, which is denoted by the wine: the third
is natural discretion, which by the salt; the fourth, a profound
humility, which is signified by the ashes. Wherefore the water is
penitence, the wine exaltation of mind, the salt wisdom (as was shown
in the preceding chapter), the ashes the humility of penitence. Whence
it is said of the Ninevites that their 'king rose up from his throne,
and clothed himself with sackcloth, and sat in ashes.' [Footnote 420]
{116} Hence also David saith, 'For I have eaten ashes as it were
bread.' [Footnote 421] Hence also Abraham saith, 'Shall I speak to
my Lord, who am but dust and ashes?' [Footnote 422]
[Footnote 420: Jonah iii, 6.]
[Footnote 421: Psalm cii (_Domine exaudi_), 9.]
[Footnote 422: Genesis xviii, 27.]
9. (ii) In a second sense water is the people or mankind, because many
waters are many peoples; wine is the Deity; salt, the teaching of the
divine law which is the salt of the covenant; ashes, that which
preserveth the remembrance of the Lord's Passion. Wine mixed with
water, is Christ, God and Man. For by means of faith in the Lord's
Passion (_ashes_), which is had through the teaching of the Divine Law
(_salt_), the people, denoted by the water, is joined through the
union of faith, to its Head, God and Man.
10. (iii) In a third method we may say also that this consecrated
water signifieth the Holy Spirit, without Whose influence nothing ever
is sanctified, and without Whose grace there is no remission of sins.
That the Holy Spirit is called water, truth itself showeth when He
saith, 'Whosoever believeth in Me, out of his belly shall flow rivers
of living water': [Footnote 423] which the Evangelist explaining
saith, 'This He spake of the Holy Ghost which they should receive who
believed upon Him.'
[Footnote 423: S. John vii, 38, 39.]
11. And note the order of the sacrament; the church is consecrated
outwardly by water, inwardly by the Spirit. For this is what the Lord
saith, 'Unless a man shall be born again of water and of the Holy
Ghost,' etc. [Footnote 424] Here is the water: here the Holy Spirit.
For in the sacrament of baptism, neither is the water without the
Spirit, nor the Spirit without the water: which element indeed the
Spirit Himself did sanctify, when in the first creation of the world
'He moved upon the face {117} of the waters.' [Footnote 425] With
this water therefore, both the altar itself and the whole interior of
the church is sprinkled, when both it and the altar are dedicated on
the same occasion.
[Footnote 424: S. John iii, 5.]
[Footnote 425: Genesis i, 2.]
12. Although therefore the Spirit and water would suffice for the
perfect operation of baptism and the consecration of a church, yet the
holy fathers who have made this constitution, wished to satisfy us not
only in those particulars which pertain to the efficacy of the
sacraments, but in those also which relate to its greater
sanctification: and on this account they have added salt, wine, oil,
ashes, and chrism. (For Philip, when he baptised the eunuch, had
neither oil nor chrism.) Therefore not one of these ingredients ought
to be wanting; and they ought all to be mixed together, because the
people of God, which is the Church, is neither sanctified nor released
from sins without the union of these qualities. On this I shall treat
also in the chapter upon consecrations. With respect to water indeed
the case is evident, because 'unless a man be born again,' etc.
13. With respect to the salt also; because without the seasoning of
faith, which is typified by the salt, no one shall ever be saved,
albeit he be sprinkled by the water of baptism. Also with respect to
wine, by means of which the spiritual intelligence of the divine law
is denoted. Whence the Lord at the marriage in Cana turned the water
into wine. But if anyone shall not have been sprinkled with this, that
is, shall not have drunk of this or have believed those who offered it
to him to drink, he shall not attain to the blessedness of eternal
life. The aspersion of ashes also, by which the humility of penitence
is understood, is so necessary, that without it there is no remission
of sins in adults; for through it they come to baptism, and it is the
sole refuge for such as have sinned {118} after baptism. Whence not
without reason is baptism called from it: the Lord speaking in the
gospel concerning John Baptist 'that he came into the whole region of
Galilee, preaching the baptism of repentance for the remission of
sins.' [Footnote 426] Note also that there be four kinds of
consecrated water, of which we shall speak in the fourth book, and at
the head of 'The aspersion of holy water.' [Footnote 427]
[Footnote 426: S. Mark i, 4.]
[Footnote 427: There be four kinds of holy water, one, by the which
is made the judgment of expurgation, which is no longer used; a
second, which doth sanctify in the consecration of a church or an
altar; a third, with which aspersions be made in the church; and a
fourth, the water of baptism.'--Durandus, Lib. IV, iv, 10.]
14. When all these ingredients have been mixed, the bishop maketh four
crosses with this water at the four horns of the altar, and one in the
middle; [Footnote 428] the four crosses represent the fourfold
charity which they ought to have who approach the altar, viz., love
for God, themselves, their friends, and their enemies. Of which four
corners of charity it is said in Genesis, 'Thou shalt spread into the
east, and the west, and the north, and the south': and for this reason
be the four crosses made at the four corners to show that Christ, by
His Cross, hath saved the four quarters of the world. Secondly, they
be made to point out that we ought to bear the cross of the Lord in
four ways; namely, in our heart by meditation, in our mouth by
confession, in our body by mortification of the flesh, in our face by
constant impression. The cross in the middle of the altar signifieth
the Passion which Christ underwent in the middle of the earth, by
which He worked out salvation in the middle of the earth; that is, in
Jerusalem.
[Footnote 428: The _tables_, or upper slabs of the altar, were
inscribed with five crosses, one at each corner and one in the
middle: as are also the altar stones which are found in the middle
of the frightful wooden altars abroad at this day. See an
interesting list of altar slabs in the 'Few Hints' of the Cambridge
Camden Society.]
{119}
15. Next, the bishop goeth seven times round the altar, (i) Firstly,
to signify that he ought to exercise care for all, and to keep himself
vigilant, which is denoted by the act of going round. Whence at that
time they chant, 'The watchmen that went about the city found me.'
[Footnote 429] For a bishop ought to watch anxiously over the flocks
committed to him: for as Gilbert saith, 'A ridiculous thing it is, a
blind watchman, a lame leader, a negligent prelate, an untaught
teacher, and a dumb preacher.'
[Footnote 429: Cant. v, 7.]
16. (ii) Secondly, the seven circuits of the altar do signify the
seven meditations which we ought to entertain respecting the sevenfold
virtue of the humility of Christ, and of which we ought to make
frequent circuits in our minds. The first virtue is, that from being
rich He became poor; the second, that He was laid in a manger: the
third, that he was subject to His parents; the fourth, that He bowed
His Head under the hand of a slave; the fifth, that He bore with a
thief and a betrayer as a disciple; the sixth, that He stood gentle
before an unrighteous judge; the seventh, that He mercifully prayed
for them that crucified Him.
17. (iii) Thirdly, by the seven circuits be indicated the seven
journeys of Christ. The first was from heaven to the Virgin's womb;
the second, thence into the manger; the third, from the manger into
the world; the fourth, from the world to the cross; the fifth, from
the cross to the sepulchre; the sixth, from the sepulchre to the place
of spirits; the seventh, from the place of spirits to heaven.
18. After this, the bishop sprinkleth the altar. But what the altar
signifieth in a temple, the Apostle telleth us: 'For the Temple of God
is holy, which temple ye are.' [Footnote 430] Wherefore, if we be the
Temple of God, 'we {120} have an altar.' [Footnote 431] Our altar is
our heart: for the heart is in a man what the altar is in a temple. On
this altar is made the sacrifice of praise and joy, according to the
saying of the Psalmist: 'The sacrifices of God are a broken spirit,'
etc. [Footnote 432] On this altar is made the commemoration of the
Body and Blood of Christ. From it do prayers rise to heaven, because
God looketh to the heart. This altar, therefore, is sprinkled with
water when the hearts of men, by means of the preaching of the gospel,
are cleansed from sin. For preaching is water, according to that
saying: 'All ye that thirst, come to the waters.' [Footnote 433] By
this water, therefore, that is, by the preaching of the gospel and the
sanctification of the Holy Ghost, both the altar of the heart and the
whole man are cleansed and sanctified. For the altar of the heart is
consecrated by the conception of fear, inviting to good, and by the
affection of love, confirming to the better. 'For the fear of the Lord
is the beginning of wisdom.' [Footnote 434]
[Footnote 430: 2 Cor. vi, 16.]
[Footnote 431: Heb. xiii, 10.]
[Footnote 432: Ps. li (_Miserere mei Deus_), 17.]
[Footnote 433: Isaiah lv, 1.]
[Footnote 434: Ps. cxi (_Confitebor tibi_), 10.]
19. But the altar is sprinkled seven times with water to notify that
in baptism the seven gifts of the Holy Spirit be conferred. By this
also it is set forth that we ought to have a remembrance of the Lord's
Passion. For the seven aspersions of water be the seven outpourings of
the Blood of Christ. The first whereof was at circumcision; the second
in prayer, when His sweat was as drops of blood; the third, at the
scourging; the fourth, from the crown of thorns; the fifth, from His
pierced hands; the sixth, when His feet were nailed to the cross; the
seventh, when His side was opened. Some, however, sprinkle three
times, because we baptise in the name of the Holy Trinity; or because
the church is cleansed from sins of thought, word, and deed; whence
also at that time the _Miserere mei_ is said.
{121}
20. Moreover, these aspersions be made with an aspersory made of
hyssop, by which herb, because it is lowly, the lowliness of Christ is
conveniently represented: since the above-mentioned effusions of blood
were accompanied by the hyssop, of the humility and inextinguishable
love of Christ by which the Catholic Church being sprinkled is
purified. This herb also groweth naturally upon rock: and lowliness of
disposition hath grown upon Christ the rock. For according to the
Apostle, 'That rock was Christ.' [Footnote 435] It is also of a warm
nature; and the humility of Christ inflameth cold hearts to the
practice of works of love. Its roots also penetrate the rocks; and
humility breaketh through the hardest of obstinacy. It availeth for
diseases of the breast and against swelling: so doth humility heal the
swelling of pride. The former also is born from, and rooted in, the
earth: whence by it the whole multitude of the faithful may be
understood; and those especially be figured by the hyssop, who, rooted
and grounded in Christ, cannot be plucked up or separated from His
love. By whom what can we understand better than the bishops and
presbyters, because the more dignity they obtain in the Church, the
more firmly ought they to cleave to the faith of Christ. By these
assuredly is the water aspersed; by and through these be the faithful
of Christ baptised; to these is it given to perfect the sacrament of
baptism.
[Footnote 435: I Corinthians x, 4.]
21. But whilst the altar is being sprinkled with water the bishop
chanteth, 'My house shall be called an house of Prayer,' etc.,
[Footnote 436] and again, 'I will tell out thy name to my brethren.'
[Footnote 437] And because without God no work is perfectly
consummated, he prayeth that those who enter therein to seek for
blessings may be heard.
[Footnote 436: S. Matthew xxi, 13.]
[Footnote 437: Psalm xxii (_Deus Deus meus_), 22.]
{122}
Afterwards, when the church and altar are consecrated at the same
time, the whole church is sprinkled with that water, as was discussed
in the preceding chapter, which being done, the bishop approacheth the
altar repeating Psalms, and what remains of the water is poured away
at the foot of the altar, as in the old Testament [Footnote 438] what
remained of the blood was poured away at the bottom of the altar; by
which it is signified that the remainder in so great a sacrament,
which is beyond human power, is given over unto God, Who is the Chief
High Priest, Whose part it is to supply the defect of other priests.
But the sepulchre or cavity in which relics ought to be deposited,
signifieth the golden pot full of manna, which was placed in the ark
of the testimony, as hath been explained under the head of the Altar.
[Footnote 438: Exodus xxix, 12.]
22. A sepulchre of this sort, which by some is termed a _confession_,
is our heart; and it is consecrated by four crosses made with chrism,
because there be four virtues described in the book of wisdom--namely,
Prudence, Fortitude, Temperance, and Justice--with which our heart is,
as it were, anointed, when it is prepared by the gift of the Holy
Spirit to receive the mysteries of the heavenly secrets. But this
sepulchre is made sometimes at the upper part of the altar, sometimes
in the front side of it.
23. Without the relics of saints, or, where they cannot be had,
without the body of Christ, [Footnote 439] there is no consecration
of a fixed altar: but there may be of a travelling or portable one.
Relics in truth are, after the example of both Testaments, evidences
of the suffering of martyrs and lives of confessors; which things be
left to us as examples. These we enclose in a case, because we retain
them, in order to imitate them in our heart: but if we hear and
understand and do no works, {123} it tendeth rather to damnation than
to salvation; because 'not the hearers of the law are just before God,
but the doers only'; [Footnote 440] whence the Apostle saith, 'Be ye
imitators of me as I am also of Christ.' [Footnote 441]
[Footnote 439: See chapter ii.]
[Footnote 440: Romans ii, 13.]
[Footnote 441: I Corinthians xi, 1.]
24. But the solemn carrying of relics is in imitation of what is read
in the xxv chapter of Exodus. In the ark of the testament there were
two golden rings, going through the whole thickness of the wood, and
through these were put the staves of shittim wood overlaid with gold,
by which the ark was borne. And before the bishop entereth the church
he goeth round it with the relics in order that they may be protectors
of that church. We read also in the viii chapter of the third book of
Kings that at the dedication of the temple 'there were assembled
together all the elders of Israel, with the chiefs of the tribes, and
the heads of families to King Solomon in Jerusalem, to carry the ark
of the covenant of the Lord; and there came all the elders of Israel,
and the priests brought in the ark of the covenant of the Lord into
his place, into the oracle of the house, to the most holy place, even
under the wings of the cherubims. For the cherubims spread forth their
two wings over the place of the ark, and the cherubims covered the ark
and the staves thereof above. And King Solomon, and all the
congregation of Israel that were assembled unto him, marched with him
before the ark.' [Footnote 442] In remembrance of this event, the
prelates, great men, and people [Footnote 443] of the province meet
together, even at this day, for the dedication of churches, and follow
in procession him that consecrateth: and relics are solemnly carried
by priests under a pavilion or canopy. Afterwards the bishop, before
he entereth the church with these, addresseth the people. For Solomon
also, after the ark had been {124} carried, 'turned his face about,
and blessed all the congregation of Israel,' and prayed for such as
should pray in the church. 'For all the congregation of Israel stood,
and Solomon said, Blessed be the Lord God of Israel,' etc., as is read
in the same place. [Footnote 444 ]
[Footnote 442: I Kings viii, 2, 6, 7.]
[Footnote 443: The Venice edition of 1609 reads _Apostoli_ here.]
[Footnote 444: I Kings, viii.]
25. But the relics of saints are enclosed in a case together with
three grains of frankincense, because we ought to retain in our
recollection the examples of the saints, together with faith in the
Trinity, that is, in the Father, Son, and Holy Ghost. For we ought to
believe one God, one faith, one baptism, because 'the just liveth by
faith,' [Footnote 445] without which, as the Apostle hath said, 'It
is impossible to please God.' [Footnote 446] There is placed upon
and fitted to the sepulchre itself a certain board fortified by the
sign of the cross made with chrism. [Footnote 447] For by chrism is
understood the gift of the Holy Spirit, with which this board, that is
charity, is anointed; because our heart is fortified by the grace of
the Holy Spirit to observance of the heavenly mysteries. The board
therefore fortified by this sign is placed over the relics, because by
the example of the saints is inflamed charity, 'which covereth a
multitude of sins,' [Footnote 448] just as also the board covereth
the relics. Whence saith the Apostle, 'The love of God is spread
abroad in our hearts by the Holy Spirit which is given unto us.'
[Footnote 449] But this slab or stone containeth, or is called, the
_seal_ of the sepulchre; as saith Pope Alexander III.
[Footnote 445: Romans i, 17.]
[Footnote 446: Hebrews xi 6.]
[Footnote 447: See above, section 4, note 7.]
[Footnote 448: I S. Peter iv, 8.]
[Footnote 449: Romans v, 5.]
After this, however, the stone, which is called the _table_ of the
altar, is fitted to the top of the altar; by which we may understand
the perfection and solidity of the knowledge of God; and it ought to
be of stone, not because of the hardness, but the solidity of faith.
Just as the Lord said unto Peter, 'Thou art Peter, and upon this
rock'--that is, upon this firmness of faith--'I will build My Church.'
[Footnote 450]
[Footnote 450: S Matthew xvi, 18.]
{125}
26. For as this _table_ is the completion and finishing of the altar,
so is the knowledge of God the confirmation and perfection of all good
gifts. Whence in the book of Wisdom it is said unto the Lord, 'For to
know Thee is perfect wisdom, and to know Thy justice and Thy virtue is
the root of immortality.' [Footnote 451] The Lord saith by Jeremiah,
'Let him that glorieth glory in this, that he understandeth and
knoweth Me.' [Footnote 452]
[Footnote 451: Wisdom xv, 3.]
[Footnote 452: Jeremiah ix, 24.]
27. Or, again, by this stone itself is understood Christ, of Whom the
Apostle saith, 'Jesus Christ Himself being the chief corner-stone.'
[Footnote 453] By the stone indeed the humanity of Christ is denoted.
Concerning which we read in Daniel that a stone was cut out of the
rock without hands--because Christ was born of the Blessed Virgin (who
for the excellency of her virtues is called a Mountain), without human
agency--and, becoming a huge mountain, filled the whole earth.
Concerning which it is said also by the Psalmist, 'The stone which the
builders refused hath become the head stone of the corner:'
[Footnote 454] since Christ--Whom the builders, that is the Jews,
refused, saying, 'We will not have this man to reign over us'
[Footnote 455] --hath been made the head of the corner. Because as
saith the Apostle, 'God hath exalted Him, and given Him,' [Footnote
456] etc. Or else by this stone, which ought to be great and wide,
charity is understood, as was stated before; since the command of
charity is wide, extending even unto our enemies; according to that
precept of our Lord, 'Love your enemies.' [Footnote 457]
[Footnote 453: Ephesians ii, 20.]
[Footnote 454: Psalm cxviii (_Confitemini Domino_), 22.]
[Footnote 455: S. Luke xix, 14.]
[Footnote 456: Philippians ii. 10.]
[Footnote 457: S. Matthew v, 44.]
{126}
28. Altars therefore, unless they be of stone, are not anointed,
because Christ signified by the altar is the Stone growing into a
mountain: as it is said, The mountain itself is fat, 'being anointed
with the oil of gladness, above his fellows.' [Footnote 458]
Nevertheless we read in Exodus that the Lord ordered the altars to be
made of shittim wood, which does not decay; [Footnote 459] and the
Latern altar is of wood. Solomon also made an altar of gold, as we
read in the eighth chapter of the third book of Kings: but these
things were done for a type. [Footnote 460] And in the county of
Province, in the castle of S. Mary by the Sea, there is also an altar
of earth, which Mary Magdalene, and Martha and Mary the mother of
James, and Mary the mother of Salome, made there. [Footnote 461]
After this, the altar having been sprinkled and baptised with water,
it remaineth for it to be anointed with oil and chrism. The bishop
then poureth over it oil and chrism, and chanteth, 'Jacob set up the
stone for a memorial, and poured oil upon it.' [Footnote 462] For
that church hath been the memorial of other churches; 'For the law
hath gone out from Sion, and the word of the Lord from Jerusalem.'
[Footnote 463]
[Footnote 458: Psalm xlv (_Eructavit cor meum_), 8.]
[Footnote 459: Exodus xxvii, I, etc.]
[Footnote 460: The same examples are briefly adduced in the notes to
the Decretal. Ciampini describes the wooden altar of the Lateran,
and mentions its numerous escapes from fire. It was made of
firewood, because 'abies non cedit vermibus unquam, nec putret
facile.' See also Stephen Durantus, _De Rit. Ecc. Cathol._Lib. I,
xxv, 3, quoting from De Turrecremata, about the Lateran altar, and
generally about the subject of this chapter.]
[Footnote 461: According to the Golden Legend, S. Mary Magdalene,
with other saints, amongst whom was S. Lazarus, were placed by the
Jews in a ship which was borne by the sea to Marseilles. The country
was converted, and S. Lazarus became the first bishop. The people of
Vezelay, in Burgundy, also claimed the honour of possessing the
relics of S. Mary Magdalene. Durandus, a native of Provence, gives
it to the latter country. This curious passage of our author seems
to have been overlooked by some who have attempted to adjust the
dispute.]
[Footnote 462: Genesis xxviii, 18.]
[Footnote 463: Isaiah ii, 3.]
29. But first he maketh upon it the five crosses, with the oil of the
sick, according to the Roman order; but according to the use of some
other Churches, with both sorts of oil; one cross in the middle, and
four at the corners: afterwards, he maketh the same number of crosses
in the same way with chrism. {127} By the oil assuredly is understood
the grace of the Holy Ghost, of which saith Esaias the Prophet, 'The
yoke shall be destroyed because of the anointing.' [Footnote 464] For
as the bishop poureth oil upon the altar, so Christ, who is the Chief
High Priest, poureth His grace upon our altar, which is our heart: for
He is the distributor of all graces through the Holy Ghost, as saith
the Apostle, 'To one is given the word of wisdom, to another the word
of knowledge, to another faith, to another the gift of healing,' etc.
[Footnote 465] And just as the bishop, by means of oil, cleanseth the
_table_ of the altar, so also cloth the Holy Ghost purify our heart
from all vices and sins.
[Footnote 464: Isaiah x, 27.]
[Footnote 465: I Corinthians xii, 8.]
30. Christ also was anointed with oil, not with visible oil indeed,
but with invisible; that is with the grace of the Holy Ghost. Whence
David, 'The Lord thy God hath anointed thee with the oil of gladness
above thy fellows'; [Footnote 466] that is above all the saints who
have been partakers of His Grace, that is, Christ. Whence unction more
expressedly agreeth with Christ (the Anointed One) than with others,
because God hath anointed Him above all others to have the fulness of
good things, and therefore his name is interpreted 'The Anointed.'
Unction also with oil signifieth mercy, according to that saying of
the Evangelist, 'Anoint thy head with oil, and wash thy face':
[Footnote 467] because as oil is among fluids, so is mercy superior
among good works. For whatever liquid you pour upon oil, yet it always
swimmeth at the top. Of mercy it is written, 'The Lord is loving unto
every man, and His mercy is over all His works,' [Footnote 468] and
'Mercy rejoiceth against judgment.' [Footnote 469] With this oil,
therefore, is the {128} altar of our 'heart anointed, that being
always mindful of mercy, we may never lose the effect of the aspersion
of water, and of regeneration and of baptism.
[Footnote 466: Psalm xlv (_Eructavit cor meum_), 8.]
[Footnote 467: S. Matthew vi, 17.]
[Footnote 468: Psalm cxlv (_Exaltabo te Deus_), 9.]
[Footnote 469: S. James ii, 13.]
31. The five crosses made with the oil signify that we ought always to
have a remembrance of the five wounds of Christ, which He suffered for
our sakes upon the Cross. For He suffered five wounds; namely, in His
hands, His feet, and in His side.
32. They denote further the five feelings of pity which be necessary
for us. For it is necessary for a man to pity Christ, by sympathising
in His Passion: whence Job, in the person of Christ, saith, 'Pity me,
pity me,' etc. [Footnote 470] A man must also pity his neighbours
whose calamities he seeth; whence in Ecclesiasticus, 'The pity of a
man towards his neighbour.' [Footnote 471] And a man must pity
himself: and this in three ways; namely, for the sins of commission,
by bewailing them; whence Jeremiah, 'There is no one who hath
penitence for his sin, saying, What have I done?' [Footnote 472]
--for his sins of omission: whence Isaiah, 'Woe is me, for I have held
my peace,' [Footnote 473] that is, for I have not spoken; as if he
should say, For I have omitted the good that I might have done:--and
for good deeds done for less pure motives; whence S. Luke saith, 'When
we have done all good deeds, we must say that we are unprofitable
servants,' etc.; [Footnote 474] as if we should say, We have done
good, but not well, not purely, and therefore we have done it
unprofitably; just as anyone giving alms for vain glory doth good
indeed, but not well and not purely. Of this threefold compassion it
is said in Ecclesiasticus, 'Have pity on thy soul and please God;'
[Footnote 475] because true compassion of mind ought to coexist with
the exhibition of good works. {129} Wherefore the crosses be twice
made; the first time of oil, the second of chrism: whence the Psalm,
'A good man is merciful and lendeth'; [Footnote 476] that is, pitieth
in mind, and lendeth in deed. And since it sufficeth not to have
compassion in mind together with the exhibition of good deeds, without
the savour of a good report, according to that saying of the gospel,
'Let your light so shine before men that they may glorify God';
[Footnote 477] therefore the crosses be made with chrism, which
consisteth of balsam and oil.
[Footnote 470: Job xix, 21.]
[Footnote 471: Eccles. xviii, 12--_Vulgate_.]
[Footnote 472: Jeremiah viii, 6.]
[Footnote 473: Isaiah vi, 5--_Vulgate_.]
[Footnote 474: S. Luke xvii, 10.]
[Footnote 475: Eccles. xxx, 24--_Vulgate_.]
[Footnote 476: Psalm cxii (_Beatus vir_), 5.]
[Footnote 477: S. Matthew v. 16.]
33. Balsam indeed, on account of its good odour, signifieth good
report; oil, on account of its brightness, signifieth the clearness of
conscience which we ought to have: according to the saying of the
Apostle, 'Our rejoicing is this, the testimony of our conscience.'
[Footnote 478] Again, balsam is properly conjoined with oil, because
good report is added to mercifulness.
[Footnote 478: 2 Corinthians i, 12.]
34. Again, by the five crosses made of oil and of chrism the five
senses of our body be understood, which are doubled and made into ten,
because by properly using the senses of our body, we both keep
ourselves, and confirm others by our example and teaching in
well-doing. Whence that good trader boasted, saying, 'Behold I have
gained five more talents.' [Footnote 479] But whilst these
anointings are going on, they chant, 'The Lord thy God hath anointed
thee,' [Footnote 480] which was said of Christ.
[Footnote 479: S. Matthew xxv, 20.]
[Footnote 480: Hebrews i, 9.]
The altar therefore is anointed three times; twice with oil, and once
with chrism; because the Church is marked by Faith, Hope, and Charity,
which last is greater than the others. And while the chrism is used
they chant, 'See the smell of my son is as the smell of a field.'
[Footnote 481] This field is the Church, which is verdant with
flowers, which shineth in virtues, which is fragrant with good works;
{130} and wherein be the roses of martyrs, the lilies of virgins, the
violets of confessors, and the verdure of beginners in the faith.
After the unction there is incense burnt, which signifieth the
devotion of prayer. For he that hath the seven gifts of the Holy
Ghost, and is made like unto God, is able to offer unto Him devout
prayer, of which he hath this similitude.
[Footnote 481: Genesis xxvii, 27.]
35. It is burnt in five places, namely, at the four corners and in the
middle, because we ought so to exercise the five senses of the body
that the report of our good works may extend to our neighbours. Of
which saith the Apostle, 'We are the sweet savour of Christ in every
place.' [Footnote 482 ] And in the Gospel, 'Let your light so shine
before men,' etc. Besides this, the frequent use of incense is the
continual mediation of Christ the Priest, and our High Priest, for us
unto God the Father.
[Footnote 482: 2 Corinthians, ii, 15.]
36. To describe a cross with the incense, is to exhibit His Passion to
the Father and Him interceding for us. The burning incense plenteously
in the middle and at the corners is to multiply prayers through
Jerusalem and in the Catholic Church.
37. Next to this the bishop confirmeth the altar with the sign of the
cross, saying, 'Confirm this altar, O Lord,' etc. And this
confirmation performed by the bishop with chrism on the front of the
stone, signifieth the confirmation which is performed daily by the
Holy Spirit, through charity, upon the altar of the heart, so that no
tribulation should avail to separate our heart from the love of God:
whence saith the Apostle, 'Who shall separate us from the love of
Christ? shall tribulation?' etc.' [Footnote 483] Then there is added
the _Gloria Patri_ in praise of the Trinity.
[Footnote 483: Romans viii, 35.]
{131}
38. The last benediction of the altar signifieth that final
benediction when it shall be said, 'Come, ye blessed of my Father,'
etc. [Footnote 484] Afterwards the altar is wiped over with a white
linen cloth, to notify that we ought to cleanse our heart by chastity
of life. Then the vessels, vestments, and linen cloths, devoted to the
divine worship are blessed. For Moses also during the forty days was
instructed by the Lord to provide linen cloths and the ornaments
necessary for the Temple.
[Footnote 484: S. Matthew xx, 34.]
39. Assuredly, thus to bless the utensils is to refer all our works
unto the Lord. After this, the altar is covered with white and clean
cloths: concerning which ceremony we have spoken under the head of the
Altar. Lastly, the church is ornamented and the lamps are lighted: for
then shall the works of the just shine forth, 'Then shall the just
shine, as sparks run swiftly among the stubble.' [Footnote 485] And
then upon the altar, consecrated after this order, the Mass is
celebrated and the sacrifice offered unto the Most Highest: that
sacrifice, namely, of which the Prophet speaketh, 'The sacrifices of
God are a broken spirit; a broken and a contrite heart, O God, Thou
wilt not despise': [Footnote 486] as shall be declared in the
introduction to the fourth book. [Footnote 487] For consecration
ought not to be performed without a Mass, according to Pope Gelasius,
[Footnote 488] because then there is revealed a sacrament, which hath
been hidden from the angels even from the beginning.
[Footnote 485: Wisdom iii, 7.]
[Footnote 486: Psalm li (_Miserere mei Deus_). 17.]
[Footnote 487: The blessed Bernard saith, My brethren, let us in
sacrificing add the sacrifice of praise unto our words, let us add
sense to sense, affection unto affection, exaltation unto
exaltation, maturity unto maturity, and humility unto humility.
Wherefore, he that is about to celebrate must offer unto the Highest
that sacrifice of which the Psalmist speaketh, 'The sacrifices of
God are a troubled spirit.' And again, 'Offer unto God the sacrifice
of thanksgiving.' And the Apostle, 'Present your bodies a living
sacrifice holy acceptable unto God which is your reasonable service,
mortifying upon the altar of your heart your members which are upon
the earth; fornication, uncleanness, inordinate affection, evil
concupiscence, and covetousness, which is idolatry'; in order to
sacrifice yourselves with a pure heart and chaste body unto
God.--Proem, lib. iv, 17.]
[Footnote 488: Quoted also in the Decretal _De Consecrat. Distinct._
I.]
{132}
And observe, that in the aspersion of the church the bishop useth only
the linen and inferior vestments: but at the Mass he is adorned with
pontifical and precious vestments, because the high priest in the law
used to expiate the sanctuary in a linen ephod, and afterwards used to
offer the ram for the burnt offering being washed and arrayed in the
high priest's vestments. But because he used to send forth the
scapegoat after the expiation being clothed in the same linen ephod,
on this account some, in the consecration of fonts and immersion of
the catechumens where their sins are transferred, do use the simple
linen vestments.
{133}
CHAPTER VIII
OF CONSECRATIONS AND UNCTIONS
Of Chrism--Of the name Christ, and of Christians--The Heresy of the
Arnaldistae--The Anointing of Priests--Of Bishops--Of Kings--Of the
Consecration of Chalices and Patens--Of Extreme Unction--Of the
Benediction of Church Ornaments.
1. We read that the Lord commanded Moses [Footnote 489] to make a
chrism, with which unguent to anoint the tabernacle at the time of the
dedication, and the ark of the testimony, and the table, together with
the vessels; and with which also the priests and kings should be
anointed. Yet Moses himself is not said to have been anointed, except
with a spiritual unction, as also was Christ.
[Footnote 489: Exodus xxx, 22.]
2. Christ hath willed that we should be anointed with a material
unction in order that we may by it obtain the spiritual unction: and
on this account our loving Mother, the Church, provideth different
sorts of unction. Upon which let us here touch lightly, Saying--
I. What unctions of this sort signify.
II. Of what they be made.
III. Of the unction before baptism.
IV. Of the unction after baptism, which is performed
by the bishop on the forehead.
V. Of the unction in ordination.
{134}
VI. Of the unction in consecrating bishops and princes.
VII. Of the unction of a church, altar, chalice, and
other ecclesiastical instruments.
VIII. Of extreme unction.
IX. Of the consecration and benediction of a cemetery,
vestments, and other ecclesiastical ornaments.
X. Of the consecration and benediction of virgins.
3. Firstly; with respect to the first, then, it is to be noted that
there be two kinds of unction: an _external_, which is material or
corporeal, and visible; and an _internal_, which is spiritual and
invisible. The body is anointed visibly with the external unction; the
heart invisibly by the internal. Of the first, the Apostle S. James
saith, 'Is any sick among you? Let him call for the elders of the
Church; and let them pray over him, anointing him with oil in the name
of the Lord; and the prayer of faith shall save the sick.' [Footnote
490] Of the second the Apostle S. John saith, 'But the anointing which
ye have received of Him abideth in you, and ye need not that any man
teach you: but the same anointing teacheth you of all things.'
[Footnote 491] The external unction is a sign of the internal. But the
internal is not only a sign, that is a thing signified, but a
sacrament also; because if it be worthily received, it either
effecteth, or without doubt increaseth, that which it doth
signify--for instance, healing: according to the saying, 'They shall
lay their hands upon the sick, and they shall be healed.' [Footnote
492]
[Footnote 490: S. James v, 14.]
[Footnote 491: I S. John ii, 27.]
[Footnote 492: See Acts xxviii, 8.]
Secondly; with respect to the second point, you must know that in
making use of the external and visible unction, two sorts of oil are
consecrated: namely, holy oil, or the oil of the catechumens, with
which catechumens are anointed; and the oil of the sick, with which
the sick are anointed. Of which kind of unction the authority of S.
James quoted above doth speak, 'Is any sick among you,' etc.
{135}
But in what way the benediction of these two sorts of oil and of
chrism is performed will be declared in the sixth book in the chapter
upon the Fifth Day of the Holy Week. [Footnote 493]
[Footnote 493: It has not been thought necessary to translate the
passages referred to.]
4. But is it asked why the sick and the catechumens are anointed with
oil? I answer, in order that the invisible benefits may be more easily
received through the visible signs: for as oil by expelling weakness
refresheth the wearied limbs, and as it from its own natural qualities
affordeth light, so it is to be believed that unction with consecrated
oil, the which is a type of faith expelling sin, doth impart health to
the soul and doth afford it light. Herein the visible oil is in the
outward sign, the invisible oil in the inward sacrament; and the
spiritual oil is within. For the oil of the sick we have received
authority from the apostles; for the oil of the catechumens from
apostolical men.
5. And although God can grant the spiritual oil without the material,
yet because the apostles have used this rite in the case of the sick,
and apostolical men in the case of catechumens, this practice which
their authority hath consecrated cannot be omitted without sin (as
hath been said in the chapter upon the Altar): just as anciently the
just pleased God without circumcision; but after it had been enjoined
them to be circumcised, such as omitted this rite were subjected to
sin.
Thirdly; we have to speak of the unction before baptism. And indeed in
the New Testament not only kings and priests be anointed, as hath been
already said, but also--(because Christ by His Blood hath made us
kings and priests, that is, royal priests, unto our God, as the {136}
Apostle S. Peter saith, [Footnote 494] 'Ye are a chosen generation,'
that is, chosen out from the tribes of men, 'a royal priesthood,' that
is, governing yourselves well)--also, I say, all Christians be
anointed twice before their baptism with consecrated oil--first, on
the breast: secondly, between the shoulders: and twice after their
baptism, with holy chrism--first, on the crown of the head; and
secondly, by the bishop on the forehead.
[Footnote 494: I S. Peter ii, 9.]
6. And, according to Augustine, the first three unctions have been
introduced rather by use than by any written authority. The candidate
for baptism is anointed with oil--first, on the breast, in which is
the locality of the heart; first, in order that by the gift of the
Holy Ghost he may cast away error and ignorance and embrace a right
faith; because 'the just liveth by faith,' [Footnote 495] and 'with
the heart we believe unto justification.' [Footnote 496] But he is
anointed between the shoulders, in order that he may, by the grace of
the Holy Ghost, shake off indifference and sloth, and practise good
works (because 'faith without works is dead'),' [Footnote 497] so
that by means of sacraments of faith there may result a purity of
thoughts. On the breast, again, that by the practising of good works
there may arise a boldness of labour: between the shoulders, to the
end that 'faith (according to the Apostle) may work by love.'
[Footnote 498] The oil therefore is carried over from the heart to the
shoulders, since faith, which is conceived in the mind, is perfected
in works (because, that is, faith consisteth in making our _deeds_
like our _words_). [Footnote 499] But the person after baptism is
anointed by the priest on the head with chrism, that 'he may be ready
always to give an answer to every man that asketh him a reason for the
faith that is in him,' [Footnote 500] because by {137} the head is
understood the mind: as it is written, 'The eyes,' that is the
understanding, 'of the wise are in his head,' [Footnote 501] that is,
his mind; of which mind, the superior part is reason and the inferior
sensuality. Hence, by the crown, which is the upper part of the head,
is well represented reason, which is the superior part of the mind. Of
this we shall speak in the sixth book also, under the head of Easter
Eve, in which confirmation is treated of. [Footnote 502] But this is
the reason that before baptism one is anointed with consecrated oil,
and after baptism with holy chrism; because chrism is competent to a
Christian alone.
[Footnote 495: Habakkuk ii, 4.]
[Footnote 496: Romans x, 10.]
[Footnote 497: S. James ii, 26.]
[Footnote 498: Gal. v, 6.]
[Footnote 499: This clause does not occur in the _Princeps_
Edition.]
[Footnote 500: S. Peter iii, 15.]
[Footnote 501: Ecclesiasticus ii, 14.]
[Footnote 502: The passage referred to speaks of the diverse graces
conferred by the several unctions, and does not illustrate our more
particular object.]
7. For Christ is so named from _chrism_, or rather _chrism_ is so
called from Christ, not according to the form of the name only, but
according to the rational order of faith. For _Christians_ are called
from Christ, as _the anointed_ would be derived from the Anointed One,
namely, Christ; so that all may unite in the odour of that unguent,
namely, Christ, Whose name is as oil poured out: but according to the
power of the word, _Christians_ are called so from _chrism_, according
to Isidorus. [Footnote 503] This subject is treated in the
introduction to the second book. [Footnote 504]
[Footnote 503: 'For Christ is named of _chrism_, and meaneth the
Anointed One. For it was commanded the Jews to make a holy unguent
for such as were called unto the priesthood or the kingdom: and as
now the vestment of purple is unto kings the mark of kingly power,
so upon these did the unction with sacred unguent bestow the name
and kingly power: and hence were they called _Christi_, from
_chrism_, which is unction. For _chrisma_ in Greek is _unctio_ in
Latin. And this unction did aptly give this name unto our Lord,
because He was anointed of the Father by the Spirit, as is said in
the Acts of the Apostles, "Against Thy Holy Child Jesus, Whom Thou
hast anointed, were they gathered together": not, that is, with
visible oil, but with the gift of grace, which is denoted by the
visible oil.' S. Isidore of Seville, _Orig_. vii, 2. See also
_Orig_. vii, 4, and _De Off. Ecc._ i, 1.]
[Footnote 504: 'Christians be named from Christ, and Christ from
_chrism_, being _anointed_. For He was anointed by God from the
beginning "with the oil of gladness above His fellows." In the Old
Testament priests and kings be called _Christs_ (or Anointed),
because they were anointed with a temporal unction. As it is
written, "Touch not my Christs" (_i.e._ mine anointed). Wherefore,
Christ is not a peculiar name of our Saviour, but is a common
appellation of dignity. But the name Jesus is peculiar to the person
of our Saviour alone, and was given Him, as the Evangelist doth
testify by the angel, Gabriel, at the Conception, and by men at His
Circumcision.'--Durand. _loco cit._ This will explain the reason,
to many persons so puzzling, why it is only to the name of Jesus
that our Church, after the Apostle, commands due obeisance to be
made: and will reprove the erroneous, though pious, zeal which makes
so many of the poor even now bow at the other names of our Blessed
Lord.]
{138}
8. Again, according to Augustine, the first unction with oil showeth
us to be prepared fully to hear the faith, and called to the sweet
odour of Christ, and warned to renounce the devil. The second unction,
according to Rabanus, is upon the breast and between the shoulders,
that we may be fortified on both sides by faith, and confirmed by the
grace of God for the performance of good works. For by the breast is
rightly understood the virtue of faith: but by the shoulders--upon
which any burden is borne--the strength and working of a man:
according to that saying, 'They bind heavy burdens and lay them on the
shoulders of men,' etc. [Footnote 505] A man is anointed therefore on
the breast and between the shoulders, that both in thought and deed he
may relinquish the works of the devil, and become capable of
understanding the Word of God, and strong enough to bear its yoke and
the burden of the law.
[Footnote 505: S. Matthew xxiii, 4.]
9. But the unction upon the crown, that is the top part of the head
over the brain, is performed according to the same authority in order
that he who is so anointed may become a partaker of the heavenly
kingdom: and because the soul of the baptised person is espoused unto
the Head, that is Christ, therefore this unction is made with chrism,
compounded of oil and balsam, in order that we may know that the Holy
Ghost, Who worketh invisibly, is given unto him: for oil, as we said
above, cherisheth the wearied limbs and affordeth light. {139} But
balsam giveth it a sweet odour. If so be the limbs of the soul be
wearied, when it repenteth of having acted in opposition to God, the
Holy Ghost cometh to it, giving light to its understanding and showing
it that its sins are, or may be, forgiven, and bestowing on it good
works which breathe out a sweet odour amongst others: all which is
denoted by the fragrant balsam. Also because the seat of
high-mindedness, which according to the name is always seeking higher
things, appears to exist in the head, therefore the unction on this
part is rightly performed in the form of the cross and in token of
humility.
10. Pope Sylvester appointed that this unction might be administered
by priests upon occasion of death: whence it is likely that before his
time [Footnote 506] the anointing both of the crown of the head and
of the forehead was reserved for the bishop. For when the bosom of the
Church was extended, and bishops could no longer be at hand for each
individual in confirmation, he then ordered, lest any should perish
without the unction of chrism, that all should be anointed on the
crown of the head over the brain, which is the seat of wisdom, at the
hands of a priest, for the increasing of strength and grace. Whence if
afterwards they should have died, saith Richard (of Cremona), they
shall receive an increase of grace and glory.
[Footnote 506: S. Sylvester was the contemporary of Constantine.
_Circa_ A.D. 325.]
11. Yet nevertheless we believe that a man may be saved by baptism
alone even without the unction, and that the Holy Ghost is given
without the laying on of hands to such as God may will, as we read in
the Acts of the Apostles.
{140}
12. Yet the faithless heretics, the Arnaldistae, [Footnote 507]
assert that men never receive the Holy Ghost through the baptism of
water; and that Samaritans who were baptised did not receive Him until
they received the laying on of hands. Both these unctions are
administered, according to Rabanus, in the form of the cross, that the
devil, whose vessel the person is, recognising the sign of his own
discomfiture, the sign of the Holy Cross, may know that from that
moment the vessel is Another's, being alienated from him.
[Footnote 507: Our author mentions another heresy of the Arnaldistae
in the 19th section of the proem of book iv. These heretics were the
followers of Arnaldus de Brixio (of Bresse), a disciple of Abelard.
His opinions were condemned in the second General Lateran Council,
1139.--_Baron. Sub. Anno._ tom. xviii. See also S. Bernard, _Epist_.
195.]
13. According to the same writer the unction on the breast is
afterwards administered with invocation of the Trinity, in order that
no remains of the hidden enemy may abide therein, but the mind be
comforted in the faith of the Holy Trinity, and receive and understand
the commandments of God. Therefore each of the faithful is anointed
first twice with oil, next in like manner twice with chrism. First in
baptism on the crown of the head: secondly after baptism, namely at
confirmation, on his forehead: because to the apostles also was the
Holy Ghost twice given, as will be set forth in the sixth book on Holy
Saturday. [Footnote 508]
[Footnote 508: It has not been judged necessary to translate the
passages referred to, for the same reason as stated above in note
13.]
Fourthly; in the fourth place we were to speak of the unction which is
administered by the bishop on the forehead of such as have been
baptised: but of this we shall speak in the same place. [Footnote
509]
[Footnote 509: It has not been judged necessary to translate the
passages referred to, for the same reason as stated above in note
13.]
14. Fifthly; in the fifth place, with respect to the unction of
ordination, it is to be noted that the hands of the priest are
anointed by the bishop, that he may know that he in this sacrament
doth receive by the Holy Ghost the power and grace of consecrating.
Whence the bishop, whilst anointing them, saith: 'Deign, O Lord, by
means of this unction and our benediction to consecrate and sanctify
these hands, that whatsoever they consecrate may be consecrated, and
whatsoever they bless may be blessed in the name of the Lord.' {141}
And for this cause devout men kiss the hands of priests immediately
after their ordination, believing by this to become partakers of their
prayers and blessings. And the anointing is with holy oil, because
they ought to work with their hands the works of mercy with all their
might towards all men: for the works are denoted by the hands; mercy
by the oil. Whence the good Samaritan coming near to the wounded man
poured wine and oil into his wounds. The hands are anointed with oil
also that they may be supple for offering the host unto God for the
sins of men, and that they may be open to all acts of piety and not be
kept dry and clenched. For both these things, namely the grace of
healing and the charity of loving, are denoted by the oil. Wherefore
further the laying on of hands, together with oil upon the heads of
such as be ordained, is done because by the hands the operation, by
the fingers the gifts, of the Holy Ghost, and by the head the mind, be
understood. The hand then is laid on because it is sent forth imbued
with the gifts of the Holy Ghost to perform the works of Christ.
15. Sixthly, with respect to the unction of bishops and of temporal
princes, it is to be known that the former hath derived its origin
from the Old Testament. For in the 21st chapter of Leviticus the high
priest is said to be he 'upon whose head the anointing oil is poured,'
[Footnote 510] and whose hands were consecrated in priesthood. A
bishop, however, is anointed with chrism, which (as we said before) is
composed of oil and balsam; and he is anointed therewith both
outwardly, and inwardly in his heart, in order that by the inward oil
he have a clear conscience towards God, and by the outward oil may
have the odour of good report towards his neighbour: which is {142}
denoted by the balsam. The Apostle saith of a clear conscience, 'For
our rejoicing is this the testimony of our conscience.' [Footnote
511] 'For the king's daughter is all glorious within,' [Footnote
512] that is, her glory proceedeth from within. Concerning the odour
of a good report the same Apostle saith, 'For in every place we are
unto God a sweet savour of Christ,' that is, an example and imitation,
and, 'to some we are the savour of life unto life,' etc., [Footnote
513] as if he had said, we are an example of love and a good opinion
leading unto eternal life, 'and to others a savour of death unto
death,' that is, of hatred and evil opinion leading unto eternal
death.
[Footnote 510: Leviticus xxi, 10.]
[Footnote 511: 2 Corinthians i, 12.]
[Footnote 512: Psalm xlv (_Eructavit cor meum_), 14.]
[Footnote 513: 2 Corinthians ii, 15.]
16. For a bishop ought to have in himself 'a good report' both of them
which are within and 'them which are without'; [Footnote 514] so
that one curtain, that is, the faithful, may draw on the other
curtain, that is, the unbeliever, namely, unto belief; [Footnote
515] and 'he that heareth,' namely, by learning and believing, 'say,
come,' [Footnote 516] namely, by preaching and teaching. With this
unguent be the head and hands of a bishop consecrated: for by the head
is understood the mind, as the gospel saith, 'anoint,' [Footnote
517] that is, humble, 'thy head, and wash thy face,' that is, thy
conscience, namely, with tears: by the hands be denoted good works, as
is said in the Canticles, 'my hands,' that is, my good works, 'dropped
with myrrh,' that is, gave to others a good example. [Footnote 518]
[Footnote 514: I Timothy iii, 7.]
[Footnote 515: There appears to be here some mystical reference to
the coupling of the curtains of the tabernacle. See Exod. xxvi.]
[Footnote 516: Apocalypse xxii, 17.]
[Footnote 517: S. Matthew vi, 17.]
[Footnote 518: Canticles v, 5.]
17. The head, therefore, is anointed with the balsam of charity, (i)
That the bishop may love God with his whole heart and with his whole
mind and whole soul, and also, after the example of Christ, 'love his
neighbours as,' that is, as much as, 'himself.' For according to {143}
Gregory, oil on the head is charity in the soul, (ii) Secondly, the
head is anointed by reason of authority and dignity; since not only
bishops but also kings are consecrated. (iii) Thirdly, to show that a
bishop representeth the person of Christ, as being his vicar, of whom
it is said by the Prophet, 'it is like the precious ointment upon the
head.' [Footnote 519] For the head of man is Christ, the head of
Christ is God: Who saith of Himself, 'the Spirit of the Lord is upon
Me, because He hath anointed Me to preach the gospel to the poor.'
[Footnote 520] For Christ, our Head, was anointed with the invisible
oil He intercedeth for the Church Universal, a bishop for that Church
committed unto him.
[Footnote 519: Psalm cxxxiii (_Ecce quani bonum_), 2.]
[Footnote 520: Isaiah lxi, 1.]
18. But his _hands_ also are anointed, on account of his mystery and
office; and for the anointing of these, which do signify works, is
employed _oil_, that is, the chrism of piety and mercy, (i) First, in
order that the bishop may 'do good unto all men, and especially unto
them that are of the household of faith,' [Footnote 521] his hands
should be closed to none, but be open to all; according to the saying,
'He hath opened his hands to the poor, and extended his arm to the
destitute.' [Footnote 522] A hand that is dried up, that is
avaricious, that is tenaciously held clenched, cannot be opened:
therefore his hands are anointed, in order that they may be healed and
opened, and may bestow alms on the indigent. (ii) Secondly, to show
that he hath received the power of blessing and consecrating. Whence
the consecrating bishop, when he anointeth them, saith, 'Deign, O
Lord, to consecrate and sanctify these hands,' and so forth, as we
quoted above. (iii) That they may be clean for offering sacrifices for
sins. And note, that although a bishop's hands were anointed with oil
beforehand when he was ordained a priest, yet {144} they be again
anointed with chrism when he is consecrated a bishop. Herein by the
hands are typified good works; by the oil, the abundance of the Holy
Ghost of grace; by the balsam, which is mixed with the oil in making
the chrism, the savour of good report; as in Ecclesiasticus, 'My sweet
odour is as myrrh unmixed.' [Footnote 523] Wherefore because in the
works of bishops and other superiors there ought to appear more than
in their inferiors the gifts of the Holy Ghost and the savour of good
report; according to that saying, 'For we are unto God a sweet savour
of Christ'; [Footnote 524] for even in the heavenly hierarchy the
superior angels excel the inferior in blessings and grace; hence,
therefore, at their consecration as bishops their hands, already
anointed with oil, are with reason again anointed with chrism.
[Footnote 521: Galatians vi, 10.]
[Footnote 522: Proverbs xxxi, 20.]
[Footnote 523: Ecclesiasticus xxiv, 15.]
[Footnote 524: 2 Corinthians ii, 15.]
19. The thumb also is fortified with chrism, that the laying on of the
thumb may profit all men for salvation.
20. Further, in the Old Testament, not only was a priest anointed, but
also a king and prophet: as we find in the books of Kings. Whence the
Lord enjoined Elias, 'Go return on thy way to the wilderness of
Damascus: and when thou comest, anoint Hazael to be king over Syria;
and Jehu the son of Nimshi shalt thou anoint to be king over Israel;
and Elisha the son of Shaphat of Abel-Meholah shalt thou anoint to be
prophet in thy room.' [Footnote 525] Samuel also anointed David to
be king. But after that Jesus of Nazareth, 'Whom (as we read in the
Acts of the Apostles) God anointed with the Holy Ghost, was anointed
with oil above his fellows, [Footnote 526] Who is (according to the
Apostle) 'the Head of the Church, which is also His body'; [Footnote
527] after this the anointing of a sovereign was transferred from the
head to the arm: whence princes since the time of Christ are not {145}
anointed on the head but on the arm, or on the shoulder; by which
parts of the body kingly power is aptly represented, as we read, 'and
the government was laid upon his shoulder': [Footnote 528 ] to
signify the same, Samuel caused the shoulder to be laid before Saul,
when he placed him at the head of the table before those who had been
bidden. [Footnote 529] But in the case of a bishop the sacramental
anointing is applied to the _head_, because in his episcopal office he
representeth the Head of the Church, that is, Christ.
[Footnote 525: I Kings xix, 15.]
[Footnote 526: See Acts iv, 27, and Hebrews i, 9.]
[Footnote 527: Ephesians v, 23.]
[Footnote 528: Isaiah ix, 6.]
[Footnote 529: I Samuel x, 24.]
21. There is this difference, then, between the anointing of a bishop
and a prince, that the head of the bishop is consecrated with chrism,
while the arm of the prince is anointed with oil: to show, namely, how
great a difference there is between the authority of a bishop and the
power of a prince. And observe that, as we read in the gospel,
[Footnote 530] a certain man called his servants and gave unto them
ten talents. Herein the calling of a servant is the canonical election
of a bishop, which taketh place according to the calling of the Lord
Who called Aaron. A talent is given to him, when he who hath laid his
hands upon him giveth him the text of the gospel, saying, 'Go and
preach.' And the bishop himself, according to the use of some
churches, when first he entereth his see, carrieth the gospels in his
bosom, showing his talent as if to trade with it. In some churches
also when the archbishop giveth the bishop his pastoral staff, he
saith, 'Go and preach,' and he immediately blesseth the people: by
which is represented that Moses was sent into Egypt with a rod.
[Footnote 530: S. Matthew xxv.]
{146}
22. Furthermore, bishops on the day of their consecration have been
wont to ride on horses covered with white robes; to represent that
which we read in the Apocalypse, 'The armies which are in heaven
follow him riding on white horses.' [Footnote 531] The armies which
are in heaven are good and just men and prelates, who as these
heavenly riders do daily follow God in all good works: who for this
reason are said to be in heaven, because they love and seek after
heavenly things alone; whence the Apostle saith, 'Our conversation is
in heaven.' [Footnote 532] These armies, that is good and just men
and prelates, follow Jesus, whensoever they vanquish vices in
themselves by discipline, in their neighbours by admonition. Whence S.
James saith, 'He which converteth the sinner from the error of his way
shall save a soul from death, and shall hide a multitude of sins.'
[Footnote 533] These armies have white horses and chaste bodies.
[Footnote 531: Apocalypse xix, 14.]
[Footnote 532: Philippians iii, 20.]
[Footnote 533: S. James v, 20.]
23. The bodies of good men are also called horses, because, just as
horses are governed by the will of the rider, so are the bodies of the
just ruled according to the will of Christ. These horses ought to be
white, or covered with white trappings: that is, the bodies of just
men and prelates ought to be chaste and pure. For if they be not pure
they cannot follow Christ. And S. Peter saith, 'Christ also suffered
for us, leaving us an example that we should follow His steps, who did
not sin, neither was guile found in his mouth.' [Footnote 534]
Further, the clergy of the holy Roman Church, by the grant of the
Emperor Constantine, do ride upon horses adorned with trappings of the
most snowy white. On what day a bishop ought to be consecrated, and
why a copy of the gospels is put upon his shoulders in consecration,
shall be declared in the second book, under the chapter upon Bishops.
[Footnote 535]
[Footnote 534: I S. Peter ii, 21.]
[Footnote 535: The consecration of a bishop, in the which the Holy
Ghost is present unto such as receive it worthily, is administered
always on the Lord's day, and at the third hour. For bishops do
obtain the office of apostles, unto whom the Holy Ghost was given on
the Day of Pentecost and at the third hour. When a bishop is to be
ordained, the suffragans of the province should assemble with their
metropolitan, and two bishops place and hold a volume of the gospels
above his head and neck, or upon his shoulders, one shedding the
benediction over him, and the rest, such as are present, touching
his head with their hands. This book is held above his head; first,
that the Lord may confirm the gospel in his heart; secondly, that he
may understand by this, unto what burthen and labour he is
subjected: because everyone that is pre-eminent, that is, a prelate,
is more troubled with griefs than rejoiced with honours; thirdly, to
denote that he ought not to be backward to carry with him everywhere
the burthen of the preaching of the gospel; fourthly, to admonish
him to submit himself more than ever to the yoke, and to obey the
gospel.--_Rationale_, Book II, c. xi, 6.]
{147}
Seventhly, we have to speak of the unction of altars, chalices, and
other instruments of the church; which according to the rule are
anointed at their dedication; and this not only from the command of
the divine law, but also because Moses 'sprinkled with blood the
tabernacle and all the vessels of the ministry, and almost all things
are by the law cleansed with blood;' [Footnote 536] and also again
after the example of S. Sylvester, who when he consecrated an altar
used to anoint it with chrism. For the Lord commanded Moses to make
oil of unction with which to anoint the tabernacle of the testimony,
the table, the ark of the covenant, the candlestick, and other
furniture as aforesaid. Which unctions are performed on things that
have not been anointed, to show greater reverence to them and to
bestow more grace upon them. And of these unctions we have spoken and
shall again speak in their right places. But the sacrament of unction
hath indeed some further effect and meaning both in the Old and New
Testament: whence the Church doth not Judaize, when she observeth the
unctions in her sacraments, as some old writers, who know neither the
Scripture nor the power of God, do falsely say. Of the unctions of the
church and altar we have spoken under their own heads.
[Footnote 536: Hebrews ix, 2.]
{148}
24. Further the paten is consecrated and anointed for the
administration of the body of Christ, who willed to be sacrificed upon
the altar of the cross for the salvation of all men. 'Almighty God
also did order the flour to be brought to His Altar scattered on
golden and silver patens. The chalice also is consecrated and
anointed, that by the grace of the Holy Ghost it may be made a new
sepulchre of the body and blood of Christ, and then He, Himself, may
deign to make it overflow with his virtue, as He made the cup of
Melchizedech, His servant, to flow over.
25. Eighthly; in the eighth place we have to speak of extreme unction,
which from the institution of Pope Felix the Fourth, and from the
command of the Apostle S. James, is administered unto such as are at
the point to die. Concerning which some say that it is not so properly
a sacrament as the anointing of the forehead or any other part with
chrism, because (as they assert) it may be repeated and since there is
offered a prayer over the man; a circumstance which is not a condition
of a sacrament. This unction also may be administered by a single
priest if more cannot be present: and by it venial sins are remitted,
according to S. James, 'If any rich among you,' etc., as before, 'and
if he have committed sins they shall be forgiven him.' [Footnote
537] And this unction is applied to divers parts of the body or the
limbs, for reasons which may be gathered from the prayers then used;
and especially on those parts in which the five senses chiefly reside,
that whatever sins the rich man may have committed by means of these
may be abolished by virtue of this unction. Concerning some other
rules we ordinarily read, that the party to be anointed must be at the
least eighteen years of age, and that he ought to be anointed in
sickness once only during a year, though he may be sick many times,
and that no one must be anointed, unless, being in his senses, he
shall have first demanded it either by words or signs:-- {149} and
besides this, that the shoulders ought not to be anointed, because
they were anointed in baptism, and that a confirmed person ought not
to be anointed on his forehead but on his temples, and a priest's
hands ought to be anointed on the backs and not inside, because they
were anointed on the inside at his ordination:--and that one who hath
been once anointed by a bishop ought not in respect to him to be
further anointed by a priest:--and that if a sick man who hath been
anointed should recover, the anointed places should be washed, and the
water used be thrown into the fire; but should he depart, his body
ought not to be washed because of the recent unction. But if the sick
man be at the point of death, he should be immediately anointed lest
he die without the unction. Besides this, some penitents, and dying
men, put on sackcloth and lay themselves down on ashes as we shall
explain in the sixth book, when we speak of Ash Wednesday. [Footnote
538]
[Footnote 537: S. James v, 24.]
[Footnote 538: 'On this day also ashes are blessed, and scattered
over the head in token of humiliation. "Dust thou art, and unto dust
thou shalt return," was said unto Adam (Gen. iv). And Job "repented
in dust and ashes" (Job xlii, 6). And the Lord saith, "In the house
of Aphrah (marg. read dust) roll thyself in the dust" (Mic. i 10).
Also in Judith we read, "The children of Israel humbled themselves
in fasting, and dust on their heads" (Chronicles iv). And Abraham
saith, "Shall I speak unto the Lord, who am but dust and ashes?"
(Gen. 18). And "Mordecai put on sackcloth with ashes" (Esther iv,
i). And "the daughters of Zion have cast ashes on their heads"
(Samuel iii). Hence, we read in the Pontifical, penitents and the
dying, in token of repentance and humility and that they are dust
and ashes, do prostrate themselves in ashes and put on sackcloth--an
use drawn from the Old Testament. For we read in Isaiah the
fifty-eighth, that penitents do lie in sackcloth and ashes. And
Hieremiah saith the same in the twenty-fifth chapter, "Wallow
yourselves in the ashes, for the days are accomplished." Also in the
third of Jonah, "The king of Ninevah put on sackcloth and sat in
ashes." Also in the Lamentations, "The virgins of Jerusalem are
clothed in sackcloth."'--_Rationale_ vi, 28, 18.]
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26. Ninthly, a cemetery, which enjoyeth the same privileges as a
church, is also consecrated and blessed; just as the Lord blessed by
the hands of his servants Abraham, Isaac, and Jacob, the land bought
for a burial ground from the sons of Ephron. It is blessed also in
order that it may cease from that time forward to be the abode of
unclean spirits, and that the bodies of the faithful may therein rest
in peace until the day of judgment; unless the bodies of paynims or
infidels, or even of excommunicate persons should be buried there,
until they shall be cast out thence.
27. This also is to be noted, that the palls of the altar, the
priestly vestments, and ecclesiastical ornaments of this kind are to
be blessed. For we have already read that Moses, by command of the
Lord, consecrated the tabernacle with divine prayers, together with
the table and altar, and vessels and utensils for performing the
divine worship. If therefore the Jews, who served the 'shadow of the
Law and of good things to come,' [Footnote 539] did this, how much
the more ought we to do it to whom the truth hath been made known by
Christ! Whence we read in the last chapter but one of Exodus, 'Moses
blessed all the vessels of the ministry.' [Footnote 540] And should
an additional piece or a fringe be attached to it, it is proved by the
testimony of right that the blessing need not on this account be
repeated. But the reason why these things and other like things are
consecrated is evidently gathered from the forms of blessing them. Of
the sacred vestments we shall speak in the introduction to the third
book. [Footnote 541] And observe: That the blessing or consecration
of a church, and of vestments, and of ecclesiastical ornaments is not
performed as if they were capable of receiving grace, for they are
inanimate: but this practice is introduced, because as men are, so
also are these things, by the act of blessing and consecration
rendered suitable and fit for divine worship, and are {151} made of
greater holiness. Whereas on _persons_ greater grace is bestowed by
unction and benediction. But some in the benediction of ornaments, let
fall their hands, of which we shall speak in the second book under the
head of the Deacon. [Footnote 542]
[Footnote 539: Hebrews x, 1.]
[Footnote 540: Exodus xxxix.]
[Footnote 541: The history, use, and symbolism of the sacred
vestments would themselves require a volume to be fully
illustrated.]
[Footnote 542: Observe that when a person in confirmation is
blessed on the forehead, and when salt, and water, and palls, and
vestments, and the like be consecrated, the hands are held over
them, because there is a certain virtue in consecrated hands, which
is as it were stirred up when benediction is poured out over
anything with the hands suspended in this way. Whence the Apostle
admonishing his disciple Timothy, saith, "I put thee in remembrance
that thou stir up the gift of God, which is in thee, by the laying
on of my hands." So that devotion may be stirred up in the body by
the suspension of hands, just as in the heart by the effect. For
virtue existeth not only in animate things, but also in inanimate.
Whence some do affirm that by the virtue of a church, if anyone
entereth therein from devotion, his venial sins be forgiven. Again,
the hands are thus held in cases of exorcism especially, as if the
priest by the bodily act would put to flight and threaten the devil
by the virtue of the consecration of his hands.'--Durandus ii, 9,
16.]
Tenthly, we were to speak of the consecration of Virgins, but of this
we shall treat in the preface to the second book. [Footnote 543]
[Footnote 543: This point is not sufficiently connected with our
subject to need illustration.]
{152}
CHAPTER IX
OF THE SACRAMENTS OF THE CHURCH
Difference between a Sacrament and a Mystery--Distinction of Sacraments
--Of Matrimony--Of the Ring--Of Second Marriages--Why Sacraments
were Instituted.
1. With respect to the sacraments of the Church, it is to be noted
that, according to Gregory, there is a _sacrament_ in any celebration
when an outward act is so performed as that we receive inwardly some
degree of the thing signified; the which is to be received holily and
worthily. Also a _mystery_ is that which the Holy Ghost worketh
secretly, and invisibly, so as to sanctify by His operation, and bless
by His sanctification. A mystery is said to exist in sacraments; a
ministry only in ornaments.
2. But, according to Augustine, a sacrament is a visible sign of an
invisible grace. Again, a sacrifice is visible; a sacrament invisible.
Again, the same sign is a thing which bringeth under cognisance some
thing different from itself over and above the outward appearance
which it presenteth to the senses.
3. A sacrament is said also to be a sign of a sacred thing, or a
sacred concealment of a thing. Of this we shall further speak in the
fourth book, under the seventh part of the Canon of the Mass, upon the
word 'the mystery of faith,' and under the head of the Oblation.
[Footnote 544]
[Footnote 544: The seventh part of the Canon of the Mass is,
'Likewise after supper He took the cup into His holy and venerated
hands; and when He had given thanks, He blessed it and gave it to
His disciples, saying, Take and drink ye all of this; for this is
the chalice of My blood, of the New and Everlasting Testament, the
_mystery of faith_, which is shed for you and for many for the
remission of sins: Do this as oft as ye shall drink it in
remembrance of me.'--See _Rationale_ iv. 42, 20.]
{153}
4. Some of the sacraments be of necessity only; some of dignity and
necessity; some of order and necessity; some of dignity and choice;
and some of choice only. The sacrament of necessity only is baptism,
which when administered by anyone, so it be in the form of the Church,
in the greatest extremity profiteth unto salvation. And it is said to
be 'of necessity,' because without it no one can be saved, if it be
neglected through contempt. Of this sacrament we shall speak in the
sixth book, under the head of Holy Saturday. [Footnote 545] The
sacrament of dignity and necessity is confirmation: of dignity,
because it is conferred by the bishop alone; of necessity, because he
who neglecteth it through contempt of it, cannot be saved. Of this
also we shall speak under the head just specified.
[Footnote 545: The chapter referred to treats of holy baptism
doctrinally, and does not therefore fall within the province of this
volume.]
5. The sacraments of order and dignity are Penance, the Eucharist, and
Extreme Unction. Of order; because they ought only to be administered
by such as are rightly ordained according to the Church's power of the
keys; except in necessity, in which one may _confess_ even unto a
layman: of necessity; since such as neglect them through contempt of
them cannot be saved. About penance, see the sixth book, upon the
fifth day of Holy Week, the _Caena Domini_: [Footnote 546] about the
Eucharist, we shall speak in the fourth book, upon the Canon;
[Footnote 547] about Extreme Unction we have spoken in the preceding
chapter.
[Footnote 546: What we call _Maunday Thursday_, from _Mandatum
novum_ ('A new commandment I give unto you,' etc.), which the Church
of England retains as a Lesson for the day, is more properly called
_The Caena Domini_, or _Lord's Supper_, in remembrance (as Bishop
Andrewes says) _of the mighty mystery of Thy holy body and precious
blood, instituted on the evening of this day_.--See S. Isidore, _De
Offic. Eccles._ i, 28. The chapter referred to (73 of the sixth
book), shows that penitents were restored to communion on this day,
and with what ceremonies.]
[Footnote 547: These, besides their great length, are not required
for the explication of our more immediate subject.]
{154}
6. But the sacrament of dignity and choice is Orders: of dignity;
because conferred by bishops alone, and because no one is admitted
thereunto save a worthy person and in a worthy way: of choice; because
anyone may be saved without it. Of this we shall speak in the preface
to the second book. [Footnote 548]
[Footnote 548: These, besides their great length, are not required
for the explication of our more immediate subject.]
7. The sacrament of choice only is matrimony; and it is said to be of
choice, because anyone may be saved without it. Indeed a man seeking
to marry is not inclined to tend towards the kingdom of heaven.
With respect to this it is to be remarked that, according to the
canons, the solemnity of marriage ought not to be celebrated from
Septuagesima Sunday, because it is a season of sorrow, until the
octave of Easter, nor in the three weeks before the Feast of S. John.
[Footnote 549] But according to the custom of the Catholic Church,
marriages may be solemnised in the church from the morrow of Low
Sunday, namely, from the octave of Easter, until the first Rogation
Day. And from the morning of the first Rogation Day this rite is
prohibited until the octave of Whitsuntide inclusively: and so saith
Pope Clement in his Decretal. Again, marriages ought not to be
celebrated {155} from the First Sunday in Advent until the Epiphany:
nor would they have been allowed until the octave of the Epiphany had
not the Lord honoured a marriage with His presence, and even with a
miracle. [Footnote 550] Whence they then chant, 'To-day the Church is
united to her Heavenly Spouse.' Some, however, say that it is more
holy to extend this prohibition unto the octave of the Epiphany.
[Footnote 549: Bp. Cosins says that marriages are not to be
solemnised from Advent Sunday, until eight days after (or the octave
of) the Epiphany; from Septuagesima Sunday until eight days after
Easter; and from Rogation Sunday until Trinity Sunday. Some of these
being times of solemn fasting and abstinence, some of holy festivity
and joy, both fit to be spent in such holy exercises, without other
avocations. See his 'Devotions,' republished by Messrs Rivington.]
[Footnote 550: We are accustomed to celebrate only the manifestation
of Christ to the Gentiles, on the Epiphany. But S. Isidore (_De Off.
Ecc._ i, 26) gives two other objects of commemoration upon this day:
viz. the baptism of our Lord, and his first miracle at the marriage
in Cana. And so the hymn in the Breviary:
Ibant Magi, quam viderant,
Lumen requirunt lumine,
Lavacra puri gurgitis
Peccata quae non detulit,
Novum genus potentiae!
Vinumque jussa fundere
Stellam sequentes praeviam;
Deum fatentur munere.
Caelestis Agnus attigit;
Nos abluendo sustulit.
Aquae rubescunt hydriae,
Nutavit unda originem.
Our own Church, however, retains the old Gospel for the second
Sunday after the Epiphany.]
In the aforesaid times, therefore, marriages are not to be contracted;
because these seasons are set apart for prayer.
8. [Footnote 551] But although the solemnising of marriages is
prohibited in these intervals, yet a contract of marriage holds good
at whatever time it may have been duly made. But in that it is ordered
by the canons that weddings should not be celebrated in the three
weeks before the Festival of S. John Baptist, the rule was made that
men might be more at leisure for prayer. For the Church had formerly
appointed two periods of forty days, besides the great one of
Lent:--the one preceding the nativity, usually called S. Martin's, and
lasting from his day to the nativity; [Footnote 552] the other,
forty days before the Feast of S. John Baptist:--in which men should
give especial heed unto prayers, alms, and fastings. But in regard of
the frailty of man, these two seasons have been reduced to one, and
that one again divided into the three weeks of advent, and three
before the nativity of S. John: at which times men ought to fast and
abstain from marriage.
[Footnote 551: A few passages have been omitted in the course of
this chapter.]
[Footnote 552: Martinmas is the 11th November. The forty days are
not exactly made out between this and the Nativity. ]
{156}
9. According to S. Isidore (of Seville), women wear veils, when they
are married, so that they may know that they must always be subject to
their husbands: and because Rebecca, when she saw Isaac, veiled
herself. The same saith also that married persons after the
benediction are coupled by a fillet, to show that they must not break
the tie, that is the fidelity, of conjugal unity. And the same fillet
is both white and purple mixed; because the white signifieth purity of
life, and purple their lawful raising of offspring: so that by this
symbol, their continuance and mutual 'defrauding one another for a
time is signified, as well as their coming together again' [Footnote
553] and return afterwards to conjugal duties.
[Footnote 553: See S. Paul I Corinthians vii, 5. The whole of this
passage is quoted from S. Isidore, who is, however, more
circumstantial than Durandus, and much more elegant and intelligible
in his language. The extreme corruption of the printed copies of our
author may be exemplified by referring the reader to the original in
S. Isidore.--_De Off. Eccles._ ii, 19. See also Hugo de S. Victore,
_Exercit. Theol. Summ. Sent._, Tract vii.]
10. Also in that at the beginning of the ceremony the husband giveth a
ring to the bride, this is done as a sign of mutual love, or rather in
order that their hearts may be united by the same pledge. And the same
ring is put on the fourth finger, because (as some say) a certain vein
runneth through it which reacheth to the heart. Also one Protheus is
said to have first made a ring of iron as a pledge of love, and to
have enclosed an adamant therein: and from this he founded the custom
of betrothing brides, because as iron subdueth all things, so doth
love conquer all things, since nothing is more violent than its
ardour.
{157}
11. And as an adamant cannot be broken, so love cannot be overcome:
for love is as strong as death. Therefore also he founded the custom
of putting the ring on the ring-finger through which a vein passeth to
the heart. Afterwards, however, golden rings were substituted for
iron, and were set with gems, instead of adamant, because as gold
excelleth other metals, so doth love excel all other blessings. And as
gold is set off by the gems, so is conjugal love by other virtues. But
the word _nuptials_ (marriage) is so called according to Ambrose, a
_nubendo_ (from covering the head). For brides are wont to veil the
head and abstain from speaking. Whence also Rebecca, when she saw
Isaac to whom she was about to be espoused, began to veil her face.
For bashfulness ought to precede marriage, inasmuch as bashfulness
more highly commendeth wedlock itself: and the bride should appear
rather to be sought by the husband, than herself to have sought after
him. . . .
12. We have further to note that a threefold spiritual sacrament is
signified by the consummation of marriage. The first sacrament is the
spiritual union of the soul to God, through faith, love, and charity;
or the union of will, namely charity which consisteth in the spirit,
between God and a just soul. Whence saith the Apostle, 'but he that is
joined unto the Lord is one spirit.' [Footnote 554] This sacrament
is signified by the union of soul which takes place at the first
betrothal in carnal matrimony. The second is the union of the human
nature with the divine, which took place in the incarnation of the
Word of God; or the conformity of nature, which existeth in the flesh,
between Christ and His Holy Church. To which that saying referreth,
'The Word was made flesh, and dwelt among us.' [Footnote 555] The
third sacrament is the unity of the Church, gathered out of all
nations and subjected to one spouse, namely Christ. This sacrament is
typified in the case of such as, having had one wife and her a virgin,
have afterwards been admitted into holy orders.
[Footnote 554: I Corinthians vi, 17.]
[Footnote 555: S. John i, 14.]
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13. But when anyone yieldeth to a second marriage, he giveth up this
unity, and the signification of this third sacrament does not hold in
his case: wherefore marriage should not advance beyond _one_, because
such advance cannot signify unity. Besides, by a second marriage he
departeth from the union of his former marriage: but the Church ever
since she hath united herself to Christ, hath never departed from Him,
neither hath Christ ever departed from her. Wherefore one who hath
twice married cannot signify such an unity. Whence also deservedly
from the defect of this sacramental signification marriage cannot be
repeated.
14. Note also this, that according to the statute of the Council of
Carthage the bridegroom and bride are to be presented by the parents
or bridesmen unto the priest in order to be blessed. And having
received the blessing, out of reverence to it, they do not consummate
the marriage till the next day.
15. Again by the appointment of Pope Evaristus marriages are to be
blessed by the priest not without prayers and offerings. However, a
man and woman who contract a second marriage must not be blessed by
the priest, since, they having been already blessed, the ceremony may
not be repeated. Nor ought marriages to be blessed unless both parties
are still unmarried, for the reason given in the preface to the second
book. [Footnote 556]