Cathedral

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The chief church of adiocese, in which thebishop has his throne (cathedra) and close to which is his residence; it is, properly speaking, thebishop's church, wherein he presides, teaches, and conducts worship for the wholeChristian community. The word is derived from the Greekkathedra through the Latincathedra, throne, elevated seat. In earlyecclesiastical literature it always conveyed theidea of authority.Christ Himself spoke of the scribes andPharisees as seated on the chair of Moses (Matthew 23:2), and it suffices to recall the two feasts of the Chair of St. Peter (at Antioch andRome) to show that, in the language of the Fathers as well as among the monuments of antiquity, thecathedra was the principal symbol of authority. (Martigny, Dict. des antiq. chrét., Paris, 1877, s.v. Chaire) In theLatin Church the official name isecclesia cathedralis; nevertheless, this expression is not wholly identical with that ofecclesia episcopalis, also an official title, which indicates the church of one who is only abishop, while the churches of the higher-rankingprelates take their names from the dignity of their incumbents;ecclesiae archiepiscopalis, metropolitanae, primatialis, patriarchalis. In the East the word cathedral does not exist, the episcopal church being known simply as "the church" or "the great church". (L. Clugnet, Dictionnaire grec-français des noms liturgiques en usage dans l'Église-grecque, Paris, 1895, s.v.Ekklesia). What seems to predominate is the name of the city; at theconsecration of abishop it is simply said that he is destined for thechurch of God in a given city. In popular usage the cathedral is variously named. InFrance,England, and English-speaking countries the word cathedral is general; occasionally it gives way to the expression,metropolitan church (la metropole). In Lyons it is known as theprimatial church, in reference to the special dignity of thearchbishop. InSpain it is calledla seo orla seu (the see). In one instance the city itself is thus known, Urgel being called la seo d'Urgel or simply la seo. InItaly the cathedral is calledil duomo, and in some parts ofGermany, especially in theecclesiastical province of Cologne,der Dom (whence the German termDomherr, canon), the episcopal church being looked on as preeminently the house of god or of thesaint of whom it was named (DuCange, Glossar., med. et inf. latin., s.v.v.Ecclesia, domo, anddomus). At Strasburg and elsewhere inGermany the cathedral is calledMünster (monasterium), because some cathedrals were served bymonks, or, rather, were the abode of canons living in community, the church being thus converted into a sort ofmonastery, especially where the reform ofSt. Chrodegang (d. 766) had been adopted. (DuCange, Glossar., s.v. Monasterium).Medieval documents and writers offer other names for the cathedral church. The following are found in the above mentioned work ofDu Cange (s.v. Ecclesia):ecclesia major, ecclesia mater, ecclesia principalis, ecclesia senior, more frequentlyecclesia matrix. The last appellation was current in Northern Africa (Fulgentius Ferrandus, Breviatio canonum, nos. 11. 17, 38, inMigne, P.L., LXVII, 950) and has beenconsecrated by the canon law;Innocent III says quite explicitly (e. Venerabili, 12, de verb. signif.):Per matricem ecclesiam cathedralem intelligi volumus.

Hence the juridical character or standing of the cathedral does not depend on the form, dimensions, or magnificence of the edifice, since, without undergoing any change a church may become a cathedral, especially when a newdiocese is founded. What properly constitutes a cathedral is its assignment by competent authority as the residence of thebishop in his hierarchical capacity, and the principal church of adiocese is naturally best adapted to this purpose. Such official designation is known as canonical erection and necessarily accompanies the formation of a new diocese. At present, and for a long time past, newdioceses are formed by a division (dismembratio) of older ones. Erection and division being what are known in canon law as important affairs (causae majores) are reserved to thesovereign pontiff, and the erection of cathedrals likewise belongs to him. Very often the Apostolic Letters by which a newdiocese is created expressly designate the cathedral church; again, however (and such is usual in theUnited States), the episcopal city being named thebishop is left free to select his church (III Conc. Balt., n.35). The transfer of a cathedral can occur in two ways:

In both of the above methods it isnecessary to transfer with the cathedral all that is characteristic of it or essential to it as such: first the name and pre-eminence of cathedral, then the chapter andclergy, and finally the title in all movables and real estate, except what belongs to the former cathedral in its capacity ofparish church. The suppression of a cathedral follows that of adiocese — just as its establishment follows the creation of adiocese — but does not do away with the church itself as a place of worship.

Ecclesiastical law, based on the constitution of theChurch, provides that there shall be but onebishop of eachdiocese. Thebishop, of course, is at home in all the churches of hisdiocese, and in any or all of them he is at liberty to erect a temporary throne or seat (cathedra) symbolic of his episcopaljurisdiction, but there is only one cathedral. This unity of residence is implied by the unity of headship and direction, and canonists add that the unity of themystical marriage of thebishop with his church signifies the unity of his spiritual spouse. To this rule of residence there are two so-called exceptions.

The first deals with two or even threedioceses unitedaeque principaliter, i.e. without forfeiting their existence orrights asdioceses, and yet having but onebishop. Such cases are not uncommon inItaly, e.g. the three unitedDioceses of Terracina, Sezze, and Piperno. This combining ofdioceses was authorized by theCouncil of Trent (Sess. XXIV, c. XIII, de ref.) to meet the insufficiency of resources in certain cases. But while in this case the samebishop has several cathedrals, yet there is but one in eachdiocese. The following passage relative to aseminary in the Diocese of Piperno clearly establishes the legitimate existence of these cathedrals of uniteddioceses (Privernen., Aperitionis seminarii, 16 March, 1771, in Pallottini, loc cit., n. 17,18): "The union of an equal level of dignity does not affect the internal status of thedioceses so united; each continues to hold itsrights, privileges, etc., as before. The union is really only a personal one, inasmuch as henceforth onebishop is charged with the government of all the sees thus united."

The second apparent exception is in regard to ancient churches which, for one reason or another, have ceased to be cathedrals, yet preserve their ancient title, retain a certain degree of pre-eminence, and occasionally enjoy some honorary privileges. One of the oldest examples is that of the ancient cathedral on Mount Sion inJerusalem, which ceased to be a cathedral when thebishop's see was transferred to the great Constantinian church erected on Calvary (Duchesne, Christian Worship, tr. London, 1903, 491-92). Sometimes anepiscopal see was transferred to another city of thediocese without losing its first title: thus thesee Perpignan still preserves the ancient title of the city of Elne. Several of the ancient French episcopal titles, suppressed by the concordat of 1801 and never reestablished, have been revived in memory of the past and added to the titles of existing sees; thus theArchdiocese of Aix carries with it the titles of the suppresseddioceses of Arles and Embrun. But such honorary survivals of ancient cathedrals in no wise conflict with the unity of the real cathedral.

Formerly a solemnconsecration or dedication was requisite to set apart churches for purposes of worship. But for many centuries it has sufficed, at least for churches of minor importance, that they beblessed according to the form provided in the Ritual. Theobligation, however, of consecrating cathedrals has always been maintained in theliturgical books of theRoman Church, and was formerly renewed for theecclesiastical province ofRome by the Roman provincial council of 1725 underBenedict XIII (tit. XXV, c, 1). moreover, the Congregation of Sacred Rites acknowledged this as a general law when (7 August, 1875) it replied as follows to thebishop ofCuneo inPiedmont: "Incumbere debent episcopi ut ecclesiae saltem cathedrales et parochialis solemnitur consecrenter" (Cuneen., ad I; n. 3364) — i.e. thebishops should see to it that at least the cathedral and theparish churches (strictly so-called) beconsecrated. This is all the more imperative for the cathedral because the anniversary of its dedication must be celebrated by all theclergy of thediocese. Canon law does not specify the form and dimensions of the cathedral; nevertheless, it supposes the edifice sufficiently spacious to accommodate a large assemblage of the faithful on the occasion of elaborate pontifical ceremonies. If possible, the choir, sanctuary, andnave should be of suitable proportions, and besides the altar and general equipmentnecessary in other churches, the cathedral should have a permanent episcopal seat. The wordcathedra, so expressive in the language of antiquity, has gradually been replaced inliturgical usage, by throne (thronus) or seat (sedes). According to the"Caeremoniale Episcoporum" (I, c. xiii) the throne should be a fixture and placed either at the extreme end of theapse-- when, as in the ancientbasilicas, the altar is in the middle of the church and the celebrant faces the people--or else to the front of the altar on the Gospel side, when the altar is placed, as is usual, against the rear wall and the celebrant turns his back to the people. In either case the throne should have an approach of three steps and be surmounted by a canopy as a sign of honor. When thebishop pontificates, the steps of the throne should be carpeted and both the throne proper and the canopy be decorated with costly materials. Thethronos of the Greekbishop is the same, except that its very high back is surmounted by an icon, or sacred image. The cathedral should also have itsbaptismal fonts. Finally, not only should it have an ample supply of thesacerdotal vestments andsacred vessels required in all churches, but also of the vestments and pontifical insignia used by thebishop in solemn ceremonies.

As personnel or staff, ecclesiastical law requires that a cathedral should have a chapter, taking the place of the ancientpresbyterium and constituting, as it were, the senate of the church and thebishop's council. The chiefobligation of the chapter is daily to celebrate theDivine Office andHoly Sacrifice of the Mass in the name of the entireChristian community. Its members, dignitaries, and canons escort and assist thebishop when he pontificates; even when he merely presides at the services they form an entourage of honor for him. In theUnited States there are no chapters, properly so called, these being replaced to a certain extent by "consultors" (III Conc. Balt.,passim). The solemnity of the ceremonies also calls for a greater or lesser number ofecclesiastics of lower rank; there exists, however, no definite legislation on this head. It is sometimes asked whether the cathedral can be aparish church. As thebishop is unquestionably the firstpastor of thediocese he might, in a certain sense, be said to be its firstparishpriest, were it not that this title impliesjurisdiction of an inferior kind and confined to a portion of thediocesan territory. Moreover, thebishop does not personally and immediately exercise theduties of theparochialcure of souls (cura animarum). Originally, the cathedral was the onlyparish church for the entire diocese, and later, after the establishment of ruralparishes, for the episcopal city. InChristian antiquity it was only in large cities likeRome that certain ministerial functions were habitually discharged in presbyterial churches; thesetituli, or titles, however, were always dependent on thebishop (seePARISH,CARDINAL). But, in a general way, the division of cities into distinct and individualparishes does not date beyond the eleventh century (M. Lupi, De parochis ante annum millesimum, 1788). Once this division was made it was quite natural that the cathedral should retain asparish territory the district immediately surrounding it. Indeed, there are very few cathedrals that are not at the same timeparish churches, although in this regard thelaw prescribes nothing. Thecure of souls does not, then, devolve on thebishop, but on the chapter, which exercises it through a vicar chosen either from its own number or from outside. Achapel in the cathedral church is frequently set aside forparochial ministrations, this custom being very general inSpain andItaly. But the ancientChristian discipline has not entirely disappeared, and it is interesting to observe how, in many places, certain ceremonies are reserved to the cathedral, especially the administration ofbaptism. In Florence,Sienna,Pisa, and other cities, theparish churches have nobaptismal fonts, and all children, unless in urgent cases, must bebaptized in the cathedral, or, rather, in thebaptistery. It is to be noted that the revenues, accounts, and administration of the cathedralparish are entirely distinct from those of the cathedral as such. As the principal church of thediocese--no matter what their privileges in other respects--even over those they may have received fromRome the title of minor basilica; hence it is that theclergy of the cathedral church when walking in large processions take precedence over those of all the other churches of the city and diocese, collegiate churches included.

Canonists compare to a spiritual marriage the union of abishop with his church, and although this expression may be truer with respect to the church as understood in the moral sense than to the cathedral, it is nevertheless not inappropriate. They say that thebishop shouldlove his cathedral, adorn and embellish it, and never neglect it. Metaphors apart, thebishop receives his cathedral as his "title" (titulus) or right; he is its governor (rector) and its head. He should take possession of it by a solemn entrance into his episcopal city and by theceremony ofenthronement (inthronisatio) as prescribed in the Roman Pontifical and the"Caeremoniale Episcoporum", (I, c. ii) in so far, at least, as custom will permit. Except when the visitation of hisdiocese or some other just cause necessitates his absence, he should reside near his cathedral, attend services there, pontificate (i.e. perform the more solemn services) on the days specified in the above-mentioned"Caeremoniale Episcoporum", preach and teach Divinetruth, and find there a last resting-place. Theoretically, thediocesanclergy are theclergy of the cathedral delegated by thebishop to minister in his stead to the distant members of his flock. Hence theclergy of thediocese should feel at home in their cathedral and in its sanctuary find by right their place whenever occasion arises. There is much, indeed, to bind thediocesanclergy to their mother church, since it is there that the general ordinations regularly take place, that byTridentine law thetheologalis should expound theHoly Scripture for the benefit of all theclergy (Conc. Trid., Sess. V, c. i, de ref), and that the seminarians participate in the services of theChurch feasts and learn theecclesiastical ceremonies (Sess. XXIII, c. xviii, de ref). In order that all theclergy may, in a way, belong to the cathedral, theobligation is imposed upon them of celebrating the two feasts proper to the cathedral, it's patronal feast and the anniversary of its dedication, just as they would observe these feasts in their own particular churches. The patronal feast of the cathedral, i.e. the commemoration of the religious mystery or thesaint fir whom it has been named — or indeed of its two patrons, if it have two,aeque principales — must duly solemnized as a first-class double with octave, theregularclergy only being dispensed from the octave. Although the observance of the anniversary of the dedication is also ofobligation for all theclergy, there is this difference: thepriests of the episcopal city celebrate it as a second-class double with octave, while only those regulars who reside in the episcopal city areobliged to celebrate it, and they observe it as a second-class double without octave (GeneralDecree of 9, July, 1895, in Decret. authent. S. Cong. Rit., n. 3863)

A cathedral cannot subsist without resources, i.e. without temporal possessions. Canonically speaking, these are provided by the establishment of a fund (dotatio) for the support of the cathedral. Strictly speaking, the latter should not be established unless sufficient resources are assured for the performance of Divine worship and the maintenance of the cathedralclergy (III, tit. 48, de eccles. aedificandis vel reparandis). The same law applies to all other churches. In the thirteenth century, when thedecretal legislation arose, the endowment of a church,benefice, ormonastery was not conceivable except by an allotment of land, whose fruits or revenues constituted thenecessary means of support for the institution orpersons in question. Today such endowment, when not maintained by the State or municipality, is in the form of personal estate and is seldom adequate, so that both cathedral andparochial churches depend largely on the annual contributions of thefaithful. The repair, renovation, and rebuilding of cathedrals are the object of many decisions of the Sacred Congregation of the Council. The cathedralproperty either belongs to theChurch in full right or is claimed by the State, the municipality, etc. In the first case the cost of the repairs falls principally on thebishop, but not on him alone. First, the income of thefabrica, i.e. the funds destined to the support of the edifice, like theFabbrica of St. Peter's or theOpera atSiena and elsewhere, is used to defray these expenses; second, the episcopal revenue properly speaking (mensa episcopalis) is drawn upon, i.e. when it is large enough to suffer a drain without undue inconvenience to thebishop; third, the canons and otherbeneficedecclesiastics of the cathedral are assessed proportionately to the amount of their income; an assessment may then be levied upon thediocesanclergy, and finally anecclesiastical tax may be imposed upon thefaithful. When these different means are either impractical or insufficient, foundations for Masses may be temporarily suspended (Pallottini, op. cit., I, per totum;Benedict XIV, Inst. eccl., C.). The aforesaid measures, however, suppose an organization ofecclesiastical benefices which are now about extinct; at present the practical method is an appeal to the generosity of theclergy and thefaithful. It may be, however, that the cathedral is held to beproperty of the State or city, in which case, if either has pledged itself to care for the building, the responsibility of thebishop orclergy ensues only in default of the former (Permaneder-Riedl, Die kirchliche Baulast, Munich, 1890). The question sometimes arises as to whether thebishop has any claim upon the temporal possessions of the cathedral. According to the letter of thelaw, provision should be made for the personal support of thebishop, at the same time that it is made for the revenue of the cathedral; this endowment of the episcopal office (mensa episcopalis) should be totally distinct from the endowment of the cathedral; in this event, thebishop should come to the assistance of his cathedral rather than take from its income. Like the cathedralclergy, however, thebishop can with all propriety claim the adventitious revenues of foundations in proportion as he discharges theduties involved. But there are many countries in which the system ofecclesiastical benefices does not exist. In such countries the Apostolic Letters that create the diocese assign thebishop a suitable support (cathedraticum) instead of the canonical revenue. In the collection of this cathedraticum thebishop may assess the cathedral for as much as (even more than) he asks from the other churches of thediocese. He may even consider himself the realpastor of his cathedral church and apply to himself thediocesan rule whereby apastor is assigned an appropriate salary out of the income of his church.

Finally, as regards the temporal administration of the cathedral, local customs, quite variable, as a rule, are to be duly considered. It will suffice if we mention here the common ecclesiastical law according to which the administration of the cathedral belongs conjointly to thebishop and the chapter. It is not only thebishop'sright andduty to control the administration of the cathedral by exacting financial reports, as in the case of all the churches andecclesiastical institutions of thediocese; in the administration of the cathedral he participates personally and intervenes directly. He assists either in person or by hisvicar-general at the deliberations of the chapter or administrative council, whatever its name and composition, being rightfully its first member and president, and he alone is qualified to sanction measures for the use of the funds and revenues of all kinds belonging to the cathedral. See: Bishop; Diocese; Cathedraticum; Buildings, Ecclesiastical; Canon.

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