Altar (Catholic Church)

The rite of Dedication of a church and of the altar points out that the celebration of the Eucharist is "the principal and the most ancient part of the whole rite, because the celebration of the eucharist is in the closest harmony with the rite of the dedication of a church", and "the eucharist, which sanctifies the hearts of those who receive it, in a sense consecrates the altar and the place of celebration, as the ancient Fathers of the Church often assert: 'This altar should be an object of awe: by nature it is stone, but it is made holy when it receives the body of Christ.

To refer unambiguously to the altar itself the terms "Holy Table" (Greek Ἁγία Τράπεζα) or "Throne" (chu Prestól) are used.

[5] Jus novum (c. 1140-1563) Jus novissimum (c. 1563-1918) Jus codicis (1918-present) Other Sacraments Sacramentals Sacred places Sacred times Supra-diocesan/eparchal structures Particular churches Juridic persons Philosophy, theology, and fundamental theory of Catholic canon law Clerics Office Juridic and physical persons Associations of the faithful Pars dynamica (trial procedure) Canonization Election of the Roman Pontiff Academic degrees Journals and Professional Societies Faculties of canon law Canonists Institute of consecrated life Society of apostolic life In the Roman Rite, the Holy Sacrifice of the Mass in a sacred place such as a church is to take place on an altar, which ought to be a fixed one, "since it more clearly and permanently signifies Christ Jesus, the living stone".

[8] Early Christians faced east at prayer, a practice witnessed to by Clement of Alexandria (c. 150 – c. 215),[9] Tertullian (c. 160 – c. 220),[10] and Origen (c. 185 – 253).

[13] The churches that Christians built after the legalization of their religion in the Roman Empire were not modelled on pagan temples, which were not intended to accommodate large numbers of people.

These were generally spacious, and the interior was divided by two or four rows of pillars, forming a central nave and side aisles.

[8][14] The earliest altars for celebrating the Christian Eucharist were of wood and identical in form with ordinary house tables, as was doubtless used at the Last Supper.

[17] Helena (c.  250 – c. 330) gave golden altars ornamented with precious stones to the original Church of the Holy Sepulchre.

"A movable altar may be constructed of any noble and solid material suited to liturgical use, according to the traditions and usages of the different regions.

[15] The usage of celebrating the Eucharist on the tombs of martyrs is by the Liber Pontificalis ascribed, probably mistakenly, to Pope Felix I (269–274).

[20] Within the catacomb crypts the Eucharist could be celebrated on a stone slab placed over the grave or sarcophagus of one or more martyrs within a space hollowed out of the tufa walls so as to form an arch-like niche.

Both in the catacombs and in the above-ground churches the altar could also be a square or oblong block of stone resting on one or more columns (up to six) or on a masonry structure that enclosed the relics of martyrs.

[8] The General Instruction of the Roman Missal states that "the practice of the deposition of relics of Saints, even those not Martyrs, under the altar to be dedicated is fittingly retained.

The relics were placed in a reliquary of lead, silver, or gold, large enough to contain also three grains of incense and a small attestation of consecration on a piece of parchment.

[27][28] According to the General Instruction of the Roman Missal: "The sanctuary is the place where the altar stands, where the Word of God is proclaimed, and where the Priest, the Deacon, and the other ministers exercise their offices.

Early extant ciboria in Ravenna and Rome usually consist of four columns topped by a pyramidal or gabled roof.

[35] On some, rods between the columns indicate that they were provided with curtains that could be closed at certain points of the liturgy, as is the custom in the Armenian and Coptic Rites.

In early times, before the break-up of the Roman Empire exposed such objects to sacking and looting, the consecrated bread of the Eucharist (the reserved sacrament) was kept in a gold or silver dove, sometimes enclosed in a silver tower, suspended by fine chains from the ciborium that sheltered the altar.

[38][39] The Roman Missal of Pope Pius V, whose use was made generally obligatory throughout the Latin Church in 1570 laid down that, for Mass, a cross should be placed in the middle of the altar, flanked by at least two candlesticks with lit candles, and that the central altar card should be placed at the foot of the cross.

Its origin was thought to have derived from the curtains or veils of silk or other precious material hanging over the open space under the altar table to preserve the shrine of saints deposited there.

[49] According to the General Instruction of the Roman Missal (1969): "On or next to the altar are to be placed candlesticks with lighted candles: at least two in any celebration, or even four or six, especially for a Sunday Mass or a holy day of obligation.

[51] Liturgical books of the same pre-1969 period speak of the placing of flowers (even good-quality artificial ones) in vases between the candlesticks on the altar.

[52] The present rule is: "During Advent the floral decoration of the altar should be marked by a moderation suited to the character of this time of year, without expressing prematurely the full joy of the Nativity of the Lord.

"[53] The candlesticks consist of five principal parts: the foot, the stem, the knob, the bowl to catch drippings, and the pricket on which the candle is placed.

The tabernacle should usually be the only one, be irremovable, be made of solid and inviolable material that is not transparent, and be locked in such a way that the danger of profanation is prevented to the greatest extent possible.

In accordance with traditional custom, near the tabernacle a special lamp, fueled by oil or wax, should shine permanently to indicate the presence of Christ and honour it.