Chapter VII: Of the Consecration of an Altar

Rise of the Consecration of Altars--Manner of the Same--The Benediction of Water--The Aspersions--The Hyssop--Consideration of Relics--The Altar must be of Stone--The Incense--The Benediction of Church Ornaments.

1. Not only is a church consecrated, but also the altar: and this for three reasons. First, with regard to the sacrament thereon to be offered to God. Noah [Footnote 411] built an altar to the Lord, and offered a sacrifice upon it, taking some of all clean birds and beasts. But this sacrament is the Body and Blood of Christ which is sacrificed in remembrance of the Lord's Passion, according to the command, 'This do in commemoration of Me.' [Footnote 412]

[Footnote 411: Genesis viii.]

[Footnote 412: S. Luke xxii, 19.]

2. Secondly, with regard to the invocation in that place of the name of God: whence [Footnote 413] Abraham built an altar to God who appeared unto him, and called there upon the name of the Lord. But this invocation, which takes place over the altar, is properly called the Mass.

[Footnote 413: Genesis xii.]

3. Thirdly, with regard to chanting: 'He gave him patience against his enemies, and caused singers also to stand before the altar, that by their voices they might make sweet melody.' [Footnote 414]

[Footnote 414: Eccles. xlvii, 9.]

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4. The consecration of an altar is performed in this method and order. The bishop beginneth, 'O God, make speed to save us.' Afterwards he blesseth the water, and then at the four horns [Footnote 415] of the altar he describeth four crosses with the consecrated water. Next, he goeth round the altar seven times, and sprinkleth the _table_ [Footnote 416] of the altar seven times with holy water, by means of an aspersory of hyssop. The church also is again sprinkled, and the remainder of the water is poured at the foot of the altar: and then four crosses be made with chrism at the four corners of the sepulchre in which the relics are to be deposited; and the relics themselves be placed in a case, together with three grains of frankincense, and so be buried in the sepulchre. Then is placed upon the sepulchre its cover, [Footnote 417] strengthened in the middle by the sign of the cross: afterwards the stone, which is called the table, is fitted to the top of the altar, and when fitted is anointed with oil in five places, and in the same way is further anointed afterwards with chrism, as hath been said when speaking about oil. The altar also is confirmed in front by the chrism applied in the form of the cross, and incense is burnt upon it in the five places. After this the altar is covered up, and is spread with clean cloths, and then at length the sacrifice is celebrated upon it. Now let us follow out each of the above-mentioned ceremonies in succession.

[Footnote 415: The word _horn_ appears to be used simply for
_corner_, evidently with reference to the altar of the temple, which
had raised projections, or horns at its angles.]

[Footnote 416: We shall use the word _table_ to denote the _mensa_
or upper surface of the altar, on which the chief part of the
ceremonies of consecration were performed.]

[Footnote 417: This passage is obscure, and receives no light from
other ritualists who have not spoken much on the consecration of
altars. From the 25 of the chapter we apprehend that this slab, or
cover of the sepulchre, was marked with a cross of chrism before it
was fitted on to the cavity.]

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5. First, then, it is to be noted, that an altar is consecrated by the unction of chrism and act of blessing intervening, and that it is only and entirely of stone. The bishop standing up beginneth, 'O God, make speed to save us,' because the Lord Himself saith, 'Without Me ye can do nothing.' [Footnote 418]

[Footnote 418: S. John xv, 5.]

6. And because this dedication signifieth that those must be baptised, who, after receiving the faith, are preparing themselves to fight, and who are still situated amongst the sighs and struggles of this world; on this account the Alleluia is omitted, since those who be not baptised be not worthy to join in the praises of angels: whence it is written in Tobit, 'And all her streets shall say Alleluia.' [Footnote 419] But after that the consecration of the church or of the altar is completed, the Alleluia is chanted, because the delusions of devils having been expelled, God shall be praised thereupon. For Christ even when approaching to the altar of the cross in order to manifest the glory of His Eternity, paid the penalty of death: not until after His resurrection sang He Alleluia.

[Footnote 419: Tobit xiii, 18.]

7. Secondly, with respect to the blessing of water, it is to be noted that this kind of exorcising water is performed in order to expel the enemy from it. In which blessing four things be necessary; namely, water, wine, salt, and ashes. And this for three reasons.

8. (i) Because there be four things which expel the enemy. The first is the outpouring of tears, which is denoted by the water: the second is the exultation of the soul, which is denoted by the wine: the third is natural discretion, which by the salt; the fourth, a profound humility, which is signified by the ashes. Wherefore the water is penitence, the wine exaltation of mind, the salt wisdom (as was shown in the preceding chapter), the ashes the humility of penitence. Whence it is said of the Ninevites that their 'king rose up from his throne, and clothed himself with sackcloth, and sat in ashes.' [Footnote 420] {116} Hence also David saith, 'For I have eaten ashes as it were bread.' [Footnote 421] Hence also Abraham saith, 'Shall I speak to my Lord, who am but dust and ashes?' [Footnote 422]

[Footnote 420: Jonah iii, 6.]

[Footnote 421: Psalm cii (_Domine exaudi_), 9.]

[Footnote 422: Genesis xviii, 27.]

9. (ii) In a second sense water is the people or mankind, because many waters are many peoples; wine is the Deity; salt, the teaching of the divine law which is the salt of the covenant; ashes, that which preserveth the remembrance of the Lord's Passion. Wine mixed with water, is Christ, God and Man. For by means of faith in the Lord's Passion (_ashes_), which is had through the teaching of the Divine Law (_salt_), the people, denoted by the water, is joined through the union of faith, to its Head, God and Man.

10. (iii) In a third method we may say also that this consecrated water signifieth the Holy Spirit, without Whose influence nothing ever is sanctified, and without Whose grace there is no remission of sins. That the Holy Spirit is called water, truth itself showeth when He saith, 'Whosoever believeth in Me, out of his belly shall flow rivers of living water': [Footnote 423] which the Evangelist explaining saith, 'This He spake of the Holy Ghost which they should receive who believed upon Him.'

[Footnote 423: S. John vii, 38, 39.]

11. And note the order of the sacrament; the church is consecrated outwardly by water, inwardly by the Spirit. For this is what the Lord saith, 'Unless a man shall be born again of water and of the Holy Ghost,' etc. [Footnote 424] Here is the water: here the Holy Spirit. For in the sacrament of baptism, neither is the water without the Spirit, nor the Spirit without the water: which element indeed the Spirit Himself did sanctify, when in the first creation of the world 'He moved upon the face {117} of the waters.' [Footnote 425] With this water therefore, both the altar itself and the whole interior of the church is sprinkled, when both it and the altar are dedicated on the same occasion.

[Footnote 424: S. John iii, 5.]

[Footnote 425: Genesis i, 2.]

12. Although therefore the Spirit and water would suffice for the perfect operation of baptism and the consecration of a church, yet the holy fathers who have made this constitution, wished to satisfy us not only in those particulars which pertain to the efficacy of the sacraments, but in those also which relate to its greater sanctification: and on this account they have added salt, wine, oil, ashes, and chrism. (For Philip, when he baptised the eunuch, had neither oil nor chrism.) Therefore not one of these ingredients ought to be wanting; and they ought all to be mixed together, because the people of God, which is the Church, is neither sanctified nor released from sins without the union of these qualities. On this I shall treat also in the chapter upon consecrations. With respect to water indeed the case is evident, because 'unless a man be born again,' etc.

13. With respect to the salt also; because without the seasoning of faith, which is typified by the salt, no one shall ever be saved, albeit he be sprinkled by the water of baptism. Also with respect to wine, by means of which the spiritual intelligence of the divine law is denoted. Whence the Lord at the marriage in Cana turned the water into wine. But if anyone shall not have been sprinkled with this, that is, shall not have drunk of this or have believed those who offered it to him to drink, he shall not attain to the blessedness of eternal life. The aspersion of ashes also, by which the humility of penitence is understood, is so necessary, that without it there is no remission of sins in adults; for through it they come to baptism, and it is the sole refuge for such as have sinned {118} after baptism. Whence not without reason is baptism called from it: the Lord speaking in the gospel concerning John Baptist 'that he came into the whole region of Galilee, preaching the baptism of repentance for the remission of sins.' [Footnote 426] Note also that there be four kinds of consecrated water, of which we shall speak in the fourth book, and at the head of 'The aspersion of holy water.' [Footnote 427]

[Footnote 426: S. Mark i, 4.]

[Footnote 427: There be four kinds of holy water, one, by the which
is made the judgment of expurgation, which is no longer used; a
second, which doth sanctify in the consecration of a church or an
altar; a third, with which aspersions be made in the church; and a
fourth, the water of baptism.'--Durandus, Lib. IV, iv, 10.]

14. When all these ingredients have been mixed, the bishop maketh four crosses with this water at the four horns of the altar, and one in the middle; [Footnote 428] the four crosses represent the fourfold charity which they ought to have who approach the altar, viz., love for God, themselves, their friends, and their enemies. Of which four corners of charity it is said in Genesis, 'Thou shalt spread into the east, and the west, and the north, and the south': and for this reason be the four crosses made at the four corners to show that Christ, by His Cross, hath saved the four quarters of the world. Secondly, they be made to point out that we ought to bear the cross of the Lord in four ways; namely, in our heart by meditation, in our mouth by confession, in our body by mortification of the flesh, in our face by constant impression. The cross in the middle of the altar signifieth the Passion which Christ underwent in the middle of the earth, by which He worked out salvation in the middle of the earth; that is, in Jerusalem.

[Footnote 428: The _tables_, or upper slabs of the altar, were
inscribed with five crosses, one at each corner and one in the
middle: as are also the altar stones which are found in the middle
of the frightful wooden altars abroad at this day. See an
interesting list of altar slabs in the 'Few Hints' of the Cambridge
Camden Society.]

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15. Next, the bishop goeth seven times round the altar, (i) Firstly, to signify that he ought to exercise care for all, and to keep himself vigilant, which is denoted by the act of going round. Whence at that time they chant, 'The watchmen that went about the city found me.' [Footnote 429] For a bishop ought to watch anxiously over the flocks committed to him: for as Gilbert saith, 'A ridiculous thing it is, a blind watchman, a lame leader, a negligent prelate, an untaught teacher, and a dumb preacher.'

[Footnote 429: Cant. v, 7.]

16. (ii) Secondly, the seven circuits of the altar do signify the seven meditations which we ought to entertain respecting the sevenfold virtue of the humility of Christ, and of which we ought to make frequent circuits in our minds. The first virtue is, that from being rich He became poor; the second, that He was laid in a manger: the third, that he was subject to His parents; the fourth, that He bowed His Head under the hand of a slave; the fifth, that He bore with a thief and a betrayer as a disciple; the sixth, that He stood gentle before an unrighteous judge; the seventh, that He mercifully prayed for them that crucified Him.

17. (iii) Thirdly, by the seven circuits be indicated the seven journeys of Christ. The first was from heaven to the Virgin's womb; the second, thence into the manger; the third, from the manger into the world; the fourth, from the world to the cross; the fifth, from the cross to the sepulchre; the sixth, from the sepulchre to the place of spirits; the seventh, from the place of spirits to heaven.

18. After this, the bishop sprinkleth the altar. But what the altar signifieth in a temple, the Apostle telleth us: 'For the Temple of God is holy, which temple ye are.' [Footnote 430] Wherefore, if we be the Temple of God, 'we {120} have an altar.' [Footnote 431] Our altar is our heart: for the heart is in a man what the altar is in a temple. On this altar is made the sacrifice of praise and joy, according to the saying of the Psalmist: 'The sacrifices of God are a broken spirit,' etc. [Footnote 432] On this altar is made the commemoration of the Body and Blood of Christ. From it do prayers rise to heaven, because God looketh to the heart. This altar, therefore, is sprinkled with water when the hearts of men, by means of the preaching of the gospel, are cleansed from sin. For preaching is water, according to that saying: 'All ye that thirst, come to the waters.' [Footnote 433] By this water, therefore, that is, by the preaching of the gospel and the sanctification of the Holy Ghost, both the altar of the heart and the whole man are cleansed and sanctified. For the altar of the heart is consecrated by the conception of fear, inviting to good, and by the affection of love, confirming to the better. 'For the fear of the Lord is the beginning of wisdom.' [Footnote 434]

[Footnote 430: 2 Cor. vi, 16.]

[Footnote 431: Heb. xiii, 10.]

[Footnote 432: Ps. li (_Miserere mei Deus_), 17.]

[Footnote 433: Isaiah lv, 1.]

[Footnote 434: Ps. cxi (_Confitebor tibi_), 10.]

19. But the altar is sprinkled seven times with water to notify that in baptism the seven gifts of the Holy Spirit be conferred. By this also it is set forth that we ought to have a remembrance of the Lord's Passion. For the seven aspersions of water be the seven outpourings of the Blood of Christ. The first whereof was at circumcision; the second in prayer, when His sweat was as drops of blood; the third, at the scourging; the fourth, from the crown of thorns; the fifth, from His pierced hands; the sixth, when His feet were nailed to the cross; the seventh, when His side was opened. Some, however, sprinkle three times, because we baptise in the name of the Holy Trinity; or because the church is cleansed from sins of thought, word, and deed; whence also at that time the _Miserere mei_ is said.

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20. Moreover, these aspersions be made with an aspersory made of hyssop, by which herb, because it is lowly, the lowliness of Christ is conveniently represented: since the above-mentioned effusions of blood were accompanied by the hyssop, of the humility and inextinguishable love of Christ by which the Catholic Church being sprinkled is purified. This herb also groweth naturally upon rock: and lowliness of disposition hath grown upon Christ the rock. For according to the Apostle, 'That rock was Christ.' [Footnote 435] It is also of a warm nature; and the humility of Christ inflameth cold hearts to the practice of works of love. Its roots also penetrate the rocks; and humility breaketh through the hardest of obstinacy. It availeth for diseases of the breast and against swelling: so doth humility heal the swelling of pride. The former also is born from, and rooted in, the earth: whence by it the whole multitude of the faithful may be understood; and those especially be figured by the hyssop, who, rooted and grounded in Christ, cannot be plucked up or separated from His love. By whom what can we understand better than the bishops and presbyters, because the more dignity they obtain in the Church, the more firmly ought they to cleave to the faith of Christ. By these assuredly is the water aspersed; by and through these be the faithful of Christ baptised; to these is it given to perfect the sacrament of baptism.

[Footnote 435: I Corinthians x, 4.]

21. But whilst the altar is being sprinkled with water the bishop chanteth, 'My house shall be called an house of Prayer,' etc., [Footnote 436] and again, 'I will tell out thy name to my brethren.' [Footnote 437] And because without God no work is perfectly consummated, he prayeth that those who enter therein to seek for blessings may be heard.

[Footnote 436: S. Matthew xxi, 13.]

[Footnote 437: Psalm xxii (_Deus Deus meus_), 22.]

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Afterwards, when the church and altar are consecrated at the same time, the whole church is sprinkled with that water, as was discussed in the preceding chapter, which being done, the bishop approacheth the altar repeating Psalms, and what remains of the water is poured away at the foot of the altar, as in the old Testament [Footnote 438] what remained of the blood was poured away at the bottom of the altar; by which it is signified that the remainder in so great a sacrament, which is beyond human power, is given over unto God, Who is the Chief High Priest, Whose part it is to supply the defect of other priests. But the sepulchre or cavity in which relics ought to be deposited, signifieth the golden pot full of manna, which was placed in the ark of the testimony, as hath been explained under the head of the Altar.

[Footnote 438: Exodus xxix, 12.]

22. A sepulchre of this sort, which by some is termed a _confession_, is our heart; and it is consecrated by four crosses made with chrism, because there be four virtues described in the book of wisdom--namely, Prudence, Fortitude, Temperance, and Justice--with which our heart is, as it were, anointed, when it is prepared by the gift of the Holy Spirit to receive the mysteries of the heavenly secrets. But this sepulchre is made sometimes at the upper part of the altar, sometimes in the front side of it.

23. Without the relics of saints, or, where they cannot be had, without the body of Christ, [Footnote 439] there is no consecration of a fixed altar: but there may be of a travelling or portable one. Relics in truth are, after the example of both Testaments, evidences of the suffering of martyrs and lives of confessors; which things be left to us as examples. These we enclose in a case, because we retain them, in order to imitate them in our heart: but if we hear and understand and do no works, {123} it tendeth rather to damnation than to salvation; because 'not the hearers of the law are just before God, but the doers only'; [Footnote 440] whence the Apostle saith, 'Be ye imitators of me as I am also of Christ.' [Footnote 441]

[Footnote 439: See chapter ii.]

[Footnote 440: Romans ii, 13.]

[Footnote 441: I Corinthians xi, 1.]

24. But the solemn carrying of relics is in imitation of what is read in the xxv chapter of Exodus. In the ark of the testament there were two golden rings, going through the whole thickness of the wood, and through these were put the staves of shittim wood overlaid with gold, by which the ark was borne. And before the bishop entereth the church he goeth round it with the relics in order that they may be protectors of that church. We read also in the viii chapter of the third book of Kings that at the dedication of the temple 'there were assembled together all the elders of Israel, with the chiefs of the tribes, and the heads of families to King Solomon in Jerusalem, to carry the ark of the covenant of the Lord; and there came all the elders of Israel, and the priests brought in the ark of the covenant of the Lord into his place, into the oracle of the house, to the most holy place, even under the wings of the cherubims. For the cherubims spread forth their two wings over the place of the ark, and the cherubims covered the ark and the staves thereof above. And King Solomon, and all the congregation of Israel that were assembled unto him, marched with him before the ark.' [Footnote 442] In remembrance of this event, the prelates, great men, and people [Footnote 443] of the province meet together, even at this day, for the dedication of churches, and follow in procession him that consecrateth: and relics are solemnly carried by priests under a pavilion or canopy. Afterwards the bishop, before he entereth the church with these, addresseth the people. For Solomon also, after the ark had been {124} carried, 'turned his face about, and blessed all the congregation of Israel,' and prayed for such as should pray in the church. 'For all the congregation of Israel stood, and Solomon said, Blessed be the Lord God of Israel,' etc., as is read in the same place. [Footnote 444 ]

[Footnote 442: I Kings viii, 2, 6, 7.]

[Footnote 443: The Venice edition of 1609 reads _Apostoli_ here.]

[Footnote 444: I Kings, viii.]

25. But the relics of saints are enclosed in a case together with three grains of frankincense, because we ought to retain in our recollection the examples of the saints, together with faith in the Trinity, that is, in the Father, Son, and Holy Ghost. For we ought to believe one God, one faith, one baptism, because 'the just liveth by faith,' [Footnote 445] without which, as the Apostle hath said, 'It is impossible to please God.' [Footnote 446] There is placed upon and fitted to the sepulchre itself a certain board fortified by the sign of the cross made with chrism. [Footnote 447] For by chrism is understood the gift of the Holy Spirit, with which this board, that is charity, is anointed; because our heart is fortified by the grace of the Holy Spirit to observance of the heavenly mysteries. The board therefore fortified by this sign is placed over the relics, because by the example of the saints is inflamed charity, 'which covereth a multitude of sins,' [Footnote 448] just as also the board covereth the relics. Whence saith the Apostle, 'The love of God is spread abroad in our hearts by the Holy Spirit which is given unto us.' [Footnote 449] But this slab or stone containeth, or is called, the _seal_ of the sepulchre; as saith Pope Alexander III.

[Footnote 445: Romans i, 17.]

[Footnote 446: Hebrews xi 6.]

[Footnote 447: See above, section 4, note 7.]

[Footnote 448: I S. Peter iv, 8.]

[Footnote 449: Romans v, 5.]

After this, however, the stone, which is called the _table_ of the altar, is fitted to the top of the altar; by which we may understand the perfection and solidity of the knowledge of God; and it ought to be of stone, not because of the hardness, but the solidity of faith. Just as the Lord said unto Peter, 'Thou art Peter, and upon this rock'--that is, upon this firmness of faith--'I will build My Church.' [Footnote 450]

[Footnote 450: S Matthew xvi, 18.]

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26. For as this _table_ is the completion and finishing of the altar, so is the knowledge of God the confirmation and perfection of all good gifts. Whence in the book of Wisdom it is said unto the Lord, 'For to know Thee is perfect wisdom, and to know Thy justice and Thy virtue is the root of immortality.' [Footnote 451] The Lord saith by Jeremiah, 'Let him that glorieth glory in this, that he understandeth and knoweth Me.' [Footnote 452]

[Footnote 451: Wisdom xv, 3.]

[Footnote 452: Jeremiah ix, 24.]

27. Or, again, by this stone itself is understood Christ, of Whom the Apostle saith, 'Jesus Christ Himself being the chief corner-stone.' [Footnote 453] By the stone indeed the humanity of Christ is denoted. Concerning which we read in Daniel that a stone was cut out of the rock without hands--because Christ was born of the Blessed Virgin (who for the excellency of her virtues is called a Mountain), without human agency--and, becoming a huge mountain, filled the whole earth. Concerning which it is said also by the Psalmist, 'The stone which the builders refused hath become the head stone of the corner:' [Footnote 454] since Christ--Whom the builders, that is the Jews, refused, saying, 'We will not have this man to reign over us' [Footnote 455] --hath been made the head of the corner. Because as saith the Apostle, 'God hath exalted Him, and given Him,' [Footnote 456] etc. Or else by this stone, which ought to be great and wide, charity is understood, as was stated before; since the command of charity is wide, extending even unto our enemies; according to that precept of our Lord, 'Love your enemies.' [Footnote 457]

[Footnote 453: Ephesians ii, 20.]

[Footnote 454: Psalm cxviii (_Confitemini Domino_), 22.]

[Footnote 455: S. Luke xix, 14.]

[Footnote 456: Philippians ii. 10.]

[Footnote 457: S. Matthew v, 44.]

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28. Altars therefore, unless they be of stone, are not anointed, because Christ signified by the altar is the Stone growing into a mountain: as it is said, The mountain itself is fat, 'being anointed with the oil of gladness, above his fellows.' [Footnote 458] Nevertheless we read in Exodus that the Lord ordered the altars to be made of shittim wood, which does not decay; [Footnote 459] and the Latern altar is of wood. Solomon also made an altar of gold, as we read in the eighth chapter of the third book of Kings: but these things were done for a type. [Footnote 460] And in the county of Province, in the castle of S. Mary by the Sea, there is also an altar of earth, which Mary Magdalene, and Martha and Mary the mother of James, and Mary the mother of Salome, made there. [Footnote 461] After this, the altar having been sprinkled and baptised with water, it remaineth for it to be anointed with oil and chrism. The bishop then poureth over it oil and chrism, and chanteth, 'Jacob set up the stone for a memorial, and poured oil upon it.' [Footnote 462] For that church hath been the memorial of other churches; 'For the law hath gone out from Sion, and the word of the Lord from Jerusalem.' [Footnote 463]

[Footnote 458: Psalm xlv (_Eructavit cor meum_), 8.]

[Footnote 459: Exodus xxvii, I, etc.]

[Footnote 460: The same examples are briefly adduced in the notes to
the Decretal. Ciampini describes the wooden altar of the Lateran,
and mentions its numerous escapes from fire. It was made of
firewood, because 'abies non cedit vermibus unquam, nec putret
facile.' See also Stephen Durantus, _De Rit. Ecc. Cathol._Lib. I,
xxv, 3, quoting from De Turrecremata, about the Lateran altar, and
generally about the subject of this chapter.]

[Footnote 461: According to the Golden Legend, S. Mary Magdalene,
with other saints, amongst whom was S. Lazarus, were placed by the
Jews in a ship which was borne by the sea to Marseilles. The country
was converted, and S. Lazarus became the first bishop. The people of
Vezelay, in Burgundy, also claimed the honour of possessing the
relics of S. Mary Magdalene. Durandus, a native of Provence, gives
it to the latter country. This curious passage of our author seems
to have been overlooked by some who have attempted to adjust the
dispute.]

[Footnote 462: Genesis xxviii, 18.]

[Footnote 463: Isaiah ii, 3.]

29. But first he maketh upon it the five crosses, with the oil of the sick, according to the Roman order; but according to the use of some other Churches, with both sorts of oil; one cross in the middle, and four at the corners: afterwards, he maketh the same number of crosses in the same way with chrism. {127} By the oil assuredly is understood the grace of the Holy Ghost, of which saith Esaias the Prophet, 'The yoke shall be destroyed because of the anointing.' [Footnote 464] For as the bishop poureth oil upon the altar, so Christ, who is the Chief High Priest, poureth His grace upon our altar, which is our heart: for He is the distributor of all graces through the Holy Ghost, as saith the Apostle, 'To one is given the word of wisdom, to another the word of knowledge, to another faith, to another the gift of healing,' etc. [Footnote 465] And just as the bishop, by means of oil, cleanseth the _table_ of the altar, so also cloth the Holy Ghost purify our heart from all vices and sins.

[Footnote 464: Isaiah x, 27.]

[Footnote 465: I Corinthians xii, 8.]

30. Christ also was anointed with oil, not with visible oil indeed, but with invisible; that is with the grace of the Holy Ghost. Whence David, 'The Lord thy God hath anointed thee with the oil of gladness above thy fellows'; [Footnote 466] that is above all the saints who have been partakers of His Grace, that is, Christ. Whence unction more expressedly agreeth with Christ (the Anointed One) than with others, because God hath anointed Him above all others to have the fulness of good things, and therefore his name is interpreted 'The Anointed.' Unction also with oil signifieth mercy, according to that saying of the Evangelist, 'Anoint thy head with oil, and wash thy face': [Footnote 467] because as oil is among fluids, so is mercy superior among good works. For whatever liquid you pour upon oil, yet it always swimmeth at the top. Of mercy it is written, 'The Lord is loving unto every man, and His mercy is over all His works,' [Footnote 468] and 'Mercy rejoiceth against judgment.' [Footnote 469] With this oil, therefore, is the {128} altar of our 'heart anointed, that being always mindful of mercy, we may never lose the effect of the aspersion of water, and of regeneration and of baptism.

[Footnote 466: Psalm xlv (_Eructavit cor meum_), 8.]

[Footnote 467: S. Matthew vi, 17.]

[Footnote 468: Psalm cxlv (_Exaltabo te Deus_), 9.]

[Footnote 469: S. James ii, 13.]

31. The five crosses made with the oil signify that we ought always to have a remembrance of the five wounds of Christ, which He suffered for our sakes upon the Cross. For He suffered five wounds; namely, in His hands, His feet, and in His side.

32. They denote further the five feelings of pity which be necessary for us. For it is necessary for a man to pity Christ, by sympathising in His Passion: whence Job, in the person of Christ, saith, 'Pity me, pity me,' etc. [Footnote 470] A man must also pity his neighbours whose calamities he seeth; whence in Ecclesiasticus, 'The pity of a man towards his neighbour.' [Footnote 471] And a man must pity himself: and this in three ways; namely, for the sins of commission, by bewailing them; whence Jeremiah, 'There is no one who hath penitence for his sin, saying, What have I done?' [Footnote 472] --for his sins of omission: whence Isaiah, 'Woe is me, for I have held my peace,' [Footnote 473] that is, for I have not spoken; as if he should say, For I have omitted the good that I might have done:--and for good deeds done for less pure motives; whence S. Luke saith, 'When we have done all good deeds, we must say that we are unprofitable servants,' etc.; [Footnote 474] as if we should say, We have done good, but not well, not purely, and therefore we have done it unprofitably; just as anyone giving alms for vain glory doth good indeed, but not well and not purely. Of this threefold compassion it is said in Ecclesiasticus, 'Have pity on thy soul and please God;' [Footnote 475] because true compassion of mind ought to coexist with the exhibition of good works. {129} Wherefore the crosses be twice made; the first time of oil, the second of chrism: whence the Psalm, 'A good man is merciful and lendeth'; [Footnote 476] that is, pitieth in mind, and lendeth in deed. And since it sufficeth not to have compassion in mind together with the exhibition of good deeds, without the savour of a good report, according to that saying of the gospel, 'Let your light so shine before men that they may glorify God'; [Footnote 477] therefore the crosses be made with chrism, which consisteth of balsam and oil.

[Footnote 470: Job xix, 21.]

[Footnote 471: Eccles. xviii, 12--_Vulgate_.]

[Footnote 472: Jeremiah viii, 6.]

[Footnote 473: Isaiah vi, 5--_Vulgate_.]

[Footnote 474: S. Luke xvii, 10.]

[Footnote 475: Eccles. xxx, 24--_Vulgate_.]

[Footnote 476: Psalm cxii (_Beatus vir_), 5.]

[Footnote 477: S. Matthew v. 16.]

33. Balsam indeed, on account of its good odour, signifieth good report; oil, on account of its brightness, signifieth the clearness of conscience which we ought to have: according to the saying of the Apostle, 'Our rejoicing is this, the testimony of our conscience.' [Footnote 478] Again, balsam is properly conjoined with oil, because good report is added to mercifulness.

[Footnote 478: 2 Corinthians i, 12.]

34. Again, by the five crosses made of oil and of chrism the five senses of our body be understood, which are doubled and made into ten, because by properly using the senses of our body, we both keep ourselves, and confirm others by our example and teaching in well-doing. Whence that good trader boasted, saying, 'Behold I have gained five more talents.' [Footnote 479] But whilst these anointings are going on, they chant, 'The Lord thy God hath anointed thee,' [Footnote 480] which was said of Christ.

[Footnote 479: S. Matthew xxv, 20.]

[Footnote 480: Hebrews i, 9.]

The altar therefore is anointed three times; twice with oil, and once with chrism; because the Church is marked by Faith, Hope, and Charity, which last is greater than the others. And while the chrism is used they chant, 'See the smell of my son is as the smell of a field.' [Footnote 481] This field is the Church, which is verdant with flowers, which shineth in virtues, which is fragrant with good works; {130} and wherein be the roses of martyrs, the lilies of virgins, the violets of confessors, and the verdure of beginners in the faith. After the unction there is incense burnt, which signifieth the devotion of prayer. For he that hath the seven gifts of the Holy Ghost, and is made like unto God, is able to offer unto Him devout prayer, of which he hath this similitude.

[Footnote 481: Genesis xxvii, 27.]

35. It is burnt in five places, namely, at the four corners and in the middle, because we ought so to exercise the five senses of the body that the report of our good works may extend to our neighbours. Of which saith the Apostle, 'We are the sweet savour of Christ in every place.' [Footnote 482 ] And in the Gospel, 'Let your light so shine before men,' etc. Besides this, the frequent use of incense is the continual mediation of Christ the Priest, and our High Priest, for us unto God the Father.

[Footnote 482: 2 Corinthians, ii, 15.]

36. To describe a cross with the incense, is to exhibit His Passion to the Father and Him interceding for us. The burning incense plenteously in the middle and at the corners is to multiply prayers through Jerusalem and in the Catholic Church.

37. Next to this the bishop confirmeth the altar with the sign of the cross, saying, 'Confirm this altar, O Lord,' etc. And this confirmation performed by the bishop with chrism on the front of the stone, signifieth the confirmation which is performed daily by the Holy Spirit, through charity, upon the altar of the heart, so that no tribulation should avail to separate our heart from the love of God: whence saith the Apostle, 'Who shall separate us from the love of Christ? shall tribulation?' etc.' [Footnote 483] Then there is added the _Gloria Patri_ in praise of the Trinity.

[Footnote 483: Romans viii, 35.]

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38. The last benediction of the altar signifieth that final benediction when it shall be said, 'Come, ye blessed of my Father,' etc. [Footnote 484] Afterwards the altar is wiped over with a white linen cloth, to notify that we ought to cleanse our heart by chastity of life. Then the vessels, vestments, and linen cloths, devoted to the divine worship are blessed. For Moses also during the forty days was instructed by the Lord to provide linen cloths and the ornaments necessary for the Temple.

[Footnote 484: S. Matthew xx, 34.]

39. Assuredly, thus to bless the utensils is to refer all our works unto the Lord. After this, the altar is covered with white and clean cloths: concerning which ceremony we have spoken under the head of the Altar. Lastly, the church is ornamented and the lamps are lighted: for then shall the works of the just shine forth, 'Then shall the just shine, as sparks run swiftly among the stubble.' [Footnote 485] And then upon the altar, consecrated after this order, the Mass is celebrated and the sacrifice offered unto the Most Highest: that sacrifice, namely, of which the Prophet speaketh, 'The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, Thou wilt not despise': [Footnote 486] as shall be declared in the introduction to the fourth book. [Footnote 487] For consecration ought not to be performed without a Mass, according to Pope Gelasius, [Footnote 488] because then there is revealed a sacrament, which hath been hidden from the angels even from the beginning.

[Footnote 485: Wisdom iii, 7.]

[Footnote 486: Psalm li (_Miserere mei Deus_). 17.]

[Footnote 487: The blessed Bernard saith, My brethren, let us in
sacrificing add the sacrifice of praise unto our words, let us add
sense to sense, affection unto affection, exaltation unto
exaltation, maturity unto maturity, and humility unto humility.
Wherefore, he that is about to celebrate must offer unto the Highest
that sacrifice of which the Psalmist speaketh, 'The sacrifices of
God are a troubled spirit.' And again, 'Offer unto God the sacrifice
of thanksgiving.' And the Apostle, 'Present your bodies a living
sacrifice holy acceptable unto God which is your reasonable service,
mortifying upon the altar of your heart your members which are upon
the earth; fornication, uncleanness, inordinate affection, evil
concupiscence, and covetousness, which is idolatry'; in order to
sacrifice yourselves with a pure heart and chaste body unto
God.--Proem, lib. iv, 17.]

[Footnote 488: Quoted also in the Decretal _De Consecrat. Distinct._
I.]

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And observe, that in the aspersion of the church the bishop useth only the linen and inferior vestments: but at the Mass he is adorned with pontifical and precious vestments, because the high priest in the law used to expiate the sanctuary in a linen ephod, and afterwards used to offer the ram for the burnt offering being washed and arrayed in the high priest's vestments. But because he used to send forth the scapegoat after the expiation being clothed in the same linen ephod, on this account some, in the consecration of fonts and immersion of the catechumens where their sins are transferred, do use the simple linen vestments.

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