THE ALTAR CROSS

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Dear Parishioners,

Let me say it with the Psalmist:——- “Many, O LORD my God, are the wonders which You have done, And Your thoughts toward us; there is none to compare with You. If I would declare and speak of them, They would be too numerous to count  (Ps 40:5).

I hope we all see the many wonders THE LORD our God does in our lives everyday. Admittedly we are going through difficult times due to the Covid-19 pandemic, but that should not blind us to the numerous wonders of THE LORD our God in the universe.

That you are reading this, means you are still around. See the wonders God has done for you? Planning to make good use of the time He is giving you? There is a reason why he called home your neighbor and left you to continue struggling in this storm tossed world.

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This Sunday I would like to touch on a point we dealt with some time back in the Parishioner but still disturbs many. The question of the direction of the figure of Christ on the cross, when the crucifix is placed on the Altar during Mass. The other day I saw two people almost “fighting” about this. One would make the figure of Christ face the people and the other would come and make it face the Altar. This went on until I stepped in and made it face the Altar; that ended the drama which was beginning to attract the attention of the congregation.

I am going to give a rather lengthy answer from a familiar Liturgist to those who read the Parishioner Liturgy column. This is Legionary of Christ Father Edward McNamara, professor of liturgy and sacramental theology and director of the Sacerdos Institute at the Regina Apostolorum university.

Q: I am writing to ask for some clarifications regarding the orientation of the cross if it is placed on a freestanding altar (Benedictine setting) in a versus populum Mass. Where should the corpus be facing? Is it toward the priest? Or toward the people? I saw in EWTN’s daily Mass that it is utilizing the Benedictine setting wherein the cross is placed on the altar and has a double corpus, one is facing the priest and the other facing the people. — J.G., Cebu, Philippines

(As I pointed out earlier, it is lengthy, you even have to turn to page 4, but the information is very important. Those who attended one of the Archdiocesan Liturgy Workshop here at Naggulu, will remember that this was one of the topics treated. Editor)   

A: The indications in the General Instruction of the Roman Missal (GIRM) are sparse regarding the direction of the figure of Christ on the cross. We have the following texts:

“117. […] Also on or close to the altar, there is to be a cross with a figure of Christ crucified. The candles and the cross adorned with a figure of Christ crucified may also be carried in the Entrance Procession. On the altar itself may be placed the Book of the Gospels, distinct from the book of other readings, unless it is carried in the Entrance Procession.

“122. On reaching the altar, the priest and ministers make a profound bow. The cross adorned with a figure of Christ crucified and perhaps carried in procession may be placed next to the altar (the bold letters are mine) to serve as the altar cross, in which case it ought to be the only cross used; otherwise it is put away in a dignified place .…

“188. In the procession to the altar, the acolyte may carry the cross, walking between two ministers with lighted candles. Upon reaching the altar, the acolyte places the cross upright near the altar so that it may serve as the altar cross; otherwise, he puts it in a worthy place. Then he takes his place in the sanctuary.

“308. There is also to be a cross, with the figure of Christ crucified upon it, either on the altar or near it, where it is clearly visible to the assembled congregation. It is appropriate that such a cross, which calls to mind for the faithful the saving Passion of the Lord, remain near the altar even outside of liturgical celebrations.”

“350. Furthermore, great attention is to be paid whatever is directly associated with the altar and the Eucharistic celebration, e.g., the altar cross and the cross carried in procession.”

It is worth noting that the text does not actually use the term “crucifix,” although this is clearly meant in Nos. 11, 122 and 308.

The document also allows this cross to be placed on or near the altar. There is no requirement that it be placed directly upon the altar itself.

The GIRM does underline that there should be only one altar cross. This is in line with the Church’s longstanding practice, although, before the liturgical reform, the whole assembly, priest and people, faced both altar and crucifix in the same direction and the rubrics at times directed the priest to look at the crucifix.

The custom of the single cross can also be seen from a decree of Pope Benedict XIV (1740-1758) which established that another cross was not necessary if a large crucifix was painted or sculptured as part of an altarpiece (Const. Accepimus, decr. 1270).

Although this decree is no longer operative, its principles could be applied to current situations such as that of a large crucifix, suspended from the ceiling or placed on the wall behind the altar.

It is well known that before becoming pope, Benedict XVI advocated the use of a sizable crucifix upon the altar itself as a means of establishing what he called a liturgical east or a means of focusing priest and faithful on the central mystery of redemption made present at Mass and symbolized by the crucifix.

During his pontificate, the presence of such a crucifix upon the altar became habitual at papal Masses, and the practice has continued under Pope Francis. The practice was briefly elucidated in 2009 by a communication from the office of the Master of Papal Liturgical Celebrations on the importance of the central location of the cross during the Eucharistic celebration.

Although occasionally there have been two crosses present at some papal Masses, especially outside of Rome, thus far no decree or other legal document has been promulgated instituting a change in legislation. Therefore, the norms of the GIRM that there should be one altar cross retain their validity and legal force.

Therefore, while respecting the unicity of the cross there are several legitimate options offered with respect to the location of the altar cross, and present legislation does not prefer one solution over another. Hence, the crucifix may be located on, next to, immediately behind or suspended above the altar (the bolding is mine). It should be visibly related to the altar as viewed by the people.

As Bishop Peter J. Elliott comments in his liturgy handbook, “The liturgical crucifix is not primarily for the private devotion of the celebrant but is a sign in the midst of the Eucharistic assembly proclaiming that the Mass is the same Sacrifice as Calvary.” Thus, strictly speaking, the altar crucifix is in relationship to the altar, and not just to the priest.

Since the cross is specifically related to the altar, the corpus is usually turned toward the altar during Mass.

The rubrics of the Ceremonial of Bishops in use before the conciliar reforms already foresaw the possibility of the altar versus populum. This book, while mandating that the cross be visible to all, also prescribed that the corpus be placed toward the altar (“cum imagine sanctissimi Crucifixi versa ad interiorem altaris faciem”).

In 1966 Notitiae issued a response to a query on this point given the novelty of the freestanding altars and the precise doubt as to what direction the corpus should face.

First, it recognizes the new situation that the former law no longer applies. Second, it says that it does not seem opportune either an altar cross so small as to be invisible nor one so large that it impedes the visibility of the rites.

Finally, it addresses the question of an altar cross not placed upon the altar. It says: “Separate from the altar there are three possibilities: placing the processional cross before the altar with the corpus facing the celebrant, although this does not always combine well with other elements of the sanctuary; a large cross hanging from the ceiling or placed upon the wall of the apse. In the two latter cases, another cross upon the altar is not necessary but a single large cross, which, in celebrations facing the people is not incensed first but when the priest, as he moves around the altar, faces both the cross and the altar.” Notitiae 2 (1966): 290-291, n.101. (unofficial translation).

With respect to the EWTN solution of having an altar crucifix designed with a figure on both sides: Although there do not seem to be present norms to forbid this practice, it was not permitted in earlier times. Some older liturgical manuals recommended the use of other images on the side of the cross facing the people, such as the fish symbol or even another image of the Redeemer such as the Good Shepherd or King of Kings.

When these suggestions were made, freestanding altars and Mass facing the people were exceptional. This is no longer the case, and I believe that the solution of the double crucifix is a legitimate option for today’s liturgy.

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Throw them out?

The year was 1770, and in a small Italian church, two altar boys prepared for Benediction. Annibale Della Genga and Francesco Castiglioni entered the sacristy, put on their albs, and grabbed the heavy brass candlesticks. And then they began to bicker. Arguing over who would stand on the priest’s right for the procession, their quibble escalated into a shouting match. Alarmed parishioners turned their heads to the back of the Church to see the commotion, and that’s when it happened: Castiglioni cracked Della Genga over the head with his candlestick.
Blood dripped from Della Genga’s injury, and both boys began shoving each other. Shocked parishioners screamed, “Throw them out! Throw them out!” So, the embarrassed priest grabbed the boys, led them to the door, and tossed them out of the church.

Now fast-forward several decades to 1825. Half a million people gathered in Rome for the great Jubilee celebration. The Jubilee occurred every 25 years, and its grand climax was the opening of the Holy Door at St. Peter’s Basilica. Traditionally, the Pope would knock on the door three times with a large silver hammer and sing, “Open unto me the gates of justice!” On the third knock, the door would swing open, and the Pope would lead his people through. The symbolism was rich: pilgrims from all over the world coming back home to the Church, following their leader through the great porta fidei, the “door of Faith.” That Jubilee year, in front of thousands of pilgrims, Cardinal Della Genga made his way to the door. It was fifty-five years after the candlestick incident. Cardinal Della Genga who had become Pope Leo XII neared the door. Turning to the Cardinal beside him—Cardinal Castiglioni, the Pope said, “Let me have the hammer.” With a sly grin, Castiglioni replied, “Just like I gave you the candlestick?” Amazingly, four years later Castiglioni succeeded his friend and became Pope, taking the name Pius VIII. Now if you told any of those pew-sitters back in 1770 that they had two future-Popes in the back of their church, they’d have laughed you out of the building: “Those two boys? The ones shoving and whacking each other with candlesticks? Today’s Gospel gives us the good news that God can change even “weeds” to wheat and that we should be patient. (Rev Greg Willits quoted by Fr. Kayala in his blog). (Fr. Tony) http://frtonyshomilies.com/

 

 

Sat 18, Jul 2020 15:07 pm