BUILDINGS
43
BUILDINGS
of God by a solemn ceremony is yen,- ancient. In
his Ecclesiastical History (X, iii. iv) Eusebius de-
scribes the dedication, in 314, of the church erected
by Constantino at Tyre, at which time, however, there
was no special rite for thai purpose. At Rome in
the sixth century, the dedication consisted in the
public celebration of a solemn Mass, ami if it was
a church which was to contain relics, these latter
were brought to the church in solemn procession.
It seems that at the same period, there existed a
special rite of consecration in Gaul. In their brief
outlines, the present ceremonies are derived from a
combination of the rites used in France and in Home,
a combination which had already been made before
the beginning of the eighth century (Duchesne,
op. cit., 403^418). The consecration or dedication
is performed according to the rite prescribed in the
"Pontificate Roman um" (De ecclesise dedicatione
seu consecratione) by the bishop, or by a priest dele-
gated for that office by the Holy See. The essential
rite of this dedication consists in the anointing of
the twelve crosses upon the walls with holy chrism,
and the recitation of the words Sanctificetur, etc.
(Wernz, III. 437). It is nut permitted to consecrate
a church without at the same time consecrating the
high altar, or, if this has already been consecrated,
another fixed altar. If all the altars have been con-
secrated, it will be necessary toask the authorization
of the Holy See. Without the consecration, however,
of an altar, the consecration of the church will not
be invalid (C. S. R., 12 August. 1854; 3 March,
1866; 19 May. 1896: Decreta, nos. 3025, 3142. 3907).
When the public authorities forbid the performance
of the prescribed ceremonies outside the church, a
pontifical indult must be obtained, except in case of
necessity; such ceremonies must then be performed
in i In- sacristy or some other dependency of the
church (('. S.'K.. 22 February, 1888; Decreta, no.
3687). A church built of wood cannot be consecrated
(C. S. R.. 11 April. 1902; "Canonist* contemporain",
1902. XXV, 495).
The vigil of the day of consecration is a fast-day of obligation for the bishop and for those who have asked for the consecration of the church (C. S. Et., 29 July, 1780; 12 September, 1840; Decreta, nos. 2519, 2821; Reply of the Holy Office. 14 December, 1898; "Acta Sanctse Sedis", 1898-99, XXXI, 533). The feast of the dedication must be celebrated every year on the anniversary day of the consecration, the Bishop may, if he chooses, fix another day; but this he should do on the very day on which he consecrates the church (C. S. R. 19 September, 1665, 23 May, 1834; Decreta, nos. 1321. 2719). While this feast should be celebrated by all the clergy connected with the consecrated church, the anniversary of the dedica- tion of the cathedral ought to be celebrated by all the secular clergy of the diocese, and by all the regulars ot the episcopal city (C. S. R.. 12 September, 1884, 9 July. 1895; Decreta. nos. 3(122, 3863). If the exact date of the anniversary is unknown, the most prob- able date should be chosen until such time as the date i in be determined with certainty (C. S. R„ 14 June, 1608, 13 March, 1649; Decreta, nos. 261, 920). The bishop may fix a day if the right one be completely unknown <('. S. R., 18 August, L629; :: March. 1674; 27 November. 1706; 12 March. 1735; Decreta. nos. 511. 1 198, 2171. 2313). The Holy See sometimes permits the celebration of the anniversary of the dedication of the cathedral church and of all the churches of the diocese on the same day. All the clergy of the diocese are then bound to celebrate this festival (C. S. R., 29 November, 1878; Decreta, no. 3409).
The solemn benediction is a rite inferior to conse- cration. It is performed by a priest delegated by the bishop for that purpose (Kit. Rom. tit. viii, c. xxvii). It consists in the sprinkling of the upper
and lower parts of the walls of the church with holy
water, and in the prayers which accompany this
action (Wernz, III, 437). A new consecration or
benediction of a church or oratory ought to be made
in the case of execration or desecration, that is to
say. when the building has lost its consecration or
benediction. This is the case when ecclesiastical
buildings have been definitely put to profane uses
(Council of Trent, Sess. XXI, De ref. e. vii.); similarly,
in accordance with modern discipline, if almost the
entire church or a large portion of the walls have
been destroyed or renewed (C. S. R., 14 September,
1875; Decreta, no. 3372). Successive alterations and
repairs, however, even though considerable, as also
the renewal of the roof, are not to be regarded as
execration (C. S. R., 31 August, 1872; Decreta. no.
3269). The consecration affects the entire building,
but especially the walls; the removal, therefore, of
the anointed crosses or even of the interior plastering
(Monaco) of the walls, does not necessitate a new
consecration (C. S. R., 13 July, 1883; 19 May, 1896;
Decreta. nos. 35S4. 3907). The same principles are
applicable to churches that have been solemnly
blessed; this benediction affects the walls rather
than the pavement of the church. If, however,
the belief was that the benediction attached itself
to the pavement, the mere destruction of the walls
would not have the effect of producing the execration
of the church (Wernz, III, 441. 442).
Widely different from desecration is the pollutio of a church. This is a defilement of the church, which prevents the celebration of the Divine offices, until the church has been reconciled or purified. The priest is bound to interrupt the celebration of Mass, if the church in which he is celebrating is polluted before he has commenced the Canon (Missale Romanum, De defectibus in celebratione missarum oc- currentibus, X). A church is polluted by every kind of homicide, even by a case of capital punishment, or by voluntary suicide committed in the church, but the wound must have been inflicted within the church and. according to some authors, death must have taken place there. A church is likewise polluted when a considerable quantity of blood has been wilfully and culpably spilled within it, or when the effusio seminis humani has taken place, wilfully and in a seriously culpable manner (c. iv, x. De consecratione ecclesise. X. III. xl; Friedberg. II, 034, 635). In like manner also a church is polluted by the burial within it of an infidel, or of a person who has been excommunicated (excommunicatus vitandus) (c. vii. loc. cit.; Bargilliat, II, 343-344), not. how- ever, by the burial of catechumens, and perhaps not by that of unbaptized infants born of baptized parents (C. S. R.. 23 April. 1875; Decreta. no. 3344).
It is important to remark that the reconciliation must be performed only when the pollution has been public. A church that has been solemnly blessed can be reconciled by a priest, according to the cere- monies prescribed in the "Rituale Romanum" (tit. viii, c. xxviii). Many authors, however, affirm that the priest should be delegated by the bishop, and the Congregation of Rites has given a dei to the same effect (8 July, 1904; Canoniste Con- temporain. 19114. XXIV, 683). A church that has been consecrated can be reconciled only by the bishop, or by a priest delegated by the Holy See, and with water blessed by the bishop. This privilege has been granted to exempt religious (Hull of l.eo V
"Religionis". :', February, 1514). The Propaganda grants to bishops in missionary countries the power to delegate to priests the right to reconcile a conse- crated church, but the water employed must be blessed by the bishop or. in case of necessity, by a priest (Bargilliat, II. 345; Putzer-Konings, "Com- mentarium in facultates apostolicas", New York, 1898, 215-217). Sometimes the reconciliation is
