28. Next, when the altar hath been anointed with chrism, the twelve crosses painted on the walls of the church are also anointed. But the crosses themselves be painted; first, as a terror to evil spirits, that they, having been driven forth thence, may be terrified when they see the sign of the cross, and may not presume to enter therein again; secondly, as a mark of triumph. For crosses be the banners of Christ, and the signs of his triumph. [Footnote 400] Crosses therefore are with reason painted there that it may be made manifest that that place hath been subdued to the dominion of Christ.
[Footnote 400: Compare the hymn, Vexilla Regis prodeunt.]
29. For even in the pomp of an earthly sovereign it is customary when any city hath been yielded, for the imperial standard to be set up within it. And to represent the same thing, Jacob is said to have set up the stone, which he had placed under his head, as a historical, traditional, and triumphal monument. [Footnote 401]
[Footnote 401: Genesis xxviii.]
30. Thirdly, that such as look on them may call to mind the Passion of Christ, by which he hath consecrated His Church, and their belief in His Passion. Whence it is said in the Canticles, 'place me as a signet upon thy arm,' etc. [Footnote 402] The twelve lights placed before these crosses signify the twelve Apostles who have illumined the whole world by the faith of the Crucified, and whose teaching hath dispersed the darkness: whence Bernard saith, 'All prophecy is verified in the faith of the crucified One;' and the Apostle, 'I determined not to know anything among you except Jesus Christ and Him crucified.' [Footnote 403] [{103}] Wherefore the crosses on the four walls of the church are lighted up and anointed with chrism, because the apostles preaching the mystery of the cross have by the faith of Christ illumined the four quarters of the earth unto knowledge, have lighted them up unto love, have anointed them unto purity of conscience—which is signified by the oil; and unto the savour of a good reputation—which is signified by the balsam. In addition to this, after the anointing of the altar, the altar itself and the church are ornamented; the lamps lighted up; a Mass is said, in which the priest useth different vestments from those which he hath used in the aspersion, as shall be explained in the sequel.
[Footnote 402: Cant, viii, 6.]
[Footnote 403: I Cor, ii, 2.]
31. Lastly, it is to be noted that a church is said to be consecrated in the blood of someone; whence, according to Pelagius and Pope Nicholas, the Roman Church was consecrated in the martyrdom of the Apostles, Peter and Paul. [Footnote 404] A church therefore is consecrated in the way just described; and an altar, as will be set forth in the next chapter; and a cemetery and other things, as is declared under the head of its consecration. And although we read in the Old Testament that the Temple was consecrated three times: first, in the month of September; secondly, in March under Darius; thirdly, in December by Judas Maccabaeus.
[Footnote 404: This passage is obscure. A confession or martyrium was built over the place of S. Peter's martyrdom in the earliest times, and is now covered by the Vatican. See Ciampini de Vaticana Basilica. The expression probably means, in honour of the martyrdom.]
32. Yet a church once consecrated, is not to be consecrated again unless it shall have been profaned, which happeneth in three ways. First, if it hath been burnt so as that all the walls or the greater part of them be destroyed. But if only the roof or some part of it hath been burnt, the walls remaining entire, or at least only [{104}] partially destroyed, it need not be reconsecrated. Secondly, if the whole church or the greater part of it hath fallen to the ground at the same time, and hath been repaired entirely or not with the original stones. For the consecration of a church consisteth mainly in the exterior anointings, and in the conjunction and arrangement of the stones. If, however, all the walls shall have fallen in, not at the same time, but in succession, and shall have been repaired, the church is to be considered the same. And so it need not be reconsecrated, but only exorcised with water and reconciled by the solemnisation of a Mass: however, some learned authors have said that it ought to be reconsecrated. Thirdly, a church must be reconsecrated, if it be doubtful whether it ever hath been consecrated, should there remain no writing or painting or inscription to that effect, nor even a single eye-witness, nor yet an ear-witness, who (as some say) would be sufficient.
33. An altar also which hath been once consecrated must not be consecrated again unless it should happen that it become profaned. Which taketh place first if the table, that is the upper surface on which the principal part of the consecration is bestowed, be moved or changed in its form, or broken beyond measure, for instance above a half. However, a disproportion of this sort may rightly be referred to the decision of the bishop. The same also is especially the case, if the whole structure of the altar hath been moved and repaired. Nevertheless, the church is not to be reconsecrated on account of either the movement or the breaking of the structure of the altar: because the consecration of an altar and of a church be two different things. So conversely if when the church is entirely destroyed the altar be not injured, the church only is to be repaired, and the altar not reconsecrated although in such case it is fitting that it be washed with exorcised water.