Question III: On sacred places set apart for adoration

DUe hosts of enemies, most hostile to Temples, do I find: One of those who overthrew and burned them out of hatred for the faithful people. These were Nebuchadnezzar, Antiochus, Pompey, Cassius, and Titus, who either burned or profaned the Temple of Solomon. See 4. Reg. ult. Primo Machab. 10. Josephus lib. 14. antiquit. et lib. 7. de bello Iudaico. Cornelius Tacitus lib. 21. Augustine lib. 18. de civit. cap. 45.

DIOCLETIAN ordered the churches of the Christians to be leveled to the ground, as Eusebius relates lib. 8. hist. cap. 2. That Julian wished the same, Jerome writes epist. ad Riparium.

OTHERS, however, attacked the Temples with a crowded host, in order to turn every worship away from them. Such are the Manichaeans in St. Augustine lib. 20. contra Faustum, cap. 3. et 4. the Messalians in Damascus de 100. haeresibus, Eustathius, as testifies Socrates, lib. 2. histor. cap. 33. the Petrobrusians, Albigenses, Wycliffites, Taborites, Anabaptists, Transylvanians, and other monsters most like these, in Bellarmine Tom. 2. lib. 3. de militante Ecclesia, and Bouerus Exam. 2. cens. 18. err. 4.

MOREOVER, so that there should never be wanting anything to the abomination of desolation, the sectaries admit the temples for sermons, but execrate them for praying or sacrificing, detest their consecrations, plunder their ornaments, depriving them of all sanctity. Thus the Magdeburgenses cent. 4. cap. 6. et initio centur. 6. Calvin in the Praefat. Instit. et lib. 1. cap. 11. §. 13. sed lib. 5. cap. 20. §. 30. He admits Temples for common prayers, but drives away from them every sacred rite, or holy ceremony.

I ASSERT first, that the building of churches was instituted by God.

IT IS PROVED first by St. Bonaventure in four sermons de Ecclesiae dedicatione. In the first sermon he proves it first ex 3. Reg. 9. where God speaks: *I have sanc- tified this house, which you have built, that I may put my name there for ever.

THEN because Christ Ioan. 2. calls the house of his Father a Temple, and with great zeal drives the merchants from it.

PSALM. 5. of David. I will adore toward your holy Temple.

EXODUS 40. and Numer. 7. it is said that Moses, at God's command, sanctified the Temple.

ISAIAH 56. I will make them joyful in my house of prayer: their holocausts shall please me upon my altar. And Matthew 21. My house shall be called a house of prayer.

AND 3. Reg. 8. et 2. Paral. 7. the Lord appeared, bestowing many privileges on the Temple of Solomon, declaring: *I have chosen, and sanctified this place, that my name may be there for ever.

HE THEN gathers many other Scriptures, in which God complains that the sanctity of Temples is violated. Matth. 21. But you have made it a den of thieves, Jerem. 7. Is this house, in which my name has been invoked, made a den of thieves? Jeremiah: What is this, that my beloved has wrought many wicked deeds in my house? Zechariah 9. I will compass my house about with those who fight for me, and the exactor shall pass over them no more. First Corinthians 14. It is a shame for a woman to speak in the Church, and cap. 11. she ought to veil her head because of the Angels, 1. Corinth. 10. For sanctity befits the house of God, Psalm. 92. When you come together into the Church, and Ezech. 28. In the multitude of your iniquities, and in the iniquity of your traffic, you have polluted my sanctuary. Psalm. 78. O God, the nations have come, they have polluted your holy temple, as is related 1. Machab. 4. To these is added 1 Cor. 3. Whoever shall violate the Temple of God, him shall God destroy.

IT IS PROVED secondly by the Holy Doctor on cap. 4. Ioan. in these words: the Father seeks such adorers, from the most ancient usage of the Church of Christ, which always had Temples and Altars.

FIRST Corinthians 10. Have you not houses to eat and to drink in, or do you despise the Church of God? Heb. 13. We have an altar, etc. Nor is there any of the ancient Fathers who does not mention the altars of the Church, as is seen in Canon 3. Apost., as Dionysius also has it cap. 3. Eccl. Hierar. Irenaeus lib. 4. cap. 33. Athanasius in the life of Blessed Antony, and in the Apol. pro fuga sua, Tertullian lib. poenit. Optatus lib. 6. contra Parmen. Jerome in epitaph. Nepot. Augustine epist. 50. and all the others, wherever they have spoken of Churches.

THE Fathers also used the name of TEMPLE, by which the place of sacrifice is indicated; so the Greeks, everywhere, and Eusebius lib. 3. de vita Constantini, Basil in Psalm. 114. Nazianzen in the oration on Gorgonia his sister, Nyssen in the oration on Theodoretus, Chrysost. homil. 51. in Matth. and others.

AMONG the Latins, Lactantius in the carmine de passione Domini, Salvian lib. 4. de providentia, Ambrose lib. 2. de offic. cap. 21. et 28. Hieron. in cap. 7. Hierem. Augustine lib. 8. de CIV. cap. ult. et lib. 2. cont. Cresconium, cap. 40. et epist. 66. et 137. et lib. 22. de civit. cap. 8. St. Paulinus in the carm. de S. Foelice, Ambr. lib. 1. epistolarum, epist. 5. et lib. 10. epist. 85. et lib. 2. de offi. cap. 28. et the Council of Gangra cap. 5. et the Vth council of Carthage cap. 6. See Valens tom. 3. cap. 144. Valentia disp. 6. quaest. 3. puncto 3. Bellarm. loco cit.

THE Apostle, however, uses the name CHURCH to signify Temples 1. Cor. 10. Clem. lib. 10. recognitionum, Justin Apol. 1. ad finem, Tertullian calls it a shrine, Cyprian in the serm. de eleem. and Gregory of Neo-Caesarea by a famous miracle transferred a mountain, to make a place for himself for building a Church, as Bede relates on that place of Mark: Have the faith of God, etc.

I ASSERT secondly, that the rite of consecrating a church is sacred.

IT IS PROVED by St. Bonaventure first in serm. 3. de Ecclesiae dedicatione, for the people of God of old assembled with immense solemnity for the consecrations of Temples, and there God often bestowed graces Num. 7. on Moses 2. Paral. 2. on Solomon, then the best of kings, to whom also God appeared, showing that feast most pleasing to him. Then it was dedicated by Esdras lib. 1. cap. 6. Thirdly by the Machabees lib. 1. cap. 4.

NOR do they answer wisely, saying that we rather judaize; for these consecrations were not figures to be fulfilled in some action or passion of Christ, like the Lamb, the Azymes, etc.

IT IS PROVED secondly by the Holy Doctor here on 4. Ioan. with the text cited, from the most ancient practice of the Church, and the tradition of the holy Fathers and of the ancient writers; thus Eusebius relates lib. 9. hist. cap. 10. et lib. 4. de vita Constantini, Athanasius Apol. ad Constantinum, where he brings the example of Esdras from the old testament.

BASIL in Psalm. 114. Chrysostom serm. in encaeniis, Sozomen lib. 4. cap. 13. Ambrose lib. 1. epistola 5. et Nazianzen in novam Dominicam ad sororem, which is found in serm. 92. St. Gaudentius, most illustrious Bishop of Brescia, by the testimony of Bellarm. and Valentia, on the Dedication, St. Augustine in five sermons, which, among the sermons de tempore, are 251. 252. 253. 254. 255. and 256. Pope Gelasius epist. ad Episcopos Lucaniae, Foelix IV. in his decretal epistle, Prosper part. 3. cap. 38. Gregory lib. 3. Dial. cap. 30. Bernard in six sermons, Rupert in cap. 28. Genes. Hugh lib. 2. de sacr. part. 5. cap. 2. et 3. Isidore lib. 1. de offic. cap. 35. Rabanus lib. 2. cap. 45. Amalarius. lib. de ord. B. Ivo lib. de consecr. templi, Walafrid lib. de rebus Eccl. cap. 9. These, and others whom the Holy Doctor indicates, speak of the Dedication of the temple as most ancient. See their testimonies in Bellarmine.

I ASSERT thirdly, that very many sacred ceremonies are rightly employed in the dedication of the temple.

IT IS PROVED again by the Holy Doctor in the places adduced, from Numer. 7. et Exodi 40. where the unctions, and other things done in the dedication of the temple, are recounted. Indeed also Genes. 28. in the law of nature Jacob anointed the stone with sacred oil, that he might sacrifice there, and he called it BETHEL, that is, the house of God.

IN the law of Grace also the Apostle prima Cor. 11. forbids feasting in the Church, whereby it is indicated that it is a consecrated place, and St. Dionysius lib. de Eccl. Hierar. cap. 6. testifies that in his time of the Apostles sacred oil was employed for dedicating altars.

THE Council also of Carthage cap. 14. 29. Bracar. II. can. 6. Gelasius, and Foelix IV. cited above. Ioannes I. Epist. ad Episcopos Italiae. Other decrees too are related by Gratian dist. 1. where also there is adduced a Canon of the Council of Nicaea, and another Canon of the Council of Hippo, which was assembled from all Africa, as St. Augustine relates lib. 1. Retract. cap. 17. It is confirmed from the Fathers adduced for the second assertion, for the greater part of them also mention the dedication of Temples.

THE Holy Doctor serm. 3. De dedicatione recounts the Mysteries of the sacred ceremonies of the Temple; the end, moreover, of the ceremonies adduced is, that it may be made known to all that that place is destined for sacred functions. Since therefore the Temple is dedicated to Christ, therefore his sign is painted there, namely the CROSS. Moreover, twelve crosses are painted, so distinguished among themselves that they occupy the whole temple, and before them lamps, signifying the twelve Apostles, who, carrying that holy banner throughout the world, enlightened the nations.

BUT it is anointed with sacred oil, that it may be known that that Temple is being consecrated; for oil is of great virtue and excellence, a liquor floating above the rest, healing, strengthening, and applied to illustrious things.

And because it is consecrated to holy works, above all to that most pure oblation; therefore blessed water is employed, and incense and candles are lighted.

And because it is consecrated to instructing in the Faith of Christ, therefore the Alphabet is written on the pavement, in Greek and Latin letters, because the Faith was preached chiefly in those languages, and the Church at that time used them for teaching the Faith; whereby into all the earth went forth the sound of the Apostles.

And because in that holy place true sanctity is to be obtained, therefore there are set together, mixed, salt, ashes, water, and wine, that it may be acknowledged in what true perfection is placed and established: In the ashes, mortification; in the salt, discretion; in the water, compunction; in the wine, exultation.

Of the first it is said: the ashes of the heifer, sprinkled, sanctify the unclean, Heb. 9. to the cleansing of the flesh, which happens when the flesh is mortified by the memory of past delight. For the heifer is a lascivious animal, and ash remains after the fire has died.

Of the second: as you have exhibited your members to serve uncleanness, and iniquity unto iniquity; so now exhibit, etc. Rom. 6. the flesh is indeed to be mortified, but so that it may be subject, not however that it be destroyed; and as in the making of a Church, salt, and ashes are mixed together; so in penance, mortification, and discretion, Rom. 12. I beseech you by the mercy of God, that you exhibit your bodies a holy host, pleasing to God, your reasonable service.

Of the third it is said: I will pour upon you clean water, and you shall be cleansed from all your defilements, Ezech. 36. For the water of compunction is the blessed water, by which sins are washed away, 1. Corinth. 1: but you are washed, but you are sanctified.

Of the fourth: In every gift make a cheerful countenance, Eccles. 35. and as ashes, and salt were placed together, in wine, and water, so that one may reckon together that joy, in the wine, and fear, signified in the water, are both necessary in the service of God. For first with fear; then with exultation must God be served. Therefore Numer. 6. the Nazarites at the beginning abstained from wine, washed with water, but at the consummation they drank wine.

And since through works of mercy immense perfection and merit are acquired; but the works of nature are exhibited by compassionating with the heart, consoling with words, and relieving with deed: Therefore there are employed in figure, Oil, the Sprinkling with hyssop, and Balsam; for the Chrisma, with which the altars are anointed, is composed of oil and balsam. Oil floats above the other liquors, signifying piety, which floats above the other works, because: Piety is profitable to all things, 1. Timot. 4. Hyssop, a humble herb, while it avails for comforting the breast, takes away roughness from the tongue, making known the mercy of the mouth through the sweetness of speech. Balsam, which preserves from corruption, signifies liberality, which is declared by the outward work.

Of the first it is said: Moses anointed all the vessels of the Tabernacle, and sanctified them with oil, Levit. 8. because toward all who suffer there must be applied the compassion of the heart, that there may be a sanctification of the soul; thus Exodi 30. Taking the oil of unction, you shall anoint the tabernacle with its vessels, that it may be sanctified.

Of the second it is said, Iudith. 9. Give word, O Lord, into my mouth, and strengthen the counsel in my heart, that your house may remain in sanctification, for as the tongue of the dog cures its infirmity; So the tongue of consolation relieves the suffering infirm one.

Of the third: Its merchants shall be, and its wages sanctified to the Lord, Isa. 27. where the Gloss says: You say to God, because what we bestow on the poor for Christ, we do to God. Hence the Holy Doctor pleasantly subjoins: if Martin had known whom he had clothed (I suppose) he would not have let go, unless he had imposed the whole garment.

MOREOVER the Bishop leads in the clergy with the Relics of the Saints, that it may be shown that demons are thereby driven out, and religion led in.

CANDLES are lighted, that it may be shown that from it more than from light, Urim Thumim, limpid and clear holy thoughts are to be had, necessary for salvation. Hence Isa. 10. The light of Israel shall be in fire, and his Holy One in flame.

THE stone is consecrated, whereby the solidity of love in Christ is expressed, in whom we are sanctified for eternity, as the Apostle says to the Hebrews.

MOREOVER the Altar signifies Christ anointed above his fellows, Psalm. 44. first of all the temple is struck and opened with the pastoral staff by the Bishop, because preachers, with power received from God, strike the hearts of the faithful, and lead them to Christ.

THEN he writes in Greek, Latin, and Hebrew letters, as also the title of the Cross was, because the knowledge of Christ is written in the minds of the faithful, and the most lofty Mystery of the Cross is expounded. See St. Bonavent. also serm. 1. Dedicationis, where he applies these ceremonies to the sanctification of the soul. The pavement is sprinkled with water, and candles are lighted, because after illumination Baptism is given. On the walls crosses are painted to signify the consignation in Confirmation. There is made a mixture of ashes, salt, wine, and water, to signify what the life of the baptized, and the son of the Church, ought to be, as I said: See also Bellarmine cap. 5. See also Augustine, Bernard, Hugh, Ivo; and Rabanus in the sermons, on this matter.

I ASSERT fourthly, that the Temple remains consecrated by these ceremonies.

IT IS PROVED by St. Bonaventure first by the scriptures above, especially 2. Paral. 7. I have sanctified this place. Therefore Matth. 23. it is said: The temple sanctifies the gold.

SECONDLY, because in temples there are holy things, as the Relics of saints, the Most Holy Sacrament, the assistance of Angels, who on that account were heard in the time of the siege of Jerusalem crying out: Let us depart, let us remove from here; namely, that they might not see the temple polluted, as Josephus relates lib. 7. de bello Iudaico, cap. 12. and St. Bonaventure.

I ASSERT fifthly, that the adornment of temples is a pious and religious work; so the Holy Doctor also observes a variety of ornaments on different feasts, so that at the time of the most holy Nativity tapestries are laid to show the rigidity: At the Resurrection silks, especially white, to display the joy of glory.

IT IS PROVED by the Holy Doctor from the old Testament, where both the Sanctuary, and the Temple were erected at immense cost, God his own most excellently setting forth his good pleasure; moreover the costs in the Temple of Solomon were incredible; for the whole was clothed with golden plates, the utensils golden, etc. Glicinus relates in the Italian work, de gloria sanctissimae Trinitatis, that David left to Solomon for this work 2400. millions of gold pieces, to which were added others by Solomon not less immense from the treasuries. In the new testament also Isaiah foretold that this was to be done cap. 60.

FOR this reason also the most pious Emperors gave treasures to the churches, especially Constantine, who is venerated among the saints in the Greek Calendar, and is called holy by the Fathers. And Charles the Great, who is venerated as a saint, especially at Paris and Aix-la-Chapelle, and deservedly is wonderfully praised by all writers, as Bellarmine observes here.

THE Seraphic Doctor assigns many reasons for all these.

THE FIRST is, because Temples adorned excite to the contemplation of the Divine majesty. For this reason also God in the temple Isa 6. was seen comely in majesty.

SECONDLY, because it is a sign of religion, Faith, and devotion, as all truthful historians narrate and affirm, especially Eusebius de praepar. evang. lib. 13. cap. 7. Theodoret. hist. cap. 9.

THIRDLY, because God shows that he holds the builders of Temples grateful, as I showed above; but he exterminated the plunderers and destroyers, as is clear in Balthasar Daniel. 5. Eliodoro 2. Machab. 3. Antiocho cap. 9.

THEY OBJECT first with places of scripture indicating that God does not dwell in places made by hands Act. 7. et 17.

THE Holy Doctor ANSWERS in 1. dist. 36. passim and on 4. cap. Ioannis. hence only two things are to be gathered: The first is, that God is not bound to temples, but is immense, and this the Apostle was setting forth Act. 17. disputing at Athens: The other is, that God is not locally in bodily places. He was also setting that forth, that God is not to be prayed to in temples alone.

THEY OBJECT secondly that Ioan. 4. The hour comes, when neither on this mountain, nor in Jerusalem shall you adore the Father.

THE Holy Doctor ANSWERS, that there the sense was, that God is not to be adored in the temple alone, as the Jews were setting forth, binding all Adoration to that temple, and the less so because the shadows of that temple were to cease, and God was to be adored in spirit, and in truth, the shadows taken away. Therefore, he says, God is not to be adored with the shadowy rites of the Jews. So Chrysostom, Cyril, Euthymius, and others. He wills therefore, that in the time of grace God be worshipped in spirit, not in corporal ceremonies only, in truth, not in shadow. So also Theophylactus, St. Thomas, and Cajetan on this place.

SECONDLY he expounds: they shall adore God in spirit against the superstition of the Samaritans, who thought the corporal place of mount Garizim necessary, so that there might be adoration. In truth, namely with the Jewish shadows driven away.

SECONDLY Augustine Marloratus objects that Apoc. 21. And I saw no Temple in it, for the Lord God almighty is the temple of it, where the Church is treated of, as is clear from what follows: The nations shall walk in its light, and Kings shall bring their glory. John changed these words from Isa. 60. where Isaiah speaks of the Church.

IT IS ANSWERED ex D. Bonavent. in Diaeta, tit. 10. cap. 5. and following, that there the Church triumphant is described, not militant, so all approved authors understand, Primasius, Beda, Oecumenius, Richardus, Rupertus, Anselmus, and St. Augustine lib. 20. de civit. Dei, cap. 17. where he censures with excessive imprudence anyone who would dare to expound that of the Church militant: whence Bellarmine deduces cap. 4. that that exposition of the Apocalypse which is found tom. 9. of his works is not Augustine's.

IT IS CONFIRMED, for cap. 20. he finishes the discourse on the Church militant, the Judgment having been described, and sentence passed by the Judge, as the Holy Doctor indicates there tit. 9. at the end, after which he begins to treat of the Church triumphant.

AS TO the place of Isaiah, the Holy Doctor answers serm. 22. in Hexaëmer. and serm. 23. that he there speaks of the Church militant, as Hieronymus, Cyrillus, and Lyra expound, but in the anagogic sense, as it is ordered to the triumphant. Therefore St. Hieronymus at the end of the chapter says, that the glory described there is fulfilled more fully in the world to come.

THEY OBJECT thirdly some Fathers who abstained from the name of Temple: So Hieronymus ad Riparium, Caecilius in Minutius, and Optatus lib. 6.

IT IS ANSWERED, that they abstained lest they might seem to agree with the Jews. Therefore those first Christians used the names of Church, and presbyter, not of temple, or priest; as is clear in the epistles of the Apostles, and of Ignatius, and Justin. But afterwards, when the difference between Christians and Jews had been well perceived, they began to use the names of Priest, and Temple.

HERE I shall adore, that Temples are due to God alone for Latria, but that nevertheless they are rightly built and dedicated also to saints. So the Council of Gangra in the epistle to the Bishops of Armenia, can. 20. calls them Basilicas of the Martyrs, so also the Council of Cabilonense in the last canon, and C. Carthag. V. can. 14. supposes the same.

THE holy Greek Fathers teach the same, Cyrillus catech. 16. Athan. epist. ad solitar. Basilius in Psal. 114. Nazianzenus in the first oration against Iulianum, Nyssenus in the oration on Theodorus, Chrysost. homil. 28. to the people of Antioch, Theodoretes lib. 8. ad Graecos. There are added Eusebius lib. 4. de vita Constantini, cap. 58. and the following. Sozomenus lib. 8. cap. 18. Socrates lib. 1. cap. ult. Euagrius lib. 2. cap. 3. Nicephorus lib. 13. cap. 27. Damascenus lib. 4. cap. 16.

AMONG the Latins, Ambrosius lib. 1. epist. 5. Hieronymus lib. contra Vigilantium. Augustinus lib. de cura pro mort. cap. 1. et lib. 1. de civit. cap. 1. et lib. 20. contra faust. cap. 21. et lib. 8. de civit. cap. 26. Paulinus in the Natali of S. Faelicis, Victorinus of Utica lib. 1. on the persecution of the Vandals, Gregorius lib. 2. Dial. cap. 8. The Liber Pontificalis also testifies that churches were often dedicated to Saints by many holy Pontiffs.

FINALLY Bellarminus brings forward that greatest ornament of the mitre of Brescia, namely Saint Gaudentius (whom he proclaims equal to Ambrose) Tract. de dedicatione Ecclesiae.

THE heretics object that even the ornaments of Temples are reproved. Hierem. 7. Do not trust in lying words, saying: The temple of the Lord, the temple of the Lord.

They also oppose many Fathers in Bellarminus, making little of these ornaments, as superfluous, especially because Christ always loved poverty.

THE Holy Doctor discusses these testimonies at length in the Apologia pauperum, especially the third response cap. 2. where he observes that St. Hieronymus reprehends only those saying that these ornaments are necessary to the perfection of the Church, and from that they detested poverty, because God in his old Church, which was a shadow of ours, had placed riches, had adorned it with gold, and enriched its ministers with possessions.

I ASSERT, lastly, that holy pilgrimages are undertaken for visiting the sacred places: I show that this custom is most ancient; for Deuter. 16. it was a command of God to visit the Temple of Jerusalem. After the ascension of Christ men went to the holy places of Jerusalem, as St. Hier. epist. 17. cap. 6. relates, so that the Sectaries may see that these visitations did not begin from the age of Constantine.

IT IS PROVED therefore that this pilgrimage is holy, from the Fathers Chrysost. hom. 32. ad Rom. hom. 8. ad Ephes. Ambrof. de vita Theodosii Imp. Ruffin. cap. 17. lib. 1. Epiphanius in the life of Eze. b. Amphilochius in the life of Basil, Augustine epist. 137. Paulinus of Nola, natali 3. et 8. Conc. of Cabilonense cap. 45.

ST. Basil brings in reg. disp. resp. 40. two reasons. One is, because where the temples and bodies of the saints are, their patronage is more easily obtained: The other, because there we are more inflamed to their imitation by the more present recollection of them.