Jun 21 Sat
Why is there an altar in the church?
At the beginning of the Mass, on reaching the altar, the priest and ministers make the proper reverence—that is, a low bow or a genuflection if there is a tabernacle containing the Blessed Sacrament.
As a sign of veneration, the priest and deacon kiss the altar. When the occasion warrants, the priest may also incense the altar.
The altar symbolizes the heart of the church. It is the Lord’s table and the center of the Eucharistic action. It is a symbol of Christ. That is why we cover the altar with a cloth, out of reverence for the celebration of the memorial of the Lord’s sacrifice. We use candles at every liturgical service as a sign of veneration and joyfulness.
There should also be a cross, adorned with the image of Christ crucified, clearly visible to the congregation, either on the altar or near it. It is recommended that such a cross, which calls to mind for the faithful the saving Passion of the Lord, remain by the altar even outside of liturgical celebrations. It is a praiseworthy practice that the Book of the Gospels be placed on the altar.
Universality is an essential feature of Christian worship. Christian liturgy is never just an event organized by a particular group or set of people or even by a specific local church. There, our movement toward Christ is met with Christ’s movement toward us. The Temple of Jerusalem –built of stone– ceased to express the hope of Christians; its curtain was torn forever. Christians look toward the East, the rising Sun. Christ is the rising Sun, the Orient, the true light of history. In the early Church, prayer toward the east was regarded as an apostolic tradition. It meant going to meet the coming Christ.
Moreover, the altar of the New Covenant is the cross of the Lord (cf. Heb 13:10), from which the sacraments of the paschal mystery flow. Under sacramental signs, the sacrifice of the Cross is made present over the altar, the center of the Church. The altar is also the table of the Lord to which the people of God are invited. The Holy Mass is a sacrifice offered to God.
To kiss the altar is to kiss Christ. It is then understandable that we want to claim this kiss of the celebrant as our own. It evokes in our memory the many kisses of that sinful woman in the Pharisee’s house. She could not cease to kiss Christ’s feet, washing them with her tears. Great sins were forgiven her because she also loved greatly, the Gospel tells us (Lk 7:38). And we have so many faults to ask pardon for!
Now, by this kiss, the priest also signifies the union of the Spouse (Christ) with his Bride (the Church). And, indeed, what the priest is beginning to accomplish here is nothing other than to forge the union of the Church with her Master, of the soul with its Redeemer.
During the first centuries, the altar table was often a stone slab placed over the tomb of a martyr. The saints, members of Christ, have been buried in Christ by their love. This is the origin of the custom of inserting a cavity in the altar stone (called the sepulcher) in which relics of martyrs are enclosed.
Nowadays, the Church sees it fitting to maintain this practice. However, the relics may be of any saint, even of non-martyrs, and these may also be placed beneath the altar. Care should be taken to have solid evidence of the authenticity of such relics.