Altar (in
Liturgy).—In the New Law the altar is the table on which the
Eucharistic Sacrifice is offered. Mass may sometimes be celebrated
outside a sacred place, but never without an altar, or at least an
altar-stone. In ecclesiastical history we find only two exceptions:
St. Lucian (312) is said to have celebrated Mass on his breast
whilst in prison, and Theodore Bishop of Tyre on the hands of his
deacons (Mabillon, Praef. in 3 saec., n. 79). According to Radulphus
of Oxford (Prop. 25), St. Sixtus II (257-259) was the first to
prescribe that Mass should be celebrated on an altar, and the rubric
of the missal (XX) is merely a new promulgation of the law. It
signifies, according to Amalarius (De Eccles. Officiis, I, xxiv) the
Table of the Lord (mensa Domini), referring to the Last Supper, or
the Cross (St. Bernard, De Coena Domini), or Christ (St. Ambrose,
IV, De Sacram. xii; Abbot Rupert, V, xxx). The last meaning explains
the honour paid to it by incensing it, and the five crosses engraved
on it signify His five wounds.
Position.—In
the ancient basilicas the priest, as he stood at the altar, faced
the people. The basilicas of the Roman Empire were, as a rule, law
courts or meeting places. They were generally spacious, and the
interior area was separated by two, or, it might be, four rows of
pillars, forming a central nave and side aisles. The end opposite
the entrance had a semi-circular shape, called the apse, and in this
portion, which was raised above the level of the floor, sat the
judge and his assessors, while right before him stood an altar upon
which sacrifice was offered before beginning any important public
business.
When these public
buildings were adapted for Christian assemblies, slight
modifications were made. The apse was reserved for the bishop and
his clergy; the faithful occupied the centre and side aisles, while
between the clergy and people stood the altar. Later on the altar
was placed, in churches, in the apse against, or at least near, the
wall, so that the priest when celebrating faced the east, and behind
him the people were placed. In primitive times there was but one
altar in each church. St. Ignatius the Martyr, Cyprian, Irenaeus,
and Jerome, speak of only one altar (Benedict XIV, De Sacr. Misssae,
no. 1, xvii). Some think that more than one altar existed in the
Cathedral of Milan in the time of St. Ambrose, because he sometimes
uses the word altaria, although others are of opinion that altaria
in this place means an altar. Towards the end of the sixth century
we find evidence of a plurality of altars, for St. Gregory the Great
sent relics for four altars to Palladius, Bishop of Saintes, France,
who had placed in a church thirteen altars, four of which remained
unconsecrated for want of relics. Although there was only one altar
in each church, minor altars were erected in side chapels, which
were distinct buildings (as is the custom in the Greek, and some
Oriental Churches even at the present day) in which Mass was
celebrated only once on the same day in each church (Benedict XIV,
Ibidem). The fact that in the early ages of Christianity only the
bishop celebrated Mass, assisted by his clergy, who received Holy
Communion from the bishop's hands, is the reason that only one altar
was erected in each church, but after the introduction of private
Masses the necessity of several altars in each church arose.
Material Of
Altars.—Although no documents are extant to indicate the
material of which altars were made in the first centuries of
Christianity, it is probable that they were made of wood, like that
used by Christ at the Last Supper. At Rome such a wooden table is
still preserved in the Lateran Basilica, and fragments of another
such table are preserved in the church of St. Pudentiana, on which
St. Peter is said to have celebrated Mass. During the persecutions,
when the Christians were forced to move from one place to another,
and Mass was celebrated in crypts, private houses, the open air, and
catacombs, except when the arcosolia were used (see below, FORM OF
AN ALTAR), it is but natural to suppose that they were made of wood,
probably wooden chests carried about by the bishops, on the lid of
which the Eucharistic Sacrifice was celebrated. St. Optatus of
Mileve (De Schismate Donatistarum) reproves the Donatists for
breaking up and using for firewood the altars of the Catholic
churches, and St. Augustine (Epist. clxxxv) reports that Bishop
Maximianus was beaten with the wood of the altar under which he had
taken refuge. We have every reason to suppose that in places in
which the persecutions were not raging, altars of stone also were in
use. St. Gregory Thaumaturgus in the third century built a vast
basilica in Neo-Caesarea in which it is probable that more
substantial altars were erected. St. Gregory of Nyssa speaks of the
consecration of an altar made of stone (De Christi Baptismate).
Pulcheria, sister of Theodosius II, presented an altar of gold to
the Basilica of Constantinople; St. Helena gave golden altars
ornamented with precious stones to the church which was erected on
the site where the Cross had been concealed for three hundred years;
the Popes St. Sixtus III (432-440) and St. Hilary (461-468)
presented several altars of silver to the churches of Rome. Since
wood is subject to decay, the baser metals to corrosion, and the
more precious metals were too expensive, stone became in course of
time the ordinary material for an altar. Besides, stone is durable
and, according to St. Paul (I Cor., x, 4), symbolizes Christ -- "And
the rock was Christ". The Roman Breviary (9 November) asserts
that St. Sylvester (314-335) was the first to issue a decree that
the altar should be of stone. But of such a decree there is no
documentary evidence, and no mention is made of it in canon law, in
which so many other decrees of this Pope are inserted. Moreover, it
is certain that after that date altars of wood and of metal were
erected. The earliest decree of a council which prescribed that an
altar which is to be consecrated should be of stone is that of the
provincial council of Epeaune (Pamiers), France, in 517 (Labbe,
Concil. tom. V, col. 771). The present discipline of the Church
requires that for the consecration of an altar it must be of stone.
Form Of An
Altar.—In the primitive times there were two kinds of altars.
The
arcosolium or monumentum arcuatum, which was formed by cutting in
the tufa wall of the wider spaces in the catacombs, an arch-like
niche, over a grave or sarcophagus. The latter contained the
remains of one or several martyrs, and rose about three feet above
the floor. On it was placed horizontally a slab of marble, called
the mensa, on which Mass was celebrated.
The altar
detached from the wall in the cubicula, or sepulchral chapels
surrounded by loculi and arcosolia, used as places of worship in
the catacombs or in the churches erected above ground after the
time of Constantine. This second kind of altar consisted of a
square or oblong slab of stone or marble which rested on columns,
one to six in number, or on a structure of masonry in which were
enclosed the relics of martyrs. Sometimes two or four slabs of
stone were placed vertically under the table, forming a stone
chest. In private oratories the table was sometimes made of wood
and rested on a wooden support. Within this support were placed the
relics of martyrs, and in order to be able to expose them to view,
folding doors were fixed on the front.
The Liber
Pontificalis states that St. Felix I decreed that Mass should be
celebrated on the tombs of martyrs. This no doubt brought about both
a change of form, from that of a simple table to that of a chest or
tomb, and the rule that every altar must contain the relics of
martyrs. Usually the altar was raised on steps, from which the
bishop sometimes preached (see ALTAR-STEPS). Originally it was made
in the shape of an ordinary table, but gradually a step was
introduced behind it and raised slightly above it (see ALTAR-LEDGE).
When the tabernacle was introduced the number of these steps was
increased. The altar is covered, at least in basilicas and also in
large churches, by a canopy supported by columns, called the
ciborium (see ALTAR- CANOPY), upon which were placed, or from which
were suspended, vases, crowns, baskets of silver, as decorations.
From the middle of the ciborium, formerly, a gold or silver dove was
suspended to serve as a pyx in which the Blessed Sacrament was
reserved. Veils or curtains were attached to the columns which
supported the ciborium. (See ALTAR-CURTAIN) The altar was often
encircled by railings of wood, or metal, called cancelli, or by low
walls of marble slabs called tranennae. According to the present
discipline of the Church, there are two kinds of altars, the fixed
and the portable. Both these denominations have a twofold meaning,
i.e. an altar may be fixed or portable either in a wider sense or in
the liturgical meaning. A fixed altar, in a wider sense, is one that
is attached to a wall, a floor, or a column whether it be
consecrated or not; in the liturgical; sense it is a permanent
structure of stone, consisting of a consecrated table and support,
which must be built on a solid foundation. A portable altar in a
wider sense is one that may be carried from one place to another in
the liturgical sense it is a consecrated altar-stone, sufficiently
large to hold the Sacred Host and the greater part of the base of
the chalice. It is inserted in the table of an altar which is not a
consecrated fixed altar.
The component
parts of a fixed altar in the liturgical sense are the table
(mensa), the support (stipes) and the sepulchrum. (See
ALTAR-CAVITY.) The table must be a single slab of stone firmly
joined by cement to the support, so that the table and support
together make one piece. The surface of this table should be
perfectly smooth and polished. Five Greek crosses are engraved on
its surface, one at each of the four corners, about six inches from
both edges. but directly above the support, and one in the centre.
The support may be either a solid mass or it may consist of four or
more columns. These must be of natural stone, firmly joined to the
table. The substructure need not, however, consist of one piece, but
should in every case be built on a solid foundation so as to make
the structure permanent. The support may have any of the following
forms:
at each
corner a column of natural stone, and the spaces between the
columns may be filled with any kind of stone, brick, or cement;
besides the
four columns, one at each corner, a fifth column may be placed in
the centre at the front. In this case the back, and if desired the
sides also, may be filled with stone, brick, or cement;
if the table
is small (it should in every case be larger than the stone of a
portable altar), four columns are placed under it, one at each
corner and, to make up the full length required, frames of stone or
other material may be added to each side. these added portions are
not consecrated, and hence may be constructed after the ceremony of
consecration;
if the table
is deficient in width, four columns are placed under it, one at
each corner, and a frame of stone or other material is added to the
back. This addition is not consecrated, and may be constructed
after the consecration of the altar.
In the last two
cases the spaces between the columns may be filled with stone brick,
or cement, or they may be left open. In every case the substructure
may be a solid mass, or the interior may remain hollow, but this
hollow space is not to be used as a closet for storing articles of
any kind, even such as belong to the altar. Neither the rubrics nor
the Sacred Congregation of Rites prescribe any dimensions for an
altar. It ought, however, to be large enough to allow a priest
conveniently to celebrate the Holy Sacrifice upon it in such a
manner that all the ceremonies can be decorously observed. Hence
altars at which solemn services are celebrated require to be of
greater dimensions than other altars. From the words of the
Pontifical we infer that the high altar must stand free on all sides
(Pontifex circuit septies tabulam altaris), but the back part of
smaller altars may be built against the wall.
Altar—Candles.—For
mystical reasons the Church prescribes that the candles used at Mass
and at other liturgical functions be made of beeswax (luminaria
cerea. -- Missale Rom., De Defectibus, X, I; Cong. Sac. Rites, 4
September, 1875). The pure wax extracted by bees from flowers
symbolizes the pure flesh of Christ received from His Virgin Mother,
the wick signifies the soul of Christ, and the flame represents His
divinity. Although the two latter properties are found in all kinds
of candles, the first is proper of beeswax candles only. It is,
however, not necessary that they be made of beeswax without any
admixture. The paschal candle and the two candles used at Mass
should be made ex cera apum saltem in maxima parte, but the other
candles in majori vel notabili quantitate ex eadem cera (Cong. Sac.
Rit., 14 December, 1904). As a rule they should be of white bleached
wax, but at funerals, at the office of Tenebrae in Holy Week, and at
the Mass of the Presanctified, on Good Friday, they should be of
yellow unbleached wax (Caerem. Episc.). De Herdt (I, no. 183, Resp.
2) says that unbleached wax candles should be used during Advent and
Lent except on feasts, solemnities, and especially during the
exposition and procession of the Blessed Sacrament. Candles made
wholly of any other material, such as tallow (Cong. Sac. Rit., 10
December, 1857) stearine (Cong. Sac. Rit., 4 September, 1875),
paraffin, etc., are forbidden. The Cong. Sac. Rit. (7 September,
1850) made an exception for the missionaries of Oceania, who, on
account of the impossibility of obtaining wax candles, are allowed
to use sperm-whale candles. Without an Apostolic indult it is not
allowable, and it constitutes a grievous offense to celebrate Mass
without any light (Cong. Sac. Rit., 7 September, 1850), even for the
purpose of giving Holy Viaticum, or of enabling the people to comply
with their duty of assisting at Mass on Sundays and holy days (St.
Lig., bk. VI, n. 394). In these, and similar cases of necessity it
is the common opinion that Mass may be celebrated with tallow
candles or oil lamps (ibid.). It is not permitted to begin Mass
before the candles are lighted, nor are they to be extinguished
until the end of Mass. If the candles go out before the
Consecration, and cannot be again lighted, most authors say that
Mass should be discontinued; if this happens after the Consecration,
Mass should not be interrupted, although some authors say that if
they can possibly be lighted again within fifteen minutes the
celebrant ought to interrupt Mass for this space of time (ibid.) If
only one rubrical candle can be had, Mass may be celebrated even ex
devotione (ibid).
Number of
Candles at Mass.—
(1) At a
pontifical high Mass, celebrated by the ordinary, seven candles are
lighted. The seventh candle should be somewhat higher than the
others, and should be placed at the middle of the altar in line with
the other six. For this reason the altar crucifix is moved forward a
little. In Requiem Masses, and at other liturgical services. e.g.
Vespers, the seventh candle is not used. If the bishop celebrate
outside his diocese. or if he be the administrator, auxiliary, or
coadjutor, the seventh candle is not lighted.
(2) At a solemn
high Mass, i.e. when the celebrant is assisted by a deacon and
subdeacon, six candles are lighted. This is not expressly prescribed
by the rubrics, but merely deduced from the rubric describing the
manner of incensing the altar (Ritus celebrandi Missam, tit. iv, n.
4), which says that the celebrant incenses both sides of the altar
with three swings of the censer prout distribuuntur candelabra.
(3) At a high
Mass (missa cantata), which is celebrated without the assistance of
deacon and subdeacon, at least four candles are required (Cong. Sac.
Rit., 12 August, 1854), although six may be lighted. At these Masses
under (l), (2), (3), the two lighted candles prescribed by the
Missal (Rubr. XX) to be placed one on each side of the cross, are
not necessary (Cong. Sac. Rit., 5 December, 1891).
(4) At low Mass
celebrated by any bishop, four candles are usually lighted, although
the "Caeremoniale Episc." (I, cap. xxix, n. 4) prescribes
this number only for the more solemn feasts, and two on feasts of
lower rite.
(5) At a strictly
low Mass celebrated by any priest inferior to a bishop, whatever be
his dignity, only two candles may be used.
(6) In a not
strictly low Mass, i.e. in a parochial or community Mass on more
solemn feasts or the Mass which is said instead of a solemn or high
Mass on the occasion of a great solemnity (Cong. Sac. Rit., 12
September, 1857), when celebrated by a priest more than two candles,
and when celebrated by a bishop more than four candles may be used.
At all functions
throughout the year except on Good Friday and Holy Saturday, before
the Mass bishops are allowed the use of the bugia or
hand-candlestick. The use of the bugia is not permitted to priests,
whatever be their dignity, unless it be granted by an Apostolic
privilege either personal, or by reason of their being curial
dignitaries. If, on account of darkness a priest stands in need of a
light near the Missal he may use a candle, but the candlestick on
which it is fastened cannot have the form of the bugia (Cong. Sac.
Rit., 31 May, 1817). An oil lamp can never be used for this purpose
(Cong. Sac. Rit., 20 June, l899). At the Forty Hours Devotion at
least twenty candles should burn continuously (Instructio
Clementina, section 6); at other public expositions of the Blessed
Sacrament at least five (Cong. Sac. Rit., 8 February, 1879); at the
private exposition, at least six (Cong. Episc. et Reg., 9 December,
1602). The only blessings at which Lighted candles are prescribed
are:
Double
Altar.—An altar having a double front constructed in such a
manner that Mass may be celebrated on both sides of it at the same
time. They are frequently found in churches of religious communities
in which the choir is behind the altar so that whilst one priest is
celebrating the Holy Sacrifice for the community in choir, another
may celebrate for the laity assembled in the church.
Portable
Altar.—A portable altar consists of a solid piece of natural
stone which must be sufficiently hard to resist every fracture. It
must be consecrated by bishop or other person having faculties to do
so. By virtue of Facultates Extraordinariae C., 6., the bishops of
the United States may delegate a priest. It is inserted in, or
placed on, the table of the altar, about two inches from the front
edge, and in such a manner that, by its slight elevation above the
table, the celebrant can trace its outlines with his hand and thus
recognize its location beneath the altar-cloths. In general it
should be large enough to hold the Sacred Host and the greater part
of the base of the chalice (Cong. Sac. Rit., 20 March, 1846) If the
altar is intended for the celebration of Masses at which Holy
Communion is distributed, it should be large enough to hold the
ciborium also. Five Greek crosses are engraved on it, one near each
corner and one in the centre, to indicate the place on which the
unctions are made at the consecration. If the cross in the centre
should be wanting, the unction must not be omitted, but the omission
of this unction would not invalidate the consecration (Cong. Sac.
Rit., 2 May, 1892). The table and supports on which the portable
altar rests may be constructed of any suitable material, wood or
stone, provided they have the proper dimensions. For the portable
altar the Greeks generally use the antimensium, a consecrated
altar-cloth of silk or linen, after the manner of our corporals.
When a church is consecrated, a piece of cloth large enough to form
several antimensia is placed on the altar. It is consecrated by the
bishop pouring wine and holy chrism on it and stiffening it with a
mixture consisting of relics pounded up with wax or fragrant gum. It
is afterwards divided into pieces about sixteen inches square, and
after the Holy Eucharist has been celebrated on them for seven days
these pieces are distributed as occasion requires (Neale, Holy
Eastern Church, I, 187).
Privileged
Altar.—An altar is said to be privileged when, in addition to
the ordinary fruits of the Eucharistic Sacrifice, a plenary
indulgence is also granted whenever Mass is celebrated thereon, the
indulgence must be applied to the individual soul for whom Mass is
offered. The privileged altar must be a fixed, or immovable, altar,
but in a wider sense that is, it must be stationary or permanent,
whether built on a solid foundation or attached to a wall or column,
even though it be not consecrated, but have merely a consecrated
stone (portable altar) inserted in its table. The privilege is
annexed not to the altar-stone, but to the structure itself, by
reason of the title which it bears, that is, of the mystery or saint
to whom it is dedicated. Hence if the material of the altar be
changed, if the altar be transferred to another place, if another
altar be substituted for it in the same church, provided it retains
the same title, and even if the altar is desecrated or profaned, the
privilege is preserved. To gain the indulgence, the Mass must be a
Mass of Requiem, whenever the rubrics permit it. If, on account of
the superior rite of the feast of the day, or on account of the
Exposition of the Blessed Sacrament, or for other reasons, a Requiem
Mass cannot be celebrated, the indulgence may be gained by
celebrating another Mass (S. C. Indulg., 11 April 1864). This
privilege is of two kinds, local or real and personal. It is local
or real when it is annexed to the altar as described above. Hence
whoever the priest may be who celebrates Mass at such an altar, the
indulgence is gained. It is personal when it is inherent in the
priest, so that it does not depend on the altar, but on the priest
who celebrates. Hence on whatever altar he may celebrate, whether it
be a fixed or a portable one, and in whatever church he celebrates,
the altar he uses is for the time being a privileged altar. On 2
November every altar is privileged. The bishops of the United States
have the faculty (Facultates Extraordinariae C., fac. viii) of
declaring privileged one altar in even church and public chapel or
oratory, whether it be consecrated or not, of their dioceses,
provided this privilege had not been previously granted to any other
altar in such church under the same conditions.
Stripping of
an Altar.—On Holy Thursday the celebrant, having removed the
ciborium from the high altar, goes to the sacristy. He there lays
aside the white vestments and puts on a violet stole, and,
accompanied by the deacon, also vested in violet stole, and the
subdeacon, returns to the high altar. Whilst the antiphon
"Diviserunt sibi" and the psalm "Deus, Deus meus"
are being recited, the celebrant and his assistants ascend to the
predella and strip the altar of the altar-cloths, vases of flowers,
antipendium, and other ornaments, so that nothing remains but the
cross and the candlesticks with the candles extinguished. In the
same manner all the other altars in the church are denuded. If there
be many altars in the church, another priest, vested in surplice and
violet stole, may strip them whilst the celebrant is stripping the
high altar. The Christian altar represents Christ, and the stripping
of the altar reminds us how He was stripped of his garments when He
fell into the hands of the Jews and was exposed naked to their
insults. It is for this reason that the psalm "Deus, Deus meus"
is recited, wherein the Messias speaks of the Roman soldiers
dividing His garments among them. This ceremony signifies the
suspension of the Holy Sacrifice. It was formerly the custom in some
churches on this day to wash the altars with a bunch of hyssop
dipped in wine and water, to render them in some manner worthy of
the Lamb without stain who is immolated on them, and to recall to
the minds of the faithful with how great purity they should assist
at the Holy Sacrifice and receive Holy Communion. St. Isidore of
Seville (De Eccles. Off, I, xxviii) and St. Eligius of Noyon (Homil.
VIII, De Coena Domini) say that this ceremony was intended as an
homage offered to Our Lord, in return for the humility wherewith He
deigned to wash the feet of His disciples.
Altar-Bell.—A
small bell placed on the credence or in some other convenient place
on the epistle side of the altar. According to the rubrics it is
rung only at the Sanctus and at the elevation of both Species (Miss.
Rom., Ritus celebr., tit. vii, n. 8, and tit. viii, n. 6) to invite
the faithful to the act of adoration at the Consecration. This must
be done even in private chapels (Cong. Sac. Rit., 18 July, 1885). It
may also be rung at the "Domine non sum dignus", and again
before the distribution of Holy Communion to the laity, and at other
times according to the custom of the place. When the Blessed
Sacrament is publicly exposed, (1) it may or may not be rung at high
Mass, and at a low Mass which takes the place of the high Mass,
celebrated at the Altar of Exposition, according to the custom of
the place. (2) It is not rung at low Masses at any altar of such
church, but in such cases a low signal may be given with the bell at
the sacristy door when the priest is about to begin Mass
(Gardellini, Instr. Clem., nos. 16, 4, 5). (3) It is not rung at
high Mass celebrated at an altar other than that on which the
Blessed Sacrament is publicly exposed (Cong. Sac. Rit., 31 August,
1867). It should not be rung at low Masses whilst a public
celebration is taking place, and at any Mass during the public
recitation of office in choir, if said Mass be celebrated at an
altar near the choir (Cong. Sac. Rit., 21 November, 1893). It is not
rung from the end of the "Gloria in excelsis" on Maundy
Thursday to the beginning of the "Gloria in excelsis" on
Holy Saturday. During this interval the Memoriale Rituum (Tit. iv,
sec. 4, n. 7) prescribes that the clapper (crotalus) be used to give
the signal for the Angelus, but it is nowhere prescribed in the
liturgical functions. The custom of using the clapper on these
occasions appears quite proper. The Cong. Sac. Rit. (10 September,
1898) when asked if a gong may be used instead of the small bell
answered, "Negative; seu non convenire".
Altar-Bread
Boxes.—These are made of wood, tin, britannia, silver, or
other metal. In order that the breads may not become bent or curved,
a round flat weight, covered if necessary with silk or linen, and
having a knob on top, so as to be easily taken hold of, is placed on
the breads. The cover must fit tightly, so that the breads become
neither damp nor soiled. The box for the large hosts is of suitable
dimensions. A larger box is employed for the particles used at the
communion of the laity.
Altar-Breads.—Bread
is one of the two elements absolutely necessary for the sacrifice of
the Eucharist. It cannot be determined from the sacred text whether
Christ used the ordinary table bread or some other bread specially
prepared for the occasion. In the Western Church the altar-breads
were probably round in form. Archaeological researches demonstrate
this from pictures found in the catacombs, and Pope St. Zephyrinus
(A.D. 201-219) calls the altar-bread "coronam sive oblatam
sphericae figurae". In the Eastern churches they are round or
square. Formerly the laity presented the flour from which the breads
were formed. In the Eastern Church the breads were made by
consecrated virgins; in the Western Church, by priests and clerics
(Benedict XIV, De Sacrif. Missae, I, section 36). This custom is
still in vogue in the Armenian Church. . The earliest documentary
evidence that the altar-breads were made in thin wafers is the
answer which Cardinal Humbert, legate of St. Leo IX, made at the
middle of the eleventh century to Michael Cerularius, Patriarch of
Constantinople. These wafers were sometimes very large, as from them
small pieces were broken for the Communion of the laity, hence the
word "particle" for the small host; but smaller ones were
used when only the celebrant communicated.
For valid
consecration the hosts must be:
If the host is
not made of wheaten flour, or is mixed with flour of another kind in
such quantity that it cannot be called wheat bread, it may not be
used (ibid.). If not natural but distilled water is used, the
consecration becomes of doubtful validity (ibid., 2). If the host
begins to be corrupt, it would be a grievous offence to use it, but
it is considered valid matter (ibid., 3.) For licit consecration:
the bread
must be, at present unleavened in the Western Church, but leavened
bread in the Eastern Church, except among the Maronites, the
Armenians, and in the Churches of Jerusalem and Alexandria, where
it is unleavened. It is probable that Christ used unleavened bread
at the institution of the Blessed Eucharist, because the Jews were
not allowed to have leavened bread in their houses on the days of
the Azymes. Some authors are of the opinion that down to the tenth
century both the Eastern and Western Churches used leavened bread;
others maintain that unleavened bread was used from the beginning
in the Western Church; still others hold that unleavened or
leavened bread was used indifferently. St. Thomas (IV, Dist. xi,
qu. 3) holds that, in the beginning, both in the East and West
unleavened bread was used; that when the sect of the Ebionites
arose, who wished that the Mosaic Law should be obligatory on all
converts, leavened bread was used, and when this heresy ceased the
Latins used again unleavened bread, but the Greeks retained the use
of leavened bread. Leavened bread may be used in the Latin Church
if after consecration the celebrant adverts to the fact that the
host before him has some substantial defect, and no other than
leavened bread can be procured at the time (Lehmkuhl, n. 121, 3). A
Latin priest travelling in the East, in places in which there are
no churches of his rite, may celebrate with leavened bread. A Greek
priest travelling in the West may, under similar circumstances,
celebrate with unleavened bread. For the purpose of giving
Viaticum, if no unleavened bread be at hand, some say that leavened
may he used; but St. Liguori, (bk. VI. n. 203, dub. 2) says that
the more probable opinion of theologians is that it cannot be done.
The hosts
must be recently made (Rit. Rom., tit. iv, cap. i, n. 7). The
rubrics do not specify the term recentes in speaking of the hosts.
In Rome, the bakers of altar-breads are obliged to make solemn
affidavit that they will not sell breads older than fifteen days,
and St. Charles, by a statute of the Fourth Synod of Milan,
prescribed that hosts older than twenty days must not be used in
the celebration of Mass. In practice, therefore, those older than
three weeks ought not to be used.
Clean and
fair, of a thin layer, and of a size conformable to the regular
custom in the Latin Church. In Rome the large hosts are about three
and one-fifth inches in diameter; in other places they are smaller,
but should be at least two and three-fourths inches in diameter.
The small hosts for the Communion of the laity should be about one
and two-fifths inches in diameter (Schober, S. Alphonsi Liber de
Caeremoniis Missae, p. 6, footnote 9). When a large host can not be
obtained Mass may be said in private with a small host. In cases of
necessity, such as permitting the people to fulfil the precept of
hearing Mass, or administering Viaticum, the Mass may be also said
with a small host but, as liturgists say, to avoid scandal the
faithful should be advised.
As a rule the
image of Christ crucified should be impressed on the large host
(Cong. Sac. Rit., 6 April, 1834), but the monogram of the Holy name
(Ephem. Lit., XIII, 1899, p. 686), or the Sacred Heart (ibid., p.
266) may also be adopted. The altar-breads assumed different names
according as they had reference to the Eucharist as a sacrament or
as a sacrifice: bread, gift (donum), table (mensa) allude to the
Sacrament, which was instituted for the nourishment of our soul;
oblation victim, host, allude to sacrifice. Before the tenth century
the word "host" was not employed, probably because before
this time the Blessed Eucharist was considered more frequently as a
sacrament than as a sacrifice, hence the Fathers use such
expressions as communion (synaxis), supper (coena), breaking of
bread, etc., but at present the word "host" is used when
referring to the Eucharist either as a sacrament or as a sacrifice.
In the liturgy it is used:
for Christ
under the appearance of the Eucharistic Species, "Unde et
memores . . . hostiam puram, hostiam sanctam, hostiam immaculatam"
(Mass, after the consecration).
Durandus says
that the word host is of pagan origin, derived from the word hostio,
to strike, referring to the victim offered to the gods after a
victory, but it is also of biblical origin, as it represented the
matter, or victim, of the sacrifice, e.g. "expiationis hostiam"
(Exod., xxix. 36).
Altar-Candlesticks.—An
altar-candlestick consists of five parts: the foot, the stem, the
knob about the middle of the stem, the bowl to receive the drippings
of wax, and the pricket, i.e. the sharp point that terminates the
stem on which the candle is fixed. Instead of fixing the candle on
the pricket, it is permissible to use a tube in which is put a small
candle which is forced to the top of the tube by a spring placed
within (Cong. Sac. Rit., 11 May, 1878). In the early days of the
Church candlesticks were not placed on the altar though lights were
used in the church, and especially near the altar. The chandeliers
were either suspended from the ceiling or attached to the side
walls, or were placed on Pedestals. When the chandeliers were fed
with oil they were usually called canthari, when they held candles
they went by the name of phari, although frequently these words were
applied indiscriminately to either. The lights usually assumed the
form of a crown, a cross, a tree, etc., but at times also of real or
imaginary animals. We have no documentary evidence that candlesticks
were placed on the altar during the celebration of the Holy
Sacrifice before the tenth century. Leo IV (847-855) declared that
only the relics of saints and the book of the Gospels might be
placed on the altar (Hamel; De cura pastorum). No writer before the
tenth century who treats of the altar makes mention of candlesticks
on the altar, but mention is made of acolytes carrying candlesticks,
which, however, were placed on the floor of the sanctuary or near
the corners of the altar, as is still the custom in the Eastern
Church. Probably in the twelfth century, and certainly in the
thirteenth, lights were placed on the altar; for Durandus
(Rationale, I, iii, 27) says "that at both corners of the altar
a candlestick is placed to signify the joy of two Peoples who
rejoiced at the birth of Christ", and "the cross is placed
on the altar between two candlesticks." The custom of placing
candlesticks and candles on the altar became general in the
sixteenth century. Down to that time only two were ordinarily used,
but on solemn feasts four or six. At present more are used, but the
rubric of the missal (20) prescribes only two, one at each side of
the cross, at least at a low Mass. These candlesticks and their
candles must be placed on the altar, their place cannot be taken by
two brackets attached to the superstructural steps of the altar, or
affixed to the wall (Cong. Sac. Rit., 16 September, 1865). According
to the "Caeremoniale Episcoporum" (I, xii, 11), there
should be on the high altar six candlesticks and candles of various
sizes, the highest of which should be near the cross. If all six be
of the same size they may be placed on different elevations, so as
to produce the same effect; a custom, however, has been introduced
of having them at the same height and this is now permissible (Cong.
Sac. Rit. 21 July, 1855). On the other altars of the church there
should be at least two candlesticks, but usually four are used; on
the altar of the Blessed Sacrament, if the Blessed Sacrament is not
kept on the high altar, there should regularly be six. The Roman
Missal (Rubr. 20) says also that a third candlestick and candle
should be placed at the epistle side, and that this extra candle
should be lighted at low Masses from the consecration t4 the
consumption of the Precious Blood. This rubric is only directive (9
June, 1899). The third light is not placed on the altar itself, but
on the credence, or on the step of the altar at the place where the
altar-boy kneels. A bracket affixed to the wall may be used for this
candlestick (Ephem. Lit., IX, 34, 1875). The candlesticks may be
made of any kind of metal or even of wood, gilded or silvered, but
on Good Friday silvered ones may not be used (Caerem. Episc., II,
xxv, 2). The candlesticks destined for the ornamentation of the
altar are not to be used around the bier at funerals, or around the
catafalque at the commemoration of the dead (Rit. Rom., VI, i, 6),
during Mass or other functions, at least on solemn feasts, they
cannot be covered with a cloth or veil (Cong. Sac. Rit., 12
September, 1857; 16 September, 1865). Candelabra holding several
candles cannot be used for the candlesticks prescribed by the
Rubrics (Cong. Sac. Rit., 16 September, 1865).
Altar-Canopy.—The
"Caeremoniale Episcoporum (I, xii, 13), treating of the
ornaments of the altar, says that a canopy (baldachinum) should be
suspended over the altar. It should be square in form, sufficiently
large to cover the altar and the predella on which the celebrant
stands, and if it can easily be done, the colour of the material,
silk velvet or other cloth, with which it is covered, should vary
with the colour of the ornaments of the altar. It is either
suspended from the ceiling by a movable chain, so that it may be
lowered or raised when necessary, or it may be attached to the wall,
or to the reredos at the back of the altar. It may also be a
stationary structure, and this is usually the case in large
churches, and then it is made of marble, stone, metal, or wood
beautifully carved and overlaid with gold or silver, in the form of
a cupola erected on four pillars. In liturgy it is called the
ciborium. The canopy or ciborium is, according to the decision of
the Cong. Sac. Rit., to be erected over the altar of the Blessed
Sacrament (23 May, 1846), and over the other altars of the church
(27 April, 1697), but as contrary custom has so far prevailed that
even in Rome it is usually erected only over the high altar, and the
altar of the Blessed Sacrament. The purpose of this canopy is to
protect the altar from dust or other matter falling upon it from the
ceiling, which, being usually very high, cannot be conveniently or
easily cleaned. On solemn festivals, or at special solemnities, a
temporary canopy is sometimes placed over an altar in or outside the
church. The framework on which such a canopy is erected is called
the "altar-herse", a word probably derived from hearse, a
frame covered with cloth, and formerly set up over a corpse in
funeral solemnities.
Altar-Cards.—To
assist the memory of the celebrant at Mass in those prayers which he
should know by heart, cards on which these prayers are printed are
placed on the altar in the middle, and at each end. They were not
used before the sixteenth century, and even at present are not
employed at the Mass celebrated by a bishop, who reads all the
prayers from the Pontifical Canon. At the time that Pius V revised
the Missal, only the card at the middle of the altar was used, and
it was called the "Tabella Secretarum" (tit. xx). Later,
another was added containing the Gospel of St. John (recited usually
at the end of Mass), and placed on the Gospel side. For the sake of
symmetry, another containing the prayer "Deus qui humanae
substantiae", which is said by the celebrant when he blesses
the cruet of water, and the psalm "Lavabo", recited at the
washing of the hands, was placed on the Epistle side. Only during
Mass should the cards stand on the altar, the middle one resting
against the crucifix or tabernacle, the side ones against the
candlesticks or superstructural steps of the altar. At any other
time they are either removed or placed face downwards on the altar
under the altar cover. When the Blessed Sacrament is exposed outside
of Mass, the cards must be removed (Cong. Sac. Rit., 20 December,
1864). If these cards are framed, the frames should, as far as
possible, correspond to the architecture of the altar.
Altar
Carpets.—The sanctuary and altar-steps of the high altar are
ordinarily to be covered with carpets. If the sanctuary floor be
marble, tile, or tessellated woodwork, at least a broad strip of
carpet should be placed before the lowest step in plano. On solemn
feasts particularly, rugs of fine quality are reserved for the
predella and altar-steps. If the whole sanctuary and altar-steps
cannot be covered, at least the predella of the high altar, and of
the other altars should have a rug (Caerem. Episc., I, xii, 16).
Exceptions to this rule: (1) From the time of stripping the altars
on Maundy Thursday to Holy Saturday the carpets are removed. They
are replaced on Holy Saturday before the Mass. (2) During solemn
Requiem Masses the floor of the sanctuary and the altar-steps are to
be bare although a suitable rug may be placed on the predella and,
when a bishop celebrates, in front of the faldstool (Caerem. Episc.,
II, xi, 1). The same authority mentions that the carpet should be of
green colour, but any may be used. Care should be taken that
crosses, images of the saints, emblems, e.g. chalice, lamb, etc.,
and monograms of the Holy names, etc., be not woven into the
carpets, for it is unbecoming and unseemly that the figures of
sacred things be trodden upon. These remarks apply equally to
marble, tile, mosaic, etc., floors.
Altar-Cavity.—This
is a small square or oblong chamber in the body of the altar, in
which are placed, according to the "Pontificale Romanum"
(De Eccles. Consecratione) the relics of two canonized martyrs
although the Cong. Sac. Rit. (16 February, 1906) decided that if the
relic of only one martyr is placed in it the consecration is valid,
to these may be properly added the relics of other saints,
especially of those in whose honour the church of the altar is
consecrated. These relics must be actual portions of the saints'
bodies, not simply of their garments or of other objects which they
may have used or touched; the relics must, moreover be
authenticated. If the altar is a fixed or immovable altar, the
relics are placed in a reliquary of lead, silver, or gold, which
should be large enough to contain, besides the relics, three grains
of incense and a small piece of parchment on which is written an
attest of the consecration. This parchment is usually enclosed in a
crystal vessel or small vial, to prevent its decomposition. The size
of the cavity varies to suit the size of the reliquary. If it is a
portable altar the relics and the grains of incense are placed
immediately, i.e. without a reliquary, into the cavity. This cavity
must be hewn in the natural stone of the altar. Hence, unless the
altar be a single block of stone, a block of natural stone is
inserted for the purpose in the support. The location of the cavity
in a fixed altar is
If the first or
the second location is selected, a slab or cover of stone, to fit
exactly upon the opening, and for this reason somewhat bevelled at
the corners, must be provided. The cover should have a cross
engraved on the upper and nether sides. If the third location is
chosen the table (mensa) itself serves as the cover. In a portable
altar the cavity is usually made on the top of the stone near the
front edge, although it may be made in the centre of the stone. This
cavity is called, in the language of the Church, the sepulchrum.
Altar-Cloths.—The
use of altar-cloths goes back to the early centuries of the Church.
St. Optatus of Mileve says that in the fourth century every
Christian knew that during the celebration of the Mysteries the
altar is covered with a cloth (bk. VI). Later it became a law,
which, according to Gavantus, was promulgated by Boniface III in the
seventh century. The custom of using three altar-cloths began
probably in the ninth century, but at present it is of strict
obligation for the licit celebration of Mass (Rubr. Gen. Miss., tit.
xx: De Defectibus, tit. x, 1). The reason of this prescription of
the Church is that if the Precious Blood should by accident be spilt
it might be absorbed by the altar-cloths before it reached the
altar-stone. All authors hold it to be a grievous offence to
celebrate without an altar-cloth, except in case of grave necessity,
e.g. of according to the faithful the opportunity of assisting at
Sunday Mass, or of giving Viaticum to a dying person. To celebrate
without necessity on two altar-cloths, or on one folded in such
manner that it covers the altar twice, would probably constitute a
venial sin (St. Lig., bk. VI, n. 375) since the rubric is
prescriptive. Formally the altar-cloths were made of gold and silver
cloth inlaid with precious stones silk, and other material,, but at
present they must be made of either linen or hemp. No other material
may be used, even if it be equivalent to, or better than, linen or
hemp for cleanliness, whiteness, or firmness (Cong. Sac. Rit., 15
May, 1819). The two lower cloths must cover the whole surface of the
table (mensa) of the altar, in length and width (Caerem. Episc., I,
xii, II) whether it be a portable or a consecrated fixed altar
(Ephem. Lit., 1893, VII, 234). It is not necessary that there be two
distinct pieces. One piece folded in such manner as to cover the
altar twice from the epistle to the gospel end will answer (Rubr.
Miss., tit. XX). The top altar-cloth must be single and extend
regularly to the predella on both sides (ibid.). If the table of the
altar rests on columns, or if the altar is made after the fashion of
a tomb or sepulchre, and is not ornamented with an antipendium, the
top cloth need only cover the table without extending over the edge
at the sides (Ephem. Lit., 1893, VII, 234). The edges at the front
and two ends may be ornamented with a border of linen or hempen lace
in which figures of the cross, ostensorium, chalice. and host, and
the like may appear (Cong. Sac. Rit ., December, 1868), and a piece
of coloured material may be placed under the border to set forth
these figures. This is deduced from a decree (Cong. Sac. Rit., 12
July, 1892) which allows such material to be placed under the lace
of the alb's cuff. This border must not rest on the table of the
altar. Sometimes, instead of attaching this border to the upper
cloth, a piece of lace is fastened to the front edge of the altar.
Although this is not prescribed, yet it is not contrary to the
rubrics. Great care should be taken that these cloths be
scrupulously clean. There should be on hand at least a duplicate of
the two lower cloths. The top piece should be changed more
frequently according to the solemnity of the feast, and therefore
several covers, more or less fine in texture, should be constantly
kept ready for this purpose. When, during the exposition of the
Blessed Sacrament, candles are placed on the table of the altar,
another clean white cloth should be placed over the altar-cloths to
prevent their being stained or soiled (De Herdt, I, n. 179). We may
note here that the corporal and the cere-cloth cannot take the place
of the altar-cloths.
The three
altar-cloths must be blessed by the bishop or someone who has the
faculty before they can be used for the celebration of Mass. In the
United States the faculty is granted by the ordinary to priests in
general (Facultates, Form. I, n. 13). The formula or this blessing
is found in the "Rituale Romanum", tit viii, cap. xxi, and
in the "Missale Romanum" among the "Benedictiones
Diversae". Symbolically the altar-cloths signify the members of
Christ, that is, God's faithful, by whom the Lord is encompassed
(Pontificale Rom., De ordinat. subdiaconi); or the linens in which
the body of Christ was wrapped, when it was laid in the sepulchre;
or the purity and the devotion of the faithful: "For the fine
linen are the justifications of saints" (Apoc., xix, 8).
Besides the three altar-cloths there is another linen cloth, waxed
on one side, which is called the chrismale (cere-cloth), and with
which the table of the consecrated altar (even if part of it be made
of bricks or other material, and does not form a part of the
consecrated altar) should be completely covered (Caerem. Episc., De
altaris consecratione). It must be of the exact size of the table of
the altar, and it is placed under the linen cloths, the waxed side
being turned towards the table. Its purpose is not only to prevent
the altar-cloths from being stained by the oil used at the
consecration, but also to keep the cloths dry. Hence it is advisable
to have such a wax cloth on all altars in churches which may be,
accessible to dampness. According to the rubrics, this cloth is
removed once a year, that is, during the stripping of the altars on
Maundy Thursday; but it may be changed as often as the altar is
washed. The cere-cloth is not blessed. It cannot take the place of
one of the three rubrical linen cloths. To procure cere-cloths, melt
the remnants of wax candles in a small vessel. When the wax is in a
boiling condition, skim off the impurities that remain from the
soiled stumps of candles. Dip into this wax the linen intended for
the cere-cloth, and when well saturated hang it on a clothes-line,
allowing the surplus wax to drop off. When the wax cloth has
hardened place it between two unwaxed sheets of linen of like
dimensions. Iron thoroughly with a well heated flat iron, thus
securing three wax cloths. The table on which the cloths are ironed
should be covered with an old cloth or thick paper to receive the
superfluous wax when melted by the iron. It should be remembered
that unwashed linen when dipped in wax shrinks considerably, hence
before the cloths are waxed they should be much larger than the size
of the altar for which they are intended.
Altar-Crucifix.—The
crucifix is the principal ornament of the altar. It is placed on the
altar to recall to the mind of the celebrant, and the people, that
the Victim offered on the altar is the same as was offered on the
Cross. For this reason the crucifix must be placed on the altar as
often as Mass is celebrated (Constit., Accepimus of Benedict XIV, 16
July, 1746). The rubric of the Roman Missal (xx) prescribes that it
be placed at the middle of the altar between the candlesticks, and
that it be large enough to be conveniently seen by both the
celebrant and the people (Cong. Sac. Rit., 17 September, 1822). If
for any reason this crucifix is removed, another may take its place
in a lower position; but in such cases it must always be visible to
all who assist at Mass (ibid.). We remarked above that a crucifix
must be placed on the altar during Mass. To this rule there are two
exceptions:
when the
Crucifixion is the principal part of the altarpiece or picture
behind the altar. (We advisedly say the principal part of the
altarpiece or picture, for if the picture represents a saint, e.g.
St. Francis Xavier holding a crucifix in his hand, or St. Thomas
kneeling before the cross, even if the cross be large, such a
picture is not sufficient to take the place of the altar-crucifix
-- see Ephem. Lit., 1893, VII, 408) and
In both these
cases the regular crucifix may be placed on the altar; in the latter
the local custom is to be followed (Cong. Sac. Rit., 2 September,
1741), and if the crucifix is kept on the altar it is not incensed
(29 November, 1738). From the, first Vespers of Passion Sunday to
the unveiling of the cross on Good Friday, even if a solemn feast
occur during this interval, the altar-crucifix is covered with a
violet veil (Cong. Sac. Rit., 16 November, 1649), except during High
Mass on the altar at which Mass is celebrated on Holy Thursday when
the veil is of white material (Cong. Sac. Rit., 20 December, 1783),
and on Good Friday, at the altar at which the function takes place,
when the veil may be of black material. This is the custom in Rome
(Martinucci, Van der Stappen, and others). From the beginning of the
adoration of the Cross, on Good Friday, to the hour of None, on Holy
Saturday inclusively, all, even the bishop, the canons and the
celebrant, make a simple genuflection to the cross (Cong. Sac. Rit.,
9 May, 1857; 12 September, 1857). At all other times during the year
a simple genuflexion is made to the cross, even when the Blessed
Sacrament is not kept in the tabernacle, during any function, by all
except the bishop, the canons of the cathedral, and the celebrant
(Cong. Sac. Rit., 30 August, 1892). The altar-crucifix need not be
blessed; but it may be blessed by any priest, by the formula "pro
imaginibus" (Rituale Rom., tit. viii, cap. xxv). It may be well
to note that if, according to the Renaissance style of architecture,
the throne is a permanent structure above the tabernacle, the
altar-crucifix may never be placed under the canopy under which the
Blessed Sacrament is publicly exposed, or on the corporal which is
used at such exposition (Cong. Sac. Rit., 2 June, 1883). It is
probable that the custom of placing a crucifix on the altar did not
commence long before the sixth century. Benedict XIV (De Sacrificio
Missae, P. I, 19) holds that this custom comes down from the time of
the Apostles. However, the earliest documentary evidence of placing
a cross on the altar is canon III of the Council of Tours, held in
567: "Ut corpus Domini in Altari, non in armario, sed sub
crucis titulo componatur". Mariano Armellini (Lezioni di
Archeologia Sacra) tells us that the early Christians were not
accustomed to publicly expose the cross for fear of scandalizing the
weak, and subjecting it to the insults of the pagans, but in its
stead used symbols, e.g. an anchor, a trident, etc. A simple cross,
without the figure of Christ, was fixed on the top of the ciboria
which covered the altars.
Altar-Curtain.—Formerly,
in most basilicas, cathedrals, and large churches a large structure
in the form of a cupola or dome resting on four columns was erected
over the high altar, which was called the ciborium. Between the
columns ran metal rods, holding rings to which were fastened
curtains which according to the rubrics of the individual churches,
were drawn around the altar at certain parts of Mass. These curtains
were styled tetravela altaris and were made of linen, silk, gold
cloth, and other precious stuffs. In the lives of many of the Roman
pontiffs (Gregory IV, Leo IV, Nicholas I) we read that they made
presents of such curtains to the churches of Rome. When the ciboria
over the altar fell into disuse a curtain was suspended at the back
of the altar. called a dossel, or dorsal, and two others, one at
each side of it. They were hung to rods fastened in the wall or
reredos, or rested on four pillars erected at each end of the altar.
The pillars were surmounted by angels holding candelabra, in which
candles were burnt on solemn occasions. Probably the sanctuary
candelabra of to-day may trace their origin to these.
Altar-Frontal.—The
frontal (antipendium, pallium altaris) is an appendage which covers
the entire front of the altar, from the lower part of the table
(mensa) to the predella, and from the gospel corner to that of the
epistle side. Its origin may probably be traced to the curtains or
veils of silk, or of other precious material, which hung over the
open space under the altar, to preserve the shrines of the saints
usually deposited there. Later, these curtains were converted into
one piece of drapery which covered the whole front of the altar and
was suspended from the table of the altar. The use of a frontal
which covers only a small portion of the front of the altar is
forbidden (Cong Sac. Rit., 10 September, 1898). If the altar is so
placed that its back can be seen by the people, that part should
likewise be covered with an antipendium (Caerem. Episc., I, iii,
11). Its material is not prescribed by the rubrics. It is sometimes
made of precious metals, adorned with enamels and jewels, of wood,
painted, gilt, embossed, and often set with crystals or of cloth of
gold, velvet, or silk embroidered and occasionally enriched with
pearls, but it is usually of the same material as that of the sacred
vestments. It is evidently intended as an ornament of the altar
(Rubr. Gen. Miss., tit.). Hence if the altar is made of wood or
marble, and its front is beautifully painted or decorated, or if the
table is supported by columns, and a reliquary is placed under it,
it may be considered sufficiently ornamented, and the antipendium
would not be necessary; nevertheless, even in such cases, on solemn
occasions more precious and elaborate ones should be used (Caerem.
Episc., I, xii,, 11). The antipendium may be ornamented with images,
pictures of Christ, representations of some fact of His life or such
as refer to the Eucharistic Mystery, or with emblems that refer in
some manner to the Blessed Sacrament -- a lamb, a pelican, the
chalice and host, etc. Pictures of the saint in whose honour the
altar is dedicated to God, and emblems referring to such saint, may
be used. It is forbidden to ornament the black antipendium with
skulls, cross-bones, etc. (Caerem. Episc., II, xi, 1). The
antipendium may be fastened to little hooks or buttons, which are
attached to-the lower part of the table of the altar or it may be
pinned to one of the lower altar-cloths or attached to a light
wooden frame which fits tightly in the space between the mensa and
the predella. A guard about three inches wide (plinth), made of wood
suitably painted. or of polished metal, may be placed at its lower
extremity, resting on the predella, so as to prevent its being
easily injured by those who move about the altar. Regularly, the
colour of the antipendium should correspond with the colour of the
feast or office of the day (Caerem. Episc., I, xii, 11). The Missal
(Rubr. Gen., xx) says this should be the case quoad fieri potest, by
which the Missal does not imply that one colour may be used ad
libitum for another, but that the more precious antipendia of gold,
silver, embroidered silk, etc., in colours not strictly liturgical,
may be used on solemn occasions, although they do not correspond in
colour with the feast or office of the day (Van der Stappen vol.
III, q. 43, ii). The following are exceptions to the general rule:
(1) When the Blessed Sacrament is publicly exposed the antipendium
must be white, whatever the colour of the vestments may be. If,
however, the Exposition takes place immediately after Mass, or
Vespers, the antipendium of the colour of the Mass, or Vespers, may
be retained if the celebrant does not leave the sanctuary between
the Mass, or Vespers, and the Exposition; but if on these occasions
he vests for the exposition outside the sanctuary, the antipendium
if not white must be exchanged for a white one. (2) In solemn votive
Masses the colour of the antipendium must be that of the vestments.
In private votive Masses (missae lectae) its colour corresponds to
that of the office of the day. In private votive Masses celebrated
solemnly, i.e. with deacon and subdeacon, or in chant (missae
cantatae) it is proper that its colour correspond with that of the
vestments. (3) During a solemn Requiem Mass at an altar in the
tabernacle of which the Blessed Sacrament is kept, the black
antipendium cannot be used (Cong. Sac. Rit., 20 March, 1869), but
one of a violet colour should take its place. The Ephemeides Lit.,
(XI, 663, 1897), states that this decree was revoked by a subsequent
decree of the same Congregation, 1 December, 1882. It seems strange
that the former decree is retained in the latest edition of the
Decrees of the Cong. Sac. Rit. The latter decree is an answer to the
question: Under these circumstances may the antipendium and the
conopoeum (cover of the tabernacle) be black? The answer seems to
pass over the antipendium, and merely says: "At least the
canopy over the tabernacle should be of a violet colour". The
antipendium need not be blessed.
Altar-Horns.—On
the Jewish altar there were four projections, one at each corner,
which were called the horns of the altar. These projections are not
found on the Christian altar, but the word cornu ("horn")
is still maintained to designate the sides or corners of the altar.
Hence cornu epistolae and cornu evangelii mean the epistle and
gospel side of the altar respectively, cornu anterius and cornu
posterius evangelii or cornu dexterum anterius and dexterum
posterius mean respectively the anterior or posterior corner of the
altar at the gospel side.
Altar-Lamp.—In
the Old Testament God commanded that a lamp filled with the purest
oil of olives should always burn in the Tabernacle of the Testimony
without the veil (Exod., xxvii, 20, 21). The Church prescribes that
at least one lamp should continually burn before the tabernacle
(Rit. Rom. iv, 6), not only as an ornament of the altar, but for the
purpose of worship. It is also a mark of honour. It is to remind the
faithful of the presence of Christ, and is a profession of their
love and affection. Mystically it signifies Christ, for by this
material light He is represented who is the "true light which
enlighteneth every man" (John, i, 9). If the resources of the
church permit, it is the rule of the Caerem. Episc. (1, xii. 17)
that more than one light should burn before the altar of the Blessed
Sacrament, but always in uneven numbers, i.e. three, five, seven, or
more. The lamp is usually suspended before the tabernacle by means
of a chain or rope, and it should hang sufficiently high and removed
from the altar-steps to cause no inconvenience to those who are
engaged in the sanctuary. It may also be suspended from, or placed
in a bracket at the side of the altar, provided always it be in
front of the altar within the sanctuary proper (Cong. Sac. Rit., 2
June, I883). The altar-lamp may be made of any kind of metal, and of
any shape or form. According to the opinion of reputable
theologians, it would be a serious neglect, involving grave sin, to
leave the altar of the Blessed Sacrament without this light for any
protracted length of time, such as a day or several nights (St.
Lig., VI, 248). For symbolical reasons olive oil is prescribed for
the lamp burning before the altar of the Blessed Sacrament, for it
is a symbol of purity, peace, and godliness. Since pure olive oil,
without any admixture, causes some inconvenience in the average
American climate, oil containing between 60 and 65 per cent of pure
olive oil is supposed to be legitimate material. Where olive oil
cannot be had, it is allowed, at the discretion of the ordinary, to
use other, and as far as possible vegetable, oils (Cong. Sac. Rit.,
9 July, 1864). In case of necessity, that is, in very poor churches,
or where it is practically impossible to procure olive or vegetable
oils, the ordinary, according to the general opinion of theologians,
would be justified to authorize the use of petroleum. We are of the
opinion, however, that there are but few parishes that can claim
this exemption on the plea of poverty. Gas (Ephem. Lit., IX, 176,
1895) and electric lights (Cong. Sac. Rit., 4 June, 1895) are not
allowed in its stead. The Caerem. Episc. (ibid.) would have three
lights burn continually before the high altar, and one light before
the other altars, at least during Mass and Vespers. Before the
Blessed Sacrament, wherever kept, a lamp should be constantly
burning. Our bishops have the power of granting permission to a
priest, under certain circumstances, to keep the Blessed Sacrament
in his house. In such cases, by virtue of Faculty, n. 24, Form. I,
the priest may keep it without a light, if otherwise it would be
exposed to the danger of irreverence or sacrilege. For the same
reason we believe It may be kept also in the church without a light
during the night.
Altar-Lantern.—Lanterns
are used in churches to protect the altar candles and lamp, if the
latter for any reason, such as a draught, cannot be kept lighted.
They are of perforated metal-work or set with crystals. They are
used also to accompany the Blessed Sacrament when carried from one
altar to another in the church, or when It is carried as Viaticum to
the sick. In the former case the lanterns are attached to the top of
high staves; in the latter, a ring is fastened to the top as in
ordinary lanterns, and they are carried in the hand of a cleric or
an assistant.
Altar-Ledge.—Originally
the altar was made in the shape of an ordinary table, on which the
crucifix and candlesticks were placed. By degrees, behind the altar
a step was introduced, raised slightly above it, for candlesticks,
flowers, reliquaries, and other ornaments. This step was called the
altar-ledge. Later the tabernacle was added as a stationary appends
of the altar and at its sides and behind it other steps were placed.
They are sometimes called degrees or gradini. The front of these
steps was sometimes beautifully painted and decorated. The gradini
of Brunelleschi's church of Santo Spirito, Florence, display
beautiful miniature groups of subjects from the Passion of Christ.
Altar-Linens.—The
altar-linens are the corporal, pall, purificator, and finger-
towels. The Blessed Sacrament and the vase containing It must always
be placed on a corporal, which must be made of linen (Miss. Rom.,
Ritus celebr. tit. i, n. 1) or hemp (Cong. Sac. Rit., 15 .May, 1819)
without any embellishment or embroidery. Corporals made of muslin
(Cong. Sac. Rit., 15 March, 1664) or cotton (ibid., 15 May, 1819)
are forbidden. The edges may be ornamented with fine lace, and a
cross may be worked into it near the front edge. No cross is allowed
in its centre (De Herdt, I, n. 167), which would necessarily give
some difficulty when collecting the fragments. The rubrics do not
prescribe its size. It must be spacious enough to hold the chalice
and large host used by the priest, and also the ciborium containing
the smaller hosts for the Communion of the laity. It should be a
square, at least fifteen by fifteen inches, or an oblong, fourteen
by eighteen inches. The corporal must be blessed by a bishop, or by
a priest having the faculty to do so, before it may be used the
first time. It is not blessed again after it is washed; use at the
Holy Sacrifice does not constitute a blessing (Cong. Sac. Rit., 31
August, 1867). The form of the blessing is the "Benedictio
corporalium" found in the Rituale Romanum (tit. viii, cap.
xxii) which is not changed to the plural even if many corporals are
blessed at the same time (Cong. Sac. Rit., 4 September, l880). The
corporal loses its blessing when no part of it is sufficiently large
to hold the chalice and host together, and it is forbidden to use a
torn or ripped corporal. When the corporal becomes unfit for use it
should be destroyed by fire, and its ashes thrown into the
sacrarium. After the corporal has been washed, bleached, and ironed
it is folded into three equal parts, both in its length and in its
width, i.e. the anterior part is folded over the middle; then the
posterior part is turned down over the anterior part; after this the
part at the priest's right is folded over the middle, and finally
the part at the priest's left is folded over these. The corporal is
placed in the burse in such a manner that the edge of the last fold
is towards the opening of the burse. It is probable that the
corporal was prescribed as early as the fourth century. Originally
it was longer and wider than the one in use at present. It covered
the whole table of the altar, and was looked upon as a fourth
altar-cloth. About the eleventh century it began to be curtailed,
and by degrees was reduced to its present size. The Carthusians use
the corporal in its old form (Benedict XIV, De Sacrif. Missae, I,
no. 31).
Originally the
pall was not distinct from the corporal, because the latter was so
large as to do away with the need of a distinct pall, and the
posterior part of the corporal was so arranged that it could be
easily drawn over the host and chalice. When the corporal was
reduced to its present size the pall became a distinct cover of the
chalice, and is called by Benedict XIV Corporale quo calix tegitur
(ibid., no. 34). Although prescribed by the rubrics, theologians
hold that its use does not bind sub gravi. It may be a single piece
of linen or hemp, or it may consist of two pieces of linen or hemp,
between which a piece of cardboard is inserted for the sake of
stiffening it. The upper side may be ornamented with embroidery or
painting in various colours, or covered with cloth of gold, silver,
or silk of any colour except black (Cong. Sac. Rit., 17 July, 1894).
It may be embellished with a cross or some other emblem. The nether
piece must always be of plain white linen or hemp (ibid.) and be
detachable for the purpose of washing it (ibid., 24 November, 1905).
Since the pall was originally a part of the corporal, the blessing
"Benedictio corporalium" is used without change in number
or words when blessing one or more palls alone, or one or more palls
with one or more corporals (ibid., 4 September, 1880). Like the
corporal, it is blessed by a bishop, or by a priest who has
faculties to do so. It should be large enough to cover the paten. If
the pall is wanting, a folded corporal may be used in its stead.
The Purificator
is a piece of pure white linen or hemp (Cong. Sac.. Rit., 23 July,
1878) used for cleansing the chalice. Its size is not prescribed by
the rubrics. It is usually twelve to eighteen inches long, and nine
or ten inches wide. It is folded in three layers so that when placed
on the chalice beneath the paten its width is about three inches. A
small cross may be worked in it at its centre to distinguish it from
the little finger-towels used at the "Lavabo", although
this is not prescribed. It is not blessed. It is also called the
"Mundatory" or "Purificatory". The Greeks use a
sponge instead of the linen purificator. Before soiled corporals,
palls, and purificators are given to nuns or lay persons to be
laundried, bleached, mended or ironed, they must be first washed,
then rinsed twice by a person in sacred orders (Cong. Sac. Rit., 12
September, 1857). When preparing soiled corporals for the altar a
little starch may be used to stiffen them and give them a smooth
surface. The same may be done with the palls. The purificators are
always prepared without starch.
Finger-towels,
used at the "Lavabo" and after administering Holy
Communion, may be made of any kind of material, preferably, however,
of linen or hemp, and of any size.
Altar of Our
Lady.—From the beginning of Christianity special veneration
was paid to the Mother of God, which in the language of theology is
called hyperdulia, to distinguish the honour rendered to her from
that given to the other saints. It is not strange, therefore, that
after the main or principal altar, the most prominent is that
dedicated in a special manner to the Mother of God; and to indicate
this specific preference, this altar is usually placed in the most
prominent position in the church, i.e. at the right (gospel) side of
the main altar. In general it signifies any altar of which the
Blessed Virgin is the titular.
Altar-Piece.—A
picture of some sacred subject painted on the wall or suspended in a
frame behind the altar, or a group of statuary on the altar. In the
Middle Ages, instead of a picture or group, the altar-piece
consisted in some churches of embossed silver or gold and enamelled
work set with jewels. Sometimes the piece was set on the altar
itself. If the altar stood free in the choir, and the altar-piece
was to be seen from behind as well as from before, both sides were
covered with painting (Norton, Church Building in the Middle Ages).
The decorated screen, retable or reredos is also called an
altarpiece. (See ALTAR-SCREEN)
Altar-Protector.—A
cover made of cloth, baize or velvet which is placed on the table of
the altar, during the time in which the sacred functions do not take
place. Its purpose is to prevent the altar-cloth from being stained
or soiled. It should be a little wider than the table and some what
longer than the latter, so that it may hang down several inches on
each side and in front. It may be of any colour (green or red would
seem to be the preferred colours), and its front and side edges are
usually scalloped, embroidered, or ornamented with fringes. During
the divine services it is removed (Cong. Sac. Rit., 2 June, 1883),
except at Vespers, when, during the incensing of the altar at the
Magnificat, only the front part of the table need be uncovered, and
it is then simply turned back on the table of the altar. It is
called the vesperale, the stragulum or altar-cover. It need not be
blessed.
Altar-Rail.—The
railing which guards the sanctuary and separates the latter from the
body of the church. It is also called the communion-rail as the
faithful kneel at it when receiving Holy Communion.
It is made of
carved wood, metal, marble, or other precious material; it should be
about two feet six inches high, and on the upper part from six to
nine inches wide. The "Rituale Romanum" (tit. iv, cap. ii,
n. I) prescribes that a clean white cloth be extended before those
who receive Holy Communion. This cloth is to be of fine linen, as it
is solely intended as a sort of corporal to receive the particles
which may by chance fall from the hands of the priest. It is usually
fastened on the sanctuary side and when in use is drawn over the top
of the rail. It should extend the full length of the rail, and be
about two feet wide, so that the communicant, taking it in both
hands, may hold it under his chin. Its very purpose suggests that it
is not to be made of lace or netting, although there is nothing to
forbid its having a border of fine lace or embroidery. Instead of
this cloth a gilt paten, larger than the paten used at the altar, to
which a handle may be attached, or a small gilt or silver salver, or
a pall, larger than the chalice pall, may be used. These latter are
usually passed from one communicant to the other, and when the last
at the end of the rail at the Gospel side has received Holy
Communion the altar boy carries the paten to the first communicants
at the Epistle side. A consecrated paten may never be placed for
this purpose in the hands of lay persons.
Altar-Screen.—The
Caerem. Episc (I, xii, n. 13) says that if the High Altar is
attached to the wall (or is not more than three feet from the wall)
a more precious cloth, on which images of Our Lord, of the Blessed
Virgin, or of saints, are represented, may be suspended above the
altar, unless such images are painted on the wall. This piece of
embroidered needlework, cloth of gold, or tapestry is called the
altar screen. It is as wide as the altar, and sometimes even extends
along the sides of the altar. Its purpose seems to be to separate
the altar from the rest of the sanctuary, and to attract to the
altar the eyes of those who enter the church. It is called the
Dossel or dorsal, from the French dossier, and signifies a back
panel covered with stuff. Formerly the stuff corresponded in colour
with the other ornaments of the altar and was changed according to
the festivals. Instead of the cloth a permanent or movable structure
was sometimes raised above the altar at the back. If permanent it
consisted of three distinct parts, the base which was as long as the
table and the steps of the altar, and reached to the height of the
altar table; above this came the panel which formed a decorative
frame to a picture, bas-relief, or statue, and the cornice,
consisting of a frieze and pediment surmounted by a cross. In the
eleventh century the structure was usually made of metal, in the
thirteenth century of stone, and from the fourteenth century of
wood. Sometimes a folding door was attached which covered the
picture during the year, and was opened on grand festivals to expose
the picture. If it was a movable structure, it was made of hammered
silver or other precious material, supported on the altar itself.
The face of this structure which looks towards the nave of the
church is called the "retable", and the reverse is called
the "counter-retable". This decoration of the altar was
not known before the twelfth century. It should always correspond to
the architecture or style of the church. The best models are found
in the churches of St. Sylvester in Capite, Sta. Maria del Popolo,
della Pace and sopra Minerva, at Rome. When this structure is
ornamented with panels and enriched with niches statues, buttresses,
and other decorations, which are often painted with brilliant
colours, it is called a "reredos". Sometimes the reredos
extends across the whole breadth of the church, and is carried
nearly up to the ceiling. This decorative screen, retable, or
reredos is also called the altarpiece.
Altar-Side.—That
part of the altar which faced the congregation, in contradistinction
to the side at which the priest stood when formerly the latter stood
at the altar facing the people. In ceremonials we frequently find
mention of the right and left side of the altar. Before 1488, the
epistle side was called the right side of the altar, and the gospel
side the left. In that year, Augustine Patrizi, Bishop of Pienza,
published a ceremonial in which the epistle side is called the left
of the altar, and the gospel side the right, the denomination being
taken from the facing of the cross, the principal ornament of the
altar, not of the priest or the laity. This change of expression was
accepted by St. Pius V and introduced into the rubrics.
Altar-Steps.—In
the beginning altars were not erected on steps. Those in the
catacombs were constructed on the pavement, and in churches they
were usually erected over the confession, or spot where the remains
of martyrs were deposited. In the fourth century the altar was
supported by one step above the floor of the sanctuary. At present
the number of steps leading up to the high altar is for symbolical
reasons uneven; usually three, five, or seven, including the upper
platform (predella). These steps are to pass around the altar on
three sides. They may be of wood, stone, or bricks, but St. Charles
(Instructions on Ecclesiastical Building, xi, no. 2) would have the
two or four lower steps of stone or bricks, whilst he prescribes
that the predella, on which the celebrant stands, should be made of
wood. The steps should be about one foot in breadth. The predella
should extend along the front of the altar with a breadth of about
three feet six inches, and at the sides of the altar about one foot.
The height of each step ought to be about six inches. Side altars
must have at least one step.
Altar-Stole.—An
ornament, having the shape of the ends of a stole, which in the
Middle Ages was attached to the front of the altar.
Altar-Stone.—A
solid piece of natural stone, consecrated by a bishop, large enough
to hold the Sacred Host and chalice. It is inserted into or placed
on the surface of a structure which answers the purpose of an altar,
when the whole altar is not consecrated. Sometimes the whole table
(mensa) takes the place of the smaller altar-stone. It is called a
portable altar.
Altar-Tomb.—A
tomb, or monument, over a grave, oblong in form, which is covered
with a slab or table, having the appearance of an altar. Sometimes
the table is bare, and sometimes it supports one or more recumbent
sculptured figures. It either stands free, so that the four sides
are exposed, or one side may be attached to the wall, when a canopy
or niche is often raised above it.
Altar-Vase.—Vase
to hold flowers for the decoration of the altar. The Caerem. Episc.
(I, xii, n. 12) says that between the candlesticks on the altar may
be placed natural or artificial flowers, which are certainly
appropriate ornaments of the altar. The flowers referred to are cut
flowers, leaves, and ferns, rather than plants imbedded in soil in
large flowerpots, although the latter may fitly be used for the
decoration of the sanctuary around the altar. If artificial flowers
are used they ought to be made of superior material, as the word
serico (ibid.) evidently implies, and represent with some acouracy
the natural variations. Flowers of paper, cheap muslin, or calico,
and other inferior materials, and such as are old and soiled, should
never be allowed on the altar.
Altar-Vessels.—The
chalice is the cup in which the wine and water of the Eucharistic
Sacrifice is contained. It should be either of gold, or of silver
with the cup gilt on the inside or it may have a cup only of silver,
gilt on the inside; in which case the base and stem may be of any
metal, provided it be solid, clean, and becoming (Miss. Rom., Ritus
celebr., tit. i, n. 1). According to the Roman Missal (De
Defectibus, tit. x, n. 1) it may be also made of stannum (an alloy
of tin and lead), with the cup gilt on the inside, but authors
permit this only by way of exception in case of extreme poverty.
Chalices made of glass, wood, copper, or brass are not permitted,
and cannot be consecrated by the bishop (Cong. Sac. Rit., 16
September, 1865). The base may be round, hexagonal, or octagonal,
and should be so wide that there is no fear of the chalice tilting
over. Near the middle of the stem, between the base and the cup,
there should be a knob, in order that the chalice, especially after
the Consecration, when the priest has his thumb and index finger
joined together may be easily handled. This knob may be adorned with
precious stones but care should be taken that they do not protrude
so far as to hinder the easy handling of the chalice. The base and
cup may be embellished with pictures or emblems, even in relief, but
those on the cup should he about an inch below the lip of the
chalice. The cup should be narrow at the bottom, and become
gradually wider as it approaches the mouth. The rounded or
turned-down lip is very unserviceable. The height is not determined,
but it should be at least eight inches.
Paten.—The
paten is a vessel of the altar on which the altar-bread is offered
in the Holy Sacrifice. It should be made of the same material as the
chalice, and if it is made of anything else than gold it should be
gilt on the concave side. Its edge ought to be thin and sharp, so
that the particles on the corporal may be easily collected. It
should not be embellished, at least on the concave side, in any
manner; however, one small cross may be set near its edge to
indicate the place on which it is to be kissed by the celebrant. Any
sharp indentation on the upper side prevents its being easily
cleaned. Those having a plain surface throughout, with the gradual
slight depression towards the centre, are the most serviceable. By a
decree of the Cong. Sac. Rit., 6 December, 1866, Pope Pius IX
allowed chalices and patens to be used which were made of aluminium
mixed with other metals in certain proportions given in the
"Instructio", provided the whole surface was silvered, and
the cup gilt on the inside, but this decree is expunged from the
latest edition of the Decrees. Both the chalice and the paten,
before they can be used at the Sacrifice of the Mass, must be
consecrated by the ordinary, or by a bishop designated by him. Only
in exceptional cases can a priest, who has received special
faculties for doing so from the Holy See, consecrate them. By virtue
of Facultates Extraordinariae C, fac. vi, the bishops of the United
States may delegate a simple priest. The mere fact of celebrating
the Holy Sacrifice with an unconsecrated chalice and paten can never
supply the place of this rite, specially ordained by the Church.
Loss of
Consecration.—The chalice loses its consecration when it
becomes unfit for the purpose for which it is destined. Hence it
becomes devoid of consecration: (1) when the slightest break or slit
appears in the cup near the bottom. This is not the case if the
break be near the upper part, so that without fear of spilling its
contents consecration can take place in it. (2) When a very
noticeable break appears in any part, so that it would be unbecoming
to use it. (3) When the cup is separated from the stem in such a
manner that the parts could not be joined except by an artificer,
unless the cup was originally joined to the stem, and the stem to
the base, by means of a screwing device. If, however, to the bottom
of the cup a rod is firmly attached which passes through the stem to
the base, under which is a nut used to hold the different parts
together, then, if this rod should break, tutius videtur to
reconsecrate it. (4) When it is regilt (Cong. Sac. Rit., 14 June,
1845). A chalice does not lose its consecration by the mere wearing
away of the gilding, because the whole chalice is consecrated; but
it becomes unfit for the purpose of consecrating in it, for the
rubric prescribes that it be gilded on the inside. After being
regilt, the celebrating of Mass with the chalice cannot supply its
consecration (St. Lig., bk. VI, n. 380). The custom of desecrating a
chalice, or other sacred vessel, by striking it with the hand or
some instrument, or in any other manner, before giving it to a
workman for regilding, is positively forbidden (Cong. Sac. Rit., 23
April, 1822). By making slight repairs upon the chalice or paten the
consecration is not lost. The Sacred Congregation of the Holy Office
in 1874 decided that a chalice loses its consecration if it is
employed by heretics for any profane use, e.g. for a drinking cup at
table. The paten loses its consecration: (1) When it is broken to
such an extent that it becomes unfit for the purpose for which it is
intended, e.g. if the break be so large that particles could fall
through it. (2) When it becomes battered to such an extent that it
would be unbecoming to use it. (3) When it is regilt. A chalice
which becomes unserviceable is not to be sold, but should, if
possible, be used for some sacred purpose.
Ciborium.—The
ciborium is an altar-vessel in which the consecrated particles for
the Communion of the laity are kept. It need not necessarily be made
of gold or silver, since the Roman Ritual (tit. cap. i, n. 5) merely
prescribes that it be made ex solida decentique materia. It may even
be made of copper provided it be gilt (Cong. Sac. Rit., 31 August,
1867). If made of any material other than gold, the inside of the
cup must be gilt (Cong. Episc. et Reg., 26 July, l588). It must not
be made of ivory (ibid.) or glass (Cong. Sac. Rit., 30 January,
l880). Its base should be wide. its stem should have a knob, and it
may be embellished and adorned like the chalice (vide supra). There
should be a slight round elevation in the centre, at the bottom, in
order to facilitate the taking out of the particles when only a few
remain therein. The cover, which should fit tightly, may be of
pyramidal or a ball shape, and should be surmounted by a cross. The
ciborium ought to be at least seven inches high. It is not
consecrated, but only blessed by the bishop or priest having the
requisite faculties according to the form of the "Benedictio
tabernaculi" (Rit. Rom., tit. iii, xxiii). As long as the
Blessed Sacrament is reserved in it, the ciborium must be covered
with a veil of precious material of white colour (Rit. Rom., tit.
iv, 1, n. 5), which may be embroidered in gold and silver and have
fringes about the edges. When it does not actually contain the
Blessed Sacrament, this veil must be removed. Hence, after its
purification at Mass, or when filled with new particles to be
consecrated, it is placed on the altar, the veil cannot be put on
it. Even from the Consecration to the Communion it remains covered.
Just before placing it in the tabernacle after Communion the veil is
placed on it. It is advisable to have two ciboria as the newly
consecrated particles must never be mixed with those which were
consecrated before. In places in which Holy Communion is carried
solemnly to the sick, a smaller ciborium of the same style is used
for this purpose. The little pyx used for carrying Holy Communion to
the sick is made of the same material as that of which the ciborium
is made. It must be gilt on the inside, the lower part should have a
slight elevation in the centre, and it is blessed by the form
"Benedictio tabernaculi" (Rit. Rom., tit. viii, xxiii).
The ciborium and pyx lose their blessing in the same manner as the
chalice loses its consecration.
Ostensorium.—The
ostensorium (ostensory, monstrance) is a glass-framed shrine in
which the Blessed Sacrament is publicly exposed. It may be of gold,
silver, brass, or copper gilt (Cong. Sac. Rit., 31 August, 1867).
The most appropriate form is that of the sun emitting its rays to
all sides (Instructio Clement., 5). The base should be wide, and at
a short distance above it there should be a knob for greater ease in
handling. The ostensorium must be surmounted by a cross. (Cong. Sac.
Rit., 11 September, 1847). It should not be embellished with small
statues of saints, as these and the relics of saints are forbidden
to be placed on the altar during solemn Benediction. At the sides of
the receptacle in which the lunula is placed it is appropriate to
have two statues representing adoring angels. In the middle of the
Ostensorium here should be a receptacle of such a size that a large
Host may be easily put into it; care must be taken that the Host
does not touch the sides of this receptacle. On the front and back
of this receptacle there should be a crystal, the one on the back
opening like a door, when closed, the latter must fit tightly. The
circumference of this receptacle must either be of gold or, if of
other material, it should be gilt and so smooth and polished that
any particle that may fall from the Host will be easily detected and
removed. The lunula must be inserted and recovered without
difficulty, hence the de need for keening it in an upright position
should be construed with this end in view. The ostensorium need not
necessarily be blessed, but it is better that it should be. The form
"Benedictio tabernaculi" (Rit. Rom., tit. viii, xxiii) or
the form "Benedictio ostensorii" (Rit. Rom., in Appendice)
may be used. When carried to and from the altar it ought to be
covered with a white veil.
The lunula
(lunette) is made of the same material as the ostensorium. If it be
made of any material other than gold, it must be gilded (Cong. Sac.
Rit., 31 August, 1867). In form it may be either of two crescents or
of two crystals encased in metal. If two crescents be used, the
arrangement should be such that they can be separated and cleaned.
Two stationary crescents, between which the Sacred Host is pressed,
are, for obvious reasons, not serviceable. If two crystals are used
it is necessary that they be so arranged that the Sacred Host does
not in any way touch the glass (Cong. Sac. Rit., 14 January, 1898).
The ostensorium, provided it contains the Blessed Sacrament, may be
placed in the tabernacle, but then it should be covered with a white
silk veil. (Recent authors say that since the ostensorium is
intended merely ad monstrandam and not ad asservanduam SS.
Eucharistiam it should not be placed in the tabernacle.) When the
Blessed Sacrament is taken out of the ostensorium after Benediction
it may or may not be removed from the lunula. If it is removed it
should, before being placed in the tabernacle, be enclosed in a
receptacle, called the repository (custodia, repositorium, capsula),
which is made like the pyx, used in carrying Holy Communion to the
sick, but larger, and may have a base with a very short stem. If the
Blessed Sacrament be allowed to remain in the crescent-shaped lunula
both It and the lunula may be placed in the same kind of receptacle,
or in one specially made for this purpose, having a device at the
bottom for keeping the Sacred Host in an upright position. The
latter may have a base and short stem, and a door, which fits
tightly, on the back part, through which the lunula is inserted.
This receptacle is made throughout of silver or of other material,
gilt on the inside, smooth and polished, and surmounted by a cross.
No corporal is placed in it. If the lunula be made of two crystals,
encased in metal, it may, when containing the Blessed Sacrament, be
placed in the tabernacle without enclosing it in a custodia. If the
host be placed before the Consecration in the lunula made of two
crystals, the latter must be opened before the words of Consecration
are pronounced. The lunula and custodia are blessed with the form
"Benedictio Tabernaculi" (Rit. Rom., tit. viii, xxiii) by
a bishop or by a priest having the faculty. They lose their blessing
when they are regilt, or when they become unfit for the use for
which they are intended. All the sacred vessels, when not actually
containing the Blessed Sacrament, should be placed in an iron safe,
or other secure place, in the sacristy, so as to be safeguarded
against robbery or profanation of any kind. Each ought to be placed
in its own case or covered with a separate veil, for protection
against dust and dampness.
Altar-Wine-—Wine
is one of the two elements absolutely necessary for the sacrifice of
the Eucharist. For valid and licit consecration vinum de vite, i.e.
the pure juice of the grape naturally and properly fermented, is to
be used. Wine made out of raisins, provided that from its colour and
taste it may be judged to be pure, may be used (Collect. S. C. de
Prop. Fide, n. 705). It may be white or red, weak or strong, sweet
or dry. Since the validity of the Holy Sacrifice, and the lawfulness
of its celebration, require absolutely genuine wine, it becomes the
serious obligation of the celebrant to procure only pure wines. And
since wines are frequently so adulterated as to escape minute
chemical analysis, it may be taken for granted that the safest way
of procuring pure wine is to buy it not at second hand, but directly
from a manufacturer who understands and conscientiously respects the
great responsibility involved in the celebration of the Holy
Sacrifice. If the wine is changed into vinegar, or is become putrid
or corrupted, if it was pressed from grapes that were not fully
ripe, or if it is mixed with such a quality of water that it can
hardly be called wine, its use is forbidden (Missale Rom., De
Defectibus, tit. iv, 1). If the wine begins to turn into vinegar, or
to become putrid, or is the unfermented juice is pressed from the
grape, it would be a grievous offence to use it, but it is
considered valid matter (ibid., 2). To conserve weak and feeble
wines, and in order to keep them from souring or spoiling during
transportation, a small quantity of spirits of wine (grape brandy or
alcohol) may be added, provided the following conditions are
observed (1) The added spirit (alcohol) must have been distilled
from the grape (ex genimime vitis); (2) the quantity of alcohol
added, together with that which the wine contained naturally after
fermentation, must not exceed eighteen per cent of the whole; (3)
the addition must be made during the process of fermentation (S.
Romana et Univ. Inquis., 5 August, 1896).
Altarage.—From
the low Latin altaragium, which signified the revenue reserved for
the chaplain (altarist or altar-thane) in contradistinction to the
income of the parish priest. At present it signifies the fees
received by a priest from the laity when discharging any function
for them, e.g. at marriages, baptisms, funerals. It is also termed
honorarium, stipend, stole-fee.
A. J. Schulte.
Keep Site Running