p. 233Preparation for the Holy Sacrifice of the Mass

25. Preliminary Remarks

In the Eucharistic Sacrifice the Catholic Church possesses the sun of her divine worship, as well as the heart of her life of grace and virtue, her supreme good, her greatest wealth and her most precious treasure. Hence she has ever exerted all her energy and care to celebrate this sublime and exalted mystery of faith in the most worthy manner.¹1Hoc sacramentum cum omni diligentia est consecrandum. Et quantum istud opus et hoc sacramentum praecellit alia opera, tantum negligentia in hoc praeponderat aliis negligentiis (S. Bonav. IV, dist. 11, p. 2, a. 1, q. 3 ad 8). Christ Himself instituted and ordained merely the essential sacrificial act; but all that appertains to the liturgical development, representation and investment of the divine sacrificial action, He left to His Church directed and enlightened by the Holy Ghost.²2Quaedam spectant ad hujus sacramenti necessitatem et integritatem, et talia Christus per se tradidit: quaedam ad solemnitatem, et haec Ecclesia superaddit; haec autem non sunt diminuentia, sed salvantia illa quae sunt de integritate sacramenti. . . . Additio harum solemnitatum est pro excitanda devotione et arctanda intentione, est etiam tertio propter expressiorem significationem (S. Bonav. IV, dist. 12, p. 1, dub. 5). The sublime and inspiring sacrificial Rite, created by the Church, is not a purely human production, but a work of art and a masterly achievement accomplished with the divine assistance,—a sacred edifice, so beautiful, so harmonious, so wonderful, so complete in its entirety as well as in its component parts, that the invisible hand of a heavenly wisdom, which directed the erection and execution of it, cannot be mistaken and should not be heedlessly overlooked. However, before entering upon the consideration of the ancient and venerable sanctuary of the liturgy of the Sacrifice of the Mass, the most important subjects of worship are briefly to be treated, namely, those most closely relating to the Sacrifice, and required by the ecclesiastical law for the becoming celebration of the Sacrifice. The special explanation of the different kinds of vestments and vessels used in the Mass may be preceded by some general preliminary remarks.

1. It pertains to the Church to regulate and to prescribe all that concerns the liturgy: it is our duty obediently to comply with her injunctions and to submit our judgment and our inclinations to her ever wise regulations. Therefore in the matter of procuring liturgical objects, neither the private taste nor the wishes of the individual, nor the fancy of a changing fashion should be taken as guide, but at all times the prescriptions and wishes of the Church, the approved traditions and customs of her practice must be followed and carried out as minutely as possible. The Church desires and wills that all articles of worship, as to material and form, be as perfect as possible, that is, that they answer the requirements of Christian art as well as the practical demands of the liturgy. The materials employed for purposes of divine worship should be not only genuine and solid, but also—as far as practicable—precious, rich and excellent. The precious material, moreover, should have a form correspondingly beautiful, ornamental and artistic, as well as practicably suitable to its purpose. — But why does the Church have so much at heart “the beauty of the house of God and the place where His (Eucharistic) glory dwelleth” (Ps. 25, 8), why does she delight in the display of pomp, riches, splendor in the house of God and at divine worship—especially at the altar during the celebration of the most Holy Sacrifice?

In answer to this question, the heart of the devout Catholic will demand no lengthy reply; a mere glance at the altar suffices and explains all, convinces him that it is just as it should be, that it ought not to be otherwise,—a glance at the altar upon which day after day heaven with its majesty and grace descends in Holy Mass. The mysteries of the Eucharistic Sacrifice are so exalted and sublime, so holy and so divine, that for their worthy celebration nothing can be too precious. — With His precious blood the Immaculate Lamb of God purchased and ransomed us: this world-redeeming blood, this inestimable ransom, compared with which all transitory things are but nought, all the treasures of the earth but vain dust and ashes,—this precious blood poured out so abundantly and lavishly, flows daily on the altar and fills the chalice: should not man then gladly and cheerfully offer whatever is noblest, most magnificent and most beautiful in the productions of nature and the creations of art, in order to celebrate as worthily as possible this sublime, heavenly Sacrifice? Are gold and silver and the precious stones of the earth perhaps too valuable for the Eucharistic worship, at the celebration of which the children of the Church militant emulate the glorious choirs of the blessed spirits, who before the throne of God and of the Lamb throughout eternity sing the new canticle, the hymn of adoration: “To Him that sitteth on the throne, and to the Lamb, benediction and honor and glory and power for ever and ever”? (Apoc. 5, 9–13.) — Were the heavens to open and the King of Glory to appear in visible splendor upon the altar, with what ornaments and with what wealth would we not adorn the house of God in order properly to receive Him? Now, the fact that upon the altar He veils His glory under the mean and p. 236humble sacramental appearances, comes to us and remains with us in such profound concealment, abasement and humiliation, is assuredly no reason for honoring Him less;—on the contrary, the more He abases and conceals Himself for the love of us, the more fervent should the gratitude of His children be intent on decorating His altars with all they have at their command of the most costly and precious. — The King of Glory, who is infinitely rich on His throne in heaven, descends daily into the poor and mean appearances of bread, in order to enrich us with graces and bless us with all His gifts: should not, then, gratitude urge us to devote all the wealth our poverty can gather together, in order to offer suitable worship to Him in His Eucharistic poverty?

All the gold, all the magnificence of the fields, the earth and its fulness is the property of the Lord, which He has given over for the use of man; therefore, it is proper that man should again place at the Lord’s feet the richest and most splendid gifts, as the holy Kings with princely liberality offered Him gold, frankincense and myrrh. — God, the Creator of all things, has assuredly no need of the gifts that the creature does or can offer Him (Ps. 15, 2); but for us it is necessary and profitable that we again consecrate to Him that which He first gave us, in order thereby to pay tribute of honor due to His majesty and supreme dominion, to declare to Him our absolute dependence on Him and our submission to Him, to prove our love and gratitude, to increase our merit and to work out our salvation;³3Cum laude nostra non egeas, grata tibi tamen est tuorum devotio famulorum; nec te augent nostra praeconia, sed nobis proficiunt ad salutem (Sacrament. Gregor.). for “in the sight of the divine mercy all that is dedicated and offered to God has the value of the purest gold, which He, in His own good time, will reward with eternal joys.”⁴4Fullerton, Louisa de Carvajal. Devotion and the spirit of sacrifice are evidenced in the rich adornment of divine worship; God takes delight therein.⁵5Cultus exterior in vasis sacris, in apparatu altaris et ministrorum ejus semper quidem sanctus, sed pro dierum vel temporum diversa ratione interdum splendidior est. Auro et argento, lapidibus pretiosis pro posse fidelium singulis in locis splendet festiva devotio, quae cum in saecularibus ambitionis insignia sint, in ecclesiasticis et divinis rebus pietatis officia sunt; non quia Deum, qui spiritus est, plus aurea quam lutea, plus gemmata quam nuda delectent corpora, sed quia homines, quod diligunt, cum Deo libenter offerunt, dilectione Dei, qua illud a se separant, quidquid illud sit, Deo pretiosum efficiunt (Rupert. Tuitiens. De divin. offic. l. 2, c. 23). When Mary Magdalen anointed the feet of our Lord, in the house of the Pharisee, with the most delicate spikenard, He praised her for it: “She hath wrought a good work upon Me” (Matt. 26, 10). After His death His body was embalmed with precious ointments. Our Lord, therefore, willed that His body during His mortal life should be honored; consequently, He now wishes that His most holy body in the Eucharist should be treated with reverence, that His Eucharistic dwelling should be p. 237adorned and magnificently prepared, that the church and the altar should be conspicuous by their splendor and beauty. — The Lord Himself promised, that in the New Law He would fill the house of God with His glory, and with a far greater glory than was that of the old Temple of Jerusalem (Aggeus 2, 8–10); now if the people of Israel “joyfully and in the simplicity of their heart offered all these things” (1 Paral. 29, 9–17), to build unto the Lord of Hosts a magnificent temple, how much more should the highly favored children of the Church make every effort and exertion duly to honor the God and Saviour concealed in the Sacrament, since He, out of love for them, so graciously and so benevolently abases Himself on the altar.

Splendor and wealth of ornament serve, therefore, in the first place to glorify God, and, moreover, to promote the edification and salvation of men. When precious vessels and vestments are used in the celebration of the divine service, then the Christian faithful are in a more striking and lively manner impressed with the sublimity and adorableness of the mysteries celebrated; those present find themselves lifted up above the common daily life, penetrated with a holy awe and reverence for heavenly things, more devoutly and seriously disposed, edified in heart and refreshed in mind. For this reason the Church also celebrates her divine worship with more pomp, in order to awaken and foster in the faithful the utmost esteem and reverence for the marvellous mysteries of Christ’s Sacrifice. “His temples are the most beautiful of artistic edifices and the richest and the most splendid of buildings; His altars are of precious stones, His tabernacles are masterpieces of artistic carving; His sacred vessels are of gold and silver, adorned with gems; His altar-cloths and corporals are of fine and clean linen, ornamented with embroidery; as the king is surrounded by his courtiers, here Christ is surrounded with the images of His saints; He is served by priests and ministers in festive garments, amid the splendor of lights, the sheen of variegated flowers and the sweet perfume of incense, amid melodious chants, the harmony of the organ and the ringing of bells.”⁶6Laurent, Christol. Predigten I, 658. Thus has the Church at all times loved to adorn the sanctuary of the Lord with all that riches and magnificence can furnish. But her solicitude in this respect has never in any wise caused her to neglect those living temples of God, the poor and the suffering. She knows that Christ is assisted and cared for in the person of His needy brethren; hence she has called into existence benevolent foundations, institutions and confraternities without number for the exercise of all the works of mercy. She knows furthermore that a devout, moral and learned clergy serves as the most beautiful ornament of the house of God; hence to form such a body she spares no sacrifice, no effort. But the best and most perfect consists in doing the one and not omitting the other. Thus does the Church act, not only lovingly embracing and nursing Christ in the person of the poor and needy, p. 238but also, as far as possible, honoring and glorifying Him in His Eucharistic life and Sacrifice,⁷7Dum auro et lapidibus et sericis vestibus honoratur Christus in altaris apparatu, poterat et hoc dari pauperibus, sed non ideo jure ornatus mensae Domini reprehenditur, cujus habitus, dum est incultus, non sine culpa eorum despicitur, qui illam ornare posse videntur (Rupert. Tuitiens. l. c. l. 2, c. 23). her zeal consuming her not only for the holiness of her ministers, but also for the splendor of His sanctuary and worship. Already in the first ages, the faithful of the Church made rich presents for the service of the altar. But when Christians were in great want, or when the persecutors of the Christians threatened to rob the sanctuary of its treasures, then the ruler of the Church distributed these treasures in alms to the poor, as, for example, is evident from the history of the martyrdom of St. Lawrence.⁸8Facultates Ecclesiae, quas requiris, in coelestes thesauros manus pauperum deportaverunt—thus spoke the glorious Deacon to the Pagan tyrant. — St. Ambrose enumerates the reasons which make it justifiable to place sacred vessels (vasa mystica s. initiata) under the hammer or to melt and sell them. — Cf. De offic. ministr. l. 2, c. 28.

If, therefore, the Church has ever been concerned, that in the house of God “marble should shine, gold should glisten from the ceilings, the altar be adorned with precious stones,” only religious ignorance or indifference can accuse her of excess and extravagance. Certainly it cannot be too much deplored that the house of the Most High is, alas! frequently more wretched, poorer and more miserably furnished than the dwellings of His servants and of the faithful. — If, as is the case in certain religious Orders, through poverty and the love of poverty, sacred vessels and vestments of little value are used at Divine Service, no censure or blame is to be attached; but if it be done through avarice, carelessness and neglect, then it is a sign of utter disregard and of want of reverence for the Most Holy. The religious life of him who has no love and no zeal for the adornment of the sanctuary, must be very stunted and lukewarm. He who inveighs against the expense incurred for the adornment of the house of God and for divine worship, imitates the conduct of Judas. That unhappy disciple became incensed and offended, when Magdalen anointed the head and feet of Jesus with precious spikenard, and exclaimed: “Why was not this ointment sold for three hundred pence (about $42) and given to the poor?” Under the cloak of charity-giving, the hypocrite concealed a base avarice. For he said this, remarks the Gospel, not because he cared for the poor, but because he was a thief and had no faith in Jesus nor love for Him (John 12, 1–6). As a rule, those of the faithful who possess an ardent and most practical love of their neighbor, are also the most generous and cheerful contributors to the splendor and rich adornment of the house of God.

Where means and circumstances do not permit much outlay for display in divine worship, at least care can and should be taken, that all things pertaining to divine worship be kept, as far as p. 239possible, neat and clean: to let them lie in dust and dirt, to use them in a torn and neglected condition for the celebration of the Holy Mass, is highly unbecoming, irreverent and more or less sinful. The sacred vessels and vestments cannot always and everywhere be had rich and precious, but at all times they can and should be entirely clean and sufficiently beautiful.⁹9Adverti volumus, nos verba facere non de sumptuositate et sacrorum templorum magnificentia nec de divite et pretiosa supellectili; non enim nos latet, haec non omnibus in locis haberi posse, sed decentiam et munditiam desideramus, quas nemini detrectare licet, quia etiam cum paupertate bene convenire et componi possunt (Benedict. XIV. Encycl. Annus, d. 19. Febr. 1749).

2. How perfect soever be the articles destined for the Holy Sacrifice as to their intrinsic value, their artistic decorations and beauty, they are not yet fit to be used for divine worship; most of them require a previous blessing or consecration, in order to be fit for their exalted and sublime destination.¹⁰10In this place is not meant the benedictio invocativa, but the benedictio constitutiva. If an anointing with chrism or holy oil is at the same time applied, then it is called consecration. The consecration (benedictio constitutiva, resp. consecratio) differs essentially from the invocative benediction, in that it impresses upon persons and objects a higher supernatural character, that is, it places them permanently in the state of sanctified and religious articles, by which they are in a special manner consecrated to the service of God. According to an ancient mode of expression, the Church nearly always uses in formulas of blessing (even when there is no holy unction) the words benedicere, sanctificare et consecrare, for example, at the benedictio indumentorum—mapparum—corporalium. Cf. Carli, Bibliotheca liturg. s. v. benedictio. Whatever is intended to be brought into direct and intimate connection with the Holy Sacrifice, must first be withdrawn from profane use and be especially dedicated to the service of the Most High, that is, it must be made a sacred object (res sacra).¹¹11In his quae circumstant hoc sacramentum, duo considerantur: quorum unum pertinet ad repraesentationem eorum quae circa dominicam passionem sunt acta; aliud autem pertinet ad reverentiam hujus sacramenti, in quo Christus secundum veritatem continetur, et non solum in figura. Unde et consecrationes adhibentur his rebus quae veniunt in usum hujus sacramenti tum propter sacramenti reverentiam, tum ad repraesentandum effectum sanctitatis quae ex passione Christi provenit (Hebr. 13, 12). S. Thom. 3, q. 83, a. 3. — By means of the blessing and prayers of the Church, liturgical objects are not only made sacred, but they, moreover, become capable of producing various salutary effects on those who devoutly use them and come in contact with them. — These blessed or consecrated objects are, so to speak, transferred from the domain of nature into the kingdom of grace, and become the special property of God; thus they have in themselves something divine, on account of which due religious veneration is to be shown them.¹²12Ex hoc quod aliquid deputatur ad cultum Dei, efficitur quoddam divinum; et sic ei quaedam reverentia debetur, quae refertur in Deum (S. Thom. 2, 2, q. 99, a. 1). They must in no wise be irreverently treated, nor ever be employed for profane uses,¹³13Semel Deo dicatum non est ad usus humanos ulterius transferendum (Regula jur. 51 in VI). but should always be regarded, used and kept with great reverence; as to the manner of using and dealing with them (touching and washing them), the Church has laid down directions which are to be conscientiously observed.¹⁴14Jure ipso naturali prohibemur nos facere quidquid in injuriam vel irreverentiam harum rerum cedere potest, quod pertinet ad quemdam earum honorem ac reverentiam. . . . Speciali jure positivo et ecclesiastico quaedam sunt prohibita fieri circa hujusmodi res sacras ob reverentiam earum, quae si fiant, sacrilegium erit, saltem contra jus positivum (Suarez disp. 81, sect. 8, n. 2. 4). — The formula prescribed by the Church in her ritual for the blessing or consecration of these objects must precede their use at the Holy Sacrifice, and cannot be supplied by such use.¹⁵15The permanent sanctification and consecration to purposes of divine worship, as is required for the blessed articles of divine cult both from a religious point of view and by ecclesiastical law, is an effect which, according to the ordinance of the Church, can be produced only by using the formulas prescribed in the ritual for this purpose. Cfr. Quarti, In Rubr. Missal., p. 2, tit. 1, sect. 2, dub. 3. — Reperitur apud Antonelli de Regimine Ecclesiae Episcopalis lib. 1, c. 17 haec assertio: Si sacerdos bona fide celebraverit cum vestimentis nondum benedictis, poterunt alii sacerdotes cum iisdem rite celebrare, quia per primam celebrationem bona fide factam consecrata seu benedicta remanserunt. Quaeritur an hoc in praxi sequi tuto liceat? S. R. C. in una S. Hippolyti 31. Aug. 1867 respondit: Negative. Inasmuch as the objects blessed for divine worship are brought more or less closely in connection with the holy mysteries of the Mass, they acquire besides by their use in divine worship a sacred character.

3. Finally, we are to consider the religious-symbolical meaning of the objects used in divine worship; this point should not be passed over or questioned. From many of the liturgical prayers it is evident that according to the intent and spirit of the Church a mystical or deeper meaning is to be attached to objects used in divine worship, by which they become a silent but eloquent sermon, announcing holy truths and wholesome doctrines. The Church loves this symbolical conception of the objects used in her worship; therefore she employs points of similarity that present themselves—their destination, name, material, color and use, as well as the historical reminiscences connected therewith, in order to express and inculcate the mysteries of the life of Christ, truths of faith, admonitions to virtue and holiness.

Thus in the service of the altar nothing is insignificant, nothing is to be regarded as such, but everything, even the very least, is of great moment when viewed, as it should be, in the light of faith and reason.¹⁶16Cum exterior cultus sit pietatis internae splendor et ad hanc refovendam non modicum conferat, omnibus Christi ministris commendamus, ut omnia et singula, quae de ritibus sacris ab Ecclesia decreta sunt, religiose observent (Coll. Lac. IV, 478). Therefore, the faithful, and still more the priests, should show esteem and veneration, should manifest a noble p. 241disposition of sacrifice in all that relates to the house of God and its adornment, and for all that is more or less closely connected with the Eucharistic Sacrifice.¹⁷17Curam habeas diligentem de munditia et nitore paramentorum altaris et sacrorum vasorum, ut cum omni honore et diligentia tractetur ille, qui est Angelis et Archangelis tremendus et honorandus (S. Bonav. tr. de praepar. ad Miss. c. 1, § 2). The priest Nepotian may serve as a model to all. In his life he despised himself, poverty he chose for his personal most beautiful ornament, therefore, he was the more zealous in adorning the Church. A mind devoted to God is attentive to the least thing as well as to the greatest, knowing well that even an idle word must be accounted for. Thus Nepotian took care that the altar should be spotless, the walls free from dust, the floors well swept, the sacristy clean, the sacred vessels shining brightly; in a word, his solicitude, which took in all the ceremonies, neglected no duty, little or great. The basilicas and places of assembly at the graves of the martyrs, he decorated with flowers, branches and evergreen, so that the labor and anxiety of the priest appeared in whatsoever regarded the arrangement and exterior magnificence of the Church.¹⁸18S. Hieron. Epist. 60 ad Heliodorum n. 12.

26. The Christian Altar¹⁹19The exalted destiny and dignity of the Christian altar, although not exhaustively expressed by the different appellations, is yet sufficiently indicated. As it is principally the place for the Eucharistic Sacrifice and Sacrament, the Fathers employ, after the example of Holy Scripture (Hebr. 13, 10; 1 Cor. 10, 21), as a rule the name θυσιαστήριον, altare, seldom ara—or τράπεζα, mensa, of which the former refers more to the sacrificial action, and the latter, on the contrary, to the Sacrificial Banquet. — Various predicates, moreover, for the most part exalt the holiness and venerableness of the altar; for example, the τράπεζα is characterized as ἁγία, θεία, φοβερά, πνευματική, βασιλική; the mensa as sacra, mystica, tremenda, divina, regia, spiritualis, coelestis, immortalis. The word altare is frequently abbreviated, especially by the poets, into altar; again it is extended into altarium. Altare ab altitudine nominatur, quasi alta ara, writes St. Isidore of Seville (Etymolog. l. 4, c. 4). — Appellations which occur more rarely are, for instance, memoria (memorial-place of a saint); sepulchrum (burial-place); martyrium, confessio (place of confession)—inasmuch as the altar covered the body of a martyr. Already at an early epoch the altar received the name of a saint, because it enclosed his remains or was at least dedicated to him. Thus St. Augustine mentions a memoria s. Stephani and a mensa Cypriani.

The Sacrifice must be offered somewhere; for the celebration of the adorable mysteries of the Body and Blood of Christ a sanctified place is without any doubt proper. Dedicated churches and chapels constitute the more remote place of sacrifice; the immediate place of sacrifice is the consecrated altar. With special permission, Holy Mass may be celebrated outside of a sanctuary, for instance, in the open air, in dwellings, in prisons. On the other hand, it would be with greater difficulty permitted, and this only in extreme necessity and most exceptionally, to celebrate without a consecrated altar-stone.²⁰20In hoc sacramento continetur ille, qui est totius sanctitatis causa, et ideo omnia quae ad consecrationem hujus sacramenti pertinent, etiam consecrata sunt, sicut ipsi sacerdotes consecrantes et ministri et vestes et vasa et omnia hujusmodi, et ideo etiam debet in altari et in domo consecrata celebrari hoc sacramentum. — Si autem necessitas adsit vel propter destructionem ecclesiarum in aliqua terra vel in itinere constitutis, licet etiam in locis non consecratis celebrare, dummodo habeant altare portatile consecratum et alia hujusmodi, quae ad consecrationem hujus mysterii requiruntur (S. Thom. IV, dist. 13, q. 1, a. 2, sol. 5). p. 242If the word altar be understood in a wider sense, and be meant only to designate in general a place on which the Eucharistic species are deposited, then it is evident that Mass may never and nowhere be celebrated without an altar.²¹21Victimam in altari ponere, est reipsa illam Deo offerre, et quia vi consecrationis fit, ut corpus Christi et sanguis incipiat reipsa esse super altare, mediante manu sacerdotis, ideo verbis consecrationis vera et solemnis oblatio celebratur. Neque his repugnat, quod aliquando sine altari celebratum est sacrificium. Nam non disputamus hic de altari lapideo; sed id omne vocamus altare, ubi recipitur victima per verba consecrationis effectu (Bellarm. De Missa, l. 1, c. 27). Thus in the case of the martyr Lucian of Antioch († 312), who used his own breast as an altar on which to offer Holy Mass. Shortly before his death on the feast of the Epiphany he celebrated Holy Mass in presence of the imprisoned Christians; as there was no altar there, he said: “My breast is the altar, and you who surround me are the temple.” He then offered the Holy Sacrifice on his breast, and then gave Holy Communion to those gathered around him. — Since the altar is so intimately connected with the sacrificial action, we see it referred to in history before mention is made of a temple; only where there is no sacrifice, can there also be no question of an altar. We will here consider principally the most important liturgical features of the altar.²²22Cf. Jakob, Die Kunst im Dienste der Kirche. 4. Aufl. Landshut 1885. — Schmid, Der christliche Altar. Regensburg 1871.

1. The first and most venerable altar, upon which the Lord Himself instituted the Eucharistic Sacrifice, was a wooden table; it is still preserved in the Cathedral of Rome—namely, in the church of St. John Lateran. — When St. Peter had won over the Senator Pudens and his family to Christianity, the holy Apostle took up his permanent residence in his house.²³23About the middle of the second century, the house of this venerable senator was turned into a church by the holy Pope Pius I. (140–155), which, on account of a daughter of Pudens, bears the name S. Pudenziana, and is still the title of a cardinal. There also the Prince of the Apostles offered the Sacrifice of the Body and Blood of Christ, and that on a wooden altar which the saintly Pope Silvester I. (314–335) removed from the Church of St. Pudenziana to the Basilica of St. John Lateran, where encased in marble it is still to be seen; it is exclusively reserved for the Pope to celebrate thereon the Holy Sacrifice. — Conformably to these models many altars in early Christian times were of wood, and had likewise the form of a table. p. 243This form characterizes the Eucharist not merely as a sacrifice, but moreover as a sacrificial banquet or as sacrificial food. In the distracted times of persecution, wooden altars for the Sacrifice could the more easily and the more quickly be moved from place to place. The use of the wooden altar was, in a measure, retained until the 6th century, but its use never formed the rule. For, from the time of the Apostles, stone was employed and anointed for the purpose of thereon celebrating the holy Sacrifice. Pope Evaristus († 105), to whom is ascribed the division of Rome into parishes under the direction of individual priests, it is said, ordered the erection and dedication of altars of stone, and Silvester I. merely renewed this law.²⁴24Cf. Offic. dedic. Basilic. Petri et Pauli 18. Nov. lect. 5. — In the Catacombs, as a rule, the martyr’s grave, covered with a stone slab or with a large stone projecting from its side, formed the altar for the celebration of the Sacrificial Mysteries. This form of altar reminds us of the stone on which the martyred Body of Christ reposed when in the sepulchre, and, consequently, of the death of Christ. — Christian altars were, therefore, formerly made of wood and sometimes of stone; they were in the shape sometimes of a table and sometimes of a coffin. The Rite and place of the Eucharistic Sacrifice naturally brought it about that, as a rule, only tables or graves (that is, coffins) were selected as the places of sacrifice. The top or surface of the table and of the tomb are similarly flat, whilst the lower part of the table is open and that of the tomb is closed.

Even during times of bloody persecution, and still more since the Christians came forth from their dark underground caves, from the silent Catacombs, the faithful ever strove, at the cost of great sacrifices, to erect to the Most High glorious and magnificent churches, and, above all, to put up in them the most artistic altars of the most precious materials, as is becoming to their exalted dignity and their sublime destination. The principal parts of the altar are the lower portion and the stone-slab, upon which the host and chalice are consecrated; the remainder is an addition artistically ornamented, which throughout the different ages has assumed manifold forms.

2. Without the approbation of the bishop an altar can neither be erected nor broken up. The decree of the Church ordering that the altar be of natural stone,²⁵25The expressions used in the general rubrics of the Mass (tit. 20) altare lapideum and ara lapidea mean, that the whole altar should be of stone. The different parts which constitute the essential stability of the altar, must be made of natural stone. This is the case especially with the slab which closes the grave of the relics (sepulchrum, confessio), and also with those parts of the support (of the slab), which are connected with the table of the altar by means of mortar, and are consecrated together with it by anointing. is based on practical and symbolical reasons.²⁶26Dicendum, quod, sicut legitur (De consecr. dist. 1, c. 31), “altaria, si non fuerint lapidea, chrismatis unctione non consecrentur.” Quod quidem competit significationi hujus sacramenti, tum quia altare significat Christum: dicitur autem (1 Cor. 10, 3): “Petra autem erat Christus;” tum etiam quia corpus Christi in sepulchro lapideo fuit reconditum. — Competit etiam quoad usum sacramenti. Lapis enim et solidus est et de facili potest inveniri ubique (S. Thom. 3, q. 83, a. 3 ad 5). — The altar is either immovable (altare fixum, immobile), or movable (portable, altare portabile, mobile).²⁷27The essential difference between the immovable and the movable altar consists in this, that the former is usually composed of an extended stone slab and a stone foundation, both of which are not only cemented together, but also consecrated and connected together as a whole by the anointing of the bishop, so that they can not again be separated without losing the consecration. The latter altar, however, consists only of a simple, usually a small, stone slab, which is consecrated by itself and which can be inserted, according to pleasure, into any substructure and thence removed without losing the consecration. An immovable altar necessarily consists of three parts: the altar-slab or altar-table (tabula, mensa), the lower part (stipes, basis, titulus), and the relic-grave or sepulchre (sepulchrum). — The stone altar-slab should not be made up of several pieces of stone joined together, but must be one entire stone; otherwise it is not fit to be consecrated. On account of its sublime use and as a symbol of Christ (the corner-stone), the altar-stone should not only possess solidity, but also entirety.²⁸28Si tamquam altare fixum consecrandum sit, rite construi debet cum tota mensa ex uno et integro lapide juxta canonicas praescriptiones (S. R. C. 29. Aug. 1885;—20. Mart. 1891). As a rule, five crosses are cut into the altar-stone, one on each of the four corners and one in the centre. The lower part on which the altar rests is formed either of stone pillars, which give it the appearance of a table, or it is constructed of stone-work,²⁹29S. R. C. 7. Aug. 1875 in una Cuneen. ad 2 respondit: “Ut altare consecrandum sit lapideum, oportet, ut etiam in ejus stipite saltem latera seu columellae, quibus mensa sustentatur, sint ex lapide.” which imparts to the altar more of the form of a tomb. — The receptacle, that is, the opening or cavity into which the case containing the relics is placed, can be made on the surface of the altar-slab or (in a threefold manner) in the lower part.³⁰30In medio tabulae altaris a parte superiori;—in stipite a parte anteriori; in stipite a parte posteriori; in medio summitatis stipitis (Pont. Roman.). — By a portable altar we understand a four-cornered stone-slab (ara lapidea), in which a cavity for the relics is cut out;³¹31The receptacle for the holy relics of a portable altar must be placed in the upper side or surface of the stone, and, as a matter of course, be closed with a small stone, as this closing constitutes an essential part of the altar. Reliquiae condendae sunt in sepulchro intra lapidem effosso et claudendae cum parvo operculo ex lapide etiam confecto. (S. R. C. 31. Aug. 1867.) The prescribed small stone may not be replaced by wood, hard putty or sealing wax. this altar-stone must at least be sufficiently large to allow the Host and the greater part of the chalice to rest upon it. It is placed upon the provisional altar-table, or, if it is to remain there in use for any length of time, it is so placed into the wood or stone of the altar-table as to be near its front edge, and easily noticeable. This altar-stone can be taken from the altar-table and placed elsewhere without losing its consecration, as would be the case with the immovable altar, whose table and base are united into one inseparable whole not only by cement, but likewise by the holy anointings of the consecration. — The altar should be elevated; for it is indeed a mystical Mount Calvary. This applies especially to the main altar, up to which several steps should ascend.³²32Altar steps—desirable for practical and symbolical reasons—occur at quite an early period and have been in general use since the sixth century. Many expressions of the most ancient Ordines Romani (for example, ascendere ad altare—altior vel superior gradus) have reference to the elevation of the altar. These steps should be so constructed as to be ascended on three sides; the highest (the platform, suppedaneum, piedrella, pradella) should be of such length and width that the priest may conveniently genuflect thereon. For Solemn High Mass several steps are required, so that the rank in the hierarchy of those who officiate may be observable by the different standing places of the celebrant (in suppedaneo), of the deacon (in gradu medio), and of the sub-deacon (in plano). — Wooden or marble railings (cancelli) should remind us of the holiness of the altar, should protect it from desecration and prevent the entrance of the laity. Terribilis est locus iste! (Gen. c. 28.) — Whenever practicable, the altar, as well as the body of the entire church, should face to the East; for Christians have ever loved to pray toward the East, and in so doing they would think of Jesus Christ as the Orient from on High and the Sun of Justice.

3. The altar must be consecrated.³³33The consecration of the altar, in all probability, had its origin in the most ancient, perhaps in apostolic, times, although positive proofs of this consecration can be obtained only from the fourth century. Thus does St. Gregory of Nyssa († about 395) express himself in an exhortation on the Epiphany: “This holy altar at which we stand is in its nature an ordinary stone, different in nothing from the other stone-slabs wherewith our walls are built and with which our floors are covered. But since it is dedicated to the service of God and has been blessed, it is a holy table, a spotless altar, not to be touched by all, but only by priests and by them, moreover, with holy dread.” — The consecration of the altar, although not altogether necessary, is yet highly expedient, and, therefore, since the earliest times it has been strictly prescribed by the Church. Not the altar-stone in its natural state, but the one alone which by consecration has been raised to a higher order, that is, only the sanctified altar-stone, is a suitable, worthy place of sacrifice, as well as an appropriate symbol of Jesus Christ. Domum Dei decet sanctitudo. Therefore, the altar dedicated to God exhorts the faithful to participate with devout mind and heart in the Eucharistic service, and at the same time it possesses a mysterious power to infuse into susceptible souls pious and fervent sentiments. — Ecclesia et altare et alia hujusmodi inanimata consecrantur, non quia sint gratiae susceptiva, sed quia ex consecratione adipiscuntur quamdam spiritualem virtutem, per quam apta redduntur divino cultui, ut scil. homines devotionem quamdam exinde percipiant, ut sint paratiores ad divina, nisi hoc propter irreverentiam impediatur (S. Thom. 3, q. 83, a. 3 ad 3). The bishop alone can jure ordinario consecrate altars. The stationary altar thereby receives the name of a mystery (titulus altaris) or of a saint (patronus altaris). In a consecrated or merely blessed church newly erected altars may be consecrated by themselves. (S. R. C. 12. Sept. 1857.) On the other hand, it is not permitted to consecrate a new church, unless at the same time an altar, that is, the high-altar (altare majus), be constructed as a fixed altar and consecrated at the same time. (S. R. C. 19. Sept. 1665.) However, if a church that has already a consecrated high-altar is to be consecrated anew, then another altar must be consecrated with the church. (S. R. C. 31. Aug. 1872.) — The remaining altars of a consecrated church may be altaria mobilia, but exteriorly in form and decoration should resemble stationary altars. (S. R. C. 10. Nov. 1612.) The consecration of an altar can be performed either separately or in connection with that of the church. In the latter case, and this is the rule, the two consecrations are unified one with the other, as if to represent (in the church consecration) the intimate communion of life of the mystical Body, and (in the altar consecration) of the real Body of Christ.³⁴34Ecclesia ipsa materialis rationabiliter consecratur ad repraesentandam sanctificationem spiritualem, qua Ecclesia fidelium consecrata est per passionem Domini nostri, insuper et ad sanctitatem significandam, quae requiritur in iis, qui sacramenta ecclesiastica ministrant, similiter et suscipere ibidem debent, ut eo reverentius tractent hujusmodi mysteria, quo locus ipse religiosior est et veneratior. Per altare vero significatur ipse Christus. . . . et ipsa consecratio altaris designat ipsius Christi perfectissimam sanctitatem. . . . Quoniam autem Ecclesiae catholicae sanctimonia ex Christi sanctitate derivatur et pendet (nam haec fons est primarius totius ecclesiasticae sanctificationis), idcirco nunquam ecclesia sine altari consecratur. E diverso tamen interdum consecratur altare cum reliquiis Sanctorum in eo reconditis (quemadmodum et ipsorum Beatorum vita in Christo est abscondita) sine consecratione ecclesiae. — Considering the fulness and the splendor of the ceremonies, the chants and prayers, the consecration of a church is, indeed, the grandest and most magnificent of all the consecrations; the consecration of the altar being the most splendid part of the ceremony. The Rite of its consecration embraces mystical prayers and chants, ceremonies and symbols, sprinkling with holy water and incensing, anointings and blessings.³⁵35In consequence of the consecration the altar-table and the lower part of the altar, together with the receptacle of relics and the small stone closing it, form one solidly connected and consecrated whole. If this connection is severed, or if one of these essential constituents of the altar is essentially injured, then the altar is profaned, and is, therefore, no longer a fit place for the offering of sacrifice. Such a profanation can occur in diverse ways. 1) By taking away the relics, or by injuring or merely momentarily opening the receptacle of the relics. Contrary to the opinion of ancient authors (Quarti, Vasquez, Coninck), the enclosure and the presence of the relics are to be regarded as essential to the validity of the consecration of the altar. As a pledge for the genuineness and identity of the relics therein contained the enclosure of the receptacle must be inviolable, and its permanence must be beyond all doubt (S. R. C. 23. Febr. 1884). The loosened cover can or should be fastened again with mortar blessed for the purpose, and that either by the bishop or a sub-delegated priest (S. R. C. 25. Sept. 1875; 3. Sept. 1879; 18. Maii 1883).—2) By a considerable crack (fractio enormis) of the altar-table or of the body of the altar. In this we are to consider not only the material size, but also the special anointing or consecration of the broken piece. According to many authors the altar-table is to be considered as profaned, if even only a small piece containing one of the anointed crosses is broken, or if a stone connected by anointing with the altar-table is loosened. Aliqua altaria portatilia, licet nec sepulchrum fuerit violatum nec enormis fractura adsit, tenui scissura laborant, quae per medium integrum lapidem decurrit. Quaeritur an per ejusmodi tenuem scissuram ad instar fili altare exsecratum censendum sit? R. affirmative (S. R. C. 31. Aug. 1867).—3) By every, however small, or even momentary separation of the altar-table from the body of the altar, because in a fixed altar the connection established by consecration between the two parts, being therefore essential, is thereby destroyed (S. R. C. 23. Febr. 1884). On the other hand, the whole fixed altar may be transported to another part of the church, provided both parts remain uninterruptedly united. Non est verum, consecrari altare ut immobile respectu loci, sed respectu suarum partium seu ut fixum et firmum in se ipso per unionem partium (Quarti, In rubr. Miss. p. 1, tit. 20, dub. 5). — The enclosing in the altar of the relics p. 247of the martyrs constitutes one of the chief ceremonies in the rite of consecration.³⁶36In order that the celebrant may in all truthfulness at the first kissing of the altar, after the prayers said at the foot of the altar, be able to say the prescribed words per merita Sanctorum tuorum, quorum reliquiae hic sunt, the relics of several saints must be therein enclosed. These relics should be genuine, that is, members or portions of holy bodies; not clothing, girdles, cloths, instruments of martyrdom, etc. Finally, they must be relics of at least two martyrs, to which, however, relics of holy confessors—especially of those in whose honor the church or altar is dedicated—may be added. (Cfr. S. R. C. 6. Oct. 1837 and 13. April 1867). — Relics of our Lord (particles of the holy Cross) and of those who are only beatified may not be inserted (without a special privilege). It is profoundly significant. For they who sacrificed their lives and gloriously shed their blood for Christ, should rest at the foot of the altar, whereon is celebrated Christ’s Sacrifice that infused into them the heroism and the strength of martyrdom. The entombing of martyrs in or under the altar designates their close resemblance to the Lamb of God, as it took place in suffering and now consists in glory. “Rightly do the souls of the just rest beneath the altar, since on it the Body of the Lord is immolated. Quite properly by reason of a certain fellowship in suffering, so to speak, (pro quodam consortio) do the martyrs receive burial in the place where the death of the Lord is daily commemorated (ubi mors Domini quotidie celebratur);”³⁷37Serm. 221, n. 1 (inter serm. supposititios s. August.). for in honor and with the assistance of the Divine Lamb did they shed their blood, inasmuch as they freely and cheerfully familiarized themselves with His sacrifice and death, suffering and dying with Christ, in order to reign and triumph with Him in glory. When St. Ambrose discovered the bodies of the Martyrs Gervasius and Protasius, he placed them under the altar. In an animated discourse to the people, he said among other things: “The triumphal sacrifices are to be placed where the propitiatory Sacrifice of Christ is commemorated. Upon the altar is He that suffered for us all; beneath the altar are they who by His sufferings were redeemed. . . the martyrs are entitled to this resting place.”³⁸38Succedant victimae triumphales in locum, ubi Christus hostia est. Sed ille super altare, qui pro omnibus passus est; isti sub altari; qui illius redempti sunt passione. Hunc ego locum praedestinaveram mihi; dignum est enim, ut ibi requiescat sacerdos, ubi offerre consuevit: sed cedo sacris victimis dexteram portionem; locus iste martyribus debebatur. Condamus ergo reliquias sacrosanctas et dignis aedibus invehamus, totumque diem fida devotione celebremus (S. Ambr. Epistol. 22, n. 13). p. 248By their burial there, the vision of St. John is represented and realized in the Church upon earth; in the Heavenly Jerusalem, he “saw under the altar the souls of them that were slain for the word of God and for the testimony which they held” (Apoc. 6, 9). Thus the Church also describes the blessed, heavenly portion and lot of the Holy Innocents, those “blossoms of martyrdom” and “tender flock of victims” of Christ, by saying of them in a wonderfully lovely picture, that, “standing before the altar in simplicity and innocence, they play with palms and crowns.”

The placing of relics in the altar is performed with much solemnity, according to a formula of the Ritual, very similar to the burial of the bodies of the martyrs (depositio martyrum). On the day previous to the consecration of the church and altar, the relics are taken to the church in a vessel expressly prepared. Three grains of incense are enclosed with them; before the relics, where two candles must be burning, the clergy recite the Matins and Lauds of the Office of the Martyrs in question.³⁹39Celebrandae sunt vigiliae ante reliquias ipsas et canendi nocturni et matutinae laudes in honorem Sanctorum, quorum reliquiae sunt recondendae (Pontif. Rom.). The Commune Martyrum is recited—cum oratione de Communi sine expresso nomine. Cfr. S. R. C. 6. Oct. 1837; 13. Apr. 1867. On the day of the consecration the relics are carried in solemn procession with cross, lights and incense, first around the church and then into the church. At the same time responses and antiphons are sung; the Church calling out to the Saints: “Arise from your abodes, ye Saints of God; proceed to the place of your destination; sanctify all the places through which you pass, bless the people and preserve us sinful men in peace!” Amid clouds of incense, amid prayer and singing, they are placed in the receptacle anointed with chrism, and the opening is closed. After depositing the relics, the text already begun of the mysterious vision of the Apocalypse (6, 9–11), is sung and the Saints are invoked: “Under God’s altar you have received your seat, ye Saints of God; intercede for us with our Lord Jesus Christ!” — The mortal remains of the Saints are “inestimable treasures”, “more valuable than gold and precious stones,” pearls more noble than those found in the depths of the ocean. In their possession the Church has an earnest of the intercession of the Saints at the throne of God; and hence from their relics there streams forth spiritual and corporal help, salvation and blessing.

4. Like the entire temple, so its centre especially, namely, the holy altar, in its construction and adornment, presents a wealth of deep symbolism; for it is the representation and expression of various mysteries.

a) In the prayers for the consecration of the altar reference is made to the Holy of Holies of the Old Law, to the stone-altar of Jacob, to the place which the blood of Abel sprinkled, to the spot where Isaac was to be immolated, to the altar on which Melchisedech offered sacrifice, and to that which Moses built;—our altar, therefore, recalls the places of sacrifice on which the figurative p. 249sacrifices were offered up. — It is also a figure of that venerable table at which Christ celebrated the Eucharistic Sacrifice and Banquet; it also bears allusion, moreover, to the sepulchre in which the wounded and sacrificed Body of Christ reposed, and likewise to the Cross,⁴⁰40Sicut celebratio hujus sacramenti est imago repraesentativa passionis Christi, ita altare est repraesentativum crucis ipsius, in qua Christus in propria specie immolatus est (S. Thom. 3, q. 83, a. 1 ad 2). where in the fulness of time the bloody sacrifice of the Redemption was accomplished, and is the mystical Golgotha upon which the Sacrifice of the Cross is mystically shown forth and renewed. — The altar, as “the seat of the Body and Blood of Christ”⁴¹41Quid est enim altare, nisi sedes corporis et sanguinis Christi? (Optat. Milevit., De schism. Donat. l. 6, n. 1). is, moreover, both a figure of the heavenly throne upon which the Lamb of God rests, and of that altar in heaven, beneath which repose, as so many sacrificial trophies, those “who were put to death for the sake of the Word,” awaiting their perfect glorification (Apoc. 5, 6; 6, 9; 7, 17). — The altar chiefly symbolizes the God-Man Himself, in whom and through whom alone we can present to God acceptable sacrifices and prayers.⁴²42Altare quidem sanctae Ecclesiae ipse est Christus, teste Joanne, qui in Apocalypsi sua altare aureum se vidisse perhibet, stans ante thronum, in quo et per quem oblationes fidelium Deo Patri consecrantur (Pontif. Roman. de Ordin. Subdiaconi). — Altare, quod chrismate delibutum Domini nostri Jesu Christi, qui altare, hostia et sacerdos noster est, figuram exprimit (Off. dedicat. Basilic. ss. Salv. 9. Nov. Lect. 4). Since the altar symbolically represents Christ and His eternal Highpriesthood,⁴³43Forma corporis altare est et corpus Christi est in altari (De sacrament. l. 4, c. 2, n. 7). Quid est altare nisi forma corporis Christi? (Ibid. l. 5, c. 2, n. 7). — In this writing, which in all probability does not belong to St. Ambrose, but yet does not appertain to a much later date, the altar is, therefore, called forma, that is, figura, symbol of the Body of Christ, because Christ offers on it His Body and by His Body a perpetual sacrifice to the Father. — Sicut Christus fuit non solum sacerdos, sed etiam hostia sive sacrificium, sic etiam fuit templum et altare: templum quidem, nam in eo specialissime habitavit Deus; altare vero, quia in eo fusus est sanguis, quo ipse aspersus: quare sicut templum et altare sunt loca, in quibus specialiter colitur Deus, sic etiam Christus dicitur saltem metaphorice templum et altare Dei, quia in illo exhibitus Deo fuit cultus omnium excellentissimus (Salmant. De incarn. disp. 31, dub. 1, n. 8). the one to be erected should very appropriately be of stone, even if possible be made of precious stones. The altar-stone is intended to represent Christ, that living foundation and altar-stone⁴⁴44Te, Redemptor mundi, exoramus, ut lapidem istum seu mensam . . . . consecrare et sanctificare digneris . . . et sacri hujus mysterii sicut institutor, ita etiam ut sanctificator appare, qui angularem lapidem et saxum sine manibus abscissum nominari voluisti (Pontif. Roman., De altar. portat. consecratione). which imparts to the spiritual edifice of the Church its existence and strength, its immovable firmness and imperishable duration. Christ is that “living stone” which was “rejected” by an unbelieving and corrupt world, but “chosen p. 250and honored of God” (1 Peter 2, 4). Since He, as chief corner-stone, imparts salvation and life to the faithful, so also is He as “a stone of stumbling” and “a rock of scandal” (1 Peter 2, 8) to the unbelieving unto perdition; for “whosoever shall fall on this stone, shall be broken; but on whomsoever it shall fall, it shall grind him to powder” (Matt. 21, 44). — Like the stone walls surrounding the stone altar, the faithful, as “living stones”, that is, filled with and enlivened by the Holy Ghost, should cling always more closely to Christ, the primeval life-giving rock, and be built up into a spiritual temple for a holy service of sacrifice (1 Peter 2, 4–5), that, being daily the more firmly established in Christ and in all virtue, they may grow up to eternal salvation—from earth to heaven—where faith shall be transformed into vision. The faithful are living and chosen stones, taken from the quarries of earth, “hewn by the salutary strokes of the hammer and much chiseling” (scalpri salubris ictibus et tunsione plurima—Hymn. Eccl.), in order that they may be joined together in the magnificent edifice of the Heavenly Jerusalem.⁴⁵45Deus, qui de vivis et electis lapidibus aeternum majestati tuae praeparas habitaculum, auxiliare populo tuo (Postcomm. in dedicat. Eccles.). At the consecration of the altar, holy chrism (balm mixed with oil) is freely poured over the surface of the stone, as a sign that the altar represents Christ, “the Eternal Blessed One”, “the Anointed” with “the blissful oil” of the Holy Ghost, from whose wounds flows the saving ointment of all graces.

b) There are just grounds for attributing a moral signification to the altar.⁴⁶46St. Polycarp (Epistle to the Philippians, chap. 4) calls widows an altar of God (inasmuch as they had consecrated themselves to God and to His holy service), and St. Ambrose designates the virgins espoused to God as altaria quae (Deo) dedicantur. — Te nunc, Domine, deprecor, ut supra hanc domum tuam (that is, the virgins who consecrate themselves to Thee), supra haec altaria, quae hodie dedicantur, supra hos lapides spiritales, quibus sensibile tibi in singulis templum sacratur, quotidianus praesul intendas, orationesque servorum tuorum, quae in hoc loco funduntur, divina tua suscipias misericordia. . . Cum ad illam respicis hostiam salutarem, per quam peccatum mundi hujus aboletur, respicias etiam ad has piae hostias castitatis et diuturno eas tuearis auxilio, ut fiant tibi in odorem suavitatis hostiae acceptabiles (S. Ambros. Exhortat. virginit. n. 94). “Mercy elevates the faithful to priests and to priestly dignity. The altar of the Benevolent God Himself has erected, not of stone, but of a material more precious than heaven, that is, of rational souls. This altar consists of the poor, that is, of the mystical body, of the mystical members of Christ. This altar is even more terrible than the altar of the house of God. If the latter altar is wonderful, because, although built of stone, it yet becomes holy by the Body of our Lord, whom it lodges, then the former is holy likewise, because it is itself the (mystical) Body of the Lord. This altar you can behold erected everywhere, on the street and in the market-place; on it you can offer at any hour; for here also a sacrifice is accomplished. And just as the priest stands at the altar and calls down the Holy Ghost, you also may call down the Divine Spirit, not indeed by words, but by works. Nothing so maintains and inflames the fire of the spirit as does the oil of mercy, when it is plenteously poured out. Therefore, when you behold a poor person, believe that you see an altar of sacrifice.” (Cf. St. Chrysostom, 20th Homily on the Second Epistle to the Corinthians.) The sanctified Christian is a temple of God, a dwelling p. 251of the Holy Ghost, a spiritual sanctuary (1 Cor. 3, 16. — Eph. 2, 22); therefore, the heart can be symbolized by the altar, that is, it can be regarded as a spiritual altar of sacrifice upon which we continually “immolate our earthly inclinations and desires, presenting to God our Lord prayers, resolutions and works, inflamed and burning with the fire of charity.”⁴⁷47Per altare cor nostrum intellegitur, quod est in medio corporis, sicut altare in medio ecclesiae. Ignis semper ardebit in altari, quia charitas semper fervebit in corde nostro (Durand. Ration. l. 1, c. 2, n. 11–12). Upon the altar of our heart we must offer to God the gold of charity, the incense of devotion and the myrrh of mortification; there we must sacrifice ourselves and all that we have as a holocaust “unto an odor of sweetness.”⁴⁸48Justi qui spiritum Dei habent, . . . fide, quae charitate inflammatur, in altari mentis suae spirituales Deo hostias immolant, quo in genere bonae omnes et honestae actiones, quas ad Dei gloriam referunt, numerandae sunt (Catech. Rom. p. 2, c. 7, q. 22). These ideas are expressed by the Church herself in a magnificent Preface used at the consecration of the altar: “Upon this altar, therefore, let there be the worship of innocence, let pride be sacrificed, anger annihilated, luxury and all lust destroyed, and let there be offered instead of turtle-doves the sacrifice of chastity, and instead of young pigeons the sacrifice of innocence.”⁴⁹49Sit in hoc ergo altari innocentiae cultus, immoletur superbia, iracundia juguletur, luxuria omnisque libido feriatur; offeratur pro turturibus sacrificium castitatis et pro pullis columbarum innocentiae sacrificium (Pontif. Rom. De altar. consecratione). — The high altar (altare from altus; ara from αἴρω, I lift up) symbolically teaches the Christian that his heart must tend heavenward, and strive after what is above, where Christ reigns at the right hand of the Father; that his heart must have noble aspirations, be raised above all that is earthly, and be greater and higher than the world, in order that the Most High may in all things be glorified.

5. “Mine eyes shall be open and mine ears attentive to the prayer of him that shall pray in this place. I have chosen and sanctified this place, that My name may be there forever, and that Mine eyes and My heart may abide there always.”⁵⁰50Elegi et sanctificavi locum istum, ut sit nomen meum ibi in sempiternum et permaneant oculi mei et cor meum ibi cunctis diebus (2 Paralip 7, 15–16). This chosen, this blessed place of grace, in which the ancient and faithful promise of the Lord is most perfectly and wonderfully verified to the end of the world, is the Catholic church, the House of God, and in it principally the place of sacrifice with the tabernacle. Therefore, at the consecration of the altar the antiphon is sung: “The Lord hath sanctified His dwelling (tabernaculum); for this is the House of God, wherein His name is invoked of whom it is written: And My name shall be there, saith the Lord.” Just as the altar is like the place of sacrifice, so it is also the throne of grace and of the love of the Eucharistic Saviour. There the Name is, that is, the Lord in His infinite majesty, though veiled under the sacramental species, to offer for us to His Heavenly Father to the end of time the Sacrifice of praise and reconciliation; there His eyes and heart, inasmuch as He remains with us as the Good Shepherd, watch to direct and protect us in all dangers, difficulties and combats, and to console and cheer us in all the hardships, wants and sufferings of our earthly pilgrimage. The Lord fills this house with His glory, and His peace will He give in this place (4 Kings 6, 12).

The altar, upon which the Eucharistic God and King is enthroned, is for all devout and faithful souls a most sacred place and a most happy heaven upon earth, the dearest home and the most blissful paradise. The unbroken stillness, the solemn dim light, the mystic glow of the sanctuary lamp, the familiar nearness, the blessed presence of the Eucharistic Saviour—often enable the weary soul at the foot of the altar to enjoy a foretaste of heavenly bliss and a supermundane peace, while the restless world without is full of noise and tumult, fatiguing and torturing itself in its feverish race for gain and in the pursuit of pleasure. Here the Lord hath set up His shepherd’s tent, whence He dispenses grace, joy, peace, consolation and bliss into the hearts that are still struggling in fear and want with the sorrows and hardships of this perishable life. Here is the river of the water of life which, pure as crystal, proceeds from the throne of God and the Lamb (Apoc. 22, 1). — May the altar in this valley of tears be always thy favorite place of delights! Behold! there Jesus has prepared for thee a fresh and green, a shady and well-watered pasture to refresh and comfort thee; there nothing can be wanting to thee that can insure thy salvation and thy peace. Is the altar dearer and more precious to thee than all things else? Is that ardent longing and consuming home-sickness of the Royal Psalmist after the Sanctuary of the Lord also the sentiment of thy soul? “How lovely are thy tabernacles, O Lord of hosts! My soul longeth and fainteth for the courts of the Lord. My heart and my flesh have rejoiced in the living God. For the sparrow hath found herself a house, and the turtle-dove a nest for herself where she may repose her young;—I (find) Thy altars, O Lord of hosts, my king and my God! As the hart panteth after the fountains of water, so does my soul aspire unto Thee, O God! My soul hath thirsted after the strong living God; when shall I come and appear before the face of God? One thing I have asked of the Lord, this will I seek after, that I may dwell in the house of the Lord all the days of my life, that I may see the delight of the Lord and visit His temple. For He hath hidden me in His tabernacle; in the day of evils He hath protected me in the secret place of His tabernacle. O how great is the multitude of Thy sweetness, O Lord, which Thou hast wrought for them that hope in Thee, in the sight of the sons of men! Thou shalt hide them in the secret of Thy face from the disturbance of men,—Thou shalt protect them in Thy tabernacle from the contradiction of tongues.”⁵¹51Cfr. Ps. 84, 2–4; 41, 2–3; 26, 4–5; 30, 20–21.