RDCA IV, 17-19: Parts of the Rite

A quick post today with brief comments on the introductory rites …

A. Introductory Rites

17. The introductory rites of the Mass of the dedication of an altar take place in the usual way except that in place of the penitential rite the bishop blesses water and with it sprinkles the people and the new altar.

Note that the rite of sprinkling is always done at this Mass, and that the altar is sprinkled here, during the introductory rites.

B. Liturgy of the Word

18. It is commendable to have three readings in the liturgy of the word, chosen, according to the rubrical norm, either from the liturgy of the day (see no. 15) or from those in the Lectionary for the rite of the dedication of an altar (nos. 704 and 706).

19. After the readings, the bishop gives the homily, in which he explains the biblical readings and the meaning of the dedication of an altar.

After the homily, the profession of faith is said. The general intercessions are omitted, since the Litany of the Saints is sung in their place.

We’ll get to the details of these rites after the introduction, chapter IV is complete.

 

RDCA IV, 15-16: Mass of the Dedication

About the Mass …

15. The celebration of the eucharist is inseparably bound up with the rite of the dedication of an altar. The Mass is the Mass for the dedication of an altar. On Christmas, Epiphany, Ascension, Pentecost, and on the Sundays of Advent, Lent, and the Easter season, the Mass is the Mass of the day, with the exception of the prayer over the gifts and the preface, which are closely interwoven with the rite itself.

It is possible to dedicate an altar on those listed days, just not with the readings and some of the prayers of the festivity.

16. It is fitting that the bishop concelebrate the Mass with the priests present, especially with those who have been given charge over the parish or the community for which the altar has been erected.

Comments?

 

RDCA IV, 12-14: Minister and Choice of Day

The third portion of the altar dedication inttroduction addresses three issues (nos. 12-16) and on outline of the dedication Mass (17-23). Let’s begin with the rite’s insistence on a bishop, unless “altogether special circumstances” suggest a priest:

12. Since the bishop has been entrusted with the care of the particular Church, it is his responsibility to dedicate to God new altars built in his diocese.

If he cannot himself preside at the rite, he shall entrust the function to another bishop, especially to one who is his associate and assistant in the pastoral care of the community for which the new altar has been erected or, in altogether special circumstances, to a priest, to whom he shall give a special mandate.

The choice of the day is important. Ideally, the physical installation of an altar is timed with the bishop’s schedule so the Eucharist celebrated is the first for the altar being dedicated.

13. Since an altar becomes sacred principally by the celebration of the eucharist, in fidelity to this truth the celebration of Mass on a new altar before it has been dedicated is to be carefully avoided, so that the Mass of dedication may also be the first eucharist celebrated on the altar.

14. A day should be chosen for the dedication of a new altar when the people can be present in large numbers, especially a Sunday, unless pastoral considerations suggest otherwise. However, the rite of the dedication of an altar may not be celebrated during the Easter triduum, on Ash Wedncsday, the weekdays of Holy Week, and All Souls.

This would seem to mean the Saturday night of the weekend schedule. Any other days come to mind?

 

RDCA IV, 9-11: Substance And Saints

Let’s take a quick look at the physical material of an altar:

9. In accordance with received custom in the Church and the biblical symbolism connected with an altar, the table of a fixed altar should be of stone, indeed of natural stone. But, at the discretion of the conference of bishops, any becoming, solid, and finely wrought material may be used in erecting an altar.

The pedestal or base of the table may be of any sort of material, provided it is becoming and solid.

Natural stone would preclude anything processed or smelted. My parish has a very fine wood altar–it’s not like anything I’ve seen elsewhere.

Some words on relics and images of saints:

10. The altar is of its very nature dedicated to the one God, for the eucharistic sacrifice is offered to the one God. This is the sense in which the Church’s practice of dedicating altars to God in honour of the saints must be understood. St. Augustine expresses it well: ‘It is not to any of the martyrs, but to the God of the martyrs, though in memory of the martyrs, that we raise our altars.’(Augustine, Contra Faustum 20, 21: PL 42, 384)

This should be made clear to the people. In new churches statues and pictures of saints may not be placed above the altar.

Likewise, when relics of saints are exposed for veneration, they should not be placed on the table of the altar.

11. It is fitting to continue the tradition in the Roman liturgy of placing relics of martyrs or other saints beneath the altar. But the following should be noted.

• a) Such relics should be of a size sufficient for them to be recognizable as parts of human bodies. Hence excessively small relics of one or more saints must not be placed beneath an altar.
• b) The greatest care must be taken to determine whether the relics in question are authentic. It is better for an altar to be dedicated without relics than to have relics of doubtful authenticity placed beneath it.
• c) A reliquary must not be placed on the altar or set into the table of the altar, but placed beneath the table of the altar, as the design of the altar permits.

When the rite of depositing relics takes place, it is highly recommended to keep a vigil at the relics of the martyr or saint, in accordance with the provisions of chapter two, no. 10.

My own parish has relics of our patron, but they would not pass the muster of 11a. In some instances, 11b is a difficult standard to apply. I once saw a small chest mounted under an altar, presumably with 11c in mind. The rite seems to presume that relics are permanently placed, and not in a way that they can be removed for occasional veneration. Given today’s emphasis on seeing (is believing?) is this as good as having relics available for occasional veneration? What do you think?

 

RDCA IV, 6-8: Erecting an Altar

Sections 6 through 11 of this chapter address how an altar is built and presented in a church.

6. It is desirable that in every church there be a fixed altar and that in other places set apart for sacred celebrations there be either a fixed or a movable altar.

A fixed altar is one so constructed that it is attached to the floor so that it cannot be moved; a movable altar can be transferred from place to place.(GIRM 300ff)

My parish, I’ll admit, has a movable altar. It takes about four people to budge it.

The church tells us that altars are intended to be functional, not decorative:

7. In new churches it is better to erect only one altar so that in the one assembly of the people of God the single altar signifies the one Savior Jesus Christ and the one eucharist of the Church.

But an altar may also be erected in a chapel (somewhat separated, if possible, from the body of the church) where the tabernacle for the reservation of the blessed sacrament is situated. On weekdays when there is a small gathering of people Mass may be celebrated at this altar.

The merely decorative erection of several altars in a church must be entirely avoided.

The altar is a focal point, identifiable even above devotional elements such as a crucifix or a tabernacle:

8. The altar should be freestanding so that the priest can easily walk around it and celebrate Mass facing the people. ‘It should be so placed as to be a focal point on which the attention of the whole congregation centres naturally.’(GIRM 299)

This begs the question: if this is true, how can the altar be obscured, even partially, by clergy or decorations such as candles or flowers? As for the first statement above, the importance is less the direction the priest faces (which I think should be irrelevant) and more on visibility of the elements and the rituals associated with them.

 

RDCA IV, 5: The Altar Honors Martyrs

Not only is the altar a sign of Christ and a locus for the Paschal meal, but the altar is, in a very real way, a memorial for martyrs to the faith. Read this section:

5. All the dignity of the altar rests on its being the Lord’s table. Thus the martyr’s body does not bring honor to the altar; rather the altar does honor to the martyr’s tomb. For it is altogether proper to erect altars over the burial place of martyrs and other saints or to deposit their relics beneath altars as a mark of respect and as a symbol of the truth that the sacrifice of the members has its source in the sacrifice of the Head.(cf. Common of Martyrs 8, prayer over the gifts) Thus ‘the triumphant victims come to their rest in the place where Christ is victim: he, however, who suffered for all, is on the altar; they who have been redeemed by his sufferings are beneath the altar.’(Ambrose, Epistula 22, 13: PL 16, 1023. See Ps. Maximus of Turin, Sermo 78: PL 57, 689-690.) This arrangement would seem to recall in a certain manner the spiritual vision of the Apostle John in the Book of Revelation: ‘I saw underneath the altar the souls of all the people who have been killed on account of the word of God, for witnessing to it.’(Rev 6:9) His meaning is that although all the saints are rightly called Christ’s witnesses, the witness of blood has a special significance that only the relics of the martyrs beneath the altar express in its entirety.

Probably a good homiletic point for the dedicaiton Mass, if relics are to be housed in or under the altar. This is perhaps a bit more graphic than the churchy sensibilities of some might want to encounter. but it is a very real part of the faith, and need not be minimized.

 

RDCA IV, 4: The Altar, Sign of Christ

Mass is not limited to the setting of the Church, but for the regular celebration of the Eucharist, a permanent altar is traditional:

4. The Church’s children have the power to celebrate the memorial of Christ and take their place at the Lord’s table anywhere that circumstances might require. But it is in keeping with the eucharistic mystery that the Christian people erect a permanent altar for the celebration of the Lord’s Supper and they have done so from the earliest times.

The Christian altar is by its very nature properly the table of sacrifice and of the paschal banquet. It is:

• a unique altar on which the sacrifice of the cross is perpetuated in mystery throughout the ages until Christ comes;
• a table at which the Church’s children gather to give thanks to God and receive the body and blood of Christ.

In every church, then, the altar ‘is the center of the thanksgiving that the eucharist accomplishes’ (GIRM 259) and around which the Church’s other rites are, in a certain manner, arrayed. (Mediator Dei)

At the altar the memorial of the Lord is celebrated and his body and blood given to the people. Therefore the Church’s writers have seen in the altar a sign of Christ himself. This is the basis for the saying: ‘The altar is Christ.’

Both meal and sacrifice: this is also the Church’s long, traditional teaching. The rite is careful to emphasize the association of Christ himself with the altar, but note it is not the same as it is for the Eucharistic elements. Nevertheless, being a “sign” of Christ is very important, apart from our observation of and reverence for the Real Presence. Comments?

 

RDCA IV, 3: The Altar, Table of the Sacrifice and the Paschal Meal

Sacrifice or meal: what’s Church teaching?

3. By instituting in the form of a sacrificial meal the memorial of the sacrifice he was about to offer the Father on the altar of the cross, Christ made holy the table where the community would come to celebrate their Passover. Therefore the altar is the table for a sacrifice and for a banquet. At this table the priest, representing Christ the Lord, accomplishes what the Lord himself did and what he handed on to his disciples to do in his memory. The Apostle clearly intimates this: ‘The blessing cup that we bless is a communion with the blood of Christ and the bread that we break is a communion with the body of Christ. The fact that there is only one loaf means that though there are many of us, we form a single Body because we an have a share in this one loaf.’(cf. See 1 Cor 10:16-17)

In a way, the usual practice of multiple individual hosts might reinforce the notion of a common meal a bit more than the symbolism of a single Body, or a sacrifice. I’ve often thought the way the priest prepares the gifts says a lot. Is it a place setting in front of him, or a sacrifice at the center of the altar?

More thoughts?

 

RDCA IV, 2: The Christian Is Also a Spiritual Altar

Modern prelates complain about too much regard for the laity, but their argument is with the Church fathers:

Since Christ, Head and Teacher, is the true altar, his members and disciples are also spiritual altars on which the sacrifice of a holy life is offered to God. The Fathers seem to have this in mind. St. Ignatius of Antioch asks the Romans quite plainly: ‘Grant me only this favour: let my blood be spilled in sacrifice to God, while there is still an altar ready.’(Ignatius of Antioch, Ad Romanos 2:2: Funk PA 1:255) St. Polycarp exhorts widows to lead a life of holiness, for ‘they are God’s altar.’(Polycarp, Ad Philippenses 4:3: Funk PA 1:301) Among others, St. Gregory the Great echoes these words when he says: ‘What is God’s altar if not the souls of those who lead good lives?… Rightly, then, the heart of the just is said to be the altar of God.’(Gregory the Great, Homiliarum in Ezechielem 10, 19: PL 76, 1069)

In another image frequently used by the writers of the Church, Christians who give themselves to prayer, offer petitions to God, and present sacrifices of supplication, are the living stones out of which the Lord Jesus builds the Church’s altar.(cf. Origen, In librum Iesu Nave, Homilia 9, 1: SC 71, 244 and 246)

Thoughts?

 

RDCA IV, 1: Nature and Dignity of the Altar

With chapter IV, we take a good look at the rite of dedication of an altar. The introduction covers thirty numbered sections, but with a fair amount of unique material. This will take us almost to the end of the RDCA, which I anticipate we’ll complete by the end of July.

Today, some catechetical material. Most clergy and many liturgists skip over these introductory portions of the rite, but there is considerable material here for homilies and faith formation to prepare a community. Think of it as the GIRM of these rites.

The Scriptural and Patristic basis for using an altar for worship:

1. From meditating on God’s word, the ancient Fathers of the Church did not hesitate to assert that Christ was the victim, priest, and altar of his own sacrifice. (cf. Epiphanius, Panarium 2, 1, Haeresis 55: PG 41, 979. Cyril of Alexandia, De adoratione in spiritu et veritate 9: PG 68, 647) For in the Letter to the Hebrews Christ is presented as the High Priest who is also the living altar of the heavenly temple; (cf. Heb 4:14; 13:10) and in the Book of Revelation our Redeemer appears as the Lamb who has been sacrificed (cf. Rev 5:6) and whose offering is taken by the holy angel to the altar in heaven. (cf. Eucharistic Prayer I)

Comments?

 

RDCA III, 3-40: Dedicating a Church Already in Use

Chapter III of the RDCA continues with few changes (except as noted in section 2, yesterday):

The simple entrance of the dedication rite is reproduced, almost word for word, sections 3-12 follow II, 43-52.

In the Liturgy of the Word (13-14), readings are taken from among those in the commons, excluding Nehemiah and Psalm 19. No lights or incense is used at the proclamation of the Gospel. Sections 15-16 follow 55-56 in chapter II.

The invitation to prayer (17), litany of the saints (18-20), and depositing relics (21) occurs just as outlined in chapter II, 57-61. The dedication prayer follows (22); then anointing of the altar and walls (23-25), just as in chapter II, 63-65). The altar is incensed (26-28) and lit (29-31) as in the previous chapter (66-71).

The Liturgy of the Eucharist proceeds (32-40), including inaugurating the Blessed Sacrament chapel, as it was described in 72-85.

We’ll move on to chapter IV tomorrow.

 

RDCA III, 2: Differences From Dedicating a New Church

As we read yesterday, a community might have a church already in use. At some point, a liturgy is needed to mark a shift in status ((perhaps from chapel or oratory) or to celebrate a significant renovation or restoration. Chapter III of the RDCA, brief though it is, gives these important differences from the previous chapter:

2. All the directions given in the Introduction to chapter two apply to this rite, unless they are clearly extraneous to the situation which this rite envisages or other directions are given.

This rite differs chiefly from that described in chapter two on these points:

• a) The rite of opening the doors of the church (see chapter two, no. 34 or no. 41) is omitted, since the church is already open to the community; consequently, the entrance rite takes the form of the simple entrance (see chapter two, nos. 43-47). However, in the case of dedicating a church closed for a long time and now being opened again for sacred celebrations, the rite of opening the doors may be carried out, since in this case it retains its point and significance.
• b) The rite of handing over the church to the bishop (see chapter two, no. 33 or no. 40 or no. 47), depending on the situation, is either to be followed, omitted, or adapted in a way relevant to the condition of the church being dedicated (for example, it will be right to retain it in dedicating a church built recently; to omit it in dedicating an older church where nothing has been changed in the structure; to adapt it in dedicating an older church completely restored).
• c) The rite of sprinkling the church walls with holy water (see chapter two, nos. 48-50), purificatory by its very nature, is omitted.
• d) All the rites belonging to the first proclamation of the word of God in a church (see chapter two, no. 53) are omitted; thus the liturgy of the word takes place in the usual way. A different, pertinent reading is chosen in place of Neh 8:1-4a and its responsorial psalm, Ps 19b:8-9,10,15 (see chapter two, no. 54a).

Commentary:

2a would seem to suggest that if a church were closed for renovation, a period of months, that the opening of the doors could be ritualized. From my experience, I remember this was done for a parish renovation that took six months, but not for one that required just four weeks.

2b seems very clear. My recollection with my “six month” parish was that we didn’t “hand over” the building to our bishop. It had already been done a half-century before when the original structure was dedicated.

2d brings us to an interesting point with readings. If dedicating a church already in use doesn’t trigger certain rituals, including the special Lectionary reading, then it probably doesn’t raise the event to the level of a liturgical observance. In other words, the original dedication of a church already is use is the proper observance. And if that is true, then this Mass of Chapter III becomes more a ritual Mass and not a solemnity. Treatment of the Gospel reading would need to follow ordinary practice. My 1996 parish’s rededication was celebrated on the Sunday of Christ the King. I don’t recall us departing from that day’s Lectionary, except for the second reading.

Thoughts?

 

RDCA III, 1: Dedication of a Church in Which Mass is Already Being Celebrated Regularly

Today we start Chapter III, “Dedication of a Church in Which Mass is Already Being Celebrated Regularly.” What does that mean? The first numbered section of the chapter spells it out:

1. In order to bring out fully the symbolism and the significance of the rite, the opening of a new church and its dedication should take place at one and the same time. For this reason, as was said before, care should be taken that, as far as possible, Mass is not celebrated in a new church before it is dedicated {see chapter two, nos. 8,15,17). 

Nevertheless in the case of the dedication of a church where the sacred mysteries are already being celebrated regularly, the rite set out in this chapter must be used. 

Moreover, a clear distinction exists in regard to these churches. In the case of those just built the reason for a dedication is obvious. In the case of those standing for some time the following requirements must be met for them to be dedicated:

• that the altar has not already been dedicated, since it is rightly forbidden both by custom and by liturgical law to dedicate a church without dedicating the altar, for the dedication of the altar is the principal part of the whole rite;
• that there be something new or notably altered about the edifice, relative either to its structure (for example, a total restoration) or its status in law (for example, the church’s being ranked as a parish church).

This chapter would be an example of sensible Roman pragmatism. There are ideals t0 which the Church devotes a full treatment. And in many cases, the church recognizes situations that do not fit the ideal. In this brief chapter, the Church treats the situation in which an older church has been significantly renovated, or a chapel is upgraded to a church, or similar situations in which the building is up, and already in use.

I suspect that this is how the old Crystal Cathedral in California will be dedicated. Technically, it has hosted worship–just not the Catholic Mass. A new altar would be dedicated, of course–we’ll get to that chapter in a few days. It will be interesting to see how this unusual case is handled by the bishop and the liturgy people of the Diocese of Orange. Comments?

 

RDCA II, 83-85: Concluding Rites

If the blessed sacrament chapel is not inaugurated, then the bishop leads a Prayer after Communion (83). Following, there is the threefold blessing.  The official text:

The Lord of earth and heaven
has assembled you before him this day
to dedicate this house of prayer.
May he fill you with the blessings of heaven.

God the Father wills that all his children
scattered through the world
become one family in his Son.
May he make you his temple,
the dwelling place of his Holy Spirit.

May God free you from every bond of sin,
dwell within you and give you joy.
May you live with him for ever
in the company of all his saints.

The 2003 ICEL draft:

May God, the Lord of heaven and earth,
who today has brought you together
to dedicate this house,
enrich you with his heavenly blessings.

May God,
who wills all his scattered children to be brought together in his Son,
grant you to become his temple
and the dwelling place of the Holy Spirit.

Since you have been wonderfully cleansed of sin,
may you be ready to have God dwelling in your midst,
and to possess with all the Saints
the inheritance of eternal bliss.

And in number 85, the deacon dismisses people “as usual.”

This rite is the cornerstone of the RDCA, and with it, we’re about halfway through our posts. We’ll continue tomorrow with the dedication of a church already in use. But for now, any final comments on dedicating a new church?

 

RDCA II, 79-82: Inauguration of the Blessed Sacrament Chapel

Numbered sections 53-56 in Chapter II outline the events to take place during the Liturgy of the Word. Before the first word of scripture is uttered, the bishop has something to say:

79. The inauguration of a chapel where the blessed sacrament is to be reserved, is carried out appropriately in this way: after Communion the pyx containing the blessed sacrament is left on the table of the altar. The Bishop goes to the chair, and all pray silently for a brief period. Then the  Bishop says the following prayer after Communion:

Let us pray.

Pause for silent prayer, if this has not preceded.

Lord,
through these gifts
increase the vision of your truth in our minds.

May we always worship you in your holy temple,
and rejoice in your presence with all your saints.

Grant this through Christ our Lord.

All:
Amen.

80. When the prayer is completed, the bishop returns to the altar, genuflects, and incenses the blessed sacrament. Afterward, when he has received the humeral veil, he takes the pyx, which he covers with the veil itself. Then a procession is formed in which, preceded by the crossbearer and with lighted torches and incense, the blessed sacrament is carried through the main body of the church to the chapel of reservation. As the procession proceeds, the following antiphon is sung with Psalm 147:12-20:

Praise the Lord, Jerusalem.

Another appropriate song may be sung.

81. When the procession comes to the chapel of reservation, the bishop places the pyx on the altar or in the tabernacle, the door of which remains open. Then he puts incense in the censer, kneels, and incenses the blessed sacrament. Finally, after a brief period during which all pray in silence, the deacon puts the pyx in the tabernacle or closes the door. A minister lights the lamp, which will burn perpetually before the blessed sacrament.

82. If the chapel where the blessed sacrament is reserved can be seen clearly by the congregation, the bishop immediately imparts the blessings of the Mass (cf. below, no. 84). Otherwise the procession returns to the sanctuary by the shorter route, and the bishop imparts the blessing either at the altar or at the chair.

Commentary:

What do you make of the terminology of “inauguration”? Also, that there is no explicit “blessing” of a tabernacle–nothing that approaches the treatment of the altar and walls of the church? Jeffery noted not much given for the blessing/inauguration of the altar. Perhaps there was the desire to keep the rite as streamlined as possible. If that was the thought, we’d have to note the repeated strong symbols used in the dedication rite: oil, water, incense, and light.

In the 2003 edition, the vessel is described as a ciborium, not a pyx. While we know pyxes come in various sizes, what do you make of the prescription for a vessel that suggests something smaller rather than a ciborium?

Your thoughts?