De dedicatione ecclesiae
The Material Temple: Consecration and Purpose
The author outlines the reasons for consecrating a material church, focusing on the altar's role in the Eucharist, the significance of liturgical song, and the administration of the Sacraments.
The Church celebrates the dedication of a church among other feast days, and because a church or temple is twofold—that is, material and spiritual—I must speak briefly here about the dedication of this twofold temple. Regarding the dedication of a material temple, there are three things to consider: first, why it is dedicated or consecrated; second, how it is consecrated; and third, by whom it is profaned. And because there are two things in a temple that are consecrated, namely, the altar and the temple itself, we must first consider why the altar is consecrated, and second, why the temple is. The altar, however, is consecrated for three reasons: first, for the offering of the Lord's Sacrament (Genesis). In Genesis 8, Noah built an altar to the Lord, and taking from all the clean birds and cattle, he offered them upon the altar. This Sacrament, however, is the Body and Blood of Christ, which we offer in memory of the Lord's Passion, according to what He commanded us, saying: 'Do this in remembrance of me.' For we have a threefold memorial of the Lord's Passion: one is in writing—that is, the Passion of Christ depicted in images—and this is intended for the sight. For the very image of the Crucified and other images in the church are made to stir up remembrance, devotion, and instruction, because they are, as it were, the books of the laity. The second way is through the Word—that is, the preached Passion of Christ—and this happens through hearing. The third way is in the Sacrament—that is, the Passion so clearly expressed in this Sacrament, in which the Body and Blood of Christ are truly contained and offered to us—and this memorial happens through tasting. If the described and more fully preached Passion of Christ stirs our affection, it ought to inflame us much more strongly when it's so clearly expressed in this Sacrament. Second, for calling upon the name of the Lord (Genesis). Genesis 12 says: 'Abraham built an altar to the Lord who had appeared to him, and he called there on the name of the Lord.' According to the Apostle, this invocation is the first (1 Timothy 2). It must be done either through supplications, which are made with adjuration for removing evils; or through petitions, which are made for accumulating goods; or through thanksgivings, which are made for preserving the goods we have. However, the invocation that takes place over the altar is properly called 'Mass' because the heavenly messenger, that is, Christ, is sent by the Father; He consecrates the host Himself, and through Him, it is sent by us to the Father so that He may intercede for us. Hence Hugh says: the sacred host itself can be called 'Mass' because it is 'sent across'—first from the Father to us through the Incarnation, and second from us to the Father through the Passion. Similarly, in the Sacrament, it is first sent from the Father to us through the sanctification by which He begins to be with us, and afterward from us to the Father through the oblation by which He intercedes for us. Note that the Mass is sung in three languages—Greek, Hebrew, and Latin—to represent the title of the Lord's Passion, which was written in those same three languages. It is also sung in three languages to signify that every tongue ought to praise God, which is understood through this threefold language: the Latin represents the Gospels, Epistles, prayers, and chants; the Greek represents the Kyrie eleison and Christe eleison, which are sung nine times so that we may reach the company of the nine orders of angels; and the Hebrew represents the Alleluia, Amen, Sabaoth, and Hosanna. Third, regarding singing, Ecclesiasticus: Chapter 47: 'He gave him power against his enemies, and made singers stand against the altar, and in their sound he made sweet melodies.' He uses the plural 'melodies' because, according to Hugh of Saint Victor, there are three types of sounds that create these three melodies. For sound is produced by plucking, by breath, and by singing. Plucking belongs to the cithara, breath to the organ, and singing to the voice. This harmony of sounds can be assigned to the harmony of character if we relate the plucking of the cithara to the work of the hands, the breath of the organ to the devotion of the mind, and the singing of the voice to the exhortation of speech; and further: what good is the sweetness of the mouth without the sweetness of the heart? You break your voice; break your will as well. You keep the harmony of sounds; keep the harmony of your character, so that by your example you may be in harmony with your neighbor, by your will with the Lord, and by your obedience with your master. This threefold kind of music refers to the threefold distinction of the Church's office, as the Mitralis states regarding the office, for the Church's office itself consists of psalms, song, and readings. The first kind of music, therefore, is that made by plucking with the fingers, as with a psalter or similar instruments, and psalmody belongs to this. Praise him with the psalter and the harp. The second is that made by song, as with the voice, and the readings belong to this. : sing to him in. Shouting. The third is that made by breath, as with a trumpet, and song belongs to this. “Praise Him with the sound of the trumpet.” A temple or church is consecrated for five reasons. First, so that the devil and his power may be driven out of it. As Gregory relates in his Dialogues, when a church that had belonged to the Arians was returned to the faithful and consecrated, and the relics of Saint Sebastian and the blessed Agatha were brought there, the people gathered in the building suddenly felt a pig running back and forth between their feet. It kept heading for the church doors, yet it could be seen by no one, which filled everyone with wonder. The Lord showed this so that it would be clear to everyone that an unclean inhabitant was leaving that place. However, on the following night, a great noise was made in the roof of that same church, as if someone were wandering around up there. On the second night, the sound grew louder, and on the third, it rang out with such terror that it seemed as if the whole church were being torn from its foundations. It had been overturned. It left immediately, and that disturbance from the ancient enemy appeared no more; but by the sound of terror it made, it became known that it was being forced out of the place it had held for so long. So says Gregory. Second, it is consecrated so that those who flee to it may be saved. Because of this, some churches are granted privileges by rulers after their dedication, so that those who take refuge in them may be saved. For this reason, the canon says: the church shall defend those guilty of bloodshed so that they don't lose their lives or limbs; and it is for this reason that Joab fled to such a tabernacle and took hold of the horns of the altar.✦ Third, it is consecrated so that prayers may be heard there, which is indicated in 3 Kings. Reg. VII. This is where Solomon, having dedicated the temple, says: 'Whoever prays in this place, hear them in the place of your dwelling in heaven, and when you have heard, be merciful.' We worship in these churches facing east, which Damascene says is done for three reasons. IV. c. V. First, to show that we are seeking our true homeland; second, to look toward Christ crucified; third, to show that we are waiting for the Judge who is to come. For it says: 'God planted a paradise in Eden to the east, from which he made man an exile when he left, and he made him live in front of paradise to the west.' Therefore, seeking our ancient homeland and looking toward it, we worship God facing east; but the Lord crucified also looked toward the west, and so we worship looking toward him; and he was taken up and carried on high toward the east, and so the apostles worshipped him, and he will come in the same way they saw him go into heaven. Waiting for Him, we therefore worship facing east. That is what Damascene says. A fourth reason for consecration is so that praises may be offered to God in that place. This is done during the seven canonical hours—Matins, Prime, Terce, Sext, None, Vespers, and Compline. And although God should be praised at every hour of the day, our weakness is not up to that, so it has been ordered that we praise God especially at these hours, because they are privileged above the others in certain ways. For in the middle of the night, when Matins are celebrated, Christ was born, and was captured and mocked by the Jews; in this same hour, He also despoiled hell. The Mitralis says that He despoiled hell in the middle of the night, taking the term in a broad sense. He rose before the morning light, appeared at the first hour, and it is asserted that He will come to judgment in the middle of the night as well. Hence Jerome says, 'I believe the apostolic tradition has remained that on the vigil of Easter, it is not permitted to dismiss the people before midnight, as they wait for the coming of Christ; after that time has passed, they may celebrate the feast with a sense of security.' In this hour, therefore, we sing praises to God, so that we may give thanks to Him for His birth, His capture, and the liberation of the fathers, and wait anxiously for His coming. We also add morning praises because, in the morning, He drowned the Egyptians in the sea, created the world, and rose again. We offer praises to God at this hour so that we won't be drowned in the sea of this world along with the Egyptians, and so that we might thank God for our creation and His resurrection. At the first hour, Christ would especially gather at the temple, and the people would hurry there to Him—that is, they would rush to Him in the morning, as it is said in Luke. XXI, He was presented to Pilate. At this hour, too, He first appeared to the women after rising. This is also the first hour of the day. Therefore, we offer praises to God in the church at this hour so that we might imitate Christ and thank Him as He rises and appears, and so that we might offer the first fruits of the day to God, as the beginning of all things. At the third hour, Christ was crucified by the tongues of the Jews and was scourged by Pilate at the pillar; and still, as it is said in the histories, the pillar where He was bound shows traces of blood. At this same hour, the Holy Spirit was sent. At the sixth hour, He was nailed to the cross, and darkness fell over the whole world, so that in the death of its Lord, the sun might cover itself in mourning with black garments and not provide light to those crucifying the Lord. And at this hour on the day of the Ascension, he sat down with his disciples. At the ninth hour, Christ gave up his spirit, a soldier opened his side, the company of the apostles was accustomed to gather for prayer, and Christ ascended into heaven; because of these prerogatives, we praise God at these hours. In the evening, Christ instituted the Sacrament of his Body and Blood at the Supper, washed the feet of his disciples, was taken down from the cross and placed in the tomb, and revealed himself to his disciples as a traveler; for all these things, the Church offers thanks to Christ at this hour. At Compline, Christ sweated drops of blood, a guard was assigned to his tomb and he rested there, and rising again, he announced peace to his disciples; for these things, we give thanks to God. Bernard explains how we ought to offer these praises to God: 'My brothers, as you offer the sacrifice of praise, join your sense to your words, your affection to your sense, and to your affection...' '...exultation, to your exultation maturity, to your maturity humility, and to your humility freedom.' Fifth, it is consecrated so that the ecclesiastical Sacraments may be administered there. Hence, the church itself is made, as it were, the very tabernacle of God, in which the Sacraments are contained and administered. Some things are administered and given to those entering, such as baptism; some to those departing, namely the anointing of the sick; some to those remaining. Among these, some are ministers, and to them holy orders are given; some are fighting, and of these, some succumb in the battle, and to them penance is given; some are pressing forward, and to them is granted the courage of spirit to be strengthened, and this is through confirmation; food is given so they may be sustained, and this is through the reception of the Eucharist; the removal of an obstacle is made so they may not be cast down, and this is through the bond of matrimony.
The Rites of Consecration
This section details the symbolic actions involved in consecrating an altar, including the use of crosses, holy water, incense, and chrism to represent virtues required of the faithful.
Secondly, we must look at how it is consecrated, first regarding the altar, and then the church. Many things come together for the consecration of an altar. First, four crosses of holy water are formed on the four corners of the altar; second, it is circled seven times; third, it is sprinkled seven times with holy water using hyssop; fourth, incense is burned upon it; fifth, it is anointed with chrism; and sixth, it is covered with clean cloths. These things represent what those who approach the altar ought to possess. They ought to possess a fourfold charity acquired through the cross, so that they may love God, themselves, their friends, and their enemies. These are signified by the four crosses made on the four corners of the altar. These four corners of charity are spoken of in Genesis. You will spread out to the east, west, north, and south. Alternatively, the four crosses are made on the four corners to signify that Christ saved the four corners of the world through the cross. Or, it is to signify that we must carry the Lord's cross in four ways: in the heart through meditation, in the mouth through confession, in the body through mortification, and in our outward appearance through a constant impression of it. Second, they must have care and vigilance, which is signified by the circuits; hence the chant at that time: 'The watchmen found me,' and so on. For they must watch over their flock with care. Hence Gilbert includes the negligence of a prelate among ridiculous things, saying: 'Is there anything more ridiculous or more dangerous than a blind watchman, a lame forerunner, a negligent prelate, an ignorant doctor, or a mute herald?' Alternatively, the seven circuits around the altar signify the seven meditations and considerations we ought to have regarding the sevenfold virtue of Christ's humility, through which we should frequently travel. The first virtue is that, though he was rich, he was made poor; the second, that he was placed in a manger; the third, that he was subject to his parents; the fourth, that he bowed his head under the hand of a servant; the fifth, that he endured his disciple, a thief and a traitor; the sixth, that he remained silent and gentle before an unjust judge; the seventh, that he prayed mercifully for those who crucified him. Alternatively, those seven circuits represent the seven paths of Christ. The first was from heaven into the womb; the second from the womb into the manger; the third from the manger into the world; the fourth from the world onto the cross; the fifth from the cross into the tomb; the sixth from the tomb into the underworld; and the seventh, rising from the underworld, into heaven. Third, they must keep the Lord's passion in mind, which is signified by the sprinkling of water. For the seven sprinklings of water are the seven times Christ shed his blood: the first flowed at his circumcision, the second in his prayer, the third in the scourging of his body, the fourth in the crowning of his head, the fifth in the piercing of his hands, the sixth in the nailing of his feet, and the seventh in the opening of his side. These sprinklings of blood were performed with the hyssop of humility and inestimable love. For hyssop is a humble and warm herb. Alternatively, it is sprinkled seven times to signify that the seven gifts of the Holy Spirit are given in baptism. Fourth, they must have fervent and devout prayer, which is signified by the burning of incense, because incense has the power to ascend through the lightness of its smoke, to consolidate through its quality, to bind through its stickiness, and to comfort through its fragrance. Thus, prayer ascends into the memory of God; it consolidates the soul regarding past guilt by obtaining a remedy; it binds it regarding future guilt by obtaining caution; and it comforts it regarding present guilt by obtaining protection. Alternatively, it can be said that a devout prayer is signified by incense, because it must ascend to God. “The prayer of one who humbles himself penetrates the clouds; to offer a sweet odor to God.” “Each one holding harps and golden bowls full of incense,” and so on; this signifies that prayer should come from an inflamed heart. “There was given to him much incense.” And further on: “The angel took the censer and filled it with fire.” etc. Fifth, they must possess the brightness of conscience and the fragrance of a good reputation, which is signified by the chrism made from oil and balsam. For they must have a pure conscience, so that they may say with the Apostle: “Our glory is this: the testimony of our conscience,” and a good reputation. 1 Timothy. “He must have a good reputation with those outside the church.” Chrysostom says: Clergy must have no stain on them, whether in word, thought, deed, or reputation, because they are the beauty and strength of the Church; if they are corrupt, they defile the whole Church. Sixth, they must possess the purity of good works. This is signified by the white, clean cloths that cover the altar. . For the purpose of clothing is to cover, to warm, and to adorn. In this way, good works cover the soul's nakedness (Revelation). “You should be clothed in white garments, so that the shame of your nakedness does not appear.” They adorn the soul for honesty, Romans. “Let us put on the armor of light,” and they warm us by inflaming us toward charity, Job. “Are your garments not warm?” etc. [Text missing in source] For it would be of little value to someone approaching the altar if they possessed the highest dignity but the lowest life, Bernard. It’s a monstrous thing to have a high seat but a low life, the highest rank but the lowest standing, a grave face but light actions, much talk but no fruit, immense authority and an unstable soul. Secondly, we must see how a church is consecrated, and many things contribute to this.
The Church Building and Its Profanation
The author explains the rites for consecrating the church building itself and warns against the profanation of God's house through greed, gluttony, and pride.
The bishop walks around the church three times, and each time he reaches the church door, he strikes it with his pastoral staff, saying, "Open your gates, you princes," and so on. The church is sprinkled inside and out with holy water. On the floor, a cross is formed from ash and sand, stretching from the eastern corner to the western corner, and the alphabet is written there in Greek and Latin letters. Crosses are painted on the church walls, then illuminated and anointed with chrism. The first thing, then—the triple circuit—signifies the triple journey that Christ made for the sanctification of the church itself. First, he came from heaven into the world; second, he descended from the world to the underworld; third, he returned from the underworld, rose again, and ascended into heaven. Alternatively, the triple circuit is performed to show that the church is consecrated to the honor of the Trinity. Another interpretation is that the triple circuit signifies the three states of those to be saved within the church: virgins, the continent, and the married. As Richard of Saint Victor shows, these things are also indicated in the physical layout of the church. For the sanctuary signifies the order of virgins, the choir the order of the continent, and the nave the married—the sanctuary is the most sacred. The sanctuary is more than the choir, and the choir is more than the nave, because there are fewer virgins than those who are continent, and fewer who are continent than those who are married. The sanctuary space is also holier than the choir, and the choir holier than the nave, because the order of virgins is more worthy than that of the continent, and the continent more worthy than the married. Richard says this. The second point—the triple knocking at the door—signifies the threefold right Christ has in the Church, which is why it must be opened to him. It is by his right of creation, redemption, and the permission of glorification. Anselm says of this threefold right: 'Truly, Lord, because you made me, I owe you my whole self; because you redeemed me, I owe you my whole self; because you promise such great things, I owe you my whole self. Indeed, I owe your love even more than my whole self, for you are greater than I, and for my sake you gave yourself, and to me you promise yourself.' The triple proclamation, 'Lift up your heads, O you gates,' signifies his threefold power: in heaven, on earth, and in hell. Third, the church is sprinkled inside and out with holy water, which is done for three reasons. First, to drive out the devil. Blessed water has the specific power to drive out the devil himself. That’s why the exorcism of water says: 'May you be exorcised, water, to put to flight every power of the enemy and to eradicate the enemy himself,' and so on. This blessed water is made from four things—water, wine, salt, and ash—because these four things are most effective at driving out the enemy: the shedding of tears, signified by water; spiritual exultation, signified by wine; mature discernment, signified by salt; and deep humility, signified by ash. Second, for the purification of the church itself. Since all earthly things have been corrupted and stained by sin, the place is sprinkled with blessed water so it can be freed, cleansed, and purified from all filth and uncleanness. This is also why, under the Law, almost everything was cleansed by water. Third, for the removal of every curse. From the beginning, the earth and its fruit received a curse because the deception happened through that fruit, but water has never been subject to any curse. This is why the Lord ate fish, though it isn't recorded that He ate meat by name—unless perhaps the Paschal lamb because of the Law's commandment, as an example of sometimes abstaining from what is permitted and other times eating it. Therefore, blessed water is sprinkled so that every curse may be removed and a blessing introduced. Fourth, an alphabet is written on the floor, which represents the union of both peoples—the Gentile and the Jew—or the page of both Testaments, or the articles of our faith. The alphabet, written in Greek and Latin letters on the cross, represents the union in faith of the Gentile and Jewish peoples, brought about through the cross of Christ. This is why the cross is drawn from the eastern corner across to the western corner, to signify that the one who was first is now last, and the one who was at the head is now at the tail, and vice versa. Secondly, it represents the page of both Testaments, which was fulfilled through the cross of Christ. Hence, as He was dying, He said, "It is finished." The cross is drawn across because one Testament is contained within the other, just as the wheel was within the wheel. Thirdly, it represents the articles of faith; for the floor of the church is the foundation of our faith, and the elements inscribed upon it are the articles of faith by which the simple and the newly baptized of both peoples are instructed in the church, and they ought to consider themselves dust and ashes, according to what Abraham said in Genesis. I will speak to my Lord, though I am but dust and ashes. Fifthly, crosses are painted in the church, which is done for a threefold reason. First, because of the terror it strikes in demons, so that the demons who have been cast out are terrified when they see the sign of the cross and don't dare to enter. They greatly fear the sign of the cross; hence Chrysostom says that wherever demons see the Lord's sign, they flee, fearing the staff by which they received their blow. Secondly, it is for the display of triumph: crosses are the banners of Christ and the signs of His victory, and so, to show that this place is subject to the dominion of Christ, crosses are painted there. It's also observed in imperial majesty that when a city surrenders to the emperor, the imperial banner is raised within it. In this image, Genesis 28 says that Jacob set up the stone he had placed under his head as a monument—that is, a monument of proclamation, remembrance, and triumph. Thirdly, this is done to represent the apostles, for those twelve lights placed before the crosses signify the twelve apostles who, through faith in the Crucified, enlightened the whole world. These crosses are therefore illuminated and anointed with chrism, because the apostles also enlightened the whole world through faith in Christ’s passion, inflamed it toward love, and anointed it for the purity of conscience—which is understood by the oil—and for the fragrance of a good life, which is understood by the balsam. Regarding the third point—that is, by whom the house of God is profaned—we must know that we read of it being profaned by three: Jeroboam, Nebuzaradan, and Antiochus. For Jeroboam, as we read in the Book of Kings... ...made two calves, placing one in Dan and the other in Bethel, as it is said. He did this to the house of God out of greed, so that the kingdom wouldn't return to Rehoboam. By this it is signified that the greed of the clergy greatly contaminates the house of God, for it reigns strongly within the clergy themselves, as Jeremiah says. IV: From the least to the greatest, everyone follows greed. Bernard says: 'How many prelates can you show me who are more concerned with emptying their subjects' purses than with rooting out their vices?' The calves are the common people, whom they place in Bethel—that is, in the house of God. The Church is also profaned by Jeroboam if it is built from the greed of usurers or robbers. It is recorded that when a certain usurer built a church with money from robbery and usury, he invited the bishop to its dedication with many prayers. When the bishop was performing the rite of consecration with his clergy, he saw the devil standing behind the altar in a bishop's vestments. The devil said to the bishop, 'Why are you consecrating my church? Stop now, for its jurisdiction belongs to me, because it was built from usury and robbery.' When the bishop, terrified, fled with his clergy, the devil immediately destroyed the church with a great noise; Nebuzaradan did the same, as is read in 4 Kings. Kings. 25, he burned the house of God. Nabuzardan, the chief of the cooks, represents those given over to gluttony and lust who have made their belly their god, just as the Apostle says: 'whose god is their belly.' Hugo of Saint Victor explains how the belly is called a god in his work on the cloister, noting: 'It is customary to build temples to gods, erect altars, appoint ministers to serve, sacrifice animals, and burn incense; for the belly, the kitchen is the temple, the table is the altar, cooks are the ministers, the sacrifice of animals is the cooked meat, and the smoke of the incense is the aroma of the flavors.' King Antiochus, who was incredibly arrogant and ambitious, polluted and profaned the house of God, as we read in the First Book of Maccabees. He signifies that the pride and ambition flourishing in clerics who seek to rule rather than serve greatly contaminate the Church of God. Regarding their proud ambition, Bernard says: 'They are honored and live off the goods of the Lord, yet they offer no honor to the Lord. Consequently, in those you see daily, there is a harlot’s glitter, a theatrical style, royal display, and gold on their bridles, saddles, and spurs; their spurs shine more than their altars. And just as the temple was profaned by three, so it was dedicated and consecrated by another three.'
The Spiritual Temple of the Heart
The author shifts from the material to the spiritual, describing the human heart as a temple that must be consecrated through compunction, prayer, and the imitation of Christ.
Moses performed the dedication first, Solomon second, and Judas Maccabaeus third; this implies that in the dedication of a church, we ought to possess the humility of Moses, the wisdom and discretion of Solomon, and the commitment to the true faith signified by Judas. Second, we must consider the consecration or dedication of the spiritual temple—which is what we are, namely, the congregation of all the faithful—built of living stones. 1 Peter. 'As living stones, built up,' etc. From polished stones; hence the hymn: 'Polished by blows and pressures, the stones,' etc. The four sides of the spiritual stone are faith, hope, charity, and action, which are equal; because, as Gregory says, 'As much as you believe, so much you hope; as much as you believe and hope, so much you love; as much as you believe, hope, and love, so much you act.' In this temple, our heart is the altar, and upon this altar three things must be offered to God; the first is the fire of perpetual love (Leviticus). The fire of love must be perpetual and never fail upon the altar of the heart; the second is the incense of fragrant prayer (1 Chronicles). Chronicles. Aaron and his sons shall burn incense upon the altar of burnt offering and incense; the third is the sacrifice of righteousness, which consists in the offering of repentance, in the burnt offering of perfect love, and in the calf of mortified flesh (Psalm). Then you will accept the sacrifice of righteousness, offerings, and burnt offerings; then they will place calves upon your altar. The spiritual temple that we are is consecrated in the likeness of a material temple; first, the High Priest, Christ, finding the door of the heart closed, circles it three times as He brings the sin of mouth, heart, and deed to our memory. Regarding this triple circuit, Isaiah 23 says: 'Take a harp, circle the city of the heart for the first, the prostitute given over to oblivion for the second, and for the third.' Second, He strikes the closed door of the heart three times so that it may be opened to Him. He strikes the heart itself with the blow of a benefit, a counsel, and a scourge; concerning this triple striking, it is said in Proverbs 1, regarding the wicked: 'I have stretched out my hand,' etc.—this refers to the benefits bestowed; 'You have despised all my counsel,' this refers to the counsels inspired; 'and have neglected my reproofs,' this refers to the scourges inflicted; or He strikes three times when He moves the rational part to the knowledge of sin, the concupiscible part to sorrow, and the irascible part to the vengeance and detestation of sin. Third, the spiritual temple itself must be watered three times, both inside and out. This triple watering is the threefold shedding of tears, whether interior or sometimes exterior. As Gregory says, the mind of a holy person is moved to sorrow by considering where he has been, where he will be, where he is, and where he is not. 'Where have I been?' he asks. 'In sin.' 'Where will I be?' 'In judgment.' 'Where am I?' 'In misery.' 'Where am I not?' 'In glory.' Therefore, when he sheds interior or exterior tears, considering that he has been in sin and will render an account for it in judgment, this temple is sprinkled with water for the first time; when he is moved to weeping for the misery in which he currently exists, it is watered a second time. When he sheds tears for the glory in which he is not yet, he sprinkles the third water. To this water, however, wine, salt, and ashes are added, because with these tears we must have the wine of spiritual exultation, the salt of mature discretion, and the ashes of profound humiliation; or, by the watered-down wine, the humility of Christ which He had in the assumption of flesh is understood. For the watered-down wine is the Word made flesh; by salt, the holiness of His life is understood, which is the seasoning of religious life for everyone. By the ashes, His passion is understood. We must sprinkle our heart with these three things: with the benefit of the Incarnation, by which we are provoked to humility; with the example of His life, by which we are formed in holiness; and with the memory of His passion, by which we are incited to charity. Fourth, a spiritual alphabet is written in this temple of the heart—that is, a spiritual scripture. This writing, inscribed there, is threefold. It consists of directives for what must be done, testimonies of divine benefits, and the accusation of one's own sins. Regarding these three, look to Romans. For when Gentiles, who don't have the law, naturally do what the law requires, they are a law to themselves, even though they don't have the law; they show that the work of the law is written on their hearts. Behold the first testimony, with their conscience bearing witness to them; behold the second, with their thoughts accusing or even defending one another; and behold the third. Fifth, crosses must be painted—meaning the austerities of penance must be taken up—which must be anointed and illuminated by fire, because they are to be borne not only patiently, but also willingly (signified by the anointing) and ardently (signified by the fire). Hence Bernard says: 'Whoever lingers in fear bears the cross of Christ patiently; whoever makes progress in hope bears it willingly; but whoever is perfected in love embraces it now ardently.' Likewise: many see our crosses, but they don't see our anointings. Whoever, therefore, holds these things within himself will truly be a temple dedicated to the honor of God. He is clearly worthy for Christ to dwell in him through grace, so that eventually He may deign to dwell in him through glory; may He Himself deign to grant this to us, who lives and reigns as God forever and ever. Amen. Here ends the Golden Legend, or the Lombardic History, by Jacobus de Voragine, of the Order of Preachers, Bishop of Genoa. The following items are included. Others have added certain legends.
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Dedicatio ecclesiae inter alias festivitates ab ecclesia celebratur et quoniam duplex est ecclesia sive templum, scilicet materiale et spirituale, ideo de hujus templi duplicis dedicatione hic breviter est agendum. Circa dedicationem antem templi materialis tria videnda sunt; primo quare dedicatur sive consecratur, secundo qualiter consecratur, tertio per quos profanatur. Et quia in templo duo sunt, quae consecrantur, scilicet. altare et ipsum templum, ideo primum videndum est, quare consecratur altare, secundo quare templum. Altare autem consecratur ad tria, primo ad sacramentum domini offerendum, Genes. VII: aedificavit No altare domino et tollens de cunctis volucribus et pecoribus mundis obtulit super altare, Hoc autem sacramentum est corpus et sanguis Christi, quae in memoriam passionis dominicae immolamus, juxta quod nobis praecepit dicens: hoc facies in meam commemorationem. Habemus enim triplex memoriale dominicae passionis, unum in scripto, scilicet passio Christi imaginibus figurata, et hoc habet fieri quantum ad visum. -Jpsa enim crucifixi imago et aliae imagines in ecclesia fiunt propter rememorationem excitandam, devotionem et instructionem, quia sunt quasi libri laycorum.
Secundum in verbo, scilicet passio Christi praedicata, et hoc habet fieri quantum ad auditam. Tertium in sacramento, scilicet passio in hoc sacramento tam signanter expressa, in quo corpus et sanguis Christi veraciter continetur et nobis offertur et hoc memoriale habet fieri quantum ad gustum. Si ergo affectum nostrum accendit passio Christi descripta et amplius praedicata, multo fortius inflammare debet in hoc sacramento tam signanter expressa. Secundo ad nomen domini invocandum, Genes. XII: aedificavit Abraham altare domino, qui apparuerat ei, et invocavit ibi nomen domini, Haec autem invocatio secundum apostolum prima ad Timoth IL. habet fieri aut per obsecrationes, quae fiunt cum adjuratione pro malis removendis, aut per postulationes, quae fiunt pro bonis cumulandis, ant per gratiarum actiones, quae fiunt pro bonis habitis conservandis, Invocatio antem, quae fit super altare, proprie dicitur missa eo, quod coclestis missus, scilicet Christus, a patre mittitur, qui ipsam hostiam consecrat, et per eundem a nobis patri mittitur, ut pro nobis intercedat. Unde llugo: ipsa hostia sacra missa vocari potest, quia íransmissa est; primo a patre nobis per incarnationem, secundo à nobis patri per passionem. Similiter in sacramento primo a patre nobis per sanctificationem, qua nobiscum esse incipit, postea à nobis patri per oblationem, qua pro nobis intercedit.
Et nota, quod missa in tribus linguis canitur, scilicet graeca, hebrayca et latina, ad repraesentandum titulum dominicae passionis, qui scriptus erat graece, hebrayce et latine. Item etiam in tribus linguis canitur ad notandum, quod omnis lingua debet Deum laudare, quae per hanc triplicem linguam intelligitur, Latina autem sunt evangelia , epistolae , orationes et cantus, graeca sunt Kyrie eleison, Christe eleison, quae novem vicibus cantantur, ut ad societatem novem ordinum angelorum perveniamus, hebrayca sunt alleluja, amen, sabaoth et osanna. Tertio ad cantandum, Ecclesiast. XLVII: dedit illi contra inimicos potentiam et stare fecit contra altare cantores et in sono eorum fecit dulces modulos. Et dicit modulos in plurali, quia secundum Hugonem de sancto Victore tres sunt species sonorum, quae faciunt tres modulos. Fit enim sonus pulsy, flatu et cantu. Ad citharam pertinet pulsus, ad organum flatus, ad vocem cantus. Assignari potest haec consonantia sonorum concordiae morum, si referatur ad pulsum citharae manuum operatio, ad flatum organi mentis devotio, ad cantum vocis sermonis exhortatio; et infra: quid prodest dulcedo oris sine dulcedine cordis?
Frangis vocem, frange et voluntatem, servas consonantiam vocum, serva concordiam morum, ut per exemplum concordes proximo, per voluntatem domino, per obedientiam magistro. Hoc igitur triplex genus musicorum refertur ad triplicem differentiam, officii ecclesiae, sicut dicitur im mitrali de officio, nam ipsum officium ecclesiae consistit in psalmis, in cantu et in lectionibus. Primum igitur genus musicorum est, quod fit pulsu digitorum, ut in psalterio et im similibus, et ad illud pertinet psalmodia ; Psalm. : laudate eum in psalterio et cithara. Secundum est, quod fit cantu, sicut in voce, et ad istud pertinent lectiones, Psalm. : psallite ei in. vociferatione. Tertium est, quod fit flatu, sicut in tuba, et ad istud pertinet cantus, Psalm.
: laudate eum in sono tubae. Templum antem seu ecclesia consecratur quintuplici ratione. Primo, ut inde dyabolus et ejus potestas expellatur. Ut refert Gregorius in dyalozo, quod, cum quaedam ecclesia Arianorum fidelibus reddita consecraretur et reliquiae sancti Sebastiani et beatae Agathae illue delatae fuissent , populus ibidem congregatus porcum subito intra suos pedes huc illuc discurrere senserunt, qui fores ecclesiae repetens a nullo videri potuit omnesque in admirationem commovit. Quod idcirco dominus ostendit, ut cunctis patefieret, quod de loco eodem immundus habitator exiret. Sequenti autem nocte magnus in ejusdem ecclesiae tectis strepitus factus est, ac si in hoc aliquis errando discurreret. Secunda iterum nocte gravior sonus increvit, tanto vero terrore terlia insonuit, ac si omnis illa ecclesia a fundamentis. fuisset eversa.
Statimque recessit nec amplius illa antiqui hostis inquietudo apparuit, sed per terroris sonitum, quem fecit, innotuit, a loco, quem diu tenuerat, quam coactus exibat. Haec Gregorius. Secundo consecratur, ut ad eam fugientes salventur. Unde aliquae ecclesiae post dedicationem a principibus privilegiantar, ut, qui ad eam confugerint, salventur. Unde dicit canon: reos sanguinis defendet ecclesia, ne vitam perdant et membra, et ob hoc Joab in tale tabernaculum confugit et cornu altaris apprehendit. Tertio consecratur, ut ibidem orationes exaudiantur, quod signatum est lil. Reg. VII.
, ubi Salomon dedicato templo ait: quicunque roga verit in loco isto, exaudfes in loco habitaculi tui in coelo, et cum exaudieris, propitius eris. Adoramus aulem in ipsis ecclesiis ad orientem, quod fit triplici ralione secundum Damascenum L. IV. c. V. Primo, ut patriam nostram nos requirere ostendamus, secundo, ut ad Christum crucifixum respiciamus, tertio, ut venientein judicem nos exspectare monstremus. Ait enim sic: Deus paradisum in Edem ad orientem plantavit, unde hominem egressum exsulem fecit et ante paradisum ex occidente habitare fecit. Antiquam igitur patriam exquirentes et ad ipsam adspicientes Deum ad orientem adoramus, Sed et dominus crucifixus ad occidentem respiciebat et ita adoramus ad ipsum respicientes et assumtus ad orientem sursum ferebatur et ita ipsum apostoli adoraverunt et ita veniet, quomodo viderunt euntem in coelum.
Ipsum igitur exspectantes ad oriéntem adoramus. Haec Damascenus. Quarto consecratur, ut ibidem landes Deo reddantur. Quod quidem fit in septem horis canonicis sive matutinis, prima, terlia, sexta, nona, vespera et completorio, Et licet in qualibet hora diei Deus esset laudandus, tamen, quia ad hoc infirmitas nostra non sufficit, ordinatum est, ut his horis specialiter Deum landemus co, quod hae horae ab aliis privilegiatae sunt in aliquibus. Nam in nocte media, qua matntinae celebrantur, Christus natus est, captus et illusus a Judaeis fuit, In hac iterum hora infernum spoliavit, Dicitur enim in mitrali, quod in media nocte infernum spoliavit large accipiendo. Scilicet ante lucem mane surrexit, hora prima apparuit; in media etiam nocte ad judicium venturus asseritur. Unde Hieronymus: reor, inqnit, traditionem apostolicam permansisse, ut die vigiliarum paschae ante noctis medium dimittere non liceat populos exspectantes adventum Christi, et postquam advenerit illud tempus, securitate praesumta festum cunctos, agere diem. In hac igitur hora landes Deo cantamus, ut ei de ejus nativitate, captione et patrum liberatione gratias agamus et ejus adventum solliciti exspectemus.
Adduntur etiam matatinales laudes, quia in mane Aegyptios in mare submersit, mun dum creavit et resurrexit. In hac ergo hora laudes Deo reddimus, ne in mari hujus mundi cum Aegyptiis demergamur, ut pro nostra creatione et ejus resurrectione gratias Deo reddamus. In hora prima :hristus ad templum maxime conveniebat et populus ibidem ad eum manicabat, id est, ad eum mane festinabat, ut dicitur Luc. XXI, Pylato praesentatus fuit. In hac etiam hora resurgens mulieribus primo apparuit. Haec est etiam prima hora diei. Ideo ergo in hac hora in ecclesia Deo laudes exsolvimus, uf Christum imitemur et sibi resurgenti et apparenti gratias agamus, et ut Deo tamquam omnium principio ipsins diei primitias solvamus. In hora tertia Christus linguis Judaeorum crucifixus est, a Pylato ad columnam flagellatus est et adhuc, ut dicitur in hystoriis, columna, ubi ligatus fuit, vestigia cruoris ostendit et hac eadem hora spiritus sanctus missus est, In sexta in cruce clavis confixus est, tenebrae per universum mundum factae sunt, ut in morte domini sui sol lugens se vestibus nigris contegeret et ne dominum crucifigentibus lumen praeberet.
Et in hac hora in die ascensionis cum discipulis discubuit. In nona hora Christns spiritum emisit, miles latus ejus aperuit, coetus apostolorum ad orandum convenire consuevit et Christus in coelum adscendit, Propter has praerogativas Deum in his horis laudamus. In vespera Christus in coena sacramentum corporis et sanguinis instituit, pedes discipulorum lavit, de cruce depositus iu sepulchro collocatus fuit, discipulis in habitu peregrini se manifestavit, et pro his omnibus in hac hora ecclesia Christo gratias agit. In completorio Christus sanguineas guttas sudavit, monumento ejus eustodia depntata fuit et ibidem quievit, resurgens pacem discipulis nuntiavit, et pro his gratias Deo reddimus. Has aulem laudes qualiter Deo exsolvere debeamus, dicit Bernardus: fratres mei, immolantes hostiam laudis jungamus vcrbis sensum, sensui affectum, affectui. exsultationem, exsultationi maturitatem, maturitati humilitatem, humilitati libertatem. Quinto consecratur, ut ibidem sacramenta ecclesiastica ministrentnr. Unde ipsa ecclesia efficitur quasi ipsa taberna Dei, in qua sacramenta continentur et ministrantar.
Quaedam enim ministrantur et dantur intrantibus, ut baptismus; quaedam exeuntibus, scilicel extrema unctio; quaedam commorantibus, et horum quidam sunt ministrantes, his datur ordo; quidam pugnantes, et horum quidam pngnae succumbunt, his datur poenitentia; quidam insistunt, et his confertur audacia animi, ut roborentur, et hoc per confirmationem; datur cibus, ut sustententur, et ltoc per eucharistiae sumtionem ; fit remotio impedimenti, ne dejiciantur, et hoc per matrimonii-conjunetionem. Secundo videndum est, qualiter consecratur, sed primo de altari, secundo de ecclesia. Ad consecrationem autem altaris plura concurrunt. Primo enim quatuor cruces de aqua benedicta in quatuor cornibus altaris configurantur, secundo ipsum septies circuitnr, tertio aqua benedicta eum ysopo septies adspergitur, quarto incensum in ipso crematur, quinto chrismate inungitur, sexto mundis pannis operitur. Haec autem repraesentant ea, quae debent habere illi, qui ad altare accedunt. Debent enim primo habere caritatem quadruplicem per crucem acquisitam, ut scilicet diligant Deum, se ipsos, amicos et inimicos. Et haec signantur per quatuor cruces in quatuor cornibus altaris factas. Et de his quatuor cornibus caritatis dicitur in Genes.
XXVIII: dilataberis ad orientem et occidentem, septentrionem et meridiem. Vel ideo quatuor cruces in qualuor cornibus fiunt ad significandum, quod Christus per crucem quatnor mundi partes salvavit. Vel ideo ad significandum, quod crucem domini quatuor modis debemus portare, scilicet in corde per meditationem, in ore per confessionem, in corpore per mortificationem, in facie per assiduam impressionem. Secundo debent habere curam et vigilantiam; quod significatur per circuitus, Unde tunc cantatur: invenerunt me vigiles etc. Debent enim solliciti vigilare super gregem suum. Unde negligentiam praelati ponit Gilbertus inter ridiculosa dicens: ridiculosa an magis periculosa res est speculator oecus, praecursor claudus, negligens praelatus, doctor nescius, praeco mutas. Vel per septem circuitus circa altare significantnr septem meditationes et considerationes, quas circa septemplicem virtutem humilitatis Christi habere debemus et per ipsas frequenter irenire. Prima virtus est, quod, cum dives esset, factus est pauper; secunda, quod in praesepio positus; tertia, quod parentibus subditus; quarta, quod sub manu servi caput inclinavit; quinta, qnod discipulum furem et proditorem sustinuit; sexta, quod aute iniquum judicem mansuetus tacuit; septima, quod pro crucifixoribus clementer oravit.
Vel per septem illus circuitus significantur septem viae Christi. Prima fuit de coclo in uterum, secunda de utero in praesepium, tertia de praesepio in mundum, quarta de mundo in patibulum, quinta de patibulo in sepulchrum, sexta de sepulchro in limbum, septima de limbo resurgens in coelum. Tertio debent habere dominicae passionis memoriam; quod significatur per aspersionem aquae. Septem enim aquae aspersiones sunt septem sanguinis Christi effusiones, quarum prima fluxit in circumcisione, secunda in oratione, tertia in corporis flagellatione, quarta in capitis coronatione, quinta in manuum perforatione, sexta in pedum affixione, septima in lateris apertione. Hae autem sanguinis aspersiones factae fuerunt cum ysopo humilitatis et inaestimabilis caritatis. Ysopus enim est herba humilis et calida. Vel ideo septies adspergitur ad significandum, quod in baptismo septem dona spiritus sancti dantur, Quarto debent habere orationem ferventem et devotam, quod significatur per concremationem thuris, Thus enim habet virtutem ascendendi ex fumi levitate, consolidandi ex sua qualitate, constringendi ex conglulinitate, confortandi ex aromaticitate. Sic oratio adscendit in Dei memoriam; animam consolidat, quantum ad culpam praeteritam , impetrando medelam; constringit, quantum ad futuram, impetrando cautelam; confortat, quantum ad praesentem, impetrando tutelam.
Vel potest dici, quod devota oratio per thus significatur, quia habet ad Deum ascendere, Eccles. XXXV: oratio humiliantis se nubes penetrat ; odorem Deo reddere, Apocal. V: habentes singuli citharas et phialas snas plenas odoramentorum etc ; ex corde inflammato procedere, Apocal. VIII: data sunt illi incensa multa ete. , et infra: accepit angelus thuribulum et implevit illud de igne al. ete. Quinto debent habere nitorem conscientiae et odorem bonae famae, quod significatur per chrisma, quod conficitur ex oleo et balsamo. Debent enim habere puram conscienliam, ut possint dicere cum apostolo: gloria nostra haec est testimonium conscientiae nostrae; bonam famam, I.
Timoth. IM: oportet illum testimonium habere bonum ab his, qui foris sunt. Chrysostomus: clerici nullam debent habere maculam nec in verbo nec in cogitatu nec in facto nec in opinione, quia ipsi sunt pulchritudo et virtus ecclesiae; et si mali fuerint, totam deturpant ecclesiam. Sexto debent habere munditiam operationis bonae. Quod significatur per pannos albos et mundos, quibus altare operitur. . Usus enim vestimentorum inventus est ad tegendum, calefaciendum et ornandum. Sic bona opera tegunt animae -nuditatem, Apocal.
Ill: vestimentis albis induaris, ut non appareat confusio, nuditatis tuae. Ornant animam ad honestatem, Roman. XIII: induamur arma lucis ete, Calefaciunt inflammando ad caritatem, Job. XXXVII: nonne vestimenta tua calida sunt etc. ? Modicum enim valeret accedenti ad altare, si haberet dignitatem summam et vitam infimam, Bernard. : monstruosa res est sedes prima ct vita ima, gradus supremus ct stetus- infimus, vultus gravis, actus levis, sermo multus, fructus nullus, ingens anctorilas, et animi instabilitas. Secundo videndum est, qualiter ecclesia consecratur, et ad hoc plura concurrunt.
Episcopus enim ipsam ecclesiam ter circuit et qualibet vice veniens ad ecclesiam januam percutit baculo pastorali dicens: aperite portas principes vestras etc. nterius et exterius aqua benedicta ipsa ecclesia irrigatur, in pavimento fit crux de cinere et sabulo ex transverso angulo orientis usque ad angulum occidentis et ibi litteris graecis ac latinis scribitur alphabetum, in parietibus eeclesiae cruces depinguntur et ipsae cruces illaminantur et chrismate inunguntur. Primum ergo, scilicet triplex irenitus, signat triplicem circuitum, quem fecit Christus propter ipsius ecclesiae sanctificalionem. Primus fuit, quod de coelo venit in mundum, secundus, quod de mundo descendit ad limbum, tertius, quod de limbo rediens et resurgens ascendit in coelum. Vel triplex circuitus fit ad ostendendum, quod illa ecclesia consecratur ad honorem trinitatis. Vel triplex circuitus signal triplicem statum salvandorum de ecclesia, qui sunt virgines continentes et conjngati. Haec etiam designantur in dispositione materialis ecclesiae, sicut ostendit Richardus de sancto Victore. Nam sanctuarium signal ordinem virginum, chorus ordinem continentium, corpus conjugatorum, —Strictius est sanctuarium.
qnam chorus et chorus quam corpus, quia pauciores sunt virgines quam continentes et continentes quam conjugali. — Sanctior est etiam 4 locus sanctuarii quam chorus et chorus quam corpus, quia dignior est ordo virginum quam continentium et continentium quam conjugatorum. Haec Richardus. Secundum, scilicet trina ad ostium percussio, signat triplex jus, quod habet Christus in ecclesia, quare sibi debet aperiri. Est enim sua creatione, redemtione et glorificationis permissione. De hoc triplici jure dicit Anselmus: certe, domine, quia me fecisti, debeo amori tuo me ipsum totum, quia me redemisti, debeo amori tuo me ipsum totum, quia tanta promittis, debeo me ipsum totum, imo tamen debeo amori tuo plus quam me ipsum, quantum tu es major me ipso, pro quo dedisti te ipsum et cui promittis te ipsum. Trina autem proclamatio: attollite portas principes vestras, significat trinam ejus potentiam, scilicet in coelo, in mundo et in inferno. Tertio interius et exlerius aqua benedicta aspergitur, quod fit triplici de causa.
Primo propter daemonis expulsionem. Aqua enim benedicta habet propriam virtutem expellendi ipsum dyabolum, Unde in exorcismo aquae dicitur: ut sis aqua exorcisata ad effugandam omnem potestatem inimici et ipsum inimicum eradicare etc, Ista autem aqua benedicta fit ex quatuor, scilicet ex aqua, vino, sale et cinere, quia videlicet quatuor sunt, quae maxime inimicum expellunt, scilicet lacrymarum effusio, quae per aquam, spiritualis exsultalio, quae per vinum, matura discretio, quae per sal et profunda humiliatio, quae per cinerem designatur. Secundo propter ipsius ecclesiae expiationem; omnia enim terrena liaec propter peccatum corrupta sunt et foedata, et ideo locus ipse aqua benedicta aspergitur, ut ab omni foeditate et immunditia liberetur, purgetur, expietur. Hinc est etiam, quod in lege omnia paene per aquam mundabantur. Tertio propter omnem removendam maledictionem. Terra enim a principio cum fructu suo maledictionem accepit ex eo, quod ex ejus fructu deceptio facta fuit, aqua vero nulli maledictioni subjacuit. Hinc est, quod dominus comedit piscem, sed non legitur comedisse carnem nominatim, nisi forte de agno paschali propter praeceptum legis, in exemplum scilicet abstinendi aliquando a licitis et aliquando eadem comedendi, Ut ergo omnis maledictio removeatur et benedictio introducatur, ideo aqua benedicta adspergitur. Quarto in pavimento alphabetum scribitur, quod quidem repraesentat conjunctionem ntriusque populi, scilicet gentilis et Judaei, vel paginam utriusque testamenti vel articulos nostrae fidei.
Hlad enim alphabetum ex litteris graecis et latinis in cruce factis repraesentat unionem in fide populi gentilis et Judaei per crucem Christi factam. Unde et illa crux ex transverso angulo orientis usque ad angulum occidentis ducitur, ad significandum, quod ille, qui prius erat dexter, factus est sinister, et qui erat in capite, factus est in cauda, et e converso. Secundo repraesentat paginam utriusque testamenti, quod per crucem Christi adimpletum est. Unde moriens dixit: consummatum est, Et crux ex transverso ducitur, quia unum testamentum in alio continetur, quia rota erat in rola, Tertio repraesentat articulos fidei, ecclesiae enim pavimentum est nostrae fidei fundamentum, elementa, quae inscribuntur, sunt articuli fidei, quibus rudes et neophyti de utroque populo in ecclesia erudiuntur, qui se pulverem et cinerem reputare debent juxta illud, quod dixit Abraham Genes. XVHI: loquar ad dominum meum, cum sim pulvis et cinis. Quinto cruces in ecclesia depiuguntur, quod quidem fit triplici ratione. Primo propter daemonum terrorem, ut scilicet daemones, qui inde expulsi sunt, videntes signum crucis terreantur et illuc ingredi non praesumant. Timent enim valde signum crucis, unde Chrysostomus: ubicumque daemones signum dominicum viderint, fugiunt timentes baculum, quo plagam acceperunt, Secundo propter triumphi ostensionem: cruces enim sunt vexilla Christi et signa ejus triumphi, unde, ut ostendatar, quod locus ille Christi dominio subjugatus est, ideo ibidem cruces depinguntur.
Nam et apud imperialem magnificentiam observatur, ut, quando aliqua civitas ei traditur, imperiale vexillum in ea erigitur. In hujus figuratione dicitur Genes, XXVIII, quod Jacob lapidem, quem supposuerat capiti suo, erexit in titulum, videlicet in titulum praeconialem, memorialem et triumphalem. Tertio propter apostolorum repraesentationem , nam illa XII luminaria ante cruces posita significant XII apostolos, qui per fidem crucifixi totum mundum illuminaverunt, Hae igitur cruces illuminantur et chrismate unguntur, quoniam et apostoli fide passionis Christi totum mundum illuminaverunt ad cognitionem, inflammaverunt ad amorem, unxerunt ad conscientiae nitorem, quod per oleum, et ad bonae vitae odorem, quod per balsamum intelligitur. De tertio, scilicet per quos profanatur, sciendum, quod ipsam domum Dei per tres profanatam legimus, scilicet per Jerobeam, per Nabuzardam et per Antiochum. Jerobeam enim, sicut legitur HE Reg. XII, duos vitulos fecit ponens unum in Dan et alium in Bethel, quae dicitur. domus Dei; el hoc propter avaritiam fecit, ne Scilicet regnum ad Roboam rediret. Per hoc significatur, quod avaritia clericorum multum ecclesiam Dei contaminat, quae in ipsis clericis multum regnat, Jerem.
IV: a minimo usque ad maximum omnes avaritiam sequuntur, Bernardus: quem dabis mihi de numero praelatorum, qui non magis invigilet subditorum evacuandis marsupiis quam vitiis exstirpandis? — Vituli sunt nepoluli, quos in Bethel, id est domo Dei, ponunt. Ecclesia etiam per Jerobeam profanatur, si ex avaritia usurariorum vel raptorum aedificatur. Unde legitur, quod, cum quidam usurarius ecclesiam quandam de rapinis et usuris construxisset, episeopum ad ejus dedicationem multis precibus invitavit, Cum igitur episcopus cum suo clero officium consecrationis ageret, vidit post altare dyabolum stantem in cathedra in habitu episcopali. Qui dixit episcopo; quare ecclesiam meam consecras, cessa jam, quia ad me ejus jurisdictio pertinet, quia de usuris et rapinis aedificata est. Cum ergo episcopns inde cum clericis territus fugeret, dyabolus continno ipsam ecclesiam eum grandi strepitu destruxit, Nabuzardam autem similiter, ut legitur IV. Reg. XXV, domum Dei combussit.
Nabuzardam autem princeps coquorum significat illos, qui gulae et luxuriae dediti sunt, qui de ventre suo Deum suum fecerunt, secundum quod dicit apostolus: quorum Deus venter est ete, Qualiter autem venter Deus dicatur, ostendit Hugo de sancto Victore in suo claustrali dicens: solent Diis templa construi, altaria erigi, ministri ad serviendum ordinari, immolari pecudes, thura concremari, Deo siquidem ventri templum est coquina, altare mensa, ministri coqui, immolare pecudes carnes coctae, fumus incensorum odor saporum. Rex Antiochus, qui fuit superbissimus et ambitiosus, domum Dei polluit et profanavit, sicut legitur 1. Macc, 1: per quem significatur, quod superbia et ambitio, quae vigent in clericis, qui non appelunt prodesse, sed praeesse, multum ecclesiam Dei contaminat, De quorum superba ambitione dicit Bernardus: honorati incedunt de bonis domini, cui tamen domino honorem non deferunt, inde his, quem quotidie vides, meretricius nitor, histrionicus habitus, regius apparatas, aurum in frenis et sellis et calcaribus, plus calcaria quam altaria fulgent, et sicut per tres profanata exstitit, ila per alios tres dedicata et consecrata fuit. Dedicationem enim primo fecit Moyses, secundo Salomon, tertio Judas Maccabaeus; per quod insinuatur, quod in dedicatione ecclesiae debemus habere humilitatem, quae fuit in Moyse, sapientiam et discretionem, quae fuerunt in Salomone, verae fidei commissionem, quae in Juda designatur, Secundo videndum est de consecratione sive dedicatione templi spiritnalis, quod templum sumus nos, scilicet congregatio omnium fidelium, qnod construitur ex lapidibus vivis, 1. Petr. lI: tanquam lapides vivi superaedificati etc. ; ex lapidibus politis, nnde cantatur: tunsionibus pressuris expoliti lapides etc. ; ex lapidibus quadris, quatuor enim latera lapidis spiritualis sunt fides, spes, caritas et operatio, quae aequalia sunt, quia, ut dicit Gregorius, quantum credis, tantum speras, quantum credis et speras, tantum diligis, quantum credis, speras et diligis, tantum operaris.
In hoe quidem templo altare est cor nostrum, super quod altare tria debent Deo offerri, Primum est ignis dilectionis perpetuae, Levit. VI: ignis scilicet dilectionis erit perpetuus et nunquam deficit in altari scilicet cordis; secundum incensnm orationis odoriferae, I. Paral. VI: Aaron et filii ejus adolebunt incensum super altare holocaustomatis et thymiamatis, Tertium est sacrificium justitiae, quod sacrificium consistit in oblatione poénitentiae et in holocausto dilectionis perfectae, et in vitulo carnis mortificatae; de his Psalm. : tunc acceptabis sacrificium justitiae oblationes et holocausta, tunc imponent super altare tuum vitulos. Templum autem spirituale, quod sumus nos, ad similitudinem templi materialis consecratur, Primo enim summus pontifex, scilicet Christus, ostium cordis clausum inveniens ter circuit, dum peccatum oris, cordis et operis ad memoriam ejus reducit. De hoc triplici circuitu dicitur Ysaias XXIII: sume citharam, quo ad primum, circui civitatem cordis, scilicet quo ad secundum, meretrix oblivioni tradita, quo ad tertium. Secundo ipsnm ostium cordis clausum ter percutit, ut sibi aperiatur.
"Percutit enim ipsum cor ictu beneficii, consilii et flagelli, De qua triplici percussione dicitur Proverb, I quantam ad malos, extendi manum meam ete, Hoc quantum ad collata beneficia; despexistis omne consilium meum, hoc quantum ad inspirata consilia; et inercepationes meas neglexistis, hoc quantum ad illata flagella, Vel ter percutit, dum rationalem movet ad peccati cognitionem , concupiscibilem ad dolorem, irascibilem ad peccati vindictam et detestationem. Tertio ipsum templum spirituale ter aqua intus et extra debet irrigari, Haec autem trina irrigatio est trina laerymarum interiorum vel aliquando exteriorum effusio, Mens cnim sancti viri, ut dicit Gregorius, dolore afficitur considerando, ubi fuit, ubi erit, ubi est et nbi non est. Ubi fuit, inquit: in peccato ; ubi erit; in judicio; ubi est: in miseria; ubi non est: in gloria, Quando ergo interiores vel exteriores lacrymas fundit, considerando scilicet, quia fnit in peecato, et de ipso rationem reddet in judicio, tunc istud templum jam semel aqua aspergitur, Quando autem pro miseria, in qua est, ad fletum compungitur, tunc secundo irrigatur. Quando pro gloria, in qua non est, lacrymas fundit, tunc tertiam aquam spargit. Huic autem aquae admiscentur vinum, sal et cineres, quia cum his lacrymis debemus habere vinum spiritualis exsultationis, sal maturae discretionis et cineres profundae humiliationis, Vel per vinum lymphatum intelligitur humilitas Christi, quam habuit in carnis susceptione. Vinum enim lymphatum est verbum humanatum, per sal intelligitur sanctitas suae vitae, quae est omnibus condimentum religionis. Per cinerem intelligitur ejus passio, His igitur tribus cor nostrum debemus aspergere, scilicet beneficio incarnationis, per quod provocemur ad humilitatem, exemplo suae conversationis, per quod informemur ad sanctitatem, et memoria passionis, per quod incitemur ad caritatem. Quarto scribitur in hoc templo cordis spirituale alphabetum, id est spiritualis scriptura.
Haec autem scriptura, quae ibi scribitur, triplex est, scilicet. dictamina faciendorum, testimonia divinorum beneficiorum, accusatio propriorum delictorum. De his tribus Rom. Il: cum enim gentes, quae legem non habent, naturaliter ea, quae legis sunt, faciunt, ejusmodi legem non habentes ipsi sibi sunt lex, qui ostendunt opus legis scriptum in cordibus suis. Ecce primum testimonium reddente illis conscientia ipsorum, ecce secundum et inter invicem se cogitationem accusantium vel etiam defendentium, ecce tertium. Quinto debent pingi cruces, id est assumi poenitentiae austeritates, scilicet quae quidem debent inungi et igne illustrari, quia non solum ferendae sunt patienter, sed etiam libenter, quod significatur per unctionem, et ardenter, quod significatur per ignem. Unde Bernardus: qui moratur in timore, crucem Christi portat patienter, qui proficit in spe, portat libenter, sed qui consummatur in caritate, amplectitur jam ardenter. ltem: multi vident cruces nostras, sed non vident unctiones nostras.
Qui ergo in se haec habebit, vere templum ad honorem Dei dedicatum erit. Dignus plane, in quo Christus habitet per gratiam, ut tandem in eo habitare dignetur per gloriam, Quod ipse nobis praestare dignetur, qui vivit et regnat Deus per omnia saecula saeculorum. Amen, ? D)Explicit Legenda aurea sive Lombardica historia Jacobi de Voragine ordinis praedicatorum episcopi Januensis.
SEQUUNTUR. QUAEDAM LEGENDAE A QUIBUSDAM ALIIS SUPERADDITAE.
Scripture echoes
- ↩1Kgs.2.28 — The report came to Joab, for Joab had sided with Adonijah, though he had not sided with Absalom. So Joab fled to the tent of the LORD and grasped the horns of the altar.
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