Bellarmine · De Controversiis · On the Church Triumphant, Book III: On Churches, Vows, Pilgrimages and Feasts
Chapter 4: On the Ends for Which Churches Are Built
Our translation, from the Latin of the Opera Omnia (Paris: Vivès, 1870–74), vol. II, De Ecclesia quae Triumphat in Coelis, the fourth general controversy. The Latin source text is public domain; this English rendering is released with the site. Scripture quotations follow Bellarmine's Vulgate citations, rendered in Douay-Rheims wording where he quotes exactly. Click “Show the Latin” for the original (raw OCR of the scan; scanning errors remain — the scan itself is the authority).
Sacred buildings are raised for four ends, which is why they are also given four names. First, for offering sacrifice to God, and then they are called temples. Second, for praying, and then they are called oratories. Third, for keeping the relics of the martyrs with honour, and then they are called basilicas, or memorials, or martyries. Fourth, for feeding the people with the word of God and the sacraments, and then they are called churches.
Of these ends the Lutherans and Calvinists acknowledge only the fourth; the Anabaptists and Waldenses not even that. For that churches ought not to be raised in the New Testament for sacrifice all the heretics of this time constantly assert, and prove it by all those arguments by which they are wont to prove that there is no outward sacrifice or priesthood in the Church; which arguments do not belong to this place.
Only Marlorat has found an argument which he objects directly against temples, namely that of Apocalypse 21, “And I saw no temple therein: for the Lord God almighty is the temple thereof.” Where the Church is treated of, as is plain from what follows: “And the nations shall walk in the light of it: and the kings of the earth shall bring their glory and honour into it.” Which words John borrows from Isaias, chapter 60; and it is certain that Isaias speaks of this Church militant. And the argument is confirmed from this, that God willed the temple of Solomon to be overthrown, which had been set up for sacrifices. It can also be confirmed from the Fathers; for the Fathers ordinarily abstain from the word temple when they speak of the churches of the Christians; nay, they even set them against temples, as Jerome, who in the letter to Riparius says that Julian either overthrew the churches of Christ or turned them into temples. And Caecilius in Minucius Felix objects to the Christians that, as though atheists, they had no temples or altars; and Optatus, book 6: “Which of us,” he says, “has entered a temple?”
And that churches ought to be instituted for praying, as though it were better to pray in one place than in another, all the heretics of this time deny, and prove their assertion: first, from those words of Matthew 6, “But thou when thou shalt pray, enter into thy chamber,” and so on. Second, from those of John 4: “The hour cometh, and now is, when you shall neither on this mountain, nor in Jerusalem, adore the Father. God is a spirit; and they that adore him, must adore him in spirit and in truth.” Prayer, then, is not to be bound to a certain place. Third, from Paul, 1 Timothy 2: “I will therefore that men pray in every place, lifting up pure hands.” Fourth, God is not more in one place than in another; “For he dwells not in temples made with hands, but fills heaven and earth.” Therefore he can be adored and invoked everywhere equally.
And that churches are not to be raised to the saints they prove because it is manifest idolatry. For that temples belong to the cult of latria St. Augustine teaches in the book against the Sermon of the Arians, chapter [20?], where he proves that the Holy Spirit is God because the Apostle says, 1 Corinthians 6, “Your members are the temple of the Holy Spirit.” “If they read,” he says, “that a temple had been set up to the Son by Solomon of wood and stones, they would not deny that he is God, since the building of a temple belongs to the cult of latria; how then do they deny that the Holy Spirit is God, when he has a temple far better?” Hence the same Augustine, book 8 of the City of God, the last chapter, says: “Nor yet do we set up temples, priesthoods, rites and sacrifices to these same martyrs; for not they, but their God, is our God.” Likewise in book 1 against Maximinus, argument 8, on the Holy Spirit, Augustine says thus: “If we made a temple of wood and stones to some most excellent holy angel, should we not be anathematized by the truth of Christ and by the Church of God, because we should be showing to a creature that servitude which is owed to God alone?” Here Erasmus noted in the margin: “This is now done to any saints you like.”
Lastly, that churches ought not to be raised for sermons and sacraments the Anabaptists prove no otherwise than by the example of Christ, who preached now in the mountains, now in the deserts, now at sea from a boat, now in private houses; gave baptism in rivers; and instituted the Eucharist in a private and profane house.
That all these may be refuted in order, let the first proposition be: Certain places are rightly instituted in which the word of God and the sacraments are ministered to the people. This is against Eustathius, the Waldenses and the Anabaptists and their like.
It is proved, first, by the example of Christ and the apostles, who, although sometimes, occasion being given, they sowed the word of God in various places, yet ordinarily did it in the temple or in the synagogues, which were the churches of that time. In Matthew 26 the Lord speaks thus: “I sat daily with you, teaching in the temple, and you laid not hands on me.” And John 18: “I have spoken openly to the world: I have always taught in the synagogue, and in the temple, whither all the Jews resort; and in secret I have spoken nothing.” Likewise Acts 5, the angel, leading the apostles out of prison, says to them: “Go, and standing speak in the temple to the people all the words of this life. Who having heard this, early in the morning entered into the temple, and taught.” Acts 13: Paul and Barnabas, sent to preach, first enter the synagogue and preach there.
Second, it is proved by the example of the first Christians. For that the first Christians had churches distinct from private houses is plain from the epistle 1 to the Corinthians, chapter 11: “When you come together in the church, I hear that there are schisms among you.” And that this church was not a private house is plain from what follows: “What, have you not houses to eat and to drink in? Or despise ye the church of God?” And again: “If any man be hungry, let him eat at home; that you come not together unto judgement.” And chapter 14: “Let women keep silence in the churches; but if they would learn anything, let them ask their husbands at home.”
The same is confirmed from the most ancient Fathers. For Clement, book 10 of the Recognitions, near the end, reports that at Antioch, when Peter preached, the house of Theophilus was turned into a church, and a chair set up there for Peter from which he taught the people. Philo, in the book On the Contemplative Life of the Suppliants, which Eusebius cites, book 2 of the History, chapter 17, writes that the first Christians in all places set up sacred buildings for celebrating the mysteries and reading the sacred books. Justin, in the second Apology to Hadrian, says that Christians on the Lord's day all come together into one certain place for the word of God and the communion of the Eucharist.
Tertullian, the most ancient of the Latins, in the book against the Valentinians, not far from the beginning, expressly mentions a sacred building to which the Christians came together. Cyprian, in the sermon On Almsgiving, finding fault with rich women who came into the church without an offering: “You come into the Lord's house,” he says, “without a sacrifice, and you take a part of the sacrifice which the poor man offered”; where he calls the church the Lord's house, because that sacred house is the palace of the Lord.
Gregory of Neocaesarea, a contemporary of Cyprian, when he wished to build a church and had not room enough because of a certain rock nearby, moved that rock from its place by his prayers, as Eusebius reports, book 7 of the History, chapter [25?]. Who also, chapter [30?], writes that the Catholics contended with Paul of Samosata about the sacred building before the Emperor Aurelian. Nor does it matter whether Eusebius wrote that story of the miracles of Gregory or Rufinus, who put Eusebius into Latin, added it; for each is an ancient author.
Third, it is proved by reason. For the Christian people must of necessity sometimes come together for sacred things; for a sermon cannot be given to each one separately, nor the celebration of the Eucharist either; and even if it could, yet it would not be expedient, because the gathering of men is most useful for nourishing the union of minds. It is necessary, then, that some certain place be set where such gatherings may be made.
Besides, if we have certain places for other services, as for judgements, for banquets, for sleep and so on, why not also for sacred things? Nor does the example of the Lord show the contrary. For while the Lord lived the Church of the New Testament was not yet set up, but was then being gathered and set up; and so it is no wonder if it did not have its own sacred places. But after the Christians began to be a people, they at once had churches, as has been shown.
The second proposition. The churches of the Christians are instituted for offering sacrifices, and so can truly and properly be called temples. It could be proved, first, by all the arguments which prove that the Eucharist is a sacrifice. But these, as I said, belong to another place.
It is proved, then, in this way. The churches of the Christians always had altars; therefore they were always true temples. For a temple is nothing else than the place of the altar; and besides, the altar points more to the rite of sacrifice than the temple does; for without an altar one cannot sacrifice, without a temple one can. Wherefore if, to shut out sacrifices, the heretics deny temples, much more ought they to deny altars. But altars they can in no way deny, as is plain from that of 1 Corinthians 10: “You cannot be partakers of the table of the Lord, and of the table of devils.” Where the Apostle sets the table of the Eucharist against the tables of things offered to idols; and the tables of things offered to idols were true altars. Hence Ambrose expounds “the table of the Lord” as the altars. Likewise from that of Hebrews 13: “We have an altar, whereof they have no power to eat who serve the tabernacle.” Which place the adversaries understand of the altar of the cross, as if the Apostle said: We have the passion of Christ, which those cannot enjoy who are still busy in celebrating its figure. But the Fathers understand it of the sacrifice of the Eucharist. For Theophylact says that the unbloody sacrifice is treated of here; Chrysostom, Sedulius, Theodoret and Oecumenius say the same.
There is added the tradition of all the Fathers; there is hardly one of the ancients who does not mention the altar of the church: canon 3 of the Apostles; Dionysius, chapter 3 of the Church Hierarchy; Irenaeus, book 4, chapter 34; Athanasius in the Life of blessed Antony and in the Apology for his Flight; Tertullian in the book On Penance; Optatus, book 6 against Parmenian; Jerome in the epitaph of Nepotian; Augustine, letter [50?]; and all the others often make mention of the altar where they speak of churches.
Third, it is proved by the testimonies of the Fathers who use the name of temple. For in the first place the Greeks use this name again and again, as Eusebius, book 3 of the Life of Constantine; Basil on Psalm 114; Nazianzen in the oration on his sister Gorgonia; Nyssen in the oration on Theodore; Chrysostom, homily 31 on Matthew, and others. Nor do the Latins wholly shrink from this word; for Lactantius, in the poem on the passion of the Lord, says:
Whoever you are who come and pass the threshold of the temple's midst,
stop a little…
And Salvian, book 4 On Providence: “The churches,” he says, “or rather the temple.”
Blessed Ambrose, book 2 On Offices, chapter 21: “And it befits a priest most of all,” he says, “to adorn the temple of God with fitting beauty, that by this cult too the court of the Lord may shine.” And chapter 28: “No one can find fault because a temple of God has been built. No one can be indignant because spaces have been opened for burying the remains of the faithful.”
Jerome, on chapter 7 of Jeremias, calls the church a temple; and blessed Augustine, book 8 of the City of God, the last chapter, when he says, “Nor do we set up temples, priesthoods, rites and sacrifices to these same martyrs, for not they but their God is our God,” shows openly that all these are set up to God. Hence below he adds: “But that these are not sacrifices of the martyrs he knows who knows the one sacrifice of the Christians which is offered to God there.”
From these, to the first objection I answer that in chapter 21 of the Apocalypse the Church triumphant is treated of, where there will be no temple, because then the offerings and prayers and sacraments will cease, for the sake of which temples are raised. For so all the approved authors expound it: Primasius, Bede, Oecumenius, Richard, Rupert, Anselm. Nay, Augustine, book 20 of the City of God, chapter 17, says that it seems to him a very great impudence if anyone should wish to expound this place of the Apocalypse of the present Church.
From which we understand that the exposition of the Apocalypse which is had in volume 9 of Augustine's works, where he seems to understand that place of the Church of this time, is not Augustine's. The context itself declares this. For in chapter 20 the judgement and damnation of the wicked is described, and the chapter ends with those words: “And they were judged every one according to their works. And hell and death were cast into the pool of fire. This is the second death. And whosoever was not found written in the book of life, was cast into the pool of fire.” Then there follows in chapter 21 of the blessed: “And I saw,” he says, “a new heaven and a new earth,” and so on. Besides, a little after those words, “And I saw no temple therein,” is added, “There shall not enter into it anything defiled”; which surely cannot be understood of the Church of this time, into which even the unclean and defiled enter, as is plain from the parable of the net cast into the sea and gathering together all kinds of fishes, Matthew 13.
They answer: Scripture speaks of the inward and predestined Church, which admits only the just. But on the contrary: for according to their own principles, however much someone is predestined and faithful, he is yet always unclean, and sins in every work. For sin is not taken away in this life by baptism or faith, as they themselves say, but only not imputed. Nor can they say that here those are called undefiled to whom God does not impute sins; for John adds, “or that worketh abomination or maketh a lie.” I ask, then: do the Lutherans, faithful and predestined, do abomination and lies, or not? If they do, then they are not in the Church; if they do not, then they do not sin in every work of theirs. They must admit, then, that John speaks of the heavenly Church, in which there will be none who work abomination and a lie.
To the proof from Isaias: Jerome, on that place, points to three expositions. One of the Jews and of the Chiliast heretics, who referred all the words of Isaias in that chapter 60 to the happiness of a thousand years which they think they will have with Christ here on earth after the resurrection; another of Catholics, who understood all of the Church triumphant; a third of other Catholics, who understood all spiritually of the Church of this time. Lyra brings two others: one of certain men who understand all those things of the happiness of the Jews after the return from Babylon; the other his own, that all are understood of the Church, but not all of the same state of the Church; but that the first part of the chapter is understood of the Church in the state of this life, the second of the Church in the state of the life to come.
The first exposition is heretical and fabulous, and a thousand times hissed off by the Fathers. The second is probable, and according to it there is no difficulty in our argument. The fourth is most false, and is rightly refuted by Lyra. The fifth is probable, and according to it the argument has no difficulty. The third is the most probable, and Jerome himself follows it, and after him Cyril on this place; and according to it we answer the argument that the things which to the letter are understood of the Church militant in Isaias are understood by John in the Apocalypse, by allusion, of the Church triumphant. For the apostles very often did this; as that of Osee 11, “Out of Egypt have I called my son,” which is understood to the letter of the children of Israel, Matthew, chapter 2, understood in the allegorical sense of Christ; and what Moses said to the letter of the paschal lamb, Exodus 12, “You shall not break a bone of it,” John understood allegorically of Christ, John 19. Nor does this go against Jerome; for he himself, on the same chapter 60, says that the glory of the Church which is described in that chapter is fulfilled indeed in this age in part, but will be fulfilled more fully in the age to come.
To the first confirmation I say that God willed the temple of Solomon to be overthrown that we might understand that the state of the Old Testament had now ceased, not because the building of temples displeased him.
To the testimonies of the Fathers I say that the first Christians, because of the recent memory of the priesthood of Aaron, abstained not only from the word temple but also from the word priesthood, lest the Jewish ceremonies should seem still to last. And so the apostles in their epistles say bishops and presbyters for priests, and churches for temples; and Justin, Ignatius and the other most ancient Fathers speak likewise.
Then in the time of Tertullian, the difference between Christians and Jews being now well enough seen, the Christians began to name presbyters and bishops priests, as is plain from Tertullian in the book On the Veiling of Virgins, in the book On Monogamy and elsewhere, and from Cyprian in almost all his letters, and from all the Fathers who followed. Yet they still abstained from the word temple, because the world was full of temples of idols, and the use of speech had prevailed that by the name of temple was understood a place consecrated to bloody sacrifices. And in this sense Octavius in Minucius Felix, Optatus and Jerome deny that Christians have temples.
You will say: But Octavius, to the objection of Caecilius that the Christians had no temples, altars or sacrifices, answers that the Christians do not raise temples because they know that God cannot be held by any place, and do not sacrifice because they know that God needs nothing, and that they set themselves up in place of temples and sacrifice justice, piety and the other virtues; where he seems to admit simply that the Christians then had no temples, altars or sacrifices.
I answer that Octavius would not give what is holy to dogs; and because he did not see Caecilius capable of the mystery of the Eucharist, which is the only sacrifice of the Christians, he preferred to keep silent about it, and to answer according to the mind of his adversary, who was speaking of bloody sacrifices. For that before the times of Minucius the Christians had altars and sacrifices, and so temples too, is plain from Irenaeus and Tertullian already cited; for each of them is older than Minucius.
The third proposition. The churches of the Christians are rightly instituted for praying, even with private prayer. It is proved, first, by testimonies of Scripture. For in 3 Kings 8 and 2 Paralipomenon 6 Solomon affirms that the temple was made to be a place of prayer, and asks of God that whoever should pray there might be heard. In 3 Kings 9 God, appearing to Solomon, promises that it shall be so as he had asked. But if it were superstition to pray in the temple rather than elsewhere, neither would Solomon have instituted the temple for this end, nor would God have approved his deed; for superstition was never lawful. Besides, in Isaias 56 it is said, “My house shall be called the house of prayer”; and the Lord confirms this very thing, Matthew 21. Nor does the word of the Lord stand in the way, “Enter into thy chamber,” and, “The hour cometh, when neither on this mountain nor in Jerusalem shall you adore,” and so on. For after all these the Lord said of the temple of Solomon, “My house shall be called the house of prayer.”
Second, it is proved by the examples of the Scriptures. In 1 Kings 1 Anna, about to pray to the Lord, goes to the tabernacle, where the ark was, and praying there is heard. In 2 Kings 7 David likewise, about to pray, went to the tabernacle, and began to pray before the ark of the Lord. But surely unless he had thought that the Lord was more present there and a prayer more easily heard, he would have stayed in his own house. The same David too, as is had in 1 Paralipomenon, chapter 21, wished to go to the tabernacle of the Lord in Gabaon to pray for turning the plague away from the people, but could not, struck with too great fear; and so he built an altar in Jerusalem itself. Daniel, about to pray, because he could not enter the temple, being a captive in Babylon, at least prayed with the window open, turned toward that part where the temple of the Lord had been, Daniel 6. Luke 2: Anna the daughter of Phanuel “departed not from the temple, by fastings and prayers serving night and day.” Luke 18: the publican praying in the temple is justified. Acts 3: Peter and John went up into the temple at the ninth hour of prayer. Acts 8: the eunuch of the queen of the Ethiopians had come to adore in Jerusalem.
Third, it is proved from the Fathers. Origen, homily 2 on Exodus, calls the churches of the Christians houses of prayer. Tertullian, in the Apologetic, chapter 39, says that they come together in the church, first for prayer, second for reading, third for exhortation, and so on. Eusebius, book 2 of the History, chapter 17, says from Philo that in each place of the first Christians there were sacred buildings consecrated to prayer.
Chrysostom, homily 3 against the Anomoeans: “We can pray,” they say, “even at home. You deceive yourself, man, and are in great error; for although the power of praying is given at home too, yet it cannot be that you pray as well at home as in the church.” He repeats the same in homily 79 to the people.
Basil, book 2 On Baptism, question 8, says that the place matters not a little for praying, and answers two arguments objected to us by the adversaries, from John 4 and 1 Timothy 2; and in the Questions Treated at Length, question 40, he says that one ought not to go to churches for worldly business, but for the sake of prayer.
Ambrose, in the oration on not handing over the basilicas, says that he was wont to go daily to the martyrs, that is, to the basilicas of the martyrs, for the sake of prayer. Jerome, in the epitaph of Marcella: “She frequented,” he says, “the basilicas of the apostles and martyrs with secret prayers.” Rufinus, book 2 of the History, chapter 33, writes of Theodosius: “He went round all the places of prayer.” Augustine, book 22 of the City of God, chapter 8, mentions many who, praying in basilicas, obtained miracles; and in the same place he says that he with some colleagues of his dedicated a certain house of prayer.
Fourth, it is proved from the name. For churches are often called by the Greeks eukteria, and by the Latins oratories. Hence Augustine, letter 109: “In the oratory let no one do anything but that for which it was made, from which it also took its name.”
Fifth, it is proved by reasons. The first reason: God is in the temple more than elsewhere; for otherwise Paul would not say, 1 Corinthians 3, “Know you not, that you are the temple of God, and that the Spirit of God dwelleth in you?” And 1 Corinthians 6, he does not hesitate to say: “Your members are the temple of the Holy Ghost, who is in you. Glorify and bear God in your body.” And 2 Corinthians 6: “You are the temple of the living God; as God saith: I will dwell in them, and walk among them.” For the Apostle takes the likeness from true temples; because a temple is the house of God, in which he dwells in a special way, therefore he, to show that God is in us in a special way, called our bodies the temple of God. Hence Augustine, book 2 to Simplician, question 4, says that David prayed before the ark because the presence of the Lord was more sacred and more commended there. Since then in temples the presence of the Lord is more sacred and more commended, surely it will be more expedient to pray there than elsewhere.
The second reason. God hears more quickly in the temple, as is plain from God's promise, 3 Kings 9. For what God promised to the temple of Solomon he without doubt promised also to the temples of the Christians; for what Solomon asked when he dedicated the temple, the same the Church asks when she dedicates new temples, namely that God's ears may be open in that place. And it is not credible that God heard the prayers of Solomon and does not hear also the prayers of his Church. Nay, this is the way in which God is in the temple specially, namely because he is there by hearing.
The third reason: because prayer is a most noble thing, and so a most noble place is owed it, such as is a sacred place. So Basil, book 2 On Baptism, question 8.
The fourth: because in the church all things are fitted for stirring up devotion, which is most necessary for prayer. For altars, crosses, images, relics, even the very walls dedicated to God move to piety; which surely are not found elsewhere.
The fifth reason: because in churches ordinarily, besides the presence of God, which is everywhere, there is also the presence of the Mediator Christ bodily in the Eucharist; which surely increases the hope and confidence of the one praying; and besides cannot but strike a religious mind with awe and reverence. For, as John Chrysostom says, homily 36 on 1 Corinthians, where Christ is in the Eucharist, there too is a great throng of angels; and where there is such a king and such princes, there is the heavenly palace, nay, heaven itself.
From this the contrary arguments can easily be answered. To that, then, which was objected from the Gospel, I answer that those words, “Enter into thy chamber,” cannot be understood simply of a material chamber. For otherwise the Apostle would contradict himself, who says, “I will that men pray in every place.” And did not the Lord himself very often pray on the mountains? He is never read to have prayed in a chamber. And Chrysostom, homily 79 to the people, says that one can pray everywhere, even in the forum, and brings the example of certain men who, sitting before the magistrate, and seeing him angry against their friend, guarded themselves with the sign of the cross and, praying only in their heart, made God gracious, so that at once the magistrate grew gentle and gave pardon to him whom he was about to punish. [The top of page 521 is merged across columns in the scan; this example is rendered from what reads.] The Lord, then, in Matthew 6 orders that in prayer we should not seek human glory, which the Pharisees hunted after, who prayed at the corners of the streets that they might be seen by men, but should seek to please God and be seen by him. When then we pray so as not to seek human praise, we always pray in the chamber, whether we are in the church, or on the mountains, or even in the forum itself. But when we enter a chamber to pray and wish to be seen, then truly we are said to pray outside the chamber, as John Chrysostom finely notes on this place.
Further, Ambrose, book 1 On Cain, chapter 9; Jerome on chapter 6 of Matthew; and Augustine, book 2, chapter 6, On the Sermon on the Mount, understand by the chamber the secret of the heart; that is, they would have the thoughts of the mind shut in at the time of prayer. Which is true; but the first exposition is more literal.
To the second I say that the Lord in that place does not speak of adoration by reason of the place, but by reason of the manner. For he does not mean to say that in the time of the new law no one will adore God in Jerusalem or on Mount Garizim, for this would be false; for in Acts 3 Peter and John, even after they had received the Holy Spirit, went up into the temple to pray; and from that time until now those who go on pilgrimage to the holy places of Palestine adore God in Jerusalem, and on Mount Garizim, and in all the other places of that land.
The sense of the Lord's words, then, is that in the time of the new law God will no longer be adored on Mount Garizim, that is, not adored with the rite of the Samaritans, which they used when adoring on that mountain; nor adored in Jerusalem, that is, not adored with the Jewish rite, which they used when adoring in that temple; but with a new rite, which will be in spirit and in truth, that is, which will not consist chiefly in outward, bodily and shadowy ceremonies, but in the inward and spiritual knowledge and love of God, in a contrite and humbled heart. Which adoration yet does not shut out outward cult, if it is ordered to helping or expressing the inward. So Chrysostom, Cyril, Euthymius and others expound it in their commentaries on this place, who set “in spirit” against the ceremonies of the Jews inasmuch as they were bodily, and “in truth” against the same ceremonies inasmuch as they were shadows and figures.
Not badly, however, Theophylact, blessed Thomas and Cajetan on this place of John set “in spirit” against the bodily ceremonies of the Jews, and “in truth” against the error of the Samaritans, who adored what they did not know. And so the answer consists in this, that the Lord means the chief cult of the Christians to be spiritual and pure from all error; while the chief cult of the Jews was outward, and the cult of the Samaritans was not only outward but also impure, because it was mixed with error and joined with the adoration of idols.
You will say: It does not seem true that the chief cult of the Jews was outward. For in Isaias 29 God rebukes the Jews because they prayed with their lips and honoured God, but their heart was far from him. And David, Psalm 50, offers to God a contrite and humbled heart.
I answer that inward cult, although it was required of the Jews and was found in some, is yet proper to the New Testament, because the inward cult proceeds from the spirit of faith and charity, which is the grace of the New Testament, and can in no way be had from the old law. For as we say that fear belongs to the law and love to the Gospel, and yet God required love from the whole heart of the Jews, and the holy patriarchs and prophets loved God from their whole heart, and by this reason belonged to the New Testament (for they had this not from the letter of the law, but from the spirit of grace), so we say that outward cult is proper to the law, though it does not please without the inward; inward cult proper to the Gospel, though it cannot be without the outward. And if some in the old law worshipped God with inward cult, as God wished, they had it not from the law, but from the grace of the New Testament, to which they too belonged.
To the third the answer is now easy. For when the Apostle says, “I will therefore that men pray in every place, lifting up pure hands, without anger and contention,” he treats either of public or of private prayer. If of private, as Ambrose, Anselm, Haymo, Thomas and other Latins expound it, then the sense according to them is that it is lawful to pray to God not only in the church, although it is the chief house of prayer, but also in all other places, provided that the uncleanness of the place does not seem to hinder. But if public prayer is treated of, then this testimony makes for us. For that “in every place” signifies in every place where people gather to pray publicly, that is, in every church.
And that this is the true exposition is plain, first, from this, that according to all the Greeks and many Latins the Apostle puts that “in every place” because of the Jews, who thought that one should pray only in one place, that is, in the temple of Solomon. But the Jews made private prayers everywhere, as is plain from that of Matthew 6, “They love to stand and pray in the synagogues and corners of the streets.” Public prayer, then, and sacrifice are treated of, which the Jews thought ought to be made only in the temple of Solomon.
Second, it is plain from what is added at once: “In like manner women also in decent apparel,” and so on; which cannot be understood except of the prayer which is made in the church. For why is it necessary for a woman to be dressed in fitting apparel when she goes to pray, except because of the others with whom she prays?
Third, it is plain because when it is said, “I will therefore that men,” and so on, that “therefore” joins this sentence with the beginning of the chapter, where it was said: “I desire therefore, first of all, that supplications, prayers, intercessions” be made, and so on. Which words blessed Augustine, in letter [59?] to Paulinus, and all the Greeks understand to be said of the public prayer which is made in the celebration of Masses. Add that Basil, book 2 On Baptism, question 8, so expounds both places as to mean that Christ and the Apostle wished to teach that thereafter the place of prayer would not be only in Jerusalem, but that temples and oratories were to be raised in the whole world.
To the fourth I grant that God is everywhere in some way, but not in all ways. For surely if God were everywhere in that way in which he is in heaven before the blessed, we would say in vain, “Our Father, who art in heaven.” And to refute the very words of Calvin, it is to be known that Calvin, book 3 of the Institutes, chapter 20, section 30, speaks thus: “We must beware lest the temple be thought to be the proper dwelling of God, so that there he brings his ears nearer to us, as was thought for some ages.” Now either Calvin means that God does not dwell in the temple so properly as to be shut up there; or he thinks that it can in no way be said that God dwells more in the temple than elsewhere. If the first, he says rightly, but lies when he says that it was thought otherwise for some ages; for Catholics were never so stupid. If the second, he speaks wholly against the Scriptures. For if God were everywhere in the way in which he is in temples, in vain would the temple be called the house of God, Isaias 56 and again and again elsewhere; in vain would Paul say that we are temples of God because God dwells in us. And if God does not speak and hear more in one place than in another, why, I ask, in the Old Testament did he ordinarily give answers only from the propitiatory which was over the ark?
The fourth proposition. Sacred houses are rightly built and dedicated not only to God but also to the saints. This fourth conclusion is proved from the councils and the testimonies of the ancients. The Council of Gangra, in the letter to the bishops of Armenia, condemns Eustathius as a despiser of the basilicas of the holy martyrs, and in canon 20 names the basilicas of the martyrs. The Council of Chalon, the last canon, calls them basilicas of the martyrs. The fifth Council of Carthage, canon 14, forbids buildings to be built to any martyr unless his body, or some relics of him, are placed there, or the martyr lived there, or at least suffered in that place; for one of these is required for a place to be called the memorial of a martyr.
Besides, the Fathers teach the same, and first the Greeks. Cyril, catechesis 16, mentions the church of the apostles built in Jerusalem in the place where the Holy Spirit had come down. Athanasius, in the letter to those leading the solitary life, names the church of St. Quirinus. Basil, on Psalm 114, at the very beginning, speaks of the sacred church of the martyrs. Nazianzen, oration 1 against Julian, writes that Gallus and Julian began to build a sacred building to the martyr Mamas at huge cost, and praises Gallus because he did it out of sincere love. Gregory of Nyssa, in the oration on Theodore, says many things of the church dedicated to that martyr. Chrysostom, homily 28 to the people: “To the true royal palaces,” he says, “I mean the churches, and the houses of prayer, and the temples of the martyrs,” and so on. And in homily 66 he says that Constantine after death was made the doorkeeper of the fisherman, because he was buried before the doors of the basilica of St. Peter at Constantinople. Theodoret, book 8 to the Greeks, says that the temples once of the idols are now the martyrs'. Eusebius, book 4 of the Life of Constantine, chapters 58, 59 and 60, says that a most beautiful church was built at Constantinople by Constantine to the apostles. Sozomen, book 6, chapter 18, mentions the church of St. Thomas which was at Edessa. Socrates, book 1, the last chapter, mentions the church of the apostles. Evagrius, book 2, chapter 3, mentions the church of St. Euphemia, and book 3, chapter 8, the church of St. Thecla, built most splendidly by Zeno. Nicephorus, book 13, chapter 37, mentions the church of St. Basiliscus. Damascene, book 4, chapter [15?], asserts that churches are to be built in memory of the martyrs. Lastly there is the book of Procopius On the Buildings of Justinian, where he counts up very many churches of the martyrs and other saints.
Of the Latins, Ambrose, book 1, letter 5, to Felix, bishop of Como: “There arose,” he says, “talk of the basilica which he founded, to be dedicated in the name of the apostles.” Jerome, in the book against Vigilantius: “Go into the basilicas of the martyrs,” he says, “and some time you will be cleansed.” In the same place, and in the letter before it, and elsewhere again and again, he mentions the basilicas of the apostles and martyrs.
Gaudentius, a contemporary of Ambrose, in the treatise on the dedication of a church: “That we should have the venerable relics of the saints our God granted; then, that we might be able to found this basilica for their honour, he himself bestowed,” and so on.
Augustine, in the book On the Care to Be Had for the Dead, chapter 1, mentions the basilica of St. Felix: “That he should be laid,” he says, “in the basilica of the most blessed Felix,” and so on. And book 1 of the City of God, chapter 1: “The places of the martyrs,” he says, “and the basilicas of the apostles testify this,” and so on. And book 20 against Faustus, chapter 21: “The Christian people celebrates together the memorials of the martyrs with religious solemnity.” And book 8 of the City of God, chapter 26: “But this he seems to grieve at, that the memorials of our martyrs should succeed to their temples and shrines.” The author of the book On Church Dogmas, chapter 73, says that the basilicas of the martyrs are to be visited devoutly. Paulinus, in the first birthday poem of St. Felix, says that he wishes he could serve St. Felix in cleaning and guarding his basilica:
And you will let me serve your doors, and care for your threshold
with cleaning in the morning, and in turn by night
keep it with pious watches, and in this office
end my undeserving life with my body worn out.
Victor of Utica, book 1 of the Vandal Persecution, writes that at Carthage there were two great basilicas of St. Cyprian. Gregory, book 2 of the Dialogues, chapter 8, writes that by St. Benedict on Monte Cassino two shrines of Apollo were turned into oratories of saints, one of Martin, the other of John. The Pontifical book testifies that Sylvester dedicated the basilicas built by Constantine, one to Peter, another to Paul, a third to John, a fourth to Lawrence, and others; Liberius one to blessed Mary; Damasus another to Lawrence; Innocent one to Saints Gervasius and Protasius; Sixtus to blessed Mary and St. Lawrence; Leo to St. Cornelius; Gelasius to St. Euphemia; Symmachus to St. Andrew; John I to Saints Philip and James; Pelagius II to St. Lawrence; Gregory to St. Agatha; Boniface IV to blessed Mary and all the saints. All which pontiffs, except Gregory and Boniface, flourished more than a thousand years ago.
Second, it is proved by a reason from a like case, from the divine letters. The temple of Solomon was made not only for sacrifices and prayers, but also for keeping the ark of the Lord, as is plain from book 1 of Paralipomenon, chapter 17, where David, wishing to build a temple, says to Nathan: “Behold I dwell in a house of cedar: and the ark of the covenant of the Lord is under skins.” Likewise book 1 of Paralipomenon, chapter 28, David says: “I had it in my mind to build a house, in which the ark of the covenant of the Lord might rest, and the footstool of the feet of our God.” The same is plain from book 2 of Paralipomenon, chapter 5, where, the temple being built, they brought the ark into it with great solemnity; and from Psalm 131, where David is said to have vowed a vow to God about building a house for the ark of God. For there we read: “Arise, O Lord, into thy resting place: thou and the ark which thou hast sanctified.”
But the same honour, or even a greater, is owed to the sacred relics of Christ and the saints than to that ark of Moses. For of the sepulchre of the Lord Jerome says, in letter 17 to Marcella: “The Jews once venerated the holy of holies, because there was the ark; does not the sepulchre of the Lord seem more venerable to you?” Therefore, as a building could be raised over the ark, so too over the sepulchre of Christ; and if over the sepulchre of Christ, surely also over the tombs of the saints; for the reason of all is the same; they differ only in more and less. Besides, that the relics of the saints are venerable in the way the ark of the Lord was is proved. For the ark, inasmuch as it was of wood, deserved no honour; but it was venerated for this reason, that it represented the seat of God, and because through it God spoke. But the bodies of the saints were living seats of God and living instruments through which God spoke. For in 1 Corinthians 6 it is said, “Your members are the temple of the Holy Ghost”; and in 2 Corinthians 13 it is said, “Do you seek a proof of Christ that speaketh in me?” It will be lawful, then, also to build sacred buildings to adorn and keep the tombs of the saints; and this is to dedicate basilicas to the saints.
You will say: Then at least to the angels, and to the Blessed Virgin, and to the saints whose relics we do not have, it will not be lawful to build basilicas.
I answer that by the name of relics are understood not only bones and garments, but also the places where the saints suffered, or where they lived, or did something famous. And in this way two basilicas were built to Cyprian, on the witness of Victor, book 1: one where he had suffered, the other where his body lay. Likewise in this way many churches were built to blessed Mary, or to the angels, in places where they appeared or showed some miracles. I add too that basilicas can be raised to keep the memory of the saints by an image, or by the name alone. Namely, a basilica can be raised to St. Peter, that those who enter, reminded by the image painted there or by the very name of the church, may remember St. Peter, and honour and beseech him in that place as their patron. Nor is this against the fifth Council of Carthage, canon 14, which decreed that no memorial be accepted unless there are relics of the same saint there, or it is certain that he suffered or lived there. For the council does not mean to forbid simply that a basilica be built without relics of the same saint to whom it is dedicated; but means that it be not held for such a memorial of the martyr, in which the relics of him are believed to be, unless it is certain by a most faithful history that the thing is so.
Now to the argument brought against it two answers are wont to be given. The first, of certain recent writers, who, because they do not distinguish between a temple and a basilica, think that sacred buildings cannot be raised except to God, as sacrifice cannot be offered except to God; yet because there are very many churches which are said to be dedicated to God in such a way that they are distinguished among themselves in some way, they say that they are named from the saints, not because they are dedicated to them, but because in those churches their memorials are chiefly honoured, and they themselves are invoked as patrons in those places.
When then they read in the ancients, or hear in common speech, that the church or basilica of St. Peter or Paul or others is spoken of, they say it must be expounded in this way: this basilica or church is St. Peter's, that is, it is a church dedicated to God in memory and in the name of St. Peter; or it is dedicated to God that God may be prayed to there through the intercession of St. Peter; as a certain Mass is called St. Peter's, not because the sacrifice itself is offered to Peter, but because it is offered to God in thanksgiving for the glory given to St. Peter, and at the same time Peter is besought as patron and advocate with God. Which surely is a godly exposition, and agrees with the rite of the Church which is kept in the consecration of churches. For several times in that ceremony the bishop, while he pours out prayers, says that he consecrates the church in honour of God and in the name of such and such a saint.
The other answer admits that sacred houses are truly and properly built to the saints themselves, yet not under the character of a temple, but of a basilica or memorial. For it is to be observed, according to the teaching of the ancient Fathers, that temple and basilica are not synonyms; and although they are often said of the same house, yet they are said under very different characters. For a sacred building is properly called a temple inasmuch as it is raised for sacrifices; the same sacred building is called a basilica inasmuch as it is raised for the adornment of the tomb of some saint and the convenience of those who visit such relics. For basilica does not say a relation to sacrifices; for even the palaces of kings are called basilicas, as is plain from Esther 5; nay, those palaces are properly called basilicas, and from there the name was transferred to signify the buildings of the martyrs. Which we see also in altars. For one and the same stone is called an altar inasmuch as sacrifice is offered on it to God, and the same is called a tomb or sepulchre inasmuch as it covers the bones of some martyr. For all altars are tombs of saints; and as that stone is truly dedicated to a saint, not under the character of an altar but under the character of a tomb, so some house is truly dedicated to a saint, not under the character of a temple but under the character of a basilica. And as it would be idolatry to raise altars to the saints, and yet it is not idolatry to raise stone tombs to them, so it would be idolatry to raise temples to the saints under the character of temple; yet it is not idolatry to raise basilicas to them. As too it is not idolatry to give the saints cases of gold or silver in which their relics are enclosed. For basilicas are nothing else than certain great cases in which smaller cases and the tombs themselves are enclosed.
From which it follows that the Mass of St. Peter is said in one way and the basilica of St. Peter in another. For the Mass is in no way offered to St. Peter, neither primarily nor secondarily; but the basilica is truly built to St. Peter, if not primarily, at least secondarily.
And that there is this difference between a temple and a basilica can be proved from the Fathers. For Augustine most clearly testifies that the raising of a temple is a cult of latria owed to God alone, book 1 against Maximinus and in the book against the Sermon of the Arians; and the same Augustine joins the temple with the altar and sacrifice, book 8 of the City of God, the last chapter, teaching that to whom one of them belongs the others belong also, and the contrary. And yet in the same places Augustine admits that memorials are rightly built to the martyrs; and especially the place is to be noted in book 22 of the City of God, chapter 10, where he speaks thus: “But we build to our martyrs not temples as to gods, but memorials as to dead men, whose spirits live with God.” The same Augustine nowhere says temples of the martyrs, and yet again and again says basilicas of the martyrs; which can be observed in the other Latin Fathers too.
The Greeks indeed say that temples are built or dedicated to the martyrs, as is plain from Basil on Psalm 114, where he says naous martyrōn, and Nyssen and others speak likewise; yet it is certain that they understand it materially, that is, that the house which is called a temple is built to the martyrs, yet not under the character of a temple for sacrifices, but of a basilica for adorning the memory of those saints.
And that they too understand that sacred buildings are built to the martyrs, and not only to God in their memory, as sacrifice is offered to God in their memory, is proved. For they assert simply that buildings are built to the martyrs, and yet nowhere say that sacrifice is offered to the martyrs; nay, they deny this simply, as is plain from Theodoret, book 8 to the Greeks. Therefore they thought that buildings belonged to the martyrs in one way, sacrifice in another. Nor does the rite of consecration stand in the way; for when it is said that the church is consecrated to the honour of God and the name of the martyr, it treats of the consecration of the church as it is a temple.
Show the Latin (Vives edition, OCR)
C \ V II T IV
Ih' lilic.
(,)ii.iliior oli lliKS iM'i<;iuitiir siicnii; aciics. niuic
cliiiiii t|ii.itiior iioiiiiii;i soi liiiiiliir. IMiiiiu, inl s:i(M'i-
lic.iiitliiiii HiH), cl liiiic ilii iiiiiiir lciiiplii. Scciintlo,
.iil oriiiiiliiiii, lU liiiic (liciiiiiiir oriiloriii. Tcrlio, iiii
iiiiirlyrniu rclii|iiiiis liouonlici* coiiscrviiiKliis. vl
liiiic (liciiiiliir liiisiliciic, scii luotnoriiu:, scii iiiiir-
lyriii. Oii^iilo. iiil |)opiiliini vcrl)i) hci.cl siuraiiicu-
lis piiscciiduiu, cl tiiiic (licuuliir ctMMesiuo.
H\ liis liiiilHis soliiiu tpi.irliiiii iij^iMosciiiil l.iillic-
riiui (!l (l.ilviuisliie: AiiiihaplistiM», auteiu cl >\iil-
(ltMiS(;s nc illinu (]uiil(MU. Niiiii (|iiotl non di^lioiinl
iii iiuvo Tosliiiiiciilo crijji lciuplii iul Siicriliciii.coii-
sliiulcr asscruut oiiiius luijiis lciuporis liacrclici.
cl prohiiiil ouiuihus illis iir}^uiiu'ulis, ipiihus pru-
han; solciil iiou cssc in Fxolcsia ulluiu cxlcruuiu
sacrilifiuiu. vd saconloliuin: qiiac ari^uiucula uoii
siiiil liiijus loci.
riuiiu iiivcuil iir;^iiuieuluin I\larloralus, quod di-
rcctt^ ohjictM-cl coiilra lciupl;i. iiiiiiiniiu illud Apo-
liil. 21, Li trmjtluiii non vidi iii cn: Doininus e-
iiini Dciis lciniiluin iUius csl. tbi de Lcclesia ac;!-
lur, iil paicl cx setpioulilius: AmbuUibunt (jcnlcs
in luminc cjus. ct rcncs ajfcrcnt splcndorcin
suuni in iHani. Quac verha uuiluatur Joanncs ah
Isaia c. 00. Isaiani aulcm ccrluiu cst dc Ecclesia
isla inililaut(> loqMi. cl conlirivialur arjjuiuonluin ev
co, quoil Deus voluil cverti leiupktin Salomonis.
qiiod ad sacrilicia creclum fucral. Polcsl cliam
conlirmari e\ Palrihus; Palres cniin ordinaric a
vociihulo lcuiidi ahstineul. cum de ecclcsiis Cliri-
slianonuu loquunlur; immo eliam cas lemplis op-
ponunl. ul llieronymus, (pii iu episl. ad Hiparium
ilicil. Juliaiuim Chrisli eeclcsias aul cverlisse, aut
in tciupla couverlisse. Et Cecilius apud }linuliuin
Fclicem ohjicil Chrislianis. quod lamquam alhci
unlla liabcreul lempla vel altaria. el Oplatus lib.
t». Qui nostruni. inquil. intravit templum.
Quod autem ad orandum ecclesiae inslitui de-
beant, quasi melius silin uno loco orare. quam in
alio. nepranl omnes liuiiis lemporis haeretici. et
prohaut asserliouem suam; Primo, c\ illis verbis,
Mallh. G. Tu autvm cum oraveris. intra in cubi-
culum tuum etc. Secundo, ex illis, Joan. 4. Vcnit
liora. et nunc cst. quando neque in monle lioc.
nc.que in Uierosolnmi^ adorabiiis Patrem. Spiri-
lus csl Deus, ct qui euni adorant, in spiritu ct
icrilatc adorarc oporlcl. "Son crgo oralio obligan-
(lii dhI rcrlo loco. Torlin, i*\ {'•iiilo I. Tiiiiolli. t.
Vnlo liroii uriirc in nnitii lnm l>
m(iuu.'<. ^,»ii.irli), iJtMi", iioii chI iiiij,. ,.. ,
(piiiiii idihi. .VoH c/iiut ^ri tr.nipltH rud/iu/dc/iA hn-
bilnl, Hcil vocluin ft trrrttin impli:t. Kr|{o uliii|un
i'\ .icipio ndoriiri cl iinoc.iri [kjIcsI.
(.Miuil v(!ro iioii siiit l«'iii|kl.i s.iiictis rriguiiilii.pro*
hiitil.(|iii:i cst inniiirivklii iilulol.ilria; n.uu nd lulrluo
(-iilliliu pcitincrc lciuplii. s. Au;;iislitii|s doccl lih.
coiiirii scnniiiiciii Ariaiioruiii c.ip. iO. uln prohit
Spiriliiiii sniii (uui cHHr, l)('uni,(|uiii apoKloliiK diril,
1. Corinlh. (J. .flcinbrn tcHtrn lcinplnm mnl Spt-
rilus Htincli. Si {cijcrcnl, impiit, /l//uui tcinpliitn
Sdlitinmiin c.i; liiiniH, «•/ liijtiilibtiH .s*/»i/ //ut nu/tc/o
crcctnin, non nciiaronl illuin chhc. Ihum, ruin
tcinjtli ciinslilulin nd liilrinc nilluni ]tcrtiiifai:
infiininhi crijo ncipiiii Spirilnin saiiilunt c.sm;
hcnm, ciiin tcmptnin liabrat lonijr nnbiiin*? Iln-
i\c idciil \ll;^'iisliliiis lih. H. {\r {'.\\\\. \)i\\, v.. uli.
dicil: .\cc laincn nos cisdcin marliirtbiis /cm/j///,
saccrdnlid. Hncra r.l narrilicia cini<^liluiinus:quo-
niain nnii ipsi, scd Dctis cornin nobis csl />(M4.>(.
Itciu lih l. (•oiitr;i Miviiuum iirf^iim. H. do .^^piri-
(ii siincto. sie .'lil Auirnslinus: Monnr Hialiruisan-
cto an;ic.lo c.i'ccllcnii,>isiino dc iiqnisct lapidibtin
l'accrcmiis lcmplum, anatlicmaliznrrntur a vrri-
latc l^hrisli, ci ab Lcrlr.~.ia lU:i, quuniam rrcatii-
rae cvhibcronins eain scrtntuiem, qunr. \ini tan-
lum dcbcliir Dd)'* Ilic, iuiiem ad ni;ir;rinein nolavit
I'>iisiuiis: //(>(• nunc lit quibu^tibid divis.
Uuod (leuiquc non sint ecclcsi;ie crij,'Ondae iid
concioncs ct sacriimciit;i, unn alitcr probiint An i-
h;i[)lislac. nisi exemplo (;iirisli.qiif roncionahiiur.
nuiic iii mauiihus, niinc iii desorlis, nuiic in mari
c\ iiiivicula. nunc in privatis acdibus; baplismuni
diihiit in lliiiuinibiis; ciicharistiam InstiluK in pri-
vala cl proliina domo.
Ut igitur liacc omuia onlinc rcfellantur. sit Pri-
niii piopositio. nccte instiluiintur ccrta loca. in
quibus vorbum Dei. elsacramenta pnpnlo mini-
slrenlur. Ilaec esl cnutra ]'.'uslatliium, Waidenscs
et Aiiiibaptislas, cl cornm similes.
Proh.iliir Primo.excmplo Chrisli cl pposlolorum.
qui lUsi inlcrdum dala occasione in variis locis
verbuiu Dei scminarcnt. tamen onlinarie in tem-
plo. vcl synagogis. quae cranl ejtis lcmporis ec-
clesiae, iti faciebanl. Mallli. 2(). Dominus sic ail;
Quotidie npud vos scdcbam docens in templo. et
nonmc tcnuistis. El Joan. 18. Ego palam loquu-
tus sum mundo. ego semper docui in synagoga
et in templo, quo omnes Judaei conveniunt. o.t
in occullo loquulus sum niliil. Ilem Actor. .j. An-
gelus educcns apostolos de carcerc, dicil illis:
Ile, ct stantes in lemplo loquimini plcbi omnia
vcrba vitae liujus; qui cum audissent. introve-
runt diluculo in templum, et docebant. Aclor.1.3.
Panlus et Barnabas uiissi ad praedicandum. pri-
mum inlrant in svnacfocram. cl ihi pracdicanl.
Secundo, prohalur exetuplo primorum Christia-
norura; nam quod primi Cliristiani liahuerint ec-
ciesias a privalis domibus distiuctas , palet ex c-
pist. \. ad Corinth. cap. \ \ .Convenienlibus vobis
in ecdesiam. audio scissuras esse inler vos. El
quod ista ecclcsia noii essel privala dcmus. palcl
320
DE CULTU SAKCTORUM
ex sequentibus: Numquid domos non hahctis ad
mandiicandum et bibendum, aut Ecclesiam Dci
contemnitis? Et rursus: ^'i quis csuril, domi
manducet, utnoninjudicium conveniatis. Et c.
14. Mulieres in ecclesiis taceant, si quid autem
volunt discerc, domi viros suos interrogent.
IJein contirmalur cx anliquissiinis Palribus:nam
Ciemciis lib. 10. recognilionum, circa finem. rc-
lert .Vnliochiac Pclro praedicanlc conversam fuis-
sc Tlieophili doinum in Ecclesiam, ibique Pelro
calhedram conslitutam, undo doceret populum.
Philo in lib. dc vita Iheorica supplicum, qucm ci-
tat Euscbius lib. 2. hist. cap. 17. scribit, primos
Chrislianos in omnibus locis consliluissc aedes sa-
cras ad mysteria celebranda, et sacros libros le-
gcndos. Justinus in apolog. 2. aJ liacm.dicit Chri-
slianos die dominico in unum certuni locum o-
mnes convenire ad ^erbum Dei , et eucharistiae
communicalionem.
Tertallianus antiquissiinus Latinorum lib. con-
Ira Valcnlinianos, non procul ab inilio expresse
uicminit sacrae acdis, ad quam Chrisliani coiiveni-
ebant. Cyprianus sermone de eh.^emosynis arguens
mulieres opulentas, quae in Ecclcsiam sine obla-
lione veniebant: In do)Hi?iici<?7i,inquit, sine sacri-
ficio venis, etpartem desacrilicio, quod paiipcr
obtulit, sumis: Ubi dominicum, Ecclesiain vocat,
quia domus illa sacra, Domini pahTlium cst.
Gregorius neocaesariensis,Cyprianiacquiinscum
Ecclesiam exstraere vellet, nec satis loci haberet
propter vicinam quandam rupem , eam rupcm
precibus suis loco niovit, ut relert Eusebias, lib.7.
histor. cap. 2o. Qui etiam c. 20. scribit caiholicos
cum Paulo Samosateno de sacra sede apud Aure-
lianum imperatorcm contendisse. Kec rcfert.utrum
narrationein islam de rairaculis Gregorii Euscbium
scripserit,an Ruirmus.qui Eusebium Latinum fecit,
addiderit; uterque cniin cst antiquus auclor.
Tcrtio, probatur ratione; nam populus Chrislia-
nus ilehet aliquando necessario convenire ad res
sacras:necenimconcio potest lleri ad singulos seor-
sim, nec etiam celebratio eucharistiae: el eliamsi
posset, non expediret tamen, quia conventus ho-
minum utilissimus est ad alendam animorum unio-
ncm: igilur necesse est, ut aliquis certus locus con-
sliluaUir, ubi ejasmodi conventus fiant.
Praclerea si habemus certa loca ad alia rainisle-
ria, ut ad judicia, ad convivia, ad somnum etc. cur
non etiam ad res sacrns? IVequc exemplum Doraini
conlrarium ostendit. Nam vivente Domino nondum
erat Ecclesia novi Testamenti consliluta, sed tunc
colligebatur, et constitucbalur, et ideo non mirum,
si non habuerit propria loca sacra. At postquam
Chrisliani coeperunt esse populus aliquis, raoxha-
buerunt ecclesias, ut ostensum est.
Sccunda proposilio. Ecclesiae Chrislianorum
ad sacrificia, ofjerenda institutae sunt, et ideo
vere, et proprie templa appellari possunt. Proba-
ri posset primo, omnibus argumentis, quno pro-
bant eucharisliam essc sacriticium. Sed hacc, ut
dixi, ad alium locum perlinent.
Probalur igitur hoc modo; Ecclosine Christiano-
lum sempcr habuerunl altaria, ergo sempcr vcra
templa fucrunl; nam templumnihil cst aliud, quain
locus altaris; el praoterca magis indicat sacriQcii
ritum altarc, quain templum; nam sine altari non
potest sacrilicari, sinc templo potest; quare si, ut
excludant sacrificia, hacretici negant templa, mul-
to magis deberent negare allaria, sed allaria nullo
modo negare possunl, ut patet ex illo. 1. Cor. 10
Non potesiis mensae Domini, et mensae dacmo-
niorum participes esse. Ubi apostolus opponit
mensam eacliaristiae mensis idolothytorum, men-
sac aulciu idolothytorum erantvera altaria. Unde
Ambrosius exponit monsae Domini, idest, altaria.
Item ex illollcbr.l 3. /ia6e??ij<s aUare,de quo edere
non habent potestatem, qui tabernaculo descr-
viunt. Quem locum adversarii intelhgunt de altari
crucis , quasi dicat apostolus : habemus Christi
passionem, qua frui non possunt, qui adhuc in
ejus figura cclebraada occupantur. At Patres intel-
ligunl de sacrificio eucharistiae. Nam Theophyla-
ctus dicit, hic agi de incrucnto sacrificio; idem di-
cunt Chrysustomus, Sedulius,Theodoretus, Oecu-
menius.
Accedit traditio omniura Patrum; nullus fere est
vetcrum, qui non mcminerit allaris ecclesiae. Ca-
non 3. Apostoloruin. Dionysius cap. 3. Eccles. hie-
rar. Irenacus lib. 4. cap. 34. Alhanasius in vita b.
Anlonii, el in apologia pro fuga sua, Tertullianus
lib. de poeiiitcnlia, Optatus lib. G. conlra Parme-
nianum, Hieronymus in epitaphio Neapolitani, Au-
guslinus cpist. oO. et alii omnes saepe altaris men-
liooem faciunt, ubi de ecclesis loquunlur.
Tertio, probalur testimoniis Palrum, qui nomine
templi utunlur. Nam in primis Graeci passim ulun-
tur hoc nomine, ut Eusebius, lib. 3. de vita Con-
slantini, Basiliusin psalm. 114. Kazianzenus ora-
tione in Gorgoniam sororem; Nysseniis orotionc
in Theodorum; Chrysostomus homil. 31. in Matlh.
et alii; nec Latini ab hac voce omnino abhorret;
nam Laclantius in carmine de passione Domi-
ni ait:
Quisquis ades, mediique subis in limina templi,
Siste parum elc.
El Salvanius lib 4. de providentla: Ecclesiae, in-
quit, vel polius templum.
B. Ambrosius lib. 2. de offlciis, cap. 21. Etma-
xime, inquit, sacerdoti hoc convenit, ornare Dei
templum decore congruo, ut etiam hoc cuUu aula
Domini resplendeat. Et cap. 28. iVe7?io potcst ac-
cusare, quia lemplum Dei aedificatum est. Nemo
potest indigtiari, quia humandis fidelium reli'
quiis, spatia laxata sunt.
Ilieroiiyraus in cap. 7. Hierem. Ecclesiam vocat
leraplum; et b.Augastinus lib.S.de Civit. Dci,cap.
ult. cuin dicit: Necnos eisdemmartyribustempla
saccrdotia., sacra et sacrificia constituimus: quo-
niam non ipsi, sed Deus eorum nobis est Deus.
Aperte indical, Deo ista omnia constitui. Undc in-
fra addil: P(on aulem isla esse sacrificiamarlyrum
novit,qui novit unum quod Deo illic ofjertur sa-
crificium Cliristianorum.
E\ his ad primam objectionera respondeo, in c.
11. Apocal. agi do Ecclcsia triumphanle. Ubi noii.
cril lcmplum, quia tunc cessabunt oblaliones e!,
iiii;u irniirs
II
|ii(M'.(;s cl Micniiiiciilii. priiiilcr (|iiii(i (ciriplii ('i-ii;iiii-
iiir: Itii (Miiiii (>.\|i()iiiiiii (iiiiiics |ii-iili.iii iiii('l(iri)ii,
IM-|iii;isiiis, Itcilii, (liictiiiiniiiis, liicli.iKliis, Kiipi^r»
tllS, AllScllllllS, licciliill .\il;Mlsliiiils llli.2().(|n (iivll.
Hci, nip. IT.Hbi ilicil iiiipiii|(Mili;io iiiiiiiiio silil vl-
il(M'i, si ipiis istiiiii liiciiiii iipociilypsis cxpoiicrc vc-
lll (1(1 priicsciili Mcclc ;i;i.
Iv\ (pio iiililli^iiiiiis iioii («sso Aii^'ii.Hliiii (upoHN
lioiKMii iipouiilypsis, (piiic liiilictiir lniii. M. iipcriiin
(Miis. iilii (lc Mcclcsiii liiijtis liMiipdiis ciiiii liicoiii
iiitclli^MMi! viilctiir. Ill ipsi^ cdiilcxlos lioc, (lci-liiriil;
iiiiiii iii ciip. 'HK (loscriliitiir jiiiliciiiiii (;t (liiiiiii;ilii)
iiiipioriiiii, cl coiii-liiililtir c;ipiil illis vcrliis: Jiuli-
cndivi v^l (/(• siiKjitlis svriiniliiin ri/ic/ri ii^snntin,
i'l infcniits, rt nioni inissi siinl instdijninniiiniH.
Jliwc est morn scnindit: ct r/ift noii cst invcnlus
iii Jihroviliw svrijiliis.missits cst in stii<innvi iiinis.
Dcimlcsccpiiliirciip 2l.(lc. lilniiii liciitinuiii: /-7 riili,
iiKpill. cocluni novHVi, cl lcrnunnovdmclc. Prnc-
tcrcii piuilo posl illii vcrliii, (A'< tcnqilitin non viili
tn Cit) siilijim^^Mliir, 7Jo;i inlrohil in cain (iliiinid
cointininaluin. Quod C(M-1(! noii |)otcsl intclli^M do
Kcclcsiii liiijns tomi^oris. in (piiim iniiKi iiitr;int,iin-
nuindi ct c()iiu]iiiiiiili. IH piilcl c\ p;ir;il)(il;i dc sa-
ijcna ■niissa in niurc, cl cx oniiii ijc.ncrc j)isciuin
conijrctjantc. Miitlli. 13.
Hcspondcnt: h>crii)tiir;ini loipil do Fcclcsi;! inlor-
n;i cl priicdostiiKilii. (pi;io soliini iidmitlit jnslos. At
conlrii; niiin secnnduin ipsorum principiii, (]n;in-
lunivis iiliipiis sil pracdcstiniiliis ct fidelis, sempcr
liinicn (\sl immnndiis, ct iii oiniii opiM-c pccciil.Poc-
Ciitum cniin non loUiuir iii lioc imiiuio pcr baptis-
nium, ul ipsi dicnnt, aul lldcm, scd soliiin noii im-
pntantur. Noc possnnl diccro liic vooari incoinqiii-
nalos eos, quibus Dens non imiintal i)Ccoata; ikiiu
Joanncs addil, aul abominalioncm faciens clincn-
dacinm. (liKicro icjilnr , aut Lullicr:iiii fidolos ct
praedcslinali aboniinationcin faciunt ct nionda-
cinni, aul non faciuul; si faciont. erj^o non sunt in
Ecdcsia; si non faciunl. crgo non poooant iii omni
opore sno. rateanlnr ergo neocsse cst. Joannem lo-
qui dc Eoclesia coclcsli. in qu;i nnlli crunt, qui a-
bominationem ct mendacium faoiunt.
Ad probalioucm c\ Isaia llioronYiuns in cnm lo-
cnm Ircs indioat c.xpositioncs, unam Judaoornm.ct
Haerelicorum Chiliastarnm.qui omnia verba Isaiae
in illo c. 00. rcfcrcbant ad fclioilatem milie an-
norum, quam sc liabiluros pulant cum Oliristo bic
inlcrris postrcsurrcclioncm. alleram catbolioorum
qui omnia iutclligcbant do Ecolcsia triumpbanle;
tcrtiam aliorum oatholioorum. qui omnia intolligc-
bant spirilualiler de EooU^sia bnjus temporis.
Lyranus duas alias adrcrt uuam quorundam, qui
ca omnia iulclliguut de folioil;ilc Judacorum post
rcdilum ox Babylonc; alloram suam. quod iutolli-
gantur omnia de Eoclesia, sed non omnia dc eodem
stalu Ecclcsiac: sed prima pars capilis intelligalui*
dc Ecclcsia scoundum slalum hnjus vitae: sccunda
de Ecclcsia seoundum slatum vitac fulurae.
Prima c.xposiiio hacretica cst el fabulosa, ct mil-
lios a Palribus c.vplosa. Secuuda probabilis est. ct
sccundum cam nulla cst in argumcnlo noslro difli-
cultas. Quarta falsissima cst, cl rcctc a Lyrano rc-
fellilur: Quinta probabilis est, ct sccundum cam ;ir-
^jtiiiiiMilum iioii liiilicl dillinilliiliMii. i(!rlln p*1 niii-
xiiiic probiibllis, ct iMiii) MiMpiuiiliir llicroiiyiiiiiK ip
H(\ cl posl (11111 C.yrilliis iii luitic Iucimii; el »(iciiii-
(liiiii iMiii !iil iir^MiiiD-iitiim rcspoiidi-iiiiiH, «ii i|iiii(:
iiil litiMiim iiili*llit;iiiilitr lU) Kcclusln niiliUiiilc. ii
Joiiiiii(3 iii ApoculypM pcr iiiiiiijotfcm inlclliiri dc Kr-
(lcsia tnumpli.irilc'; id (Miiiii :ipo«»l«j|i h.icpissifiu! bv
(•(M-iinl; iil illiid, i:.c Acijiijilo vnciii ifilintnjncuni,
Oscao II. ipiod ad litcraiii dc lllin isr.icl iiilulliy[iliir
M.iUIkicus, c. 2. iii sciisii iillf/orico di' (lliristo iii-
l(dlc\il; ot (pioil dc u^wo pubcliiili iid lili-r;iiii dixo-
Tiil Moyscs, Kxod. 12. Ihnun confrinijctigex no:
nllci?orico intcllcxil Jnanncs dc (ilirislo. J<i;iii. I'.».
ncipic lioc n^pii^MKit llicroiiyino:ipsu iMiiiii iid IIikmii
c;ip. (iO. dicit, ^lori;im llc^desiac, qiiuc dcscribilui
illo cupitc.implcri (piidcm iii lioc sacculo ;ili(pi;in-
(lo, scd plcuiiis im|ilciidMin iii rnturo.
Ad coidirmiilioiKMii primam dii-o, Ociiiii volnls-
sc, nt lcmplum SaloiiKinis cvcrtcrelur, iil iiilidli-^Mj-
rciniis, slatiim vctcris TcstiiiiKMiti j:im ccssiissc,iioii
(]iio(l ci tiMuploriim ^icdilhiitio displKcrct.
Ad lcstimoniii Piilriim dico: priiiios ("dirislianos,
proptcr recontcm momoriam sarcrdolii Aaronici,
iibHinuissc non soltim ;i vocabiilo tcmpli, scd cti;iiii
saccrdolii, uu vidcroiiliir iidhuc diir;irc jiid;iic;i(;
caercmoniao. Ita(|iic aposloli iii suis cpislolis pni
sacordolibus cpisoopos, cl prosbyteros.pro lomplis
ccolcsias dicuut; ct similitcr loipiunlur Jusliiiiis,
Ignalius, et oaetcri antiquissimi P;itrcs.
Doindi^ temporc Tcrlulli;ini jam satis ])erspccl;i
dilVoroulia inlor Cliristianos ct Jndacos, coepcrunt
Clirisliani prosbytcros et cpisoopos nominaro s;i-
ocrdolcs, iit patct cx Tcrlulliiino, libro de vclini-
dis virginibus: libro dc monogamia, cl alibi. ct cx
Cypriauo in omnibus ferc cpistolis; el cx scqiicriti-
biis omnibus Palribus. Adliuc tamcn abstincbant ;i
vooabulo templi: quia mundiis plcnus er;il lemplis
idolorum. ct usus loquondi oblinuerat, ut nominc
tompli intolligornul loous consecralus ad sacritici;i
crtu-nla. Et in hoc scnsu Octavius apud Minuliiim
Fcliccm. Oplalus cl llioronymus ncgat Cbrisliii-
nos hiiliorc tcmpla.
Diccs; Al Oclavius objcctioni Cccilii. quod Cliri-
sliani non haboronl tcmi^la. aras, sacrificia, respoi:-
dit, idco Chrislianos non erigcre tcmiila, ijuod
soiant Dcuni non possc oapi ullo loco; ct idco noii
sacrifioare. quod sciant Dcnm nulla re indigcre; ct
seipsos loco templorum consliluere, cl sacriDcare
justitiam. pietatom. aliasquo virloles: ubi videtnr
simplioileradmillere Chrislianos nulla lunc habuis-
sc templa. vcl allaria, vel saorificia.
Kcspondco: Octavium noluissc sanclum darc ca-
nibus; ct quia non vidcbat Cecilinm oapacem my-
stcrii cucharisliae,quod csl unicum Chrislianorum
saorificium. inaluissc hoc taccrc, et ad mentem ad-
versarii rcspondcrc. qui de sacrificiis cruentis lo-
quebatur. Nam quod anlc 3Iinulii tcmpora Chrislia-
ni iillaria. el sacrificia.el proindc etiam lerapla bii-
buerinl:patel ex Ireuaco el Terlulliauo jam citalis;
utcrquc enira Minutio antiquior csl.
Terlia propositio. Eccksiac Christianorum re-
cte ad orandum.eliam privata oratio7ic,inslHuun-
tur. Probatur primo. Scriplurao lestimoniis: nam
3. Ucg. 8. cl 2. Paralip. 0. Salumou allirmul lcm-
522
DE CLXTL SAKCTOUIM
plura faclum essc, ut sil locus oralionis, el pelil a
Dco, ul quicumque ibi oraverit cxuudinlur, 3. Rcg.
[). Deus npparens Salomoni pollicelur ila futurum,
ul illo pclieral. At si csscl supcrslilio orare in lcm-
plo potius, quam alibi. ncque Solomon ad liunc li-
ncm insliluisset lcmplum.ncquc Deus approbasset
facluin cjus, superslilio enim nunKiuam luil licita.
rraelerca Isaiae .>(>. dicilurdomus mea domusora-
lionis vocabilur; et conlirmal boc ipsum Dominus,
Mallliaei 21, .\eque obslat vcrbum Domini: Intra
in cubiciilum tuum;\oA.veml liora,quando nccin
monte hoc,nec inllierosolymis adorabiLis c^c. Nam
posl illa omnia Dominus dixil de lemplo Salomonis:
Botnns i]iea, domus orationis vocabitur.
Secundo, probalur exemplis Scripluram, \. Re-
j;um I. Anna precalura Dominum ad tabernaculum
jiccedit, ubi erat arca, ibique orans exaudila esl,
2. Reg. 7. David simililer pracalurus pcrrexit ad
tabernaculum, el coram arca Domini orare coepit.
At cerle nisi putasset. ibi Dominum magis esse
praesenlcm, cl facilius oralioncm exaudiri, domi
suae mansisset. Idcm etiam David, ut liabolur 1.
Paralip. c. 21. voluit ire ad labcrnaculum Domini
in Gabaon, ut oraret.pro averlcnda peslc a populo,
scd non praevaluit nimio timore perlerritus, ideo
in ipsa Hierusalem exstruxit altare. Daniel oralurus
quia non poterat ingredi templum, in Babylone cx-
istens caplivus, saltcm aperla fencstra orabat ad
eam parlem conversus, ubi fucral templum Domini
Danielis G. Lucae 2. Anna filia Pbanuelis, Non di-
scedebat de templo jojuniis. et obRec^^atiojiibus
serviens nocte, ac die. Lucae 18. Publicanus in
leraplo orans justilicalur. Actor. 3. Pelrus et Joan-
nes ascendcbant in lemplum ad boram oralionis
nonam. Actor. 8. Eunucbus rcginae Aelbiopum ve-
nerat adorarc in Ilierusalem.
Tertio, probatur cx Patribus. Origenes homil. 2.
in Exodum, ecclesias Chrislianas domos oralionis
vocat. Terlullianus in apologel. cap. 39. dicit, in
Ecclesiam conveniri,primo ad orationem. Secundo
ad lectionem. Terlio ad exhorlationem clc. Euse-
l)ius lib. 2.hisl.cap.l7.exPhi!oncdicit, in singulis
locis primorum Christianorum fuisse sacras aedes
cunsecratas oralioni.
Chrysostomus homil. 30. contra Anumaeos: Ora-
re, inquiunt, xel domi possumus. Te, homo, de-
cipis.et magno in errorc versaris; nam etsi domi
quoque datur orandi facultas, iamcn fleri non
potest, ut domi tam bene ores,quam in Ecclesia.
Idem rcpelit homil, 79, ad populum.
Basilius lib, 2, de baptismo, quaest.8, dicit, lo-
cum non parum referrc ad orandum, ei solvil duo
argumcnla. ab adversariis nobis objecla cx Joan.
4, et 1. Tim. 2. et in quacstionibus fusc explicatis
quaest. 40. dicil, ad Ecclesias non oporlere acce-
dere propler negotia saecularia, sed caussa ora-
lionis.
Ambrosiusinoralionede Iradendis basilicis dicif,
se quolidie solilum ire ad raartyres. idest, ad ba-
silicas martyrum oralionis gralia. Hieronymus in
epitaphio Marcellae: Apostolorum, inquil. elmar-
tijrum baHilicas secretis cclcbrabat orationibus.
Riininus lib. 2. hisl. c. 33. de Theodoslo scribit:
Circuibat omnia orationum loca. Augustinus lib.
22. de Civit. Dei,cap.8.mcminit nujllorum, qui in
basilicis oranles miracula impetrarunl. Kl ibidcm
dicil. se cum aliis collegis suis quandam oralioms
(lomuin dcdicassc.
Ouarlo, probalur ex nominc: nam Ecclesiac ;i
Graccissacpevocanluriu-/.-y;fia,etaLaliniso?-a7o7Vfi.
Uiulc Augusliuus cpist. 109. in oralorio nemo aliud
agal, uisi ad quod faclum esl, unde et nomen ac-
ccpif.
Ouinlo. probafur rafinnibus. Prima ralio. Deus
estin fcinplo magis, quam alibi : niim alioqui non
dicercf Paulus 1. Cor. 3. /Vesci7is quia cstis lem-
plum Dei. ctspvrilus Dei habitat in vobis? El 1.
Coriiifli. G.non (Wcev c[m : Mcmbra rcstra templuni
suni Sijiritus sancti. quem habetis in vobis: fjlo-
rillcale ctporialc Deumin corporeveslro. Et 2.
Coriiit. G. Vos cstis templum Dei vivi . sicui dicM
Dominus. quoniam inhatntabo iti illis. etinam-
buldbo. Aposfolus cm'm accipit simililudincm a
veiis femplis: (]uia enim lemplum csf domus D<!i .
in (|ua ipse peculiari mndo inhabilaf; ideo ipsc, ut
osfenderet in nobis esse Deum peculiari mt)dn ,
corpora nostra fcmplum Dei appellavit. Undc Aii-
gusfinus lib. 2. ad Simplicianum quacst, i. dicil,
Davidcm orasse ante arcam. quia ibi sacratior. ct
commeiidatior praescniia Domini erat. Cum igiliir
in icmplis sacndior ef commcndafior sit praescu-
lia Domini, ibi ccrfe magis orare expcdiel, quain
alibi.
Sccunda ralio. Deus in lcmplo cilius exaudit, nt
palcf cx promissione Dei, 3. Reg. 9. qiiod enim
Dcns promisif templo Salomonis, sine diibio pro-
misit cliam iemplis Chrisfianorum; nam (]u()d po-
tiil Salomou cum templuia dedicavit, idem oelit
Ecclesia cura novfl lempla dedicaf,nirairura. ut au-
rcs Dei in eo loco sinf aperfae.Non est aulem cre-
dibilc Dcum exaudisse preces Salomonis , ef non
exaudirc cfiam preces Ecclcsiae suae. Immo hic
esl modus, quo Deus est in templo peculiariter, ni-
mirum, quia ibi esf per exaudifionem.
Terfia ratio. quia oratio est res nobilissiraa , et
proinde ei debefur locus nobilissimus, qualis est
locus sacer. Ifa Rasilius lib. 2, de baplismo ,
quaesf, 8.
Quarla. quia in Ecclesia sunl omnia accomrao-
data ad cxcitandam devofionem, (luae orafioni ma-
xime neccssaria est. Nam allaria , cruces. imagi-
ncs. reliquiae. ipsi etiam parictcs Deo dicali mo-
vent ad pietatem ; quae ccrle aiibi non inve-
niuntur.
Ouinta ralio , quia in lcinplis ordinaric praeter
Dei praesenfiam, quae csl ul)i(pie, est etiara prae-
senfia mediaforis Chrisfi corporalifer in euchari-
sfia; quae certe aiigef spcin ef tiduciam orantis ;
et jiraeferca non polest non incufere raenli reli-
giosae horrorem et revercniiam; nam, ul Joanncs
Chrysosfomus dicif, homil. 3G, in 1. ad Corinf.ubi
esf Chrisfus in ciicharistia.ibi cfiam nnndoest an-
gelorum frequcnlia: ubi aulem esf talis rex. et la-
les principes, ibi est coelesfc palalium, immo coe-
Iiim ipsum.
Hinc ad argumenla conlraria facile responderi
polerit. Ad illud igilur. quod objiciebalur ex evan-
gclio, respondco, illa vciba: Jntra in cubiculum
Illl.ll II.KIIIiS
Inuiii, 111)11 possr iiilitlliui siiii|ili(-.il('i' ili; ('iiliiciiln
nitilcdiili; iiiiiii iili(i<|iil ii|iiisliiliis hoiiiliiit ('iiiilniill-
crrrl, i|iii iill: Vn/f» riiOf^ niitrv inonini lnrn. \\[
nuiiiii' i|i~<i) nuinuiii^ lr^;ilni' nrii^Mi lroi|in-iilri' iii
niuiilihn^? Ili (Uihiciilu iiiilrin nnii Ir^itiir.Kl (lliiy-
SdsliMii. Iiiiiiill. 7*.K iu\ |>ii|inl. iliiil, tilih|iii! uiiiii
|)ussi', 1'llillli III luiu. rl .ulliTl r\nii|illl i|iiuriiill-
il.iiii, i|iii iMii^islnilii rliiinimlo. cl liircnld pru rmi-
Imis cius Idci si^^iio crucis iiiniiili, (!l liicviur;iliuiiM
sulu i-ui'ilc, inl hciiin iinssji, inu\ iininiii.iMTiiiil cur
iiiii^islriilns. cl |M'u|iiiniiii liiihiicriinl, i|iicni n.iliiiii
liiiliiliiri (M'iiiU. huiiiinns cr^o Aliillh. (>. jiihct, ni
in uriiliunc iiun i|n.icr.innis iiiiiiicin ^luri.Mii.i|iii'iii-
iiilinuihiiii Phiirisiici liii ichiinl , i|ni ur.ihiiiil in iin-
;,Milis pl.ilciirinn, nl viilcrcntnr iih liuniinihns, scil
(iniicriinnis Ucu pl.iccrc, ct iih illu vnlcri. Oiiiiinlu
crj^u sii' uriiinns. nt iiun i|niicrinniis liiiiiiiin.is l.ni-
tlcs. sciii|)cr in cnhicnlu ur.inins,sivc iiliui|iii siniiis
in Kcclcslu, sivinn inuntihus, sivo otiiiin in ipsn
luru. Qiiiiiiilu iinlrin intr;innis cnhicnlnni iiil uriin-
iliiiii, cl cii|)iiiiiis \iilcri,tunc, siiiic. cxlrii ciihiciihiin
(ir.iro (licimur. ul pnlcliri) aiuiotiil Jo;inncs chrysu-
slonnis in himc lucniii.
1'urru Aiiihrusins lih. 1. dc ('.iiiii, ciip. '•>. Ilierii-
nynius m ciip. (>. Mattli. d Aut,'iisiiims lih. 2. cap.
(l. ik^. serm. Ihnnini iii inonlc, mlclli^Miiil pcr cnhi-
culnin sccrclum cunlis , iic vuhmt prulnhihis cvii-
{^iiliuiics nienlis lcmpuro uriitionis. C^iiod verum
est. Stul pniuii cxpositio osl inai^MS literalis.
Ail sccuiuium ilicu: Duminiiiu eo ioco imii loqui
(le iuioralioim ratione loci. sed ralioue inoili. INoii
(miiu vull iliccro, lcmporc novao lej:;is ucmineui
ailoraturum Deum iu llicriisahMU , vcl iu moutc
('.ini'/.im. iil euim ralsum esscl; uam Aetor. ."5. l'c-
Irus el .loauucs cluuu posl aeeeiilum ^[liritum s;m-
cluui asceiulehaut in lemplum ut orareut, el iib eo
lemporc usipic lumc ipii perci;riiiiinlur ad loca
saucla ralaesliuae, iulur;iiit IhMiiu lu llierus;ilem ,
el iu uioulc Gari'^im,el in aliis oimiihus ejus lcrnic
locis.
Scusus ii^itur verhurum Domiui est, lempore uo-
vac legis uou ailoraiulum aiuplius Dcum iu uioulc
(iari'/.im. idesl, nou adorauiiuin rilu Samaritauu-
rum, (luo ulchaulur iu co muulc adorimles: ueciuc
adoraiulum iu llierus.dem, idesl . uou aduraiuiuiu
rilu judaieo, cpio ulcbaidur in templo illo adoran-
tcs.scd uuvo ritu,qui eril iu spirilu cl verilalc, id-
est. (jui uou coiisislet praccipuc iu cxleruis, cor-
poralibus cl uuibralicis cacremouiis , scd iu inlcr-
n;i el spirilu;ili cugnitioiie. el dileclionc Dei ; in
cordc contnlo el humiliatu. Ouae lainen ;idoratio
nou e\eludit cxlernuiu eulluin. si ad interuum ju-
vauduiu, vcl exprimcudum ordiuclur. Ita Tdiryso-
stomus. C.yrillus. Kuthyiuius . cl alii cxponunl in
commeuuir. hujusloci- (]ui illud, Iii spiiilu, op-
ponuut eaerciuoniis Judaeorum, quatcnus corpo-
rales eranl: illud. Jii verilafc , opponunt iisdem
cacreiuoniis, quiiteuus umbriie ct ligurae crant.
Nou inale tameu Thcopliylaclus b. Tbomas. et
€;ijctanus iu liuuc loeum Joaunis.illud, In spirilu,
oppouuni caerciuouiis Judaeorumcorporalibus; il-
lud, iiiverilale, opponunt errori Samaritanorum ,
qui adorabanl quotl nescicbant. Itatjuc solutio iii
hoc consislil,quod Dominus velit praecipuum cul-
liiiii ChrKliiiiioruiu chm: hpiriluniiMii , rl pnriiin ijli
omiii (urorc: (0111 priiccipiinH nilluH Jiid.icoriim
fiiiMil (■\tcriiin: 1 nltus iniliMii Siim.iriliitioniui fu'-
lil liiill suliilll rvlrinu. tcil rlliilii llllplirUH , i|i|l.l
Niimil hiMiiii lnriii!l, <'l |)«oH^<Miliiitii oiJoriitiiiiil.
>vi\ t\u-r-%. .Nuii viihMiir \criiiii. pr.iccipouiii «'iil-
linn Jiiiliicurum Iiiism; Lxlcriiinu. .Niiiti Kiii 2'J. tir-
yiiil huuiiiiiis Jinliicuii, i|uoil liihilM oriimil. fl lio-
iiuriirciit Dcimi. cor iiiilcm ('oruiii loii^o' cshcI hIi i-
psu. l'A Diiviil ps.il. .*»(>. Mi( rilliMum Dco olT»ii ■ '.r
dis ruiilrill ct liiiiiillitilll.
Ilivspuiideu: (liilliiiii ititcriiutii, cliiUiiHi in n jii*
ihicis icipiirch.iiiir. ct iii (piihiisil;iiu iiivpnirliiiltir.
c>sii prupi iiim iiuvi Tcsliimcnli, ipici inlirnus ciil-
tiis a spiritii lidci et cliiiriliili.H prociMlil. (piiu; <*sl
iTiitiii novi IVstiimciili, ct c\ lcj^e vcIimI iiiiIIo mo-
du hiihcn putcst. Siciii iMiiin dicimus, tiiiiurciii cs-
se l(!^Ms. aiuurem cvim^Mdii, ct (iiiiicii imiori;ui <'V
toto corde ii Judiicis Dcns rcqiiir('h;il. el s. (i.ilri. r-
chiic. ct priiphctiie Dimiiu cx tulo cord'' dilevcriinl ,
cl liiic. i.itiuiic iid uuvuiti ri'stii:iiciiliiin pcrtinchiint.
Noii riiiiii ii lititra lo;;is,scd a s|>irilu ^'r;iliiic id li.n-
hchiiiil: it;i ilicinms cnltiim cvternmn (!>sc. piu-
priuiii lc;;is, (|uiiiiivis 11(111 pi.icciil siuc lulcriiii :
culluiu iutcrnum esse proprium cvaii^Mdii.rpiiiinvis
sino c.xteruo cssc, nun pussit ; (d si idiqiii in lc^jc
veteri cullii iiit(M'iio Deum culucrunl. ulDciis pclc-
b;it, id noM :i Ic^m;, scd ;i ^Miitiii iiovi T(!sl;micnti :id
quiim ctiiiin ipsi pcrlineh;mt. habucrunt.
Ad Tertinin |im iiiu lacilis rc>poiisiu esl:cum enim
aposlulus iiii: VoId criio riros ururc in oyiini lofo,
levanles puraa manus sinc ira el disc.eptalionc.
vel ;ij^il de piihliea, vcl dc privahi or;iliunc: si do
priv;ila. iil Aiuhrusius. Aiiselmus, ll;iyiuu, TIiuiikis.
cl alii Liitmi c\poniiiil. tutic scusus csl secundum
cosdem.uon soliiin in Ecelcsia.quamvis ea sit [irae-
ci|iu;i dunms oraliunis. sed elinm iu aliis omiiihus
lucis licilimi esso uriiro Deum.inudu lurpiludu lun
iiuii vide.ilur impcdirc. Si iiulcm dc publica orii-
liuiu; iiLfiliir.lunc lestiinoiiiuin liuc pro iiohis f;icil,
ilIu,J cuiui. in oniniloco. signilicat, in omiii luco .
ubi ad orandum publicc convenitur, idest. in onini
ccclcsia.
()uod aulem linee sit vcra expositio. palet Primo
cx eo, quud secumium omnes Graecos cl mullos
Liitinos aposloliis ponil illud, in omni loco, pro-
plcr Jiidacus. qui suluin iu uno loco, idcsl.iu teiii-
plo Siilomouis or;induni censch;mt. Al priv;ilas 0-
ralioues etiain Judaei ubique laciebanl. ut patet c\
illu .Mattli. (). Amanl in synagngis , cl in angulis
plalcaruin stanles orare: igilur dc pul)lic;i ora-
lioue, cl de sacrificio agiliir.qu;ie solum in templo
Salomouis Judaci fieri deberc c\istimabiinl.
Secuiulo patel e\ co. qnod statim subditiir; Si-
milHcr mulieres in hobitu ornalo elc. (\\\\\c. wow
possunt iutclligi, nisi dc oralione, quae sil in Ec-
clesia.Cur enim necessc cst nmlicrem convenienti
liabilu vestiri. cum ad orandum proficiscilur, nisi
prnpter alios. cuin quibus orat?
Tcrtio palct, quia cuin dicilur: \qIo ercjo viros
elc. illud. eriyo, conjungil hanc scntenliam cuni ini-
liu capitis. ubi diclum csl: Obsecro 2>rinium ficri
obsccratiojies, orationes. poslulationes etc. (Juae
verba b. Augustinus in epist. riy. ad Paulinam, et
Dli CULTl' SAKCTOliUM
omnes Graeci inlplligunt essc dicta dc publica ora-
lione, quac sil in niissariim cclcbrationo. Addc,
(|no(l IJasilius lib. 2. de baplismo quacsl.8.ulruni-
qnc lucuin sic exponit , ul velit Clirislum , el apo-
sloiuni docere voiuisse, dcinccps non fore locuni
orationis solum in Ilicrusalcra, sed in toto orbe e-
ri^'LMula lempla ct oraloria.
Ad Quarlum conccdo: Dcum esse ubique aliquo
niodo, scd non omnibus modis; nam certe si Dcus
esset ubiqnc eo modo , quo csl in coclis co-
rani bcalis, fruslra diceremus; Paler nostcr , qui
cs in coelis. Ac ut verba ipsa Calvini refellamns ,
sciendum est, Calvinum lib. 3. Inslit. cap. 20. §
30. sic loqui; Cavemlmn est, ne piitclur tcmplum
propria esse Dci liabitalio, ut ibi aurcs suas pro-
pius nobis admoveat,quemadmodam aliquot sac-
culis aiitc pulalum esLJum vcl Calvinus vuItDcum
non ita propric habitare in tcmplo.ul ibi concluda-
lur: vcl c.x.islimatnulIomodo posse dici,l)eum ma-
gis in lenq)lo babilare, quam alibi : si primum ,
recte dicit, sed mcnlitur, cum ait: Aliquot saecu-
lis,alitcr pulatiLmfuisse;numqm\m enim catholici
tam stupidi fuerunt: si secundum, loipiitur omni-
110 conlra Scripluras; nam si Dcus esset ubiqueco
niodo, quo eslin lemplis, frustra lemplum diccre-
tur domus Dei, Isaiac oG. el alibi passim. P'rustra
Taulus diccrct, nos csse templa Dei, quia Deus in
nobis liabilat: et si Deus non loquitur, el audit ma-
i:;is in uno loco, quam in alio, cur, quaeso , in Te-
slamento veteri ordinarie rcsponsa dabat solum ex
propitialorio, quod crat super arcam?
Quarta propositio. Sacrae domus non solum
Deo, scd cliiim sanctis rectc acdificantur, et de-
dicantur. Probalur conclusio ista quarta ex conci-
liis, el veterum tesliraoniis. Conciliura gangrense
in episl. ad episcopos Armeniae , damnat Eusta-
tliiuin lamquam contemptorembasilicarura sancto-
runi marlyrura, et cunon. 20. nominat martyrum
basilicas. Concilium cabilonensc can. ult. marly-
rum basilicas appellat. Concilium carthaginense
V. can. 14.vetat,ne acdcs ulli martyri acdificcntur,
iiisi ibi silaut corpus, aut aliquue ejus reli(iuiae ;
aut ibi marlyr habitaverit: aulccrtc in eo loco pas-
sus sit: aliquid eniin horumrequiritur, ul inemoria
martyris dici possit locus aliquis.
Praelerea Patres idem docent,ac primum Graeci.
Cyrillus calcchcsi IG. inerainit ecclcsiac aposlolo-
runi crectae in Ilierosolyrais in loco , ubi Spirilus
sanctus descenderal. Alhanasius in episl. ad soli-
lariam vilam agentes, nomiiiat templum s. Quirini.
Ijasilius in psalm. 114. in ipso principio vocal sa-
<;rum marlyrura templura. Nazianzenus orat. 1. ia
Juliaimm scribilGallum,et Julianum aedcm sacram
Mamac martyri ingentibus sumplibus erigere coc-
pisse, etluudat Gallum, quia ex amorc sincero id
lacicbal. Grcgorius nyssenus oratione in Theodo-
rum mulla dicit dc lemplo ipsi marlyri dicalo.Chry-
sosloraus hom. 28. ad populum: Ad vcras, inquit ,
rcqias ecclcsias dico, et oralorias aedes, etmar-
Ijjrwn templa etc. El hom. GG. dicit,Conslantinum
post morlem raclum janilorcm piscaloris, quiu se-
pultus cral pro foribus basilicae s. Petri apud Con-
stanlinopolim. Theodorelus lib. 8. ad Graecos,tem-
pla olim idulorum, nunc marljrum cssc dicit. Eu-
seblus llb. 4. de vita Constantini c. 38, 59. ct GO.
dicil, tcmplum pnlcherrimum Conslanlinopoli opo-
stolis a Costanlino ercclura. So/,omcnus lib.G.cap.
■18. mcminit tcnipli s. Thomac, (piod erat Edessac.
Socralcs lib. 1. cap. ult. meminit ecclesiae npo-
slolorum. Evagrius lib. 2. cap. 3. mcminit tempH
s. Eiiplicniiac , ct lib. 3. cap. 8. teinpli s. Theclac
amplissime a Zcnone exstrucli.Niccphorus lib. 13.
c. 37. mcminit tompli s. Basilisci.Damasccnus lib.
4. c. 'ir>. asscrit templa in marlyrum memoriam ac-
dificaiida. Deniquc exstat lihcr Procopii dc aedifi-
ciis Justiniani,ubi plurima lempla martyrum, alio-
ruraquc sanctorum enumerat.
Ex Latinis Ambrosius lib. 1. episl. 5. ad Fcli-
cem cpiscopum Comenscm: Ortus, inquit, est ser-
mo de basilica, quam corididit apostolorum no-
mine dcdicanda. llicronymus lib. contra Vigilan-
tiura: Ingredcre, inquil. basilicas martyrum , et
aliquando purqabcris. Ibldcm.ol in cpislola prac-
ccdenlc, et alibi passiin racminit basilicarum apo-
stolorum et marlyrum.
Gaudenlins Ambrosii aequalis, tractatu dc dcdi-
calione Ecclesiae: Utvcncrandas saiictorum rcli-
quias haberemus, Dcus nostcr tribuit; dcindc ut
hanc honori eorum fundarc basilicamvaleremus
ipse targitus est clc.
Auguslinus lib. de cura pro raortuis cap. 1. me-
minit basilicae s. Felicis: In bcatissimi , inquit ,
Fclicis basilica poncrctur etc. Et lib. 1. de Civit.
Dei cap. \. Testanlur hoc, inquiLmarlyrum loca,
cl basilicae apostolorum etc. Et lih. 20. contra
Faustum cap. 21. Populus chrislianus mcmorias
martyrum rcligiosa solcmnitate concclebrat. Et
lib. 8. de Civit. Dei cap. 2G. Sed hoc vidctur do-
lere, quod memoriae marlyrum nostrorum, tem-
plis eorum, delubrisque succedcrent. Auctor libri
de ecclesiasticis dogmatibus cap. 73. Martyrum
basilicas devote adcundas dicit. Paulinus natali 1.
s. Felicis dicit, se optarc, ut possit servire s. Fc-
lici in ejus basilica purganda et cuslodienda.
Et foribus servire tuis, tiia liniina mane
Mundiiie curare sines, ct nocle vicissiin
Excubiis servare piis, el muncre in islo
Claudere inomerilam defesso corpore vilam.
Viclor uticensis lib. 1. persequutionis Wandali-
cac scribit.upud Carthaginenses duas amplas basi-
licas s.Cypriani fuisse. Gregorius lib. 2. dialogor.
cap. S.scribit, a s.Denediclo in monte Cassino duo
fana Apollinis versa in oratoria sanclorum, unura
Martini, allerum Joannis.Liber ponlificalis leslatur
Sylvestrum dedicasse basilicas a Conslantino ex-
structas, unara Petro, allerara Paulo, tertiam Joan-
ni, quarlam Laurentio,et alias.Libcrium b.Mariae;
Damasum aliaras. Laurenlio; Innoccnlium sanctis
Gervasio el Prolasio; Sixtum b.Mariae el s.Laurcn-
tio; Lconem s. Cornelio; Gelasium s. Euphemiae;
Symmachura s. Andreae; Joannera I. s. Philippo
ct.Iacobo; Pelagium II. s. Laurentio; Gregorium
s. Agalhae: Donifaciura IV. b. Mariac, et omnibus
sanctis. Qui oranes ponlifices, excepto Gregorio et
Donifacio, anle raille annos lloruerunt.
Sccundo probatur ratione a simili, ex divinis li-
I llllill Tlilllll S
l(^riH. iVinpliini Suloiiionls rioii Knliiin ruil imitIiiiii
11(1 sai'iilii:i>i ''I i>iiiIii)||i;h, hciI rlitiiii iiil roiisorviin*
iliilll tirriiiii lloiiiiiii. iil |>iili<l i'\ lil). I. Piirnlip.
('ti|>. \1 . iit)i lliiviil V)ilni> ai'ililli'iii'0 li'iii|iliiiii,i|ii'il
u(l iN.itliiiii: VidvK. (/«(»(/. «';/<> halntcm iii ilomn n'-
Uvinii, i't amt. hri siih itrllihns. Ilnii lil>. I. Pnra-
lip. ciip. iH. hiiMtl ilnii: f.'or///(/ri, iil itiutiliciimti
ilomiiinjii iinii yniitirtnrri-t itrni /oct/crif* Uumi
•ni, i'l Hciihcllnm itnlnm />(■( nit.ilri. Iilciii pnlct nx
lil). 2. P.ii.ilip. rap. .'» iilti ii-iiipl(i cxslriiilii iiilri)
(iuxcriiiil iirtMiii 111 illiid ciiiii iiiii^Mia cclchriliilc, ct
i>x ps. i:U. iilil (licilur D.iMil vuvisso voliiiii Dco
ilc iKMlilic.iiiil.i •liiiiiii arciii^ \U'\. l!|)| ciiiuii li'i;i-
inus, iii^rcilcrc liooiiiic iii rcipiiciii luaiii, lii cl
iucti saiiclilicaliouis tu.ic.
Scil iilciii lioiior. vcl cliiiiii uiajor ilchcliir sacris
rcliipiiis (llirisli cl saiicloriiiu, (piaiii iiic.ic illi .Mo-
Miictit': INiiiii ilc scpiililiro hoioiiii llicroiiyiiiiis iiil
cpisl. n. ad Marccllaiii: yvttrrnhnnlnr iiiiiittiliiin
Jinliwi aitnvlii sonrtitrniit . i/wfw /7)/' rrnl iirrii.
;V();j./u! lihi vciwrnlnlins riilctnr srinilrhrnm Do-
miniy Kr^^o sicul siipcr arciim cxsirui poluil actlcs.
ila otiaiii supcr C.lirisli sopiilclirum: (piod si siipcr
(llirisli sopulcliruiu. corlo oiiiim siipcr sopiilctua
.simcloruiii: [Niiiii oa lciii osl ralio omiiiiim.solum c-
niiu dilVoruiil socuudiim luajiis ol minus.Practerca.
tpiod rolKpiiac. saMCliuiiiu sinl V(Micraliilos co iiio-
(lo. (pio iirca Uomiiii. prohaliir: .Niiiii arcii ipiali;-
nus lijruoa oral. uullum liouorom inorohalur. scd
idoo vonoral)alur. «luia ropriicsiMilahal soilom Doi,
el ipiia |)or cam Oous lo(piohalur; Al oorpora san-
otoruin tuorunl viviiii sodos Doi. ot viva ori^ana,
l)or qiiac Dous lociuiitus ost; Nam I.Corinlli. (">. di-
cilur:.V('j;)/)/'(r 'uoslra toiuphiin snnl Spirilns saii-
cli. Kl 1. Oorinlli. \'.\. dicilur: An c.vpcriinvnlnin
quacrilia cjns. qulinmc loquilnr Chrislui^? Er^o
licohit oliam cxslrucro sacras aodos ad snnclorum
sopulclua oruauda ol consorviinda: ol lioc cst san-
clis dodicarc hasilicas.
Diccs; Krgo sallom augelis.ot b. VirfTjni ct san-
ctis, quorum uou hahomus roliquins. nou licohit
cxslrucrc basilicas.
Rcspondco: Nominc rcliquiarum non solum in-
telligi ossa et voslcs. sod eliam loca. ubi sancti
passi sunl, vol uhi luihilavcruul, aul aliquid prac-
clari gesscrunl. Kl hoc modo cxstructae fucrunl
Cypriano duac basilicac, toslc Viclorc lib. 1. una,
nhi passus cral: allcra, uhi jacehat corpus cjus.
Similitcr hoc modo cxstruclao sunl mullac ecclc-
siae b. Mariac, vcl angclis in locis, ubi apparue-
runt, Ycl miracula aliqua ostcndcrunt. Addo cliam
posse crigi basilicas ad sanclorum memoriam con-
servandam per imaginem, per ipsum solum no-
men. Nimirum i^olcsl crigi basiiica s. Pclro, ul
qui ingrcdiuulur, admonili imagine ibi depicla.vcl
ipso lcmpli nominc, rccordenlur s. Petri, eumque
in eo loco tamquam pidronum colant, etdeprecen-
tur. Ncque lioc csl conlra concilium carlbnginense
V. canonc 14. quod slaluit, ut nulla mcmoria ac-
ceplelur, nisi ibi siut reliquiac cjusdem sancti.vel
conslel ibi eum esse passum. aul habilasse; Nam
concilium non vult prohibcre simpbcilcr, ne ex-
struatur basilica sine reliquiis ejusdcm sancti, cui
basilica dicalur; scd vult nt non habcalur pro tali
l!!i.unni.M. v,ji. II.
iiiciiKuiu inarlyris, in ipin rriMlntilnr niso ftju« rfW-
(piltii!, iiiHi lldMlisHiniii iiisturln cunHlt;!, rrni ilii nfl
hiihcrc.
.1.1111 .1(1 iir^iiiiiciiliiiii III iipposiliiin <liin'' «i(iliii|i>>
111 . siiiil. 1'riiiiii, ipiorunil.iiii rcc.ciilMiruin.qnl ipiia
111)11 ilisiiir^iiiiiil itilcr lcnipliiin cl liasilicnin, ckl*
sliiuiinl .siii r.is iiodcs noii posNC pt' ni^l
Dco, ipiciu.idiniidiiin KaiiilK i.i noii , ninl
l).'0. 'jiiiii laiiicn pliiriina Kunl liunpl.i.ipiiM; iliron*
tiir l)i'i). iil pDv^iiil liikT M* aliquo iiioil') •' ' li,
(Ii( unt dciioiiiiiiari ii siiiiilis, non ipiod ci . . ., .U'
tiir, simI ipiod in tciii|>liH praecipun cnlaiiliir ri)rnin
luciiKiriao , cl ipsi iii iIIih lucis pulrotii iiivu*
ccnliir.
(^uaiidi) i^iliir lc(;uiil in vctiTlbiis, vcl iiiidiuiihii
coiuiiiuiii scruioiic vucari tciii|>liim. vcl hasilionm
s. 1'i'lri. vcl 1'auli, v.'l alioriim: diciiiil dt-hcrccv-
poiil lioc iiiodo: haoc hiisiltcii, vcl lciiipluiii cst H.
Cotri, idcst, csl tcmplum diciitum Doo iii nicmori-
ani ci iioiiicii s. 1'clri; vol diciiiuui cst Dco. iil ihi
orcliir Doiis por inlcrccssioiiiMii s. l'i'lri: qiniuad-
luoduiii missa quacdiiiii diciltir s. 1'otri. iioii ipiod
ipsiiui sacrilicium olTcratur Pclro, sod quod olTcra-
tur D(Mi iii griiliiirum iicliourm pro gloria s. I^c.tro
cidliita. ot siinul iulorpi'llctur Pctriis liinKpiaru pii*
Iroiiiis ct advocatus apud Doiiin. yiiiic sanc pia
ost oNposilio. ot coufoi iiiis rilui Kcclcsiac, f]ui scr-
vatiir III consccralionc tcinploruiu: Aam aliipjolics
pontifcx iii ca cacromonia dum prcces fuudit. di-
cit, sc consccrarc tomplum in honorcm Doi. ct no-
iiioii lalis, vcl lalis sancli.
Altcra solutio adiniltit sacras donios ipsis santlis
vorc cl propric acditicari. non tamcn sub ratione
lompli. scd basilicac. v(>l moinorino. Ksl onim oh-
soiviiiKium socuiidum volcruiu Patrum doctrinam,
lemplum. cl basiliciim non csse synonima, cl licet
dc oadcin domo saopc dicanlur,tamcn dici siih di-
vcrsissiiuis ralionibus. Nam siicrii acdcs firoprie
lcmpuuu dicilur, qualcnus erighur ad sacrilicia;
cadcm sacra aedcs dicilur basilica, quiilenus cri-
gitur ad ornaUim sepulchri alicujus sancti.cl com-
niodiliilcm visitanlium ejusmodi rcliquias. Uasilica
cuim non dicit rclalionem ad sacrificia: Nam cliam
rcgum palatia dicuntur basilicac. iil piitct llcsther
"i.immo ca paliitia propric dicunlur hasilicao.et in-
dc nomcn translalum cst ad martyrum acdcs si-
guificaudas. Quod cliam vidcmus in aUarihus:Nain
unus. ct idcm lapis dicalur allare, quatenus iu eo
sacrifi.^.alur Dco; ct idem dicitur tumulus. vel se-
pulchrum. qualenus lcgil ossa mariyrisalicujus.O-
mnia cnim allaria sunl sepulchra SQUCtorum: ctsi-
cut lapis illc vcrc dicatur sancio non subratione
allaris.scd sub ralione sepulchri: ita dom-js aliqua
vcrc dicalur sanclo non sub ratioiio lempli. scd
sub rationc basilicac. Et quemadmodum idolola-
tria essel crigere sanctis altaria. et lamen non est
idololatria erigere illis lapideos tumulos: ita idolo-
lalria csset crigere sanctis templa sub ratione lem-
pli; non taracn idololatria csl erigere illis basilicas.
Sicut etiam non est idololatria donare sanciis thc*
cas aureas, vel argcnleas. ni;i!.us includiinlur reli-
quiae eorum. Nihil enim oIi;id sunt basil;cae,quam
magnae quacdam thccae. quihus minores thccae,
el ipsa sppulcbra claudunlur.
67
m
DE CULTl SAlNCTORLM
Ex quibiis seqiNlur. aliler dici missam s. Pclri.
aliler busilicam s. Pelri; nam missa non oflerlur
uilo moilo s. Pclro, ncc primario, nec secundario:
ul basilica vere aedificalur s. Pelro, si non prima-
rio, sallem secundario.
Esse aulem hoc discrimen inter lemplum ct ba-
silicam, probari polest ex Palribus. Auguslinus c-
niin ilarissime leslatur, templi crectionem essc
cullum ialriae soli Ueo dcbilum lib. 1. contra Ma-
ximinum, et lib. conlra serm. Arianorum: el idem
Aii^fusiinus conjuuiiil lcmplum cum allari et sacri-
licio lib. 8. de Civiliilc Dei cap. ult. docens cui
Cdiivcnit unum eorum, et alia convenire, et con-
tra; et tamen in iisdein locis Augustinus falctur.
mcmorias recte martyribus aedificari, etpraecipue
locus notandus est lib, 22. de Civil. Dei eap. 10.
ubi bic ait: lYos aulem martijribiis noslris. non
templa sicut Diis, sed memorias sicul liominibus
mortuis, quorum apud Deum vivunl spiritus,j'a-
bricamvs. Idem Augustinus nusquam dicit lcmpla
martyruiu: et tameii passiin dicit basilicas marty-
rura, quod ctiam in aliis latinis Palribus observa-
re licet.
Pono Oraeci dicunt quidera lempla martyribus
fabricari. vel dedicari, ut patet ex Basilio in ps.
i M.ubi vocal. Yzobv-Cyi j^.apTupwv, et siiiiiliter lo-
quuiiliir iXyssenus. et alii; lamen certum est eos
iult'lli|Tere niatcrialiler, idesl. domiim illam, quac
dicitur leiuplum. fabricari martyribus, non lamen
sub ratioiie templi ad sacrilicia, sed basilicae, ad
ornandam memoriam i[)Sorum sanclorum.
Quod aulera ipsi etiam intelligant, sacras aedes
exslrui marlyribus, el non solum Doo. in eorum
niemoriam,sicul sacrificium ofTerlur Deo in eonun
mcmoriam.probatur: nam ipsi simpliciter assernnt
Jicdes cxstriii martyrihus, et lamcii nnsquam di-
ciint sacrilicium oilerri martyribus.imino hoc sira-
pliciter negiul. ut patel ex Thcodoreto lib. 8. ad
Graccos: ergo aliter cxistimabant aedos, alitcr sa«
crilicium ad martyres pcrlincre. Neque obslat ri-
tus cousccralionis; nam cuiii dicitur. lemplum sa-
crari ad bonorem Dei, et nomen martyris, agilur
de consecratione templi, ul templum est.