Benediction, (1.) in the Bomish Church, an ecclesi- astical ceremony, whereby a thing is rendered sacred or venerable. It differs from consecration, in which unction is used. The Romanists consecrate the chal- ice and bless the pyx. Superstition in the Romish Church has introduced benedictions fur almost every thing. There are forms of benediction for wax can- dles, for boughs, for ashes, for church vessels and orna- ments, for flags and ensigns, arms, first-fruits, houses, ships, paschal eggs, hair-cloth of penitents, church- yards, etc. In general, these benedictions are per- formed by aspersions of holy water, signs of the cross, and forms of prayer, according to the nature of the ceremony. The forms of benediction are found in the Roman Pontifical and in the Missal. The beatic benedic- tion (benedictio beat tea) is the viaticum given to dying persons. For the history and forms of Romanist bene- diction, see Boissonnet, Diet, des Ceremonies, i, 246 sq. ; Migrie, Liturgie Catholique, p. 149 sq.
(2.) In the Protestant Churches, the blessing of the people bjr the minister during divine service and at its close. In the Church of England it is given at the end of the communion service as well as at the conclu- sion of worship. The minister does not pretend to impart any blessing, but in effect prays that the " peace of God" may keep the " hearts and minds" of the peo- ple. Christ says to his Church, "My peace I give unto you" (John xiv, 27) : the officiating minister, the Church's organ, proclaims the gift in general, and prays that it may descend upon the particular part of Christ's Church then and there assembled. The bene- diction most used, at the close of worship, in Protes- tant churches, is taken chiefly from Scripture ; the first part of it from Phil, iv, 7, and the latter part be- ing a paraphrase upon Num. vi, 24, 25, viz.: "The peace of God, which passeth all understanding, keep your heart and minds in the knowledge and love of God, and of his Son Jesus Christ our Lord ; and the blessing of God Almighty, the Father, the Son, and the Holy Ghost, be amongst you and remain with you always. Amen." The great Christian benediction is the apostolical one: "The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be. with you all" (2 Cor. xiii, 14). In the ancient Church, short benedictions, such as "Blessed be God," "Blessed be the name of the Lord" (never the Ave Maria, q. v.), were often used before sermon. After the Lord's Prayer, in the Eucharist, the bene- diction, "The peace of God be with you all," was pro- nounced. See Bingham, Orig. Eccles. bk. xiv, ch. iv, § 16 ; bk. xv, ch. iii, § 29 ; Coleman, Primitive Church, ch. xiv ; Bibiiotheca Sacra, 1862, p. 707.
Benefactor (tvtpyiTiio). "The kings of the Gen-
tiles exercise lordship over them ; and they that exer- cise authority upon them are called benefactors" (Luke xxii, 25). This word was employed as a title of hon- or to kings and princes, corresponding to the Latin pater patriae. Ptolemy Ettergetes, king of Egypt, af- fords an instance of the application of the word" in this sense. According to Josephus and Philo, it was fre- quently applied to the Roman emperors (see Josephus, War, iii, 9, 8 ; Diod. Sic. xi, 26 ; Xen. Anab. vii, 6, 38). Benefice. I. Definition.— Benefice is defined by the canonists to be "Jus perpetuum percipiendi fruc- tus ex bonis ecclesiasticis, clerico competens propter ofneium aliquod spirituale." This term was, in its origin, applied to the lands which were given by the Romans to deserving soldiers out of the territories ac- quired by conquest. These soldiers were called mililes beneficiarii, and the lands so given beneficium. Hence the term came in time to be applied to the possessions of the Church, when certain portions were appropriated to individuals to enjoy during their life as a recom-' pense for their services. The word is now applied to all preferments in the Church of England except bish- oprics, though more commonly used to signify such churches as are endowed with a revenue for the per- formance of divine service ; it is also used for the rev- enue itself. The incumbents are said to enjoy the rev- enue of a living ex mero beneficio (from the pure kind- ness) of the patron.
II. In the Roman Church benefices are divided by the canon law(l.) into secular and regular. " Secular" ben- efices are those held by secular clerks, e. g. bishoprics, and the dignities in cathedral chapters, viz. the offices of dean, archdeacon, chancellor, precentor, canon, pre- bend, etc. ; also perpetual vicarages, simple cures, chapels, etc. All benefices are held to be secular in the absence of proof or long possession to the contrary, and secular benefices may be held by regulars elevated to the episcopate. "Regular" benefices are those which are conferred only on monks. Such are titular ab- bej-s, all claustral offices enjoying an appropriated rev- enue, e. g. those of titular conventual prior, almoner, hospitaller, sacristan, cellarer, etc. (2.) Into double (dupliciti) and simple (simplicia). "Double" benefices are those to which is annexed the cure of souls, or any pre-eminence or administration of the property of the Church, e. g. pope, cardinal, dean, etc. " Simple" ben- efices are such as only carry the obligation to say the breviary or celebrate masses, such as secular priories, chapelries, etc. (3.) Into benefices titular (ti/u/aria) and benefices in commendam. The former are those which are given in perpetuity ; the latter for a time only, until a clerk, capable of discharging the duties, can be found. There are, however, perpetual comvun- dams, i. e. where the temporal revenues of a regular benefice are given to a secular clerk to hold perpetually.