IV. In what form ; and what is signified, as well by

the dedication itself, as by each of the ceremonies observed therein.
Of the offices for the festival of the dedication of a church we shall speak in the seventh book.^
2. We have first to state whence the dedication of churches hath had its rise. Upon which, note that under the teaching of the Lord, Moses made the tabernacle, and consecrated it together with its table of show-bread, and altar, and brazen vessels, and utensils for performing
' Appendix H.
Of the Dedication of a Church 89
the divine worship. And these he not only consecrated with prayers to God, but also anointed, at the command of the Lord, with sacred oil. For^ we read that the Lord taught Moses to prepare a chrism, with which to anoint the tabernacle and the ark of the testimony at the time of their dedication. Solomon also the son of David, at the command of the Lord, completed the temple and its altar, and consecrated what was still necessary for the performance of the divine worship ; as it is written in the third book of Kings.^ Nebuchadnezzar the king also summoned all his satraps, chief men, and governors to the dedication of the golden image which he had made."* The Jews therefore, as we read in Burchardus,^ used to have the places in which they sacrificed to the Lord consecrated by divine petitions, nor used they to offer gifts to God in any places but such as were dedicated unto Him. If then they who were in bondage to the shadow of the Law used to do this, how much the more ought we, to whom the truth hath been made manifest — ' grace and truth came by Jesus Christ ' ^ — to build temples to the Lord, and adorn them as best we may, and devoutly and solemnly consecrate (according to the institution of Pope Felix III)' by divine prayers and holy unctions both them and their altars and vessels, and vestments also, and other utensils for fulfilling the divine service ?
Again, when once in Syria, in the city of Baruth, the Jews had trampled underfoot an image of the Crucified,
- Exodus XXX, 23-34. ^ I Kings iii, 6. ^ Daniel iii, 2.
^ Book iii, ch. i. ^ S. John i, 17.
' ' The solemnities of the consecration of churches and of priests ought to be celebrated year by year, after the example of our Lord Himself, Who at the feast of the Dedication of the Temple did set us a pattern of this in that He celebrated this festival with the rest of the people ; as it is written in S. John, "And it was at Jerusalem the feast of the Dedication, and it was winter, and Jesus walked in the Temple in Solomon's porch." Felix Papa in ' Epist. ad Episc. per divers, provincias,' cap. i.
go TJie Symbolism of Churches
and had pierced its side, there soon came forth therefrom blood and water. But the Jews marvelled at this spec- tacle, and their sick when anointed with this blood were freed from all their infirmities : by reason of which all, having received the faith of Christ, were baptised, and proceeded to consecrate their synagogues into churches. And hence hath grown the custom that churches should be consecrated, whereas before this altars alone used to be consecrated. On account of this miracle also the Church ordained that a memorial of the Lord's Passion should be made on the fifth day before the Calends of December : and for the same reason the church was consecrated to the honour of the Saviour, in which a vessel containing some of the blood is preserved, and a solemn festival is celebrated on that day.^
3. Secondly, it is to be noted that a bishop alone can dedicate churches and altars : since he beareth the image and figure of the Chief Bishop, Christ, dedicating spiri- tually, without Whom we can do nothing stable in the Church : whence He hath Himself said, ' Without Me ye can do nothing ' ; ^ and the Psalm saith, ' Unless the Lord build the house their labour is but lost that build it : ^^ hence the Council of Carthage prohibiteth a priest from doing this, nor can this office be deputed to any- one of an inferior order.
4. Further, as the Sacred Canons instruct us, a church must not be dedicated, unless it be first endowed, and that from goods lawfully acquired. For we read how when a certain bishop was consecrating a church built out of the fruits of usury and pillage, he saw behind the altar the devil in a pontifical vestment, standing in the bishop's throne : who said unto the bishop. Cease from
** The editors have not been able to find any other account of this legend.
^ 5. John xvii, 5. '" Psalm cxxvii {Nisi Dotninus), I.
Of the Dedication of a CJiiirck 91
consecrating the church : for it pertaineth to my juris- diction, since it is built from the fruits of usuries and robberies. Then the bishop and the clergy having fled thence in fear, immediately the devil destroyed that church, with a great noise.
5. Again, a church which hath been erected from the profit of avarice must not be consecrated ; nor one for which a sufficient endowment hath not been assigned; nor one in which a paynim or an infidel hath been buried, until he shall have been cast forth thence, and the church reconciled, the walls and timbers having been first scraped. The case is the same also with respect to an excommunicate person. But if a woman with child be buried there, though she be not removed, the church may be consecrated, even if the child hath not been baptised.
Although certain learned authors have written other- wise the church may also be consecrated on ordinary days as well as on Sundays : and more bishops than one and more altars than one may be consecrated at the same time by the same person in one church.
6. Thirdly, we have to say for what reason a church is dedicated : and indeed there be five reasons. First, that the devil and his power may be entirely expelled from it. Gregory relateth in a dialogue, in his third book, that when a certain church of the Arians having been restored to the Orthodox was beinor conse- crated, and relics of S. Sebastian and the Blessed Agatha had been conveyed thither, the people there assembled of a sudden perceived a swine to be running to and fro among their feet ; the which regaining the doors of the church could be seen of none, and moved all to marvel. Which sign the Lord showed for this cau.se, that it might be manifest to all that the unclean inhabitant had gone forth from
92 The Syinholisin of Churches
that place. But in the following night a great noise was made on the roof of the same church, as if someone were running confusedly about upon it. The second night the uproar was much greater. On the third night also so vast a noise was heard as if the whole church had been overthrown from its foundations : but it immedi- ately ceased and no further inquietude of the old enemy hath appeared in it. Secondly, that those who fly for refuge to it may be saved, as we read in the Canons of Gregory. And with this view Joab fled into the tabernacle and laid hold of the horns of the altar. Thirdly, that prayers may be heard there. Whence in the prayer of the Mass of Dedication it is said, ' Grant that all who shall meet together here to pray may obtain, whatsoever be their trials, the benefits of the consolation.' Thus also Solomon prayed at the dedica- tion of the Temple, as we read in the eighth chapter of the third book of Kings." Fourthly, that praises may there be offered to God, as has been already mentioned under the head of the Church. Fifthly, that there the sacraments of the Church may be administered. From which the church itself is called a tabernacle, as it were the hostelrie of God, in which the divine sacraments be contained and adminstered.^^
7. Fourthly, we have to speak of the manner in which a church is consecrated. All being excluded from the church, a single deacon remaining shut up within, the bishop with his clergy before the doors of the church proceedeth to bless water mixed with salt. In the meanwhile within the building twelve lamps be burning before twelve crosses which be depicted on the walls of the church. Next, the bishop, the clergy and people following him and performing the circuit of the church, sprinkleth from a rod of hyssop the external walls with
" I Kings viii, 30. '- See chapter i, 4.
Of the Dedicatioti of a CJud'cIi 93
holy water ; and as he arriveth each time at the door of the church he striketh the threshold with his pastoral staff, saying, ' Lift up your heads, O ye gates,' etc. The deacon from within answereth, * Who is the King of Glory ? ' To whom the Pontiff, ' The Lord of Hosts,' etc. But the third time, the door being thrown open, the bishop entereth the church with a few of his attendants, the clergy and people remaining without, and saith, ' Peace be to this house ' ; and then the Litanies. Next on the pavement of the church, let a cross be made of ashes and sand ; upon which the whole alphabet is described in Greek and Latin characters.^^ And then he sanctifieth more water with salt and ashes and wine, and consecrateth the altar. Lastly, he anointeth with chrism the twelve crosses depicted on the wall.
8. In good truth whatsoever things be here done visibly, God by His invisible power worketh the same in the soul which is the temple of the true God : in which Faith layeth the foundation, Hope buildeth up, and Charity perfecteth. For the Catholic Church herself, made one out of many living stones, is the Temple of God, because many temples make one temple, of which the true God is one, and the Faith one. The house, therefore, must be dedicated ; the soul sanctified.
9. And it is to be observed that consecration effecteth two things ; for it appropriateth the material church itself to God, and doth insinuate our own betrothal, as well namely of the church as of the faithful soul. For a house not consecrated is as a damsel designed for some man, but not furnished with dowry or united in the commerce of wedlock. But in consecration it is endowed, and passeth into the proper spouse of Jesus Christ, which further to violate is sacrilege. For it ceaseth to be the resort of demons, as is evident in the
'■* See the Appendix on the ' Dedication of a Church '
1*
94 The Symbolism of Churches
consecration -of that temple, which used formerly to be called the Pantheon, or place of all demons.^^
10. First, however, we have to speak of the benediction of water, concerning which the Lord saith, ' Unless a man be born again of water and of the Spirit, he cannot enter the Kingdom of Heaven.^^ For water which is designed for washing the body, hath merited to receive from God so great a virtue, that as it washeth the body from impurities, so also it should cleanse the soul from sins. It is manifest indeed that this water, by the aspersion of which a church is consecrated, signifieth baptism, because in some sort the church itself is baptised ; and the church itself assuredly denoteth that Church which is contained in it, namely, the multitude of the faithful. Whence also it is called a church because it contains the Church ; the thing containing, namely, for the thing contained.
11. But we must inquire wherefore salt is to be mixed with this water, since our Saviour, speaking of baptism, made no mention of salt. For He saith not ' unless a man be born again of salt water or water mixed with salt,' or anything of this sort : but He said ' unless a man be born again of water and of the Holy Spirit,' etc. And the very same inquiry may be made concerning oil and chrism. But we must note that salt in the divine language is often put for wisdom ; according to that say- ing, ' Let your speech be savoured with salt' And the Lord saith to His disciples, ' Have salt in yourselves and have peace one with another.'^^ And again, ' Ye are the salt of the earth ; but if the salt have lost its savour wherewithal shall it be salted ? '^' Hence also it is that
" ' Pope Boniface the Fourth did consecrate to the most Blessed Virgin and All Saints the famous monument of Agrippa, the Patitheon^ having purified it from the base herd of vain gods.' Ciampini IV, vi, $5. This is now called Santa Maria Rotonda. Board.
>^ S. John iii, 5. '« S. Mark ix, 50. '' S. Mark v, 13.
Of tJie Dedication of a Cliurcli 95
according to the law no victim was offered without salt, but salt was a part of every sacrifice. From all which passages it is clearly shown that salt is put for wisdom. And wisdom indeed is the seasoning of all virtues, as salt is of all meats. Hence therefore it is that no one is baptised before he hath tasted salt ; and in order that even infants may have by the symbolical meaning of the sacrament that which they cannot have in fact, the water is not blessed without a mixture of salt. Of the second benediction of water we shall speak in the following treatise.
12. Again, the trine aspersion within and without with hyssop and holy water signifieth the threefold immersion in baptism. And it is done for three reasons. First, to drive away evil spirits. For holy water availeth from its own proper virtue to drive away demons. Whence in the Office for Exorcising the Water we say- -' that this water may become exorcised in order to put to flight all the power of the enemy, and may avail to eradicate the enemy himself,' etc. Secondly, for the cleansing and expiation of the church itself For all earthly things be corrupted and defiled by reason of sin. Hence it is also that in the Law almost everything was cleansed by water. Thirdly, to remove all malediction, and to bring in a blessing instead. For the earth from the beginning received the curse with all its fruits, because that the great deceit was made out of its fruit. But water hath not been under any curse. Hence it is that our Lord ate fish, but we do not read expressly that he ate flesh, unless of the Paschal Lamb ; and this on account of the precept of the Law, as an example, namely, sometimes to abstain from lawful things, sometimes to eat the same. Again, the aspersion in going the circuit signifieth that the Lord having a care of His own, sendeth His angel round about them that fear Him.
g6 The Symbolism of Churches
1 3. But the three responses which be chanted in the meantime testify the joy of the three ages of men re- ceiving the faith, namely, Noah, Daniel, and Job. And since at this invocation the grace of Faith, Hope, and Charity, is poured out as the sprinkling is directed to the foot and middle part, as well as to the upper part of the walls. We will now also speak of the interior asper- sion. (Of the virtue of the hyssop, we will speak under the next head.)
14. But the trine circuit, which the bishop maketh while sprinkling, denoteth the thrice-repeated circuit which Christ made for the sanctification of the Church. The first was that by which He came down from heaven to the world : the second in which He descended into hell from the world : the third in which returning from hell and rising again He ascended into heaven. The trine circuit also showeth that that church is dedicated to the honour of the Trinity. It showeth also the three states of such as shall be saved in the Church, which be the virgins, the continent, the married : which also the arrangement of the material church itself showeth, as hath been said under the head of the Church.
15. Moreover, the trine striking on the lintel of the door signifieth the threefold right which Christ hath in His Church why it ought to be opened unto Him. For it hath from Him Creation, Redemption, and promise of Glorification. For the bishop representeth Christ, and the rod His power. Again, by the triple striking of the door with the pastoral staff, the preaching of the Gospel is understood. For what else is the pastoral rod than the divine Word ? According to that of Esaias, ' He shall smite the earth with the rod,' i.e. the word, ' of His mouth,' etc.^^ Wherefore to strike the door with the rod is to strike the ears of the hearers by the word of
^^ Isaiah xi, 4.
Of the Dedication of a Church 97
preaching. For the ears are the gates by which we bring in the words of holy preachings to the hearts of the hearers. Whence in the Psalm, ' Who liftest me up from the gates of death that I may show all Thy praises within the ports of the daughter of Sion.' ^'^ For what are the gates of the daughter of Sion but the ears and hearing of the faithful ? Thirdly, the trine striking with the staff, and the opening of the gates, signifieth that by the preaching of the pastors the unbelieving shall come to the agreement of the Faith. For by it the gates of justice be opened, and they that enter therein do con- fess the faith. Whence the Psalm, ' Open unto me the gates of righteousness : I will go into them and I will praise the Lord : this is the gate of the Lord, the righteous shall enter into it.'^^ Wherefore the bishop striketh the lintel, namely, of reason, saying, ' Lift up your heads, ye princes,' that is, ye evil spirits : or rather, ' Lift up, ye men,' that is, remove the gates, that is, your ignorances, namely, from your hearts.^^
16. Again, the question of the deacon shut up within answering in the character of the people, ' Who is the King of glory ? ' is the ignorance of the people which knoweth not Who He is Who ought to enter.
17. The opening of the doors is the ejection of sin. Rightly, therefore, doth the bishop strike three times, because that number is most known and most sacred ; and in any consecration the bishop ought to smite the doors three times, because without the invocation of the Trinity, there can be no sacrament in the Church.
18. The threefold proclamation, ' Lift up your heads,' etc., signifieth the threefold power of Christ, that, namely, which He hath in heaven, and in the earth, and in hell. Whence it is said in the hymn for the Ascension, * That
'^ Ps. ix [Confitebor tibi\ 13, 14. -" Ps. cxviii {Confitemini Domino)^ ig, 20. 21 Ps. xxiv (^Domini est terra)^ ' AttolHte portas principes vestras.'
98 The Syinbolism of Chtcrches
the threefold frame of things, whether heavenly, earthly, or infernal, may bow the head, having been subdued.^^
19. Next the bishop entereth by the open door to denote that if he duly exercise his office, nothing can resist him ; according to that saying, ' Lord, who shall resist Thy power ? ' And he entereth, accompanied by two or three, that in the mouth of two or three witnesses every word of the consecration may stand sure. Or else because the Lord in His Transfiguration, in the presence of a few, prayed for the Church, And the bishop as he entereth saith, ' Peace be to this house and to all them that dwell therein ' ; because Christ entering the world made peace between God and man ; for He came that He might reconcile us to God the Father.
20. After this while the Litany is being said the bishop prostrateth himself and prayeth for the sanctifica- tion of the house. For Christ also humbling Himself before His Passion prayed for His disciples and ' them that should believe through His word,' saying, * Father, sanctify them in Thy name.' ^^ But after he hath risen up he prayeth without benediction, since he saith not ' The Lord be with you ' ; because the Church is not yet as it were baptised, and because Catechumens only are not worthy that this mark of approval should be given to them, since they are not yet sanctified : but neverthe- less prayer is to be made for them.
21. The clergy praying and chanting the Litany representeth the Apostles who intercede with God for the sanctification of the Church and of souls.
The alphabet is written on the pavement of the church in this manner. A cross made with ashes and sand is described athwart the church, upon which cross of dust
-^ This hymn, by S. Gregory, is used in the office of matins in the Roman Breviary.
-^ S. John xvii.
Of the Dedication of a Chiwcli 99
the alphabet is written in the shape of a cross in letters of Greek and Latin, but not of Hebrew, because the Jews have departed from the faith ; and it is written with the pastoral staff
22. This alphabet written upon the cross representeth three things. First, the writing made in Greek and Latin characters in the shape of a cross representeth the conjunction or union in faith of both people, namely, the Jews and the Greeks, which is made through the Cross of Christ : according to the saying that Jacob blessed his sons with his hands crossed. But the cross itself or the legend that is described in a direction athwart the church, namely, the one arm from the left corner of the east to the right of the west, and the other from the right of the east to the left of the west,-"* signi- fieth that that people, which was before on the right is now made on the left, and that which wab first is now made last, and the converse : and this owincf to the power of the Cross. For Christ passing from the east, left the Jews on His left hand, because they were un- believing, and came to the Gentiles, to whom, though they had been in the west. He grants to be on the right hand : and at length returning from the Gentiles, who are situated at the right hand of the east, He visited the Jews in the left corner of the west ; who it is evident are worse than He before found the Gentiles. But on this account the characters are written obliquely and in the shape of a cross, and not in a straight line, because such an one as doth not receive the mystery of the Cross and doth not believe that he must be saved by the Passion of Christ, is not able to attain to this holy wisdom. Wisdom will not enter into the evil-disposed mind, and where
-* We understand this to mean that the cross described in the church is a saltire, or S. Andrew's Cross, and not a plain one. Upon this again consult the Appendix.
lOO The Symbolism of Ckuirhes
Christ is not 'the foundation, no edifice can be built upon it.
23. Secondly, the writing of the alphabet representeth the page of both Testaments, because they be fulfilled by the Cross of Christ. For the veil of the temple was rent asunder at His Passion, because then the Scriptures were opened, and the Holy of Holies revealed. Whence He Himself said when dying, ' It IS FINISHED.' In these few letters also all knowledge is contained ; and the alphabet is written crosswise, because one Testament is contained in the other. For there was a wheel within a wheel.
24. Thirdly, it representeth the articles of faith ; for the pavement of the church is the foundation of our faith. The elements written thereon, are the articles of faith, in which ignorant men and neophytes from both peoples be instructed in the Church ; who indeed ought to esteem themselves dust and ashes. Just as Abraham saith in the xviii chapter of Genesis, ' Shall I speak to my Lord, who am but dust and ashes ? ' Wherefore the writing of the alphabet on the pavement is the simple teaching of faith in the human heart.
25. The sainbuca or staff, with which the alphabet is written, showeth the doctrine of the apostles, or the mystery of the teachers, by which the conversion of the Gentiles hath been effected, and the perfidy of the Jews. Afterwards approaching the altar the bishop standeth, and beginneth by saying, ' O God, make speed to save us ; ' because he is then beginning the principal part of office. And the versicle, ' Glory be to the Father,' etc., is then said.
26. Because this benediction is used to set forth the glory of the Trinity, Alleluia is not then uttered, as will be set forth in the next chapter. Then the bishop con- secrateth the altar, for which he blesseth other water, as
Of the Dedication of a CJiurcJi lOi
shall also be declared in the next chapter. With which water also, after that the altar hath been sprinkled seven times, the whole interior of the church is sprinkled three times, as at first without any distinction between greater and smaller stones, since ' there is no respect of persons with God.' For this reason is the interior sprinkled, to signify that an external ablution profiteth nothing without an internal charity. And for this reason three times, because, as hath been premised, that aspersion signifieth the aspersion and cleansing of baptism, which is conferred through the invocation of the Trinity, according to the saying, ' Go ye and teach all nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost : ' ^^ for since a church cannot be immersed in water as a man in baptism is immersed, it is on this account sprinkled three times with water, as if in the place of a threefold immersion.
27. Again, the bishop performeth the aspersion pro- ceeding from the east to the west and once through the middle in the form of the cross ; because Christ gave instructions to baptise the whole of Judea and all nations in the name of the Trinity, to which baptism He gave efficacy in the ministry of His Passion, beginning from the Jews, from whom He had His birth. And what remains of the water is poured away at the foot of the altar, as shall be mentioned in the next chapter. Some, however, do not bless any fresh water, but perform the whole office with that which was blessed at first. In the meanwhile, however, the choir is chanting the Psalm Exsiirgat Deus (' let God arise and let His enemies be scattered,' etc.), and the Qui Jiabitat (' whoso dwelleth,' etc.), in which mention is made of the church and its consecration, as is plain in that verse, ' He is the God
■^ S. Matt, xxviii, 19.
I02 TJie Syinbolisin of CJiurcJies
that maketh 'men to be of one mind in an house.'^*^ But the bishop saith, ' My house shall be called an house of prayer,' because it is his duty to cause that the church should be a house of God, not of merchandise.
28. Next, when the altar hath been anointed with chrism, the twelve crosses painted on the walls of the church are also anointed. But the crosses themselves be painted ; first, as a terror to evil spirits, that they, having been driven forth thence, may be terrified when they see the sign of the cross, and may not presume to enter therein again ; secondly, as a mark of triumph. For crosses be the banners of Christ, and the signs of his triumph.^' Crosses therefore are with reason painted there that it may be made manifest that that place hath been subdued to the dominion of Christ.
29. For even in the pomp of an earthly sovereign it is customary when any city hath been yielded, for the imperial standard to be set up within it. And to repre- sent 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.^^
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.^^ 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 any- thing among you except Jesus Christ and Him cruci-
-'* Psalm Ixviii {Exsurgat Dens), v, 5. -" Compare the hymn, Vexilla Regis prodeunt. -^ Genesis xxviii. ^'^ Cant, viii, 6.
Of the Dedication of a Cliurrh 1 03
fied.' ^^ Wherefore the crosses on the four walls of the church are Hghted 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 addi- tion to this, after the anointing of the altar, the altar it- self 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 asper- sion, as shall be explained in the sequel.
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.^^ 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 Sep- tember ; secondly, in March under Darius ; thirdly, in December by Judas Maccab^eus.
32. Yet a church once consecrated, is not to be con- secrated 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
3" I Cor, ii, 2. ^' 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 \^aticana Basilica. The expression probably means, in honour of the martyrdom.
I04 TJie Syinbolisni of Churches
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 succes- sion, and shall have been repaired, the church is to be considered the same. And so it need not be reconse- crated, 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 move- ment 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 :
Of the Dedication of a CJnirch 105
although in such case it is fitting that it be washed with exorcised water.
34. Further, when the chief altar hath been consecrated the inferior altars are not the less to be consecrated : al- though 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 injur}-, 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 some- times 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 conse- cration.
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 con- secration is most especially perceived.
Fourthly, an altar is reconsecrated, if to it or to the conjunction of the table with the under structure so
io6 TJie Syinbolism of Churches
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 recon- secrated 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 reconse- crated ; 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. But if
Of the Dedication of a Church 107
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 nine- teenth 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. '^-
39. The material temple also, which as Pope Gregory doth testify, is the church, is sometimes polluted, as we do read in Leviticus.^^ Whence saith the Prophet, ' Thy holy temple have they defiled and made Jerusalem an heap of stones.'f^ And the material temple is also washed with water in order to be reconciled. ^^ Recon- ciliation 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 Man- hood. These things, therefore, be put together to denote
^- Psalm li {Misej-ere met), 7. ^3 Levit. xv, 31.
^' Psalm Ixxix (^Deus^ venerunf)^ I. ^ 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.
io8 The Symbolism of Churches
that the people, being cleansed by a discerning remem- brance of the Passion of Christ, are made one with Him- Also if the church hath once been consecrated, the recon- ciliation 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 reconcili- ation ; 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 wash- ing 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 conse- crated hath been dedicated unto God. For it is other- wise 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.^^
^'* The editors have ventured to make a few omissions in this and some of the following sections.
Of the Dedication of a Church 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 an\- 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 an}'- one, 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 aflirm 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
Q
I lo The Syinbolisin of CJiurcJies
broken, or he be covered with weals and bruises, though without blood ; 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 other- wise 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.
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
Of the Dedication of a Church 1 1 1
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 inten- tion 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 re- conciled 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 dis- tinguished 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 con- secrations of the church, the altar, and the cemetery be
1 1 2 The Symbolism of CJiurdies
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. 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 excom- municate 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.' ^~'
3^ Malachi ii. 2.