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<!DOCTYPE html> <html lang="en"> <head> <title>CATHOLIC ENCYCLOPEDIA: Consecration</title><script src="https://dtyry4ejybx0.cloudfront.net/js/cmp/cleanmediacmp.js?ver=0104" async="true"></script><script defer data-domain="newadvent.org" src="https://plausible.io/js/script.js"></script><link rel="canonical" href="https://www.newadvent.org/cathen/04276a.htm"> <meta name="viewport" content="width=device-width, initial-scale=1"> <meta name="description" content="An act by which a thing is separated from a common and profane to a sacred use, or by which a person or thing is dedicated to the service and worship of God by prayers, rites, and ceremonies"> <meta http-equiv="Content-Type" content="text/html; charset=utf-8"><link rel="alternate" type="application/rss+xml" title="RSS" href="http://feeds.newadvent.org/bestoftheweb?format=xml"><link rel="icon" href="../images/icon1.ico" type="image/x-icon"><link rel="shortcut icon" href="../images/icon1.ico" type="image/x-icon"><meta name="robots" content="noodp"><link type="text/css" rel="stylesheet" href="../utility/screen6.css" media="screen"></head> <body class="cathen" id="04276a.htm">  <br/> <div id="capitalcity"><table summary="Logo" cellpadding=0 cellspacing=0 width="100%"><tr valign="bottom"><td align="left"><a href="../"><img height=36 width=153 border="0" alt="New Advent" src="../images/logo.gif"></a></td><td align="right"> <form id="searchbox_000299817191393086628:ifmbhlr-8x0" action="../utility/search.htm">  <input type="hidden" name="safe" value="active"> <input type="hidden" name="cx" value="000299817191393086628:ifmbhlr-8x0"/> <input type="hidden" name="cof" value="FORID:9"/>  <label for="searchQuery" id="searchQueryLabel">Search:</label> <input id="searchQuery" name="q" type="text" size="25" aria-labelledby="searchQueryLabel"/>  <label for="submitButton" id="submitButtonLabel" class="visually-hidden">Submit Search</label> <input id="submitButton" type="submit" name="sa" value="Search" aria-labelledby="submitButtonLabel"/> </form> <table summary="Spacer" cellpadding=0 cellspacing=0><tr><td height="2"></td></tr></table> <table summary="Tabs" cellpadding=0 cellspacing=0><tr> <td bgcolor="#ffffff"></td> <td class="tab"><a class="tab_color_on_beige" href="../"> Home </a></td> <td class="tab"><a class="tab_white_on_color" href="../cathen/index.html"> Encyclopedia </a></td> <td class="tab"><a class="tab_color_on_beige" href="../summa/index.html"> Summa </a></td> <td class="tab"><a class="tab_color_on_beige" href="../fathers/index.html"> Fathers </a></td> <td class="tab"><a class="tab_color_on_beige" href="../bible/gen001.htm"> Bible </a></td> <td class="tab"><a class="tab_color_on_beige" href="../library/index.html"> Library </a></td> </tr></table> </td> </tr></table><table summary="Alphabetical index" width="100%" cellpadding=0 cellspacing=0><tr><td class="bar_white_on_color"> <a href="../cathen/a.htm"> A </a><a href="../cathen/b.htm"> B </a><a href="../cathen/c.htm"> C </a><a href="../cathen/d.htm"> D </a><a href="../cathen/e.htm"> E </a><a href="../cathen/f.htm"> F </a><a href="../cathen/g.htm"> G </a><a href="../cathen/h.htm"> H </a><a href="../cathen/i.htm"> I </a><a href="../cathen/j.htm"> J </a><a href="../cathen/k.htm"> K </a><a href="../cathen/l.htm"> L </a><a href="../cathen/m.htm"> M </a><a href="../cathen/n.htm"> N </a><a href="../cathen/o.htm"> O </a><a href="../cathen/p.htm"> P </a><a href="../cathen/q.htm"> Q </a><a href="../cathen/r.htm"> R </a><a href="../cathen/s.htm"> S </a><a href="../cathen/t.htm"> T </a><a href="../cathen/u.htm"> U </a><a href="../cathen/v.htm"> V </a><a href="../cathen/w.htm"> W </a><a href="../cathen/x.htm"> X </a><a href="../cathen/y.htm"> Y </a><a href="../cathen/z.htm"> Z </a> </td></tr></table></div> <div id="mobilecity" style="text-align: center; "><a href="../"><img height=24 width=102 border="0" alt="New Advent" src="../images/logo.gif"></a></div>  <div id="mi5"><span class="breadcrumbs"><a href="../">Home</a> > <a href="../cathen">Catholic Encyclopedia</a> > <a href="../cathen/c.htm">C</a> > Consecration</span></div> <div id="springfield2"> <div class='catholicadnet-728x90' id='cathen-728x90-top' style='display: flex; height: 100px; align-items: center; justify-content: center; '></div> <h1>Consecration</h1> <p><em><a href="https://gumroad.com/l/na2"><strong>Please help support the mission of New Advent</strong> and get the full contents of this website as an instant download. Includes the Catholic Encyclopedia, Church Fathers, Summa, Bible and more  all for only $19.99...</a></em></p> <p>Consecration, in general, is an act by which a thing is separated from a common and profane to a sacred use, or by which a <a href="../cathen/11726a.htm">person</a> or thing is dedicated to the service and worship of <a href="../cathen/06608a.htm">God</a> by <a href="../cathen/12345b.htm">prayers</a>, rites, and ceremonies. The custom of consecrating <a href="../cathen/11726a.htm">persons</a> to the Divine service and things to serve in the worship of <a href="../cathen/06608a.htm">God</a> may be traced to the remotest times. We find rites of consecration mentioned in the early cult of the Egyptians and other <a href="../cathen/11388a.htm">pagan</a> nations. Among the <a href="../cathen/13706a.htm">Semitic</a> 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 of <a href="../cathen/06608a.htm">God</a>. As described in the <a href="../bible/exo024.htm">Book of Exodus (24)</a>, the rite used on this occasion consisted</p> <div class="bulletlist"><ul><li>of the erection of an altar and twelve memorial stones (to represent the twelve tribes);</li><li>of the selection of twelve youths to perform the burnt-offering of the <a href="../cathen/07396b.htm">holocaust</a>;</li><li>Moses read the covenant, and the people made their profession of obedience;</li><li>Moses sprinkled upon the people the blood reserved from the <a href="../cathen/07396b.htm">holocaust</a>.</li></ul></div> <div class="CMtag_300x250" style="display: flex; height: 300px; align-items: center; justify-content: center; "></div> <p>Later on we read of the consecration of the <a href="../cathen/12406a.htm">priests</a>  Aaron and his sons (<a href="../bible/exo029.htm">Exodus 29</a>)  who had been previously elected (<a href="../bible/exo028.htm">Exodus 28</a>). Here we have the act of consecration consisting of purifying, investing, and anointing (<a href="../bible/lev008.htm">Leviticus 8</a>) as a preparation for their offering public sacrifice. The placing of the meat in their hands (<a href="../bible/exo029.htm">Exodus 29</a>) was considered an essential part of the <a href="../cathen/03538b.htm">ceremony</a> of consecration, whence the expression <em>filling the hand</em> has been considered identical with <em>consecrating.</em> As to the oil used in this consecration, we find the particulars in Exodus (<a href="../bible/exo030.htm#vrs23">30:23-24</a>; <a href="../bible/exo037.htm#vrs29">37:29</a>).</p> <p>Distinct from the <a href="../cathen/12406a.htm">priestly</a> consecration is that of the <a href="../cathen/09206a.htm">Levites</a> (<a href="../bible/num003.htm#vrs6">Numbers 3:6</a>) who represent the <a href="../cathen/06081a.htm">first-born</a> of all the tribes. The rite of their consecration is described in <a href="../bible/num008.htm">Numbers 8</a>. Another kind of personal consecration among the Hebrews was that of the Nazarites (<a href="../bible/num006.htm">Numbers 6</a>). It implied the <a href="../cathen/15506a.htm">voluntary</a> separation from certain things, dedication to <a href="../cathen/06608a.htm">God</a>, and a <a href="../cathen/15511a.htm">vow</a> of special <a href="../cathen/07386a.htm">sanctity</a>. Similarly, the rites of consecration of objects  such as <a href="../cathen/14495a.htm">temples</a>, altars, <a href="../cathen/06082a.htm">firstfruits</a>, spoils of <a href="../cathen/15546c.htm">war</a>, etc.  are minutely described in the <a href="../cathen/14526a.htm">Old Testament</a>. Among the Romans whatever was devoted to the worship of their gods (fields, animals, etc.) was said to be <em>consecrated</em>, and the objects which pertained intimately to their worship (temples, altars, etc.) were said to be <em>dedicated.</em> These words were, however, often used indiscriminately, and in both cases it was understood that the object once consecrated or dedicated remained sacred <em>in perpetuum.</em></p> <p>The <a href="../cathen/03744a.htm">Church</a> distinguishes consecration from blessing, both in regard to <a href="../cathen/11726a.htm">persons</a> and to things. Hence the Roman Pontifical treats of the consecration of a <a href="../cathen/02581b.htm">bishop</a> and of the blessing of an <a href="../cathen/01015c.htm">abbot</a>, of the blessing of a <a href="../cathen/14303a.htm">corner-stone</a> and the consecration of a church or altar. In both, the <a href="../cathen/11726a.htm">persons</a> 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 a <a href="../cathen/02581b.htm">bishop</a>, whilst the ordinary minister of a blessing is a <a href="../cathen/12406a.htm">priest</a>. At every consecration the <a href="../cathen/07421b.htm">holy oils</a> are used; at a blessing customarily only <a href="../cathen/07432a.htm">holy water</a>. The new state to which consecration elevates <a href="../cathen/11726a.htm">persons</a> or things is permanent, and the rite can never be repeated, which is not the case at a blessing; the <a href="../cathen/06689a.htm">graces</a> attached to consecration are more numerous and efficacious than those attached to a blessing; the profanation of a consecrated <a href="../cathen/11726a.htm">person</a> or thing carries with it a new species of <a href="../cathen/14004b.htm">sin</a>, namely sacrilege, which the profanation of a blessed <a href="../cathen/11726a.htm">person</a> or thing does not always do.</p> <p>Of consecration proper the Roman Pontifical contains one of <em>persons</em>, that is of a <a href="../cathen/02581b.htm">bishop</a>, and four of <em>things</em>, that is, of a fixed altar, of an <a href="../cathen/01357b.htm">altar-stone</a>, of a church, and of a <a href="../cathen/03561a.htm">chalice</a> and <a href="../cathen/11541b.htm">paten</a>. The consecration of a church is also called its <em>dedication</em> (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 and <a href="../cathen/11279a.htm">Holy orders</a>, for which, however, the Roman Pontifical, because they are distinct <a href="../cathen/13295a.htm">sacraments</a>, has retained their proper names. If we except the consecration of a <a href="../cathen/02581b.htm">bishop</a>, which is a sacrament  although there is a question among <a href="../cathen/14580x.htm">theologians</a>, whether the sacrament and the character imprinted by it are distinct from the sacrament and character of the <a href="../cathen/12409a.htm">priesthood</a>, or only a certain extension of the <a href="../cathen/12406a.htm">sacerdotal</a> sacrament and character  all the other consecrations are <a href="../cathen/13292d.htm">sacramentals</a>. These are inanimate things which are not susceptible of <a href="../cathen/06689a.htm">Divine grace</a>, but are a medium of its communication, since by their consecration they acquire a certain spiritual power by which they are rendered <em>in perpetuum</em> fit and suitable for Divine worship. (<a href="../cathen/14663b.htm">St. Thomas Aquinas</a>, <a href="../summa/4083.htm#article3">Summa theol., III:83:3, ad 3 and 4.</a>)</p> <div class="CMtag_300x250" style="display: flex; height: 300px; align-items: center; justify-content: center; "></div> <p>In the <a href="../cathen/05230a.htm">Eastern Churches</a> the <a href="../cathen/12345b.htm">prayers</a> at the consecration of altars and <a href="../cathen/01357e.htm">sacred vessels</a> are of the same import as those used in the <a href="../cathen/09022a.htm">Latin Church</a>, and they are accompanied by the <a href="../cathen/13785a.htm">sign of the cross</a> and the anointing with <a href="../cathen/07421b.htm">holy oils</a> (<a href="../cathen/12769a.htm">Renaudot</a>, "Liturgiarum Orient. Collectio", I, Ad benedictiones). At the consecration of a <a href="../cathen/02581b.htm">bishop</a>, the Orientals hold, with the Latins, that the essence consists in the laying-on of hands, and they entirely omit the anointing with <a href="../cathen/07421b.htm">holy oils</a> (Morinus, De sacris Ecclesiæ ordinationibus, Pars III, Appendis).</p> <p>When we speak of <em>consecration</em> without any special qualification, we ordinarily understand it as the act by which, in the celebration of Holy Mass, the <a href="../cathen/01349d.htm">bread</a> and <a href="../cathen/01358a.htm">wine</a> are changed into the body and blood of Christ. It is called <em>transubstantiation</em>, for in the Sacrament of the Eucharist the substance of <a href="../cathen/01349d.htm">bread</a> and <a href="../cathen/01358a.htm">wine</a> do not remain, but the entire substance of bread is changed into the body of <a href="../cathen/08374c.htm">Christ</a>, and the entire substance of wine is changed into His blood, the species or outward semblance of <a href="../cathen/01349d.htm">bread</a> and <a href="../cathen/01358a.htm">wine</a> alone remaining. This change is produced in virtue of the words: <em>This is my body</em> and <em>This is my blood</em>, or <em>This is the <a href="../cathen/03561a.htm">chalice</a> of my blood</em>, pronounced by the <a href="../cathen/12406a.htm">priest</a> assuming the <a href="../cathen/11726a.htm">person</a> of Christ and using the same ceremonies that Christ used at the <a href="../cathen/14341a.htm">Last Supper</a>. That this is the essential form has been the constant <a href="../cathen/02408b.htm">belief</a> and teaching of both the Eastern and <a href="../cathen/09022a.htm">Western Churches</a> (<a href="../cathen/12769a.htm">Renaudot</a>, "Liturgiarum Orientalium Collection", I, i).</p> <h2 id="section1">Consecration of a bishop</h2> <p>The consecration of a <a href="../cathen/02581b.htm">bishop</a> marks the plenitude of the <a href="../cathen/12409a.htm">priesthood</a>, and it is probable that on this account the "Pontificale Romanum" places the <a href="../cathen/03538b.htm">ceremony</a> of episcopal consecration immediately after that of the <a href="../cathen/11279a.htm">ordination</a> of <a href="../cathen/12406a.htm">priests</a>, Tit. XIII, "De consecratione electi in Episcopum". Episcopal <a href="../cathen/08567a.htm">jurisdiction</a> is acquired by the act of election and confirmation or by definite appointment, whilst the fullness of the <a href="../cathen/12406a.htm">priestly</a> power itself is obtained in consecration, as the completion of hierarchical orders. Formerly the consecration of a suffragan <a href="../cathen/02581b.htm">bishop</a> was performed <em>jure communi</em> by the <a href="../cathen/10244c.htm">metropolitan</a> of the province, who could delegate another <a href="../cathen/02581b.htm">bishop</a>. An <a href="../cathen/01691a.htm">archbishop</a> was consecrated by one of his suffragans, the senior being usually selected. If the bishop-elect was not a suffragan of any <a href="../cathen/12514a.htm">ecclesiastical province</a>, the nearest <a href="../cathen/02581b.htm">bishop</a> performed the <a href="../cathen/03538b.htm">ceremony</a>. According to the present <a href="../cathen/05030a.htm">discipline of the Church</a> the office of consecrator is reserved to the <a href="../cathen/12260a.htm">Roman pontiff</a>, who performs the consecration in person or delegates it to another (<a href="../cathen/02432a.htm">Benedict XIV</a>, Const. "In postremo", 10 October 1756, sect. 17). If the consecration takes place in <a href="../cathen/13164a.htm">Rome</a>, and the bishop-elect receives the permission to choose the consecrator, he must select a <a href="../cathen/03333b.htm">cardinal</a> who is a <a href="../cathen/02581b.htm">bishop</a>, or one of the four titular Latin <a href="../cathen/11549a.htm">patriarchs</a> residing in <a href="../cathen/13164a.htm">Rome</a>. If they refuse to perform the <a href="../cathen/03538b.htm">ceremony</a>, he may choose any <a href="../cathen/01691a.htm">archbishop</a> or <a href="../cathen/02581b.htm">bishop</a>. A suffragan, however, is <a href="../cathen/11189a.htm">obliged</a> to select the <a href="../cathen/10244c.htm">metropolitan</a> of his province, if the latter be in <a href="../cathen/13164a.htm">Rome</a> (ibidem). In <a href="../cathen/13164a.htm">Rome</a> the consecration takes place in a consecrated church or in the <a href="../cathen/12260a.htm">papal</a> <a href="../cathen/03574b.htm">chapel</a> (Cong. Sac. Rit., Decr. V of the lates idit., no date). If the consecration is to take place outside of <a href="../cathen/13164a.htm">Rome</a>, and Apostolic commission is sent to the bishop-elect, in which the <a href="../cathen/12260a.htm">Roman pontiff</a> grants him the faculty of choosing any <a href="../cathen/02581b.htm">bishop</a> having communion with the <a href="../cathen/07424b.htm">Holy See</a> to consecrate him and administer the <a href="../cathen/11176a.htm">oath</a>, a pledge of obedience and respect to the <a href="../cathen/01640c.htm">Apostolic See</a>. Besides the consecrator, the ancient canons and the general practice of the <a href="../cathen/03744a.htm">Church</a> require two assistant <a href="../cathen/02581b.htm">bishops</a>. 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 three <a href="../cathen/02581b.htm">bishops</a>, the places of the two assistant <a href="../cathen/02581b.htm">bishops</a> may, by Apostolic favour, be filled by <a href="../cathen/12406a.htm">priests</a>, who should be dignitaries (Cong. Sac. Rit., 16 July, 1605). These <a href="../cathen/12406a.htm">priests</a> must observe the <a href="../cathen/13216a.htm">rubrics</a> of the "Pontificale Romanum" with regard to the <a href="../cathen/07698a.htm">imposition of hands</a> and the <a href="../cathen/11595a.htm">kiss of peace</a> (Cong. Sac. Rit., 9 June, 1853). <a href="../cathen/02432a.htm">Benedict XIV</a> (De Synod. Cioec., Lib. XIII, cap. xiii, n. 2sqq.) holds that the consecration of a <a href="../cathen/02581b.htm">bishop</a>, when the consecrator is assisted by one <a href="../cathen/12406a.htm">priest</a>, although the <a href="../cathen/03052b.htm">Apostolic Brief</a> required two <a href="../cathen/12407a.htm">assistant priests</a>, is <em>valid</em> although <em>illicit</em>. In missionary countries the consecrator may perform the <a href="../cathen/03538b.htm">ceremony</a> without the assistance even of <a href="../cathen/12406a.htm">priests</a> (Zitelli, "Apparatus Juris Ecclesiastici", Lib. I, Tit. i, sect. iv). The selection of the assistant <a href="../cathen/02581b.htm">bishops</a> or <a href="../cathen/12406a.htm">priests</a> 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).</p> <p>The day of consecration should be a <a href="../cathen/14335a.htm">Sunday</a> or the feast of an Apostle, that is to say a <em>dies natalitia</em>, and not merely a day which commemorates some event of his life, e.g. the Conversion of <a href="../cathen/11567b.htm">St. Paul</a>. Since in liturgy <a href="../cathen/05645a.htm">Evangelists</a> 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 special <a href="../cathen/07789a.htm">indult</a> of the <a href="../cathen/07424b.htm">Holy See</a>. Outside of <a href="../cathen/13164a.htm">Rome</a> the consecration ought to be performed, if it can be conveniently done, in the <a href="../cathen/03438a.htm">cathedral</a> of the <a href="../cathen/05001a.htm">diocese</a>, and within the province of the bishop-elect; the latter may, however, select any church or <a href="../cathen/03574b.htm">chapel</a> for the <a href="../cathen/03538b.htm">ceremony</a>. A <a href="../cathen/02581b.htm">bishop</a> must be consecrated before the expiration of three months after his election or appointment. If it is delayed beyond this time without sufficient reason, the <a href="../cathen/02581b.htm">bishop</a> is <a href="../cathen/11189a.htm">obliged</a> to relinquish the revenues to which he is entitled; if it is delayed six months, he may be deprived of his <a href="../cathen/05001a.htm">episcopal see</a> (Conc. Trid., Sess. XXIII, cap. ii, De Reform). Titular <a href="../cathen/02581b.htm">bishops</a> forfeit their right of episcopal dignity unless they are consecrated within six months of their appointment (<a href="../cathen/02432a.htm">Benedict XIV</a>, 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.</p> <p>The <em>ceremony</em> of consecration of a <a href="../cathen/02581b.htm">bishop</a> is one of the most splendid and impressive known to the <a href="../cathen/03744a.htm">Church</a>. It may be divided into four parts: The <em>preludes</em>, the <em>consecration proper</em>, the <em>presentation of the insignia</em>, and the <em>conclusion</em>. 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 side <a href="../cathen/03574b.htm">chapel</a>, or in the sanctuary, or just outside of it.</p> <h3>Preludes</h3> <p>The consecrator is vested in full pontificals of the colour of the Mass of the day; the assistant <a href="../cathen/02581b.htm">bishops</a>, in <a href="../cathen/01428c.htm">amice</a>, stole, and cope of the same colour, and a white linen or damask <a href="../cathen/10404a.htm">mitre</a>; the bishop-elect in <a href="../cathen/01428c.htm">amice</a>, <a href="../cathen/01251b.htm">alb</a>, <a href="../cathen/03776a.htm">cincture</a>, white stole crossed on the breast, and cope and <a href="../cathen/02577a.htm">biretta</a>. The consecrator is seated on a faldstool placed on the predella of the altar, facing the bishop-elect, who sits between the assistant <a href="../cathen/02581b.htm">bishops</a>, upon a seat placed on the sanctuary floor. The senior assistant <a href="../cathen/02581b.htm">bishop</a> presents the <a href="../cathen/05374a.htm">elect</a> to the consecrator, after which the Apostolic commission is called for and read. Then the <a href="../cathen/05374a.htm">elect</a>, kneeling before the consecrator, takes an <a href="../cathen/11176a.htm">oath</a> in which he promises to be obedient to the <a href="../cathen/07424b.htm">Holy See</a>, to promote its <a href="../cathen/13055c.htm">rights</a>, honours, privileges, and authority, visit the City of <a href="../cathen/13164a.htm">Rome</a> at stated times, render an account of his whole pastoral office to the <a href="../cathen/12260a.htm">pope</a>, 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 the <a href="../cathen/03744a.htm">Church</a> and <a href="../cathen/01755d.htm">articles of faith</a> are proposed, to which the <a href="../cathen/05374a.htm">elect</a> 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. The <a href="../cathen/05374a.htm">elect</a> is then led by the assistant <a href="../cathen/02581b.htm">bishop</a> 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 the <a href="../cathen/05374a.htm">elect</a> is added to the <a href="../cathen/12345b.htm">prayer</a> of the day under one conclusion. The <a href="../cathen/05374a.htm">elect</a> is again presented to the consecrator, who sets forth the <a href="../cathen/05215a.htm">duties</a> and powers of a <a href="../cathen/02581b.htm">bishop</a>: "It behooves a <a href="../cathen/02581b.htm">bishop</a> to judge, interpret, consecrate, offer, <a href="../cathen/02258b.htm">baptize</a> and confirm." The <a href="../cathen/04049b.htm">clergy</a> and the <a href="../cathen/05769a.htm">faithful</a> are then invited to <a href="../cathen/12345b.htm">pray</a> that <a href="../cathen/06608a.htm">God</a> may bestow the abundance of His grace on the <a href="../cathen/05374a.htm">elect</a>. The <a href="../cathen/09291a.htm">Litany of the Saints</a> is now recited or chanted, while the <a href="../cathen/05374a.htm">elect</a> lies prostrate on the floor of the sanctuary and all the others <a href="../cathen/06423a.htm">kneel</a>.</p> <div class="CMtag_300x250" style="display: flex; height: 300px; align-items: center; justify-content: center; "></div> <h3>Consecration</h3> <p>The consecrator, aided by the assistant <a href="../cathen/02581b.htm">bishops</a>, takes the book of the Gospels and, opening it, places it on the neck and shoulders of the <a href="../cathen/05374a.htm">elect</a>, so that the bottom of the page be next to the <a href="../cathen/05374a.htm">elect's</a> head, and the book is held in this manner by one of the <a href="../cathen/04049b.htm">clergy</a> until it is to be given to the <a href="../cathen/05374a.htm">elect</a> 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 the <a href="../cathen/07698a.htm">imposition of hands</a>, which, according to the common opinion, is the essence of the consecration. Both the consecrator and the assistant <a href="../cathen/02581b.htm">bishops</a> place both hands, to express the plenitude of the power conferred and of the grace asked for, on the head of the <a href="../cathen/05374a.htm">elect</a>, saying, "Receive the Holy Ghost"  without restriction and with all His gifts, as the simple formula indicates. <a href="../cathen/14580a.htm">Theologians</a> do not agree as to whether the communication of the gift of the Holy Ghost is directly implied in these words, but the <a href="../cathen/12345b.htm">prayers</a> which follow seem to determine the <a href="../cathen/07698a.htm">imposition of hands</a> by which the grace and power of the <a href="../cathen/02581b.htm">episcopacy</a> is signified and conferred. In the Greek ritual the <a href="../cathen/12345b.htm">prayer</a> which accompanies the <a href="../cathen/07698a.htm">imposition of hands</a> is clearly the form. The "Veni, Creator Spiritus" is sung, during which the consecrator first makes the <a href="../cathen/13785a.htm">sign of the cross</a> with <a href="../cathen/03696b.htm">holy chrism</a> on the crown or <a href="../cathen/14779a.htm">tonsure</a> of the new <a href="../cathen/02581b.htm">bishop</a> and then anoints the rest of the crown. That this unction is to symbolize the gifts of the Holy Ghost with which the <a href="../cathen/03744a.htm">Church</a> desires a <a href="../cathen/02581b.htm">bishop</a> to be filled, is evident from the <a href="../cathen/12345b.htm">prayer</a> which follows, "May constancy of <a href="../cathen/05752c.htm">faith</a>, purity of <a href="../cathen/09397a.htm">love</a>, sincerity of peace abound in him". The anointing of the hands of the <a href="../cathen/02581b.htm">bishop</a> 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 the <a href="../cathen/13785a.htm">sign of the cross</a> over the hands thus anointed and <a href="../cathen/12345b.htm">prays</a>: "Whatsoever thou shalt <a href="../cathen/02599b.htm">bless</a>, may it be <a href="../cathen/02599b.htm">blessed</a>; and whatsoever thou shalt sanctify may it be sanctified; and may the imposition of this consecrated hand and thumb be profitable in all things to <a href="../cathen/13407a.htm">salvation</a>." The hands of the <a href="../cathen/02581b.htm">bishop</a> are then joined, the right resting on the left, and placed in a linen cloth which is suspended from his neck.</p> <h3>Presentation of the episcopal insignia</h3> <p>The <a href="../cathen/04515c.htm">crosier</a> is then blessed and handed to the <a href="../cathen/02581b.htm">bishop</a>, 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 the <a href="../cathen/15073a.htm">true</a> character of the <a href="../cathen/03744a.htm">ecclesiastical</a> shepherd is to temper the exercise of <a href="../cathen/08571c.htm">justice</a> with meekness, and not to neglect strictness of discipline through <a href="../cathen/09397a.htm">love</a> of tranquility. The consecrator then <a href="../cathen/02599b.htm">blesses</a> 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 the <a href="../cathen/11595a.htm">kiss of peace</a> from the consecrator and the assistant <a href="../cathen/02581b.htm">bishops</a>, 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 the <a href="../cathen/02581b.htm">bishop</a> washes his hands, and both he and the consecrator, at their respective altars, continue the Mass as usual, down to the <a href="../cathen/12345b.htm">prayer</a> of the <a href="../cathen/11217a.htm">Offertory</a> inclusively. After the <a href="../cathen/11217a.htm">Offertory</a> the new <a href="../cathen/02581b.htm">bishop</a> is led to the consecrator's altar where he presents to the latter two lighted torches, two loaves of bread, and two small barrels of <a href="../cathen/01358a.htm">wine</a>. This offering is a relic of ancient discipline, according to which the faithful made their offerings on such occasions for the support of the <a href="../cathen/04049b.htm">clergy</a> and other purposes connected with religion. From the <a href="../cathen/11217a.htm">Offertory</a> to the Communion the <a href="../cathen/02581b.htm">bishop</a> stands at the Epistle side of the consecrator's altar and recites the acts together with the latter everything as indicated in the <a href="../cathen/10354c.htm">Missal</a>. 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 the <a href="../cathen/03561a.htm">chalice</a>, he Communicates the <a href="../cathen/02581b.htm">bishop</a> by giving him, first, the other half of the consecrated Host, and then the Precious Blood remaining in the <a href="../cathen/03561a.htm">chalice</a>. Both take the ablutions from different <a href="../cathen/03561a.htm">chalices</a>, after which the new <a href="../cathen/02581b.htm">bishop</a> goes to the Gospel side of the consecrator's altar, and with the consecrator continues the Mass down to the blessing inclusively. The consecrator then <a href="../cathen/02599b.htm">blesses</a> the <a href="../cathen/10404a.htm">mitre</a> and places it on the head of the <a href="../cathen/02581b.htm">bishop</a>, referring to its mystical signification and a helmet of protection and <a href="../cathen/13407a.htm">salvation</a>, that the wearer of it may seem terrible to the opponents of <a href="../cathen/15073a.htm">truth</a> and be their sturdy adversary. The gloves are then blessed and put on the hands of the <a href="../cathen/02581b.htm">bishop</a>, 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 consecrator <a href="../cathen/12345b.htm">prays</a> that the wearer of the gloves may deserve to implore and receive the <a href="../cathen/02599b.htm">blessings</a> of <a href="../cathen/06689a.htm">Divine grace</a> by means of the saving Host offered by his hands.</p> <h3>Conclusion</h3> <p>The new <a href="../cathen/02581b.htm">bishop</a> is then <a href="../cathen/05479c.htm">enthroned</a> on the faldstool on the predella, from which the consecrator has risen, or, if the <a href="../cathen/03538b.htm">ceremony</a> be performed in the <a href="../cathen/03438a.htm">cathedral</a> of the new <a href="../cathen/02581b.htm">bishop</a>, on the usual episcopal throne. The <a href="../cathen/14468c.htm">Te Deum</a> is now intoned by the consecrator, and while the <a href="../cathen/07595a.htm">hymn</a> is being sung the new <a href="../cathen/02581b.htm">bishop</a> is led by the assistant <a href="../cathen/02581b.htm">bishops</a> through the church, so that he may <a href="../cathen/02599b.htm">bless</a> the people. Having returned to the altar  or to the throne of his own <a href="../cathen/03438a.htm">cathedral</a>  the <a href="../cathen/02581b.htm">bishop</a> gives the final solemn blessing as usual. The consecrator and assistant <a href="../cathen/02581b.htm">bishops</a> move toward the Gospel corner of the altar and face the Epistle side; the new <a href="../cathen/02581b.htm">bishop</a> goes to the Epistle corner, and there, with <a href="../cathen/10404a.htm">mitre</a> and <a href="../cathen/04515c.htm">crosier</a>, facing the consecrator, makes a genuflection and chants "Ad multos annos". He proceeds to the middle of the predella and performs the same <a href="../cathen/03538b.htm">ceremony</a>, chanting in a higher tone of voice. After this the consecrator and assistant <a href="../cathen/02581b.htm">bishops</a> receive him to the <a href="../cathen/11595a.htm">kiss of peace</a>. Accompanied by the assistant <a href="../cathen/02581b.htm">bishops</a>, he returns to his altar, reciting the Gospel of St. John. All then lay aside their vestments and depart in peace.</p> <h2 id="section2">Consecration of a fixed altar</h2> <p>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 simply <a href="../cathen/12406a.htm">priest</a> has performed this rite. Walafridus Strabo, in the Life of St. Gall (ch. vi), says that St. Columban, at that time being a <a href="../cathen/12406a.htm">priest</a>, having dedicated the <a href="../cathen/03041a.htm">church</a> of St. Aurelia at Bregenz on the Lake of Constance, anointed the altar, deposited the <a href="../cathen/12734a.htm">relics</a> of St. Aurelia under it, and celebrated <a href="../cathen/10006a.htm">Mass</a> on it. But according to the present <a href="../cathen/05030a.htm">discipline of the Church</a>, the ordinary minister of its consecration is the <a href="../cathen/05001a.htm">diocesan</a> <a href="../cathen/02581b.htm">bishop</a>. Without the permission of the ordinary, a <a href="../cathen/02581b.htm">bishop</a> of another diocese cannot <em>licitly</em> consecrate an altar, although without such permission the consecration would be <em>valid.</em> One and the same <a href="../cathen/02581b.htm">bishop</a> must perform the rite from the beginning to the end. An altar may be consecrated on any day of the year, but a <a href="../cathen/14335a.htm">Sunday</a> or <a href="../cathen/06021b.htm">feast day</a> 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 the <a href="../cathen/01206b.htm">Council of Agde</a> (506): "Altars are to be consecrated not only by the <a href="../cathen/03696b.htm">chrism</a>, but with the <a href="../cathen/12406a.htm">sacerdotal</a> blessing"; and by <a href="../cathen/03135b.htm">St. Caesarius of Arles</a> (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" (<a href="../cathen/10290a.htm">Migne</a>, P.L., LXVII, Serm. ccxxx).</p> <p>The ceremonies of the exposition of the <a href="../cathen/12734a.htm">relics</a> 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 the <a href="../cathen/12734a.htm">relics</a> to the church are the same as those described at the consecration of a church (see IV, below). When the <a href="../cathen/12734a.htm">relics</a> have been carried to the church, the consecrator anoints with <a href="../cathen/03696b.htm">holy chrism</a>, at the four corners, the sepulchre of the altar (see ALTAR), in which the <a href="../cathen/12734a.htm">relics</a> are to be enclosed, thereby sanctifying the cavity in which the <a href="../cathen/05188b.htm">venerated</a> remains of the <a href="../cathen/09736b.htm">martyrs</a> are to rest, and then reverently places therein the case containing the <a href="../cathen/12734a.htm">relics</a> and <a href="../cathen/07716a.htm">incenses</a> them. Having anointed with <a href="../cathen/03696b.htm">holy chrism</a> 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 the <a href="../cathen/01362a.htm">altar-table</a> near it. He then <a href="../cathen/07716a.htm">incenses</a> 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 third <a href="../cathen/07716a.htm">incensation</a>, the <a href="../cathen/03519c.htm">censer</a> is given to a <a href="../cathen/12406a.htm">priest</a>, vested in <a href="../cathen/14343d.htm">surplice</a>, who, till the end of the consecration, continues going around the altar, <a href="../cathen/07716a.htm">incensing</a> it on all sides, save when the <a href="../cathen/02581b.htm">bishop</a> uses the <a href="../cathen/03519c.htm">censer</a>. The <a href="../cathen/07716a.htm">incense</a> symbolizes the sweet odour of <a href="../cathen/12345b.htm">prayer</a> which is to ascend from the altar to <a href="../cathen/07170a.htm">heaven</a>, whilst the fullness of the grace of the Holy Ghost, which is to descend on the altar and the <a href="../cathen/05769a.htm">faithful</a>, is indicated by the <a href="../cathen/12345b.htm">prayers</a> 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 of <a href="../cathen/03430b.htm">catechumens</a>, and the third time with <a href="../cathen/03696b.htm">holy chrism</a>. After each unction he goes round the altar once, <a href="../cathen/07716a.htm">incensing</a> 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 of <a href="../cathen/03430b.htm">catechumens</a> and <a href="../cathen/03696b.htm">holy chrism</a> together, rubbing the <a href="../cathen/07421b.htm">holy oils</a> 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. (<a href="../bible/gen027.htm#vrs27">Genesis 27:27, 28</a>). When the church is consecrated at the same time, the twelve crosses on the inner walls are now anointed with <a href="../cathen/03696b.htm">holy chrism</a> and <a href="../cathen/07716a.htm">incensed</a>. The consecrator then <a href="../cathen/02599b.htm">blesses</a> the <a href="../cathen/07716a.htm">incense</a> and sprinkles it with <a href="../cathen/07432a.htm">holy water</a>. 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 of <a href="../cathen/07716a.htm">incense</a> he places a cross made of thin wax taper. The ends of each cross are lighted and with them the <a href="../cathen/07716a.htm">incense</a> is burned and consumed. This <a href="../cathen/03538b.htm">ceremony</a> symbolizes the <a href="../cathen/15073a.htm">true</a> sacrifice which is thereafter to be offered on the altar; and it indicates that our <a href="../cathen/12345b.htm">prayers</a> must be fervent and animated by <a href="../cathen/15073a.htm">true</a> and lively <a href="../cathen/05752c.htm">faith</a> if they are to be acceptable to <a href="../cathen/06608a.htm">God</a> and efficacious against our spiritual enemies. Finally, the <a href="../cathen/02581b.htm">bishop</a> traces with <a href="../cathen/03696b.htm">holy chrism</a> 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 with <a href="../cathen/05752c.htm">faith</a> approach it. Then follow the <a href="../cathen/02599b.htm">blessings</a> of the altar-cloths, vases, and ornaments of the altar, the celebration of Mass, and the publication of the <a href="../cathen/07783a.htm">Indulgences</a>, as at the end of the consecration of a church.</p> <h3>Loss of consecration</h3> <p>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 the <a href="../cathen/12734a.htm">relics</a>, or by the fracture or removal, by chance or design, of the small cover, or slab, placed over the cavity containing the <a href="../cathen/12734a.htm">relics</a>. (<em>See also</em> <a href="../cathen/01362a.htm">HISTORY OF THE CHRISTIAN ALTAR</a>.).</p> <h2 id="section3">Consecration of an altar-stone</h2> <p>Mass must be celebrated either on an altar which has been consecrated or on a consecrated <a href="../cathen/01357b.htm">altar-stone</a>, or <a href="../cathen/01348b.htm">portable altar</a> (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 celebrate <a href="../cathen/10006a.htm">Mass</a> on one of the altars so consecrated. The <a href="../cathen/03538b.htm">ceremony</a> may take place in the church, <a href="../cathen/13322b.htm">sacristy</a>, or any other suitable place.</p> <p>The cavity for the <a href="../cathen/12734a.htm">relics</a> 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). <a href="../cathen/12734a.htm">Relics</a> of two <a href="../cathen/09736b.htm">martyrs</a> with three grains of <a href="../cathen/07716a.htm">incense</a>, are placed immediately (i.e. without a <a href="../cathen/12762a.htm">reliquary</a>) 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 the <a href="../cathen/12734a.htm">relics</a> of one <a href="../cathen/09736b.htm">martyr</a>. 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.</p> <p>Ordinarily, only a <a href="../cathen/02581b.htm">bishop</a> may consecrate an <a href="../cathen/01357b.htm">altar-stone</a>, but by pontifical privilege some <a href="../cathen/01015c.htm">abbots</a> have this faculty for altar-stones used in their own churches. The <a href="../cathen/07424b.htm">Holy See</a> frequently grants this privilege to <a href="../cathen/12406a.htm">priests</a> labouring in missionary countries. The <a href="../cathen/02581b.htm">bishops</a> of the <a href="../cathen/15156a.htm">United States</a> have the faculty of delegating <a href="../cathen/12406a.htm">priests</a> to perform the function by virtue of the "Facultates Extraordinariae", C, VI. The <a href="../cathen/12734a.htm">relics</a> are not exposed, nor are <a href="../cathen/10050a.htm">Matins</a> and <a href="../cathen/09038a.htm">Lauds</a> 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 and <a href="../cathen/07716a.htm">incensation</a>, the anointing with <a href="../cathen/03696b.htm">holy chrism</a> and the oil of <a href="../cathen/03430b.htm">catechumens</a>, the burning of <a href="../cathen/07716a.htm">incense</a> 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.</p> <div class="CMtag_300x250" style="display: flex; height: 300px; align-items: center; justify-content: center; "></div> <h2 id="section4">Consecration of a church</h2> <p>By a <a href="../cathen/04670a.htm">decree</a> of the <a href="../cathen/15030c.htm">Council of Trent</a> (Sess. XXII), Mass should not be celebrated in any place except a consecrated or blessed church. Hence it is the wish of the <a href="../cathen/03744a.htm">Church</a> that at least <a href="../cathen/03438a.htm">cathedrals</a> and <a href="../cathen/11499b.htm">parish</a> churches be solemnly consecrated, and that smaller churches be <a href="../cathen/02599b.htm">blessed</a> (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 a <a href="../cathen/02581b.htm">bishop</a>, who by the solemn anointing with <a href="../cathen/03696b.htm">holy chrism</a>, and in the prescribed form, dedicates a building to the service of <a href="../cathen/06608a.htm">God</a>, thereby raising it in perpetuum to a higher order, removing it from the malign influence of <a href="../cathen/04764a.htm">Satan</a>, and rendering it a place in which favours are more graciously granted by <a href="../cathen/06608a.htm">God</a> (Pontificale Romanum). The blessing of a church is a less solemn rite, which may be performed by a <a href="../cathen/12406a.htm">priest</a> delegated by the <a href="../cathen/05001a.htm">diocesan</a> <a href="../cathen/02581b.htm">bishop</a>. It consists in the sprinkling with <a href="../cathen/07432a.htm">holy water</a> and the recital of <a href="../cathen/12345b.htm">prayers</a>, thus making it a sacred place, though not necessarily <em>in perpetuum.</em> Consecration differs from mere blessing in this, that it imprints an indelible mark (<a href="../cathen/14663b.htm">St. Thomas</a>, <a href="../summa/3034.htm#article3">II-II:34:3</a>) on the building by reason of which it may never be transferred to common or profane uses.</p> <p>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 to <a href="../cathen/05646a.htm">Pope St. Evaristus</a> (d. 105), but it is more probable that he merely <a href="../cathen/12454b.htm">promulgated</a> formally as a law what had been the custom before his time, or prescribed that a church cannot be consecrated without the celebration of the <a href="../cathen/10006a.htm">Holy Sacrifice</a>. That churches were consecrated before peace had been granted to the <a href="../cathen/03744a.htm">Church</a> would appear not only from the life of <a href="../cathen/03471b.htm">St. Cecilia</a> (Roman <a href="../cathen/02768b.htm">Breviary</a>, 22 November), who <a href="../cathen/12345b.htm">prayed</a> for a cessation from hostilities against the <a href="../cathen/03712a.htm">Christians</a> in order that her home might be consecrated as a church by <a href="../cathen/15209a.htm">St. Urban I</a> (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 (Roman <a href="../cathen/02768b.htm">Breviary</a>, 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 from <a href="../cathen/05617b.htm">Eusebius of Cæsarea</a> (<a href="../fathers/250110.htm"><em>Church History</em> X</a>): "After these things a spectacle earnestly <a href="../cathen/12345b.htm">prayed</a> 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-built <a href="../cathen/11271a.htm">oratories</a>." The passage clearly indicates that churches were consecrated before, and that accordingly the anniversaries of the dedication might now be publicly celebrated.</p> <p>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 the <a href="../cathen/12734a.htm">relics</a>, and of the tracing of the Greek and the Latin alphabet on the pavement of the church. The <a href="../cathen/12734a.htm">relics</a> were not always the whole body of a saint or even large portions of it, but sometimes merely articles with which the <a href="../cathen/09736b.htm">martyr</a> came in contact. Churches were sometimes consecrated without depositing <a href="../cathen/12734a.htm">relics</a>. Some ancient forms of consecration prescribe that the Host consecrated by the <a href="../cathen/02581b.htm">bishop</a> 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 the <a href="../cathen/03538b.htm">ceremony</a>--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 word <em>consecratio</em> 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, <a href="../cathen/01691a.htm">Archbishop</a> of <a href="../cathen/15733b.htm">York</a> (733-767), bears a striking resemblance to it.</p> <p>The ordinary minister of consecration is the <a href="../cathen/05001a.htm">diocesan</a> <a href="../cathen/02581b.htm">bishop</a>. He may, however, delegate another <a href="../cathen/02581b.htm">bishop</a> to perform this function. A <a href="../cathen/02581b.htm">bishop</a> of another diocese cannot licitly consecrate a church without the permission of the <a href="../cathen/05001a.htm">diocesan</a> <a href="../cathen/02581b.htm">bishop</a>, although without such permission the church would be validly consecrated. A <a href="../cathen/12406a.htm">priest</a> cannot perform this rite unless he be delegated in a special manner by the <a href="../cathen/12260a.htm">Roman pontiff</a> (<a href="../cathen/02432a.htm">Benedict XIV</a>, Const. "Ex tuis precibus", 16 November 1748, §2). To consecrate a church licitly it is <a href="../cathen/10733a.htm">necessary</a> 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 special <a href="../cathen/07789a.htm">Apostolic indult</a>. One and the same <a href="../cathen/02581b.htm">bishop</a> 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 this <a href="../cathen/03538b.htm">ceremony</a> 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 the <a href="../cathen/02581b.htm">bishop</a> 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 special <a href="../cathen/07789a.htm">Apostolic indult</a> (Cong. Sac. Rit., 22 February, 1888). On the walls inside the church twelve crosses must be <a href="../cathen/11395a.htm">painted</a>, 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.</p> <p>The consecration may take place on any day of the year, but a <a href="../cathen/14335a.htm">Sunday</a> or <a href="../cathen/06021b.htm">feast day</a> 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 a <a href="../cathen/11499b.htm">parish</a> church"; Bernardk, "Le Pontifical", II, p. 7, only the <a href="../cathen/04049b.htm">clergy</a> attached to the church; Marc, "Institutiones Morales", I, n. 1221 nota 21, only the <a href="../cathen/11499b.htm">parish</a> <a href="../cathen/12406a.htm">priest</a>, if he alone asked) are <a href="../cathen/11189a.htm">obliged</a> to observe the day before the consecration as a day of <a href="../cathen/05789c.htm">fasting</a> 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 consecrating <a href="../cathen/02581b.htm">bishop</a> places in a <a href="../cathen/12762a.htm">reliquary</a> the <a href="../cathen/12734a.htm">relics</a> of the <a href="../cathen/09736b.htm">martyrs</a>, which are to be placed in the altar, three grains of <a href="../cathen/07716a.htm">incense</a>, and an attestation written on parchment. The Cong. Sac. Rit., 16 February, 1906, declared that for the <em>valid</em> consecration it suffices to have enclosed the <a href="../cathen/12734a.htm">relics</a> of one <a href="../cathen/09736b.htm">martyr</a>. The <a href="../cathen/12762a.htm">reliquary</a> 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 the <a href="../cathen/13322b.htm">sacristy</a>. At least two candles are kept burning before these <a href="../cathen/12734a.htm">relics</a> during the night, and <a href="../cathen/10050a.htm">Matins</a> and <a href="../cathen/09038a.htm">Lauds</a> <em>de communi plurimorum martyrum</em> or of the proper Office of the <a href="../cathen/09736b.htm">martyrs</a> whose <a href="../cathen/12734a.htm">relics</a> have been placed in the <a href="../cathen/12762a.htm">reliquary</a>, 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 the <a href="../cathen/02581b.htm">bishop</a> and the <a href="../cathen/04049b.htm">clergy</a> go to the place in which the <a href="../cathen/12734a.htm">relics</a> of the <a href="../cathen/09736b.htm">martyrs</a> were deposited the evening before, the church meanwhile being left in charge of a <a href="../cathen/04647c.htm">deacon</a>. Whilst the <a href="../cathen/02581b.htm">bishop</a> is being vested the Seven Penitential Psalms are recited, after which all proceed to the main entrance of the church, where, remaining outside, the <a href="../cathen/02581b.htm">bishop</a> <a href="../cathen/02599b.htm">blesses</a> the water. The <a href="../cathen/02581b.htm">bishop</a> 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 the <a href="../cathen/02581b.htm">bishop</a> strikes the door with the base of his <a href="../cathen/04515c.htm">crosier</a> 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 the <a href="../cathen/04647c.htm">deacon</a> within the church asks, "Who is this King of Glory?" Twice the <a href="../cathen/02581b.htm">bishop</a> 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 to <a href="../cathen/08257a.htm">Bl. Yves of Chartres</a> (Sermo de Sacramentis Dedicationis), symbolizes the triple immersion at <a href="../cathen/07386a.htm">holy</a> <a href="../cathen/02258b.htm">baptism</a>, the consecration of the <a href="../cathen/14153a.htm">soul</a> as the spiritual temple of <a href="../cathen/06608a.htm">God</a>, to which the material bears a certain analogy.</p> <p>The <a href="../cathen/02581b.htm">bishop</a> and his attendants now enter the church, leaving the <a href="../cathen/04049b.htm">clergy</a> and the people outside, and the door is closed. The chanters sing the "Veni, Creator Spiritus" and chant or recite the <a href="../cathen/09291a.htm">Litany of the Saints</a>. After this, whilst the canticle "Benedictus" is being chanted, the <a href="../cathen/02581b.htm">bishop</a> traces with the point of his <a href="../cathen/04515c.htm">crosier</a>, 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" of <a href="../cathen/06780a.htm">St. Gregory I</a> and the "Pontifical" of Egbert, <a href="../cathen/01691a.htm">Archbishop</a> of <a href="../cathen/15733b.htm">York</a>, attest the antiquity of this <a href="../cathen/03538b.htm">ceremony</a>, which symbolized the instruction given to the newly <a href="../cathen/02258b.htm">baptized</a> in the elements of <a href="../cathen/05752c.htm">faith</a> and <a href="../cathen/12748a.htm">piety</a>. The crossing of the two lines points to the cross, that is Christ crucified, as the principal <a href="../cathen/05089a.htm">dogma</a> of the <a href="../cathen/03712a.htm">Christian religion</a>. The Greek and Latin languages represent the <a href="../cathen/08399a.htm">Jews</a> and <a href="../cathen/06422a.htm">Gentiles</a> respectively. The Greek alphabet is written first because the <a href="../cathen/08399a.htm">Jews</a> were first called to the <a href="../cathen/03712a.htm">Christian Faith</a>. The <a href="../cathen/02581b.htm">bishop</a> then <a href="../cathen/02599b.htm">blesses</a> the Gregorian water, a mixture of water, salt, ashes, and wine, prescribed by <a href="../cathen/06780a.htm">St. Gregory I</a> 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 the <a href="../cathen/04515c.htm">crosier</a> 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 the <a href="../cathen/13309a.htm">sacrifices</a> 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 of <a href="../cathen/12677d.htm">redemption</a> in the church be thwarted by the malignant influences from without. The <a href="../cathen/02581b.htm">bishop</a> 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.</p> <p>The <a href="../cathen/02581b.htm">bishop</a>, <a href="../cathen/04049b.htm">clergy</a>, and <a href="../cathen/08748a.htm">laity</a> then go to the place in which the <a href="../cathen/12734a.htm">relics</a> repose and in solemn procession carry them to the church. Before entering the <a href="../cathen/12734a.htm">relics</a> are borne round the outside of the church, whilst the <a href="../cathen/04049b.htm">clergy</a> and people repeat "Lord, have mercy on us". Having returned to the church door, the <a href="../cathen/02581b.htm">bishop</a> gives a suitable exhortation to the people and addresses the founder of the church. Then one of the <a href="../cathen/04049b.htm">clergy</a> reads the two decrees of the <a href="../cathen/15030c.htm">Council of Trent</a> from the Pontifical. The <a href="../cathen/02581b.htm">bishop</a> next anoints with <a href="../cathen/03696b.htm">holy chrism</a>, three times, the pillar on each side of the door, after which the <a href="../cathen/04049b.htm">clergy</a> and the <a href="../cathen/08748a.htm">laity</a> enter the church, and the consecration of the altar takes place. (See II above.) Finally, the twelve crosses on the interior walls are anointed with <a href="../cathen/03696b.htm">holy chrism</a> and <a href="../cathen/07716a.htm">incensed</a> by the <a href="../cathen/02581b.htm">bishop</a>; the altar-cloths, vases, and ornaments of the church and altar are blessed, and solemn or low <a href="../cathen/10006a.htm">Mass</a> is celebrated by the <a href="../cathen/02581b.htm">bishop</a>. If he be too fatigued, he may appoint a <a href="../cathen/12406a.htm">priest</a> to celebrate a high Mass in his stead. If more than one altar has been consecrated, it will suffice to celebrate <a href="../cathen/10006a.htm">Mass</a> on the principal one (Cong. Sac. Rit., 22 February, 1888). At the end of the Mass an <a href="../cathen/07783a.htm">Indulgence</a> of one year is published, which may be gained by all who visit the church on the day of consecration. At the same time another <a href="../cathen/07783a.htm">Indulgence</a> which may be gained in the same manner on the anniversary of the consecration is published. If the latter <a href="../cathen/07783a.htm">Indulgence</a> is granted by a <a href="../cathen/03333b.htm">cardinal</a> in his titular church or in his <a href="../cathen/05001a.htm">diocese</a>, it may be of two hundred days; if by an <a href="../cathen/01691a.htm">archbishop</a>, of one hundred days; if by a <a href="../cathen/02581b.htm">bishop</a>, of fifty days, in their respective <a href="../cathen/05001a.htm">dioceses</a>. (S.C. Indulg., 28 Aug., 1903).</p> <p>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, the <a href="../cathen/02581b.htm">bishop</a> 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 of <a href="../cathen/01165a.htm">Advent</a> or <a href="../cathen/09152a.htm">Lent</a> (Cong. Sac. Rit., 12 June, 1660). Should the <a href="../cathen/02581b.htm">bishop</a> 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 the <a href="../cathen/01640c.htm">Apostolic See</a> (Gardellini, Adnot. super Decr. dat. 6 Sept., 1834).</p> <p>Besides the anniversary of the consecration of individual or <a href="../cathen/11499b.htm">parish</a> churches, the anniversary of the consecration of the <a href="../cathen/03438a.htm">cathedral</a> of a <a href="../cathen/05001a.htm">diocese</a> is celebrated as a double of the first class with an octave by the <a href="../cathen/13675a.htm">secular clergy</a> living within the limits of the <a href="../cathen/03438a.htm">cathedral</a> city; the <a href="../cathen/13675a.htm">secular clergy</a> living outside the <a href="../cathen/03438a.htm">cathedral</a> city celebrate it as a double of the first class without an octave, the <a href="../cathen/12748b.htm">regular</a> <a href="../cathen/04049b.htm">clergy</a> living within the limits of the <a href="../cathen/03438a.htm">cathedral</a> city celebrate it as a double of the second class without an octave; the <a href="../cathen/12748b.htm">regular</a> <a href="../cathen/04049b.htm">clergy</a> outside the <a href="../cathen/03438a.htm">cathedral</a> city are not <a href="../cathen/11189a.htm">obliged</a> to celebrate it in any manner (Cong. Sac. Rit., 9 July, 1895). In some <a href="../cathen/05001a.htm">dioceses</a> the simultaneous celebration on a fixed day of the consecration of all the churches of a <a href="../cathen/05001a.htm">diocese</a>, irrespective of the fact that some of the churches are not consecrated, is granted by special <a href="../cathen/07789a.htm">indult</a>. 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 the <a href="../cathen/04049b.htm">clergy</a> in the <a href="../cathen/05001a.htm">diocese</a>, 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).</p> <h3>Loss of consecration</h3> <p>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 part <em>simultaneously</em> demolished; (2) when the inner walls are totally or in greater part <em>simultaneously</em> 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.</p> <h2 id="section5">Consecration of a chalice and paten</h2> <p>The ordinary minister of the consecration of the <a href="../cathen/03561a.htm">chalice</a> and <a href="../cathen/11541b.htm">paten</a> used at Mass is a <a href="../cathen/02581b.htm">bishop</a>. In missionary countries some <a href="../cathen/12406a.htm">priests</a>, by <a href="../cathen/07789a.htm">Apostolic indult</a>, have the privilege of consecrating these <a href="../cathen/01357e.htm">sacred vessels</a>. The <a href="../cathen/02581b.htm">bishops</a> of the <a href="../cathen/15156a.htm">United States</a> have the faculty of delegating <a href="../cathen/12406a.htm">priests</a> 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, the <a href="../cathen/11541b.htm">paten</a> for holding the Body of Christ and the <a href="../cathen/03561a.htm">chalice</a> for containing the Precious Blood. Chalices which were formerly used for the offerings of wine made by the <a href="../cathen/05769a.htm">faithful</a>, for the ornamentation of the altar, and at the administration of <a href="../cathen/02258b.htm">baptism</a>, to give to the newly <a href="../cathen/02258b.htm">baptized</a> a symbolical beverage composed of milk and honey, were not consecrated. The same is <a href="../cathen/15073a.htm">true</a> of the <a href="../cathen/11541b.htm">patens</a> used at present at the Communion of the <a href="../cathen/05769a.htm">faithful</a> to prevent consecrated Particles from falling to the floor.</p> <p>Chalices and <a href="../cathen/11541b.htm">patens</a> 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 the <a href="../cathen/11541b.htm">paten</a> 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 the <a href="../cathen/05769a.htm">faithful</a>, or at least to the attendants, exhorting them to implore the blessing of <a href="../cathen/06608a.htm">God</a> on the action the consecrator is about to perform. This is followed by a <a href="../cathen/12345b.htm">prayer</a> that <a href="../cathen/06608a.htm">God</a> may render the rite efficacious, after which the consecrator anoints the <a href="../cathen/11541b.htm">paten</a> twice with <a href="../cathen/03696b.htm">holy chrism</a>, 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 same <a href="../cathen/03538b.htm">ceremony</a> with a special address, <a href="../cathen/12345b.htm">prayer</a>, and form, is performed over the <a href="../cathen/03561a.htm">chalice</a>, except that the consecrator anoints the inside of the <a href="../cathen/03561a.htm">chalice</a> twice from rim to rim, and rubs the oil all over the inside of the cup. The consecrator then recites a <a href="../cathen/12345b.htm">prayer</a> in which allusion is made to the symbolical meaning of the <a href="../cathen/03561a.htm">chalice</a> and <a href="../cathen/11541b.htm">paten</a>, the former of which, according to <a href="../cathen/02432a.htm">Benedict XIV</a> (De Sacrificio Missæ, Sect. i, n. 31), represents the <a href="../cathen/14773b.htm">tomb</a> in which the body of Christ was laid, and the latter the stone with which the <a href="../cathen/14773b.htm">tomb</a> was closed. Finally, he sprinkles both vessels with <a href="../cathen/07432a.htm">holy water</a>, saying nothing.</p> <p>It is difficult to determine when the <a href="../cathen/03744a.htm">Church</a> began to consecrate <a href="../cathen/03561a.htm">chalices</a> and <a href="../cathen/11541b.htm">patens</a>. Some <a href="../cathen/09306a.htm">liturgists</a> are of the opinion that the custom of doing so goes back to the time of <a href="../cathen/14031b.htm">St. Sixtus I</a> (d. 127), who, by a <a href="../cathen/04670a.htm">decree</a>, forbade any other than those constituted in Sacred orders to touch the <a href="../cathen/01357e.htm">sacred vessels</a> (Rom. <a href="../cathen/02768b.htm">Breviary</a>, 16 April). Even if this <a href="../cathen/04670a.htm">decree</a> 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 of <a href="../cathen/01383c.htm">St. Ambrose</a> (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 which <a href="../cathen/03561a.htm">chalices</a> and <a href="../cathen/11541b.htm">patens</a> must be made, but they do not say a word of the consecration, although they treat the consecration of churches, altars, <a href="../cathen/02581b.htm">bishops</a>, etc.; hence we may conclude that <a href="../cathen/03561a.htm">chalices</a> and <a href="../cathen/11541b.htm">patens</a> were not consecrated by a special form before the thirteenth century.</p> <h3>Loss of consecration</h3> <p>The <a href="../cathen/03561a.htm">chalice</a> and <a href="../cathen/11541b.htm">paten</a> 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 the <a href="../cathen/03561a.htm">chalice</a> 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 the <a href="../cathen/11541b.htm">paten</a> so large that particles may fall through it.</p> <div class='catholicadnet-728x90' id='cathen-728x90-bottom' style='display: flex; height: 100px; align-items: center; justify-content: center; '></div> <div class="pub"><h2>About this page</h2><p id="apa"><strong>APA citation.</strong> <span id="apaauthor">Schulte, A.J.</span> <span id="apayear">(1908).</span> <span id="apaarticle">Consecration.</span> In <span id="apawork">The Catholic Encyclopedia.</span> <span id="apapublisher">New York: Robert Appleton Company.</span> <span id="apaurl">http://www.newadvent.org/cathen/04276a.htm</span></p><p id="mla"><strong>MLA citation.</strong> <span id="mlaauthor">Schulte, Augustin Joseph.</span> <span id="mlaarticle">"Consecration."</span> <span id="mlawork">The Catholic Encyclopedia.</span> <span id="mlavolume">Vol. 4.</span> <span id="mlapublisher">New York: Robert Appleton Company,</span> <span id="mlayear">1908.</span> <span id="mlaurl"><http://www.newadvent.org/cathen/04276a.htm>.</span></p><p id="transcription"><strong>Transcription.</strong> <span id="transcriber">This article was transcribed for New Advent by Marcia L. Bellafiore.</span> <span id="dedication"></span></p><p id="approbation"><strong>Ecclesiastical approbation.</strong> <span id="nihil"><em>Nihil Obstat.</em> Remy Lafort, Censor.</span> <span id="imprimatur"><em>Imprimatur.</em> +John M. Farley, Archbishop of New York.</span></p><p id="contactus"><strong>Contact information.</strong> The editor of New Advent is Kevin Knight. My email address is webmaster <em>at</em> newadvent.org. Regrettably, I can't reply to every letter, but I greatly appreciate your feedback — especially notifications about typographical errors and inappropriate ads.</p></div> </div> <div id="ogdenville"><table summary="Bottom bar" width="100%" cellpadding=0 cellspacing=0><tr><td class="bar_white_on_color"><center><strong>Copyright © 2023 by <a href="../utility/contactus.htm">New Advent LLC</a>. 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