CHRISMAL
697
CHRISMAL
and salutary efficacy to holy chrism do not in any
way derogate from the respect and reverence due Jo
the Holy Ghost (Sess. VII, c. iv).
(2) Nature. — Two elements enter into the constitu- t ion of legitimate chrism, viz. olive-oil and balsam. The former is indeed the preponderating, as well as the principal, ingredient, but the latter must, be added in greater or lesser quant ity, if not for reasons of valid- it y , at all events in obedience to a grave ecclesiastical precept. Frequent reference is made in the Old Testa- ment to the use of oil in religious ceremonies. It was employed in the coronation of kings, in the conse- crat ion of the high priest and in the ordination of the Levites, and indeed, it figured very prominently in the Mosaic ordinances generally, as can be abundantly gathered from Exodus (xxx, 22sqq.), Leviticus (viii), and Deuteronomy (xxviii, 40). Such being the pre- vailing usage of the Old Testament in adopting olive- oil for religious ceremonies, it is no cause for wonder that it also came to receive under the New Dispensa- tion a certain religious recognition and approval. The second element that enters into the constitution of genuine chrism is balsam. This is an aromatic, resinous substance that is extracted from the wood of certain trees or plants, especially those belonging to the terebinthine group or family. In the manufac- ture of this sweet-smelling unguent the early Greek Christians were wont to employ as many as forty dif- ferent perfumed spices or essences (Goar, Eucholo- gion, p. 627). In the beginning of the Christian Era balsam was obtained from Judea (opobalsam) and from Arabia Felix (balm of Mecca), but in modern times it is also procured, and in superior quality, from the West Indies. What is required for chrism should of course be such as is sanctioned by the usage of the Church. The first mention of balsam as an ingredient in the composition of chrism seems to be found in the "Gregorian Sacramentary", a work be- '"iiging to the sixth century. (Cf. Perrone, Prael. rheol.. III. 13.5.) Now. however, according to ex- isting legislation, the addition of balsam is requisite for lawful chrism, but whether it is necessary for the validity of the sacrament, assuming that chrism is the matter of confirmation, this is a matter about which theologians do not agree. (Cf. Bellannine, De Conf., ix. | The modern view appears to be that it is not so required. But owing to the uncertainty mere olive-oil alone would be doubtful matter and could not, therefore, be employed apart from very grave necessity.
(3) Blessing. — For proper and legitimate chrism ill -sing by a bishop is necessary, and, probably
uch a blessing as is peculiar to it alone. That the bishop is the ordinary minister of this blessing is certain. So much is amply recognized in all the writ- ings of the early centuries, by the early councils (cf. \pos., VII, 42; the Second Council of Carthage of 390, and Third Council of Braga, 572), and by all modern theologians (cf. Frassen, xi, 440). But whether a priest may be the extraordinary minister of this blessing, and, if so, in what circumstances, this is a question that is more or less freely discussed. It seems agreed that the pope mav delegate a priest for this purpose, but it is not so clear that bishops can bestow the same delegated authority ex jure ordi- narin. They exercised, it seems, this prerogative in former times in the East, but the power of delegating priests to bless chrism is now strictly reserved to the Holy See in the Western Church. (Cf. Perrone, Pnel. Theol., III. 135.) The rites employed in consecrating the sacn-d chrism go in show that il is a ceremony of the highest importance. Formerly it could be blessed on any day of the year according as necessity arose. Now. however, it must be blessed during the solemn high Mas- of Holy Thursday. (Cf. Deer. S. R. C.ed. Gardellini, n. 2475.) For the full solemn ceremonial the consecrating prelate should be assisted by twelve
priests, seven deacons, and seven subdeacons. The
oil and balsam, being prepared in the sacristy be-
forehand, are carried in solemn procession to the
sanctuary after the Communion, and placed on a
table. Then the balsam, held on a silver salver, is
blessed, and similarly the olive-oil, which is reserved
in a silver jar. After this the balsam is mixed with
the oil. Then, the chrism, being perfected with a
final prayer, receives the homage of all the sacred
ministers present, making each a triple genuflection
towards it, and each time saying the words, Ave
sanctum chrisma. After the ceremony it is taken back
to the sacristy, and distributed among the priests
who take it away in silver vessels commonly called
oil-stocks, what remains being securely and reverently
guarded under lock and key. (Cf. Catalani, Com. in
Rom. Pont., 1, 120 ; Bernard, Le Pontifical, II, 470-495.)
(4) Use and Significance. — Chrism is used in the
administration of the Sacraments of Baptism, Con-
firmation, and Holy Orders, in the consecration of
churches, chalices, patens, altars, and altar-stones,
and in the solemn blessing of bells and baptismal
water. The head of the newly-baptized is anointed
with chrism, the forehead of the person confirmed,
the head and hands of a bishop at his consecration,
and the hands of a priest at his ordination. So are
the walls of churches, which are solemnly consecrated,
anointed with the same holy oil, and the parts of the
sacred vessels used in the Mass which come in con-
tact with the Sacred Species, as the paten and chalice.
If it be asked why chrism has been thus introduced
into the functions of the church liturgy, a reason is
found in its special fitness for this purpose by reason
of its symbolical significance. For olive-oil, being of
its own nature rich, diffusive, and abiding, is fitted to
represent the copious outpouring of sacramental
grace, while balsam, which gives forth most agreeable
and fragrant odours, typifies the innate sweetness of
Christian virtue. Oil also gives strength and supple-
ness to the limbs, while balsam preserves from corrup-
tion. Thus anointing with chrism aptly signifies
that fulness of grace and spiritual strength by which
we are enabled to resist the contagion of sin and pro-
duce the sweet flowers of virtue. "For we are the
good odour of Christ unto God" (II Cor., ii, 15).
Isidore of Seville, De Offieiis Ecclesiastic™, II, n. 26 in P. L. LXX.XIII; Rupert, De offieiis Eeclesiaaticis, V. xvi, xvii, xviii in P. L. CLXXII; St. TnoM\s. Summa Theol. (Home. 1894), Ill, Q. lxxii, a. 2; Goar. Eucholooion (Paris, 1647), 618-642; Binoham, Antiquities of the Christian Church, s. v. Chrism (London, I860); Catalani, Pontificate Homanum (Rome. 1 850 1,1,1 20; Df.nzinuf.r, lyilus Orientalium Eeelesiarum (WOnsburg, 1883), I. 54 so,.; Perrone, Prn-lerlianis Theologi- ca. III. Dt Confirmntione (Paris, 1S87); Bellarmine, III. De Confirmatione (Naples. 18581; Leiimkuhl, Casus Comcicnlia (Kreihuri; im Br., 1002); Janssens, La Confirmation (Lille, 1888), 100-120; Van Der Stappf.n. De Saeramrntorum AH- mimstralione (Mechlin, 1002). passim; Bernard, Le Pontifical (Paris. 1902) II, xi; Duchesne, Christian Worship: Its Origin and Evolution (London. 19031.300; Cabrol. Lrs Oriaines l.itur- giques (Paris, 1906), 164 sq.; Dictionnnire He Theoloai, Cath- oliaue. s. v. Chrtme (Paris, 1905); Kirehenlec, art. Chritma (Freiburg im Br., 1882).
Patrick Morrisroe.
Chrismal, Ohrismatory, were formerly used to designate the sheath, or cloth-covering (theca) in which relics were wrapped up. The Latin chrismale was also applied (a) to the pall or corporal, (b) to the vessel for the Blessed Eucharist, (c) to the cere-cloth covering the table of the altar (see Altah-Cloths), and (d) sometimes to the long white-hooded robes in which the newly-baptized were clothed (cf. Roman Ritual. II, cap. ii. n. 24). and which they wore from Holy Saturday evening till Low Sunday — called con- sequent ly Dom in ica in AUris (cf . Du Cange, Glossar. in- fixnse el medise I.atinitatis). This garment, however, was more commonly known as the enrisome (cf. Pugin, Glossary), and resembled in shape the modern alb, ex cept that it had a kind of hood for the head It- representative is now the vestis Candida still used at baptism. In present-day usage the words chris-
