to approach the holy mountain of the true Sinai without that collection of inward and outward virtues figured by the sacerdotal vestments. III. Altar Furniture.-The altar furniture and the sacred vessels will continue to repeat the same warning. Let us open our minds and hearts to receive it. The altar represents a tomb. We know why: the tombs of the martyrs were the first altars of Christianity. Such is also the reason why the relics of saints and martyrs are enclosed in our altars. In the early ages aitars were of wood, stone, or marble, as was found most convenient. They were solid, or supported on pillars and pedestals. Before offering the holy sacrifice, they were covered with a large cloth of linen or silk, which was called a pall. In the time of St. Augustine, altars were already adorned with flowers. Even the walls of churches were often decorated with garlands of lilies and roses." Nowadays three cloths are laid on the altar; the uppermost one is enriched with lace and embroidery, and must descend to the ground. The Church prescribed the use of these three linen cloths, easily washed, to guard against the serious inconveniences that might result from a fall of the chalice. The altar must be consecrated by a Bishop. Before this consecration, which is derived from the highest antiquity, it is not permitted to celebrate the holy mysteries thereat.3 On the altar you see three cards called canons, because they help to direct the Priest, by setting before his eyes the prayers that he could not read with so much ease from the missal. The largest is placed in the middle before the tabernacle, the second to the left, and the third to the right. The altar, according to an ancient usage, is placed at the east end, so that the Faithful in their prayers may look towards the rising sun, an image of Him who is the true sun, and whose light, having scattered the darkness of paganism, enlightens every man coming into the world. In the middle of the altar is the tabernacle, wherein the Holy Eucharist is reserved. It is furnished inside with white silk, and covered outside with a veil. When speaking of Communion, in the second part of the Catechism, we explained the shape of ancient tabernacles. The custom of keeping the Blessed Sacrament in a tabernacle, placed in the middle of the altar, at the 1 De Civ. Dei, 1. x, i, c. viii. 2 Hier., Epitaph. Nepot.; Greg. Turon., de Gloria conf., c. 1. ; Paulin., Nat. iii, S. Felicis. 3 Hincmarus Remens., in Capitul.; Beda, 1. v., Hist., c. xi; Athan., Apol. ad Constantium; Euseb., 1. v. de Vita Constantini. Tertull., adv. Valent., c. iii. : very foot of the cross, is of very high antiquity. Do you remark all the beautiful traditions recalled by the word tabernacle? The desert, Mount Sinai, the manna, Aaron and his Levites, all the prodigies wrought in favour of the Ancient Church more than three thousand years ago, are brought together in this single word. In our own epoch, this same word reminds you of still greater prodigies the Last Supper, Mount Calvary, the Redeemer's life on earth, and His continual presence among the children of men. Tell me : do you know any other word with richer or sweeter recollections? The tabernacle is surmounted by a large cross. Many ages have already seen it there; many generations have already adored it there. It is there to remind us that the sacrifice of the altar is a continuation of the sacrifice of Calvary, and to show that this supreme act of religion is referred to God alone, not to Saints or Martyrs. Three candles (or at least one) on each side burn during the Mass to honour the sign of the redemption and to recall the catacombs. Religion, history, antiquity, all that is most proper to elevate the soul, to touch the heart, to captivate the senses, is found on a Catholic altar. If the altar is only a stone to the sensual or the indifferent, it is the most eloquent of books to the instructed and the virtuous. Volumes of commentaries would hardly suffice to explain it. O children of men! how long will you have eyes and see not? Prayer. O my God! who art all love, I thank Thee for having taken so much care to instruct me, by multiplying the ornaments and insignia of religion. Open my mind and heart to such holy lessons. I am resolved to love God above all things, and my neighbour as myself for the love of God; and, in testimony of this love, I will be grateful to God for having established the sacred ceremonies of religion. LESSON XIV. CHRISTIANITY BROUGHT BEFORE THE SENSES (continued). Sacred Vessels: Chalice; Paten; Ciborium; Monstrance. Blessing of Holy Water before Mass on Sunday. Sprinkling of Holy Water. I. Sacred Vessels.—If the ornaments of ministers and the furLiture of the altar abound in reminiscences and instructions, the sacred vessels afford no less interest to the pious curiosity of the learned and the simple. And first, their consecration and splendour remind us of our consecration to the Lord and the sanctity that He requires of us; for we are also sacred vessels. It is our duty to be much holier and purer than the vessels intended for the altar, since a thrice holy God, whose adorable body merely touches chalices and ciboriums, is incorporated with us. The principal of these vessels are the chalice, paten, ciborium, and monstrance. 1. The chalice is as old as Christianity. It was in a cup that our Lord consecrated His divine blood, and gave it to His Apostles to drink. The chalice was a vessel used by the Jews at their meals. All drank of the same cup, which was handed from one to another as a mark of friendship. The same custom still exists among many people of the old and the new world. In the early ages, when our forefathers were rich only in their poverty and virtue, chalices were sometimes made of glass, copper, or other like material; but, as soon as their means permitted it, chalices and other sacred vessels were made of gold or silver. Pope Zephyrinus, who was elected in 203, forbade their being thenceforth made of any other metal.1 The Church requires at present that chalices should be made of silver2-at least the cup, the inside of which must be gilt. Out of respect for the body and blood of our Lord, vessels intended for the service of the altar are consecrated this consecration is of the highest antiquity.3 When all the people used to communicate under the species of wine, chalices were much larger than they are nowadays. There is mention made of one whose weight was eighteen pounds, given by Charlemagne to the Church of Aix-la-Chapelle. These chalices had generally two handles, so as to be more easily carried. It would seem nevertheless that it was not from the principal chalice that the people took the Precious Blood, but rather from smaller chalices, in which there was placed part of the Saviour's Blood, consecrated at the altar in the principal chalice.+ It was also in private chalices that the people offered the wine and water that were to be consecrated: they have been replaced by cruets. However holy all these vessels intended for the altar were, the most pious and enlightened Bishops, such as St. Ambrose of Milan, St. Augustine of Hippo, and St. Deogratias of Carthage, did not hesitate to sell them for the relief of the poor and the redemption of captives: they gave less for more." 1 Durantus, 1. I., c. vii. This date is most useful in determining the age of glass cups for the Eucharist, found in the Catacombs. See our Histoire des Catacombes. 2 That is, if not of gold. (Tr.) 3 Roman Ordo. These chalices were called ministerial chalices. 2. The paten is a little plate of gold or gilt silver, on which the bread to be consecrated rests. When, in the beautiful days of the Church, all those present at Mass had the happiness of receiving the Holy Eucharist, each of the Faithful presented at the offertory the bread that was to be changed into the body of Our Lord. These offerings were placed on the paten and laid on the altar. Patens were then very large: it is not even doubted that there were many of them. The Priest also made use of them for breaking the bread, and distributing it more conveniently. Nowadays the paten is useful only to the Priest, for holding the host which he has to consecrate at the holy sacrifice. The custom of offerings has been abolished. The number of communicants is unfortunately less considerable, and ciboriums, in which the consecrated particles of the Eucharist are reserved, are used for their distribution. 3. The ciborium, made in the shape of a covered chalice, must be of silver, with the inside of the cup gilt. This precious vessel was formerly kept in a silver tower or dove hanging above the altar: it is now placed in the tabernacle, where it is covered with a veil. The ciborium naturally recalls the ark of the covenant, which contained the manna, a figure of the Eucharist. But as far as the reality excels the figure, so far does the ark of the covenant in the New Law excel that among the people of Israel. This is enough to show what ought to be our respect for it. In front of the tabernacle is suspended a lamp which burns day and night. It is put here to tell us that Jesus Christ, the Eternal Light of the world, is present on our altars, that He awaits our adoration, and that our life ought to shine like a lamp before Him by the sanctity of our works. 4. Within the tabernacle, which must be furnished on the inside with white silk, and covered on the outside with a veil, is also placed the monstrance. The monstrance, shaped to resemble glory or the sun, reminds us of the True Sun, whose glory enlightened the world. When, prostrate at the foot of the altar, we behold the monstrance appearing, what sentiments should burst on our soul at the recollection of the people on whom this Divine Sun has not yet risen, and of the whole world before this Sun had risen on it! The monstrance is not as old as the other sacred vessels: its origin is traced to the time when impiety and error attacked the fundamental dogma of the real presence. Ever attentive to the wants of her children, the Church protested against the blasphemy and heresy. By establishing the solemn festival of the Blessed Sacrament, she furnished Christian souls with an opportunity of showing their riums nor chalices, but other vessels belonging to the Church. I do not know on what grounds such an opinion rests. faith, and rendering to her Divine Spouse, a prisoner of love in our tabernacles, the adoration and homage which He deserves. Previously, it was considered enough to raise a little before the eyes of the Faithful, after the canon at Mass, the body and blood of our Lord, saying, Omnis honor et gloria-All honour and glory to Him! From the time of the heresy of Berengarius, an elevation of the holy species was made immediately after the words of consecration. In the body of the church, those present bowed down to adore, and the bell announced, as it still does, to those who could not be present at the sacrifice, that the Son of God was descending on the altar, and that they should offer Him their respects and their desires. About the same time, processions of the Adorable Sacrament were made with much pomp. In the church, and at resting-places prepared outside, the people were blessed with the Sacred Host. It was at first carried in a kind of purse, as is still done when administering it to the sick far from the church. Shortly, in order to exhibit the Saviour with more splendour to the adoration of the Faithful, portable tabernacles were introduced. They were called Melchisedechs or monstrances. They are now sometimes called ostensoriums. We see them of every shape and size. Many represent a turret bored through. This emblem is rich in Christian ideas and venerable recollections, as we explained when speaking of Communion. Monstrances used to be of gold or gilt silver, sometimes enriched with precious stones. Nowadays, at least the glory should be of silver, and the crescent or circle, holding the Sacred Host, giit !1 II. Blessing of Holy Water.-We have just explained all the preparations for the tremendous sacrifice. The Priest with his ornaments, and the altar with its furniture and sacred vessels, are known to us. If it were an ordinary day, we should immediately accompany the holy minister to the altar; but we must not forget that we are explaining the ceremonies of Sunday. Now, the Mass of this first of days is preceded by a blessing of holy water and a procession. The blessing of water enters into the general blessings of the Church: the same principle established it. Like the others, it contains the whole history of the human race. It tells us of the creation of man and the world in a state of perfection; the degradation of man; the victory and wicked influence of the devil; and the rehabilitation or sanctification of all things by Our Lord. The blessing of water comes, like the rest, from the apostolic 1 Thiers, Exposit. du Saint-Sacrement, 1. II, c. 1, sub fine; Histoire des Sacrements, t. XI, p. 296; Esprit des Cérém., p. 244. 2 At least in many churches. |