(Stoa basilike, or basileios).
The term basilica can indicate either the architectural style of a church, or its canonical status. Both
senses will be treated in this article.
In architecture, the term basilica signifies a kingly, and secondarily a beautiful, hall. The name
indicates the Eastern origin of the building, but it is in the West, above all in Rome, that the finest
examples of the basilica are found. Between 184 and 121 B.C. there were built in the Forum at
Rome the basilicas of Porcia, Fulvia, Sempronia, and Opimia; after 46 B.C. the great Basilica Julia
of Caesar and Augustus was erected. These buildings were designed to beautify the Forum and to
be of use both for market purposes and for the administration of justice. They were open to the
public and were well lighted. According to Vitruvius, who in this certainly agrees with Greek
authorities, the usual construction of a basilica was the following:
The ground plan was a parallelogram in which the width was not greater than one-half of the length
and not less than one-third of it. When there was more space in the length, porticoes were built on
the short sides. The middle space was separated by columns from a lower ambulatory or portico;
the width of the ambulatory equalled the height of the columns and measured one-third of the width
of the central space. Above the columns just mentioned stood others, giving entrance to the light,
which were shorter and slighter, in order that, as in organic structures, a tapering effect upwards
should be given (De architectura, V, i, or ii). A basilica erected by Vitruvius himself showed a
decided variation from this plan. It had two ambulatories, one above the other. Part of the columns
of the middle space was left free so that light might enter. These columns rose up to the rafters.
Pilasters leaning against the columns served to carry the flat roof of the ambulatories, the length of the
middle nave was double its breadth and six times the breadth of the ambulatory. One of the long
sides of the parallelogram spread out into an apse where legal cases were tried, but it was separated
by the width of the ambulatory from the space for merchants (the ancient exchange).
The same writer speaks (VI, viii or v) of half-public basilicas in the houses of distinguished statesmen
which served as council-chambers and for the settlement of disputes by arbitration. Vitruvius
compares these (VI, v or iii) with the Egyptian halls because the latter had also covered ambulatories
around a middle space supported by columns and openings for light between columns above. These
are the distinctive features of a basilica which we may venture to define as an oblong structure with
columns, having an ambulatory of lower height, receiving light from above, and possessing a
projecting addition designed to serve a particular purpose.
The form of the basilica of the early Christian Church corresponds so exactly to the shape of the
basilica of the Forum or of the house that it does not seem necessary to seek another model, as for
instance, the atrium or the cemetery cells. The dark, narrow temple was entirely unsuited for the
holding of the Christian church services. These services, which began with the Last Supper, were
often held in large rooms in the dwellings of prosperous Christians. When these facts are considered
it cannot be a matter of surprise that as early as the time of Constantine the style and name of the
basilica seem to have been in common use for the Christian place of worship. Moreover, the chief
deviations from the general type of the ancient basilica, such as five aisles, pillars, angular form of the
apse, omission of the portico, etc., have been used as well in the Christian basilica to which the
original meaning of the word basilica, "the hall of the king", could now again be applied.
As a rule, the building at this time was divided into three parts by columns, the well-lighted central
part rose higher than the other divisions, and there was an apse. Only, in place of the former
surrounding portico, or ambulatory, there was a side aisle to the right and left. There were also
basilicas with five and seven aisles. The old construction of the basilica with an apse was well suited
to the service of the altar. A transept extending more or less towards both sides was often placed
between the nave and the apse both to serve practical needs and on account of its symbolism. The
roofing of the transept together with the apse and portico produced variety in the exterior of the
basilica. Vaulting, in the West, was used only at times in the side aisles; nothing beyond a flat roof
was ventured upon for the very broad middle nave, and often, at the beginning, the rafters of the roof
were left uncovered.
It was only after the fifth century that round or square side-towers came into use. These towers were
first incorporated in the main building in Syria. The early Christian basilica showed a high, yet light
construction, and was roomy and well lighted. The arcades with slender columns which led up to the
altar were a particularly beautiful feature. The round form of the arches, of the window-heads, and
the ground plan of the basilica were the first indications of the Romanesque style. The idea of a room
in which the King of Kings gave audience naturally led to rich ornamentation. The back wall of the
apse and the "arch of triumph", which opened into the transept, were decorated with mosaics. The
altar stood in, or before, the apse under a decorated baldacchino (ciborium). The walls were often
adorned with pictures, and the floor was made of mosaic. Much use was made in the rich churches
of beautiful woven stuffs and of fine goldsmith- work. If the employment of these symbols had a
tendency to inspire pride, other observances produced humility of mind, as, for example, the
symbolic washing at the fountain.
In the canonical sense
Basilica, as a term used by canon lawyers and liturgists, is a title assigned by formal concession or
immemorial custom to certain more important churches, in virtue of which they enjoy privileges of an
honorific character which are not always very clearly defined. Basilicas in this sense are divided into
two classes, the greater or patriarchial, and the lesser, basilicas.
To the former class belong primarily those four great churches of Rome (St. Peter's, St. John
Lateran, St. Mary Major, and St. Paul-without-the-walls), which among other distinctions have a
special "holy door" and to which a visit is always prescribed as one of the conditions for gaining the
Roman Jubilee. They are also called patriarchial basilicas, seemingly as representative of the great
ecclesiastical provinces of the world thus symbolically united in the heart of Christendom.
- St. John Lateran is the cathedral of the pope, the Patriarch of the West.
- St. Peter's is assigned to the Patriarch of Constantinople,
- St. Paul's to the Patriarch of Alexandria,
- St. Mary Major to the Patriarch of Antioch.
- St. Lawrence-outside-the-Walls is also reckoned as a greater basilica because it is specially
attributed to the Patriarch of Jerusalem.
Moreover, a few other churches, notably that of St. Francis at Assisi and that of the Portiuncula
(q.v.), have also received the privilege of ranking as patriarchial basilicas. As such they possess a
papal throne and an altar at which none may say Mass except by the pope's permission.
The lesser basilicas are much more numerous, including nine or ten different churches in Rome, and a
number of others, such as the Basilica of the Grotto at Lourdes, the votive Church of the Sacred
Heart at Montmartre, the Church of Marienthal in Alsace, etc. There has been a pronounced
tendency of late years to add to their number. Thus the "Acta Apostolicae Sedis" for 1909 contain
six, and the "Acta" for 1911 eight, such concessions.
In the Brief of erection the pope declares:
We, by our apostolic authority . . . erect (such and such a church) to the dignity of a
lesser basilica and bestow upon it all the privileges which belong to the lesser basilicas
of this our own cherished city.
These "privileges", besides conferring a certain precedence before other churches (not, however,
before the cathedral of any locality), include the right of the conopaeum, the bell, and the cappa
magna. The conopaeum is a sort of umbrella (also called papilio, sinicchio, etc.), which together
with the bell is carried processionally at the head of the clergy on state occasions. The cappa magna
is worn by the canons or members of the collegiate chapter, if seculars, when assisting at Office. The
form of the conopaeum, which is of red and yellow silk, is well shown in the arms of the cardinal
camerlengo (see vol. VII, p. 242, coloured plate) over the cross keys.
HEUSER in Kirchenlexikon, II, 22; FERRARIS in Bibliotheca canonica (Rome, 1896), s.v.; MONTAULT, L'annee
liturgique a Rome (Paris, 1857).
G. GIETMANN & HERBERT THURSTON
Transcribed by Michael C. Tinkler & Herman F. Holbrook
Ecce tabernaculum Dei cum hominibus, et habitabit cum eis.
From the Catholic Encyclopedia, copyright © 1913 by the Encyclopedia
Press, Inc. Electronic version copyright © 1996 by New Advent, Inc., P.O. Box 281096,
Denver, Colorado, USA, 80228. (email@example.com) Taken from the New Advent Web Page
This article is part of the Catholic Encyclopedia Project, an effort
aimed at placing the entire Catholic Encyclopedia 1913 edition on the World Wide Web. The
coordinator is Kevin Knight, editor of the New Advent Catholic Website. If you would like
to contribute to this worthwhile project, you can contact him by e- mail at