Consecration

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Consecration, in general, is an act by which a thing is separated from a common and profane to a sacred use, or by which aperson or thing is dedicated to the service and worship ofGod byprayers, rites, and ceremonies. The custom of consecratingpersons to the Divine service and things to serve in the worship ofGod may be traced to the remotest times. We find rites of consecration mentioned in the early cult of the Egyptians and otherpagan nations. Among theSemitic tribes it consisted in the threefold act of separating, sanctifying, or purifying, and devoting or offering to the Deity. In the Hebrew Law we find it applied to the entire people whom Moses, by a solemn act of consecration, designates as the People ofGod. As described in theBook of Exodus (24), the rite used on this occasion consisted

Later on we read of the consecration of thepriests — Aaron and his sons (Exodus 29) — who had been previously elected (Exodus 28). Here we have the act of consecration consisting of purifying, investing, and anointing (Leviticus 8) as a preparation for their offering public sacrifice. The placing of the meat in their hands (Exodus 29) was considered an essential part of theceremony of consecration, whence the expressionfilling the hand has been considered identical withconsecrating. As to the oil used in this consecration, we find the particulars in Exodus (30:23-24;37:29).

Distinct from thepriestly consecration is that of theLevites (Numbers 3:6) who represent thefirst-born of all the tribes. The rite of their consecration is described inNumbers 8. Another kind of personal consecration among the Hebrews was that of the Nazarites (Numbers 6). It implied thevoluntary separation from certain things, dedication toGod, and avow of specialsanctity. Similarly, the rites of consecration of objects — such astemples, altars,firstfruits, spoils ofwar, etc. — are minutely described in theOld Testament. Among the Romans whatever was devoted to the worship of their gods (fields, animals, etc.) was said to beconsecrated, and the objects which pertained intimately to their worship (temples, altars, etc.) were said to bededicated. These words were, however, often used indiscriminately, and in both cases it was understood that the object once consecrated or dedicated remained sacredin perpetuum.

TheChurch distinguishes consecration from blessing, both in regard topersons and to things. Hence the Roman Pontifical treats of the consecration of abishop and of the blessing of anabbot, of the blessing of acorner-stone and the consecration of a church or altar. In both, thepersons or things pass from a common, or profane, order to a new state, and become the subjects or the instruments of Divine protection. At a consecration the ceremonies are more solemn and elaborate than at a blessing. The ordinary minister of a consecration is abishop, whilst the ordinary minister of a blessing is apriest. At every consecration theholy oils are used; at a blessing customarily onlyholy water. The new state to which consecration elevatespersons or things is permanent, and the rite can never be repeated, which is not the case at a blessing; thegraces attached to consecration are more numerous and efficacious than those attached to a blessing; the profanation of a consecratedperson or thing carries with it a new species ofsin, namely sacrilege, which the profanation of a blessedperson or thing does not always do.

Of consecration proper the Roman Pontifical contains one ofpersons, that is of abishop, and four ofthings, that is, of a fixed altar, of analtar-stone, of a church, and of achalice andpaten. The consecration of a church is also called itsdedication (q.v.) in accordance with the distinction between consecration and dedication among the ancient Romans pointed out above. To these might be probably added confirmation andHoly orders, for which, however, the Roman Pontifical, because they are distinctsacraments, has retained their proper names. If we except the consecration of abishop, which is a sacrament — although there is a question amongtheologians, whether the sacrament and the character imprinted by it are distinct from the sacrament and character of thepriesthood, or only a certain extension of thesacerdotal sacrament and character — all the other consecrations aresacramentals. These are inanimate things which are not susceptible ofDivine grace, but are a medium of its communication, since by their consecration they acquire a certain spiritual power by which they are renderedin perpetuum fit and suitable for Divine worship. (St. Thomas Aquinas,Summa theol., III:83:3, ad 3 and 4.)

In theEastern Churches theprayers at the consecration of altars andsacred vessels are of the same import as those used in theLatin Church, and they are accompanied by thesign of the cross and the anointing withholy oils (Renaudot, "Liturgiarum Orient. Collectio", I, Ad benedictiones). At the consecration of abishop, the Orientals hold, with the Latins, that the essence consists in the laying-on of hands, and they entirely omit the anointing withholy oils (Morinus, De sacris Ecclesiæ ordinationibus, Pars III, Appendis).

When we speak ofconsecration without any special qualification, we ordinarily understand it as the act by which, in the celebration of Holy Mass, thebread andwine are changed into the body and blood of Christ. It is calledtransubstantiation, for in the Sacrament of the Eucharist the substance ofbread andwine do not remain, but the entire substance of bread is changed into the body ofChrist, and the entire substance of wine is changed into His blood, the species or outward semblance ofbread andwine alone remaining. This change is produced in virtue of the words:This is my body andThis is my blood, orThis is thechalice of my blood, pronounced by thepriest assuming theperson of Christ and using the same ceremonies that Christ used at theLast Supper. That this is the essential form has been the constantbelief and teaching of both the Eastern andWestern Churches (Renaudot, "Liturgiarum Orientalium Collection", I, i).

Consecration of a bishop

The consecration of abishop marks the plenitude of thepriesthood, and it is probable that on this account the "Pontificale Romanum" places theceremony of episcopal consecration immediately after that of theordination ofpriests, Tit. XIII, "De consecratione electi in Episcopum". Episcopaljurisdiction is acquired by the act of election and confirmation or by definite appointment, whilst the fullness of thepriestly power itself is obtained in consecration, as the completion of hierarchical orders. Formerly the consecration of a suffraganbishop was performedjure communi by themetropolitan of the province, who could delegate anotherbishop. Anarchbishop was consecrated by one of his suffragans, the senior being usually selected. If the bishop-elect was not a suffragan of anyecclesiastical province, the nearestbishop performed theceremony. According to the presentdiscipline of the Church the office of consecrator is reserved to theRoman pontiff, who performs the consecration in person or delegates it to another (Benedict XIV, Const. "In postremo", 10 October 1756, sect. 17). If the consecration takes place inRome, and the bishop-elect receives the permission to choose the consecrator, he must select acardinal who is abishop, or one of the four titular Latinpatriarchs residing inRome. If they refuse to perform theceremony, he may choose anyarchbishop orbishop. A suffragan, however, isobliged to select themetropolitan of his province, if the latter be inRome (ibidem). InRome the consecration takes place in a consecrated church or in thepapalchapel (Cong. Sac. Rit., Decr. V of the lates idit., no date). If the consecration is to take place outside ofRome, and Apostolic commission is sent to the bishop-elect, in which theRoman pontiff grants him the faculty of choosing anybishop having communion with theHoly See to consecrate him and administer theoath, a pledge of obedience and respect to theApostolic See. Besides the consecrator, the ancient canons and the general practice of theChurch require two assistantbishops. This is not of Divine but of Apostolic institution (Santi, "Praelectiones Juris Canonici", Vol. I, Tit. vi, n. 49), and hence in cases of necessity, when it is impossible to procure threebishops, the places of the two assistantbishops may, by Apostolic favour, be filled bypriests, who should be dignitaries (Cong. Sac. Rit., 16 July, 1605). Thesepriests must observe therubrics of the "Pontificale Romanum" with regard to theimposition of hands and thekiss of peace (Cong. Sac. Rit., 9 June, 1853).Benedict XIV (De Synod. Cioec., Lib. XIII, cap. xiii, n. 2sqq.) holds that the consecration of abishop, when the consecrator is assisted by onepriest, although theApostolic Brief required twoassistant priests, isvalid althoughillicit. In missionary countries the consecrator may perform theceremony without the assistance even ofpriests (Zitelli, "Apparatus Juris Ecclesiastici", Lib. I, Tit. i, sect. iv). The selection of the assistantbishops orpriests is left to the consecrator, whose choice is, however, understood to be in harmony, with the wishes of the bishop-elect (Martinucci, Lib. VII, cap. iv, n. 5).

The day of consecration should be aSunday or the feast of an Apostle, that is to say adies natalitia, and not merely a day which commemorates some event of his life, e.g. the Conversion ofSt. Paul. Since in liturgyEvangelists are regarded as Apostles (Cong. Sac. Rit., 17 July, 1706) their feast days may be selected. The choice of any other day must be ratified by specialindult of theHoly See. Outside ofRome the consecration ought to be performed, if it can be conveniently done, in thecathedral of thediocese, and within the province of the bishop-elect; the latter may, however, select any church orchapel for theceremony. Abishop must be consecrated before the expiration of three months after his election or appointment. If it is delayed beyond this time without sufficient reason, thebishop isobliged to relinquish the revenues to which he is entitled; if it is delayed six months, he may be deprived of hisepiscopal see (Conc. Trid., Sess. XXIII, cap. ii, De Reform). Titularbishops forfeit their right of episcopal dignity unless they are consecrated within six months of their appointment (Benedict XIV, Const. "Quum a nobis", 4 Aug., 1747, sect. Hæc sane). According to the ancient canons, both the consecrator and the bishop-elect are expected to observe the day preceding the consecration as a fast day.

Theceremony of consecration of abishop is one of the most splendid and impressive known to theChurch. It may be divided into four parts: Thepreludes, theconsecration proper, thepresentation of the insignia, and theconclusion. It takes place during Mass celebrated by both the consecrator and the bishop-elect. For this purpose a separate altar is erected for the bishop-elect near the altar at which the consecrator celebrates Mass, either in a sidechapel, or in the sanctuary, or just outside of it.

Preludes

The consecrator is vested in full pontificals of the colour of the Mass of the day; the assistantbishops, inamice, stole, and cope of the same colour, and a white linen or damaskmitre; the bishop-elect inamice,alb,cincture, white stole crossed on the breast, and cope andbiretta. The consecrator is seated on a faldstool placed on the predella of the altar, facing the bishop-elect, who sits between the assistantbishops, upon a seat placed on the sanctuary floor. The senior assistantbishop presents theelect to the consecrator, after which the Apostolic commission is called for and read. Then theelect, kneeling before the consecrator, takes anoath in which he promises to be obedient to theHoly See, to promote itsrights, honours, privileges, and authority, visit the City ofRome at stated times, render an account of his whole pastoral office to thepope, execute all Apostolic mandates, and preserve inviolable all the possessions of his Church. Then follows the examination, in which seventeen questions concerning the canons of theChurch andarticles of faith are proposed, to which theelect answers, "I will", and "I do believe", respectively, each time rising slightly and uncovering his head. Mass is now begun at the foot of the consecrator's altar and continued down to "Oremus. Aufer a nobis" inclusively. Theelect is then led by the assistantbishop to the side altar, at which, having been clad in his pontifical vestments, he continues the Mass, simultaneously with the consecrator, down to the last verse of the Gradual, Tract, or Sequence exclusively, without any change in the liturgy, except that the collect for theelect is added to theprayer of the day under one conclusion. Theelect is again presented to the consecrator, who sets forth theduties and powers of abishop: "It behooves abishop to judge, interpret, consecrate, offer,baptize and confirm." Theclergy and thefaithful are then invited topray thatGod may bestow the abundance of His grace on theelect. TheLitany of the Saints is now recited or chanted, while theelect lies prostrate on the floor of the sanctuary and all the otherskneel.

Consecration

The consecrator, aided by the assistantbishops, takes the book of the Gospels and, opening it, places it on the neck and shoulders of theelect, so that the bottom of the page be next to theelect's head, and the book is held in this manner by one of theclergy until it is to be given to theelect after the presentation of the ring. This rite is found in all the ancient rituals — Latin, Greek and Syriac — though in early times it seems not to have been universal among the Latins. Now follows theimposition of hands, which, according to the common opinion, is the essence of the consecration. Both the consecrator and the assistantbishops place both hands, to express the plenitude of the power conferred and of the grace asked for, on the head of theelect, saying, "Receive the Holy Ghost" — without restriction and with all His gifts, as the simple formula indicates.Theologians do not agree as to whether the communication of the gift of the Holy Ghost is directly implied in these words, but theprayers which follow seem to determine theimposition of hands by which the grace and power of theepiscopacy is signified and conferred. In the Greek ritual theprayer which accompanies theimposition of hands is clearly the form. The "Veni, Creator Spiritus" is sung, during which the consecrator first makes thesign of the cross withholy chrism on the crown ortonsure of the newbishop and then anoints the rest of the crown. That this unction is to symbolize the gifts of the Holy Ghost with which theChurch desires abishop to be filled, is evident from theprayer which follows, "May constancy offaith, purity oflove, sincerity of peace abound in him". The anointing of the hands of thebishop in the form of a cross, and afterwards of the entire palms, then follows. This unction indicates the powers that are given to him. The consecrator then makes thrice thesign of the cross over the hands thus anointed andprays: "Whatsoever thou shaltbless, may it beblessed; and whatsoever thou shalt sanctify may it be sanctified; and may the imposition of this consecrated hand and thumb be profitable in all things tosalvation." The hands of thebishop are then joined, the right resting on the left, and placed in a linen cloth which is suspended from his neck.

Presentation of the episcopal insignia

Thecrosier is then blessed and handed to thebishop, who receives it between the index and middle fingers, the hands remaining joined. The consecrator at the same time admonishes him, as the Ritual indicates, that thetrue character of theecclesiastical shepherd is to temper the exercise ofjustice with meekness, and not to neglect strictness of discipline throughlove of tranquility. The consecrator thenblesses the ring and places it on the third finger of the bishop's right hand, reminding the latter that it is the symbol of fidelity which he owes to Holy Church. The book of the Gospels is taken from the bishop's shoulders and handed to him, with the command to go and preach to the people committed to his care. He then receives thekiss of peace from the consecrator and the assistantbishops, and the latter conduct him to his altar, where the crown of his head is cleansed with crumbs of bread, and his hair is adjusted. Afterwards thebishop washes his hands, and both he and the consecrator, at their respective altars, continue the Mass as usual, down to theprayer of theOffertory inclusively. After theOffertory the newbishop is led to the consecrator's altar where he presents to the latter two lighted torches, two loaves of bread, and two small barrels ofwine. This offering is a relic of ancient discipline, according to which the faithful made their offerings on such occasions for the support of theclergy and other purposes connected with religion. From theOffertory to the Communion thebishop stands at the Epistle side of the consecrator's altar and recites the acts together with the latter everything as indicated in theMissal. After the consecrator has consumed one-half of the Host which he consecrated at Mass, and partaken of one-half of the Precious Blood together with the particle of the consecrated Host that was dropped into thechalice, he Communicates thebishop by giving him, first, the other half of the consecrated Host, and then the Precious Blood remaining in thechalice. Both take the ablutions from differentchalices, after which the newbishop goes to the Gospel side of the consecrator's altar, and with the consecrator continues the Mass down to the blessing inclusively. The consecrator thenblesses themitre and places it on the head of thebishop, referring to its mystical signification and a helmet of protection andsalvation, that the wearer of it may seem terrible to the opponents oftruth and be their sturdy adversary. The gloves are then blessed and put on the hands of thebishop, referring to the action of Jacob, who, having his hands covered with the skins of kids, implored and received the paternal blessing. In like manner the consecratorprays that the wearer of the gloves may deserve to implore and receive theblessings ofDivine grace by means of the saving Host offered by his hands.

Conclusion

The newbishop is thenenthroned on the faldstool on the predella, from which the consecrator has risen, or, if theceremony be performed in thecathedral of the newbishop, on the usual episcopal throne. TheTe Deum is now intoned by the consecrator, and while thehymn is being sung the newbishop is led by the assistantbishops through the church, so that he maybless the people. Having returned to the altar — or to the throne of his owncathedral — thebishop gives the final solemn blessing as usual. The consecrator and assistantbishops move toward the Gospel corner of the altar and face the Epistle side; the newbishop goes to the Epistle corner, and there, withmitre andcrosier, facing the consecrator, makes a genuflection and chants "Ad multos annos". He proceeds to the middle of the predella and performs the sameceremony, chanting in a higher tone of voice. After this the consecrator and assistantbishops receive him to thekiss of peace. Accompanied by the assistantbishops, he returns to his altar, reciting the Gospel of St. John. All then lay aside their vestments and depart in peace.

Consecration of a fixed altar

At the consecration of a church at least one fixed altar must be consecrated. Altars, permanent structures of stone, may be consecrated at other times, but only in churches that have been consecrated or at least solemnly blessed. We have instances in which a simplypriest has performed this rite. Walafridus Strabo, in the Life of St. Gall (ch. vi), says that St. Columban, at that time being apriest, having dedicated thechurch of St. Aurelia at Bregenz on the Lake of Constance, anointed the altar, deposited therelics of St. Aurelia under it, and celebratedMass on it. But according to the presentdiscipline of the Church, the ordinary minister of its consecration is thediocesanbishop. Without the permission of the ordinary, abishop of another diocese cannotlicitly consecrate an altar, although without such permission the consecration would bevalid. One and the samebishop must perform the rite from the beginning to the end. An altar may be consecrated on any day of the year, but aSunday orfeast day is to be preferred (Pontificale Romanum). It is difficult to determine when the rite used at present was introduced. To the essentials of consecration reference is made as early as the sixth century by theCouncil of Agde (506): "Altars are to be consecrated not only by thechrism, but with thesacerdotal blessing"; and bySt. Caesarius of Arles (d. about 542) in a sermon delivered at the consecration of an altar: "We have today consecrated an altar, the stone of which was blessed or anointed" (Migne, P.L., LXVII, Serm. ccxxx).

The ceremonies of the exposition of therelics on the evening before the day of consecration, the keeping of the vigil, the blessing of the Gregorian water, the sprinkling of the altar, and the translation of therelics to the church are the same as those described at the consecration of a church (see IV, below). When therelics have been carried to the church, the consecrator anoints withholy chrism, at the four corners, the sepulchre of the altar (see ALTAR), in which therelics are to be enclosed, thereby sanctifying the cavity in which thevenerated remains of themartyrs are to rest, and then reverently places therein the case containing therelics andincenses them. Having anointed withholy chrism the nether side of the small slab that is to cover the sepulchre, he spreads blessed cement over the ledge of the sepulchre on the inside and fits the slab into the cavity, after which he anoints the upper side of the slab and thealtar-table near it. He thenincenses the altar, first, on every side — right, left, front and on top — whilst the chanters sing the antiphon "Stetit angelus"; secondly, in the form of a cross on the top, in the middle, and at the four corners, thirdly, whilst going round the altar three times. After the thirdincensation, thecenser is given to apriest, vested insurplice, who, till the end of the consecration, continues going around the altar,incensing it on all sides, save when thebishop uses thecenser. Theincense symbolizes the sweet odour ofprayer which is to ascend from the altar toheaven, whilst the fullness of the grace of the Holy Ghost, which is to descend on the altar and thefaithful, is indicated by theprayers recited after the three unctions which follow. The consecrator then anoints the table of the altar at the middle of the four corners, twice with the oil ofcatechumens, and the third time withholy chrism. After each unction he goes round the altar once,incensing it continuously, the first and second time passing by the Epistle side, and third time by the Gospel side. Finally, as if to indicate the complete sanctification of the altar, he pours and spreads over its table the oil ofcatechumens andholy chrism together, rubbing theholy oils over it with his right hand, whilst the chanters sing the appropriate antiphon, "Behold the smell of my son is as the smell of a plentiful field", etc. (Genesis 27:27, 28). When the church is consecrated at the same time, the twelve crosses on the inner walls are now anointed withholy chrism andincensed. The consecrator thenblesses theincense and sprinkles it withholy water. Then he forms it into five crosses, each consisting of five grains, on the table of the altar, in the middle and at the four corners. Over each cross ofincense he places a cross made of thin wax taper. The ends of each cross are lighted and with them theincense is burned and consumed. Thisceremony symbolizes thetrue sacrifice which is thereafter to be offered on the altar; and it indicates that ourprayers must be fervent and animated bytrue and livelyfaith if they are to be acceptable toGod and efficacious against our spiritual enemies. Finally, thebishop traces withholy chrism a cross on the front of the altar and on the juncture of the table and the base on which it rests at the four corners, as if to join them together, to indicate that this altar is to be in future a firmly fixed and constant source of grace to all who withfaith approach it. Then follow theblessings of the altar-cloths, vases, and ornaments of the altar, the celebration of Mass, and the publication of theIndulgences, as at the end of the consecration of a church.

Loss of consecration

An altar loses its consecration: (1) when the table of the altar is broken into two or more large pieces; (2) when at the corner of the table that portion which the consecrator anointed with holy oil is broken off; (3) when several large stones of the support of the table are removed; (4) when one of the columns which support the table at the corners is removed; (5) if for any reason whatever the table is removed from the support, or only raised from it — e.g., to renew the cement; (6) by the removal of therelics, or by the fracture or removal, by chance or design, of the small cover, or slab, placed over the cavity containing therelics. (See alsoHISTORY OF THE CHRISTIAN ALTAR.).

Consecration of an altar-stone

Mass must be celebrated either on an altar which has been consecrated or on a consecratedaltar-stone, orportable altar (Rubr. Gen. Miss., XX). Its consecration is a less solemn function than the consecration of an altar. It may take place on any day of the year in the morning, as, after its consecration. Mass must be celebrated upon it the same day. If several stones are consecrated, it suffices to celebrateMass on one of the altars so consecrated. Theceremony may take place in the church,sacristy, or any other suitable place.

The cavity for therelics is made on the top of the stone, usually near its front edge. It may be in the centre of the stone, but never on its front edge (Cong. Sac. Rit., 13 June, 1899).Relics of twomartyrs with three grains ofincense, are placed immediately (i.e. without areliquary) in its cavity, which is closed with a small slab of natural stone fitting exactly upon the opening. The Cong Sac. Rit (16 Feb., 1906) declared that for valid consecration it suffices to have enclosed in the cavity therelics of onemartyr. The Pontifical makes no mention of the blessing of the cement with which the slab is secured, but the Cong. Sac. Rit. (10 May, 1890) prescribes it.

Ordinarily, only abishop may consecrate analtar-stone, but by pontifical privilege someabbots have this faculty for altar-stones used in their own churches. TheHoly See frequently grants this privilege topriests labouring in missionary countries. Thebishops of theUnited States have the faculty of delegatingpriests to perform the function by virtue of the "Facultates Extraordinariae", C, VI. Therelics are not exposed, nor areMatins andLauds recited on the evening before the consecration; neither is the vigil kept. The ceremonies are similar to those used at the consecration of an altar. Hence the blessing of the Gregorian water, the sprinkling andincensation, the anointing withholy chrism and the oil ofcatechumens, the burning ofincense and the offering of the Holy sacrifice, take place; and the symbolical meanings of these ceremonies are the same as those given at the consecration of an altar.

Consecration of a church

By adecree of theCouncil of Trent (Sess. XXII), Mass should not be celebrated in any place except a consecrated or blessed church. Hence it is the wish of theChurch that at leastcathedrals andparish churches be solemnly consecrated, and that smaller churches beblessed (Cong. Sac. Rit., 7 Aug., 1875), but any church and public or semi-public oratory may be consecrated (Cong. Sac. Rit., 5 June, 1899). Both by consecration and by blessing a church is dedicated to Divine worship, which forbids its use for common or profane purposes. Consecration is a rite reserved to abishop, who by the solemn anointing withholy chrism, and in the prescribed form, dedicates a building to the service ofGod, thereby raising it in perpetuum to a higher order, removing it from the malign influence ofSatan, and rendering it a place in which favours are more graciously granted byGod (Pontificale Romanum). The blessing of a church is a less solemn rite, which may be performed by apriest delegated by thediocesanbishop. It consists in the sprinkling withholy water and the recital ofprayers, thus making it a sacred place, though not necessarilyin perpetuum. Consecration differs from mere blessing in this, that it imprints an indelible mark (St. Thomas,II-II:34:3) on the building by reason of which it may never be transferred to common or profane uses.

The consecration of churches dates probably from Apostolic times and is, in a sense, a continuation of the Jewish rite instituted by Solomon. Some authors attribute its origin toPope St. Evaristus (d. 105), but it is more probable that he merelypromulgated formally as a law what had been the custom before his time, or prescribed that a church cannot be consecrated without the celebration of theHoly Sacrifice. That churches were consecrated before peace had been granted to theChurch would appear not only from the life ofSt. Cecilia (RomanBreviary, 22 November), whoprayed for a cessation from hostilities against theChristians in order that her home might be consecrated as a church bySt. Urban I (222-230), but also from the life of St. Marcellus (308-309), who appears to have actually consecrated a church in the home of St. Lucina (RomanBreviary, 16 January). Before the time of Constantine the consecration of churches was, on account of the persecutions, necessarily private, but after the conversion of that emperor it became a solemn public rite, as appears fromEusebius of Cæsarea (Church History X): "After these things a spectacle earnestlyprayed for and much desired by us all appeared, viz. the solemnization of the festival of the dedication of churches throughout every city, and the consecration of newly-builtoratories." The passage clearly indicates that churches were consecrated before, and that accordingly the anniversaries of the dedication might now be publicly celebrated.

It is difficult to determine in what the rite of consecration consisted in early times. Many sermons preached on these occasions are still extant, and we find occasional notices of the vigil kept before the consecration, of the translation of therelics, and of the tracing of the Greek and the Latin alphabet on the pavement of the church. Therelics were not always the whole body of a saint or even large portions of it, but sometimes merely articles with which themartyr came in contact. Churches were sometimes consecrated without depositingrelics. Some ancient forms of consecration prescribe that the Host consecrated by thebishop be deposited. Often only the Greek alphabet or the Latin was written twice; and sometimes to the Greek and Latin the Hebrew alphabet was added (Martène, De Antiquis Ecclesiæ Ritibus, II). The rite does not appear to have always been one and the same, but the essential element of theceremony--namely, the actual separation of any building from common to a sacred use, which would be the first religious act in the process of initiating and appropriating it to a Divine use--was always called its consecration. In allusion to this fact the first beginning of anything is often styled its dedication (Bingham, Origines sive Antiquit. Eccles., VIII, ix, sect. 1), which word the Roman Pontifical uses in this place only--"De Ecclesiæ Dedicatione seu Consecratione"--elsewhere the wordconsecratio only is used. It cannot be definitely decided when the rite of consecration in use at present began to be employed. The Pontifical of Egbert,Archbishop ofYork (733-767), bears a striking resemblance to it.

The ordinary minister of consecration is thediocesanbishop. He may, however, delegate anotherbishop to perform this function. Abishop of another diocese cannot licitly consecrate a church without the permission of thediocesanbishop, although without such permission the church would be validly consecrated. Apriest cannot perform this rite unless he be delegated in a special manner by theRoman pontiff (Benedict XIV, Const. "Ex tuis precibus", 16 November 1748, §2). To consecrate a church licitly it isnecessary to consecrate a fixed altar in the same church, which altar ordinarily ought to be in the main on (Cong. Sac. Rit., 19 Sept., 1665). If this altar is already consecrated, one of the side altars may be consecrated (Cong. Sac. Rit., 31 Aug., 1872). If all the altars of a church are already consecrated, it cannot be licitly consecrated except by specialApostolic indult. One and the samebishop must consecrate both the church and the altar (Cong. Sac. Rit., 3 March, 1866). Although the consecration of the altar may for some reason be invalid, yet the church remains consecrated (Cong. Sac. Rit., 17 June, 1843). The essence of the consecration of a church consists in the anointing of the twelve crosses on the inner walls with the form: "Sancificetur et consecretur hoc templum", etc. If before thisceremony the consecrator should become incapacitated for finishing the function, the whole rite must be repeated from the beginning (Cong. Sac. Rit., 12 April, 1614). The church should stand free on all sides so that thebishop may pass around it. If there be obstructions at only some points, the church may be consecrated (Cong. Sac. Rit., 19 September, 1665), but if the obstructions be of such a nature that the exterior walls cannot be reached, the church may not be consecrated without a specialApostolic indult (Cong. Sac. Rit., 22 February, 1888). On the walls inside the church twelve crosses must bepainted, or (if they are made of stone or metal) attached to the walls. These crosses are not to be of wood or of any fragile material. They must never be removed (Cong. Sac. Rit., 18 February, 1696), and documents failing, they serve to prove that the church has been consecrated. Under each cross a bracket holding a candle is affixed.

The consecration may take place on any day of the year, but aSunday orfeast day is to be preferred (Pontificale Romanum). The consecrator and those who ask for the consecration (Van der Stappen, III, quæst. 32, iii, says, "all the parishioners, if it be aparish church"; Bernardk, "Le Pontifical", II, p. 7, only theclergy attached to the church; Marc, "Institutiones Morales", I, n. 1221 nota 21, only theparishpriest, if he alone asked) areobliged to observe the day before the consecration as a day offasting and abstinence. If the consecration takes place on Monday, the fast is observed on the preceding Saturday. On the evening preceding the day of consecration, the consecratingbishop places in areliquary therelics of themartyrs, which are to be placed in the altar, three grains ofincense, and an attestation written on parchment. The Cong. Sac. Rit., 16 February, 1906, declared that for thevalid consecration it suffices to have enclosed therelics of onemartyr. Thereliquary is then placed in an urn or in the tabernacle of an altar in a nearby church or oratory, or in an adjacent room or thesacristy. At least two candles are kept burning before theserelics during the night, andMatins andLaudsde communi plurimorum martyrum or of the proper Office of themartyrs whoserelics have been placed in thereliquary, are sung or recited. At the beginning of the consecration on the next day the candles under the crosses on the walls are lighted. After this thebishop and theclergy go to the place in which therelics of themartyrs were deposited the evening before, the church meanwhile being left in charge of adeacon. Whilst thebishop is being vested the Seven Penitential Psalms are recited, after which all proceed to the main entrance of the church, where, remaining outside, thebishopblesses the water. Thebishop then goes three times round the outside of the church, the first time sprinkling the upper part of the walls, the second time the lower part, and the third time on a level with his face. After each circuit thebishop strikes the door with the base of hiscrosier and says, "Lift up your gates, ye princes, and be ye lifted up, ye everlasting doors, and the King of Glory shall come in." Three times thedeacon within the church asks, "Who is this King of Glory?" Twice thebishop answers, "The Lord, strong and mighty; the Lord mighty in battle"; and the third time he says, "The Lord of Armies, He is the King of Glory". This triple sprinkling and circuit of the walls, according toBl. Yves of Chartres (Sermo de Sacramentis Dedicationis), symbolizes the triple immersion atholybaptism, the consecration of thesoul as the spiritual temple ofGod, to which the material bears a certain analogy.

Thebishop and his attendants now enter the church, leaving theclergy and the people outside, and the door is closed. The chanters sing the "Veni, Creator Spiritus" and chant or recite theLitany of the Saints. After this, whilst the canticle "Benedictus" is being chanted, thebishop traces with the point of hiscrosier, in the ashes spread on the floor, first, the Greek alphabet, beginning at the left side of the church door and proceeding to the Epistle corner of the church near the altar, then the Latin alphabet, beginning at the right side of the church door and proceeding to the Gospel corner of the church near the altar. The "Liber Sacramentorum" ofSt. Gregory I and the "Pontifical" of Egbert,Archbishop ofYork, attest the antiquity of thisceremony, which symbolized the instruction given to the newlybaptized in the elements offaith andpiety. The crossing of the two lines points to the cross, that is Christ crucified, as the principaldogma of theChristian religion. The Greek and Latin languages represent theJews andGentiles respectively. The Greek alphabet is written first because theJews were first called to theChristian Faith. Thebishop thenblesses the Gregorian water, a mixture of water, salt, ashes, and wine, prescribed bySt. Gregory I to be used at the consecration of a church (P.L., LXXVIII, 152 sqq.). After this he goes to the main door of the church and with the point of thecrosier traces a cross on the upper part and another on the lower part of the door inside. The ingredients of this water are to recall to our mind the legal purifications and thesacrifices of the Jewish people, the wine taking the place of the blood. The symbolism of this mixture is explained by authors in various manners. The cross traced on the door is to be, as it were, a guard lest the work ofredemption in the church be thwarted by the malignant influences from without. Thebishop now traces, with the Gregorian water, five crosses on the altar and then sprinkles the support and tables of the altar seven times, passing round it seven times, whilst the chanters sing or recite the Psalm "Miserere". He then sprinkles the walls in the interior of the church three times, first the lower part, then on a level with his face, and lastly, the upper part, after which he sprinkles the floor of the church in the form of a cross, passing from the altar in the middle of the church. Having returned to the middle of the church, he sprinkles with one swing each time the floor before him, behind him, at his left, and at his right.

Thebishop,clergy, andlaity then go to the place in which therelics repose and in solemn procession carry them to the church. Before entering therelics are borne round the outside of the church, whilst theclergy and people repeat "Lord, have mercy on us". Having returned to the church door, thebishop gives a suitable exhortation to the people and addresses the founder of the church. Then one of theclergy reads the two decrees of theCouncil of Trent from the Pontifical. Thebishop next anoints withholy chrism, three times, the pillar on each side of the door, after which theclergy and thelaity enter the church, and the consecration of the altar takes place. (See II above.) Finally, the twelve crosses on the interior walls are anointed withholy chrism andincensed by thebishop; the altar-cloths, vases, and ornaments of the church and altar are blessed, and solemn or lowMass is celebrated by thebishop. If he be too fatigued, he may appoint apriest to celebrate a high Mass in his stead. If more than one altar has been consecrated, it will suffice to celebrateMass on the principal one (Cong. Sac. Rit., 22 February, 1888). At the end of the Mass anIndulgence of one year is published, which may be gained by all who visit the church on the day of consecration. At the same time anotherIndulgence which may be gained in the same manner on the anniversary of the consecration is published. If the latterIndulgence is granted by acardinal in his titular church or in hisdiocese, it may be of two hundred days; if by anarchbishop, of one hundred days; if by abishop, of fifty days, in their respectivedioceses. (S.C. Indulg., 28 Aug., 1903).

The anniversary of the consecration is kept solemnly as a double of the first class with an octave each recurring year, until the church falls into ruin or is profaned. In order to avoid the inconveniences likely to arise from its clashing with other solemnities, thebishop is empowered to appoint, in the act of consecration, another day for the anniversary, provided such day be not a double feast of the first or second class in the Universal Church, a privileged Sunday, or a local feast of the first class (Cong. Sac. Rit., 4 Feb., 1896), or a day ofAdvent orLent (Cong. Sac. Rit., 12 June, 1660). Should thebishop fail to do so, or defer making such arrangement, the anniversary must be kept on the recurring actual day, or recourse must be had to theApostolic See (Gardellini, Adnot. super Decr. dat. 6 Sept., 1834).

Besides the anniversary of the consecration of individual orparish churches, the anniversary of the consecration of thecathedral of adiocese is celebrated as a double of the first class with an octave by thesecular clergy living within the limits of thecathedral city; thesecular clergy living outside thecathedral city celebrate it as a double of the first class without an octave, theregularclergy living within the limits of thecathedral city celebrate it as a double of the second class without an octave; theregularclergy outside thecathedral city are notobliged to celebrate it in any manner (Cong. Sac. Rit., 9 July, 1895). In somedioceses the simultaneous celebration on a fixed day of the consecration of all the churches of adiocese, irrespective of the fact that some of the churches are not consecrated, is granted by specialindult. In this case individual consecrated churches are not allowed to celebrate the anniversary of the consecration of their respective churches. This day of common celebration is a double of the first class for all theclergy in thediocese, with this distinction, that it is a primary feast for those attached to consecrated churches and a secondary feast for the others (Cong. Sac. Rit., 24 March, 1900).

Loss of consecration

From the axiom in canon law "Consecratio adhæret parietibus Eccelesiæ", it follows that a church loses its consecration (1) when the walls of the church are totally or in greater partsimultaneously demolished; (2) when the inner walls are totally or in greater partsimultaneously destroyed by fire; (3) when an addition is made to the walls of the church in length, breadth, or height, greater than the original walls.

Consecration of a chalice and paten

The ordinary minister of the consecration of thechalice andpaten used at Mass is abishop. In missionary countries somepriests, byApostolic indult, have the privilege of consecrating thesesacred vessels. Thebishops of theUnited States have the faculty of delegatingpriests for performing this rite by virtue of the Facultates Extraordinariæ, C, VI. These two altar vessels must be consecrated before they can be used at the altar. They are always consecrated at the same time, because both are indispensable at the celebration of Mass, thepaten for holding the Body of Christ and thechalice for containing the Precious Blood. Chalices which were formerly used for the offerings of wine made by thefaithful, for the ornamentation of the altar, and at the administration ofbaptism, to give to the newlybaptized a symbolical beverage composed of milk and honey, were not consecrated. The same istrue of thepatens used at present at the Communion of thefaithful to prevent consecrated Particles from falling to the floor.

Chalices andpatens may be consecrated on any day of the year and at any hour, without solemnity, although in many places this rite takes place after Mass and at the altar. First thepaten is consecrated, probably because it is to hold the Sacred Host, which is consecrated before the Precious Blood, and because the species of bread is always mentioned before the species of wine. The function begins with an address to thefaithful, or at least to the attendants, exhorting them to implore the blessing ofGod on the action the consecrator is about to perform. This is followed by aprayer thatGod may render the rite efficacious, after which the consecrator anoints thepaten twice withholy chrism, from rim to rim, in the form of a cross, and rubs the oils over the whole upper side of it, reciting at the same time the consecratory form. The sameceremony with a special address,prayer, and form, is performed over thechalice, except that the consecrator anoints the inside of thechalice twice from rim to rim, and rubs the oil all over the inside of the cup. The consecrator then recites aprayer in which allusion is made to the symbolical meaning of thechalice andpaten, the former of which, according toBenedict XIV (De Sacrificio Missæ, Sect. i, n. 31), represents thetomb in which the body of Christ was laid, and the latter the stone with which thetomb was closed. Finally, he sprinkles both vessels withholy water, saying nothing.

It is difficult to determine when theChurch began to consecratechalices andpatens. Someliturgists are of the opinion that the custom of doing so goes back to the time ofSt. Sixtus I (d. 127), who, by adecree, forbade any other than those constituted in Sacred orders to touch thesacred vessels (Rom.Breviary, 16 April). Even if thisdecree is authentic, it would probably only prove that the prohibition was made out of respect due to the vessels which contained the Sacred Species. Other refer to a passage ofSt. Ambrose (d. 397) in which he says that the vasa Ecclesiæ initiata may be sold for the relief of the poor. Commentators interpret initiata to mean not consecrata, but rather usa, or vessels which had been used for the sacred mysteries. The ancient canons and decrees decide the material of whichchalices andpatens must be made, but they do not say a word of the consecration, although they treat the consecration of churches, altars,bishops, etc.; hence we may conclude thatchalices andpatens were not consecrated by a special form before the thirteenth century.

Loss of consecration

Thechalice andpaten lose their consecration (1) when they are regilt; (2) when they become battered or broken to such an extent that it would be unbecoming to use them; (3) when the slightest slit or break appears in thechalice near the bottom; not so, however, if the break be near the upper part, so that without fear of spilling its contents consecration can take place in it; (4) when a break appears in thepaten so large that particles may fall through it.

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